Religió - Jurnal Studi Agama-agama
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Perspektif Kim Knott tentang Insider-Outsider dalam Studi Agama
Full text linkContemporary discourse of religious studies indicates many fields of study in understanding religion. Religious spectrum not only relates with credo, faith, worldview, theology and etcetera but expanding in various aspect (cultural and historical side). The cultural and historical aspects in a certain point give some problems in academic field. Kim Knott based on those matters tries to give a new shot in analyzing religion based on the issued aspects. Looking at how complicated is it Kim Knott maps it into two religious approaches. First is the hardship situation to make such a clear gap between religious and not-religious territory and second is the complicated problem in relation with religion as tradition and religion as faith. This article elucidates a viewpoint of Kim Knott as a “new outline†on religious studies. Knott attempts to eliminate the subjective intentions by using two basic perspectives of methodology: insider and outsider. He has classified the concept of inter-connection between social and religious role into four elements: pure participant, researcher as participant, participant as researcher and pure researcher. However, this concept remains an important problem concerning to standard of objectivity. Knott’s approach tries to place researcher on the margin of appreciation as a border line between insider-outsider
The Impact of Authoritarian Leadership in Pesantren
Full text linkPesantren memiliki ciri khas kepemimpinan otoritarianisme. Sistem kepemimpinan ini menjadi model dalam organisasi pesantren, khususnya pesantren tradisional. Kiai sebagai pemimpin memiliki peran dan pengaruh yang sangat kuat terhadap aktivitas pesantren. Sedangkan santri, sebagai kaum pelajar diharuskan memiliki format ketaatan dan kepatuhan yang tinggi kepada kiai. Doktrin yang dipahami dan dianut oleh santri di pesantren adalah Sami’na wa at}a’na (kami mendengar dan kami mematuhinya). Doktrin ini sekaligus menjadi ciri khas penanaman moral atau Akhlâk al-karîmah kepada para santri yang belajar di pesantren tersebut. Trikotomi muslim Jawa yang dibuat oleh Clifford Geertz (Santri, Priyayi, dan Abangan) sangat membantu tulisan ini untuk memahami hubungan kiai dan santri. Begitu pula, kajian Martin van Bruinessen tentang pesantren dan kitab kuning, cukup membentuk dalam mengidentifikasi tradisi dan sumber doktrin yang dianut oleh masyarakat pesantren. Berdasarkan kedua sumber tersebut dan beberapa sumber pendukung, tulisan ini menguatkan tesis bahwa kepemimpinan otoriter yang dijalankan di pesantren merupakan dampak dari hubungan kiai dan santri yang bersifat patron-klien. Hubungan ini sangat berguna untuk menjaga kewibawaan kiai dan menanamkan pendidikan moral yang baik kepada santri
Teologi Konvergensi dan Kerukunan Antar Umat Beragama
Full text linkReligion does not occur in human life as a single reality, which cannot be separated from historical and cultural realm. It consists achievement of rational and spiritual domain, supporting historical needs of mankind life. Religion presents itself as an inseparable part of human history at various level of civilizations. When debate of truth claims and salvation becomes a major theme, the theology of convergence is needed to create inter-religious harmony. The main purpose of theological convergence is to unite essential elements of religion. Religion and its adherents can be unified in one concept of universal theology. If convergence theology can be fully understood, it surely will build inter-religious harmony. Besides bring opportunities to create inter-religious harmony, theological convergence also faced a number of challenges that will be an obstacle to the realization of the ideals of society for religious harmony. Therefore, before apply the convergence of theological discourse to the society, we need to identify the challenges that will be faced in order to minimize the negative possibilities that may hamper the main objective theological convergence. Therefore, this paper will also be focused on the discussion about the challenges of theological convergenc
Reexamining Thich Nhat Hanh’s Concept in Creating World Peace
Full text linkPada era globalisasi, dunia dihadapkan dengan tantangan permasalahan baru yaitu arus teknologi, ideologi dan budaya yang semakin maju. Tak ayal, hal tersebut menciptakan benturan di kalangan masyarakat yang resistan terhadap arus perkembangan-perkembangan yang ada. Dari sini, masyarakat secara tidak langsung berperan sekaligus menjadi aktor budaya dan teknologi yang sedang mengglobal. Benturan-benturan tersebut telah diciptakan ketika fundamentalis berhadapan dengan konservatif yang tidak mampu menghindar dan terlibat dalam perkembangan dunia global. Pada puncaknya, perang kosmik pun dimulai dengan mengatasnamakan kebenaran dari satu sisi dan prasangka sebagai kejahatan di sisi lainnya. Agama seringkai dimengerti sebagai pemeran utama dalam benturan tersebut, semisal antara Yahudi dan Islam di Palestina, Hindu dan sih di Punjab, Katolik dan Protestan di Irlandia. Pemahaman tentang agama-agama bermanfaat untuk menghindari benturan tersebut dengan dialog dan pengaplikasian etika sebagai metode menciptakan perdamaian. Oleh karena itu, peran agama menjadi krusial selain sebagai petunjuk hidup namun juga sebagai cara kunci perdamaian bagi golongan yang berbeda. Untuk itu, Thich Nhat Hanh, sebagai master Zen dan Biksu Budha menawarkan ajaran kedamaian melalui pendekatan “engaged budhism†dan susunan “interbeing†yang berorientasi pada metode penciptaan kedamaian dunia tidak hanya bagi orang Buddha tetapi juga semua orang dalam menghadapi perbedaan dan perdamaian. 
The Different Challenges of al-T{arîqah al-Naqsabandîyah in Indonesia and Turkey
Full text linkArtikel ini mencoba untuk merefleksikan pemahaman saya mengenai tantangan yang dihadapi oleh Naqsabandî di Turki dan Indonesia. Untuk menganalisis hal tersebut, penulis memulai pembahasan dengan menjelaskan konsep sekularisasi dan bagaimana konsep itu direspons oleh masing-masing citizen. Di Indonesia, konsep sekularisasi berjalan secara pasif, sedangkan di Turki sekularisasi berjalan secara asertif. Dari sini, penulis menganalisis perbedaan tantangan tarekat Naqsabandî di masing-masing negara, bahwa di Indonesia tantangan itu berasal dari kelompok reformis yang banyak melakukan kritik terhadap tarekat atas perilaku sosialnya yang dianggap menyimpang (bid‘ah dan shirk). Sedangkan di Turki, tantangan tarekat Naqsabandî justru berasal dari institusi negara. Sekularisme tampak dimanfaatkan oleh penguasa untuk meredam gerakan tarekat Naqsabandî yang dipandang sebagai ancaman terhadap kekuasaan. Selain itu, sekularisme juga menjadikan negara ‘polisi’ peradaban setempat dengan menjustifikasi tarekat Naqsabandî hanya akan membawa masyarakat menjadi semakin terbelakang dan tidak mampu menghadapi tantangan modernitas. Artikel ini akan melihat perbedaan masing-masing tantangan ini dan bagaimana kelompok Naqsabandî bisa bertahan
Konsep dan Gerakan Tawhîd dalam Perspektif Antropologi Agama
Full text linkOne of the special characteristic of religion is transcendent, holy, absolute and permanent due to the holy revelation of the divinity and culture is human creation in forms of relativity due to its dynamic characteristic. Human culture will take a sort of changing in accordance with the time and space they lived in. Human will have understanding in accordance with their capability and experience in responding and practicing dogma according to their belief. In this point, they try to return to their original form of being oneness or ummah wâh}idah either in social and theological fields. The concept of ummah wâh}idah is well known with the tawhîd movement focused on theological and social realm. This paper attempts to see the religious movement of tawhîd Muh}ammad in anthropological perspective. It aims to respond the exclusive religious understanding of some groups in Indonesia in threatening plurality and social integration. The paper suggests that the movement of tawhîd Muh}ammad is a theological and social movement. Theological movement maintains that all Semitic religions should be tied up with the idea of millah Ibrâhîm, not Islamic religion (aqîdah Islâmîyah) as many salafism argue in the recent days. Besides, the social movement of tawhîd Muh}ammad means that tawhîd could unite many groups and ethnics of Arab tribes to build a new face of civilization in more civilized and dynamic
Tradisi Maulid Nabi di Kalangan Masyarakat Pesantren
Full text linkThe Maulid Mawlid Festival of the Prophet Muhammad is one of the Islamic popular events mostly held in pesantren. It launches almost in every territory of Islamic world, after popularized by abu Abû said Sa‘îd al-kakburi Kakburî (1250-1260). Historically, it was a heritage initially acknowledged by the Dinasty of Fât}}imîyah (909-1171 M). At the beginning, the Dinasty dynasty used the Maulid Mawlîd Festival to gain a fancy of Moslems to support their authority of Islamic leadership. It used to strengthen their political ways to gain many public opinions in relation with their genealogical relationship with the prophet. The affirmation of genealogical relationship was needed as a tool of propaganda politically so that their right to inherit prophet authority has strong legitimation. In addition, the mauled festival does not only function to liven up Moslem community affection toward the prophet but also symbolically function as a psychological antidote to muffle the pain after having war. At the end, Moslem intellectuals started to scrutinize the festival and discuss its essence. However, such festival creates a big debate around Moslem scholars who have pro and contra in seeing it for instance al-Suyût}}î who sees the festival in contradictive way. This paper aims to explore the debates and discourses concerning the Maulid Mawlîd Festival. The discussion over Islamic religious tradition constitutes a strategy to test the level of good argument proposed by each groups of Islamic organization. 
Toleransi Umat Muslim terhadap Keberadaan Gereja Pantekosta di Surabaya
Full text linkThis article discusses about the existence of Pentecostal Church and the impact toward the interreligious harmony in Kandangan. This study aims to depict the history of the establishment of central Pentecostal Church in the village Kandangan, Benowo, Surabaya and along with Moslem respond around it and the impact from the church. This research constitutes descriptive-qualitative research by using case study approach. Theoretical study used by the researcher is a concept of Rainer Forst, Frans Magnis Suseno and Francesco Capotorti. Such findings are first Surabaya central Pantekosta church is a church that has been long standing in Kandangan village since 1980s. It was pioneered by local villagers namely Mrs. Supiyati and others villagers. At that period, there were native citizens. In getting permission, the church’s member came to every villager houses which finally made up in getting permission. Second is actual condition of social life of the Kandangan villagers depicts interreligious harmony among the people, especially between the Pentecostal Church followers and Moslem around the church. Third is about the existence of the church, since it has been built and until now it does not show any negative effect and the relationship between Moslem and Christian in Kandangan goes well
Perspektif Khaled Abou el-Fadl dalam Membendung Otoritarianisme Tafsir Keagamaan melalui Hermeneutika Negosiatif
Full text linkLeading authoritarianism on religious interpretation which is almost practiced by religious organizations or religious groups, in the name of God, is one of Khaled Abou El-Fadl’s academic questions. By using hermeneutical method, Khaled attempts to reconstruct contemporary despotism and authoritarianism in the field of religious interpretation. The main focus of Khaled’s idea is that authority in Islamic law is different from authoritarianism. It is to avoid tyranny within authoritative interpretation. Khaled offers a negotiative hermeneutics which notices that meaning is an interactive result between the author, text and reader. The negotiative hermeneutics a la Khaled tries to connect the limitless opening of the text and the arbitrary closing of the text. This method suggests the dialog between traditions, communities of interpreters, scientific disciplines, and civilizations. The result of this concept is that to counter religious authoritarianism, exclusivism, puritanism, and anarchy. This article aims for looking Khaled Abou El-Fadl’s way of thinking in relation with religious interpretation which is almost used by religious organization or group. The main frame of this paper is to look on how hermeneutical method proposed by Khaled gives a new innovation in seeing the development of Islamic studie
Agama di Tengah Jaring-jaring Dunia Modern
Full text linkModernism believes that reason will eventually push over religion. Knowledge is considered capable to answer various mysteries that have enforced human to rely on religion. Modernism then is marked by the world that is more unified for the exchanging information stream and economical material. The transnational company and information technology play a pivotal role in shaping into global village. In this circumstance, religion deals with such unbelievable challenge. Religion which claims as the savior of human life is finally replaced by media. But, since 70s decade, a kind of new religious movement tries to challenge this modernization flow. This is what so called religious fundamentalism. This movement leans everything on the holy scripture as the only truth; therefore, it has exclusive and militant character. If modernism is suspected as the one that has thought out any kind of human crisis, then, does religion provide the solution? Although religion is expected to answer all crisis of modernity, its irrationality and exclusivism do not fit with modernism. Religion that is needed by modern society is religion that could be heard by modern ear and in the same time could affirm the affection to human being. Rationalism without love will drag people in a tragic humanism