Religió - Jurnal Studi Agama-agama
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Toward A Constructive Postmodern Pluralism on the Perspectives of Alfred North Whitehead and David Ray Griffin
Full text linkTidak bisa dipungkiri perkembangan pemikiran keagamaan selalu memberikan corak yang dinamis, salah satunya adalah pemikiran tentang posmodernisme. Kaitannya dengan hal tersebut istilah pluralism posmodern konstruktif merupakan salah satu pemikiran posmodern yang menjadi kajian utama dalam tulisan ini. Meskipun banyak yang menolak penggunaan kata posmodernisme karena banyaknya asumsi yang berkembang namun istilah tersebut mempunyai kegunaan lebih dalam menyelami pemikiran-pemikiran yang berkembang saat ini. Saya menggunakan istilah tersebut untuk membedakan dua macam pluralism; 1) pluralism modern yang mencari kesamaan dasar pada tiap tradisi agama yang berbeda, dan 2) pluralisme posmodern yang menolak setiap pencarian dasar kesamaan berdasarkan penekanan terhadap keragaman dan keutamaan agama. Dari situ, artikel ini menjelaskan tentang ide-ide seputar pluralisme posmodern konstruktif (constructive postmodern pluralism). Selain itu, pembahasan dalam artikel ini lebih banyak bertumpu pada pemikiran dua tokoh, yakni Alfred North Whitehead, yang diperkenalkan dan dikembangkan oleh Cobb, dan David Ray Griffin. Pluralisme yang diusung dua tokoh ini melampaui gagasan pluralisme yang dijelaskan oleh John Hick, yaitu pluralisme yang menempatkan agama dalam posisi dasar the same down deep. 
Ulama dalam Perspektif Nahdlatul Ulama
Full text linkThe majority of Muslim believes that the Prophet Mohammad is not only a religious leader but also a political leader. Besides excluding policy and order in terms of state and people’ problem, he also produces religious instructions related to religion. This condition also prevails in the era of caliphate or Khulafa’ur Rasyidin. At the end of both periods prophet and caliphate, dual function of leadership was disintegrated, the role of state leadership is authorized by caliphate or ‘Umarâ while religious leader by ‘Ulamâ. After the Prophet’s time, the Caliphate could not appropriately perform the Prophet’s role, in both of mentioned forms. Following the period of ‘Alî ibn Abî T{âlib, Islamic state has separated religious affairs from bureaucratic entities: between religion and state. It has eventually created a clash. Religious orders and state regulations are sometimes contending and contradicting. It can be seen from the role of ‘ulamâ in dealing with ‘umarâ that contradict with sharia or general people’ interest. Somehow they contradict each other but also go in cooperation. There is ‘ulamâ who is explicitly advising and challenging the ‘umarâ but also otherwise. This article aims to explain and analyze definition and interpretation of Islamic leader (ulamâ) from Qur’anic and Hadith perspective. In addition, this article will also describe definition and role of Islamic leader using Nahdlatul Ulama’s perspective
Gerakan Sosial Intelektual Muslim Organik dalam Transformasi Sosial
Full text linkAntonio Gramsci’s idea of organic intellectuals that dedicate their life to improve social life has been actually inherited within Indonesian Muslim intellectuals. The main characteristic of them is not conceptualizing and publishing their own interest in the context of academic field, but expressing and advocating social aims. This article attempts to capture Indonesian organic intellectual movement was fashioned from the era of HOS Cokroaminoto in colonial era until the existence of Non-Governmental Organization (NGO) in the present time. The history of Indonesia has witnessed that such movement has actively promoted social purposes and aspirations. Although, in its progress, organic intellectual movement is always challenged by the regime (policy oriented studies), it always comes with its own academic-emancipatory explanation for social problems. After Reformation Era, the goal of this movement focuses on advocating society against global capitalism which is expressed in—for example—World Trade Organization (WTC) and Multi-National Corporation (MNC). Another finding of this paper is that there are many NGOs in Indonesia based on Islamic values although their activists do not work on the name of Islam. The reason behind this view is that because all Muslim activists work on religious normative exercise social, economic, political, cultural, environment problems
Pemikiran Abdullah Saeed tentang Riddah dan Hak Asasi Manusia
Full text linkAs an intellectual Muslim, Abdullah Saeed obviously concerns to contemporary issues of Islam. He attempts to contextualize Islamic values based on faith that Islamic doctrine is shâlih li kulli zamân wa makân. This attempt appears, for instance, on his views relating to the concept of riddah (apostasy) and human rights. Saeed offers what he names as progressive-ijtihadits methodology: a method to re-interpret religious texts based on necessities of contemporary people. Bids progressive-ijtihadist methodology is still facing many obstacles, but should be used as an alternative and a way out. The biggest challenge is the internal constraints, such as unpreparedness of Muslims themselves for the brave dissent, the pleasure of the culture of blaming each other (takfîr), and a cynical view of some groups of Muslims who consider this method as a deviation from the original Islamic teachings. Saeed uses historical analysis to observe and set the concept of riddah as a sin not as crime. By using historical analysis, he said, we can examine the concept due to scientific approach: centripetal and centrifugal. Therefore, the concept of riddah consists of both ontological and existential problems
Religion’s Power to Change Human Behavior
Full text linkAgama memang menjadi salah satu isu sensitif yang berkembang subur dalam tatanan sosial masyarakat tertentu. Peran agama di ranah sosial hingga kini masih terus diperdebatkan. Sebagian meyakini bahwa agama tidak memiliki peran signifikan dalam membangun kehidupan sosial, sementara sebagian lain percaya bahwa (nilai-nilai) agama berperan besar dalam membangun tatanan sosial ke arah yang lebih baik. Sebuah hal yang menarik jika melihat peran agama dalam ranah sosial. Sering kali perdebatan muncul oleh karena hal semacam itu. Bagi yang pertama, agama jelas identik dengan moralitas yang mana sangat jelas terlihat dari ajaran-ajaran agama itu sendiri. Bagi yang kedua, menjadi suatu pengetahuan umum bahwa agama dari segi ajarannya sangat berpengaruh besar dalam tatanan sosial dalam bermasyarakat. Oleh karena itu, perihal perspektif yang pertama (agama identik dengan moralitas), keyakinan tersebut memunculkan tesis lain yang berseberangan yaitu tidak beragama berarti tidak bermoral. Kedua tesis ini identik, saling berkorelasi, meski tidak sama. Artikel ini berupaya mendiskusikan keraguan-keraguan bahwa agama tidak memiliki peran dalam membangun moralitas sosial. Tentu saja artikel ini tidak akan mempertanyakan akan pentingnya nilai-nilai agama dalam kehidupan sosial, melainkan berangkat dari sebuah hipotesis bahwa bermoral atau tidaknya seseorang (manusia) tidak hanya berpijak pada ajaran-ajaran suatu agama. Itu berarti bahwa yang tidak beragama tidak secara langsung berarti tidak bermora
Kebudayaan dan Agama Jawa dalam Perspektif Clifford Geertz
Full text linkTalking about Javanese culture, anthropologist will often refer to Geertz’s thesis of santri-abangan-priyayi. Geertz’s book, Religion of Java, has been a “holy book†for those who concerns for observing and researching Javanese culture and society. In this context, Geertz has acknowledged a theory of social system of Javanese people. In his another book, Interpretation of Culture, Geertz identifies culture based on the last-concept of Kluckholn. He sets culture as a text which has to be meaningfully interpreted, not only as a concrete manner. In addition, he sets religion as cultural values within is embodied within the meanings. Everyone can interpret and experience those meanings in his own approach. Since Geertz conducted a study on The Religion of Java, the study continues, either agree or disagree with him. This article deliberately take the starting point of Geertz’s studies related to the concept of trichotomies; students, abangan and priyanyi. Although this has led to the concept of trichotomies to pros and cons among scientists, but the thing that needs to be underlined is that Geertz's conception of Islam of Java are a source of inspiration for the study of Islam in Indonesia. In addition, this article not only discusses about Geertz’s concept of religion, but also the concept of Islamic Religion in Indonesia
Hipokritisme Tokoh Orientalis Christiaan Snouck Hurgronje
Full text linkWestern thoughts have discredited Islamic teaching. Orientalism never gives up in spreading issues in relation with their objectives in distancing Muslim from Islam. The idea of orientalism becomes a point of discussion that appears as opposition of Islam in many ways. Unfortunately, this kind of situation has not been realized by most Muslim in Indonesia that is contemporarily bothered by their debated teaching of Islam which comes from orientalist ideas in order to disintegrate Islam. For instance, is the orientalism in Indonesia. The history of orientalism in Indonesia becomes unforgettable part of Indonesia colonialism. It was known that the orientalist activities have supplied many objectives for the colonialism, especially in Aceh Darussalam. Hurgronje analyzed and observed that the struggle from the Acehness will be suppressed by the politics of split within the local leader between Ulama (religious leader) and Uleebalang (formal leader). This paper aims to explore the activities of Christian Snouck Hurgronje in relation with his effort in helping colonial to disintegrate Indonesia people. His mission is to crack the principal sources of Islam: Qur’an and Hadith by pretending to be a Muslim and went to Mecca for learning Islam. But his affiliation to Islam is only a mask to cover his actual purposes as a missionary
Pendekatan Antropologi dalam Studi Agama
Full text linkoai:ojs3.religio.uinsby.ac.id:article/1Religious phenomenon is a universal symptom, unique and full of mystery. Its existence was always traced from prehistoric until modern times. The fact that religious society has been confronted to a collective consciousness, structural adjustment and cultural understanding of religion is a must. Therefore, religion should not be placed in a subordinate position that associated with social, cultural, economic and politic development. This should be understood as an effort to look back the diversity of public religions. Various religious existences are studied and reviewed holistically with studying their function and relation to other cultural aspects. Religious existence symptoms were assessed with anthropological approach and its unity with other cultural aspects. Anthropology aims to appreciate symbols, norms and society prevailing systems. Religion is a cultural phenomenon. In other word, as a social science, anthropology does not discuss the “actual religion†or sacred dogma. The center of attention is human activity as a cultural phenomenon. This requirement can be interpreted as a response of religious society to the changes that occur rapidly. Religious studies through a more anthropological approach can describe the role of human / religious community in action, so that religion is defined as part of lives (culture) of individuals or groups, which each adherent has authority in understanding the religion and apply it
Genetika Yahudi dan Islam dalam Sejarah Peradaban Dunia
No full textTo know the origin of the Jews cannot be separated from the historical existence of Abraham because he was an ancestor of the three monotheistic religions (Judaism, Christianity, and Islam). There are two nations that claim to be the descendants of Abraham: The Jews and the Arabs. The Jews passed down through the line of Prophet Ishâq, then down to the Prophet Ya’qûb that holds Israel (servants of God) so that the prophets who were ethnic Jews call themselves as Israelites, descendants of Israel. This article does not only discuss the origin of the historical roots of Jewish groups, but also explain about another issue that is often become the object of intellectual discourse about Jews that could be classified as religion or merely ethnic. Indeed, on the face can be drawn that they are religious communities (Jews as a religion), but many think not. In fact, most of them prefer to call themselves Jews (ethnic) not Judaism. Jewish religion can we categorize as the ethical religion and not a mystical religion. It is caused the Jewish religion always uphold ethics. These ethical principles are formulated in the ten commandments (al-Was}âyâ al-Ashr). in addition, this paper also discusses the displacement of the Jewish people from one place to anothe
Analisis Wacana Keagamaan Perspektif Teologi Skizofrenia
Full text linkThe threat for humanism and fanaticism is an important issue which needs more attention from all religious thinkers. The opinion which is given by religious person and intellectuals, is the ideology that is created in order to be able to play role as decision maker. Theology of schizophrenia is a new discourse, especially in the religious discourse and has sharp implication in discussing action. Theology of schizophrenia offers four aspects as basic ideas on religious discourses: intellectual, ideological, technology, and religious aspect. These aspects are complementing and holistically connected. Generally, the theology of schizophrenia intends to explore basic concept of human conflict. To apply this concept into religious discourses, we need comprehensive instrument in order to dissociate people anarchy. One of the important things that we should concern is the strategy and method of its application. The theology of schizophrenia established its methodology on the knees of religious values. It could be applied as a standard to measure good or bad things. Theology of schizophrenia will be positive if it ontologically relates to religious values and axiologically produce humanistic meanings.