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<![CDATA[DEMOCRACY, ISLAM, AND RELIGIOUS FREEDOM IN INDONESIA: A SHORT POLITICAL AND RELIGION HISTORY ]]>
<![CDATA[Hakam, Saiful]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1081
<![CDATA[Indonesia, even though state gives a concession on moderate on religious matter, the phenomena shows that the radical Islamic group tries to intervene religious matter in Indonesia. Thus it might dangerous to manage the diversity that becomes national emblem. In this paper, I argue that democratic society should regulate and control religious activity. I have two reasons about it. My reasons are based on Indonesian experiences. First, the democratic society prevents activities of a majority religion that contain radical political activities and tried to force their values to other citizens.. The Second is the democratic society has a strong idea to protect minority and their religions.]]>
<![CDATA[MAINTAINING THE INFLUENCE OF POWERLESS SURAKARTA HADININGRAT KINGDOM OVER THE SUBJECTS TROUGH RITUAL (The symbolic meaning of Heir Procession On 1 st Muharram at Surakarta Hadiningrat Court) ]]>
<![CDATA[Alkaff, Idrus]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1082
<![CDATA[Surakarta Sultanate today no longer has the administrative power in Surakarta and surrounding communities. Surakarta Sultanate has lost its power since the Dutch colonial. The dutch intentionally weaken it. It position subjected to the Chief Resident of Surakarta. From independence until today, The power of sultanate is only to the extent of its palace buildings.Even so its existence is inherent in the heart of Surakarta people and surrounding areas. This paper will try to see the construction of meaning the symbol of ritual Heir Procession held each night 1 Muharram by Kraton Surakarta Sultanate. Through functional approach of culture offered by Geertz, that culture as a system of symbols which is the symbols of and the symbol for, this paper argues that this ritual contains various symbols of spirituality, values, ethics and also an effort to maintain the hierarchical power between the king's palace, nobles and the subjects in the cultural life of Surakarta and surrounding communities.]]>
<![CDATA[PENGARUH POLA PIKIR JABARIYAH DALAM KEHIDUPAN SEHARI-HARI ]]>
<![CDATA[Murtiningsih, Murtiningsih]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1083
<![CDATA[The creed of extremeJabariyah is considered heretical. Their leader were Ja`d bin Dirham and Jahm Ibn Safwan. Errors of it thougt can be seen from its teachings. It teaches that man was forced into everything (Jabara). Humans do not have the freedom, and free will. All that is done of human is because of compulsion. They blame God for all the sins they have committed. The error of its thought stems from the idea that man is an inanimate object. Like a puppet which is only driven by the puppeteer. Whatever man’s done is masterminded by the puppet. The theology of this religious group is known as fatalism. Jabariyah extreme”s mindset makes its adherents become lazy. In addition, they are also passive and see theirself unable to do anything. They have lost before the match and died before the war.]]>
<![CDATA[KERAGAMAN KEYAKINAN SEBUAH TANTANGAN DAN HARAPAN BAGI KERUKUNAN BERAGAMA (STUDI PEMIKIRAN TH SUMARTANA TENTANG KERAGAMAN KEYAKINAN) ]]>
<![CDATA[Nugroho, Nugroho]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1084
<![CDATA[Intensive conflicts occur when it enters an era of globalization. Sumartana, the Catholic pastor of Jogjakarta, giving the idea that it needs for a new approach of looking at religion in order to prevent the religious conflict. According to Sumartana , all Humans have "nur ilahi” the divine light. All human being in the world is created by God. Man is not the demonic creature. Basically, humans are "good", because it has the "divine light". In Christian theology man is referred to "the map or the image of God". Sumartana also suggested that the dialogue is not scheduled "competition of truth". Dialogue does not choose the champions of religion. Dialogue is not a fight for the number one. Religion according Sumartana should have a commitment to humanity. The mission of religion is humanistic, not just converting people to Christianity. So missiology is not heresiologi which is an attempt to condemn other people. Instead the mission is to improve the lives of people and society as a whole. Sumartana proposes a liberative Christology that combines "liberation theology" and "theological dialogue" with the starting point at the "historical Jesus and]]>
<![CDATA[INKUISISI GEREJA KATOLIK TERHADAP UMAT ISLAMDI SPANYOL ]]>
<![CDATA[Nur Fitriyana, Nur Fitriyana]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1085
<![CDATA[For Catholics, Jesus was the only legitimate way to salvation. Then the consequence of that was the creed outside the church as heretical teaching. The Inquisition was a tribunal set up by the church to investigate (inquirere from Latin), whether the statement of faith of the members in accordance with the teachings of the church. Based on historical fact, there are three kinds of Inquisition in church history, namely: 1) the Inquisition held in 1184 in southern France, to handle Catharists. 2) The Roman Inquisition that began in 1542 and 3) Spanish Inquisition that began in 1478, organized by the Spanish government to investigate the conversos ,Catholics who had been the Jewish and Muslim, or those who pretend to be Catholic. There are seventeen courts of the Inquisition in Spain and 10 heretics were burned. In the 1479 because of pressure from the authorities of the Catholic Church in Spain, Ferdinand II of Aragon and Isabella I of Castile, Pope Sixtus IV formed an independent Spanish Inquisition, led by the high council and implementing the Great Inquisition.]]>
<![CDATA[SYURA DAN DEMOKRASI: ANTARA TEORI DAN PRAKTEKNYA DALAM DUNIA ISLAM ]]>
<![CDATA[Ari, Anggi Wahyu]]>
<![CDATA[ JIA (Jurnal Ilmu Agama) Vol 17 No 2 (2016): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v17i2.1086
<![CDATA[Shura and democracy are two concepts that seem substantially almost exactly the same, but these two concepts have differences because both have differences historically, culturally and structurally. The differences are further aggravated by the suggestion and the image that grows in some people that shura is identical with the teachings of Islam which is derived from Allah. In, fact democracy is a product of man (the West) while Shura is Islamic concept of authority. This paper tries to see how the difference between shura and democracy and whether the difference was highly significant that what is thought by some people, that we have to replace the democratic system with the shura.]]>
<![CDATA[PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN ]]>
<![CDATA[Herwansyah Herwansyah]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v18i1.1494
<![CDATA[The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition]]>
<![CDATA[HUBUNGAN ANTARA AGAMA DAN ILMU DALAM PANDANGAN AL FARABI ]]>
<![CDATA[Tsuraya Syarif Zain]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v18i1.1507
<![CDATA[Are religion and science in contradictory? This question is not easy to answer. In many ways, religion through the teachings of its Holy Scripture is different from the discovery of the sciences, for example the concept of creation is different from Darwin's theory of evolution. Starting from this problem the authors encourages to examine more deeply the relationship between science and religion related to the question of religious position for science and science for religion according to Al Farabi philosophical perspective. According to Al Farabi between Revelation as a source of religion and science are interwoved. So it can be concluded that in Islam there is integration between science and religion. Revelation comes from God, as well as other knowledge derived from the Absolute. Absolute knowledge is able to become a science because it benefits for human life and bring happiness for mankind. Such knowledge should then be deductible to be the principles of law with a strong principle of wisdom and prudence to make it a science]]>
<![CDATA[KHILAFAHISASI HIZBUT TAHRIR INDONESIA (HTI) MELALUI DUNIA DIGITAL DI INDONESIA ]]>
<![CDATA[Syarafuddin H Zainuddin]]>;
<![CDATA[Zaki Faddad SZ]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v18i1.1529
<![CDATA[The idea of ummah in the notion of khilafah (one rule of the world) is probably not realistic enough for most Muslims in Indonesia. Even call it a utopian dream. However, the concept of nationalism in a nation state has become an established reality. Therefore, this article will examine how HTI spread its ideas and the opportunities it gets. This research uses framing process analysis in the study of social movement. From that approach it can be concluded that HTI in its propaganda always highlight the issues of Indonesianness for the ultimate goal of introducing the khilafah. After that HTI tries to provide understanding and optimism about its utopian idealism, and changes the imaginary ideas about the khilafah as if factual to solve the problems of Indonesia]]>
<![CDATA[ISLAM LIBERAL DI INDONESIA: TINJAUAN SOSIOLOGI ]]>
<![CDATA[Kamaruddin Kamaruddin]]>
<![CDATA[ Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama Vol 18 No 1 (2017): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang ]]>
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DOI: 10.19109/jia.v18i1.1530
<![CDATA[Liberal Islam Network (JIL), is an organization that carries liberal ideas in Indonesia, encompassing Pluralism, anti-theocracy, supporting democracy and guaranteeing women's rights. JIL emphasizes individual freedom, opens the door of ijtihad in its widest manner by promoting an understanding of context rather than text, and liberates from oppressive social and political structures. JIL discourse is a lot of lurking controversy in Indonesia. JIL discourse is considered to have undermined the understanding of established Islamic teaching (qath'i). Practically, this movement of thought does not see the problems comprehensively. This paper will look at the understanding of JIL in formulating the discourse in terms of the Sociology approach. Conclusively JIL tends to use the Conflict Theory to address the established traditions. This theory is built on three basic assumptions, one of which is the regularity contained in society simply because of pressure or coercion of power from the ruling class, represented by the establishment of the tradition itself]]>
