Title	:	Usury in Judaism and Islam
Author	:	Asrofi Hilal, S.Ag (CRCS, 2004)
Keywords	:	usury, financial interest, loan, justice, and injustice.
Abstract
The concept of usury has a long historical life, throughout most of which it has been understood to refer to the practice of charging financial interest in excess of the principal amount of a loan, although in some instances and more especially in more recent times, it has been interpreted as interest above the legal or socially acceptable rate. The problem is that usury practice is a phenomenon which has been a kind of cancer which undermine society. The practice of usury has always posed a problem. As we have seen, usury has now penetrated every sphere of the society we live in. In addition, usury is a topic which modern people have almost entirely forgotten, and which I do not find mentioned comprehensively in any books on Economics. This thesis aims at drawing the fact that since Islam and Judaism stands for absolute justice, usury which is the result of exchange between money and money is definitely the root cause for injustice and hence forbidden. To reach the aim is conducted through normative –theological approach. It means the researcher tries to explain how the main scriptures of Judaism and Islam stipulate the usury supported by views of scholars of both religions. The method is library research. The primary result of the thesis is, that based on the main sources of either Judaism or Islam, the criticism of usury in Judaism has its roots in several Biblical passages and in Islam in which the criticism of usury was well-established during the Prophet Muhammad’s (peace be upon him) life and reinforced by various of his teachings in the Holy Qur’an. Besides, this study finds out the fact that usury is exploitative and has resulted in increasing inequalities in the distribution of income and wealth among the people.

Title : Liberation Theology in Qur’anic Interpretation (Farid Esack’s Perspective on Inter-Religious Cooperation against Injustice) Author : Erik Sabti Rahmawati (CRCS, 2006) Keywords : Liberation theology, qur’anic interpretation, interreligious cooperation. Abstract This research aim to answer the problems that is related to Farid Esack’s perspective: (1) How did Esack apply principles of Liberation Theology in his Qur’anic interpretation? (2) How is Farid Esack’s perspective on inter-religious cooperation against injustice? (3) Why did Farid Esack propose his perspective on inter-religious cooperation in Al-Qur’an? This research uses histories and the hermeneutic approach. The historical approach is used to map chronologically the side of history that has to do with Esack’s perspective, as Causal explanation of the idea and the hermeneutical approach used to sharpen the understanding of Esack’s perspective, as historical data. The result of this research: First, Esack’s Hermeneutics does not only rotate at discourse and comprehend a text, but praxis. In this case, Esack seems to follow path hermeneutics circle raised by liberation theologians: praxis (experience) to text (reflection) to praxis (experience). In consequence, he proposed keys of hermeneutics as follow: taqwa, tauhid, nas, mustadl`afin, adl and qist, and jihad, which is typically pursuant to context of South Africa in the struggle for justice. Second, pluralism of religion and inter-religious cooperation, according to Esack, is not only based on reason and intention of sociologies or praxis, but theologies. According to Esack, acknowledgement al-Qur’an to religious pluralism is not only from other clan acceptance side as valid socio-religious community but also from their spirituality life acceptance aspect and salvation through different way, it means that al-Qur’an, explicitly and also implicitly esteems and accepts truth of other religions, so that cooperation between Muslin and non-Muslim obtain and must be done on the basis of theologies awareness.

Third, Esack’s perspective about pluralism and inter-religious cooperation, emerge because of the first, the spirit of age, that is the age of convergence or ecumenism of religions (conference of religions), and the second empiric condition in South Africa. In the oppressed condition and the weakness, Islam people still do not want to struggle with “others” for the shake of upholding the truth that exactly represent important vision of Islam, because most classic interpretations which is exclusive do not allow them to do cooperation with other religions.

Title	:	The History of Abraham in the Christian and Islam Tradition (An Exegetical Approach on Texts Genesis 12:1-9 and Ali Imran 64-69, and Relevance for Islam Christian Relation in Indonesia)
Author	:	Flavius Floris Andries (CRCS, 2009)
Keywords	:	Texts, hermeneutic, interpretation, attitude, behave and view of Islam-Christian.
Abstract
This Thesis explores the theme of Islam Christian relation viewed with exegetical approach of the Holy Scriptures: Genesis 12:1-9 and Ali Imran 64-69. The present study aims to making interpretation on the texts and try to understand the -theological values of the texts. Regarding this problem, thus, the investigation is done by social-historical method, where the historical context of the texts which are closely related to social phenomenon, politics economics, culture and ideology of society are connected straight with the texts. Thus, how to understand the reality contexts of the reader all at once interpreter’s now day, which have different ideology, social case, economics, politics, culture, even education level that is influential in shaping the frame work into making an interpretation of the texts of the holy scriptures, so that, we can not be trapped in literary understanding and idolatry of the texts, instead making the texts more sensible and riches with ethic-theological values, as theological assets of both religions tradition. The exegetical investigation on Genesis 12:1-9 and Ali Imran 64-69, according to the writers, contains theological values that are pluralist, and has the strength to smash the relationships of religion which are repressed as a result of literal understanding to the texts of the Holy Scripture. The result of interpretation of both texts is the strength for the writer to understand the reality of the fundamentalist movement in Indonesia which is according to the writer is a challenge for Islam-Christian relationships. Thus, hermeneutical principal is very important and influential as an effort to interpret and understand the accurate meaning of the texts of the Holy Scripture.

Title	:	Religious Harmony in Kotesan, Prambanan Subdistrict, Klaten: A Study of Interreligious Dialogue in Buddhist Perspective
Author	:	Heriyah (CRCS, 2005)
Keywords	:	Religious plurality, Common Ground, dan sincretism
Abstract
Religious plurality is an indisputable depiction of Indonesian people. To maintain a kind of interreligious dialogue Indonesian people need a comon ground or common sense functioned as a precondition to bring together any differences as well as to create interreligious dialouge. We also used to find inclusive, exclusive, and even pluralistic characters highlighted by those people who get involve in it. All religions has their own concept of Transcendent (the Ultimate Reality), the different ways they see the reality of life, but share the similar end: expecting the happiness. Interreligious dialogue takes place in daily theological, philosophical, and practical lives. In this context, daily life dialogue is far more important in order to create the harmony among religious people. All religions supposedly have particular teachings of compassion, tolerance, help and respect of each other by which they can create a kind of mutual dialogue and harmony among religious people within a multicultural and multireligious community. Kotesan village is one of multireligious and multicultural communities in Indonesia. There we can find four great religions: Buddha, Hindu, Christianity, and Islam, and one school of belief called the Saptha Dharma. After all, Kotesan people are mostly affected by the tradition of Hinduism and Buddhism as well. A dialectic process between religion and local culture becomes so far a means for dialogue as well as creating the harmony among Kotesan religious people, including the Buddhists. Buddhism teaches not only the doctrines of compassion (metta) and liberation from craving (vimutti), but also meditation practice to eliminate the selfish ego (anatta). All of these teachings have long become Kotesan Buddhists’ worldview and the way they behave in daily life. In addition, the way Kotesan Buddhists deal with daily life conflict, including religious conflict, is based on the law of karma, which in turn leads to Kotesan nonviolent daily life. Nevertheless, the practices of Buddhist’s syncretism, acceptance, adaptation, and response to local culture contribute significantly to Kotesan pluralistic and harmonious life. Religious and local sacred rites (namely slametan) have opened social rooms for interreligious dialogue as a means of creating the harmony of religious people. The data collecting process in this field research is carried out in two steps: first, direct observation; and second, interpreting the information obtained from key sources through in-depth interview. In addition to this kind of data, much secondary information from any literatures, documents, articles, media news, which pertaining to the Buddhist practice are also employed in order to get the thorough depiction as well as the appropriate understanding of the subject being studied. By this method, the study finds that Buddhists’ openness to others and local culture, in my point of view, could be a representation of religious harmony in Indonesia which is characterized by the strength of ancient culture as a model of interreligious dialogue in Indonesia.

Judul	:	Basis Humanisme bagi Dialog Antaragama: Menuju Transformasi Paradigmatik “Teologi Humanis
Penulis	:	Ibnu Mujib (CRCS, 2004)
Abstrak
Secara tidak disadari kita sering memaksakan suatu idealisme tertentu untuk berlaku seimbang bersama dalam proses realitas kehidupan. Hal ini terlihat dari berbagai pernyataan apologetics yang sering muncul dari para pemuka agama terkait ketika menghadapi persoalan-persoalan konflik, kekerasan yang melanda dunia akhir-akhir ini. Pernyataan yang sering muncul di antaranya adalah bahwa agama telah mengajarkan perdamaian, kasih sayang dan hidup yang baik, lalu yang menjadi kegelisahan akademik bagi saya bahwa klaim-klaim kekerasan dan pembunuhan selalu dialamatkan pada oknum-oknum yang menyalahgunakan agama untuk kepentingan sendiri atau kelompok. Pertanyaan yang muncul kemudian adalah sudah layakkah argumen apologetics ini menjadi pijakan bagi nalar akademis sebuah studi agama? Seiring dengan pertanyaan ini, praktek pemaknaan status “agama” di hadapan manusia selalu diletakkan dalam tempat yang jauh di sana, tersendiri dan suci seolah merupakan entitas yang ada di luar manusia. Padahal agama yang riel adalah yang dihayati oleh pemeluknya. Agama konkrit adalah agama yang dikenal dalam sejarah, yang kental diwarnai oleh konflik, penindasan dan kekerasan. Sikap apologetik inilah, diakui atau tidak terbentuk dari sikap yang kurang terbuka (less open minded) terhadap apa yang telah kita miliki. Kebutuhan akan penerapan sistem dialog terhadap kurangnya keterbukaan dan berkembangnya sikap apologetik ini, menjadi skala prioritas dalam diskursus tesis ini. Tidak berhenti di sini, tesis ini justru ingin meletakkan dasar humanisme sebagai entitas yang sering mengadakan persinggungan secara diametral dan antagonistic –dalam dialektika sejarahnya– dengan agama, sebagai fondasi yang paling mendasar bagi dialog agama-agama. Resistensi antara dua kutub ini, bila dihadapkan secara non-antagonistik, terlebih lagi ada bagian tertentu dari agama yang disinggung dengan pendasaran antropologi sosial (social anthropology), maka, diakui atau tidak, bentuk-bentuk resistensi ini akan melahirkan pembelaan terhadap nilai-nilai kemanusiaan, di antaranya adalah pembebasan, keadilan, hilangnya diskriminasi, dan lain-lain. Dengan demikian, bentukan ini akan memberikan motivasi pada pengakuan terhadap martabat dan nilai setiap manusia secara individu, serta semua usaha untuk memajukan semua kemampuannya secara penuh, juga sebagai sebuah sikap rohani yang terarahkan untuk menghargai existensi orang lain. Pendasaran yang diajukan dalam mempertemukan dua kutub ini adalah “antroporeligius” yang mana kerangka ini didasarkan atas gabungan interaktif antara pendekatan antropologi dengan agama. Pendekatan antropologi dalam konteks ini, –jika kita merujuk pengalaman antropologi Clifford Geertz dalam antropologi budaya kehidupan Jawa– ia melihat agama sebagai fakta budaya, bukan semata-mata sebagai ekspresi kebutuhan sosial atau ketegangan ekonomi –meskipun hal-hal ini juga diperhatikan– melalui simbol, ide, ritual, dan adat kebiasaannya. Melalui pemaknaan inilah, hal ini mengindikasikan adanya perubahan secara konvensional yang telah digambarkan Geertz sebagai perubahan dari “struktur” kepada “makna”. Perubahan serupa ini bisa dikatakan sebagai runtuhnya “fungsionalisme struktural”. Saya melihat dialog agama-agama membutuhkan kerangka konseptual seperti ini, yaitu perubahan dari tatanan “struktural kepada makna”. Jika kita jujur, pengaruh tekstualitas agama, sesungguhnya terimplikasi secara gradual dalam praktik kehidupan kultural keagamaan. Sebagai kasus, dijelaskan di sini tentang tradisi monoteistik. Secara implicit bangunan teologi ini memiliki paradigma kebenaran tunggal (monolithic truth) artinya adanya bangunan teologi eksklusif yang mapan, dari abad ke abad, tidak pernah terjadi sebuah uji kelayakan atas eksperimen baru atau lain yang dapat menjadi referensi bagi konstruksi nalar teologi ke depan. Sementara secara explicit ekspresi bangunan teologi ini cukup sentimen dan bahkan menolak keras-keras secara legal adanya tatanan teologi baru yang memiliki versi lain. Bentuk teologi seperti ini memberi perspektif kepada kita untuk mengatakan bahwa tidak diberinya kesempatan bagi kreatifitas kemanusiaan baru dalam menjelajah dunia teologinya masing-masing seperti apa yang dilakukan oleh Ibrahim tatkala mencari tuhannya. Menurut saya, ada kreatifitas kebebasan manusia yang termatikan –secara teologi– pasca Ibrahim. Di sinilah barangkali kegagalan agama monoteistik di mata HAM. Kerangka metodologi “Eksplorasi filosofis” dan “analisis komparatif”, dalam konteks dialog agama-agama, mencoba melakukan terobosan baru menjelajah dunia teologi, apa yang disebut dalam tesis ini dengan “Transformasi Teologi Humanis” atau pergeseran pentahapan dari partikularistik menuju etika transformasi untuk pembebasan, yaitu yang dipetakan dalam kerangka konsep kunci sebagai berikut, pertama. kearifan lokal sebagai muatan teologi kemanusiaan, kedua. HAM sebagai basis kemanusiaan teologi baru, ketiga. Mempertimbangkan transformasi “teologi moral” dalam aksi moral agama-agama.

Title: Plurality of Religious Community Life in Bali: A Case Study of Interaction Patterns between Islamic Community and Hindu’s in the Village of Pemogan, Denpasar

Author: I Gede Suwindia (CRCS, 2005)

Keywords: harmony; multiculturalism; dialogue; and local wisdom.

Abstract:

 

The word Harmony is the key terms used in all discussions and analyses of this thesis. The spirit of establishing harmony is absolutely wished by most people and this is always found in an each religious holy scripture. This is the believers’ responsibility to investigate and analyze what is contained in the scripture and implement it in the real conducts to strengthen the harmonious condition. There are a lot of slogans or terms used to invite, support and pursue people to build the interfaith harmony. In fact, this is the main pillar that ties Indonesian nation having multi ethnic and cultural backgrounds. In this research ethnicity and multiculturalism settings are considered as one of the empowerment factors; thus the ethnicities and the multiculturalisms are not the handicaps in the establishment of interfaith interaction. In these terms appreciation of one ethnic group to the others is very needed to create the significant harmony.