PENGENALAN

DIALOG ANTARA AGAMA

IDEALISME DIALOG
Perkataan 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 unsurpertemuan, 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 alArab 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 hormatmenghormati.

 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 Perspective
Although 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 alMujadalah.

 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 aljidal (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 (aljidal 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 (interreligious dialogue) requires wisdom

and fair exhortation
(nasihat/gesaan).

The differences
Inter-religious dialogue

The 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 dialogue

The 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 IRD

i.

Helping humanity by experiencing the

partners religion can contribute to the peace
building process.

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

iv. 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.