Articles
98 Documents
<![CDATA[Gerakan Sosial Intelektual Muslim Organik dalam Transformasi Sosial ]]>
<![CDATA[Afandi, Agus]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (336.075 KB)
<![CDATA[Antonio Gramsci’s idea of organic intellectuals that dedicate their life to improve social life has been actually inherited within Indonesian Muslim intellectuals. The main characteristic of them is not conceptualizing and publishing their own interest in the context of academic field, but expressing and advocating social aims. This article attempts to capture Indonesian organic intellectual movement was fashioned from the era of HOS Cokroaminoto in colonial era until the existence of Non-Governmental Organization (NGO) in the present time. The history of Indonesia has witnessed that such movement has actively promoted social purposes and aspirations. Although, in its progress, organic intellectual movement is always challenged by the regime (policy oriented studies), it always comes with its own academic-emancipatory explanation for social problems. After Reformation Era, the goal of this movement focuses on advocating society against global capitalism which is expressed in—for example—World Trade Organization (WTC) and Multi-National Corporation (MNC). Another finding of this paper is that there are many NGOs in Indonesia based on Islamic values although their activists do not work on the name of Islam. The reason behind this view is that because all Muslim activists work on religious normative exercise social, economic, political, cultural, environment problems.]]>
<![CDATA[Islam di antara Modernisme dan Posmodernisme ]]>
<![CDATA[Sutikno, Sutikno]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (326.764 KB)
<![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[Nurturing Religious and Humanistic Values to Young Generations in Gulen and Jesuit Schools in Indonesia ]]>
<![CDATA[Setyawan, Heri]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (350.776 KB)
<![CDATA[Komunitas agama memainkan peranan penting dalam mendukung pendidikan di dalam masyarakat. Sejarah mencatat, organisasi keagamaan mempunyai peran penting dalam membina dan membentuk generasi muda agar menjadi pribadi yang kuat. Fondasi keagamaan dalam sebuah lembaga pendidikan dapat menjadi sumber untuk mendidik murid dalam hal pembelajaran nilai-nilai moral. Artikel ini mencoba memahami dua komunitas agama dalam memberikan pelayanan di bidang pendidikan di Indonesia. Dua kelompok itu adalah Hizmet Movement yang terinspirasi dari tokoh Fethullah Gulen di Turki dan Serikat Jesus (SJ), kelompok imam/biarawan Katolik. Hizmet Movement di Indonesia bekerja sama dengan institusi di Indonesia mendirikan sekolah-sekolah. Serikat Jesus atau Jesuit telah lama mendirikan sekolah-sekolah di Indonesia dan menjadi pionir dalam layanan pendidikan dalam sejarah Indonesia. Artikel ini akan menganalisis visi antropologi pendidikan Gulen-Inspired Schools dan sekolah Jesuit di Indonesia dalam mendidik orang-orang muda dengan pendidikan nilai. Artikel ini juga melihat program pendidikan sebagai cara untuk mengembangkan nilai-nilai pada para peserta didik.]]>
<![CDATA[Hermeneutika Praksis Liberatif Farid Esack ]]>
<![CDATA[Iswahyudi, Iswahyudi]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (391.488 KB)
<![CDATA[The history of prophecy in general and the existence of Prophet Mohammad in particular are the evidence of the important role of Islam as religion of liberation. It means that Islam intends to pose human position into precise site, the caliphate. Muhammad Iqbal states this position as co-cretio of God. Furthermore, revelation of the Quran, according to Farid Esack, is progressive revelation. Quran is a scripture of liberation. Even though, this spirit is often arrested in the interpretations of Quran. These interpretations are often constructed only for the interest of power or the pursuit of elite. Therefore, spirit of Quranic liberation misses its strength and vitality. At this point, Farid Esack gives his attention and his intellectual concern. The weakness of Quranic interpretation inspires Farid Esack to formulate methodology of Quranic interpretation. Esack named this methodology as “liberative hermeneutics”. Esack focuses to humanize human, based on (criticizing) power system and structure of South Africa. Farid Esack gives a strong foothold to his hermeneutic theory on theological system. The choice built by him is very precise. Esack’s excess compared to other intellectual such as Arkoun and Fazlur Rahman is that Esack involves in the act of liberation and the intensity of the dialectic in the field with people of other faiths and ethnic groups and races]]>
<![CDATA[Memahami Bid‘ah dalam Perspektif Majelis Tarjih Alquran (MTA) ]]>
<![CDATA[Sukron, Mokhamad]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (419.541 KB)
<![CDATA[Falsehood (bid‘ah) becomes an interesting study for Moslem scholars especially on the matters of worship and ritual practices. The committee of tarjîh al-Qur’ân justifies falsehood by referring to H{adith used as the guide and method. The interpretative result toward the h}adith causes different perspective among Moslem scholars. There are three important points that will be elucidated in this article: first what method uses MTA in conceiving h}adith in relation with falsehood, second how MTA perspective of bid‘ah, and third is re-construction the h}adith bid‘ah according to MTA. MTA explains that what is called bid‘ah in prophet’s h}adith is bid‘ah in the matter of religion (worship) that certainly misleading. Yet, the falsehood in relation with worldly matter for MTA must be given a space to branch out as long as it gives positive impact and push people creativity in general meaning. It is suitable with prophet’s h}adith said that “man sanna sunnah h}asanah..... man sanna sunnah sayyiah...”. In this condition, MTA indirectly admits the variant of the bid‘ah. But the ordinary classification differs with the ulama’s classification either in terms of mutaqadimîn or muta’akhirîn, in general point of view, otherwise the classification is in contrary with the religious matters and worldly matters.]]>
<![CDATA[Konsep dan Gerakan Tawhîd dalam Perspektif Antropologi Agama ]]>
<![CDATA[Basyir, Kunawi]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 4 No 2 (2014): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (360.967 KB)
<![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[Analisis Wacana Keagamaan Perspektif Teologi Skizofrenia ]]>
<![CDATA[Setiyani, Wiwik]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (344.641 KB)
<![CDATA[The threat for humanism and fanaticism is an important issue which needs more attention from all religious thinkers. The opinion which is given by religious person and intellectuals, is the ideology that is created in order to be able to play role as decision maker. Theology of schizophrenia is a new discourse, especially in the religious discourse and has sharp implication in discussing action. Theology of schizophrenia offers four aspects as basic ideas on religious discourses: intellectual, ideological, technology, and religious aspect. These aspects are complementing and holistically connected. Generally, the theology of schizophrenia intends to explore basic concept of human conflict. To apply this concept into religious discourses, we need comprehensive instrument in order to dissociate people anarchy. One of the important things that we should concern is the strategy and method of its application. The theology of schizophrenia established its methodology on the knees of religious values. It could be applied as a standard to measure good or bad things. Theology of schizophrenia will be positive if it ontologically relates to religious values and axiologically produce humanistic meanings. ]]>
<![CDATA[Dinamis-Rasionalis dalam Pemikiran Thaha Husain pada Problematika Peradaban Islam dan Barat ]]>
<![CDATA[Wasid, Wasid]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (315.609 KB)
<![CDATA[The inter-civilization dialogue is necessary: unavoidable. There is no civilization can improve its self without an interaction with other civilization. This phenomenon brings Thaha Husain to review how the civilization of Egypt could be “out of date” compared with the Western civilization. He assumes that it was because of traditional thinking of Muslims. In his opinion, Muslims believe that Islamic tradition is the perfect one: no need to learn from other tradition. Husain talks that to realize this decline is better than to feel perfect (apology). According to Husain, Muslims should learn from history, learn from Western civilization—which is more advanced. In this context, academic fairness is very important for Muslim intellectual to create an academic tradition. Husain supposes that imitating the tradition of the West doesn’t mean imitating its religion. Humanity is the key. From Thaha Husain’s thinking, there are two lessons that can be contemplated. First, life in the tradition is a necessity as life in modern culture. Therefore, there is no tradition which does not accept change and debate in line with the dynamics of humanity. Second, rational approach, scientific and historical criticism is of capital importance to catch up with Western civilization]]>
<![CDATA[Model Toleransi dalam Eksegese Khotbah Areopagus ]]>
<![CDATA[Mba, Deni Alfian]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 6 No 2 (2016): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (313.931 KB)
<![CDATA[This article is a literature research on tolerance model through the exegesis of Areopagus sermon. Having known the exact model of tolerance, someone will be able to tolerate correctly. Given one source of intolerance is a misinterpretation of the teachings of the scriptures, this article invites the reader to examine the tolerance source from the interpretation of the Bible. This article focuses on two things: (1) the doctrine of a model of tolerance; and (2) the techniques of interpretation of Scripture in the Catholic religion exegetical analysis. For this purpose, the authors chose Areopagus sermon text mentioned in the book of Acts chapter 17 verse 22 to verse 34. By explaining the exegesis of those verses, this article aims to find a model precise tolerances. The text itself tells about the story of Paul’s sermon, a preacher of the early Christianity, brought before the Court Areopagus in Athens Greece. Based on the analysis of exegesis is known that the model of tolerance shown in this story is a model of tolerance active. Paul could communicate well with his audience coming from different social and cultural background. Apparently, he succeeded to deliver his ideas and teaching accurately by utilizing a good knowledge about the social and cultural situation of Athens.
[Artikel ini merupakan penelitian literatur pada model toleransi melalui penafsiran dari khotbah Areopagus. Setelah diketahui model toleransi yang tepat, seseorang akan mampu bertoleransi dengan cara yang benar. Mengingat salah satu sumber intoleransi adalah salah tafsir ajaran kitab suci, artikel ini mengajak pembaca untuk meneliti sumber toleransi dari penafsiran Alkitab. Artikel ini berfokus pada dua hal: (1) doktrin model toleransi; dan (2) teknik penafsiran kitab suci dalam tradisi Katolik, yakni analisis eksegese. Untuk tujuan ini, penulis memilih teks khotbah Areopagus yang terdapat dalam Kitab Kisah Para Rasul Pasal 17 ayat 22 sampai ayat 34. Dengan menjelaskan penafsiran ayat-ayat, artikel ini bertujuan untuk menemukan model toleransi yang tepat. Teks itu sendiri menceritakan tentang kisah khotbah Paulus, seorang pengkhotbah dari Kekristenan awal, yang dibawa ke Mahkamah Areopagus di Athena Yunani. Berdasarkan analisis eksegese diketahui bahwa model toleransi yang ditunjukkan dalam cerita ini adalah model toleransi aktif. Paulus bisa berkomunikasi dengan baik dengan para pendengarnya yang berasal dari latar belakang sosial dan budaya yang berbeda. Rupanya, ia berhasil menyampaikan ide-ide dan ajarannya secara akurat dengan memanfaatkan pengetahuan yang baik tentang situasi sosial dan budaya dari Athena]]>
<![CDATA[Islam dan Demokrasi dalam Perspektif Fatima Mernissi ]]>
<![CDATA[Fajarwati, Ana Bilqis]]>
<![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 ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (362.031 KB)
<![CDATA[In most of her works, Mernissi tried to portray that religious teachings could be easily manipulated. Mernissi, therefore also believe that the oppression of women is a kind of tradition that made-up and not from Islamic teachings. So she was very brave and not afraid to unload a tradition that is considered as sacred by the community over the years. She also draws attention to the concept of hijab. Hijab is very dominant theme in the Mernissi’s intellectual career. It is because that matter affect herself and her families, and of course other Muslim families. Hijab, which is an instrument restriction, segregation and exclusion of women from public space, according to Mernissi is the dominant form of religious understanding (dominated by men). By doing interpretations of al-Qur'an and the Hadith, historical research and sociological analysis, Mernissi strives to dismantle this understanding, and then provide an alternative interpretation. Therefore, this article attempts to describe Fatima Mernissi’s view on Islam and democracy, compared with other perspectives of Moslem intellectual. This article does not only elucidate the connection between Islam and democracy but also scrutinize the essential meaning of democracy and how historical Islam practically deals with the issue of democracy. There are three models of connectivity between Islam and democracy. First, symbiotic-mutualistic: there is no separation between Islam and democracy. Second, there is no connection between both. Third, connection with notes and critics]]>
