RELIGI JURNAL STUDI AGAMA-AGAMA

Pagebluk or epidemic that we are currently experiencing, namely the corona virus that entered Indonesia since March 2020 has claimed more than 28.233 case of the Indonesian population and has claimed the work of both workers and employees due to Termination of Employment (PHK) due to stalled economic flows both local and global, but it does not stop here because the numbers continue to soar. Not only that a variety of significant implications occur in terms of religion and culture. This paper discusses the role of religion in the community of Ploso village in Ngawi district response to the Covid-19 pandemic, the substance that makes it form and changing occur in society.

Tahun 1914 M menurut ajaran Kristen Saksi Yehova merupakan tahun penting dalam Alkitab sebagai kelahiran Kerajaan Allah didasarkan pada nubuat Daniel 4. Nubuat ini menjelaskan bahwa pemerintahan Allah akan terputus selama tujuh masa. Tujuh masa tersebut dimulai ketika Israel dikalahkan oleh Babilonia pada 607 SM selama tiga setengah masa sama dengan “seribu dua ratus enam puluh hari” (1260 hari), “Tujuh masa” panjangnya dua kali itu, atau 2.520 hari. Berdasarkan Bilangan 14:34 dan Yehezkiel 4:6 “satu hari untuk satu tahun.” Sehingga, 2.520 tahun itu dimulai pada Oktober 607 SM sampai Oktober 1914. Perang Dunia I yang terjadi dimulai pada tahun 1914 juga merupakan bukti historis dari tanda-tanda kelahiran Kerajaan Allah yang dimuat Alkitab. Dampak yang ditimbulkan oleh PD I seperti peperangan besar, krisis pangan, penderitaan kemanusiaan, timbulnya penyakit­-penyakit baru, dan degradasi moral, sesuai dengan tanda-tanda yang dinubuatkan oleh Alkitab. Bagi jemaat Kristen Saksi Yehova, Kerajaan Al-lah akan mendatangkan manfaat luar biasa besarnya, yaitu; tidak ada lagiproblem kesehatan, tidak ada lagi kematian, Yehuwa pasti akan menghapus air mata dari semua muka, yang mati akan hidup lagi, akan ada kebangkitan, tidak ada lagi tuna wisma atau pengangguran, tidak ada lagi perang, tidak ada lagi kekurangan makanan, dan tidak ada lagi kemiskinan.

This paper analyses the implementation of integration and interconnection approaches among undergraduate thesis in the department of Comparative Religion (now Religious Studies) at the Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia. It shows that 62% of the undergraduate theses have implemented semipermeable model, 38% intersubjective testability, and none of them have implemented creative imagination. The absent of creative imagination model is understandable because referring to the Indonesian Qualification Framework Curriculum (KKNI) that the competency of S1-student is on the standard 6th: which is capable for doing analyses. The creative imagination model seems to fit more for student at doctoral level (standard 9th), in which they are required to find new theories in their doctoral thesis.

Indonesia is a country that has diversity of ethnicities and religions. The diversity makes Indonesia known as a multicultural nation. However, the plurality that is rooted in them does not always lead to good. It is West Kalimantan, one of some regions that has a bitter history because it has repeatedly experienced ethnic violence. This theme is important to be researched for conflict is part of the human civilization history. If the conflict can be managed well, it will make both territory and society being grown up. But when conflict comes to violence and even murder, it becomes a historical wound that is hard to wiped out. In this research the researcher concentrates on a riot between ethnic Malay and ethnic Madura in 1999. The riot is interesting to be discussed by the researcher bacause the both ethnicities have a same religious background, Islam; even in term of religious culture, it is not much different. This research is a field study using the theory of Bikhu Parekh Multiculturalism. The problem statements in this reasearch are, first, what is the factor in the riot between ethnic Malay and Madura? Second, how are the implications toward socio-religious interaction between the both ethnicities nowadays? From the result of this research, it can be concluded that; First, it is an accumulation of ethnic Malay anger against ethnic Madura which for so long is viewed as often violates traditional and religious norms. Second, the riot becomes historical wound because it is implicated in sentiment and stereotypes between the two ethnic groups. According to the provident researcher, there should be some continuous efforts from the religious and traditional figures of both ethnics group as an endeavor to allay the sentiment and stereotypes in the society, in order to establish the harmony between ethnic Malay and ethnic Madura in Sambas and Singkawang. Keywords: Malay-Madura Riot, Social Interaction, and Multiculturalism.

This paper discussed the Constitutional Court’s decision in 2017 as a chance to encourage reconciliation of “agama” and “kepercayaan.” This paper collects responses from religious organizations through statements on the internet such as online media, the organization’s official website, or even official social media. The data is then classified based on religious affiliation and their attitude towards the Constitutional Court’s decision in 2017. On 7 November 2017, the Constitutional Court granted a judicial review of Law No. 23/2006 amended by Law No. 24 of 2013 concerning Civic Administration (UU Adminduk). This law is very significant for the group of “kepercayaan.” However, the group of “agama” has not yet fully accepted the group of “kepercayaan.” So, there needs to be reconciliation between groups of “agama” and “kepercayaan” after the decision of the Constitutional Court in 2017. By looking at the importance of the decision, it is also truly an opportunity to stop discrimination and social stigma against followers of “kepercayaan.” This paper concluded that the decision of the Constitutional Court in 2017 was an opportunity to encourage reconciliation between “agama” and “kepercayaan.”Keywords: Constitutional Court’s decision, agama, kepercayaan, reconciliation

Yogyakarta disebut dengan kota toleransi, tetapi saat ini justru tingkat intoleran di Yogyakarta semakin tinggi. Hal ini dapat dilihat melalui berbagai kasus di Yogyakarta yang berlatarbelakang SARA, seperti penyerangan rumah ibadah, penutupan rumah ibadah, dan lain-lain. Salah satu cara untuk memelihara kerukunan umat beragama di Yogyakarta yaitu melalui peran sosial rumah ibadah. Vihara Buddha Prabha merupakan salah satu rumah ibadah di Yogyakarta yang memiliki peran sosial. Peran sosial Vihara Buddha Prabha yaitu sebagai tempat untuk menumbuhkan keharmonisan antar pemeluk agama dan memfasilitasi terwujudnya kerukunan umat beragama melalui berbagai macam kegiatan sosial. Kegiatan sosial di Vihara Buddha Prabha terbuka untuk masyarakat di Yogyakarta tanpa membeda-bedakan agama, suku, ras, dan budaya. Peran Vihara juga menunjukkan pada keterlibatan organisasi dalam melakukan usaha-usaha menciptakan kerukunan antar umat beragama melalui kegiatan vihara. Kegitan sosial yang terdapat di vihara diantaranya yaitu membersihkan vihara, talk show kesehatan bagi mahasiswa, donor darah, pembagian sembako, perpustakaan, dan meditasi. Melalui berbagai macam kegiatan sosial yang berhubungan dengan masyarakat dengan tidak membeda-bedakan agama, maka vihara mempunyai peran sosial sebagai salah satu solusi untuk mengatasi permasalahan sosial seperti kerukunan, ekonomi, pendidikan, dan lain-lain. Teori yang digunakan dalam penelitian ini yaitu menggunakan teori fungsionalisme Emile Durkheim.Kata Kunci : peran sosial, vihara, organisasi, dan kerukunan umat beragama

AbstrakPenelitian ini bertujuan untuk mendeskripsikan pemahaman warga Gereja Toraja Klasis Sillanan di Kabupatan Tana Toraja, Sulawesi Selatan, tentang ibadah yang disukai Tuhan berdasarkan teks Amos 5:21-24. Penelitian ini menggunakan metode kualitatif. Teknik pengumpulan data adalah wawancara, observasi dan studi pustaka. Hasil penelitian menunjukkan bahwa ibadah yang disukai Tuhan harus berpusat pada Tuhan sendiri. Yang diagungkan dalam ibadah bukan manusia melainkan hanya Tuhan. Ibadah yang disukai Tuhan dapat pula dilakukan dalam bentuk perayaan yang di dalamnya terdapat unsur persekutuan, pujian, penyembahan, ucapan syukur dan perilaku hidup yang adil dan benar dalam kehidupan sehari-hari.Abstract This qualitative research aimed to describe the understanding of the members of the Toraja Church of Klasis Sillanan in Tana Toraja Regency, South Sulawesi, about worship that is liked by God based on the text of Amos 5: 21-24. The techniques of collecting data were interview, observation and library study. The results of research showed that worship that God liked must be centered on God himself. The glorified in worship is not human but only God. Worship that God likes can also be done in the form of celebration in which there are elements of fellowship, praise, worship, thanksgiving and fair and righteous behavior in daily life.

The purpose of this paper is to provide an explanation of the characteristics of leadership in the Islamic religion which refers to the Koran, and Christianity which refers to the gospel. The research method used will be qualitative and literature. Leadership especially in Indonesia has always been a hot topic in this modern era. So, in Islam and Christianity also discusses the concepts of leadership that have been discussed in the respective scriptures for the sake of the smoothness of a nation, then referring to the holy book itself. Based on the entire discussion in writing, it can be concluded that in Islam That ideal is a good temper and a gentle heart, forgiving and praying, and the common interest is decided together. Meanwhile, according to Christianity, the ideal leader is a guide, who can be trusted, who lives in holiness, who lives in consistency, and leaders who have courage and humility.

Arab community groups who migrated to the Archipelago through trade and propagation of Islam has been assimilated into the local community in helping the development of Islamization of Sciences. This paper seeks to explore their migration to the Malay Land along 20th centur y and to explore the involve- ment of scientists that has been involved in administrative affairs and Islamic education in the life of the local community.

Dewasa ini, agama sebagai sebuah konstitusi mulai ditinggalkan, sedangkan spiritualitas sudah mulai maju karena lebih meyakinkan. Di Barat, Buddha tumbuh dan berkembang layaknya tanaman. Ajaran-ajaran spiritualitas Bud-dha sudah mulai dipakai oleh berbagai kalangan dari berbagai latar belakang agama. Hingga akhirnya semangat beragama tidak lagi terbatas oleh dogma komunitas dan lebih pada penjelajahan spiritual individu. Barat dikenal dengan rasionalitasnya, sedangkan Timur dikenal dengan kearifan spiritualnya. Jauh sebelum Buddha berkembang di Barat, Timur telah menunjukkan pesonanya terhadap dunia. Pesona kearifan itu muncul dari arah Gunung Himalaya di sebuah negeri yang tersembunyi di balik bayang-bayang China. Tibet adalah sebuah negara dengan karakter spiritual yang unik. Magnet spiritualnya bahkan menarik simpati orang-orang yang memiliki pengaruh besar, dari masa GenghisKhan sampai Adolf Hitler. Mereka merasa terpanggil untuk mencari sebuah surga dunia yang terlanjur menjadi utopia spiritual, surga itu disebut dengan Shambhala.Shambhala sebagai spiritualitas tertinggi umat Buddha Mahyana di Tibetmemiliki visi spiritual berupa keinginan untuk mempertahankan etika-etika manusia, sekaligus mencari kebebasan sepenuhnya kepada setiap orang. Pada dasarnya, konsep ajaran spiritual Shambhala sepenuhnya terdapat dalam teks Kalachakra Tantra, sebuah kitab yang memiliki ajaran paling tinggi, esoteris dan sulit dimengerti. Oleh karena itu, Shambhala akan bisa dicapai hanya dengan laku meditasi Kalachakra secara intensif. Shambhala sebagai ajaran spiritualitas terting gi memiliki pengaruh yang signifikan terhadap umat Buddha Mahayana di Tibet. Adapun Kalachakra Tantra memainkan peranan penting dalam pembentukan ajaran spiritualitas yang terdapat dalam Shambhala. Uraiannya menyebutkan bahwa Shambhala merupakan ajaran yang paling penting yang harus dipraktekkan oleh umat Buddha Tibet khususnya. Hal ini bukan karena Shambhala lebih unik daripada yang lain, melainkan karena ajaran spiritualitas Shambhala sangat vital dan diberikan untuk titisan keduniaan yang bisa diaplikasikan di bawah semua kondisi manusia. Oleh karena itu, filsafat perenial sebagai cermin spiritual Shambhala dibutuhkan untuk membangun kesadaran esoteris dalam setiap dimensi kehidupan manusia, yang bangunan pemikirannya mencerminkan pengetahuan yang mensucikan dan mencerahkan bagi peningkatan spiritualitas, sehingga dapat dengan mudah menghayati makna substansi agama yang sebenarnya.

Kajian mengenai hubungan antar agama merupakan kajian yang terus akan menjadi topik yang strategis. Hal ini disebabkan oleh karena fenomena agama merupakan sesuatu yang selalu lekat dengan dinamika kehidupan manusia kapan pun dan di mana pun. Kemudian, persoalan agama juga merupakan sesuatu yang menyangkut kesadaran dan penghayatan emosional manusia. Ketika manusia dengan sistem keyakinan satu harus berhadapan dengan sistem keyakinan lainnya akan terhambat oleh persoalan penghayatan yang berbeda. Persoalan-persoalan relasi antar agama akan muncul ketika perbedaan itu terus ada. Artikel ini mencoba menguraikan persoalan itu dengan menghubungkan dengan konsep positive action (müsbet hareket) dari pemikiran Said Nursi. Kait kelindan antara konsep positive action dan relasi antar agama dianalisis dengan mengaplikasikan teori hierarchy of needs Abraham Maslow. Dari analisis tersebut dapat dikemukakan hasil bahwa positive action merupakan basis utama dalam menjalin relasi sistem keyakinan yang berbeda dan beragam. Hal tersebut merupakan sebuah kesadaran dan penghayatan tertinggi dalam beragama khususnya ketika menjalin relasi dengan sistem keyakinan lain. Dalam model analisis dengan menggunakan teori hierarchy of needs hal itu merupakan perwujudan dari pemenuhan kebutuhan tertinggi, yakni self actualisation, dan merupakan peak experience.

Realitas yang plural mengantarkan masyarakat pada perbedaan yang seringkali menimbulkan konflik, ketidak siapan masyarakat atas perbedaan agama, idiologi, keyakinan dan ritual pada lingkungan sosial menjadikan agama keluar dari fungsinya sebagai penuntun pada perdamaian. Agama merupakan sistem yaitu sebagai kontrol sosial yang pada dasarnya mengontrol manusia agar manusia dapat senantiasa menjadi insan yang ihsan. Melihat realitas idiologi dan keyakinan yang berbeda menjdikan fungsional bagi sebagian segmen dan menjadi tidak fungsional bagi sebagian segmen yang lain, dalam hal tersebut perlu kiranya memunculkan kembali sub sistem yang memang pada dasarnya merupakan bagian dari sistem agama yaitu toleransi, toleransi dibutuhkan sebagai upaya menjembatani perbedaan tersebut dengan menekan rasa egoisitas dan kepentingan untuk kemaslahatan bersama dalam hidup berdampingan.

Each religion obliges its followers to do philanthropy deed. Zakat is one of philanthropy tenets in Islam. In Islam, zakat is believed to be one of the vital instruments in an effort to eradicate poverty, decrease unemployment rate, and improve the life quality of society. As Muslim majority country, Indonesia rightly need to optimize the zakat philanthropy program through stimulating people's inclination to become loyal zakat philanthropist or Muzakki in one of the Zakat collection agencies in Indonesia. This research, therefore, is aiming at analyzing the influence of promotion on forming people's interest in becoming Muzakki in one of the Zakat agencies in Ambon, Maluku province. The quest was particularly conducted in YAKESMA Zakat Agency in Ambon. The data collection processes were literary study, interview, and questionnaire allotment regarding the research. As for the data analyzing, the simple linear regression analysis was used with variables consisting of promotion scale and people's proclivity of 25 out of 154 respondents. The outcome of the research indicated that the promotion scale has a significant improvement of people's proclivity to become Muzakki or zakat philanthropist in YAKESMA Zakat agency in Ambon. The promotion effort contributed 78.9 percent in forming Ambonese’s proclivity to become loyal zakat philanthropist (Muzakki) in YAKESMA Zakat agency in Ambon.

This article focuses on framing the thought of Abdurrahman Wahid on reli- gious pluralism. Gus Dur-his familiar name, is a figure of the Muslim scholars, clerics, and also a politician who has a considerable influence in the national life in Indonesia. The idea of religious pluralism was offered by Gus Dur calls for recognition of the equal right to claim the truth of any religion by its followers, respectively. For Gus Dur difference faith/theology should not affect the enforce- ment of justice. Ever y religion should receive equal treatment before the law; hence neither group feels superior to the other.The author argues that the research on the views of Gus Dur is ver y important to see what is meant by religious pluralism. From this study we can also see the mapping of what Gus Dur strug gled in upholding religious pluralism. By using critical-thinking approach, Gus Dur’s tought will be dissected to obtain a com- prehensive understanding of the globalizing thought of Gus Dur which covering various aspects of life, not only limited in political issues, the relationship be- tween religion and the state as well as inter-religious relations. The result can be described that there are three focuses of Wahid fought in the religious pluralism, namely equality of religions, tolerance and interfaith and inter-religious dialog.

This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's language cinematography theory and Rudolf Otto's sacred theory. The results showed that firstly, based on the phenomenological perspective and sacrity from Rudolf Otto, Izanami Goddess and Izanagi God in Japanese Shinto mythology were the ancestors of the Mother and Father of the Gods and divine beings and played an active role in the creation of islands in Japan along with its contents. Secondly, in the Noragami Aragoto film, the perspective of cinematographic language Christian Metz, Izanami Goddess and Izanagi God are represented as mysteries of Father and Mother of Ebisu God (Hiruko) and Yaboku God (Awashima or Aha) with backgrounds that are very different from each other.Key Words: mythology, Shinto, Izanami, Izanagi, cinematographic language, and sacred.

Karya ini dilatarbelakangi oleh fenomena perbedaan paham pluralisme agama, terlebih setelah munculnya fatwa MUI yang menolak dengan keras bahkan menentang paham pluralisme agama. Mengenai pluralisme agama dalam Islam sangatlah rentan dan mengundang perdebatan dari berbagai kalangan. Selain itu pluralisme agama menjadi salah satu isu keagamaan yang berkaitan dengan Islam dalam hubungan antar agama dan negara, serta pada kurun waktu yang sama bertepatan dengan alur demokrasi pasca reformasi. Sejatinya, Islam mengakui dan memandang kemajemukan beragama secara kritis, tetapi tidak pernah menolak atau menganggapnya salah. Pluralisme agama lebih menekankan pada sebuah paham kesatuan agama menuju Yang Satu. Secara epistemologi, pluralisme agama memerlukan sebuah kerangka untuk menyikapi realitas alamiah yang tidak bisa dihindari. Istilah pluralisme agama terlalu menonjolkan paradigma kesatuan agama yang bersifat semu. Pluralisme yang hanya sementara masih menggunakan pendekatan atas pernyataan bahwa semua agama dan semua manusia secara bertahap akan menemukan kebenaran agama, kemudian akan mengikuti agama yang diyakini kebenarannya. Pemahaman pluralisme seperti ini justru tidak menghargai kekhasan dan nilai-nilai agama lain, tetapi secara halus berusaha menggunakan konsep global dan kategori-kategori agamanya. Pluralisme agama memerlukan pergeseran paradigma dari pluralitas agama sebagai sunnatullah menuju kooperatif agama-agama. Keberagaman agama, budaya, ras, suku, bangsa, bahasa diperlukan konsep agree in disagreement serta sikap inklusifis-pluralis, terbuka dalam menerima perbedaan, saling bekerja sama membangun peradaban manusia yang berkemajuan tanpa sekat-sekat agama, suku, ras, dan sebagainya untuk merealisasikan misi Islam, rahmatan li al-‘alamin, kasih-sayang bagi semesta. Penelitian ini menggunakan pendekatan hermeneutik (hermeneutics approach). Metode yang digunakan dalam pencarian data adalah penelitian kepustakaan (library research).

Adapun judul tulisan ini adalah Orientasi Agama para Samanera dan Atthasilani di Vihara Dhammadipa Arama, Mojorejo, Kota Batu, Malang, Jawa Timur. Penelitian ini bertujuan untuk meneliti motif yang mendorong dan tahapan menjadi Samanera, Atthasilani melalui pendekatan psikologi agama menggunakan metode analisis Gordon W. Allport tentang orientasi intrinsik, ekstrinsik dan teori pendukung yaitu motivasi menjadi Samanera dan Atthasilani dalam pandangan agama Buddha serta Lawrence Kohlberg tentang tahapan perkembangan moral.Jenis penelitian penulis menggunakan metode kualitatif yaitu penelitian lapangan. Untuk metode pengumpulan data penulis yaitu observasi, wawancara, dan dokumentasi. Dari segi pengumpulan data, penulis melakukan observasi dengan mengamati gejala yang ada dalam objek penelitian serta wawancara dengan Bhikkhu Khanthidaro selaku Kepala Vihara Dhammadipa Arama, Bhikkhu Santacito, Samanera, Atthasilani, dan dokumentasi berupa buku-buku yang terkait dengan penelitian. Sedangkan pengolahan data penulis menggunakan analisis data yaitu dengan metode deskriptif.Data yang dianalisis adalah orientasi agama bagi Samanera dan Atthasilani. Hasil penelitian menunjukkan dua hal. Pertama, motif yang mendorong menjadi Samanera dan Atthasilani yaitu berasal dari kesadaran diri dan didorong dari keluarga, saudara, Guru, teman yang membuat semakin yakin menjalani kehidupan Samanera serta Atthasilani. Kedua, tahapan menjadi Samanera dan Atthasilani melalui tes yang diuji Bhikkhu dengan menghafal beberapa sila, lalu ditahbis menjadi Samanera dan Atthasilani dengan melalui prosesi cukur rambut dan pemakaian jubah. Pada saat menjalani kehidupan Samanera dan Atthasilani diberi penilaian dalam menerapkan 10 sila bagi Samanera ditambah 75 latihan tambahan dan 8 sila bagi Atthasilani untuk konsisten sampai lulus ke jenjang Bhikkhu maupun Atthasilani tetap.Kata kunci: Orientasi, agama, Samanera, Atthasilani.

The Department of Comparative Religion was established since 1961 as a center for the study of various religions and to promote brotherhood, humanity, and tolerance in the midst of religious plurality. This department was present to answer the basic needs of this pluralistic nation. However, the Department of Comparative Religion is not attracted many “market” including by the stu- dents from schools in Yogyakarta. This study aims to assess the perception of high school students in Yog yakarta which may be the cause of low interest in the study in this department. Data were collected by questionnaire (Summated Rating of Likert) which was distributed to 9 schools in Yog yakarta, each school 10 students were taken as samples. Analysis of the data processed with SPSS version 16. The results showed that students’ perceptions of the Department of Comparative Religion is Good with size <62.50 -> 81.25; 63.3% of respondents was aware of this and looking at the Department of Compara- tive Religion as the department of interest, 74.4% stated studied at the Department will strengthen the commitment of Islam, 81.1% regard this department is ver y important for Indonesian as a pluralistic nation. Therefore, 77.8% of respondents stated that the Comparative Religion as the name of department should be maintained. The factors that cause them to have a certain perception of the Department are: 21% of respondents are influenced by friends, 12.2% of respondents by teachers/preachers/cleric, 12.2% by parents, and 42.2% by social media for no lectures on Comparative Religion. Causative factor they are not intending to study in the Comparative Religion is not be- cause the name of the Department, but because of the employment prospects; 46.6% of respondents said the prospect of the department’s graduate employment is narrow, and 55.6% regard it as not in accordance with their dream. Although 76.7% of the respondents saw the name of Comparative Religion does not lead to the emergence of a negative perception, but 71.1% proposed to change the name the Department to reduce misunderstanding among wider community.

Indonesia serves as a countr y with variety of cultures, traditions and religions. Religion, as one of the assets, becomes the problem in interfaith encounter when it faces the truth claim and ag gressive mission. As the consequence, the unexpected conflict happens that resulted in abundant victim and material loss. Two queries include Raimon Panikkar’s cosmotheandric concept in interfaith relation and its relevance on inter-religious relation in Indonesia. This article uses library research applying Peter L. Ber ger’s social construction theor y to analyze the construction of Panikkar’s concept and its relevance on inter-religious relation in Indonesia. Cosmotheandric, in this context, is a reality connected theos, anthropic and cosmos dimension. Panikkar’s Cosmotheandric has been constructed from Christian Trinity, Hinduism Advaita Vedanta and Buddhism Pratityasamut. Religion, in cosmotheandric structure, is situated in the antropical dimension. As the result, Panikar views religions as a part of reality that constructed Cosmotheandric reality. In this regard, religions bore the interconnected entity that constructed Cosmotheandric reality. The application of idea in Indonesian context is done by altering the Cosmotheandric language into local expressions that has sound meaning with theos, antropos and cosmos.

Radicalism is a complex problem. By that, a holistic approach is needed to overcome this issue. Every element of society and the state are morally responsible to support the process of deradicalization and strengthening the spirit of togetherness as a nation. This paper tries to explain how Religious Studies can be a study program that is expected to be able to support and actively involved in preventing young people engage with radicalism. All this time, radicalism has been understood to arise because of exclusives religious attitudes. On the contrary, religious studies is a place that leads students to get out of the trap of religious exclusivity. Religious Studies is an incubator where the spirit of religious inclusiveness is built. The attempts to counter radicalism can be one of the works for religious studies majors, especially the Religious Studies of Alauddin State Islamic University, Makassar. The religious study program must be at the forefront of campaigning religious inclusivity, anti-religious radicalism and also initiating a spirit of tolerance between religions.

This article discusses Simpul Iman Community Yogyakarta as an organization formed from the results of dialogue. Simpul Iman Community Yogyakarta is a student organization with different religious university backgrounds that is UIN Sunan Kalijaga as a representation of Islam, UKDW as a representation of Christianity, and USD as a representation of Catholicism. This organization was born in response to the rise of violence in the name of religion and the number of students involved in it. This organization was formed as a forum for cooperation between students of different religions with scientific backgrounds in the religious studies and theology who would later become agents of change in the future. Therefore, as an organization formed from the results of dialogue, how the implementation of cooperation is realized in social life, and how the influence of Simpul Iman Community on social change.

Agama Sakai merupakan agama asli Indonesia yang masih ada dan terawat sampai dengan sekarang. Namun keberadaannya telah mengalami distorsi dan penurunan pemeluknya salah satu yang menyebabkannya adalah migrasi orang orang dari luar Riau. Penelitian ini bermaksud untuk melihat lebih jelas fenomena yang terjadi dengan sesungguhnya. Agama Sakai merupakan salah satu dari Indeginious Religion yang ada di Indonesia keunikan dari agama ini meiiputi masalah ritus agamanya, dalam kekerabatan, kematian dan adanya antu. Karena adanya enkulturisasi agama dari jawa Yaitu Islam dan Kristen, maka keberagamaan mereka sedikit mengalami distorsi itulah salah satu faktor tentang eksistensi suku Siak, Bengkalis di Provinsi Riau. Selain itu Keberadaan Suku dan Agama asli Indonesia terancam punah adalah industrialisasi dan hegomoni konflik tanah serat konflik antara manusia dan gajah inilah yang menyebabkan konflik di Riau terjadi, Namun yang lebih penting bahwa tingkat kesejahteraan Suku Siak yang beragama Sakai tidak mengalami kenaikan meski kedua kapubaten tersebut merupakan penghasil sumber daya alam yaitu migas terbesar di Indonesia

Having reviewed what it became the sole significance in religious studies realm, it is more likely that the peaceful outcome serves as the most desirable intention. The peaceful basis for all seems promising in the midst of prolonged disputes that sometimes bor rowed its justification through religion and religiosity. In the context of Judaism, the article discusses Naturei Karta, one of Jewish commu- nities, applying Ninian Smart’s philosophical-political dimensions in religious studies. There are two queries in this article, i.e. how does Naturei Karta com- munity develop the view on the concept of Israel, the state and Jewish commu- nity and how is Naturei Karta entity seen from philosophical-political dimen- sion in religious studies? The study exemplifies that Naturei Karta, actually bear a potential alternative solution based on the inherent concept of “any place and land in the world are for Jewish people”. The concept gives the alter native territorial implication toward the claim of formal state of Israel. It serves not only as a part of solution on Israel-Palestine conflict, but also the issue of identity within various Jewish communities. Until recently, the notion of peace among entities seems pivotal as the ultimate outcome of philosophical dimension found in various faiths and religions.

This study aims to determine the poverty problems of Banjarasri society in Kalibawang, Kulonprogro, the Special Territory of Yogyakarta in sociolog y and psychological perspective. The study tries to map out the main problems of the poverty and to look for alternatives solution of the problem. Implementing grounded research and integrative review on the role of religions in society, the study proves that religions are even able to help in solving the problem of poverty. The study then concluded that religious institutions have important roles in overcoming poverty problem through various economic, social and educational programs.

The role of religious elites (read: religious leaders) in the City of Kediri cannot be separated from its influence as a bearer of religious teachings. Religion as an institution that teaches values requires humans to bring it so that it can be conveyed to all humans. The role of religious leaders is dialectical with the needs of society. Although on the one hand he teaches religion, which has strict rules and restrictions, but in practice, these elites must be able to read the socio-cultural dynamics that exist in society, so that religion and society can go hand in hand without having to negate one another. On the other hand, the community is either voluntary or forced to recognize the power possessed by religious elites, in addition to fulfilling spiritual needs that can only be obtained from the elites, as well as an effort to maintain the values agreed upon by the community.

Aluk To Dolo merupakan agama asli Suku Toraja yang sejak tahun 1969 mendapatkan status sebagai cabang dari agama Hindu Dharma. Di antara praktik agama Aluk To Dolo yang masih bertahan sampai sekarang adalah upacara kematian “Rambu Solok” dan disebut-sebut sebagai ritual kematian termahal. Orang yang merayakan ritual ini rela menghabiskan ratusan juta bahkan milyaran rupiah. Orang Toraja percaya bahwa ketika seorang mati dan belum diupacarakan Rambu Solok, ia sedang sakit dan diperlakukan layaknya orang hidup seperti disajikan makan dan minum, dan diajak bicara sewaktu-waktu. Orang mati ini baru dimakamkan di batu atau tebing setelah diupacarakan Rambu Solok dengan melakukan korban hewan kerbau dan babi sebanyak mungkin sehingga biayanya sangat mahal sekali. Hal itu berkaitan dengan konsep bekal di alam roh yang bernama “puya”. Semakin banyak “korban”, semakin banyak dan terjamin kehidupannya di “puya”. Puya dipercaya sama persis dengan dunia ini, hanya ia bersifat abadi atau kekal, karenanya diperlukan kebutuhan-kebutuhan hidup seperti di dunia ini. Semua bekal di “puya” ini ditentukan oleh sedikit banyak hewan yang dikorbankan dalam ritual kematian Rambu Solok. Oleh karena itu, masyarakat Toraja yang percaya filosofi Rambu Solok dalam agama Aluk To Dolo ini berusaha sebanyak mungkin mengorbankan hewan-hewan, agar sang jenazah cukup membawa bekal untuk hidup di alam baru “puya”.

The Department of Comparative Religion was established since 1961 as a center for the study of various religions and to promote brotherhood, humanity, and tolerance in the midst of religious plurality. This department was present to answer the basic needs of this pluralistic nation. However, the Department of Comparative Religion is not attracted many “market” including by the stu- dents from schools in Yogyakarta. This study aims to assess the perception of high school students in Yog yakarta which may be the cause of low interest in the study in this department. Data were collected by questionnaire (Summated Rating of Likert) which was distributed to 9 schools in Yog yakarta, each school 10 students were taken as samples. Analysis of the data processed with SPSS version 16. The results showed that students’ perceptions of the Department of Comparative Religion is Good with size <62.50 -> 81.25; 63.3% of respondents was aware of this and looking at the Department of Compara- tive Religion as the department of interest, 74.4% stated studied at the Department will strengthen the commitment of Islam, 81.1% regard this department is ver y important for Indonesian as a pluralistic nation. Therefore, 77.8% of respondents stated that the Comparative Religion as the name of department should be maintained. The factors that cause them to have a certain perception of the Department are: 21% of respondents are influenced by friends, 12.2% of respondents by teachers/preachers/cleric, 12.2% by parents, and 42.2% by social media for no lectures on Comparative Religion. Causative factor they are not intending to study in the Comparative Religion is not be- cause the name of the Department, but because of the employment prospects; 46.6% of respondents said the prospect of the department’s graduate employment is narrow, and 55.6% regard it as not in accordance with their dream. Although 76.7% of the respondents saw the name of Comparative Religion does not lead to the emergence of a negative perception, but 71.1% proposed to change the name the Department to reduce misunderstanding among wider community.

AbstrakAgama kristen merupakan salah satu agama samawi yang memiliki simbol keagamaan yang bermacam-macam yang digunakan dalam ritual keagamaan. Salah satu simbol yang memiliki peranan penting dalam ritual keagamaan mereka adalah simbol salib. Simbol salib sangat berarti bagi kehidupan umat kristiani dan dapat dikatakan sebgai simbol identitas bagi agama kristen. Namun pada dasarnya simbol salib ini telah muncul berabad-abad lalu sebelum munculnya agama kristen. Beranjak dari latar belakang diatas maka peneliti akan membahas tentang sejarah digunakannya simbol salib sebagai simbol keagamaan umat kristen, macam-macam simbol salib, dan pemaknaan dari simbol salib dalam agama kristen. Dan untuk mencapai tujuan dari pembahasan ini penulis menggunakan studi literasi menggunakan metode deskriptif untuk memaparkan pemahaman, pemikiran serta pendapat umat Kristiani tentang sejarah, bentuk dan makna simbol salib dalam agama kristen. Bentuk-bentuk salib yang dikenal dalam agama kristen bermacam-macam, beberapa diantaranya yakni salib Tao, Ichthyus, alpha omega. Umat Kristiani tidak memandang Salib dalam bentuk materi tetapi melihat dari segi simbolis yang terdapat dalam Salib. Sumber dari Salib tersebut adalah penyaliban Yesus, karna dari penyaliban tersebut dikenallah bentuk Salib ini. Makna yang terkandung dalam simbol salib adalah bahwa simbol salib mengingatkan akan pengorbanan yesus untuk dapat menyelamatkan mereka dari dosa-dosa.

This article offers religious conflict resolution in the perspective of perennial philosophy. Essentially, perennial philosophy provides spaces of respect for religious diversity and plurality. The inner dimension (esoteric) which becomes the point of orientation and foothold of this philosophy enables it to be an instrument to minimize and even reduce conflicts between religious believers. The esoteric dimension offered by perennial philosophy allows all religions to coalesce and unite. Perennial philosophy presupposes that there are many paths to achieving truth, but all of these paths ultimately lead to one point, namely God.

Artikel ini membahas tentang perubahan keberagamaan mahasiswa alumni pondok pesantren, baik perubahan konversi agama maupun apostasi agama. Diskusi artikel ini berdasarkan temuan peneliti atas perubahan keberagamaan mahasiswa alumni pondok pesantren Gontor di UIN Sunan Kalijaga Yogyakarta. Ini sangat menarik ketika perubahan keberagamaan yang dialami oleh para mahasiswa alumni pondok pesantren Gontor, penulis menemukan ada 2 sisi, yaitu konversi agama (peningkatan religiusitas) dan apostasi agama (penurunan religiusitas). Pada perubahan itu terjadi dengan adanya proses perubahan yang dialami oleh para mahasiswa alumni pondok pesantren. Bukan hanya itu saja, banyak faktor yang mempengaruhi adanya perubahan keberagamaan, diantaranya faktor lingkungan, pertemanan, ekonomi, dan individu. Faktor-faktor tersebut dapat mempengaruhi mahasiswa Gorduka dari segi positif maupun negatif. Hingga mahasiswa Gorduka mengalami dua jenis perubahan keberagamaan yaitu konversi agama dan apostasi agama. Perubahan yang terjadi pada dasarnya kembali pada setiap masing-masing individu, maka adanya ketegasan dalam bersikap harus dapat diterapkan, agar tidak terlampau jauh mengalami perubahan kearah yang negatif. Mengingat Allah SWT dan perasaan dalam hati seseoranglah yang harus diperhatikan. Agar kehidupan yang dijalani menjadi tenang, damai, dan tentram.

This study explores harmonious lives among religious groups in the Winong village, Banjarnegara. It describes both religious and social lives including factors that reinforcing the creation of harmony among religious groups in the village. Based on Inter-religious harmony theories, the study shows that Winong is a village with differs cultures and religious communities but it is able to maintain harmony. The harmony among religious beliefs in Winong , as shown between the Ahmadis and NU community, is manifested not only in terms of toleration and passive co-existence, but also in the equality of all elements in the society which is embodied in the social, culture and the political lives.

This article responds to the issue of human rights (HAM) from the perspective of maqâṣidî’s reasoning (maqâṣid asy-syarî‘ah). Considering that human rights violations have always been being a boomerang in the life of Indonesian society. It could be seen like what happened to the Shia people in Sampang whose right have been lost to enjoy their life in peace and worship their religious rights freely and safely in their homeland. A similar case has been experienced by several Ahmadiyah congregations. In this case, the writer elaborates the maqâṣid concept which has been continued its development along the time. According to ‘Izzuddin bin ‘Abd as-Salâm, the purpose of Islamic law is to create benefit and reject the damage for human being, both in this world and in the hereafter. The highest benefit of Islamic law is to maintain and keep the religion (ḥifẓ ad-dîn), soul (ḥifẓ an-nafs), reason (ḥifẓ al-‘aql), descent (ḥifẓ an-nasl), and property (ḥifẓ al-mâl) . These five things are known as aḍ-ḍarûriyyah al-khamsah (the five primary). Later, some maqâṣidî scholars (such as Ibn ‘Âsyûr, ‘Allâl al-Fâsî, Jamâluddîn ‘Aṭiyyah, and Yusûf al-Qarâḍâwî) developed the scope of maqâṣid asy-syarî‘ah. So that, it is not restricted to the five primary matters only, but also to several other primary matters, such as justice, freedom, equality and human rights. On the other side, Muḥammad az-Zuḥailî views that the concept of aḍ-ḍarûriyyah al-khamsah is the basis of human rights itself. Because, ḥifẓ ad-dîn, ḥifẓ an-nafs, ḥifẓ al-‘aql, ḥifẓ an-nasl, and ḥifẓ al-mâl do not only mean to maintain, but also include the meaning of rights, namely: the right to religion, the right to life, the right to think and freedom of thought, family rights, and property rights.

Ahmadiyya came into the world on a mission of peace and renewal through the values of morality teachings. In the context of Indonesia, Ahmadis have been coming to the archipelago through the youth of Sumatra since 1924 and has received positive responses as a new religious movement at that time. But in its development, the phenomenon of Ahmadiyya emerged as an issue of protracted conflicts and endless until today. Some of the group that is the true Islam with shouts of Allahu Akbar carried out the attack against Ahmadiyya in Indonesia, including Ahmadiyya in Manis Lor, Kuningan.

Human life can not be separated from the natural world around it. Nature is the main source of humans to connect the chain of life. Suber food basically comes from nature which is then processed in such a way by humans. That way, it is very necessary to have actions that are caring and conserving nature so that it is maintained. In Hinduism, there is the term Panca Yadnya which contains the worship or sacrifice which is done sincerely and sincerely from the heart. One of the elements of the five Yadnya is done to the Butha to preserve nature and harmony of human life during the world called the Bhuta Yadnya. In another sense, Bhuta Yadnya is an offering made with the welfare of plants. Of course this is also related to natural conditions which are an important component in supporting the survival of human life. The relationship between nature and humans is inseparable because the two are interrelated, therefore, it is necessary to have a reciprocal relationship in maintaining a balance between the two. In this paper, it explains about the role of the Panca Yadnya ceremony or the five types of sacrifices performed in Hindu beliefs, especially regarding the Bhuta Yad whose role is to preserve nature. In undergoing the life cycle of the world, humans play an important role in preserving the surrounding natural preservation.

Etika Sunda Wiwitan merupakan sebuah nilai lokal yang mengajarkan tentang kehidupan kepada masyarakat Sunda. Dalam naskah Sangyang Siksakandang Karesian diajarkan tentang hubungan manusia dengan manusia, manusia sebagai pribadi, dan manusia dengan masyarakatnya. Peneliti berasumsi bahwa ajaran nilai tersebut masih relevan untuk diaktualisasikan di era modern saat ini. Mengingat bahwa di era modern orang bisa menemukan jati dirinya; bisa mencari guru yang sesuai dengan keinginannya. Namun yang terjadi justru membentuk perilaku menyimpang dari ajaran dalam naskah Sangyang Siksakandang Karesian, misalnya perilaku egois, menyendiri, tidak suka bergaul, dan semacamnya. Penelitian ini mencoba mencari keterkaitan nilai ajaran dalam naskah Sangyang Siksakandang Karesian dengan budaya modern. Hasil penelitian ini menunjukkan bahwa nilai ajaran dalam naskah Sangyang Siksakandang Karesian memiliki nilai universal yang bisa diterapkan dalam budaya modern, seperti nilai untuk mencari guru yang baik dalam beretika dan berilmu tinggi, bersikap saling menghormati antar manusia, dan selalu menjaga dari sikap buruk.AbstractSundanese Ethics Wiwitan is a local value that teaches Sundanese people about life. In the text Sangyang Siksakandang Karesian is taught about human relations with humans, humans as individuals, and humans with their communities. Researchers assume that the teachings of these values are still relevant to be actualized in the current modern era. Given that in the modern era one can find one's true self; can find a teacher in accordance with his wishes. But what happens is that it forms deviant behavior from the teachings in the Sangyang Siksakandang Karesian manuscript, for example selfish behavior, being alone, not sociable, and the like. This research tries to find the correlation between teaching values in the Sangyang Siksakandang Karesian manuscript with modern culture. The results of this study indicate that the teaching values in the Sangyang Siksakandang Karesian manuscript have universal values that can be applied in modern culture, such as the value of looking for good teachers in ethics and high knowledge, being respectful between people, and always guarding from bad attitudes.Keyword: Sunda Wiwitan, Sangyang Siksakandang Karesian, modernitas.

This paper explores spiritual practices of a Javanese Spiritual Groups in Purworejo, Central Java, namely Kapribaden. Most of the Kapribaden practitioners are religious people who are not satisfied with their own religion and seek a spiritual path that is able to fulfil their spiritual thirstiness in order to find the meaning of life. According to the Kapribaden teaching , the meaning of life can attained be through three ways: First is working hard with responsibility and then receive the result sincerely; second, to behave to others with right action and love; and third, to take spiritual lessons from ever y calamity and suffering through intro- spection for their future better.

This article discuss self-esteem, one of the Javanese attitude. Dignity or self- esteem for the Javanese is part of the humanist character. Self-esteem is related to humanity (kamanungsan), namely the attitude of the self that prioritizes human behavior in treating others. Anthropologically, the Javanese self-esteem can be seen from the concept of local knowledge, which is a form of local knowl- edge that comes from daily life that is still growing in Java. The Javanese emic concept of self-esteem can be transformed into a value of wisdom and the spiri- tual insight on the present, when there is a stagnation in the application of general knowledge that has been dominated by Western values.

Indonesia as a pluralistic country inherited the spirit of tolerance, peace and recognize religious pluralism and unity of truth as a form tantularisme, the religious fervor that has a religious typology, non-doctrinaire, tolerant, accommodating and optimistic. To achieve harmony among religious believers in Indonesia, every religious followers should understand and respect the religious beliefs of different shapes. There are five concepts of thought offered by Mukti Ali to respect religious diversity and creating a harmonious: syncretism, reconception, Synthesis, replacement, and agree in disagreement. The fifth concept is realized in the form of dialogue as a means of forming harmony. Inter-religious dialogue is the means used Mukti Ali in his efforts to form unity. Dialogue and harmony among religious believers is a bridge that can not be separated, both will be interrelated because in the quest for harmony be required also inter-religious dialogue as a means of dialogue, friendship and cooperation in creating an ideal social order.

The word jihad is inter preted in various meaning. Some inter prets it in a nega- tive and destructive connotations, others inter pret it as noble actions. The de- bate on the meaning of jihad are endless as long as there is no clear definition and restrictions which actions are considered as jihad and which ones are not. In order to find the true meaning of jihad, this paper examines the word jihad, both from the Qur’anic perspective and academia discourses.

Ibn Taymiyya as one of Syaikul Islam (Islamic Expert) and Mujaddid (Revolutioner) frequently cited by extrimist in Islam. This fact cannot have a good correlation with his long life works that also talks about love. When the writings about love is cited also, the other side of Ibn Taymiyya can be seen as a basis from Islamic-Christian dialogue. This paper is examines the writings of Ibn Taymiyya that talks about love. To seen his concept clearly, i will compare it with the concept of love in Sufism and also seeks the similarity and differences between them to see its influences in Ibn Taymiyya’s thought. I will try to see The concept of love from Ibn Taymiyya as a basis for dialogue, eventhough many other writings from him is also cited to support the extrimist concept.

Agama menjadi sesuatu yang sangat penomenal karena agama disatu sisi menjadi acuan, panutan dan pedoman hidup namun disisi yang lain agama menjadi sesuatu yang sangat menjadi objek perhatian karena sekarang persoalan agama terkadang menjadi sumber pemicu terjadi konflik dan kekerasan. Oleh karena itu, maka harus bijak juga untuk menggunakan agama sebagai sebuah resolusi konflik mendamaikan kedua belah pihak.Keyword: Agama, Resolusi, Konflik

Dialog merupakan suatu tindakan yang mendasar dalam sebuah interaksi yaitu dengan cara berkomunikasi antara yang satu dengan yang lain bertemu dengan sesama. Dialog juga inti dasar dalam keutuhan NKRI, dasar dari keimanan, dari cerita ke cerita bahkan dapat terbentuk dalam kitab suci. Dalam hubungan antaragama tidak lepas dari dialog, karena sangatlah penting agar kita bisa saling membuka diri bahkan dialog adalah hal yang sangat wajib, sebab tanpa dialog kita tidak akan menemukan jalan keluar. Menurut orang katolik dialog ada dua inter religion yaitu non doktrin dan kebudayaan supaya dapat mengerti inti dari budaya. Perjumpaan dialog juga adanya hambatan hambatan yang terjadi, masih adanya pemikiran yang sangat sempit dan susah untuk terbuka dan solusi menghadapi hambatan-hambatan tersebut menggunakan hati. Tulisan memrupakan hasil riset lapangan atau riset kualitatif dengan menggunakan metode wawancara sebagai cara untuk memperoleh data di lapangan, focus objek kajian adalah komisi hubungan antar agama gereja Katolik. Dalam dialog adanya tiga tipe dalam beragam ekskulisf, inklusif, dan pluralis. Adapun dalam bentuk dalam membangun hubungan dialog antaragama terbentuklah sebuah komisi dalam gereja yang terdapat dalam dokumen konsili vatikan II sebagai landasan atau dasar dalam suatu komisi dan dipimpin oleh paus yang sebagai orang paling tinggi diturunkan kepada keuskupan. Keuskupan sendiri terbagi menjadi dua uskup lokal dan uskup metropolitan. Adapun beberapa kegiatan dalam komisi antara lain hubungan antar keagamaan, kerasulan awam, dan sosial.Kata Kunci: Komisi Hubungan Antar Umat Beragama, Dialog

This article tries to see a phenomenon called Echo Chambers through the perspective of Stella Ting-Toomey’s Intercultural Communication Theory. This study shows that the development of social media was also followed by the shadow of Echo Chambers. The tendency to isolate oneself and associate with those who understand one another will create separate spaces between one religion and another. As a result, communication which is an effort to eliminate the polarization of the differences between "Us" and "The Others" is precisely the way to form an exclusivism in cyberspace. Among the efforts to anticipate the emergence of a gap is to create melting-pot spaces in the real world. Counter narrative also needs to be built to open these exclusive barriers. Muslim scholars sought to introduce the importance of communication in achieving the harmony in community. Some Ulama have also explained the role and function of communication in achieving the goals of the ummah, as well as trying to provide an Islamic perspective regarding communication behavior. More important, is to create a person who is a wise, open user of social media and uses epoche in looking at the world outside.

In international relations, especially relations between countries, it will always have the potential to have cooperation, agreements, even disputes. In general, all countries in the world make relations between countries as a manifestation of wanting peace because every country definitely needs other countries to be able to meet their country's needs. The current concept of Diplomacy is something that international actors are currently doing to establish cooperation with a country. However, when the path of diplomacy cannot be used, using hard power in the form of war is an instinctive thing that is done by a country to achieve its interests. Islam has its own perspective and guidance in studying relations between countries, through peace, the concept of diplomacy and the circumstances in which war is permitted.Keywords: Peace-Diplomacy-War, Islamic Perspective, International Relations.

Comfortable with people who different principles/religions and respecting these differences (tolerant), is often suspected of weakening one's religious commitment. Therefore, tolerance is often interpreted as simply allowing differences with all their uniqueness while refraining from all these uniqueness. Through surveys, in-depth interviews, analysis of Homi K. Bhabha's third space, and Frantz Fanon's theory of identity, especially towards Muslim students at Don Bosco Padang High School, this paper proves the opposite. These Muslim students who attend school in a predominantly Christian environment do show a fairly high tolerance, for example being willing to be part of diversity and to be empathetic. However, this coincides with the strengthening of militant attitudes such as seriousness in seeking religious knowledge even outside of school. Also their critical attitude towards school policies that do not accommodate Islamic values.

Tulisan ini bertujuan untuk membahas tentang tradisi Syiah di Pekalongan. Selama ini, tradisi Syiah di Indonesia jarang diketahui oleh publik. Hal ini bisa dikarenakan adanya anggapan bahwa Syiah adalah ajaran yang sesat. Anggapan seperti ini yang mendasari lahirnya pesantren Syiah di Pekalongan. Pondok Pesantren Al Hadi adalah salah satu lembaga pendidikan Syiah di Indonesia. Di dalam Pondok pesantren ini, orang-orang tidak hanya diajarkan tentang pemikiran Syiah saja, melainkan juga melakukan ritual-ritual keagmaan Syiah yang jarang diketahui oleh publik. Penelitian ini merupakan penelitian lapangan (field research) dengan metode pencarian data wawancara dan observasi. Hasil penelitian ini menunjukkan bahwa corak Syiah yang berkembang di Pekalongan adalah Syiah Isna ‘Asyariyah. Sementara tradisi yang biasa dilakukan sebagai berikut: perayaan Asyuro, perayaan Arbain, Perayaan Maulud Perayaan Ghadīr Khumm, Rabu Wekasan, Peringatan Quds.

According to Islam, all humans are bor n in a state of fitrah or an innate inclination of tawhid (Oneness). In a further development, some people deviated from their fithrah, some remains in their desposition depending on the milieu affecting them, especially their parent. The concept of divinity or theology taught by Islam are monotheistic, and it is in line with the pure human nature. The monotheistic theology of Muslims, known as “tauhid” is formulated in the in the confession of faith saying “laa ilaha illallah”, meaning “there is no god, but Allah.” This paper describes the concept of monotheism in Islam based on the meaning of “La ilaha Illallah” and their implications in ever yday life.

Jogja City of Tolerance proceed approximately twelve years. But, discriminate based on religion still happen. On the one side it was human rights, but in the other side it taked another human rights. In the case of some boarding houses sometimes the owner put sentence such as “kost putri muslimah” in front of the homestay to informate someone who will rent. It can be assumtion that different religion couldn’t be the tenant for this boarding houses. Whereas city of tolerance could be assumed that the member of city had multiculturalism perspective. Parekh affirmed that significant aspect of multikulturalism was politic of recognition. Accordingly, this paper will answer two question: firstly, why sentence such as “kost putri muslimah” put in some boarding houses; secondly, how tolerance means in this context. The answer explanation of two questions above was got from interview and photo documentation of boarding houses in Sleman and Kota Yogyakarta. It analyzed using Parekh’s theory, politic of recognition in multiculturalism. Based on the research, result was got that the owner of boarding houses have several reasons put the sentence. Firstly, they had trauma with different etnicity. So, sensitivity of religion was used to safe. Secondly, they lived together with the tenant and they had education vision to the them. Therefore, tolerance has its context. The recognition to the other depends on their interest as the owner to keep their environtment. In this context human rights relates to other human rights in togetherness. Human right could do in general.

Keberanian dari sains ini tidak lepas dari anggapan dasar bahwa agama dan sains adalah dua hal yang dapat dianggap mempunyai jalan untuk menemukan kebenaran. Ketika metode sains itu mencoba memasuki agama, hal itu menjadi bukti bahwa sains itu layak untuk dijadikan alat dalam membantu penelitian agama. Kalau dianalogikan, maka agamapun dapat pula menjadi alat untuk memahami sains. Penelitian ini bertujuan untuk mengertahui bagaimana pemikiran Ian G. Barbour tentang metode sains dan sumbangannya terhadap pengkajian Islam. Untuk menjawab permasalahan yang ada, peneliti menggunakan metode kualitatif. Penelitian ini termasuk penelitian kepustakaan (library research).Adapun penelitian ini hanya menggunakan perspektif fungsional untuk menjelaskan fungsi dari model interaksi pemikiran Barbour dengan pengembangkan keilmuan tentang agama dan sains. Pengujian keabsahan data dengan uji kredibilitas dengan meningkatkan ketekunan dan diskusi dengan teman sejawat.Hasil penelitian ini menunjukkan sebuah teori dari sains yang berdasar pada pengalaman yang bersifat empiris tersebut dapat diinterpretasikan bukan hanya ditentukan oleh pembuktian secara empiris tetapi juga berdasarkan pada intuisi. Komunitas ilmiah (scientific community) yang dipertajam menjadi komunitas penelitian (community of researches) itu mempunyai kedudukan yang penting dalam menentukan paradigma apa yang akan dipakai yang bisa dilakukan melalui jurnal. Berdasar experience dan interpretasi yang berinteraksi sebagai kata kunci dari Barbour, metode sains seperti analogi dapat untuk mengkaji agama. Sebetulnya, di dunia Islam telah ada metode yang dipakai untuk mengkaji teks seperti analogi yang sering disebut dengan qiyas. Pemikiran Barbour dapat membuka wawasan baru bagi umat Islam untuk tidak hanya berkutat pada pemahaman agama saja tetapi harus membuka horison khususnya tentang kajian dalam bidang sains dengan metode yang ditawarkannya dipertimbangkan sebagai salah satu alternatif dalam mengkaji keislaman dan sebaliknya. Kata kunci: Metode Sains Ian G. Barbour dan Pengkajian Islam

Heritage is a “blue print” that not only serves as guidance, but also a parameter for its heirs to live their lives. We must behave as we have "embodied" in the inheritance of the ancestors as they are. Heritage is often positioned as something that must not be changed, so changing it is considered inappropriate and immoral. Changing it can be considered as violating custom and destroying a taboo. Whereas if we look at the process of creation of ancestral heritage, then we will know that the creation of ancestral heritage tends to be accommodating and dynamic along with the times, such as the process of creating Serat Tripama and Wahyu Makhuta Rama. Through both of them, we know that the creation process of heritage is dynamic and accommodating.