SPIRITUAL-HUMANISME HASAN ASKARI DAN DIALOG INTERRELIGI DI INDONESIA

<p><strong>Abstrak</strong></p><p>Paper inimembahasspiritual-humanisme dariHasanAskari sebagai dialog interreligi alternatif. Data dikumpulkan melalui kajian pustaka, dan melalui <em>content analysis</em>risetini menunjukkan bahwa;Pertama; kritik Askari atas dialog interreligi berangkat dari pengamatannya bahwa sampai saat ini dialog belum mencapai inti dari dialog, yakni kesadaran spiritual.Dialog interreligi harusnya bukan mendialogkan identitas kolektif yang memang tidak akan pernah bisa dihilangkan. Sebaliknya dialog harus dicapai melalui; (1)mengalami realitas jiwayang melampaui batas identitas; (2) melalui pertemuan antar pribadi sebagai sesama manusia dan konsekuensi dari kesatuan spiritual.Kedua,pada prakteknya dialog interreligi di Indonesia masih cenderung menekankan pada konsensus antar identitas, bukan menyadarkan kesatuan jiwa sebagai sesama manusia, sebagai sesama warga negara. Ketiga,  ide Askari ini lebih relevan dalam konstruksi dialog di Indonesia dengan memper-timbangkan fakta pluralitas yang berbasis pada: (1) identitaskeagamaan dan kebudayaan. (2) pengalaman spiritual masyarakat Indonesia.Dua hal ini dapat menjadi landasan untuk mengembang-kan spiritual-humanisme sebagai dialog interreligi alternatif di indonesia.<strong></strong></p><p><strong>Kata kunci</strong>: Dialog interreligi, Hasan Askari, Spiritual-Humanisme</p><p> </p><p><strong><em>Abstract</em></strong></p><p><em>This paper discusses spiritual-humanism initiated by Hasan Askari as an alternative interreligious dialogue. Data was collected through literature review and through Content Analysis, this research shows some findings; First; Askari's criticism of interreligious dialogue departs from his observation, that until now dialogue has not yet reached the core of dialogue, which is spiritual awareness. Interreligious dialogue should not be to dialogue with collective identities whose can never be eliminated. Instead, dialogue must be achieved through; (1) experiencing the reality of the soulthat transcends the limits of identity; (2) interpersonal encounters as human beings and as the consequences of spiritual unity. Second, in practice, interreligious dialogue in Indonesia generally tends to emphasize the consensus of identities, not to awaken the unity of the soul as humans, as citizens. Third, Askari's idea is more relevant in the construction of dialogue in Indonesia by considering the fact of plurality in Indonesia based on: (1) religious and cultural identity; (2) spiritual experiences of Indonesian society. These, can be the basis for developing spiritual-humanism as a model ofdialogue in Indonesia.</em><strong><em></em></strong></p><p><strong><em>Keywords: </em></strong><em>Hasan Askari, Interreligious Dialogue, Spiritual-Humanism.</em></p>