Toleransi; Keharusan Sosial Ataukah Kewajiban Agama (Sudut Pandang Islam Dalam Konteks Keindonesiaan)
DOI:
https://doi.org/10.52029/jis.v2i2.59Keywords:
Toleransi, Sosial, Kewajiban Agama, Pandang Islam,Abstract
Every religion teaches the values of tolerance and longing for peace. Islam as a concept of tolerance for differences is called social necessity in the reality of religious diversity, because in the concept of social necessity, there are values of love, wisdom (wisdom), universal benefit, and justice. The question is, is tolerance a religious obligation or a social imperative? This study uses a qualitative methodology with a normative approach. The findings in this study indicate that tolerance in this context is viewed from several aspects, namely theological, sociological and cultural. With tolerance, it is hoped that humans will be able to recognize diversity, including religious diversity, which is called pluralism. In addition to tolerance and pluralism, the concept of religious dialogue is also present to create such harmony, as Islam exemplifies with the example of Muhammad SAW as a prophet while in Medina who protected every citizen, both Muslim and non-Muslim from his enemies, so that the Medina charter was created.References
Quraish Shihab MA., dkk., Atas Nama Agama, Editor: Andito, Pustaka Hidayah: 1998,
KHA. Zakaria, al-Kâfî fî ‘Ilmi ash-Sharfi (Bimbingan Ilmu Sharaf; Perubahan Kosakata Arab), Pesantren Persatuan Islam, Garut: 1994,
Depdikbud, Kamus Besar Bahasa Indonesia, Pusat Pembinaan Dan Pengembangan Bahasa (BINBASA), Edisi Kedua, Cetakan X, Balai Pustaka: 1999,
Muhammad Hassan al-Hamshî, “Tafsîr wa Bayân”, Dar-u al-Rasyîd, Damaskus, Beirut, t.t.,
Hartono Marjono, Menegakkan Syari’at Islam Dalam Konteks Keagamaan, Mizan: 1997,
Quraish Shihab MA., Wawasan Al-Qur’ân; Tafsir Maudhû’I Atas Pelbagai Persoalan Umat, Mizan: 1996,
Nurcholish Madjid Jurnal Prisma, No. 9, Tahun 1986).
Muhammad Rasyîd Ridlâ (1865-1935), “Tafsîr al-Manâr”, Dar-u al Kutub al-‘Ilmiyyah, Beirut: 1999,
Muhammad Imarah, “Lâ Ikrâh-a fî ad-Dîn,” di Mingguan Shaut-u al-Azhar, edisi Jum’at, 9 Februari 2001,
Th. Sumartana, Sinkretisme Agama: Penyakit Atau Obat?, Harian Kompas, edisi 19 April 1996,
Imam Ibnu Katsîr, “Tafsir al-Qur’âni al-‘Adhim”, Jilid IV, Dâr-u al-Qayyimah li an-Nasyr wa at-Tauzi’, Mesir: 1998,
Lihat Muhammad bin Shâlih al-Utsaimîn dan Muhamad Nashir-u ad-dîn al-Albânî, “Minhâj Ahl-i as-Sunnah wa al-Jamâ’ah Fî al-Aqîdah wa al-‘Amal”, (Metodologi Ahli Sunnah Wal Jamaah Dalam Konteks Akidah Dan Amal Perbuatan), Maktabah ash-Shahâbah, Uni Emirat Arab: 2001,
Muhammad AS. Hikam, (Islam; Demokratisasi Dan Pemberdayaan Civil Sociaty, Penerbit Erlangga, Surabaya: 2000,
Komaruddin Hidayat, Atas Nama Agama, op. cit.,
Nurcholish Madjid, Islam Doktrin Dan Peradaban; Sebuah Telaah Kritis Tentang Masalah Keimanan, Kemanusiaan, Dan Kemoderenan, Cetakan Desember, Paramadina: 1992,
Syekh Alî Muhammad al- Jirjânî, hal. 185). Lebih lengkapnya lihat artikel penulis, “Redefinisi Kafir Dalam Tinjauan Siyasah,” Majalah Almuslimûn, edisi Mei: 1999,
Kuntowijiyo, Dari Kerukunan Ke Kerjasama, Dari Toleransi Ke Kooperasi, Majalah Ummat, Volume 14, Tahun I, 8 Januari: 1998.
Syauqî Abû Khalîl, “at-Tasâmuh fî ‘l-Islâm, al-Mabda’-u wa at-Tathbîq,” Dâr-u al-Fikr, Cetakan Pertama, Damaskus: 1993,
Din M. Syamsuddin, Etika Agama Dalam Membangun Masyarakat Madani, Logos: 2000,
Quraish Shihab, Membumikan Al-Qur’an; Fungsi Dan Peran Wahyu Dalam Kehidupan Masyarakat, Mizan, Cetakan X, Juni: 1995,
