| Title | : | The Concept of Salvation for Ahl Al-Kitab in the Tafsir Al-Maraghi |
| Keywords | : | Al-Maraghi, Tafsīr al-Maraghī, ahl al-kitāb, salvation |
| Abstract | ||
| The main aim of the research is to review al-Maraghi’s interpretation of the ahl al-kitāb and their salvations. The model of research is library research. Then, abundant data was collected from Tafsīr al-Maraghī, especially his interpretations related to the topic. All of the data were collected by using Qur’anic concordance. The verses are collected by refer to words or phrases which indicated to the conditions, appreciations, and salvation of ahl al-kitāb. Then they will be classified according to the content and al-Maraghi’s interpretations.The primary result of the research is that, according to al-Maraghi, basically all of the ahl al-kitāb communities will get salvation if they have “surrender to the will of God” or have islam (in it general meaning). However, in another side of his exegeses, he also emphasize that the salvation for them must be restricted to believe in Muhammad. In another word, in order to get salvation they need to convert as Moslem first. Actually, this kind of doctrine, according to al-Maraghi, has been written down in their own sacred texts, but it corrupted by the writers or the scholars since the first time.Finally, it is worth noting that most of al-Maraghi’s exegeses about the salvation of ahl al-kitāb are inclusive ones. This can be proving from the fact that most of his interpretations are tend to appreciate to their spirituality and belief. | ||
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| Title | : | Deconstruction of Exclusivism in Religion: Case Study of Windu Community in Lamongan East Java |
| Author | : | Nasruddin (CRCS, 2005) |
| Keywords | : | deconstruction, religious exclusiveness, Windu society, religious narrative |
| Abstract | ||
| This research aims at proposing models of deconstruction to solve the exclusiveness of religiosity causing negative effects in the Windu social life. This research uses social phenomena of case study as method of research. To collect and gather the data, this research conducts deep interview and direct active participant in the field of the research. To analyze the data, this research has three steps. First, it perform all data before selecting it. Second, it reduces and ignore unintended data. Third, it analyze and interpret the data. This research shows that the exclusiveness of religious form that caused negative effects in the Windu social life are follow (i) the labeling infidelity for the other religious person or community, (ii) religious prejudice used as an effective tool to dismantle the existence of the others’ worship place, (iii) propoke and agitate religious community to give negative response toward the existence of Christian health public service, (iv) domination of social status by Christian and economic gap arose tension, conflict, violence, and (v) using religious jargon and symbols to attain local political power and role. The factors caused the exclusiveness of religious forms are from internal factor and external. Internal factor included religious narrative/texts, doctrine, and interpretation, while external one refers to economical and social realm as well as political power struggle. This research nominates some models of deconstruction in order to copy with the exclusiveness in religion in the Windu. Here are models of deconstruction. First, we have to reread and reinterpret the word “infidel” in the holy book so we find new meaning as alternative way to wipe out the social hierarchy or status. Hence, we have to prejudice every word whose meaning has been abused by scholars to support their position in socio-political life/hierarchy like the word infidel, (ii) we must introduce inclusive-neighborhood theology as advance step to break the exclusiveness of religiosity in the Windu, (iii) we have to propose human values (humanity) rather than privilege the egoism of religious doctrine, (iv) creating interfaith dialogue to break the social stagnation and tension, and (v) enjoin Muslim and Christian to reinterpret the revelation and the function of religion for human beings. |
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| Title | : | Interfaith Dialogue in Indonesian Public Diplomacy: The Role of The Department of Foreign Affairs in Interfaith Dialogue |
| Author | : | Novita Rakhmawati (CRCS, 2009) |
| Keywords | : | religion, international relations, foreign policy, public diplomacy, interfaith dialogue, Indonesia, Department of Foreign Affairs |
| Abstract | ||
| In an era of globalization, especially in the wake of the Cold War and the September 11, 2001 tragedy, there is an increasing concern about the role of religion and religious actors in international relations (Haynes, 2007; Thomas, 2005; Petito and Hatzopoulos, 2003; Dark, 2000). Religion has become one of the new types of what is called “intermestic” (international and domestic) policy issue in international relations (Duncan, 2006, Kegley and Wittkopf, 2001). In the Indonesian context, scholars have tended to focus on the role of Islam in Indonesian foreign policy (Perwita, 2007; Sukma, 2003). However, the study of interfaith dialogue in Indonesian diplomacy, particularly in public diplomacy is a new development. This current paper examines interfaith dialogue activities in Indonesian public diplomacy. The aim of the study is to describe interfaith dialogue programs and activities in recent Indonesian diplomacy and to examine why the Indonesian government, particularly through the Department of Foreign Affairs, has engaged with interfaith dialogue. This paper argues that the adoption of interfaith dialogue in Indonesian public diplomacy has been influenced by certain “intermestic” (international and domestic) circumstances. In the context of international challenges, these include globalization and the global resurgence of religion, the rise of issues of Islamic terrorism, U.S unilateralism and the rise of multitrack diplomacy. Regarding domestic circumstances there are constraints from the legal infrastructure and the lack of institutional capacity to counterterrorism, the crises of perception of “the West versus Islam”, the requirement for balancing the need to security and democratization and human’s rights protection, and the need to promote an image of Indonesia as the world’s largest Muslim population country, which is peaceful and tolerant. The findings indicate that interfaith dialogue activities in Indonesian public diplomacy are a new and positive development in Indonesian diplomacy because it recognizes the role of religious communities in the foreign policy making process and have potential as Indonesian soft power. This fact led to a question whether there is shifting paradigm in Indonesian foreign policy i.e, religious consideration. However, Pancasila as the ideology of the state and the 1945 Constitution remain as the foundation of Indonesian foreign policy. The conclusion recommends that interfaith dialogue in Indonesian public diplomacy need to be more practical, engaging the grass root level and becoming more responsive to recent domestic and international circumstances. |
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| Title | : | Seeking for Religious Identity: A Case Study toward the Children of Interreligions Marriage in Yogyakarta |
| Author | : | Roro Sri Rejeki Waluyojati (CRCS, 2005) |
| Keywords | : | Pluralism, Tolerance, and Humanism |
| Abstract | ||
| The objective of this research was to know the perception of the children of interreligions marriage in Yogyakarta in their effort to understand a religion and how they applied the religiosity attitude and expression in their personal and social lives. Moreover, this research discussed the religious experiences perceived by those children during their lives in a family with diversity of beliefs. It was a qualitative research using analytical descriptive method, in which the researcher tried to describe explicitly the phenomena of the children of inter-religions marriage in their processes to find the religious identities. The location of this research was in Yogyakarta, because it was viewed to have enough data resources to perform the study. As we have known, the pluralistic condition of Yogyakarta society that had high religious tolerance values had enabled us to find phenomena of a family consisting of members who have different beliefs. Eventually, the researcher got a description from the research that in a society with pluralistic culture, which had high religious tolerance such as Yogyakarta, the phenomena of children of the inter-religions marriages could be a typical characteristic of the successful harmonious inter-religious lives concept in the area. It could be happened because Javanese people, especially in Yogyakarta, were still loyal and respectful to the values of harmony and peace as their life-philosophy. However, one thing should be concerned here was when the children of those inter-religions marriages more emphasized the social piety than the normative one in expressing their religious attitude. |
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| Title | : | Relation among Different Religious Believers in Kotesan, Prambanan, Klaten |
| Author | : | Ruwandi (CRCS, 2005) |
| Keywords | : | Relation among Different Religious Believers |
| Abstract | ||
| This research aims at analyzing the creation of interfaith relation, the factors that influence this creation, and the ways of maintaining it. This is a socio-anthropological study conducted in Kotesan, Prambanan, Klaten, Central Java. The respondents of this study are the key persons consisting of village government officials, public figures, religious leaders, and several common people. The methods used to collect the data are Focus Group Discussion (FGD), participant observation, in-dept-interview, and documentation. Then, the data collected from the research field are socially and anthropologically analyzed. The research findings show that interfaith relation in Kotesan, Prambanan, Klaten is a historical heritage handed down from generation to generation. The creation of the relation is influenced by several conditions, for instance: geographical setting, social and living-hood systems, economic condition, and the level of welfare. All the community layers – they are village government officials, public figures, religious leaders, and common people, actively involve in the process of the creation. There are two factors that influence interfaith relation in Kotesan namely internal and external factors. The former consists of emotional, cultural, and familial affinities, and religious teachings; while the latter covers contact with outsiders, and people’s mobility. Familial affinity is the most influential since this one has characterized the internal factors and lessen the significance of the external shapers. Kotesan villagers maintain the established relation through several ways, for instance: social activities, dialog, and government and intra-faith creations. Social activities, however, are the most significant ways because the informality of these activities makes the extensions of the actors involved in conversation and the scope of social problems discussed. |
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| Title | : | Mission And Dakwah Movement Behind The Inter-Religious Social Riot In Indonesia: An Analytical Study of Some Reports of Riot Cases at Situbondo and Rengasdengklok 1996-1997 |
| Author | : | Ruzi Haryadi (CRCS, 2007) |
| Keywords | : | mission, dakwah, riot, conflict, Rengasdengklok, Situbondo |
| Abstract | ||
| There were many riots and conflicts that occurred during the late 90’s in Indonesia. Some of them entangle religious people, peculiarly amongst Indonesian Christians and Moslems. The riots and conflicts have left over many victims, ruins, debris and also questions. “Why did the riot happen?” and “What is the root of the problem behind the riots?” A number of experts have given analysis to answer the questions, from the political, economical, social, and cultural aspect. However, the author in this research tried to look for another side to give answer to the same question. This research explores reports concerning riot cases that occured in Indonesia which entangle religious elements. The research focuses on two riot cases from 1996 and 1997 that took place in Situbondo East Java and Rengasdengklok West Java. The early assumption of the author in seeing the riot cases is that riot and conflict entangling religious elements surely cannot be discharged from the religious elements its self, such as religious concept, doctrine or teaching. In this case, the author discerns that theological aspects such as the concept of mission in Christianity and dakwah in Islam need to be explored farther to see the relationship as well as its role in riot cases. The necessity to review the concept of mission and dakwah are based upon the consideration that mission and dakwah are two unfinished “home work” dealing with inter-religious relationships (in the meaning of having potential conflict in the implementation), especially between Indonesian Christians and Moslems. There are two problems raised in this research. First, what did the mission and the dakwah movement looks like in the riot case in Situbondo and of Rengasdengklok from 1996-1997? Second, what is the role of the mission and the dakwah movement in creating the riot of Situbondo and Rengasdengklok? Through the use of a theological normative approach, phenomenology approach, and theory of “the emergent of norm” from Smelser, the author finds that the mission and the dakwah movement in Christianity and Islam have a role as a determinant in creating riot cases in Situbondo and Rengasdengklok. This is due to these factors being relevant with 4 out of 6 of the determinant factors that create “collective behaviour” such as the riot. Factors related to the mission and the dakwah movement are the structural congruity, structural tension, perspective spread out, and the accelerator. Meanwhile the form of the mission and the dakwah movement in the map of riot are efforts to spread religion and building churches by Christians which received opposition and resistance from Moslem community. |
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