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<![CDATA[Religiositas Matematika dalam Sekte Pythagorean ]]>
<![CDATA[Kurniawan, Wiwit]]>
<![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 ]]>
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<![CDATA[Presently, mathematic is commonly known as scholarly studies specialized on worldly matters, step aside from mysticism. However, such perspective does not prevail on Pythagorean traditional sect. For this sect, mathematics constitutes divine activities and comprises of metaphysical elements. Pythagorean is a group of derived from Pythagoras disciples. Besides studying of mathematic, they also have tight tradition and mystical belief. This paper aims to analyze the religious side of Pythagorean sect which relates to mathematics. Many concept of mathematics in some universities recently come from Pythagoras thoughts. One of Pythagoras ideas used till now is Pythagoras’s theoretical framework of the comparative quadrate of trilateral sides, (a2+b2=c2). This mathematic concept is widely used, taught and taken as irrelevance with mystical matters, metaphysical and religiosity. The religious elements that have been analyzed refer to Durkheim’s concept of religion on belief in a sacred, namely totem, taboo and ritual. This study argues that Pythagorean conviction of mathematics, related to number, geometry and ratio are categorized as a kind of religious form. Pythagorean sect possessed belief to the sacred, totem, taboo and ritual which is connected with their conception on mathematics.]]>
<![CDATA[Toleransi Umat Muslim terhadap Keberadaan Gereja Pantekosta di Surabaya ]]>
<![CDATA[Maulidah, Robi’atul]]>
<![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 ]]>
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<![CDATA[This article discusses about the existence of Pentecostal Church and the impact toward the interreligious harmony in Kandangan. This study aims to depict the history of the establishment of central Pentecostal Church in the village Kandangan, Benowo, Surabaya and along with Moslem respond around it and the impact from the church. This research constitutes descriptive-qualitative research by using case study approach. Theoretical study used by the researcher is a concept of Rainer Forst, Frans Magnis Suseno and Francesco Capotorti. Such findings are first Surabaya central Pantekosta church is a church that has been long standing in Kandangan village since 1980s. It was pioneered by local villagers namely Mrs. Supiyati and others villagers. At that period, there were native citizens. In getting permission, the church’s member came to every villager houses which finally made up in getting permission. Second is actual condition of social life of the Kandangan villagers depicts interreligious harmony among the people, especially between the Pentecostal Church followers and Moslem around the church. Third is about the existence of the church, since it has been built and until now it does not show any negative effect and the relationship between Moslem and Christian in Kandangan goes well.]]>
<![CDATA[Dialog antariman dalam Perspektif Fethullah Gülen ]]>
<![CDATA[Khamami, Ahmad Rizqon]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 2 No 1 (2012): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Samuel Huntington’s Clash of Civilization reveals two civilization poles: Western and Eastern worlds. In the West perspective, Islam is a serious threat. Islam is regarded as a terrifying religion and having rigid characteristic, cruel, radical, no plurality mindset, terrorism, undeserved women subjected, dislike other groups, suicide bombing and others. Fethullah Gulen tried to change this view. He tries to combine Islamic values with universal humanism. The problem on how Islam could live in the modern world that aware of plurality is the background of Gulen’s concern. For him, the way to reconcile any matter of diversity’s problem is through dialogue. Dialogue in complex world’s society constitutes a delightful gift for answering society’s condition todays on. To create cosmopolitan Islam in the world, Gullen offers a kind of dialogues as a bargaining solution of an interreligious, culture and civilization problem. The endeavor of dialogue must be done through institutionalization of multi-cultural educational movement by establishing educational institution based on religious social harmony.]]>
<![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[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel 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[A Sociological Breakthrough of Interreligious Engagement in Everyday-Symbolic Interaction Perspectives ]]>
<![CDATA[Lattu, Izak]]>
<![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 ]]>
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<![CDATA[This article explores the symbolic interaction, interfaith daily in Indonesia and beyond. The question of how one can live peacefully in a multireligious environment that has colored a discussion about interfaith engagement in many regions of the world. This article begins with a discussion of interfaith relations by introducing the history of migration in Europe. Having developed an awareness of everyday symbolic in migrant-host relationship, this article studied the effect of migration to interfaith engagement in Europe and the United States. Interfaith engagement in this sense is a means of building peace in many parts of the world, including Indonesia. Based on the sociological context of interreligious relations, the article criticized the rigidity of interreligious dialogue is stuck in the official forums related to religious issues. Therefore, religious dialogue based on everyday relationships become important to create the same sphere where everyone has the same solidarity and understanding with all those who have faith and religion are different.
[Artikel ini mengeksplorasi interaksi simbolis antariman sehari-hari di Indonesia dan di luar. Pertanyaan bagaimana seseorang dapat hidup secara damai di lingkungan yang multiagama telah mewarnai diskusi tentang keterlibatan lintas agama (interreligious engagement) di banyak wilayah di dunia. Artikel ini dimulai dengan diskusi tentang hubungan antaragama dengan memperkenalkan sejarah migrasi di Eropa. Dengan mengembangkan kesadaran simbolis sehari-hari dalam hubungan migran-tuan rumah, artikel ini mendalami pengaruh migrasi ke keterlibatan antaragama di Eropa dan Amerika Serikat. Keterlibatan antaragama dalam pengertian ini adalah sarana pembangunan perdamaian di banyak bagian dunia, termasuk Indonesia. Berdasarkan konteks sosiologis hubungan antaragama, artikel ini mengkritik kekakuan antaragama yang terjebak dalam forum dialog resmi terkait masalah agama. Oleh karena itu, dialog agama berbasis hubungan sehari-hari menjadi penting untuk menciptakan wilayah yang sama dimana setiap orang memiliki solidaritas dan pemahaman yang sama dengan semua orang yang memiliki iman dan agama yang berbeda]]>
<![CDATA[Pluralisme Agama dalam Prespektif Nurcholish Madjid ]]>
<![CDATA[Purwanto, Purwanto]]>
<![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 ]]>
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<![CDATA[It is an interesting to see how religious pluralism thrives and well applied in Indonesia. One plus point for such matter is as a response toward inter-religious tolerance in Indonesia in the latest period. Nurcholish Madjid is one of Muslim intellectualist who gives declarations on the religious pluralism concept in Indonesia. He is also known as the one who brings pluralism in observing issues relating to inter-religious relationship. His perspective of pluralism is wrapped in the context of Islamism, Indonesianism and modernism which is very interesting to review it. For one case, he takes into account religious pluralism based on Islamic point of view which is full of egalitarianism, opened and just. The idea of Nurcholish Madjid’s pluralism focuses on tawh}îd, in the context of philological and historical subject. It is to openly differentiate between the realm of God and the reality of mankind. Philological perspective comes from the process of redefining meaning of Islâm in Arabic language as “surrender” and “submission”, while the historical perspective comes with a number of facts in the history of religious plurality. This basic idea will initiate religious relativism, religious similarity, and religious freedom. Madjid’s idea allows Islam to view other religions and religious diversities. It is a universal vision: from exclusivism to inclusivism. Madjid’s opinion could be seen as intellectual concern to the realm of religious life. This article attempts to explore Madjid’s idea on religious pluralism]]>
<![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[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel 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[Ambiguitas Agama sebagai Peluang dalam Menciptakan Perdamaian Agama ]]>
<![CDATA[Fauzi, Ihsan Ali]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 5 No 2 (2015): September ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[Popular news on religious issues tends to simplify the values of religion in socio-political expressions. They attend to blow acts of violence up in the name of religion. In this context, media remark some religious groups by using horrible terms and idioms, such as zealots, extremists, militants, etc. Moreover, they swipe it with taking some appalling photos and pictures. Religious leaders perceive this phenomenon as kind of misunderstanding paradigm in approaching and viewing religion, having known that conflict and violence are not only socio-political expression of religion. There are many untold beautiful expressions of religion, like Mahatma Gandhi, Martin Luther King, Mother Theresa, Malcolm X, and Dalai Lama. This article attempts to explore how religion can deeply be embodied with peace building, conflict management, and peace studies. It suggests that in order to be a tool of peace building, religion should not be used for proselytizing other people but rather should be put in academic and rational way to spread voices of peace. In addition to this, peace message of religion should also be expressed especially in social media as a counteraction against violent message of religious extremists. And the last thing is that peace building can only be achieved when peace work can bridge religious and secular communities.]]>
<![CDATA[Membaca Kembali Akar Konflik Islam-Kristen ]]>
<![CDATA[Arifin, Zainal]]>
<![CDATA[ Religió: Jurnal Studi Agama-agama Vol 2 No 1 (2012): March ]]>
Publisher : <![CDATA[Program Studi Studi Agama-Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[This article examines the extent of the roots of the conflict between Muslim-Christian and some new horizons full of hope about the relationship between them because both communities derived from the same ancestor, Abraham. Relationship between Islam and Christianity has been (and always) ambivalent: between conflict and peace, between harmony and discord. Qur’an, the scripture of Moslem, invites others to build an inter-religious dialogue in fair and just way. Qur’an has also put the fundamental principle such as political, economic, social and theological considerations. Since Islam and Christianity have identical sources, it is rather unproblematic to look for the equal methods and systems that could effectively found the dialogue. This article intends to discover the roots of conflict within relationship between Islam and Christianity and try to find new perspectives. This paper will discuss claim of theological finality between Islam and Christianity, Christian justification on the crusades and the efforts to build dialogue and harmony. Seeing such conditions, the world does not remind silent. It means, religious people at the International and Regional takes steps persuasive that is by holding meetings with inter-religious dialogue (inter-faith) for a discussion and find solutions of the problems that arise in the middle of cosmopolitan community by promoting the agenda of humanity, justice, and equality, and peace locally and regionally.]]>
<![CDATA[The Contestation of Muslim and Special Autonomy in Papua ]]>
<![CDATA[Pamungkas, Cahyo]]>
<![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 ]]>
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<![CDATA[Identitas politik orang Papua dianggap sebagai ras Melanesia dengan ciri-ciri yaitu orang yang berkulit hitam, rambut keriting dan beragama Kristen. Identitas politik semacam itu dipergunakan oleh orang-orang elit Papua sebagai alat perpolitikan, namun politik identitas tersebut menjadi agak berbahaya berkaitan dengan identitas Papua yang inklusif dan toleran. Pada kenyataannya, orang Papua asli dapat dibedakan menurut identitas agama mereka yang terdiri dari orang Kristen, Katolik dan Muslim. Hal tersebut menandakan bahwa ruang perdebatan untuk menentukan politik identitas Papua ditandai dengan proses negosiasi Kristen Papua (orang Papua yang beragama Kristen) dan Muslim Papua (orang Papua yang beragama Islam). Perbedaan penafsiran dari identitas Papua dibangun oleh para intelektual dan elit Papua yang ingin bersinggungan langsung dengan pengembalian identitas asli (re-papuanization). Artikel ini akan mengarah pada metode orang Islam dan Kristen Papua dalam mempertahankan identitas mereka dan mendapatkan pengakuan sebagai bagian dari orang Papua. Artikel ini mencoba menjawab tiga pertanyaan terkait dengan (1) bagaimana Muslim Papua membangun identitas budaya mereka pada masa otonomi khusus; (2) bagaimana Muslim Papua memperjuangkan identitas budaya mereka bersamaan dengan Muslim imigran; dan (3) bagaimana Muslim Papua memperjuangkan identitas budaya mereka bersama dengan orang Kristen Papua. ]]>
