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<![CDATA[Pemikiran Abdullah Saeed tentang Riddah dan Hak Asasi Manusia ]]>
<![CDATA[Tasmuji, Tasmuji]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 1 No 1 (2011): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[As 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.]]>
<![CDATA[Pola Religiositas Muslim Kelas Menengah di Perkotaan ]]>
<![CDATA[Rofhani, Rofhani]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 3 No 1 (2013): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[A city, modern in culture, offers variety of happiness, pleasures that similar with the paradise in the world as mentioned in the holy scriptures. People think that such condition commonly lead to a negative assumption referring to people religious moral ethic. In one occasion, such condition effect to the fundamental movement that offers Islamic culture. However, it does not work on a certain group of people. In one hand, those who are called as urban middle class Muslim mostly refuse any fundamental culture that have believed as ways, ancient, traditional or even a backward. On the other hand, they also reject western culture since some assess that it can harm Islamic religion internally and externally. In this regard, this article aims to describe religious patterns of middle class society which is living in the city, where chronicles of modernity have appeared with their very artificial forms. For some people, living in the city is assumed as a threatening life to weaken morality. This creates such as fundamental movements with their imaginative Islamic objectives. They offer to acknowledge a modern and Islamic style of live. Exploring academic discourse of modernity, religion, and culture, this article elucidates the modern Islamic pattern of life within middle class Muslim in the city.]]>
<![CDATA[The Movement of Islamic Defenders Front and Its Socio Political Influence on Indonesian Society ]]>
<![CDATA[Zinira, Maurisa]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 5 No 2 (2015): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Artikel ini mendiskusikan gerakan Front Pembela Islam (FPI) di Indonesia dengan menyorot pada beberapa poin: 1) faktor dan konteks geopolitik yang mempengaruhi munculnya FPI; 2) ideologi kelompok FPI; dan 3) perkembangan FPI di Indonesia. Dalam perkembangannya, gerakan FPI sering kali menimbulkan kontroversi. Mereka mengklaim dirinya sebagai representasi kaum Muslim yang bertugas untuk memantau sekaligus memerintahkan umat Muslim untuk berbuat baik dan melarang mereka dari berbuat jahat (al-amr bi al-ma’rûf wa al-nahy ‘an al-munkar). Namun dalam praktiknya, mereka menjustifikasi langkah-langkah yang tidak konstitusional (seperti aksi kekerasan) demi menegakkan jargon tersebut. Di sisi lain, FPI tidak hanya keberatan terhadap kebobrokan sosial, tapi juga menentang eksistensi kelompok minoritas seperti Syi’ah dan Ahmadiyah. Dengan model gerakan takfiri, FPI secara konstan beranjak untuk mengembangkan budaya takut dalam masyarakat. Hal ini tentu menjadi tantangan serius bagi masyarakat Indonesia yang mendambakan kedamaian dan harmoni sosial. Pemerintah dalam hal ini perlu mengambil sikap yang tegas untuk melawan tindakan-tindakan intoleran melalui penegakan hukum yang serius, sekaligus menyebarkan pesan-pesan perdamaian. Jika tidak, kekuatan-kekuatan tak beradab itu akan terus berkembang dengan aksi-aksi teror yang meresahkan masyarakat.]]>
<![CDATA[Narrowing Theological Disparities between Moslem and Christian Perspective on Jesus Christ ]]>
<![CDATA[Siddiq, Akhmad]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 2 No 2 (2012): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Dalam salah satu ayat, Alquran mengidentifikasi umat Kristen sebagai “teman dekat” bagi orang-orang Muslim, dibandingkan dengan umat Yahudi (al-Mâ’idah [5]: 82). Posisi yang diberikan Alquran kepada umat Kristen ini menjadi sangat penting dalam konteks relasi dan dialog antar umat beragama. Artikel ini berusaha menjelaskan titik temu dan persamaan-persamaan antara ajaran Islam dengan doktrin Kristen terkait dengan Yesus, atau ‘Isâ al-Masîh}. Tema Kristologi menjadi pilihan pembahasan makalah ini karena Yesus dalam doktrin Kristen menjadi pijakan utama bangunan kristianitas, sementara dalam normatif Islam ia juga mendapat porsi pembahasan yang cukup banyak. Artikel ini bermaksud untuk memberikan pemahaman yang komprehensif terkait dengan pandangan Kristen dan Islam terhadap personalitas dan ajaran Yesus atau Isa Al-Masih. Dalam konteks dialog antar umat beragama, hal tersebut sangat penting bagi kita untuk merundingkan kalimah sawâ’ (a common word) antara Islam dan Kristen. Hal tersebut tidak berarti bahwa kita mencari perbedaan untuk saling menyalahkan, melainkan untuk menyatukan ide yang sama tentang Yesus atau ‘Isâ al-Masîh} dalam Kristen maupun Islam. Mengetahui dan memahami Kristologi Islam akan memperkaya pandangan kita mengenai kehidupan Yesus.]]>
<![CDATA[Kritik terhadap Relasi Antagonistis Timur-Barat ]]>
<![CDATA[Zamzami, Mukhammad]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 5 No 1 (2015): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[The seeds of the clash of thought between the East and the West have become a pin point on the valuable literature of the classical west to take a part on such issues. In short, Hegel’s claim on the philosophical history, Darwinism on the evolutional theory and Marxism on the capitalism join in this complex debate. Those three figures play a role in formulating the existence of west civilization with its hegemonic characteristic. The prosperous study on looking another civilization in black-white discourse takes part in growing animosity among civilization. Civilization is a total number of material achievements and thoughts from many generations. Civilization cannot appear from few people for it is a spontaneous design of human being. This article attempts to explore two leading civilizations in the world, Islam and the West. When Islam, which is identical with the East, has tried to observe the West by using Occidentalism as its epistemological approach, polemic and debate become apparent. The tension between the West and the East takes another new volume. This article attempts to elucidate the antagonistic-relationship between the East and the West, the Occidentalism, and epistemological efforts to build the dialogue of civilization.]]>
<![CDATA[Perspektif Kim Knott tentang Insider-Outsider dalam Studi Agama ]]>
<![CDATA[Saleh, Sujiat Zubaidi]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 4 No 1 (2014): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Contemporary 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.]]>
<![CDATA[Building Awareness on Religious Plurality ]]>
<![CDATA[Quartiam, Cindy]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 1 No 2 (2011): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Pendidikan 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.]]>
<![CDATA[Agama di Tengah Jaring-jaring Dunia Modern ]]>
<![CDATA[Hamdi, Ahmad Zainul]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 3 No 2 (2013): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Modernism 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.]]>
<![CDATA[Praktik Keagaman Aliran Kejawen Aboge di antara Agama Resmi dan Negara ]]>
<![CDATA[Ulumuddin, Moch. Ichiyak]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 6 No 1 (2016): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Aliran Kepercayaan constitutes a cultural heritage of Indonesia, inherited from generation to generation. Aliran Kepercayaan however have been often measured on the perspective of Indonesian six official religions that eventually bear misjudgment. The divergent of belief system either in terms of religious teachings and practices finally comes as counter argument in responding the existence of Aliran Kepercayaan. This article tries to examine the existence of Aliran Kepercayaan in Mojokerto namely Aboge religiously and socially in relation with the social and political condition of Indonesia. State’s constitution indeed guarantees religious freedom for the people to worship in accordance with someone’s belief. However, the reality is different at all. Some Aliran Kepercayaan experienced persecution by religious extremist and by the State. Aboge itself often becomes controversial for its Muslim neighborhood. Negative and positive assumption are attached on them in an exchange. Two different interpretations reflect on the Aboge’s religious practices and teachings. For this reason, this article attempts to scrutinize the religious practices and teachings in correlation with spiritual tradition on the Javanese people that specialized mysticism in any matters. It also is aimed to explain the state intervention toward the religious life of Aliran Kepercayaan based on the perspective of six official religions.]]>
<![CDATA[ Pendekatan Antropologi dalam Studi Agama ]]>
<![CDATA[Rosidah, Feryani umi]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 1 No 1 (2011): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Religious 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 âactual religionâ 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.]]>
