Religió - Jurnal Studi Agama-agama
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Islam dan Demokrasi dalam Perspektif Fatima Mernissi
Full text linkIn most of her works, Mernissi tried to portray that religious teachings could be easily manipulated. Mernissi, therefore also believe that the oppression of women is a kind of tradition that made-up and not from Islamic teachings. So she was very brave and not afraid to unload a tradition that is considered as sacred by the community over the years. She also draws attention to the concept of hijab. Hijab is very dominant theme in the Mernissi’s intellectual career. It is because that matter affect herself and her families, and of course other Muslim families. Hijab, which is an instrument restriction, segregation and exclusion of women from public space, according to Mernissi is the dominant form of religious understanding (dominated by men). By doing interpretations of al-Qur'an and the Hadith, historical research and sociological analysis, Mernissi strives to dismantle this understanding, and then provide an alternative interpretation. Therefore, this article attempts to describe Fatima Mernissi’s view on Islam and democracy, compared with other perspectives of Moslem intellectual. This article does not only elucidate the connection between Islam and democracy but also scrutinize the essential meaning of democracy and how historical Islam practically deals with the issue of democracy. There are three models of connectivity between Islam and democracy. First, symbiotic-mutualistic: there is no separation between Islam and democracy. Second, there is no connection between both. Third, connection with notes and critic
Building Awareness on Religious Plurality
Full text linkPendidikan dilakukan sebagai stimulus untuk melahirkan proses berpikir kreatif dan kritis. Pada umumnya, pendidikan dilakukan dalam dua bentuk: transmisi dan sosialisasi. Kedua bentuk ini sama-sama menggunakan metode transformatif sebagai jalannya. Meneropong proses pendidikan di dunia, kita bisa menemukan kesamaan sekaligus perbedaan dalam setiap desain yang mengitarinya. Persamaan ini bisa dijumpai dalam materi-materi ajar yang diyakini sebagai pengetahuan dan prinsip-prinsip dasar dalam pendidikan, semisal matematika, biologi, fisika, sejarah, dan sebagainya. Persamaan ini juga bisa dijumpai dalam metodologi yang digunakan, seperti metode diskusi, reward and punishment, dan semacamnya. Artikel ini ingin menjelaskan bahwa beberapa institusi pendidikan (konteks) memberikan porsi dan ruang besar dalam mengenalkan persamaan, dan sebagian lain tidak. Perbedaan pendekatan dan metodologi yang diterapkan ini berdampak pada bagaimana agama diterima dan dikenalkan kepada masyarakat dan bagaimana agama mewujud—secara akademis ataupun praktis—dalam masyarakat
Melacak Pemikiran Masyarakat sebagai Jiwa Agama
Full text linkBeing understood of human life included in the way of thinking and behavior basically need to rely on three elemental points or social dimensions of society; social structure, social interaction and social institutions. The whole activities of human life, morality and laws, Jobs and relaxation, family and personality, knowledge, art and everything named as religion come and pass through those social dimensions. Religion is considered as the essential value that controls behavior of each individual of society. Functionalism says that superstructure of ideology is the main standard which affects the framework in social structure and infra-structure. To understand religiosity of a certain society depends on how we deeply know the life style of them. Later, it also depends on their social structure. In this context religion is commonly seen as the agent of moral socialization. Religion becomes the principal values that organize the attitude of society. To perform their activities, religious people will attempt to unify three elements of beliefs, symbols and rituals. This article tries to describe how the role of religion plays on the level of social through which elemental aspects of human life following and joining in shaping the condition of human life, behavior, ethic, culture, tradition and etcetera
Pluralisme Agama dalam Prespektif Nurcholish Madjid
Full text linkIt is an interesting to see how religious pluralism thrives and well applied in Indonesia. One plus point for such matter is as a response toward inter-religious tolerance in Indonesia in the latest period. Nurcholish Madjid is one of Muslim intellectualist who gives declarations on the religious pluralism concept in Indonesia. He is also known as the one who brings pluralism in observing issues relating to inter-religious relationship. His perspective of pluralism is wrapped in the context of Islamism, Indonesianism and modernism which is very interesting to review it. For one case, he takes into account religious pluralism based on Islamic point of view which is full of egalitarianism, opened and just. The idea of Nurcholish Madjid’s pluralism focuses on tawh}îd, in the context of philological and historical subject. It is to openly differentiate between the realm of God and the reality of mankind. Philological perspective comes from the process of redefining meaning of Islâm in Arabic language as “surrender†and “submissionâ€, while the historical perspective comes with a number of facts in the history of religious plurality. This basic idea will initiate religious relativism, religious similarity, and religious freedom. Madjid’s idea allows Islam to view other religions and religious diversities. It is a universal vision: from exclusivism to inclusivism. Madjid’s opinion could be seen as intellectual concern to the realm of religious life. This article attempts to explore Madjid’s idea on religious pluralis