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All Journal Religi: Jurnal Studi Agama-agama Living Islam: Journal of Islamic Discourses
Roni Ismail, Roni
UIN Sunan Kalijaga Yogyakarta
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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KONSEP TOLERANSI DALAM PSIKOLOGI AGAMA (TINJAUAN KEMATANGAN BERAGAMA) Ismail, Roni
Religi: Jurnal Studi Agama-agama Vol 8, No 1 (2012): Agama dan Persoalan Psikologis
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.2012.0801-01

Abstract

Kehidupan yang penuh kedamaian, kenyamanan, dan toleran merupakan idaman semua orang, baik orang beragama maupun tidak beragama, sepanjang masa. Karena tidak ada satu agama dan sistem sosial pun yang menganjurkan kebencian, konflik kekerasan, dan perang, semua manusia memiliki harapan akan kedamaian dan toleransi antar mereka sekalipun mereka berbeda dalam banyak hal. Namun harapan tersebut seringkali jauh dari kenyataan, bahkan justru dilakukan oleh orang-orang yang beragama secara formal. Makalah ini akan menduskusikan wilayah itu, wilayah di mana orang beragama justru melakukan tindakan yang bertolak belakang dengan semangat dasar semua agama dengan menggunakan teori Psikologi agamatentang Kematangan Beragama. Sekaligus akan didapat pandangan Psikologi Agama tentang toleransi berdasarkan salah satu teori dalam disiplin ilmu tersebut, yaitu kematangan beragama.
ISLAM DAN DAMAI (Kajian atas Pluralisme Agama dalam Islam) Ismail, Roni
Religi: Jurnal Studi Agama-agama Vol 9, No 1 (2013): Kompetisi Damai dalam Keragaman
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/rejusta.2013.0901-03

Abstract

The latest cases of religious based violence have placed Islam as a religion of  terror. This is simply because the fact that some terror actions were done by people call themselves muslim. What make it even worse is that the cases have been exaggerated and blown up by international big mass medias which become the main source of the news throughout the world. Yet the very spirit of peace as observed by muslim majority has often been neglegted by these mass medias. This paper is an attempt to promote peace Islam through one of the main teachings of Islam, namely the Islamic teaching of religious pluralism. The result is that both normative and historic Islam reject violence without any acceptable reason. Islam teaches peace as a fun- damental theological view and code of conduct.Al-Quran nor matively teaches the basic principles of  pluralism in race, ethnicity, or religion. Plurality in Islam is seen as sunnatullah. Islam therefore promotes tolerance, prohibits any form of  religious coercion, and requires Muslims to maintain the holy places such as churches, synagogues and mosques. Al-Quran also teaches the prin- ciples of the religious fraternity among Ahli Kitab-who have book of God.Historically, the first generation of Muslims who lived at the time of the Prophet Muhammad implemented Islamic plurality view in the Medina Charter. This charter in turn had instigated peace among the elements of  Medina community. As a result, there were no racial tensions or religious conflicts occurred, as was no predominantly Muslim terror in its various form shappened over the minority.The study of religious pluralism in Islam therefore describes Islam as a religion of non-violence and terror, but as a religion of peace.
BERAGAMA BAHAGIA UNTUK BINA DAMAI: KAJIAN ATAS TEORI KEMATANGAN BERAGAMA WILLIAM JAMES Ismail, Roni
Living Islam: Journal of Islamic Discourses Vol. 7 No. 1 (2024)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v7i1.5277

Abstract

In the ideal or normative terms, all religions teach the tenet of peace, so that they express a "friendly" face. However, in historical reality, religion often displays an "angry" face and is used as a tool for hostility, hatred, violent conflict, and even war. Cassanova calls this the Janus face or double face of religion. Religious scholars, practitioners and academics have made various efforts to return religion to its ideal face as a power of peace, brotherhood, unity and humanity. Some propose a peaceful, inclusive, pluralist, dialogical, archipelagic, progressive religiosity, and so on. This article offers a happy religion or religiosity through a psychology of religion approach as participation in discussions of religion for peace, through a study of William James' mature religious theory. James' four mature religious criteria are: (1) always feeling God's presence in life, (2) His presence gives rise to surrender to God and His values, (3) self-surrender gives rise to happiness, freedom and loss of ego, and , (4) changing emotions into love and harmony, are indicators of religious happiness. Happy religiousity are unlikely to hurt, hate, get involved in hostility and violent conflict in the name of religion, but are instead able to spread happiness and peace to others. Happy religiosity are able to build peace, namely: maintaining the sacredness of life and upholding the ideal of life's happiness. Keywords: Happy Religiosity, Mature Religion William James, Peace. Secara idealitas-normatif, semua agama memuat ajaran damai sehingga berwajah “ramah”. Akan tetapi, secara realitas-historis seringkali agama menampilkan wajah “marah” dijadikan alat permusuhan, kebencian, konflik kekerasan, bahkan perang. Cassanova menyebut ini sebagai janus face atau wajah ganda agama. Para agamawan, praktisi dan akademiki telah melakukan berbagai upaya untuk mengembalikan agama pada idealitasnya sebagai pejuang kedamain, persaudaraan, persatuan, dan kemanusiaan. Ada yang menggagas beragama damai, inklusif, pluralis, dialogis, nusantara, berkemajuan, dan lain-lain. Artikel ini menawarkan beragama bahagia melalui pendekatan psikologi agama sebagai keikutsertaan dalam diskusi fungsi beragama untuk perdamaian, melalui kajian atas teori beragama matang dari William James. Empat kriteria beragama matang James, yaitu: (1) merasakan selalu kehadiran Tuhan dalam hidup, (2) kehadiran-Nya memunculkan kepasrahan kepada Tuhan dan nilai-nilai-Nya, (3) kepasrahan diri memunculkan kebahagiaan, kebebasan, dan hilang ego, dan, (4) mengubah emosi menjadi cinta dan harmoni, merupakan indikator kebahagiaan keagamaan. Orang beragama bahagia tidak mungkin menyakiti, membenci, terlibat permusuhan dan konflik kekerasan atas nama agama, tetapi justru mampu menebar kebahagiaan dan perdamaian kepada sesama. Orang beragama bahagia mampu membangun perdamaian, yaitu: menjaga sakralitas kehidupan dan menjunjung ideal kebahagiaan hidup. Kata Kunci: Beragama Bahagia, Beragama Matang William James, Perdamaian.
RESOLUSI KONFLIK KEAGAMAAN INTEGRATIF: STUDI ATAS RESOLUSI KONFLIK SOSIAL KEAGAMAAN AMBON Ismail, Roni
Living Islam: Journal of Islamic Discourses Vol. 3 No. 2 (2020)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v3i2.2458

Abstract

This article, that is a field research result, aims to analyze the conflict resolution adopted in resolving the 1999-2002 Ambon socio-religious conflict. It was found that the Ambon conflict resolution was done by integrative conflict resolution. Integrative conflict resolution is a conflict resolution model that integrates structural and cultural resolution together. Structural conflict resolution was pursued to resolve the roots of non-religious Ambon conflict, through: security approaches such as increasing 11,250 security personnel, upgrading Korem to Maluku Military Command, and enforcing civil emergency; the role of the Government in the Malino II Peace Agreement; Sharing of Muslim-Christian political leadership in the competition of the election of government local leaders; regents; and sharing of bureaucratic positions with SKJ. Meanwhile, the cultural conflict resolution is to resolve the roots of conflicts originated from religious issue, namely: the revitalization of multiculturalism by the state religious higher education of Ambon IAIN and IAKN; revitalizing the religion peaceful value through Christian-Muslim clerics through joint dialogue, cooperation, reconciliation, greetings, and deradicalization; optimizing the FKUB's role in life dialogue; and, the revitalization of the pela gandong between Muslim and Christian countries. Integrative conflict resolution is recognized by Ambonese Muslims and Christians as a very effective in resolving the roots of Ambon conflict, so that a firm foundation of peace is built in Ambon. In 2019, Ambon won a Harmony Award from the Indonesian Minister of Religion Affairs.
RESOLUSI KONFLIK KEAGAMAAN BERBASIS KEARIFAN LOKAL: STUDI ATAS PELA GANDONG DI AMBON Ismail, Roni; Wakano, Abidin; Leasiwal, Genoveva
Living Islam: Journal of Islamic Discourses Vol. 5 No. 1 (2022)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v5i1.3012

Abstract

AbstractThis article aims to analyze the role of pela gandong as local wisdom used as a cultural conflict resolution in the 1999-2002 Ambon conflict. Using sociology of conflict approach, the theory of cultural conflict resolution, and methods of collecting observational data and interviews with Ambonese Muslims and Christians, this paper finds that, first, ethnocentrism is the main cultural cause of the Ambon conflict, and, second, the Ambon conflict is resolved and peace is built firmly through the cultural conflict resolution of pela gandong. With noble values, especially brotherhood, equality, equality, togetherness and tolerance, pela gandong is very effective in resolving cultural conflicts both during the Ambon conflict, post-conflict and in fostering peace until now. During the Ambon conflict, there was no conflict between Muslim and Christian countries that were bound by pela gandong. After the conflict occurred, pela gandong became the foundation of cultural conflict resolution in rebuilding peace, strengthening the capacity of Ambonese people "from within"; rebuild their broken relationship; reaffirming the value of brotherhood among Maluku peoples; teach mutual recognition of religious and cultural differences; accelerate recovery from conflict trauma; re-knitting the greetings of fraternity; and building mutual trust between Muslim and Christian countries. Meanwhile, in the process of building peace up to now, Ambonese admit that pela gandong is effective in preventing “outsiders” who keep trying to reescalate the conflict, because every country in Ambon is already engaged in pela gandong one with another country.Keywords: pela gandong, religious cultural resolution, local wisdom. Artikel ini bertujuan untuk menganalisis peran pela gandong sebagai resolusi konflik kultural dalam konflik Ambon 1999-2002. Dengan menggunakan pendekatan sosiologi konflik, teori reolusi konflik kultural, serta metode pengumpulan data observasi dan wawancara dengan warga Ambon Muslim dan Kristen, tulisan ini menemukan bahwa, pertama, etnosentrisme merupakan penyebab kultural utama konflik Ambon, dan, kedua, konflik Ambon diselesaikan dan kedamaian terbangun kokoh melalui resolusi konflik kultural pela gandong. Dengan nilai-nilai luhur utamanya persaudaraan, persamaan, kesetaraan, kebersamaan dan toleransi, pela gandong sangat efektif menjadi resolusi konflik kultural baik selama konflik Ambon terjadi, paska konflik maupun dalam membina damai hingga kini. Selama konflik Ambon terjadi, tidak ditemukan adanya konflik antara negeri-negeri Muslim dan Kristen yang terikat pela gandong. Paska konflik terjadi, pela gandong menjadi fondasi resolusi konflik kultural dalam membangun kembali perdamaian, menguatkan kapasitas warga Ambon “dari dalam”; membangun kembali hubungan mereka yang sempat retak; menegaskan kembali nilai bersaudara sesama orang Maluku; mengajarkan saling mengakui perbedaan agama dan budaya; mempercepat pemulihan dari trauma konflik; merajut kembali persaudaraan salam sarane; dan membangun saling percaya antara negeri-negeri Muslim dan Kristen. Sedangkan dalam proses bina damai hingga kini, pela gandong juga diakui warga Ambon efektif menangkal “tangan-tangan luar” yang terus mencoba mengeskalasikan kembali konflik karena setiap negeri di Ambon sudah ber-pela gandong dengan satu negeri.
EKSPRESI KONVERSI AGAMA SANTRIWATI PONDOK PESANTREN ULUL ALBAB BALIREJO, UMBULHARJO, YOGYAKARTA Purwaningtyas, Wika Fitriana; Ismail, Roni
Living Islam: Journal of Islamic Discourses Vol. 6 No. 1 (2023)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/lijid.v6i1.4452

Abstract

Abstract Islamic boarding schools are one of the educational institution for the development of one's noble character. As an Islamic Education Institutions, it continuously strives to instill moral education in students and to form a noble human person. Based on the understanding of religious dogmas obtained from Islamic boarding schools it leads to the practices or consequences of a female student in doing good deeds according to religious teachings. From environmental reasons and the habits of a female student in participating in daily activities at the Ulul Albab Islamic boarding school, there are those whose lives have experienced a religious conversion. The indicators seen from the characteristics themselves are adherence to religion and the behavior that is displayed from habits, emotions, traditional contacts, suggestions, willingness related to the Islamic boarding school environment. This study uses the theory of Dzakiyah Daradjat and Glock & Stack, this type of research is qualitative, namely research conducted by collecting data from field survey results. Data collection was carried out by direct observation, interviews with the parties concerned and documentation. This study aims to provide an overview of the religious conversion expressions of female students at the Ulul Albab Balirejo Islamic boarding school, Yogyakarta. The results showed that the female students of the Ulul Albab Balirejo Islamic Boarding School experienced religious conversions which were influenced by several factors, namely the mental conflict factor, the relationship factor with religious traditions, the invitation factor, the emotional factor, the adolescent factor, the theology factor and the willingness factor. And experiencing the process of the stages of religious conversion itself, namely, in the process of religious conversion felt by the students of the Ulul Albab Balirejo Islamic boarding school including periods of anxiety, periods of conversion crisis, periods of calm, and periods of expression of conversion. So that the female students of the Ulul Albab Balirejo Islamic boarding school experienced religious changes in a better direction, giving rise to differences in the expression of religious dimensions before and after experiencing religious conversion which included the dimensions of belief, dimensions of religious rituals, experiential dimensions, intellectual dimensions, and consequential dimensions. Keywords: Religious Conversion, Santriwati, Islamic Boarding School Abstrak Pondok pesantren adalah salah satu wadah pengembangan akhlak mulia seseorang. Lembaga Pendidikan Islam yang secara terus – menerus berusaha untuk menanamkan pendidikan akhlak kepada para santri. Untuk membentuk pribadi manusia yang mulia, pendidikan akhlak memiliki peran yang sangat penting. Dari pemahaman dan dogma agama yang didapatkan dari pondok pesantren membawa kepada pengamalan atau konsekuensi seorang santriwati dalam melakukan perbuatan baik sesuai ajaran agama. Dari sebab lingkungan dan kebiasaan seorang santriwati dalam mengikuti kegiatan sehari-hari di pondok pesantren Ulul Albab ada yang kehidupannya mengalami konversi agama. Indikator yang dilihat dari karakteristik itu sendiri yaitu ketaatan terhadap agama dan perilaku yang ditampilkannya dari kebiasaan, emosional, kontak tradisi, sugesti, kemauan yang bekaitan dengan lingkungan pondok pesantren. Penelitian ini menggunakan teori Dzakiyah Daradjat dan Glock & Stack, jenis penelitian ini kualitatif yaitu penelitian yang dilakukan dengan mengumpulkan data dari hasil survei lapangan. Pengumpulan data dilakukan dengan melakukan observasi secara langsung, wawancara kepada pihak yang bersangkutan dan dokumentasi. Penelitian ini bertujuan untuk memberikan gambaran mengenai ekspresi konversi agama santriwati pondok pesantren Ulul Albab Balirejo Yogyakarta. Hasil penelitian menunjukkan bahwa santriwati Pondok Pesantren Ulul Albab Balirejo mengalami konversi agama yang dipengaruhi oleh beberapa faktor yaitu faktor konflik jiwa, faktor hubungan dengan tradisi agama, faktor ajakan, faktor emosi, faktor adolesen, faktor teologi dan faktor kemauan. Dan mengalami proses tahapan dari konversi agama itu sendiri yaitu, dalam proses konversi agama yang dirasakan oleh santriwati pondok pesantren Ulul Albab Balirejo meliputi periode masa kegelisahan, periode masa krisis konversi, periode masa ketenangan, dan periode masa ekspresi konversi. Sehingga santriwati pondok pesantren Ulul Albab Balirejo mengalami perubahan keagamaan kearah yang lebih baik sehingga menimbulkan perbedaan ekspresi dimensi keagamaan sebelum dan sesudah mengalami konversi agama yang meliputi, dimensi keyakinan, dimensi ritual keagamaan, dimensi eksperiensial, dimensi intelektual, dan dimensi konsekuensi. Kata Kunci: Konversi Agama, Santriwati, Pondok Pesantren
Co-Authors Leasiwal, Genoveva Purwaningtyas, Wika Fitriana Wakano, Abidin