Found 4 Documents

Tatar Pasundan : Jurnal Diklat Keagamaan Vol 13, No 2 (2019): Tatar Pasundan : Jurnal Diklat Keagamaan
Publisher : Balai Diklat Keagamaan Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (523.241 KB) | DOI: 10.38075/tp.v13i2.28


The contestation phenomenon between Muslim and Christian groups in the context of social-religious relation. This relation affects the conflict and also cohesion (peace). The tensity between Muslim and Christian groups that happened at the arena of preaching and strengthening the reliogion teaching namely mission of bible in Christian (evangelism) and also dakwah islamiyah (amar ma?ruf, nahi? munkar). The tensity did not rise the conflict and violence because of local wisdoms, namely the dialogue mechanism or rembug kampung that met both groups to reconsile. The peace between Muslim and Christian groups is established because the cooperation, undertanding and the experiences of cultural values gave the room to the both groups to build the solidarity, communication or dialogue and cooperation. Cultural velues such as tepo seliro (emphaty), unggah-ungguh (polite and impolite ethics), lung tinulung (helping each other), giving food each other, visiting each other, rembug (musyawarah/discussion), slametan (thanks giving) are able to be understood and actualized to internalize inclusive attitudes to water the harmony between religions adherents. Therefore concludes that culture is the dominant factor in building the peace relation among the different religions groups (Islam and Christian). If the religions groups had applied the velues of local wisdoms, then the gate of religion harmonious is opened largely. Keywords : contestation, Islam, Christian, Peace, conflict
Rekonstruksi Pemikiran Mullā Sadrā dalam Integrasi Keilmuan Membangun Pendidikan Integratif Nondikotomik Suparto, Suparto; Zamakhsari, Ahmad
EDUKASI: Jurnal Penelitian Pendidikan Agama dan Keagamaan EDUKASI | VOLUME 13, NOMOR 2, AGUSTUS 2015
Publisher : Badan Litbang dan Diklat Kementerian Agama RI

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (729.735 KB)


AbstractThe integration of science and religion is an integrative-holistic integration meaning the existence of general science and religious studies depend on each other. The form of general science and religion with all their forms and character is essentially one and the same, what distinguishes it one from another is just the gradation (tashkīk al-form) caused by differences in the essence. Mulla Sadra thoughts on the integration of science is embodied in the principle of Tawheed, then it is necessary to build an integrative educational concept of Islamic education that is designed as an education that is truly holistic and integrated in terms of vision, content, structure and processes and well integrated in its approach to the curriculum (how and what to teach), integrated knowledge and practice, applications and services. This holistic education includes philosophical and methodological concepts that are structured and coherent to the understanding of the world and all aspects of life. Religious knowledge based on revelation (the Qur’an and al-Hadith) is qauliyyah verses and general sciences based on senses, reasoning against natural phenomena is kauniyyah verses. AbstrakIntegrasi ilmu dan agama adalah integrasi yang bersifat integratif-holistik yaitu, eksistensi ilmu umum dan ilmu agama saling bergantung satu sama lain. Eksistensi (wujūd)yang ada pada pelajaran umum dan agama dengan segala bentuk dan karakternya pada hakikatnya adalah satu dan sama, yang membedakan satu dari yang lainnya hanyalah gradasinya (tashkīk al-wujūd) yang disebabkan oleh perbedaan dalam esensinya.pemikiran Mullā Sadrā tentang integrasi keilmuan yang tertuang dalam prinsip Tauḥid, maka untuk membangun pendidikan integratif diperlukan Konsep pendidikan Islam yang dirancang sebagai pendidikan yang benar-benar holistik dan terpadu. Holistik dalam hal visi, isi, struktur dan proses. Terpadu dalam pendekatannya baik terhadap kurikulum (bagaimana dan apa yang harus diajarkan), pengetahuan yang menyatupadukan dengan praktik, aplikasi dan pelayanan. Pendidikan holistik inilah mencakup konsep filosofis maupun metodologis yang terstruktur dan koheren kepada pemahaman terhadap dunia dan seluruh aspek kehidupan. Ilmu-ilmu agama yang berbasis pada wahyu (al-Qur’ān dan al-Ḥadith) sebagai ayat-ayat qauliyyah dan ilmu-ilmu umum berbasis pada akal, penalaran terhadap fenomena alam sebagai ayat-ayat kauniyyah.
Pengembangan Pluralisme Agama di Kalangan Mahasiswa (Analisis atas Proses Pembinaan keagamaan dan Politik Identitas terhadap Religiusitas Mahasiswa di Universitas Bhayangkara Jakarta) Zamakhsari, Ahmad
Publisher : Graduate School of Syarif Hidayatullah State Islamic University Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/idi.v7i1.14815


Developing a training in religious pluralism to a young generation at a university level in Indonesia seems to work out as the university is a highly intentional agent of for that coaching. It is a place where its stakeholders, including its students, are inclined to bow to the academic tradition, and where the religious pluralism can be a subject that they study and practice.  This process is a potential medium to reduce religious conflict and violence in the country. This paper found this dynamic at the Universitas Bhayangkara Jakarta that perpetuates the religious pluralism by its well-organized academic programs, mainly by its discussions and dialogues. This university applies this training to perpetuate religious tolerance and social harmony among its administrative and teaching staff.
Teologi Agama-agama Tipologi Tripolar; Eksklusivisme, Inklusivisme dan Kajian Pluralisme zamakhsari, Ahmad
Tsaqofah Vol 18 No 1 (2020): June 2020
Publisher : Departement of History and Islamic Civilization, Faculty of Ushuluddin and Adab, State Islamic University of Sultan Maulana Hasanuddin Banten, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/tsaqofah.v18i1.3180


Tripolar typology is one of the approaches to theology of religions that was popularized by Alan Race. This typology is used as a standard in theological studies of religions, and is still widely used in the theological discourse of religions. Tripolar typology used to map various approaches theologians and theologians non-Christian on the relation of Christianity with religions. other This mapping is based on the similarities and differences in their perspective on other religions outside Christianity. The three typologies are exclusivism, inclusivism and pluralism.Komarudin Hidayat stated that there are five typologies of religious attitudes, namely "exclusivism, inclusivism, pluralism, eclecivism, and universalism". These five typologies do not mean that each is separated and disconnected from the other nor permanent, but rather it is said to be a prominent trend, considering that every religion or religious attitude always has the potential to produce the five attitudes above. Even though there are differences in theological types of religion with other religious scholars, such as Panikkar, who mentions three typologies: exclusive, inclusive, and parallelism, essentially the typological mentions contain the same meaning and meaning. Therefore, we will discuss the typologies of religion.