Maraknya peristiwa terorisme dan kekerasan yang mengatasnamakan Islam tidak pelak menggelitik ban... more Maraknya peristiwa terorisme dan kekerasan yang mengatasnamakan Islam tidak pelak menggelitik banyak orang untuk mempertanyakan kembali adagium Islam sebagai agama rahmatan lil ‘alamin. Bagaimana Islam yang seharusnya menjadi penyemai perdamaian bagi umat manusia di muka bumi ternyata ditampilkan dengan wajah keras dan garang, bukan saja bagi non-Muslim tapi juga bagi sesama Muslim, melalui bahasa-bahasa jihad, kafi r, bid’ah, sesat, dan lain sebagainya. Jika banyak Muslim bertanya-tanya apa gerangan yang salah dengan agama ini, lebih-lebih lagi Islam menuai citra negatif di kalangan non-Muslim, terutama mereka di dunia Barat yang banyak mengenal Islam dari pemberitaan media. Banyaknya karya yang ditulis mengenai fenomena ini seolaholah berbanding lurus dengan semakin maraknya kekerasan yang mengatasnamakan Islam. Salah satu penyebabnya barangkali adalah karya-karya tersebut mengedepanka
There are still many religious communities who regard AIDS as a curse and punishment from God. Wh... more There are still many religious communities who regard AIDS as a curse and punishment from God. Where do the assumptions and discourse come from? And what are the consequences of these assumptions. This paper then sees that one of these assumptions resulted from the Sunan Ibn Majah (number 4019) where there is the word Fahisha . But in the end of our article, we conclude that the Hadith in Ibn Majah is far from talking about divine punishment, rather about the Tawhid according to which Muslims should behave in this world. The Tawhid serves as Islamic morality that is extended from the individual to the social. The Hadith as a whole is basically dealing with social problems as a result of social ignorance to the principles of the Tawhid, which consist of liberation of human consciousness, human equality and social solidarity as the basis of Islamic morality.
Islamism or the so-called political Islam is conceptualized as a socio-political rather than a so... more Islamism or the so-called political Islam is conceptualized as a socio-political rather than a solely religious phenomenon. Inherently characterized by a singularly defined religious concept of purity and a clear-cut distinction between "we" and "them", it manifests into a various form of activities where "terrorism" is the most violent one. Following a series of terrorist attacks in the country, the Indonesian government through The National Counter-Terrorism Agency (BNPT) launched a de-radicalization program that aims to restrain and combat religious radicalism and "terrorism", particularly through its "stick and carrot" approach. Despite its success story in pacifying some terrorist activities in the country, the program is severely criticized for not dealing with the root causes of terrorism. It is also considered counter-productive as it creates resistance and hatred toward the state for specifically targeting Islam and, therefore, it provides incentives for religious radicalism and terrorism. The research conducted in Yogyakarta Province found that Islamism spreads and gains acceptance in certain sections in public through certain social channels and agencies. However, this paper argues that the existing cultural virtues and local wisdom could create social resilience against such radicalization process. [Islamisme atau yang biasa disebut dengan Islam politik dikonseptualisasikan sebagai fenomena sosial-politik dan bukan semata-mata agama. Secara inheren dicirikan oleh konsep religius yang murni tentang kemurnian dan perbedaan yang jelas antara "kita" dan "mereka", itu termanifestasi ke dalam berbagai bentuk kegiatan, di mana "terorisme" adalah yang paling kejam. Menyusul serangkaian serangan teroris di negara itu, pemerintah Indonesia melalui Badan Nasional Penanggulangan Terorisme (BNPT) meluncurkan program deradikalisasi yang bertujuan Yogyakarta menemukan bahwa Islamisme menyebar dan memperoleh penerimaan di bagian-bagian tertentu di depan umum melalui saluran dan lembaga sosial tertentu. Namun, artikel ini berpendapat bahwa keutamaan budaya yang ada dan kearifan lokal dapat menciptakan ketahanan sosial terhadap proses radikalisasi tersebut.
Sociological discussion of globalisation is preoccupied with the political, economic, and militar... more Sociological discussion of globalisation is preoccupied with the political, economic, and military dimension of it, with little attention to its religious aspect. This paper attempts to trace the impacts of globalisation on religion and religious responses, the argument of which derives mainly from the so-called "Bridge-Building Program" organised by CRCS & ICRS-UGM in It argues that though they share a common concern, people of different faiths are at risk of deepening the problems rather than offering solutions in view of their different responses for which we categorise them into different but overlapping categories-ideological, ambivalent, integrative, exclusive, and imitative. It then leads to a more fundamental question of whether interfaith cooperation is possible given those different and sometime opposing responses. mata ditinjau dari sisi politik, enonomi dan militer, sementara dimensi agama sering kali dikesampingkan. Artikel ini membahas dampak globalisasi terhadap agama dan respon komunitas yang muncul dalam artikel ini diambil dari sebuah workshop berjudul"Bridge-Building Program." Melalui artikel ini, saya berpendapat bahwa, meski 1 This article was inspired by consecutive workshops entitled "Bridge-Building Program" conducted by CRCS & ICRS, in cooperation with Hivos & The Oslo Coalition, March-July, 2008. This program includes a number of leaders from different religious groups.
During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinit... more During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinity is assumed to be three distinct entities: God the Father, Lord the Son, and the Holy Spirit. This paper seeks to examine the dogma of the Holy Spirit as one element of the Trinity. This paper concludes that in Catholic, the Holy Spirit is the unity of the Father and the Son in the form of Love that is near in the created universe. The Holy Spirit is also God and is equal to the fi rst and second person of God, and therefore His presence as commanded by God does not mean that He is inferior to the other two. The presence of the Holy Spirit in this world means the salvation, liberation, and existence of the Christian community (ie followers of Jesus) who came to be known as the Church. Keywords: Trinity, Holy Spirit, Catholicism
Islamism or the so-called political Islam is conceptualized as a socio-political rather than a so... more Islamism or the so-called political Islam is conceptualized as a socio-political rather than a solely religious phenomenon. Inherently characterized by a singularly defined religious concept of purity and a clear-cut distinction between "we" and "them", it manifests into a various form of activities where "terrorism" is the most violent one. Following a series of terrorist attacks in the country, the Indonesian government through The National Counter-Terrorism Agency (BNPT) launched a de-radicalization program that aims to restrain and combat religious radicalism and "terrorism", particularly through its "stick and carrot" approach. Despite its success story in pacifying some terrorist activities in the country, the program is severely criticized for not dealing with the root causes of terrorism. It is also considered counter-productive as it creates resistance and hatred toward the state for specifically targeting Islam and, therefore, it provides incentives for religious radicalism and terrorism. The research conducted in Yogyakarta Province found that Islamism spreads and gains acceptance in certain sections in public through certain social channels and agencies. However, this paper argues that the existing cultural virtues and local wisdom could create social resilience against such radicalization process. [Islamisme atau yang biasa disebut dengan Islam politik dikonseptualisasikan sebagai fenomena sosial-politik dan bukan semata-mata agama. Secara inheren dicirikan oleh konsep religius yang murni tentang kemurnian dan perbedaan yang jelas antara "kita" dan "mereka", itu termanifestasi ke dalam berbagai bentuk kegiatan, di mana "terorisme" adalah yang paling kejam. Menyusul serangkaian serangan teroris di negara itu, pemerintah Indonesia melalui Badan Nasional Penanggulangan Terorisme (BNPT) meluncurkan program deradikalisasi yang bertujuan Yogyakarta menemukan bahwa Islamisme menyebar dan memperoleh penerimaan di bagian-bagian tertentu di depan umum melalui saluran dan lembaga sosial tertentu. Namun, artikel ini berpendapat bahwa keutamaan budaya yang ada dan kearifan lokal dapat menciptakan ketahanan sosial terhadap proses radikalisasi tersebut.
Al-Qur'an sebagai firman Allah Swt sejatinya merupakan bentuk nyata intervensi Tuhan dalam sejara... more Al-Qur'an sebagai firman Allah Swt sejatinya merupakan bentuk nyata intervensi Tuhan dalam sejarah umat manusia. Namun demikian, al-Qur'an tidak akan bermakna apa-apa tanpa adanya intervensi pikiran dan kesadaran manusia. Karenanya, cara manusia mendekati al-Qur'an sangat berperan dalam menginterpretasikannya dan menghasilkan makna sesuai perkembangan kajian keislaman, pertumbuhan metodologi dan pendekatan kontomporer. Hermeneutika Fazlur Rahman dengan teori gerak gandanya adalah satu dari sekian pendekatan yang ditawarkan dalam pendekatan ini. Tulisan ini hendak menjelaskan gagasan Fazlur Rahman dan relevansinya dengan keberagaman agama di Indonesia
Maraknya peristiwa terorisme dan kekerasan yang mengatasnamakan Islam tidak pelak menggelitik ban... more Maraknya peristiwa terorisme dan kekerasan yang mengatasnamakan Islam tidak pelak menggelitik banyak orang untuk mempertanyakan kembali adagium Islam sebagai agama rahmatan lil ‘alamin. Bagaimana Islam yang seharusnya menjadi penyemai perdamaian bagi umat manusia di muka bumi ternyata ditampilkan dengan wajah keras dan garang, bukan saja bagi non-Muslim tapi juga bagi sesama Muslim, melalui bahasa-bahasa jihad, kafi r, bid’ah, sesat, dan lain sebagainya. Jika banyak Muslim bertanya-tanya apa gerangan yang salah dengan agama ini, lebih-lebih lagi Islam menuai citra negatif di kalangan non-Muslim, terutama mereka di dunia Barat yang banyak mengenal Islam dari pemberitaan media. Banyaknya karya yang ditulis mengenai fenomena ini seolaholah berbanding lurus dengan semakin maraknya kekerasan yang mengatasnamakan Islam. Salah satu penyebabnya barangkali adalah karya-karya tersebut mengedepanka
There are still many religious communities who regard AIDS as a curse and punishment from God. Wh... more There are still many religious communities who regard AIDS as a curse and punishment from God. Where do the assumptions and discourse come from? And what are the consequences of these assumptions. This paper then sees that one of these assumptions resulted from the Sunan Ibn Majah (number 4019) where there is the word Fahisha . But in the end of our article, we conclude that the Hadith in Ibn Majah is far from talking about divine punishment, rather about the Tawhid according to which Muslims should behave in this world. The Tawhid serves as Islamic morality that is extended from the individual to the social. The Hadith as a whole is basically dealing with social problems as a result of social ignorance to the principles of the Tawhid, which consist of liberation of human consciousness, human equality and social solidarity as the basis of Islamic morality.
Islamism or the so-called political Islam is conceptualized as a socio-political rather than a so... more Islamism or the so-called political Islam is conceptualized as a socio-political rather than a solely religious phenomenon. Inherently characterized by a singularly defined religious concept of purity and a clear-cut distinction between "we" and "them", it manifests into a various form of activities where "terrorism" is the most violent one. Following a series of terrorist attacks in the country, the Indonesian government through The National Counter-Terrorism Agency (BNPT) launched a de-radicalization program that aims to restrain and combat religious radicalism and "terrorism", particularly through its "stick and carrot" approach. Despite its success story in pacifying some terrorist activities in the country, the program is severely criticized for not dealing with the root causes of terrorism. It is also considered counter-productive as it creates resistance and hatred toward the state for specifically targeting Islam and, therefore, it provides incentives for religious radicalism and terrorism. The research conducted in Yogyakarta Province found that Islamism spreads and gains acceptance in certain sections in public through certain social channels and agencies. However, this paper argues that the existing cultural virtues and local wisdom could create social resilience against such radicalization process. [Islamisme atau yang biasa disebut dengan Islam politik dikonseptualisasikan sebagai fenomena sosial-politik dan bukan semata-mata agama. Secara inheren dicirikan oleh konsep religius yang murni tentang kemurnian dan perbedaan yang jelas antara "kita" dan "mereka", itu termanifestasi ke dalam berbagai bentuk kegiatan, di mana "terorisme" adalah yang paling kejam. Menyusul serangkaian serangan teroris di negara itu, pemerintah Indonesia melalui Badan Nasional Penanggulangan Terorisme (BNPT) meluncurkan program deradikalisasi yang bertujuan Yogyakarta menemukan bahwa Islamisme menyebar dan memperoleh penerimaan di bagian-bagian tertentu di depan umum melalui saluran dan lembaga sosial tertentu. Namun, artikel ini berpendapat bahwa keutamaan budaya yang ada dan kearifan lokal dapat menciptakan ketahanan sosial terhadap proses radikalisasi tersebut.
Sociological discussion of globalisation is preoccupied with the political, economic, and militar... more Sociological discussion of globalisation is preoccupied with the political, economic, and military dimension of it, with little attention to its religious aspect. This paper attempts to trace the impacts of globalisation on religion and religious responses, the argument of which derives mainly from the so-called "Bridge-Building Program" organised by CRCS & ICRS-UGM in It argues that though they share a common concern, people of different faiths are at risk of deepening the problems rather than offering solutions in view of their different responses for which we categorise them into different but overlapping categories-ideological, ambivalent, integrative, exclusive, and imitative. It then leads to a more fundamental question of whether interfaith cooperation is possible given those different and sometime opposing responses. mata ditinjau dari sisi politik, enonomi dan militer, sementara dimensi agama sering kali dikesampingkan. Artikel ini membahas dampak globalisasi terhadap agama dan respon komunitas yang muncul dalam artikel ini diambil dari sebuah workshop berjudul"Bridge-Building Program." Melalui artikel ini, saya berpendapat bahwa, meski 1 This article was inspired by consecutive workshops entitled "Bridge-Building Program" conducted by CRCS & ICRS, in cooperation with Hivos & The Oslo Coalition, March-July, 2008. This program includes a number of leaders from different religious groups.
During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinit... more During this time Trinitias is widely misunderstood by Muslims as a form of polytheism. The Trinity is assumed to be three distinct entities: God the Father, Lord the Son, and the Holy Spirit. This paper seeks to examine the dogma of the Holy Spirit as one element of the Trinity. This paper concludes that in Catholic, the Holy Spirit is the unity of the Father and the Son in the form of Love that is near in the created universe. The Holy Spirit is also God and is equal to the fi rst and second person of God, and therefore His presence as commanded by God does not mean that He is inferior to the other two. The presence of the Holy Spirit in this world means the salvation, liberation, and existence of the Christian community (ie followers of Jesus) who came to be known as the Church. Keywords: Trinity, Holy Spirit, Catholicism
Islamism or the so-called political Islam is conceptualized as a socio-political rather than a so... more Islamism or the so-called political Islam is conceptualized as a socio-political rather than a solely religious phenomenon. Inherently characterized by a singularly defined religious concept of purity and a clear-cut distinction between "we" and "them", it manifests into a various form of activities where "terrorism" is the most violent one. Following a series of terrorist attacks in the country, the Indonesian government through The National Counter-Terrorism Agency (BNPT) launched a de-radicalization program that aims to restrain and combat religious radicalism and "terrorism", particularly through its "stick and carrot" approach. Despite its success story in pacifying some terrorist activities in the country, the program is severely criticized for not dealing with the root causes of terrorism. It is also considered counter-productive as it creates resistance and hatred toward the state for specifically targeting Islam and, therefore, it provides incentives for religious radicalism and terrorism. The research conducted in Yogyakarta Province found that Islamism spreads and gains acceptance in certain sections in public through certain social channels and agencies. However, this paper argues that the existing cultural virtues and local wisdom could create social resilience against such radicalization process. [Islamisme atau yang biasa disebut dengan Islam politik dikonseptualisasikan sebagai fenomena sosial-politik dan bukan semata-mata agama. Secara inheren dicirikan oleh konsep religius yang murni tentang kemurnian dan perbedaan yang jelas antara "kita" dan "mereka", itu termanifestasi ke dalam berbagai bentuk kegiatan, di mana "terorisme" adalah yang paling kejam. Menyusul serangkaian serangan teroris di negara itu, pemerintah Indonesia melalui Badan Nasional Penanggulangan Terorisme (BNPT) meluncurkan program deradikalisasi yang bertujuan Yogyakarta menemukan bahwa Islamisme menyebar dan memperoleh penerimaan di bagian-bagian tertentu di depan umum melalui saluran dan lembaga sosial tertentu. Namun, artikel ini berpendapat bahwa keutamaan budaya yang ada dan kearifan lokal dapat menciptakan ketahanan sosial terhadap proses radikalisasi tersebut.
Al-Qur'an sebagai firman Allah Swt sejatinya merupakan bentuk nyata intervensi Tuhan dalam sejara... more Al-Qur'an sebagai firman Allah Swt sejatinya merupakan bentuk nyata intervensi Tuhan dalam sejarah umat manusia. Namun demikian, al-Qur'an tidak akan bermakna apa-apa tanpa adanya intervensi pikiran dan kesadaran manusia. Karenanya, cara manusia mendekati al-Qur'an sangat berperan dalam menginterpretasikannya dan menghasilkan makna sesuai perkembangan kajian keislaman, pertumbuhan metodologi dan pendekatan kontomporer. Hermeneutika Fazlur Rahman dengan teori gerak gandanya adalah satu dari sekian pendekatan yang ditawarkan dalam pendekatan ini. Tulisan ini hendak menjelaskan gagasan Fazlur Rahman dan relevansinya dengan keberagaman agama di Indonesia
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