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INDONESIA
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14113775     EISSN : 25484729     DOI : https://doi.org/10.14421/esensia
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin is a multidisciplinary journal that publishes articles of the highest quality and significance in all areas of Islamic theology (uṣūl al-dīn). The journal covers research on the immense significance of Islam in the context of religious life to which it has delivered unique perspectives, approaches, and ranges of contributions that are of abiding interest. ESENSIA encourages the exchange of ideas between experts, scholars, researchers, practitioners, clerics, and students who are active in all areas of Islamic theology and the multidisciplinary field. Research areas covered in the journal: 1. Comparative religions and socio-religious dynamics 2. Digital culture among Muslim cyber-communities 3. Islamic philosophy and mysticism 4. Islamic-theological literature and literary criticism 5. Islamism, communal discernment, and indigenous spiritual practices 6. Muslim minorities and religious citizenship ESENSIA offers authors and readers high visibility, broader readership, clear copyediting, rigorous peer-review, and independence from competing interests. In addition to research articles, ESENSIA also covers research in the form of fieldwork investigations or ongoing reports. In this way, the journal aims to be the voice of the worldwide Islamic-theological community.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 8 Documents
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Struggle For Identity and Social Image of Haji: Study on Life History of Social Construction of Haji in Sasak Community, Lombok, NTB Moh Soehadha
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1466

Abstract

Hajj (pilgrimage to Mecca) has become something that attracts many Sasak Muslim people’s ambitions and focuses, in Tanah Merah, Lombok.  It also became the model of the ideal individual identity with a positive image attached to it, and people call it “tuan haji”. Sociologically, the struggle of identity and self-image building efforts of the “tuan haji” gives us the understanding of the relationship and the distance between religious doctrine, as a model for the reality of Islam, with the implementation of the doctrine in social praxis, as a model of reality in Clifford Geertz’s term. Sociological analysis in this study uses two key theoretical concepts, namely the concept of social identity and image of Pierre Bourdieu, through the concept of habitus, as well as the concept of self-image by Jean Baudrillard. This study formulates a thesis which contains the assumption that in Islam, there are teachings that maintain the economic ethos of its adherents, among other obligations, one of these teachings contained in the Hajj. Tradition and culture have strengthened the religious ethos of the Sasak people in Tanah Merah to gain access to social capital that exist within social class. It shows that the collaboration between religious teachings and cultural values become an important force in the development of a religion, and how religion spread and influences every corner of the cultural elements that exist in the area where the community is located. Together with the tradition or locality, Religion has provided the basis for the Muslim Sasak in Tanah Merah to gain prestige and social status in the social world of people of Lombok in Tanah Merah, through pilgrimage.[Haji menjadi daya tarik yang menyedot cita-cita, ambisi, dan fokus hidup banyak individu muslim Sasak di Tanah Merah, Lombok. Haji menjadi model dari identitas individu yang ideal dengan citra positif yang melekat padanya, dan masyarakat menyebutnya sebagai tuan haji. Secara sosiologis, pergulatan identitas dan upaya membangun citra diri para tuan haji memberi pemahaman tentang relasi dan jarak antara doktrin agama sebagai model for reality dari ajaran Islam, dengan implementasi doktrin itu dalam praksis sosial sebagai model of reality dari Clifford Geertz. Analisis sosiologi dalam studi ini menggunakan dua konsep teoritis kunci, yaitu konsep tentang identitas sosial dan citra Pierre Bourdieu melalui konsep habitus, serta konsep citra diri menurut Jean Baudrillard. Dari studi ini dapat dirumuskan sebuah thesis yang berisi asumsi bahwa di dalam Islam terdapat ajaran yang menumbuhkan etos ekonomi para penganutnya, dan ajaran itu antara lain terkandung dalam kewajiban haji. Tradisi dan kultur keagamaan lokal telah menguatkan etos orang-orang Sasak di Tanah Merah untuk meraih akses terhadap modal sosial yang ada di dalam kelas sosial yang begitu dicita-citakan. Kenyataan itu menunjukkan bahwa kolaborasi antara ajaran agama dan nilai kultural menjadi kekuatan penting dalam perkembangan suatu agama, dan bagaimana agama itu kemudian berpengaruh menyebar ke setiap sudut unsur budaya yang ada di wilayah di mana komunitas itu berada. Agama bersama tradisi atau lokalitas telah memberi landasan bagi muslim Sasak di Tanah Merah untuk meraih gengsi dan status sosial dalam dunia sosial orang Lombok di Tanah Merah, melalui haji.]
Scientific Paradigm Towards World-Class University: Comparative Study on UIN Sunan Kalijaga Yogyakarta and UIN Maulana Malik Ibrahim Malang Sekar Ayu Aryani; Sunarsih Sunarsih; Kurnia Rahman Abadi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1467

Abstract

The State Islamic University (UIN) Maulana Malik Ibrahim Malang’s scientific paradigm of Integration depicted in “the tree of knowledge”, describes the non-dichotomic scientific structure, placing the Qur’an and the Hadith as the source. With the support of a set of observations, experiments, and other scientific research procedures, the values of the Qur’an and Hadith are being articulated into scientific theories and concepts to be applied in the implementation of “Tri Dharma Perguruan Tinggi” (Three Pillars of Tertiary Education). While State Islamic University (UIN) Sunan Kalijaga has a scientific paradigm of the “Integration-Interconnection” which originated from the critical-philosophical study of the history of science, to be implemented in contemporary context. The formulation of the scientific paradigm is conceptualized in “the cobwebs of sciences” and applied in the academic policies and management in UIN Sunan Kalijaga. The scientific paradigm of UIN Maulana Malik Ibrahim Malang and UIN Sunan Kalijaga shares similarities in terms of non-dichotomous attitude towards science, either from the Islamic tradition, Western paradigm or other scientific traditions. The difference of both lies in the emphasis of paradigm formulation. While UIN Sunan Kalijaga emphasizes some aspects of integration, UIN Maliki puts the openness attitude of Islam to all kinds of science as the point of accentuation. With regard to the application of the scientific paradigm of UIN Maulana Malik Ibrahim Malang and UIN Sunan Kalijaga for the development of a world-class university, according to researchers, both are potential subject to the development toward world-class university. It is due to the openness nature both have for the development of sciences and to the higher possibility of public usage of both for community development.[Paradigma keilmuan Integrasi UIN Maulana Malik Ibrahim Malang yang digambarkan dalam bentuk Pohon Ilmu menggambarkan struktur keilmuan non dikhotomis dimana Alqur ’an dan Hadis sebagai sumbernya. Dengan bantuan observasi dan eksperimen serta serangkaian prosedur penelitian ilmiah lainnya, nilai-nilai Alqur ’an dan Hadis dikembangkan menjadi teori dan konsep ilmu pengetahuan untuk kemudian diterapkan dalam dalam pelaksanaan Tri Darma Perguruan Tinggi. Sementara UIN Sunan Kalijaga memiliki paradigma keilmuan “Integrasi-Interkoneksi” yang berangkat dari telaah kritis-filosofis terhadap sejarah ilmu kemudian didialektikakan dengan konteks kontemporer. Formulasi dari paradigma keilmuan tersebut dikonsepkan dengan “jaring laba-laba keilmuan” dan diaplikasikan dalam kebijakan akademik dan manajemen di UIN Sunan Kalijaga. Kedua, Paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga memiliki persamaan pada aspek sikap non-dikotomis terhadap ilmu pengetahuan baik yang bersumber dari tradisi Islam maupun dari Barat atau tradisi keilmuan lain.Perbedaan paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga terletak pada titik tekan formulasi paradigmanya. Jika UIN Sunan Kalijaga menekankan aspek integrasi, UIN Maliki Malang lebih pada sifat keterbukaan Islam terhadap segala jenis keilmuan. Ketiga, berkaitan dengan penerapan paradigma keilmuan UIN Maulana Malik Ibrahim Malang dan UIN Sunan Kalijaga bagi pengembangan world class university, menurut hemat peneliti kedua-duanya potensial untuk dikembangkan pada World Class University. Argumennya, karena keduanya punya sifat terbuka untuk pengembangan berbagai keilmuan dan dapat digunakan bagi pengembangan masyarakat secara lebih luas.]
Claiming Abrogation of Pre-Islamic Religions; Contesting the Idea of Islam’s Abrogation to Previous Religions Sa’dullah Affandy
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1468

Abstract

This paper discusses surah Āli ‘Imrān [3]: 85 that is believed is not the abrogator of surah al-Baqarah [2]: 62. Surah al-Baqarah [2]: 62 is an inclusive ayah that informs the evidence of acknowledgement of the al-Qur’an upon the safety of adherents of religions. All ayahs of the al-Qur’an are the selected revelations that are operative in its nature. In the case of contradiction, they should be contextually understood based on their socio-historical background, as it is stated in its criteria that the abrogation is only enforced upon ayahs on law, and not for informative ayahs (ikhbāriyyah). This research employs a research method mapping the pros and the cons of interpretation using qualitative analysis. In collecting data, this research applies library research of the commentary books from classic to modern-contemporary periods as primary sources with socio-historical approaches. It also incorporates uṣūl fiqh and hermeneutics theories to analyse the text. This research finds out that Islam which is prescribed to the prophet Muhammad cannot abrogate the existence of pre-Islamic religions. The abrogation of religions is conflicted with the reality of the continuity of the Prophet Muhammad’s revelation. Islam is a religion of all prophets, and Islam that is prescribed to the prophet Muhammad is a continuation and a complementary to the legacies from previous religions. The idea of abrogating religions means to ignore part of the rules of an abrogation theory itself. Surah al-Baqarah [2]: 106 is not a base for the abrogation of previous religions. This ayah suggests a supposition, not a necessity of the abrogation.[Artikel ini mendiskusikan surat Āli ‘Imrān [3]: 85 yang diyakini sebagai ayat yang tidak me-nasakh surat al-Baqarah [2]: 62. Surah al-Baqarah [2]: 62 adalah ayat inklusif yang menginformasikan bukti pengakuan dari al-Qur’an atas keselamatan penganut agama-agama. Semua ayat al-Qur ’an adalah wahyu yang dipilih yang beroperasi sesuai sifatnya. Dalam  kasus kontradiksi, mereka harus dipahami secara kontekstual berdasarkan latar belakang sosio-historisnya, seperti yang dinyatakan dalam kriterianya bahwa abrogasi (nasakh) hanya diberlakukan pada ayat-ayat hukum, dan bukan untuk ayat-ayat informatif (ikhbāriyyah). Penelitian ini menggunakan metode penelitian pemetaan pro dan kontra penafsiran dengan menggunakan analisis kualitatif. Dalam mengumpulkan data, ia menggunakan penelitian kepustakaan dari beberapa kitab tafsir dari masa klasik hingga periode modern kontemporer, sebagai sumber utama dengan pendekatan sosio-historis. Ini juga menggabungkan teori ushul fiqh dan hermeneutika untuk menganalisis teks. Penelitian ini menemukan bahwa Islam yang diwahyukan kepada Nabi Muhammad tidak dapat me-nasakh/membatalkan keberadaan agama pra-Islam. Pembatalan agama bertentangan dengan realitas kontinuitas wahyu Nabi Muhammad SAW. Islam adalah agama semua nabi, dan Islam yang diturunkan kepada Nabi Muhammad adalah kelanjutan dan pelengkap warisan dari agama-agama sebelumnya. Gagasan untuk membatalkan agama berarti mengabaikan sebagian dari aturan dari teori abrogasi/nasakh itu sendiri. Surah al-Baqarah [2]: 106 bukanlah dasar untuk pembatalan agama- agama sebelumnya. Ia menunjukkan sebuah dugaan, bukan keniscayaan pembatalan.]
Understanding Hadith of The Prophet: The Image and Variety of Muslims’ Awareness in the Region of Gowa Tasmin Tangngareng
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1469

Abstract

This paper presents an extensive examination about understanding Hadith (the Prophetic Tradition); the image and the range of Muslim society awareness in the region of Gowa. The study focuses on the village of Paccinongang in Gowa regency. Data collection techniques implemented include questionnaires, observation sheets, interview records, and direct observation in the field, and the analysis method applied is that of the qualitative-descriptive analysis. The level of the Muslim society’s knowledge of the Prophet’s Hadith in the village of Paccinongang is relatively low, to the extent that, broadly put, they can barely distinguish between the Qur’an and Hadith. The situation similarly applies in their level of understanding of the Prophet’s Hadith. However, there is a correlation between the level of understanding of Hadith and the level of its implementation. The better one’s awareness is, the higher the level of his implementation. In addition, the interest of the Muslim society in the Village of Paccinongang in studying the Prophet’s Hadith is relatively high. They wish for specific Hadith instructions and assessments in both formal and non-formal conducts. Additionally, the perception of Muslim society in the Village of Paccinongang about the position of the Department of Tafsir Hadith of UIN Alauddin as a learning institution for the Prophet’s Hadith is amazingly positive. The proof is that about 71% of respondents chose formal education as a fitting set for Hadith learnings.[Artikel ini mengkaji secara mendalam tentang pemahaman hadis Nabi saw, yakni potret dan ragam pengetahuan masyarakat Muslim Kabupaten Gowa. Fokus penelitian ini adalah kelurahan paccinongang Kab. Gowa. Tingkat pengetahuan masyarakat muslim kelurahan Paccinongang tentang hadis Nabi tergolong masih rendah kecuali bahwa pada umumnya mereka dapat membedakan al-Qur’an dan Hadis Nabi. Demikian pula tingkat Pemahaman masyarakat Muslim di Kelurahan Paccinongang Kecamatan Somba Opu, Kabupaten Gowa tentang hadis Nabi pada umumnya juga masih rendah. Namun, ada korelasi antara tingkat pemahaman hadis dan tingkat pengamalannya. Semakin tinggi pemahaman seseorang tentang hadis Nabi, maka semakin tinggi pula tingkat pengamalannya. Di samping itu,Minat masyarakat Muslim di Kelurahan Paccinongang, Kecamatan Somba Opu Kabupaten Gowa mempelajari hadis Nabi tergolong tinggi. Mereka menginginkan agar ada pengajian khusus hadis dan pengkajian hadis, baik secara formal maupun non formal. Selain itu, persepsi masyarakat Muslim Kelurahan Paccinongang kecamatan Somba Opu Kabupaten Gowa tentang posisi dan kedudukan Jurusan Tafsir-Hadis UIN Alauddin sebagai institusi pembelajaran hadis Nabi sangat positif. Terbukti bahwa sekitar 71% responden memilih jalur pendidikan formal sebagai tempat belajar hadis.]
Zakaria Ouzon’s Thought on Hadith Muhammad Rikza Muqtada
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1470

Abstract

Departing from the discomfort over the stagnation of intellectual life in Muslim world today, which mainly imprisoned in ”traditional reading” (qirā’ah taqlīdiyyah), Zakaria Ouzon tries to break the tradition by restoring religious texts into historical frame. For him, the ultimate authority of revelation belongs only to the Qur’an, while other religious texts are the products of ijtihād and very open to criticism and more dynamic. Hadith and its sciences are very dynamic. Therefore, Ouzon looks at the hadits from different frame. For him, the hadits is the Prophet’s reports on events that happened to the Prophet and his interaction with his companions. As the logical consequence, Ouzon offers the hadith criticism models with an emphasis on the historicity and rationality of the content. The knowledge of hadith not only limited to the past as the truth was improsined within the text, but it is necessary to contextualize the hadith. Therefore, the hadith sciences is very dependent on the dynamics of social and humanities sciences along with scientific knowledge, so that the truth that is brought also becomes local and temporal entity.[Berangkat dari kegelisahan atas fenomena kejumudan nalar umat Islam saat ini yang terbiasa dengan pembacaan tradisional (qirā’ah taqlīdiyyah), Zakaria Ouzon berusaha mendobrak tradisi dengan mengembalikan teks-teks agama pada sisi historisitasnya. Baginya, yang memiliki otoritas kewahyuan hanyalah al-Qur’an, sementara teks-teks agama lainnya bersifat  ijtihādī sehingga ia sangat terbuka atas kritik dan lebih dinamis. Hadis dan Ilmu Hadis merupakan wilayah yang sangat dinamis. Karena itu Ouzon memandang Hadis dari episteme yang berbeda. Baginya, Hadis merupakan laporan-laporan sahabat Nabi atas peristiwa yang terjadi pada diri Nabi dan interaksinya dengan sahabat-sahabatnya. Konsekuensi logisnya, Ouzon menawarkan model-model kritik hadis dengan penekanan pada sisi historisitas dan rasionalitas teks. Pengetahuan hadis tidak sekedar pengetahuan masa lalu dengan atribut kebenarannya ada pada teks, tetapi upaya kontekstualisasi hadis adalah keharusan pengetahuan. Karena itu pengetahuan hadis sangat bergantung pada dinamika pengetahuan sosial humaniora dan pengetahuan sains modern sehingga kebenaran yang diusung juga bersifat lokal dan temporal.]
Religious Freedom in Indonesia: An Islamic Human Right Perspective Linda Evirianti
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1471

Abstract

Everyone has the right of religious freedom or belief which becomes one of important parts of Human Rights (HAM/Hak Asasi Manusia). Thus, no one can be subjected to coercion that can interfere his freedom to adopt or embrace a religion or belief of his choice. The main characteristic of modern constitutional state is the guarantee of human rights in its constitution. In the Constitution NKRI 1945 has set human rights and the rights of citizens in the form of guarantees freedom for each citizen to embrace religion and worship according to their religion or belief. A state guarantees the freedom of each citizen to adopt a religion or belief, but the state (the government) must regulate the freedom in implementing and practicing a religion or belief so that the government can respect, protect, enforce and promote Human Right (HAM) and conserving security, order, health or public morals. Speaking of human rights in Islam is not an historical product arising from human ideology, a concept that has a theological dimension and will be accountable to God. Freedom of thought, conscience, religion and belief is part of the most important human rights, even have status as a right that should not be reduced and violated under any circumstances. On the other hand, religious freedom protects the phenomenon that can be controversial and dangerous for human existence, because religion and systems of ideological belief can be misused to trigger intolerance, discrimination, prejudice, hatred, and violence.[Setiap orang berhak atas kebebasan beragama atau kepercayaan yang menjadi salah satu bagian penting Hak Asasi Manusia. Dengan demikian, tidak ada yang bisa terkena paksaan yang bisa mengganggu kebebasannya untuk mengadopsi atau menganut agama atau kepercayaan pilihannya. Karakteristik utama negara konstitusional modern adalah jaminan hak asasi manusia dalam konstitusinya. Dalam Konstitusi NKRI 1945 telah menetapkan hak asasi manusia dan hak warga negara dalam bentuk jaminan kebebasan bagi setiap warga negara untuk merangkul agama dan ibadah sesuai agama atau kepercayaan mereka. Sebuah negara menjamin kebebasan setiap warga negara untuk mengadopsi agama atau kepercayaan, namun negara (pemerintah) harus mengatur kebebasan dalam melaksanakan dan mempraktikkan agama atau kepercayaan sehingga pemerintah dapat menghormati, melindungi, menerapkan dan mempromosikan Hak Asasi Manusia (HAM). Dan melestarikan keamanan, ketertiban, kesehatan atau moral publik. Berbicara tentang hak asasi manusia dalam Islam bukanlah produk historis yang muncul dari ideologi manusia, sebuah konsep yang memiliki dimensi teologis dan akan bertanggung jawab kepada Tuhan. Kebebasan berpikir, hati nurani, agama dan kepercayaan adalah bagian dari hak asasi manusia yang paling penting, bahkan memiliki status sebagai hak yang tidak boleh dikurangi dan dilanggar dalam kondisi apapun. Di sisi lain, kebebasan beragama melindungi fenomena yang bisa kontroversial dan berbahaya bagi eksistensi manusia, karena agama dan sistem kepercayaan ideologis dapat disalahgunakan untuk memicu intoleransi, diskriminasi, prasangka, kebencian, dan kekerasan.]
Nasyr Da‘watu al-Tasawwuf sl-Ijtimā‘ī li Mukāfahati sl-Irhāb wa al-Tatarruf Rizqa Ahmadi
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1472

Abstract

Terrorism and radicalism are arguably against religion, law, and human nature. None of the religions on this earth encourage both actions. Whenever those doctrines are found and spread, it must be coming from a corrupt source. Terrorism and extremism are necessary and urgent issues. Both have become the enemy of all government in the world. The governments have tried to resist and fight against it in several ways and methods, but this case is still continued until our time now but grew and prospered. Based on this recent situation, this research reveals an issue, i.e. how Social Mysticism (al-Tasawuf al-Ijtima’i) and its characteristics became an approach to fighting terrorism and radicalism. Social Mysticism is an applicative formula for the teachings of mysticism and Sufism. This kind of mysticism teaches humanism value that elevates the dignity of human being. Social mysticism teaches tolerance and compassion among people, whatever their religion and their beliefs. It is in contrary to the thought of the terrorist and takfiri group that called to rigorism, violence, and bombing in the name of religion. Social mysticism gives an example through practical ways, e.g. moral of being noble, altruism and friendship. These morals are key in establishing a proper civil society.
Research Method for Exploring Discourse on the Rights for Religion for Transgender Rr. Siti Kurnia Widiastuti
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1473

Abstract

This paper explores several research methods used by researchers and published in various scientific journals to examine transgender issues in various countries. Transgender individuals are one of the gender-based minorities in social life. They live in uncomfortable conditions. They face life’s problems, which include problems in expressing religious rights, economic stability, and getting professional jobs. Like other human beings, they also have the right as citizens. These rights include civil rights, including religious rights, political rights, and social rights. There are several research methodologies that may be appropriate to be applied in research on transgender-related issues, namely life history, ethnography, phenomenology, feminist approach, textual or hermeneutic interpretation, and case studies.[Tulisan ini mengeksplorasi beberapa metode penelitian yang digunakan oleh para peneliti yang dipublikasikan dalam berbagai jurnal ilmiah untuk meneliti isu-isu transgender di berbagai negara. Para individu transgender merupakan salah satu kelompok minoritas berdasarkan gender di dalam kehidupan bermasyarakat. Mereka hidup dalam kondisi yang tidak nyaman. Mereka menghadapi berbagai problem kehidupan, yang termasuk di dalamnya adalah problem dalam mengekspresikan hak beragama, stabilitas ekonomi, dan mendapatkan pekerjaan profesional. Sebagaimana layaknya manusia lainnya, mereka juga memiliki hak sebagai warga negara. Hak tersebut antara lain adalah hak sipil yang termasuk di dalamnya hak beragama, hak berpolitik, dan hak bersosial. Ada beberapa metodologi penelitian yang mungkin sesuai untuk diterapkan dalam penelitian pada isu-isu yang berkaitan dengan transgender, yaitu sejarah hidup (life history), etnografi, fenomenologi, pendekatan feminis, interpretasi teks atau hermeneutik, dan studi kasus.](This article is based on a preliminary of Dissertation that is written by Rr. Siti Kurnia Widiastuti for an Inter-Religious Study (IRS), Universitas Gadjah Mada, Yogyakarta, Indonesia.)

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