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All Journal Al-Ulum Jurnal Ilmu Ushuluddin Al-Jami'ah: Journal of Islamic Studies Teosofia: Indonesian Journal of Islamic Mysticism Religi�: Jurnal Studi Agama-agama Jurnal Ilmiah Ilmu Ushuluddin QOF: Jurnal Studi Al-Qur'an dan Tafsir Religia : Jurnal Ilmu-Ilmu Keislaman
Alim Roswantoro
Fakultas Usuhuluddin UIN Sunan Kalijaga Yogyakarta
Religion Arts Humanities Economics, Econometrics & Finance Education Social Sciences Other

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CALCULATING THE PHILOSOPHICAL SIGNIFICANCE OF THE CONCEPT OF RELIGIOUS FREEDOM IN ISLAM Roswantoro, Alim
Al-Ulum Vol 14, No 2 (2014): December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (379.958 KB)

Abstract

The writing attemps to explore the philosophical meaning of the theological messages of Islam on religious freedom. The article do not study the empirical facts of religious freedom practiced by muslims today, but it scrutinizes the theological messages as written in the Qur’an and as showed by the real examples of the God’s Messenger. Through understanding some Qur’anic verses, we will find that Islam strongly encourages the life of different religious people based on the value of freedom. Freedom intended to be a base of religious life is not freedom to do whatever someone wants, but freedom to respect and to protect one another among religious people who are different in religion and faith. This value of message of religious freedom was wonderfully performed in historical practices of the Prophet Muhammad puh. From the Islamic principles of religious freedom that can be underlined, the writing finally tries to elucidate its philosophical meaning. The messages of religious freedom in Islam contain the strong and deep philosophical meaning, because the establishment of religious freedom is based on the fundamental value of human freedom and on the freedom as the nature of life itself.--------- Tulisan ini mencoba menggali makna filosofis dari ajaran teologis Islam mengenai kebebasan beragama. Artikel ini tidak membahas fakta-fakta empiris kebebasan beragama yang diperlihatkan oleh orang-orang Islam dewasa ini, melainkan membahas ajaran-ajaran teologis seperti tertulis dalam al-Qur’an dan contoh nyata dan Rasulullah. Memahami beberapa ayat al-Qur’an, Islam tampak kuat mendorong kehidupan antar umat beda agama yang didasarkan pada nilai kebebasan. Kebebasan yang dijadikan basis hidup beragama, bukanlah kebebasan untuk melakukan apapun, melainkan kebebasan untuk saling menghargai dan saling melindungi. Nilai ajaran kebebasan beragama seperti ini dipraktekkan dalam kehidupan nyata Nabi Muhammad saw. Dari prinsip Islam mengenai kebebasan beragama yang bisa disimpulkan, tulisan ini pada akhirnya mencoba memaknainya secara filosofis. Ajaran kebebasan beragama dalam Islam sangat kuat kandungan filosofisnya, karena kebebasan beragama ditegakkan di atas prinsip nilai kebebasan manusia dan kebabasan sebagai hakikat dari kehidupan itu sendiri.
CALCULATING THE PHILOSOPHICAL SIGNIFICANCE OF THE CONCEPT OF RELIGIOUS FREEDOM IN ISLAM Roswantoro, Alim
Al-Ulum Vol 14, No 2 (2014): Al-Ulum December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (468.566 KB)

Abstract

The writing attemps to explore the philosophical meaning of the theological messages of Islam on religious freedom. The article do not study the empirical facts of religious freedom practiced by muslims today, but it scrutinizes the theological messages as written in the Qur’an and as showed by the real examples of the God’s Messenger. Through understanding some Qur’anic verses, we will find that Islam strongly encourages the life of different religious people based on the value of freedom. Freedom intended to be a base of religious life is not freedom to do whatever someone wants, but freedom to respect and to protect one another among religious people who are different in religion and faith. This value of message of religious freedom was wonderfully performed in historical practices of the Prophet Muhammad puh. From the Islamic principles of religious freedom that can be underlined, the writing finally tries to elucidate its philosophical meaning. The messages of religious freedom in Islam contain the strong and deep philosophical meaning, because the establishment of religious freedom is based on the fundamental value of human freedom and on the freedom as the nature of life itself.----- Tulisan ini mencoba menggali makna filosofis dari ajaran teologis Islam mengenai kebebasan beragama. Artikel ini tidak membahas fakta-fakta empiris kebebasan beragama yang diperlihatkan oleh orang-orang Islam dewasa ini, melainkan membahas ajaran-ajaran teologis seperti tertulis dalam al-Qur’an dan contoh nyata dan Rasulullah. Memahami beberapa ayat al-Qur’an, Islam tampak kuat mendorong kehidupan antar umat beda agama yang didasarkan pada nilai kebebasan. Kebebasan yang dijadikan basis hidup beragama, bukanlah kebebasan untuk melakukan apapun, melainkan kebebasan untuk saling menghargai dan saling melindungi. Nilai ajaran kebebasan beragama seperti ini dipraktekkan dalam kehidupan nyata Nabi Muhammad saw. Dari prinsip Islam mengenai kebebasan beragama yang bisa disimpulkan, tulisan ini pada akhirnya mencoba memaknainya secara filosofis. Ajaran kebebasan beragama dalam Islam sangat kuat kandungan filosofisnya, karena kebebasan beragama ditegakkan di atas prinsip nilai kebebasan manusia dan kebabasan sebagai hakikat dari kehidupan itu sendiri.
CIVIC VALUES DAN ISLAM: Islam Awal dan Potret Pembangunan Civil Society Roswantoro, Alim
Jurnal Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora IAIN Antasari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18592/jiu.v10i1.743

Abstract

Civic Values dewasa ini telah menggejala di berbagai negara suatu cita-cita sosialyang dikemas dalam bentuk pendidikan kewargaan atau civic education yang memilikiarti yang sangat penting dan strategis bagi kelangsungan kehidupan berbangsa danbernegara. Jika dianalisis dari paradigma kultur mana kedua masyarakat itu lahirdan tumbuh, perbedaan asasiah antara Masyarakat Madani dan civil society akantampak. Jika kembali kepada kultur para filosof sosial Barat abad ketujuh belas dimana wacana civil society itu mulai digulirkan, maka civil society di Barat lahirsebagai buah modernitas yang mengambil akarnya pada gerakan budaya Renaissance.Budaya ini merupakan gerakan yang memarginalkan gagasan tentang Tuhan.Buah masyarakat dari gerakan budaya semacam ini adalah masyarakat sekuler,yang menurut Clavel, di dalamnya posisi Tuhan telah menjadi gagasan yang tertindassejak lebih dari tiga abad yang lalu.
THE PHILOSOPHICAL STUDY OF IQBAL'S THOUGHT: The Mystical Experience and the Negation of The Self-Negating Quietism Roswantoro, Alim
Teosofia: Indonesian Journal of Islamic Mysticism Vol 6, No 1 (2017)
Publisher : Fakultas Ushuluddin dan Humaniora - UIN Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/tos.v6i1.1698

Abstract

The article tries to philosophically explore the Iqbal’s notion of mysticism and the mystic’s attitude in facing the world life. The exploration is focused on his concept of mystical experience and the negation of the self-negating quietism. And from this conception, this writing efforts to withdraw the implication to the passive-active attitude of the worldly life. It is the philosophical understanding of the Islamic mysticism in Iqbal’s philosophy as can be traced and found out in his works, particularly in his magnum opus, “The Reconstruction of Religious Thought in Islam”. Mysticism, in Iqbal’s understanding, is the human inner world in capturing reality as a whole or non-serial time reality behind his encounter with the Ultimate Ego. For him, there are two experiences, that is, normal one and mystical one. In efforts to understand mysticism, one has to have deep understanding of the basic characters of human mystical experience that is very unique in nature compared to human normal one.
Kritik terhadap Eksistensialisme Ateistik tentang Penolakan Eksistensi Tuhan Roswantoro, Alim
Al-Jamiah: Journal of Islamic Studies Vol 43, No 1 (2005)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2005.431.207-239

Abstract

The article describes the atheist existentialists’ concept of God, arguments of taking away God, and then tries to criticize their concepts and arguments. General account on existentialists’ concept of God, which is represented in Nietzsche’s statement on the death of God, begins the paper. The following part is about arguments in denying the existence of God, followed by some critiques of them. The criticism of Muhammad Iqbal, who is a Muslim existentialist, on atheistic existentialistic concept of God ends the thoroughly paper. The result of this research is that atheist existentialists understand God in anthropomorphic explanation; the relation between God and human is identical with that of human and human. Even though they denied the existence of God with the reason of determinism, their arguments implied a new determinism, and the freedom they struggled indicated pseudo freedom.
CIVIC VALUES DAN ISLAM: Islam Awal dan Potret Pembangunan Civil Society Roswantoro, Alim
Jurnal Ilmiah Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (288.32 KB) | DOI: 10.18592/jiu.v10i1.743

Abstract

Civic Values dewasa ini telah menggejala di berbagai negara suatu cita-cita sosialyang dikemas dalam bentuk pendidikan kewargaan atau civic education yang memilikiarti yang sangat penting dan strategis bagi kelangsungan kehidupan berbangsa danbernegara. Jika dianalisis dari paradigma kultur mana kedua masyarakat itu lahirdan tumbuh, perbedaan asasiah antara Masyarakat Madani dan civil society akantampak. Jika kembali kepada kultur para filosof sosial Barat abad ketujuh belas dimana wacana civil society itu mulai digulirkan, maka civil society di Barat lahirsebagai buah modernitas yang mengambil akarnya pada gerakan budaya Renaissance.Budaya ini merupakan gerakan yang memarginalkan gagasan tentang Tuhan.Buah masyarakat dari gerakan budaya semacam ini adalah masyarakat sekuler,yang menurut Clavel, di dalamnya posisi Tuhan telah menjadi gagasan yang tertindassejak lebih dari tiga abad yang lalu.
Resolusi Konflik dalam Masyarakat Religius Indonesia Roswantoro, Alim
Religió: Jurnal Studi Agama-agama Vol 8 No 2 (2018): September
Publisher : Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (399.643 KB)

Abstract

Indonesia, as the plural nation in religion, has already performed a positive and peaceful life of the religious people who are different in faith and understanding. In general, the life of religious people in Indonesia is lasting well and peacefully. It does not mean that there never be religious conflicts of the different religious people in Indonesia. The conflicts had ever occurred and will probably emerge in the future. The conflicts were often seen as threat, or negativity, of religious life among different-religious people in Indonesia. The writing does not deny that indeed the conflicts are not wanted and have to be overcome. But since the conflicts cannot be avoided from the life of different-religious people of Indonesia, the writing philosophically intend to see and understand the conflicts in a different way. The religious conflicts can be positively seen and understood, that is, as part of communication among different-religious people interacting in public sphere. Conflict-resolution that gives the win-win solution for those who are involved in the conflict has to be principle that should be made to be tradition. Conflict resolution will be successful if the transcendently moral principles, such as mutual respect, mutually avoiding deformation of religion, and mutually giving freedom, are provided for all. [Indonesia sebagai negara yang majemuk dalam agama telah menampilkan wajah hidup umat beragama dari agama-agama yang berbeda yang damai. Secara umum, kehidupan umat beragama di Indonesia berjalan dengan penuh kedamaian. Ini bukan berarti tidak pernah ada konflik keagamaan di Indonesia. Konflik-konflik keagamaan telah pernah terjadi dan mungkin akan muncul kembali di masa depan. Konflik-konflik ini sering dilihat sebagai suatu ancaman atau sisi negatif dari kehidupan religius di Indonesia. Tulisan ini tidak memungkiri bahwa konflik-konflik ini memang tidak diinginkan dan harus diatasi. Namun, karena konflik-konflik ini tidak bisa dihindari dalam kehidupan antar umat beragama yang berbeda, tulisan ini mencoba secara filosofis melihat dan memaknai konflik-konflik ini secara berbeda. Konflik-konflik keagamaan bisa dimaknai secara positif, sebagai bagian dari komunikasi antara umat beragama yang berbeda yang berinteraksi dalam ruang publik. Resolusi konflik yang saling memenangkan masing-masing pihak harus menjadi prinsip yang harus ditradisikan. Resolusi konflik akan sukses, jika prinsip-prinsip moral transenden, seperti saling menghargai, saling menghindari deformasi agama, dan saling memberi ruang kebebasan, diberikan untuk semuanya.]
CIVIC VALUES DAN ISLAM: ISLAM AWAL DAN POTRET PEMBANGUNAN CIVIL SOCIETY Roswantoro, Alim
Jurnal Ilmiah Ilmu Ushuluddin Vol 10, No 1 (2011): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (288.32 KB) | DOI: 10.18592/jiu.v10i1.743

Abstract

Civic Values dewasa ini telah menggejala di berbagai negara suatu cita-cita sosialyang dikemas dalam bentuk pendidikan kewargaan atau civic education yang memilikiarti yang sangat penting dan strategis bagi kelangsungan kehidupan berbangsa danbernegara. Jika dianalisis dari paradigma kultur mana kedua masyarakat itu lahirdan tumbuh, perbedaan asasiah antara Masyarakat Madani dan civil society akantampak. Jika kembali kepada kultur para filosof sosial Barat abad ketujuh belas dimana wacana civil society itu mulai digulirkan, maka civil society di Barat lahirsebagai buah modernitas yang mengambil akarnya pada gerakan budaya Renaissance.Budaya ini merupakan gerakan yang memarginalkan gagasan tentang Tuhan.Buah masyarakat dari gerakan budaya semacam ini adalah masyarakat sekuler,yang menurut Clavel, di dalamnya posisi Tuhan telah menjadi gagasan yang tertindassejak lebih dari tiga abad yang lalu.
Understanding The Phenomenon of Fake Crazy Rich and Fraudulent Investment in Indonesia from the Philosophy of Happiness in Hazrat Inayat Khan’s Sufism Roswantoro, Alim
Religia: Jurnal Ilmu-Ilmu KeIslaman Vol 26 No 2 (2023)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/religia.v26i2.1140

Abstract

The phenomenon of the “crazy rich” as a representation of modern materialism and hedonism has influenced the lives of the young generation of Indonesia in the millennial era. The glamorous and luxurious lifestyle displayed by the “crazy rich” has attracted many individuals to show off their wealth, even when the wealth is not yet truly owned. This phenomenon often ends in investment fraud harming many parties. This study aims to analyze the phenomenon of the “fake crazy rich” and fraudulent investment in Indonesia from the perspective of Inayat Khan's philosophy of happiness in Sufism, distinguishing between true happiness and false happiness. This study uses a qualitative approach with Inayat Khan's theoretical analysis as a conceptual framework. Data were collected through literature studies and analysis of relevant social phenomena. The study found that the phenomenon of the “fake crazy rich” and investment fraud in Indonesia reflects the efforts of the younger generation to pursue material wealth as a measure of life success. However, from Inayat Khan's perspective, this is a form of false happiness not providing true life satisfaction, but suffering and humiliation. This study provides a theoretical contribution by applying Inayat Khan's philosophy of happiness to understand contemporary social phenomena in Indonesia. In addition, this study also provides critical insights into the impact of materialism and hedonism on the younger generation and the importance of distinguishing between true happiness and false happiness in modern life.
The Integration and Interconnection of Sciences in Pesantren Tafsir: An Analysis of Tafsir Sūrah Yāsīn by KH Bisri Mustafa Baidowi, Ahmad; Ma'rufah, Yuni; Roswantoro, Alim
QOF Vol. 8 No. 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v8i2.2668

Abstract

The history of the writing of Qur’anic tafsir in Indonesia is closely tied to the works of Ulama within the Pesantren. The development of Qur’anic tafsir writing in the Pesantren environment has been highly dynamic, characterized by variations in appearance, writing style, language, script, interpretative style, and approach. One distinctive feature of tafsir works produced within the Pesantren is exemplified by the Tafsir Sūrah Yāsīn, authored by KH Bisri Mustafa from Pesantren Raudlotut Thalibin Rembang, Central Java. This work showcases a unique interpretation, particularly in its approach to natural science verses. Adopting the integration model introduced by Ian G. Barbour, it can be argued that KH Bisri Mustafa’s interpretation of natural verses aligns with the category of natural theology. This perspective asserts that awareness of God can be discerned through natural phenomena, where the existence of God is reflected in the design of nature. The intricate design of nature fosters awareness of God’s presence and existence. This study employs a descriptive-analytical approach to examine KH Bisri Mustafa’s interpretation of scientific verses in surah Yāsīn. The findings contribute to the ongoing discourse on integrating religion and science, particularly within the context of Qur’anic tafsir in Pesantren circles.
Co-Authors Ahmad Baidowi Ma'rufah, Yuni