| Title | : | Hamka’s View In Regard To The People Of The Book: A Study of Qur’anic Verses Concerning the People of the Book through Tafsir al Azhar |
| Author | : | Iswahyudi, S. Ag (CRCS, 2005) |
| Abtract | ||
| Community that gets a lot of attentions in Qur’an is those who are called as the People of the Book. Quranic view of the People of the Book is vary, negative and positive, the matters concerning their religious attitudes as well as their attitude toward Islam and Muslims. Nevertheless they have a distinctive position in Islam. Accordingly various arguments around who are regarded as the People of the Book become significant for its legal and theological consequences. Explicitly al-Qur’an seems to refer to two religious communities Jews and Christians when it talks about the People of the Book. However, different terms apply concerning the People of the Book as well as stating another community result to possibility of extending range and meaning of the People of the Book. Those phenomena will be elaborated through Tafsir al-Azhar written by Hamka. Therefore this thesis is about Hamka’s view toward those who considered as the People of the Book. The research bases it main sources on Hamka’s Tafsir Books that is Tafsir al-Azhar. For that reason the thesis is aimed at reconstruction of Hamka’s view of the People of the Book through his Tafsir al-Azha,r matters are concerning theological views and interreligious relationships. In order to carry out this the writer however collected some relevant verses of the Qur’an to the topic and elaborated them together with other sources inductively and deductively. Hamka’s view toward the People of the Book theologically and sociologically, the matters concerning theological view such as salvation of the People of the Book, interreligious relationships like interreligious marriage and Muslims’ attitudes toward them to some extent are in line to other commentators of the Qur’an. Nevertheless, his life experiences as well as Indonesian context have enriched his views toward other religion, and finally his views will be examined through interreligious framework. |
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Arsip:
Tesis
Judul: Perayaan Tahun Baru Imlek di Masjid: Pembauran melalui Konversi Agama dan Kontestasi Identitas
Penulis: Ubed Abdilah S (CRCS, 2005)
Abstrak:
Penelitian tesis ini terfokus pada kelompok minoritas dari kelompok minoritas di Indonesia, yaitu kelompok muslim Tionghoa, yang ada di Indonesia. Pasca Reformasi 1998 yang meruntuhkan kekuasaan rezim Orde Baru dan maraknya protes serta berkembangnya praktek demokrasi, tiba-tiba minoritas Tionghoa di Indonesia menjadi sorotan dan pusat perhatian. Kerusuhan Mei 1998 yang dianggap sebagai kerusuhan terburuk terhadap minoritas Tionghoa di Indonesia dalam beberapa hal telah membuka kesadaran masyarakat Indonesia dan toleransi yang lebih terbuka. Pemerintahan pasca Soeharto mulai mengubah kebijakan politisnya terhadap minoritas Cina yang berimbas pada kebijakan kultural. Hal yang pertama dilakukan adalah perkenan pemerintah bagi masyarakat Tionghoa untuk merayakan Tahun Baru Tionghoa (Imlek) secara terbuka. Kebijakan ini dilanjutkan dengan mereduksi beberapa Undang-Undang yang dianggap membatasi dan mendiskriminasi warga Tionghoa di Indonesia meski dalam hal status keagamaan (agama Konghucu) belum dituntaskan seperti yang diharapkan.
Judul: Studi Kasus Model Dialog Antaragama di Pesantren Al Muayyad Windan, Solo
Penulis: Muhammad Ishom (CRCS, 2006)
Kata-kata Kunci: pesantren – dialog antaragama – perdamaian
Abtrak:
Pesantren Al Muayyad Windan (PMW) terletak di desa Windan Kelurahan Makamhaji – Kartosuro Kabupaten Sukoharjo. Pesantren ini lebih dikenal berada di Solo karena jaraknya hanya 3 km dari kota tersebut, di samping karena memang aktivitas-aktivitasnya memiliki dampak yang lebih besar terhadap situasi kota Solo dari pada kota Sukoharjo yang jaraknya 17 km dari pesantren tersebut. Pesantren ini sejak tahun 1998, atau beberapa saat setelah terjadi Kerusuhan Mei, memiliki peran penting dalam menjaga perdamaian kota Solo melalui aktivitas-aktivitas dialog antaragama. Dialog ini sangat penting karena kota Solo memiliki potensi konflik yang besar antara suku Jawa dan Cina dan ketegangan antarumat beragama antara kelompok Muslim garis keras dengan kelompok Kristen garis keras sejak tumbangnya Orde Baru pada tahun 1998. Adalah Kiai Dian Nafi’, pimpinan pesantren ini, yang menjadi salah satu tokoh penting dalam dialog antaragama di Solo dalam rangka menciptakan perdamaian bersama. Keterlibatan PMW dalam dialog antaragama menjadi sangat penting untuk menjawab stigma bahwa pesantren adalah sarang teroris.
| Title | : | Seni Slawatan Katolik di Paroki Ganjuran: Sebuah Kajian Inkulturasi dari Perspektif Religi dan Budaya |
| Author | : | Latifah (CRCS, 2007) |
| Abstract | ||
| The Catholic Church since Vatican Council II had advised the Church to be open in the adoption of local cultures as long as those were not against the teachings of the Catholic religion. The Catholic Church had defined this as inculturation. Slawatan in the Church had its beginning at the Promasan Parish in Kulon Progo and has now spread into many other areas in the DIY province. Slawatan in Ganjuran has a unique history, that it was developed in the 1980s in order to support the implementation of P4. However, since the collapse of the New Order Regime in 1998, Slawatan has been transformed to become part of the Catholic religious ritual. The transformation had been guided by Promasan Catholic community, among others, Yosef Kartoyono. There are many important values that contributed to the continuation of the Catholic Slawatan in the Mulyodadi Lor: as a communication medium; as a consolidation medium for the religious community; as a prayer medium; as a medium for moral teachings; and as a medium for self actualization through art. The Council of Ganjuran Parish had developed policy on the inculturation of Slawatan, which are: terbangan music, in terms of lyrics and arrangement, has to be in accordance with living values, as prescribed by the Church; that the presence of the music should not negatively affect the understanding of faith; that the presence of the music in the Church could integrate the Church and the local culture. While among the young generation, there are several point of views, in response to the discontinued regeneration of Slawatan in Ganjuran Parish, which are: that the young generation do not fully reside in their village; that the use of refined Javanese language was not fully understood by the young generation; that there was a lack of fundamental skills in terbangan musical instruments. |
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Judul: Pencarian Identitas Keagamaan: Sebuah Studi terhadap Anak Hasil Pernikahan Antaragama di Yogyakarta
Penulis: Roro Sri Rejeki Waluyojati (CRCS, 2005)
Kata-kata Kunci: Pluralisme, Toleransi dan Humanisme
Abstrak:
Tujuan dari penelitian ini adalah untuk mengetahui pandangan anak hasil pernikahan antaragama di daerah Yogyakarta dalam memaknai suatu agama dan bagaimana mereka mengaplikasikan sikap dan ekspresi keberagamaannya tersebut dalam kehidupan pribadi ataupun sosial kemasyarakatan. Adapun subjek penelitian berjumlah lima orang yang terdiri dari empat orang laki-laki dan satu orang perempuan dengan usia antara 20-25 tahun, semua sampel merupakan anak hasil dari pernikahan pasangan antaragama yang berasal dari lima agama besar (Islam, Kristen, Katolik, Hindu dan Budha), di daerah Yogyakarta.
| Title | : | Liberative Dialogue: a Comparative Analysis of the Proposals of Paul Knitter and Farid Esack for a Liberative Dialogue of Religions and Their Contribution to Muslim – Christian Relations in Indonesia |
| Author | : | Lidya Kambo Tandirerung (CRCS, 2004) |
| Keywords | : | liberative praxis, liberating hermeneutics, inter-religious solidarity, and potential laboratory |
| Abstract | ||
| The existence of those considered as poor, non-persons, marginalized and “victims of the world” has triggered the emergence of liberation theologies, which occupy a wide space within the discourses of liberative praxis of religions. An important example is the theology of liberation from Latin America, that was developed based on the existence of those dominated people, exploited social classes, despised races and marginalized cultures which are included in the very word of “poverty”. Also, liberation became a keyword for gratifying the rights and dignity of the human being. It voices that there is no single circumstance possible that respects human dignity except of being liberated from any sort of oppressive power. The struggle for liberation has been flowing significantly from century to century during human civilization. Much of the suffering inflicted on the poor and marginalized is committed in the name of religions. Christians and Muslims, in particular, are two of those world religions’ communities which consider liberation as a religious call based on the scriptural messages. Unfortunately, religious people fall sometimes into an exclusive understanding of the struggles they perform as for the sake of particular religious agenda or mission. Generally, the aim of this research is to recognize the development of liberative dialogue in Indonesia, although this term has not yet been utilized often in the ongoing discourses. By selecting Paul F. Knitter and Farid Esak, two prominent scholars who gives great concerns on dialogue and liberation, we are not abandoning the emergence and discussion of Indonesian scholars concerning dialogue. Indeed, this is intended to focus on how the proposal of Knitter and Esack, their basic concept of dialogue based on the “praxis of liberation”, might contribute to the dynamic of liberative struggle in Indonesia. Hence, there are two expected major contributions of this research. The first is the theoretical contribution which explains the content of the theological thought of Paul F. Knitter and Farid Esack on “liberative dialogue of religions“ and its particular dynamic of development. The second is the contextual-practical contribution of such a liberative approach to the Muslim-Christian relation in Indonesia, with particular elaboration to their social responsibility as religious communities struggling against many faces of injustice. |
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