PENGENALAN

DIALOG ANTARA AGAMA

IDEALISME DIALOGPerkataan dialog dalam bahasa Melayu bermaksud percakapan, perbualan dalam lakonan, cerita atau apa sahaja bentuk pertuturan serta pertukaran pendapat, perbincangan, perundingan antara dua pihak atau lebih mengenai sesuatu isu secara terbuka.

Manakala dari aspek etimologi, dialogue berasal daripada perkataan Greek dialectic yang bermaksud discourse atau wacana; iaitu gabungan perkataan Greek dia yang bermaksud through bererti melalui dan logos yang bermaksud perkataan.

Terminologi dialog membawa maksud perbincangan di antara dua pihak atau lebih yg mempunyai unsur-pertemuan, komunikasi, persepakatan, perhubungan dan persefahaman secara kolektif.

Azizan (2008) menyatakan dialogue yang berasal daripada akar kata dia bermaksud melalui apa yang diperkatakan (logos), mengeluarkan sesuatu yang tersorok atau tersirat, iaitu asas/hakikat kepada apa yang sebenarnya wujud di waktu ini yang sebenarnya bersifat hakiki dan mutlak. Dengan lain perkataan, dialog adalah cara bagi kita mensuratkan yang tersirat. Idea dan hakikat sejarah, budaya dan alam sekitar, tidak akan mempunyai apa-apa realiti dan impak dengan sendiri kerana semuanya itu perlu diperlogoskan atau didialogkan.

Dikenali interfaith dialogue All positive and cnstructive inter-religious relations with individuals and communities of faith which are directed at mutual understanding and enrichment, in obedience to truth and respect for freedom.

menjelaskan dialog berkait rapat dengan pembinaan hubungan konstruktif dengan pihak berbezaa agama. Ia mempamerkan penganut agama yg berbeza saling faham memahami dan saling menghormati sehingga membolehkan mereka tinggal bersama dan bekerjasama sekalipun saling berbeza pegangan agama.

Terminologi ini merujuk kepada kerjasama dan interaksi positif antara pihak berbeza agama sama ada di peringkat individu mahupun institusi.

Dialog bukanlah hanya negosiasi atau pun polemik, di mana ahli polemik itu mungkin menganggap rakan dialog sebagai pihak yang salah yang kewujudannya dianggap ancaman.

Tugas atau tujuan ahli polemik bukanlah untuk mendengar kebenaran yang berkemungkinan pahit untuk diterima tetapi kemenangan wadah yang difikirkannya sedang diperjuangkan.

Dalam bahasa Arab, dialog disebut al-hiwar, merujuk kepada etimologinya yang berasal daripada ha, wau, ra. Ibn Manzur dalam kitabnya Lisan al-Arab mendefinisikan al-hiwar iaitu dialog sebagai al-ruju yang bermaksud kembali semula atau dirujuk semula .

Secara umum al-Quran yang merupakan wahyu Allah yang terakhir pada asalnya adalah kalam nafsi yang sampai kepada manusia dalam bentuk kalam lafzi menerusi Nabi Muhammad s.a.w melalui perantaraan malaikat Jibril a.s. adalah sebahagian daripada dialog ketuhanan kepada umat manusia.

Ungkapan-ungkapan al-Quran seperti dalam bentuk amr (perintah) melalui lafaz qul (katakanlah); atau dalam bentuk seruan ya ayyuha ladina amanu (wahai orang-orang yang beriman), ya ayyuhan nas (wahai manusia), ya ayyuhan nabiyy (wahai Nabi) adalah sebahagian daripada bentuk-bentuk dialog.

Berdasarkan pengertian dialog dari segi bahasa, Khadijah dan Khairul Nizam telah merumuskan bahawa sebagai satu istilah dialog seharusnya merangkumi perkara yang berkaitan perbualan, perbincangan, atau persidangan antara dua pihak atau lebih yang lazimnya berlaku dalam suasana formal dan terancang.

Dalam pelaksanaan dialog, meskipun wujud perbezaan pendapat, pandangan dan idea berkenaan perkara yang dibincangkan antara pihak-pihak yang terlibat, etika dialog menuntut sifat terbuka, keterkawalan, serta saling hormat-menghormati.

Dialog menurut Swidler pula bermaksud perbincangan tentang sesuatu perkara antara dua orang atau lebih yang berbeza pandangan dengan tujuan utama setiap pihak mempelajari dari pihak lain agar mereka boleh berubah dan berkembang maju. Dalam wacana yang lain, Swidler mengungkapkan, learning more truth about the subject from the other.

Menurut Mohd Farid, takrifan ini mengetengahkan beberapa ciri penting serta andaian awal yang terdapat pada dialog. Pertama, dialog bertitik tolak dari perbezaan pandangan. Kedua, dialog bukan sahaja memerlukan persefahaman antara pihak-pihak yang terbabit tetapi juga menuntut perubahan dari segi pendirian dan, kadangkala, kepercayaan. Ketiga, dialog juga, dalam banyak keadaan, merupakan tindak balas (reaction) kepada masalah dan kemelut yang timbul, atau bersifat pragmatik.

Swidler selanjutnya menyatakan konsep dialog yang sebenar tidak hanya terbatas kepada wakil-wakil agama yang sememangnya ahli dalam sesuatu bidang tetapi dialog hendaklah turut melibatkan semua peringkat dan lapisan masyarakat.

Hanya melalui pendekatan ini, idealisme dialog dapat dikembangkan kerana wujud rasa kesedaran untuk memahami dan belajar dari pihak lain.

Berghout menyifatkan dialog sebagai satu usaha mematangkan kesedaran seseorang. Ia adalah proses dialektikal yang menggerakkan sikap penolakan kepada sikap persetujuan yang dijalankan atas semangat perkongsian bersama dan sikap saling hormat-menghormati dan ikhlas dalam berinteraksi.

Terminologi dialog antara agama merujuk kepada kerjasama dan interaksi positif antara pihak yang berbeza tradisi agama sama ada berlangsung pada peringkat individu mahupun institusi. Ia bermatlamat memupuk keprihatinan bersama melalui perbincangan tentang persamaan nilai-nilai agama dan menanamkan perasaan hormat terhadap unsur perbezaan antara agama.

Inter Religious Dialogue: An Islamic PerspectiveAlthough man is classified according to his own ethnic, cultural and religious identities, yet he is created by the same and the Only One God.

Therefore, all human beings are brothers who descend from the same parents, Adam and Eve.

In order to show this brotherly affiliation, man must engage himself in a friendly religious communication or conversation, which enables him to come closer to the others, and as a result to solve the modern crises.

Such kind of religious conversation is called inter religious dialogue, has been practiced by members of different Religious Traditions from time to time and from one generation to another.

The concept of IRD can easily be found in other revealed or non-revealed traditions and in the Islamic sources, i.e Holy Quran and Sunnah of the Holy Prophet Muhammad (p.b.u.h)

Holy Quran as a Divine Text is meant for the establishment of an inter religious co-existence among the Muslim fellows and adherents of other religious traditions.

Terminologically, dialogue is mentioned in no more than three verses. Two of these verses are from Surah al-Kahf and the other one from Surah al-Mujadalah.

Al-Hiwar (yuhawiruhu al-Kahf (verse 34 and 37) the message expressed by this good example of the Quran confirms the fact that inter-religious dialogue should only be understood through a methodology, which the amicable conversation and better, objective and unbiased understanding of others should be build on.

The term used for IRD in Arabic language is Hiwar Dini

Another synonymous term related to inter religious dialogue mentioned in the Quran is al-jidal (dispute, argument and (amicable) conversation or dialogue).

Al-Jidal is presented in the form of disputation and argumentation with others. On the other hand, we can also find that the same term al-Jidal is presented in a way that leads to amicable conversation.

Hence, argumentation can take place between two groups of people through ways that are best and amicable.

The Quranic term for amicable conversation is al-Jidal, which means to intimately engaged with someone in discussion or debate. This intimate and purposeful dialogue is called in the Holy Quran the best, or fairest debate (al-jidal al-Ahsan)

The term Jidal addressing general and particular issues, like religious issues related to theology and life, or social issues related to the affairs of society.

The notion of al-Jidal was introduced by Islam to oppose the philosophical and conservative challenges faced by man in his inner-consciousness and thought, which are linked with the evolving movement regarding his way of thinking.

Hence, the evolving movement will enable man to stand against his hidden thoughts, which transfer him from darkness of scepticism. To the light of faith, monotheism and guidance.

Al-Jidal is not ordered by the Holy Quran in an absolute sense, it is only restricted to what is better (al-Husna).

The phrase what is better is expressed as an important way to deal with others while conversing with them in order to arrive at the acquired knowledge or to attain the real stance of the Truth.

It has been proven that, Islam has chosen for us the non-violent method and the tolerant way while cooperating with others.

This method will enable to transform the enemies to friends, who then start thinking and working the way you do.

In other words, Muslims are advised and encouraged to argue, dispute, or deal with the others in ways that are best and most gracious.

Hence, amicable conversation (inter-religious dialogue) requires wisdom and fair exhortation (nasihat/gesaan).

The differencesInter-religious dialogueThe theme is based on the conversation that takes place between the members of two different religions.

It concerns the challenge of a change, a conversion and the risk of upsetting ones traditional patterns.

Intra-religious dialogueThe theme is based on a system of beliefs or among the members of the same faith.

Is considered dialogue within oneself, an encounter in the depth of ones personal religiousness, having met another religious experience on that very intimate level.

The Purpose of IRDHelping humanity by experiencing the partners religion can contribute to the peace building process.

Reducing prejudice religious discrimination toward members of religious minorities as can generate tension such as one religious community proselytizing and seeking converts within another religious community.

to bring people of different religions together to pave better ways for the understanding of those beliefs.

It also serves as the main tool in solving contemporary conflicts.

v. Demands respect for others as they are, and respect for their beliefs and religious convictions.

vi. It promotes better relations based on mutual respect and mutual understanding. Ignorance of the beliefs of others invites mutual scepticism and disregard, while knowing them opens the potential for peaceful co-existence.