Fiqh Education Based on Internal Tolerance of Religious Society of Religious Ideology Variance

Transcription

1 Volume 119 No , ISSN: (on-line version) url: Fiqh Education Based on Internal Tolerance of Religious Society of Religious Ideology Variance 1 Moh. Anas Kholish and 2 Ismail Suardi Wekke 1 State Islamic University of Maulana Malik Ibrahim, Malang, Indonesia. 2 SekolahTinggi Agama Islam Negeri Sorong, West Papua, Indonesia. Abstract The purpose of this article is to analyse how fiqh education construction of tolerance and democratic in Pondok Modern Gontor. Secondly, is why Pondok Modern Gontor has a strong commitment to the education of tolerance and democratic. The used research type in this research is a qualitative research with a phenomenological approach. The used data collection methods were; In-depth interviews (depth interview), observation and documentation. Key Words:Gontor, education, tolerance. 1033

2 1. Introduction Differences schools of fiqh(islamic Jurisprudence)is a theological need that is not negotiable and must be addressed wisely and prudently 1. Tolerance Fiqhis a relevant perspective in breaking down the different variant schools which often led to conflict 2. Fiqh education model with textual mono school in several Islamic boarding schools becomes one of triggers and fuel to the birth of intolerance schools of fiqh. The utterances of hatred (Takfiri) on behalf of one school against the other schools are so fond confronted to other groups. Pondok 3 Modern 4 Gontor as one of transformative Islamic education agents in Indonesia presents an offer of fiqh education model of tolerance school 5. The alumni of Gontor historically always be the glue of people 6. The attitude of Pondok Modern Gontor that tries to be neutral in the ideological variants of life in this country make Gontor as modern Islamic School that has a vision and mission as well as a commitment to the integrity of Islamic brotherhood and nationalism 7. The attitudes of Gontoralumni cannot be separated from fiqh educational model of tolerance and democratic. 2. Findings The Importance of Tolerance Education: From the Inter-Religious Tolerance until the Religious Internal Tolerance in Indonesia Reality of religion variant, culture, ethnicity, language and even ideology is a theological necessity, at the same level also becomes a sociological necessity 8. Therefore, uproot one entity of such variants is something that violates the 1 Sadat, Anwar. Ikhtilaf di kalangan Ulama al-mujtahidin, Al-Risalah, vol. 15, Nov Umar, Abdul Kohar. Pendidikan Agama Berbasis Multikulturalisme (StudiKritis), JurnalAt-Ta dib. Vol 7, No 2, Pondokpesantren comes from two words, namely cottage and boarding school. Pondok comes from the Arabic word "Funduq" which means a place to stay, or boarding. Pesantren is a unique form of community environment and has a positive life value that has its own characteristics, as an Islamic educational institution. Pesantren is a separate community where kyai, ustadz and santriand administrator of pesantren live together in a value-based environment - the value of Islamic religion complete with its own norms and customs. See M. Dawam Rahardjo (ed.) PesantrendanPembaharuan, cet. 5 (Jakarta: LP3ES, 1995), 4 Pondok Modern refers to modern boarding schools. One of the special characteristic of "Pondok Modern" is the language used by the elements of modern boarding schools mostly using Arabic and English as an effort to answer the challenges of the times it passes. Regarding the system of leadership, the modern boarding school not only rely on the only kyai, but the charismatic to rationalistic, from paternalistic authoritarian to participatory diplomatic. See, Abdul Tolib, Pendidikan Di Pondok Pesantren Modern. Jurnal Risaalah, Vol.1, No. 1, Desember [1] Abdurrachim, Reza Fahmi Haji. Building Harmony and Peace through Religious Education: Social Prejudice and RebelianceBehavior of Students in Modern Islamic Boarding School Gontor Darussalam, East Java, Ar-Raniry: International Journal of Islamic Studies Vol. 2, No.2, Dec Zarkasyi, Hamid Fahmy. Modern Pondok Pesantren: Maintaining Tradition in Modern System, Jurnal Tsaqafah Vol. 11, No. 2, Nov Zarkasyi, Hamid Fahmy. Modern Pondok Pesantren: Maintaining Tradition in Modern System, Jurnal Tsaqafah Vol. 11, No. 2, Nov Ryandi. AntaraPluralisme Liberal dan Toleransi Islam, Jurnal Kalimah, Vol. 11, No. 2, September

3 universal destiny of God and sociological disposition 9. In Koran, mankind was created by the different ethnic background (ethnic). This difference is with the aim that they become acquainted and understand each other 10. In a theological perspective, God is able to make all his servants in this world into one belief or one religion. But in reality God does not decide that there is only one religion in the world. With understanding with Koran based correctly, appreciate the difference should be the consequence, because one of the doctrine sources of tolerance is the holy book Even in the context of micro, God also does not want Islam to be only understood by a certain group that becomes a religious ideology and monolithic school. It was demonstrated that the theological destiny requires people to have an attitude of tolerance for various religions other than Islam even in a micro context also calls for internal tolerance of religious community 13. And in another term, it is called a concept of tasamuh 14. As tolerance episode that ever exemplified by the Prophet Muhammad and his companions, and tabhiin, and aimmatul mazahib, Islam teaches peace, tolerance and far from radical behaviours that harm themselves and others 15. Doctrine of safe, comfortable and peaceful in Islam is as spoken Rasulullah Saw, that "al-muslimu man yadihi wa min salima almuslimuna lisanihi" 16. In the context of diversity in Indonesia, religious pluralism cannot be understood as only then adopt the concepts and theories of pluralism offered the Western world as a 'taken for granted' concept. Pluralism in Indonesia is formed by background and socio-cultural situations that are clearly different from the Western world where pluralism appears. The style of our culture is correctly called as "Cosmic-Monism" which illustrates that the entire cosmos with different aspects are essentially rooted in the principles of divine 17. In its development, the tolerance attitude is expressed by Western scholars with the idea of pluralism. Though the idea of pluralism genealogically actually born in response to the hubris and the monopoly of a culture against cultural variants developed in the West, not as optics of the reality of religious variants. The truth 9 Abu-Nime, Mohammed. A Framework for Nonviolence and Peacebuilding in islam, Journal of Law and Religion, Vol. 15, No. 1/2 ( ) 10 Rohayana, Ade Dedi. Islam dan Keberagaman (Kemajemukan), JurnalHukum Islam (JHI) vol. 9, No. 2, Desember Mba, DeniAlfian. Model Toleransidalam Eksegese Khotbah Areopagus, Jurnal Religió, Vol. 6, No. 2, Zuhdi, Muhammad Harfin. Fundamentalis medan Upaya Deradikalisasi Pemahaman Al-Qur an dan Hadis, JurnalReligia, Vol. 13, No. 1, April Hamidah. Al-Ukhuwah al-ijtima iyahwa al-insaniyah: Kajianterhadap Pluralisme Agama dankerjasama Kemanusiaan, Jurnal Intizar, Vol. 21, No. 2, Sunaryo, Agus. Fikih Tasamuh: Membangun Kembali Wajah Islam Yang Toleran, Journal Akademika: Jurnal Pemikiran Islam, Vol. 18 Issue 2, Mahmudah, Husnatul. Etika Islam Untuk Perdamaian Perspektif Fikih, Jurnal El-Hikam Vol. IX No. 2 July - Desember Munip, Abdul. Menangkal Radikalisme Agama di Sekolah, Jurnal Pendidikan Islam, Vol. I, No.2, December Halim.Abdul. Konstruksi Pluralisme Agama dalam Islam, Jurnal TAJDID Vol. XIV, No. 2, July-December

4 claims and cultural hubris one over other cultures makes pluralism must descend to respond to social problems. Effects of pluralism that results on relativizing the hubris of one culture over other cultures is a sociological necessity. However it is not appropriate when the idea of pluralism is used as an optical perspective and in view of the religious variant, for in the religious has certain domain which cannot be relativized as in the culture context. So, suitable religious attitude in addressing the religious variant is with the attitude of religious plurality. On another level, the idea of pluralism with its relativism effect certainly is not relevant to the existence of religion as a sacred belief that could not be proved. A Muslim must be the embodiment of his belief, and to realize his belief into action, so that it becomes a muhsin although nature of ihsan is universal which has no limits of identity and faith that leads to love of divine 18. However the appearance of many conflicts in the name of religion in Indonesia makes religion as "the accused", in the sense that religion is a source of violence, minimal justify acts of violence committed by adherents to other faiths, or by denominational mainstream against the flow of non-mainstream 19. This accusation on one side is right at a point when the religious texts are interpreted and used to be a means of justification for acts of violence against others Instead it also could be rejected given that there are indeed a lot of religious texts that would encourage the use of non-violent path of peace or to manage the differences 22. Religion-based conflicts are potentially foster solidarity, then the force mentions the religious conflicts in various riots, implying the existence of a specific interest 23. Social conflict is something inherent in society. This is due to the heterogeneous nature of the community, leading always to contrary conditions, conflicts, and changes involving various forces in society to compete for available resources. It must be realized that an open attitude among members of society toward other party has spawned tensions and their self-righteous (truth claims), including the trigger 24. Conflict in itself shows two faces: violence and peace. Conflicts which are not managed properly will give birth to prejudice, discrimination, to the 18 Izmuddin, Iiz. Hukum Islam, Pluralisme, dan Realitas Sosial, Jurnal Ar-Risalah- Jurnal Kajian Hukum Islam, Vol. 12, No. 1, December Ma arif, Syamsul. Nalar Anarkisme Agama-Agama: Antara Doktrindan Realitas Sejarah, JurnalHarmoni, Oct Isnaeni, Ahmad. Kekerasan Atas Nama Agama, Kalam-Jurnal Studi Agama Dan Pemikiran Islam, Vol. 8, no. 2, Dec Dahlan, Fahrurrozi. Fundamentalisme Agama: Antara Fenomena Dakwahdan Kekerasan Atas Nama Agama, JurnalIlmuDakwah Vol. 6 No. 20, EdisiJuli-Desember Majid, Abdul, Muhammad Najm-ul-Hassan, Muhammad Abdullah Abid&Manzoor Ahmad. Promotion Of Peace In The Light Of The Holy Quran, Gomal University Journal of Research, 30(2) December, Sholeh UG. Agama, Kekerasandan Homogenisasi Kultural, Jurnal Al MawaridEdisi VII Yunus, Firdaus M. Konflik Agama di Indonesia Problem Dan Solusi Pemecahannya. Jurnal Substantia, Volume 16 Nomor 2, Okotber

5 form of physical violence and death. Instead, conflict which has been managed properly will give birth to peace, in which the differences resolved by means of non-violence 25. Moving from Interfaith Tolerance Education toward Internal Religious Tolerance Education These conditions underlie the academics makes the concept of religious multiculturalism education as an optical to suppress violence in the name of religion. Religious truth claims so easily be confronted to other religions 26. So what happens is a holy war in the name of religions. In an effort to create a harmony of diversity, a critical group of people who voiced the value of tolerance itself is needed 27. Intellectuals such as Cak Nur and Gus Dur are very industrious voicing issues of multiculturalism and religious pluralism. Efforts to join hands with other religions are so loud and confrontational at voiced by the activists of multiculturalism. However, the pluralism educational concept of religious multiculturalism is only capable of landing at the macro level and is not capable of landing at the micro level that is internal religious community. Multiculturalism Education Concepts in Islamic religious education would be utopian when the cognition device is not provided, fiqh with tolerance-based 28. Fiqh learning Islamic boarding school is only taught mono schools and instead of building such a vast distance between the internal Muslims. Even the concept of pluralism and multiculturalism which they are fond of calling it cannot also be landed in the diversity context of fiqh. Religious tolerance can be built in a mature, but the internal tolerance religious community is just ignored. Construction of internal harmony is a mirage of religious Muslims who are in the midst of the arid desert, which was buffeted by strong ideological differences of schools problems 29. The fire turmoil of unflagging ideology burn primordialism of its devoted followers. The Role of Pondok Modern Gontor in Realizing Tolerance Fiqh Education of Internal Religious Community In the middle of the Muslim living conditions who were hit by the internal conflict erosion of religious community, Pondok Modern Gontor (PMG) comes with an offer of fiqh tolerance education concept. Religious ideology identity of students as grade 1 to grade 3 of Tsanawiyyah is not deprived, but instead given the freedom to affirm their identity as well even traces the identity of the school 25 Khotimah. Dialog dan Kerukunan Antar Umat Beragama, Jurnal Ushuluddin vol. xvii no. 2, juli Cavanaugh, William T. Does Religion Cause Violence? Divinity Harvard Bulletin, Spring/Summer (Vol. 35, Nos. 2 & 3) Affandi, Nurkholik. Harmoni Dalam Keragaman (Sebuah Analisistentang Konstruksi Perdamaian Antar Umat Beragama), Jurnal Komunikasidan Sosial Keagamaan. Vol: XV, No. 1, Juni Pohl, Florian. "Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary Indonesia," Comparative Education Review 50, no. 3 (August 2006): Fata, A. Khoirul& M. AinunNajib. KontekstualisasiPemikiranHasyimAsy aritentangpersatuanumat Islam, Jurnal MIQOT Vol. XXXVIII No. 2 Juli-Desember

6 of students directly in the authoritative source. Fiqh special curriculum in PMG grade 4 is equivalent to Grade 1 of aliyah by using fiqh Ahkam configured in kitab Hadith Bulughul Maram. It is intended that students in possessing certain school are not only become a Muqollid. Pupils are educated to not only become a connoisseur of the aimmatul mazahib ijtihad product. However, the students are taught to understand how mazahib aimmatul proceeds to a product that is today included (Taqdisul afkar) in a religious ideology. When entering grade 5 (equivalent to grade 2 of aliyah) the students are taught fiqh by using the book of Ibnu Rusyd, it is Bidayatul mujtahid. In the book, the students are taught that as a beginner mujtahid, it is by analysing schools variants of opinion presented in the book. Social and historical background of Mujtahids is also being studied. So that students can understand the opinion of aimmatul mazahib proportionately. They are not blind fanatics that can lead to internal conflict and Gap in Muslims. It was as Charles Kimball said that religion can be a disaster when there is truth claims obedience. For resulting fiqh education which is tolerant, at the same level, Gontor also provides methodology tools, they are the students of grade 3, 4, 5 and 6 who are given subjects of Kaidah Fiqhiyyah and Usul Fiqh. It is intended as a epistemology foothold to understand the reason construction of Mujtahid, for by Kaidah Fiqih and usul fiqih, the students are not only become the fanantics of orthodox sect. So talfiq of fiqh school is no longer a ban. Fiqh education constructed by Pondok Modern Gontor is highly relevant to the thesis of Sahal Mahfudz as the initiator of social fiqh in Indonesia. He said that fiqh actually has a dual function, as a measure of social reality with very ideal variant that led to istinbatul hukum with its halal and haram, at the different level, fiqh also serves as a tool of social engineering (tool social engineering) 30. In essence, as an Islamic institution, PMG has the distinction with other Islamic educational institutions, particularly in developing fiqh education with internal harmony of religious tolerance. PMG has always been the forefront in maintaining the internal integrity of the religious community. In the history of its travels, PMG participates in guarding the ideological plurality and schools. PMG positions itself as an institution that always stands above for all the groups 31. That means PMG already become agents in guarding the constitutional mandate that appreciates differences as mentioned in article 22 paragraphs 2 of the 1945 Constitution. A boarding institution is inseparable from the concept of who is a role model or its founder 32. For the founders of Gontor, different sects and religious ideology 30 Zubaedi. Membangun Fikih Yang Berorientasi Sosial: Dialektika Fikihdengan Realitas Empirik Masyarakat, Jurnal Al-Jami ah, Vol. 44, No. 2, Nurhakim, Moh. Imam Zarkasyi Dan Pembaharuan Pesantren :Rekonstruksi Aspek Kurikulum, Menejemen Dan Etikapendidikan, Jurnal Progresiva Vol. 5, No.1, Desember Rahmawati, Erik Sabtidan M. HattaSatria. Implementasi Toleransi Beragama di Pondok Pesantren Darut Taqwa Pasuruan, Jurnal de Jure, Jurnal Syariahdan Hukum, Volume 6 Nomor 1, Juni

7 is a theological and sociological necessity. The attitude of the students and alumni of Gontor of differences of religious sects and ideologies expressed in Pondok Modern Gontor in its five points state that freedom of thought is fuel of students characters realization that are moderate and tolerant. Besides Panca Jiwa, it cannot be freed of vital tolerance educational role constructed by very democratic PMG. Trimurti as the value to a life in the education system in Gontor really rooted in cognitive systems and internalizes his students in the movement and attitude. Fiqh education character whic is tolerant in PMG is not just being an ontological idea and epistemological soar, but tolerance fiqh is capable of landing on the level of axiological activity of Gontor students. In the worship activities, the students are given the freedom to express their ideology democratically, without interrupting of the students with different views. If the culture of fiqh in Indonesian is grounded in tolerance fiqh education epistemology in Gontor, then the internal harmony of religious community in Indonesia will be nurtured well. The condition is consistent with Yusuf Al- Qordlawiy thought which stated that dissent is a theological necessity that must be addressed by grace, not by sharpening the differences resulting diffusion scattered the society 33. Gontor is a miniature of Indonesia. The unity of sect, ideology, culture, language is mixed and evolved into one and remain united despite the differences variants. The construction is in line with the design of moral education by Thomas Lickona called moral knowing, moral feeling and moral action. That's why the vital subjects of fiqh based internal-religious tolerance are a obligatory constructive in the condition of Indonesia which have various religious ideology prone to conflict. Even in the perspective of Ibnu Kholdun in his opus magnum "Al Muqaddimah" said that in matters of internal tolerance religious community, the country should seek internal harmony present in the religious community by accommodating fiqhh education curriculum in Pondok Modern Gontor into the national curriculum, so that the internal ideological conflicts in the name of religious community is no longer the case in a country that upholds the values of democracy and pluralism Conclusion From the explanation above, it can be taken some conclusion that tolerance fiqh education is a pedagogical necessity in the context of Pondok Modern Gontoras transformative agent of Islamic education which is realized by preparing the alumni with the provision of tolerance fiqh education. The fiqh construction of religious community internal tolerance rests on the principles of brotherhood 33 Ma mun, Sukron, Pluralisme Agama dantoleransidalam Islam Perspektif Yusuf Al-Qaradhawi, Jurnal HUMANIORA, Vol.4 No.2 Oktober 2013: Misrawi, Zuhairi. Kesadaran Multikultural Dan Deradikalisasi Pendidikan Islam: Pengalaman Bhinneka Tunggal Ikadan Qabul Al-akhar, Jurnal Pendidikan Islam. Vol.I, Nomor 2, Desember

8 and freedom configured in PancaJiwa (five soul) and Pondok Modern Gontor motto "Berdiri Di atasdanuntuksemuagolongan" (Standing at the top and for all groups). The construction of tolerance fiqh education in Pondok Modern Gontor is using multi-schools and epistemology reason. The construction of tolerance fiqh education is not only at the level of cognition taught for the students, however it is also internalized in affective and psychomotor level so that it becomes a character. References [1] Abdurrachim, Reza Fahmi Haji. Building Harmony and Peace through Religious Education: Social Prejudice and Rebeliance Behavior of Students in Modern Islamic Boarding School Gontor Darussalam, East Java, Ar-Raniry: International Journal of Islamic Studies Vol. 2, No.2, Dec [2] Abu-Nime, Mohammed. A Framework for Nonviolence and Peacebuilding in islam, Journal of Law and Religion, Vol. 15, No. 1/2 ( ), [3] Affandi, Nurkholik. Harmoni Dalam Keragaman (Sebuah Analisistentang Konstruksi Perdamaian Antar Umat Beragama), Jurnal Komunikasidan Sosial Keagamaan. Vol: XV, No. 1, Juni [4] Cavanaugh, William T. Does Religion Cause Violence? Divinity Harvard Bulletin, Spring/Summer (Vol. 35, Nos. 2 & 3) [5] Dahlan, Fahrurrozi. Fundamentalisme Agama: Antara Fenomena Dakwahdan Kekerasan AtasNama Agama, JurnalIlmu Dakwah Vol. 6 No. 20, EdisiJuli-Desember [6] Fata, A. Khoirul& M. AinunNajib. Kontekstualisasi Pemikiran Hasyim Asy ari Tentang Persatuan Umat Islam, Jurnal MIQOT Vol. XXXVIII No. 2 Juli-Desember [7] Halim. Abdul. KonstruksiPluralisme Agama dalam Islam, Jurnal TAJDID Vol. XIV, No. 2, July-December [8] Hamidah. Al-Ukhuwah al-ijtima iyahwa al-insaniyah: Kajianterhadap Pluralisme Agama dan Kerjasama Kemanusiaan, JurnalIntizar, Vol. 21, No. 2, [9] Isnaeni, Ahmad. Kekerasan Atas Nama Agama, Kalam- JurnalStudi Agama Dan Pemikiran Islam, Vol. 8, no. 2, Dec [10] Izmuddin, Iiz. Hukum Islam, Pluralisme, dan Realitas Sosial, Jurnal Ar-Risalah- Jurnal Kajian Hukum Islam, Vol. 12, No. 1, December

9 [11] Khotimah. Dialog dan Kerukunan Antar Umat Beragama, Jurnal Ushuluddin vol. xvii no. 2, juli [12] Ma arif, Syamsul. Nalar Anarkisme Agama-Agama: Antara Doktrindan Realitas Sejarah, Jurnal Harmoni, Oct [13] Ma mun, Sukron, Pluralisme Agama dan Toleransi Dalam Islam Perspektif Yusuf Al-Qaradhawi, Jurnal HUMANIORA, Vol.4 No.2 Oktober 2013: [14] Mahmudah, Husnatul. Etika Islam Untuk Perdamaian Perspektif Fikih, Jurnal El-Hikam Vol. IX No. 2 July - Desember [15] Majid, Abdul, Muhammad Najm-ul-Hassan, Muhammad Abdullah Abid&Manzoor Ahmad. Promotion Of Peace In The Light Of The Holy Quran, Gomal University Journal of Research, 30(2) December, [16] Mba, DeniAlfian. Model ToleransidalamEksegeseKhotbahAreopagus, JurnalReligió, Vol. 6, No. 2, [17] Misrawi, Zuhairi. Kesadaran Multikultural Dan Deradikalisasi Pendidikan Islam: Pengalaman Bhinneka Tunggal Ikadan Qabul Al-akhar, Jurnal Pendidikan Islam. Vol. I, Nomor 2, Desember [18] Munip, Abdul. MenangkalRadikalisme Agama di Sekolah, Jurnal Pendidikan Islam, Vol. I, No.2, December [19] Nurhakim, Moh. Imam Zarkasyi Dan Pembaharuan Pesantren :Rekonstruksi Aspek Kurikulum, Menejemen Dan Etikapendidikan, Jurnal Progresiva Vol. 5, No.1, [20] Pohl, Florian. "Islamic Education and Civil Society: Reflections on the Pesantren Tradition in Contemporary Indonesia," Comparative Education Review 50, no. 3 (August 2006): [21] Rahmawati, Erik Sabtidan M. HattaSatria. Implementasi Toleransi Beragama di Pondok Pesantren Darut Taqwa Pasuruan, Jurnal de Jure, Jurnal Syariahdan Hukum, Volume 6 Nomor 1, Juni [22] Rohayana, Ade Dedi. Islam dan Keberagaman (Kemajemukan), Jurnal Hukum Islam (JHI) vol. 9, No. 2, Desember [23] Ryandi. Antara Pluralisme Liberal dan Toleransi Islam, Jurnal Kalimah, Vol. 11, No. 2, September [24] Sadat, Anwar. Ikhtilaf di kalangan Ulama al-mujtahidin, Al- Risalah, vol. 15, Nov

10 [25] Sholeh UG. Agama, Kekerasandan Homogenisasi Kultural, Jurnal Al Mawarid Edisi VII [26] Sunaryo, Agus. Fikih Tasamuh: Membangun KembaliWajah Islam Yang Toleran, Journal Akademika: Jurnal Pemikiran Islam, Vol. 18 Issue 2, [27] Umar, Abdul Kohar. Pendidikan Agama Berbasis Multikulturalisme (StudiKritis), Jurnal At-Ta dib. Vol 7, No 2, [28] Yunus, Firdaus M. Konflik Agama di Indonesia Problem Dan Solusi Pemecahannya. Jurnal Substantia, Volume 16 Nomor 2, Okotber [29] Zubaedi. Membangun Fikih Yang Berorientasi Sosial: Dialektika Fikihdengan Realitas Empirik Masyarakat, Jurnal Al-Jami ah, Vol. 44, No. 2, [30] Zarkasyi, Hamid Fahmy. Modern Pondok Pesantren: Maintaining Tradition in Modern System, Jurnal Tsaqafah Vol. 11, No. 2, Nov [31] Zuhdi, Muhammad Harfin. Fundamentalis medan Upaya Deradikalisasi Pemahaman Al-Qur an danhadis, JurnalReligia, Vol. 13, No. 1, April

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