Religi: Jurnal Studi Agama-agama
Religi: Jurnal Studi Agama-Agama is an open access peer reviewed research journal published by Department of Religious Studies, UIN Sunan Kalijaga Yogyakarta. Religi: Jurnal Studi Agama-Agama is providing a platform for the researchers, academics, professional, practitioners and students to impart and share knowledge in the form of empirical and theoretical research papers, case studies, and literature reviews. Religi: Jurnal Studi Agama-Agama welcomes and acknowledges theoretical and empirical research papers and literature reviews from researchers, academics, professional, practitioners and students from all over the world. This publication concern includes studies of world religions such as Islam, Christianity, Buddhism, Hinduism, Judaism, and other religions. Interdisciplinary studies may include the studies of religion in the fields of anthropology, sociology, philosophy, psychology, and other cultural studies.
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249 Documents
<![CDATA[ISLAM DAN DAMAI (Kajian atas Pluralisme Agama dalam Islam) ]]>
<![CDATA[Ismail, Roni]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 9, No 1 (2013): Kompetisi Damai dalam Keragaman ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2013.0901-03
<![CDATA[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.]]>
<![CDATA[PEMIKIRAN ABDULLAHI AN-NA’IM TENTANG NEGARA ISLAM ]]>
<![CDATA[Dahlan, Mohammad]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 3, No 2 (2004) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2004.%x
<![CDATA[Setelah Abdullahi Ahmed An-Na’im mengkritik gagasan para pemikir hukum Islam sebelumnya yang membaca teks ajaran (hukum) Islam dengan berpusat pada teks yang partikular dan juga pembacaan yang menggunakan metode istishlah (baca: mashlahah), ia kemudian mengajukan dua metode: pertama, adalah metode nasakh yang berasal dari Taha. Kedua, adalah metode principle of reciprocity (prinsip timbal balik).Dengan metode ini, An-Na’im berkeyakinan bahwa pembangunan hukum Islam yang berdasarkan prinsip-prinsip universal seperti keadilan, kesetaraan, kebebasan, dan kebersamaan akan dapat membuahkan pola kehidupan bernegara Islam yang baik dan sejahtera. Sebab prinsip-prinsip ini akan membentuk konstruksi pemikiran tentang negara Islam yang universal dan bukan negara yang sektrarian walaupun munculnya dari kalangan umat Islam, tetapi itu akan diterima semua kalangan. Selain itu, diskriminasi dan peletakan non-muslim dan perempuan (serta adanya perbudakan) sebagai warga negara kelas dua akan ditolak sebagai sebuah ajaran normatif. Karena itu yang dimaksud “negara Islam†oleh An-Na’im adalah sebuah negara yang tunduk terhadap prinsip-prinsip universal itu dan yang bisa menciptakan keharmonisan dengan perkembangan kemajuan zaman.]]>
<![CDATA[SEJARAH PERKEMBANGAN AGAMA BUDDHA NICHIREN SHOSHU INDONESIA (NSI) DAN PELAYANAN HAK-HAK SIPIL DI YOGYAKARTA ]]>
<![CDATA[Thiyas Tono Taufik]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 12, No 1 (2016) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2016.1201-06
<![CDATA[Penelitian ini bertujuan untuk mengungkap secara deskriptif tentang sejarah perkembangan Agama Buddha Nichiren Shoshu Indonesia (NSI) diYogyakarta. Nichiren Shoshu merupakan salah satu sekte Buddha Mahayana dari Jepang. Awal keberadaanya di Indonesia dibawa oleh para pengusaha asal Jepang, yang kemudian dikembangakan oleh Bapak Senosoenoto. Kemudian olehnya, NSI mulai disebarluaskan di berbagai daerah, salah satunya di Yogayakarta. Keberadaanya di Yogyakarta yang dimulai sejak tahun 1980 hingga awal tahun 1990-an, yang tujuannya adalah umat NSI diberbagai daerah yang berminat studi di Yogyakarta, agar dapat mempunyai relasi dengan umat dari berbagai daerah lainnya. Secara signifikan, perkembangan dan pertumbuhan umat NSI di Yogyakarta, adalah banyak umat yang tinggal dan menetap. Kemudian secara mendalam dalam penelitian ini, yaitu mengungkap bagaimana pelayanan hak-hak sipil umat NSI yang diberikan oleh negara, pemerintah pusat, dan daerah. Terutama dalam pelayanan KTP, kartu keluarga, pendidikan, dan perkawinan.]]>
<![CDATA[Kebenaran Pengetahuan dalam Al-Quran dan Implikasinya terhadap Amal ]]>
<![CDATA[Siswanto, Nurhadi]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 1, No 2 (2002) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2002.%x
<![CDATA[Di abad modern, problematika kebenaran pengetahuan di dunia Islam semakin mencuat. Perumusan konsep kebenaran pengetahuan dalam Islam dipandang sernakin penting. Hal ini dilatarbelakangi oleh kondisi masih dilematisnya hubungan antara kebenaran agama dan kebenaran ilmu pengetahuan. Secara konseptual orang-orang lslam berkeyakinan bahwa ajaran yang dipegangnya adalah yang terbaik, paling benar dan tidak ada yang melebihinya. Sementara dari segi realitas kehidupan justru sebaliknya- Barat yang tidak didasari dengan landasan pengetahuan yang unggul menguasai perkembangan sains dan teknologi. Orang Islam berpandangan bahwa ajaran yang dipegangnya adalah benar dan tidak ada yang lebih tingi darinya. Namun, dari realitas menunjukkan, banyak orang lslam yang dalam tindakan hidupnya berpegang pada kebenaran ilmiah, sehingga kebenaran agamanya. Tulisan ini merupakan ringkasan dari hasil penelitian penulis yang mencoba mencari jawaban persoalan-persoalan epistemologi ke dalam AlQur'an yaitu mencoba merumuskan konsep kebenaran menurut Al-Qur'an.]]>
<![CDATA[HAKIKAT MONOTEISME ISLAM (KAJIAN ATAS KONSEP TAUHID “LAA ILAAHA ILLALLAH”) ]]>
<![CDATA[Roni Ismail]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 10, No 2 (2014) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2014.1002-03
<![CDATA[According to Islam, all humans are bor n in a state of fitrah or an innate inclination of tawhid (Oneness). In a further development, some people deviated from their fithrah, some remains in their desposition depending on the milieu affecting them, especially their parent. The concept of divinity or theology taught by Islam are monotheistic, and it is in line with the pure human nature. The monotheistic theology of Muslims, known as “tauhid” is formulated in the in the confession of faith saying “laa ilaha illallah”, meaning “there is no god, but Allah.” This paper describes the concept of monotheism in Islam based on the meaning of “La ilaha Illallah” and their implications in ever yday life.]]>
<![CDATA[KONTEKSTUALISASI NILAI-NILAI LUHUR WARISAN LELUHUR DI ERA GLOBAL: BELAJAR DARI SERAT TRIPAMA DAN WAHYU MAKHUTA RAMA ]]>
<![CDATA[Ahmad Salehudin]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 13, No 2 (2017) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2017.1302-05
<![CDATA[Heritage is a “blue print” that not only serves as guidance, but also a parameter for its heirs to live their lives. We must behave as we have "embodied" in the inheritance of the ancestors as they are. Heritage is often positioned as something that must not be changed, so changing it is considered inappropriate and immoral. Changing it can be considered as violating custom and destroying a taboo. Whereas if we look at the process of creation of ancestral heritage, then we will know that the creation of ancestral heritage tends to be accommodating and dynamic along with the times, such as the process of creating Serat Tripama and Wahyu Makhuta Rama. Through both of them, we know that the creation process of heritage is dynamic and accommodating.]]>
<![CDATA[Kontribusi Muslim Dalam Studi Agama-Agama ]]>
<![CDATA[Djam'annuri, Djam'annuri]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 1, No 1 (2002) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2002.%x
<![CDATA[Sejarah studi agama-agama sejak digulirkan pertama kali oleh Max Muller telah membentuk dua opini tentang agama-agama di dunia. Pertama, bahwa agama sebagai gejala non-empiris dapat didekati dengan paradigma-paradigma dari ilmu-ilmu sosial yang empiris. Kedua, terlepas dari berbagai penilaian tentang perkembangannya, ternyata kesan bahwa studi agama lahir, tumbuh dan berkembang di Barat (Eropa dan Amerika) masih menjadi image bagi kebanyakan orang, dengan standard penilaian yang juga Eurosentris. Artikel ini, selain menepi image tersebut, juga mencoba mengungkapkan paradigma sarjana-sarjana muslim dalam melakukan studi agama-agama. Sarjana-sarjana yang dijadikan pioneer diantaranya As-Shahrastani, Al-Biruni dan Ibn Hazm.]]>
<![CDATA[COSMOTHEANDRIC: HUBUNGAN ANTAR AGAMA MENURUT RAIMON PANIKKAR DAN RELEVANSINYA TERHADAP HUBUNGAN ANTAR AGAMA DI INDONESIA ]]>
<![CDATA[Azis Pajri S.]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 11, No 1 (2015) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2015.1101-06
<![CDATA[Indonesia serves as a countr y with variety of cultures, traditions and religions. Religion, as one of the assets, becomes the problem in interfaith encounter when it faces the truth claim and ag gressive mission. As the consequence, the unexpected conflict happens that resulted in abundant victim and material loss. Two queries include Raimon Panikkar’s cosmotheandric concept in interfaith relation and its relevance on inter-religious relation in Indonesia. This article uses library research applying Peter L. Ber ger’s social construction theor y to analyze the construction of Panikkar’s concept and its relevance on inter-religious relation in Indonesia. Cosmotheandric, in this context, is a reality connected theos, anthropic and cosmos dimension. Panikkar’s Cosmotheandric has been constructed from Christian Trinity, Hinduism Advaita Vedanta and Buddhism Pratityasamut. Religion, in cosmotheandric structure, is situated in the antropical dimension. As the result, Panikar views religions as a part of reality that constructed Cosmotheandric reality. In this regard, religions bore the interconnected entity that constructed Cosmotheandric reality. The application of idea in Indonesian context is done by altering the Cosmotheandric language into local expressions that has sound meaning with theos, antropos and cosmos.]]>
<![CDATA[KEDUDUKAN KRISTUS DALAM PENCIPTAAN MENURUT KOLOSE 1:15-20 (TANGGAPAN KRISTOLOGI SAKSI YEHUWA) ]]>
<![CDATA[Dicky Dominggus]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 16, No 1 (2020) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2020.1601-03
<![CDATA[In Christianity, Christology is one of the doctrines that has resulted in debate up to now. Jehovah's Witnesses are one group that does not recognize that Jesus is Lord. Their understanding is based on many texts, one of which is Colossians 1: 15-20. In Colossians 1: 15-20, Jehovah's Witnesses see Christ as the first creation. They translate the eldest word in chronological order. Based on research on the text of Colossians 1: 15-20, the firstfruits meant by Paul are more directed to the order in authority. For this reason, the view of Jehovah's Witnesses about Christ in Colossians 1: 15-20 is different from the mainstream.]]>
<![CDATA[PENDEKATAN KONTEMPORER DALAM RELIGIONSWISSENSCHAFT ]]>
<![CDATA[Imam Iqbal]]>
<![CDATA[ Religi: Jurnal Studi Agama-agama Vol 14, No 2 (2018) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/rejusta.2018.1402-04
<![CDATA[This paper discusses the approach commonly used in the discipline of Religionswissenschaft in contemporary periode. Here, the word “contemporary” refers more to the thought, rather than to the periodic chapter, as will be seen in the description of Frank Whaling, who specifically conducted a study of various contemporary approaches in this discipline. The study conducted by Whaling is a step that follows up with the study of Jacques Waardenburgh who previously mapped various classical approaches in this discipline.The discussion in this paper starts from the mapping that has been produced by the two experts. In addition, to obtain a more in-depth analysis of it, a number of other experts’ opinions were also stated. There are two core issues which are the main locus of the discussion in this paper, namely; first, about the emergence of the term contemporary approach, which is related to the background problem of its emergence and its fundamental differences with the classical approach; and second, about the implications for the development of the Religionswisschaft methodology, both practically and substantively. These two issues are explored descriptively and analytically to criticize and understand the existence of the problem in the midst of the great construction of the Religionswissenschaft.]]>
