Religio : Jurnal Studi Agama-agama
Jurnal yang mengeksplorasi gagasan kreatif dan solutif seputar tema agama dan sosial-budaya. Selain sebagai wahana sosialisasi, jurnal Religio diharapkan bisa menjadi ruang publik (public sphere) bagi masyarakat, khususnya bagi para akademisi, peneliti, dan praktisi. Substansi isi tulisan jurnal, lebih menitikberatkan pada agenda pengembangan pola pikir keberagamaan yang moderat, yang berpijak pada nilai-nilai demokrasi, pluralisme, multikulturalisme dan toleransi agama. Jurnal Religio didedikasikan untuk mewujudkan paradigma masyarakat agama yang harmonis, pluralis dan transformatif, baik dalam konteks lokal, nasional maupun internasional. Dengan demikian, kehadiran di tengah-tengah masyarakat, diharapkan dapat bermanfaat bagi pencapaian cita-cita bersama, yaitu membangun kehidupan beragama yang menjunjung tinggi nilai-nilai persamaan, keadilan dan perdamaian.
Articles
406 Documents
<![CDATA[The Quandary of the Saffron’s Involvement in Politics in Burma ]]>
<![CDATA[Yulianti Yulianti]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 2 (2013): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Artikel ini tidak bermaksud untuk tidak mengindahkan instruksi dari pemerintah agar tidak melibatkan diri dalam aksi protes, pada bulan Agustus 2008, para biksu di Arakan ikut dalam sebuah aksi protes terhadap pemerintah atas dasar kondisi perekonomian yang terus terpuruk di Burma. Aksi tersebut, pada akhirnya berujung pada sebuah bentrokan di Pakokku yang melibatkan antara pihak kepolisian dengan para demonstran. Dari insiden tersebut, dikabarkan bahwa Satu bikku terbunuh dan tiga lainnya terluka. Insiden tersebut bukannya membuat para bikku untuk mundur dalam aksinya, sebaliknya, peristiwa tersebut malah menyulut lebih besar keberanian dari para bikku untuk melakukan aksi demonstrasi. Dalam hal ini, sejarah mencatat bahwa pada dasarnya bikku memainkan peran yang sangat penting dalam kehidupan sosial masyarakat Burma, termasuk juga dalam ruang lingkup politik. Realitas seperti ini tak pelak memunculkan beragam kontroversi di kalangan umat Buddha. Masyarakat mulai bertanya-tanya, apakah aktivitas politik memiliki justifikasi dalam ajaran Buddha?, dan Bukankah dalam tradisi lama Buddha komunitas Biksu justru “diasingkan” dari arena politik?. Dari pertanyaan kontroversial tersebut, tulisan ini ingin melihat bagaimana para Biksu mulai menjadi sensitif dengan isu-isu sosial, termasuk soal-soal politik. Selain itu, tulisan ini juga berusaha untuk menelisik lebih jauh lagi pengaruh agama Buddha dalam gerakan mereka.]]>
<![CDATA[The Changing Pattern of Terrorism ]]>
<![CDATA[Akhmad Najibul Khairi]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 1 (2013): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Tidak dapat dipungkiri bahwa perang melawan terorisme dipercaya sebagai salah satu bentuk perang dunia yang imbasnya merambah ke berbagai negara. Hal ini dapat dipahami setelah apa yang sudah terjadi apalagi pasca tragedi 9/11 yang semakin mengkristalkan perlawanan terhadap aksi terorisme. Sekilas melihat perkembangan persoalan tersebut, terorisme diyakini lahir dari ketidakpuasan dan ketidakadilan di masyarakat. Namun, pada perkembangan selanjutnya, terorisme juga diartikan sebagai suatu bentuk simbol dari kebencian terhadap Barat. Menurut analisa Peter Berger, gerakan terorisme semakin hari semakin sulit untuk dilacak dan diantisipasi karena sifatnya yang sering kali berubah-ubah. Artikel ini ingin mengulas perubahan-perubahan yang terjadi dalam gerakan terorisme dunia, sekaligus mengurai evolusi tujuan dan misi dari gerakan tersebut. Kesimpulan yang diperoleh dari artikel ini adalah bahwa gerakan terorisme itu mempunyai banyak bentuk dari gerakan teroris non-Negara, kelompok-kelompok ideologis, kelompok-kelompok politik berbasis agama. Semua gerakan ini mempunyai taktik, strategi, organisasi, dan garis komando yang terdesentralisasi dengan baik. Temuan dalam artikel ini juga menunjukkan bahwa gerakan konter-terorisme dengan membombardir pusat-pusat teroris seperti Afganistan, dan Iraq dan menangkap dan atau membunuh petinggi-petinggi teroris seperti Al-Qaeda ataupun JI tidak menghentikan gerakan terorisme karena mereka akan bermetamorfosis ke dalam bentuk gerakan lain.]]>
<![CDATA[Ideologi dan Politik dalam Proses Awal Kodifikasi Hadis ]]>
<![CDATA[Mohammad Subhan Zamzami]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 1 (2013): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[The problem of Hadits is more complex than al-Qur’ân in the perspective of Islamic theological sect. Al-Qur’ân had been codified in the early Islamic era which is in the period of Abu Bakar as Siddîq, initiated by Umar Bin Khat}t}âb under the command of Zayd Bin Thâbit. Meanwhile, the writing text and hadith codification in Khawârij, Shî’ah and Sunni tradition is still leaving the contradicted theological-political claims. This claim constitutes a common phenomenon that often happened and found in comparative study of religious sect. it is because every religious sect wants to legalize their religious ritual validity by finding a base of religious primer resources which is al-Qur’ân as the first Islamic holy text and hadith as the second one. This article highlights the politics and ideology in the early hadith codification period. It attempts to see the conflict interest of the Sunnite, Shî’ites, and Khârijities groups in which they were composing prophet traditions based on their doctrine and ideological biases. Based on their authoritative hadith books, hadith sciences, and historical literatures with regard to the historical-comparative methodology, this article suggests that they have different traditions of hadith codification which are influenced by ideological and political rivalry among them; and they also produce different hadith, authoritative hadith books, and religious traditions.]]>
<![CDATA[Pran-Soeh Resistance to the State Hegemony ]]>
<![CDATA[Nasruddin Nasruddin]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 1 (2013): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Munculnya gerakan keagamaan lokal (the emergence of new local religion) adalah fenomena yang lazim dan tak bisa dihindarkan. Di Jawa, misalnya, terdapat beberapa agama lokal yang lahir dari rahim budaya setempat dan kemudian disebut sebagai Javanese religion atau religion of Java. Di antara agama-agama lokal ini, ada sebuah gerakan keagamaan yang dikenal sebagai Agama Pran-Soeh. Embrio dari kemunculan Agama Pran-Soeh bisa ditelaah pada masa kolonialisme Belanda dan penjajahan Jepang. Seperti agama lokal lainnya, pendiri agama Pran-Soeh juga yakin bahwa dia menerima wahyu dari Tuhan. Kemudian, ia merasa bahwa memiliki tugas untuk menyebarkan wahyu untuk komunitasnya. Dari sinilah, agama lokal Pran-Soeh mulai muncul. Keberadaan aliran keagamaan ini belum banyak diteliti. Menggunakan perspektif historis, artikel ini bermaksud meneliti kemunculan dan keberadaan aliran ini, bagaimana hubungannya dengan pemerintahan politik, serta responsnya terhadap problematika sosial, terutama sosial Islam. Lebih jauh, artikel ini akan mengupas resistensi Pran-Soeh terhadap hegemoni negara. Keberadaan agama Pran-Soeh itu sendiri tidak tumbuh pesat di masyarakat, tetapi harus menghadapi hambatan baik dari dalam dan luar. Kendala dari dalam adalah bentuk konflik di antara mereka. Sementara kendala dari luar salah satu khususnya di Orde Baru adalah hegemonik negara dan kecemasan dan kekhawatiran agama yang mainstream. Jadi, kelangsungan hidup dan kematian agama Pran-Soeh tergantung pada keputusan negara dan kebijaksanaan agama yang mainstream.]]>
<![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[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University 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[Perspektif Khaled Abou el-Fadl dalam Membendung Otoritarianisme Tafsir Keagamaan melalui Hermeneutika Negosiatif ]]>
<![CDATA[Saifudin Qudsi]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 1 (2013): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Leading authoritarianism on religious interpretation which is almost practiced by religious organizations or religious groups, in the name of God, is one of Khaled Abou El-Fadl’s academic questions. By using hermeneutical method, Khaled attempts to reconstruct contemporary despotism and authoritarianism in the field of religious interpretation. The main focus of Khaled’s idea is that authority in Islamic law is different from authoritarianism. It is to avoid tyranny within authoritative interpretation. Khaled offers a negotiative hermeneutics which notices that meaning is an interactive result between the author, text and reader. The negotiative hermeneutics a la Khaled tries to connect the limitless opening of the text and the arbitrary closing of the text. This method suggests the dialog between traditions, communities of interpreters, scientific disciplines, and civilizations. The result of this concept is that to counter religious authoritarianism, exclusivism, puritanism, and anarchy. This article aims for looking Khaled Abou El-Fadl’s way of thinking in relation with religious interpretation which is almost used by religious organization or group. The main frame of this paper is to look on how hermeneutical method proposed by Khaled gives a new innovation in seeing the development of Islamic studies]]>
<![CDATA[Islam di antara Modernisme dan Posmodernisme ]]>
<![CDATA[Sutikno Sutikno]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 3 No. 1 (2013): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Analyzing over modernism and postmodernism depict that both terms are conceived as a period or the phase of civilization that runs synchronically in one side and diachronic in other side. Synchronization from modernism to post-modernism constitutes the continuity of modernism as ongoing project. Meanwhile, diachronic approach is more describing that various critic and contestation toward modernity. In relation with this phase, the discourse of Islamic post-modernism has been rising before decades based on the complexity of cultural problems in the West, especially relating to the impact of modernity. Critics to modernity are not only because of social projects within culture but also of philosophical basis and root. Progress of mind achieved by Western society has eventually become a critic for modernity. Religion that is transforming from collective consciousness to private consciousness enhanced to be a new spirituality within the complexity of modernity. As an important part of global structure, Islam was also influenced by the impact of modernity. That is a logical consequence of dialectical process with Western culture, especially politics—such as system of democracy in the Muslim states. Religious fundamentalism is a response against Western modernity which is considered as in contradiction of Islamic values. This article focuses on critics to modernity, the rising of postmodernism, Islamic postmodernism and the essentials of postmodernism.]]>
<![CDATA[Kritik atas Orientalisme dan Kecurigaan atas Kajian Keislaman di Dunia Barat ]]>
<![CDATA[Ahmad Subakir]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 4 No. 2 (2014): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[There is always a suspicious view from Moslem intellectual to orientalist’s research and studies on Islamic discourse. The former sees doubtfully that orientalist's research on Islam is fully bias and politically tendentious. William G. Millward observed on this Moslem's suspicion within their books. Moreover, Iranian Moslem intellectuals, according to Millward, tend to be apologetic and emotional. Moslem writers in such situation question the academic authenticity of the orientalists especially in terms of their objective studies on the Quran and the prophet Muhammad. Moslem writers in this regard consider their objectivity toward their finding research that harms Islam in order to Islamic teaching can be returned to the authentic comprehension as believed by the followers. Interestingly, some western intellectuals had also criticized and evaluated the orientalist’s research and studies on Islam. It shows that some of western intellectuals are still implementing the principle of freedom of thought. With this freedom, scholars can deconstruct the negative perspective of the orientalists toward Islamic studies, though such perspectives have crystalized becoming a standard of mainstream thoughts. However, it needs to know that those critics are still suspected having inserted with subjective ideas recalling that religious study is always familiar with an interpretative load and preference.]]>
<![CDATA[Konsep dan Gerakan Tawhîd dalam Perspektif Antropologi Agama ]]>
<![CDATA[Kunawi Basyir]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 4 No. 2 (2014): September ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[One of the special characteristic of religion is transcendent, holy, absolute and permanent due to the holy revelation of the divinity and culture is human creation in forms of relativity due to its dynamic characteristic. Human culture will take a sort of changing in accordance with the time and space they lived in. Human will have understanding in accordance with their capability and experience in responding and practicing dogma according to their belief. In this point, they try to return to their original form of being oneness or ummah wâh}idah either in social and theological fields. The concept of ummah wâh}idah is well known with the tawhîd movement focused on theological and social realm. This paper attempts to see the religious movement of tawhîd Muh}ammad in anthropological perspective. It aims to respond the exclusive religious understanding of some groups in Indonesia in threatening plurality and social integration. The paper suggests that the movement of tawhîd Muh}ammad is a theological and social movement. Theological movement maintains that all Semitic religions should be tied up with the idea of millah Ibrâhîm, not Islamic religion (aqîdah Islâmîyah) as many salafism argue in the recent days. Besides, the social movement of tawhîd Muh}ammad means that tawhîd could unite many groups and ethnics of Arab tribes to build a new face of civilization in more civilized and dynamic.]]>
<![CDATA[Konflik Bernuansa Agama dalam Perspektif Sufisme Ibn ‘Arabî ]]>
<![CDATA[Khadijah Khadijah]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol. 4 No. 1 (2014): March ]]>
Publisher : <![CDATA[Department of Religious Studies, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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<![CDATA[Along the history of religions, no religion in this world teaches the follower to bring turmoil toward others. All religion thought have many differences either in terms of the way of worships and teachings principally mean for creating the perfect being (al-Insân al-Kâmil) with the good character (akhlâq al-karîmah). However, some turbulence and conflict in the name of religion sometimes happen in several areas in this country. It seems that such problems constitute an accumulative problem of Indonesia national state on the transitional era occurred in the local government. For this matter, this research is based on religious and social care-ness to elucidate and solve what is so called as “religious violence”. Principally we still have problem with how to deal with religious pluralism. As a plural and multicultural society, the majority of Indonesia people did not literally and culturally understand how to solve social conflict using religious (Islamic) approach. The question “how to deal with religious conflict and make reconciliation” is still difficult to be answered. This article aims to explore the concept of Ibn ‘Arabi’s approach for reconciliation. There are at least two questions tried to be described in this paper: (1) what is the Ibn ‘Arabi’s concept of religious approach for conflict reconciliation, and (2) what are the ideal approaches to solve religious conflict.]]>
