Pluralitas atau kemajemukan umat manusia adalah kenyataan yang telah menjadi kehendak Tuhan. Jika di dalam al-Qur’an disebutkan bahwa manusia diciptakan berbangsa-bangsa dan bersuku-suku agar mereka saling kenal mengenal dan menghargai, maka manusia dengan ciri pluralitas itu pada gilirannya menjadi masyarakat yang plural berdasarkan kenyataan yang ada sekarang.

Da'wah is basically a social activity that allows people to meet with various social backgrounds in it. Because of its nature as a social activity, plurality becomes a necessity in da'wah. Nevertheless, pluralism as a reality sometimes becomes a problem in society. This article aims to describe the problem between da'wah and pluralism with the subject of the meaning of pluralism, its reality in the history of Islamic da'wah, and the attitude that must be developed in responding to it. The study showed that pluralism is generally interpreted as diversity in various aspects of life, including religion, which is believed to originate from one source even though this causes controversy. Historically Islam recognized the reality of religious pluralism. This fact shows that in Islam differences of belief are not obstacles to managing social life together as a form of acceptance of religious pluralism. Some attitudes that must be developed to be able to accept the reality o...

Abstrak Tindakan menyebarkan dan mengkomunikasikan pesan-pesan Islam merupakan esensi dakwah. Dakwah adalah istilah teknis yang pada dasarnya dipahami sebagai upaya untuk menghimbau orang lain kearah Islam. Pada konteks Indonesia agama yang tumbuh subur dan diakui oleh pemerintah bukan hanya Islam, akan tetapi terdapat juga agama lain. Indonesia bangsa yang pluralis baik itu ras, suku, budaya, golongan dan agama. Dan harus diakui sistem nilai plural merupakan suatu aturan Tuhan (sunnatullah) yang tidak mungkin berubah, diubah, dilawan dan diingkari. Barang siapa yang mencoba untuk mengingkari hukum kemajemukan sebagai suatu kenyataan hidup, maka akan timbul fenomena pergolakan yang tiada berkesudahan. Oleh karena itu dakwah di Indonesia seyogyanya dilakukan dengan mekanisme yang sesuai dengan kemajemukannya Kata Kunci: Dakwah,Pluralitas, Agama

Fenomena kekerasan, terorisme, konflik antaragama yang melibatkan sebagian kaum muslim garis keras (radikal) melahirkan pertanyaan kritis apakah betul Islam adalah agama yang rahmatan lil‘alamin.. Keraguan masyarakat internasional, propaganda media, serta tuduhan miring berhamburan ditujukan kepada Islam dan kaum muslim. Untuk menjawabnya, dibutuhkan pembacaan baru terhadap Islam dan penggalian sumber-sumber ajarannya dengan kaca mata tasawuf yang santun, lembut, cinta damai, dan anti-kekerasan.

Da'wah delivered by the Holy Prophet, not only to the ahlul kitab, but to the plural society where he convey the religious message to the people in order to implement the Shari'ah of the religion correctly and responsibly following the guidance of the Qur'an and Hadith towards the creation of a peaceful, secure society , and affluent. The ongoing process makes every individual understand fully that dakwah is a duty with all responsibility and is accompanied by a consequence of obtaining God's approval. The nature of da'wah is not just to invite people to accept what a dai calls for, nor a person's intelligence in the pulpit or the ability to put ideas through writing. Moreover, da'wah is a horizontal relationship with each other that is interdependent. From here, there is another side that must be understood by those who carry out this missionary mandate, given that the duty and responsibility of a dai is a very big thing, let alone the activities of da&#...

This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasaww...

Tasawwuf or Sufism is often referred to as the esoteric dimension of Islam, focusing on the inner and spiritual aspects. Sufis usually lead an ascetic life and engage in various spiritual practices to get closer to God. Tariqas were originally autonomous communities usually formed around Sufi masters. This study aims to explore the dimensions of Sufism and tariqa in Islam. The research methodology used is qualitative, with literature study as the data collection method. Various literatures on Sufism and tariqa in Islam were reviewed to get a comprehensive understanding. The findings of this study indicate that Sufism and tariqa are an important part of Muslim religious practices in many parts of the world. Sufism and tariqa have also influenced the socio-religious development and dynamics in the history of Islamic civilization. This study is expected to be the first step towards further research into the esoteric dimensions of Islam.

Da'wah and society are complementary sides of the coin in the process of Islamic da'wah. Da'i and the community who are both elements of da'wah become vital objects in the process of success of da'wah. Da'wah that is oriented to an individual piety and generally social must pay attention to things that are very urgent, namely the local wisdom of the local community. For example in the hegemony of the struggle and the long journey of da'wah in Indonesia, which lives with the heterogeneity of society and the majority is Muslim and has religious characteristics. Differences in race, ethnicity, culture, ethnicity, language, and accent from various regions are used as the foundation and fundamental value of religious religiosity as a belief. As a form of purification and for the effectiveness of the implementation of da'wah, every da'wah interpreter or dai must rely on the texts of the Qur'an and Hadith. Expertise in an effort to respond to the con...

Penelitian ini berjudul Gagasan Dakwah Pluralis: Studi tentang Religiusitas-Inklusif dalam Syi’ar Agama-Agama di Gereja Kristen Jawa dan Masjid Al-Ikhlas Kelurahan Kranji Purwokerto Timur. Penelitian ini mengkaji bagaimana syi’ar Islam di Masjid Al-Ikhlas, syi’ar Kristen di Gereja Kristen Jawa dan interaksi antara keduanya. Berdasarkan observasi pendahuluan yang peneliti lakukan bahwa relasi antara keduanya selama ini berjalan damai dan terlihat rukun-rukun saja. Akan tetapi, peneliti berusaha mengungkap fenomena yang sebenarnya, apakah hubungan yang terlihat baik antara keduanya itu memang benar-benar baik-baik saja atau sebenarnya di dalamnya menyimpan konflik. Tujuan penelitian ini yaitu untuk mengetahui bagaimana syi’ar Islam di Masjid Al-Ikhlas, syiar Kristen di Gereja Kristen Jawa dan dan interaksi antara keduanya. Sedangkan signifikansi dari penelitian ini adalah untuk Sedangkan signifikansi penelitian ini adalah untuk memberikan konsep baru tentang pluralitas agama di Indonesia bahwa hubungan antar agama tidak selalu menimbulkan konflik. Tapi bagaimana mereka menyadari bahwa perbedaan itu indah. Sehingga akan terwujud islam yang “rahmatan lil a’lamin” dan kristen yang “damai dalam bumi”. Subyek penelitian adalah Takmir Masjid Al-Ikhlas beserta para jama’ahnya dan Pendeta Gereja Kristen Jawa beserta para jemaatnya. Teknik pengumpulan data menggunakan metode observasi, wawancara dan dokumentasi. Selanjutnya, analisis dilakukan dengan cara collecting data, reduksi data, data display dan conclusion drawing. Penelitian ini menemukan bahwa dalam beragama, jama’ah Masjid Al-Ikhlas masih bersifat eksklusif, yakni memandang bahwa memang hanya agama Islam lah yang paling benar, karena tidak ada agama lain di sisi Allah kecuali agama Islam. Sedangkan jemaat Gereja Kristen Jawa sendiri sekilas nampak menerapkan cara beragama yang pluralis, akan tetapi sebenarnya mereka masih pada tataran inklusifisme monistik. Akan tetapi, dalam hubungan sosial kemasyarakatan ataupun relasi antara satu sama lain, baik pihak masjid Al-Ikhlas maupun pihak Gereja Kristen Jawa, keduanya sama-sama saling menghargai satu sama lain dan saling menghargai dan menyadari adanya pluralisme. Kata-Kata Kunci: Dakwah, Pluralisme, Dakwah Pluralis, Ekslusif-Inklusif-Pluralis, Syi’ar Islam, Syi’ar Kristen.