Pub Date : 2022-04-27DOI: 10.28918/religia.v25i1.4235
Kinkin Syamsudin, M. D. Rodliyana
This article discusses the presence or absence of different effects in rawi stratification on hadith narration. The research used was the study of libraries with a content analysis approach based on Ibn Khaldun's stratification theory in the book of Muqaddimah. The study focused on the hadiths of al-Mahdi narrated through the path of Abu al-Shiddiq (d. 108 H) and Abu Nadhrah (d. 103 H). It was found that Qatadah was abu al-Shiddiq's disciple who received the most history, but specifically the history of al-Mahdi he did not receive from him but from another teacher named Abu Nadhrah. The three narrations are both considered as rawi tsiqah, but they have differences in stratification that can expressly be seen the number of hadiths narrated. Qatadah has a history of 12,209, while Abu al-Shiddiq 183 and Abu Nadhrah 1,181. By compiling Ibn Khaldun's stratification theory and data on the number of histories owned by these three rawi people, it is concluded that the difference in stratification between Abu al-Shiddiq, Abu Nadhrah and Qatadah is not the reason Qatadah was not involved in the narration of al-Mahdi hadith from Abu al-Shiddiq.
{"title":"The Stratification of Abu al-Shiddiq (w. 108 H) and Qatadah (w. 118 H) in the Narration of the al-Mahdi Hadith","authors":"Kinkin Syamsudin, M. D. Rodliyana","doi":"10.28918/religia.v25i1.4235","DOIUrl":"https://doi.org/10.28918/religia.v25i1.4235","url":null,"abstract":"This article discusses the presence or absence of different effects in rawi stratification on hadith narration. The research used was the study of libraries with a content analysis approach based on Ibn Khaldun's stratification theory in the book of Muqaddimah. The study focused on the hadiths of al-Mahdi narrated through the path of Abu al-Shiddiq (d. 108 H) and Abu Nadhrah (d. 103 H). It was found that Qatadah was abu al-Shiddiq's disciple who received the most history, but specifically the history of al-Mahdi he did not receive from him but from another teacher named Abu Nadhrah. The three narrations are both considered as rawi tsiqah, but they have differences in stratification that can expressly be seen the number of hadiths narrated. Qatadah has a history of 12,209, while Abu al-Shiddiq 183 and Abu Nadhrah 1,181. By compiling Ibn Khaldun's stratification theory and data on the number of histories owned by these three rawi people, it is concluded that the difference in stratification between Abu al-Shiddiq, Abu Nadhrah and Qatadah is not the reason Qatadah was not involved in the narration of al-Mahdi hadith from Abu al-Shiddiq.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43322637","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-04-27DOI: 10.28918/religia.v25i1.4271
Perdana Aysha Puteri
Currently, some niqab wearers are active in expressing themselves on social media. Moreover, the niqab has its fashion trend. The internet and social media allow niqab wearers to actively and freely engage in social interactions, especially on current social media platforms. they are different from other niqab wearers who are often shown wearing conventional niqab (dark colors, such as black, dark blue, dark brown, etc.) and take advantage of online activities as an alternative means of their strict restrictions in communication and relationships based on their religious ideology. These new niqab wearers tend to be colorful, fashionable, and active, as seen in their offline and online activities. However, the emergence of this new trend raises pros and cons. This paper will examine two things, first is regarding discourses that shape the moral and Islamic construction of women’s bodies in Indonesian contexts. The second is how the emergence of a new niqab trend related to the discourse on the women's body.
{"title":"The Objectification of Muslim Women in Indonesia: The Case of Fashionable Niqab in Social Media","authors":"Perdana Aysha Puteri","doi":"10.28918/religia.v25i1.4271","DOIUrl":"https://doi.org/10.28918/religia.v25i1.4271","url":null,"abstract":"Currently, some niqab wearers are active in expressing themselves on social media. Moreover, the niqab has its fashion trend. The internet and social media allow niqab wearers to actively and freely engage in social interactions, especially on current social media platforms. they are different from other niqab wearers who are often shown wearing conventional niqab (dark colors, such as black, dark blue, dark brown, etc.) and take advantage of online activities as an alternative means of their strict restrictions in communication and relationships based on their religious ideology. These new niqab wearers tend to be colorful, fashionable, and active, as seen in their offline and online activities. However, the emergence of this new trend raises pros and cons. This paper will examine two things, first is regarding discourses that shape the moral and Islamic construction of women’s bodies in Indonesian contexts. The second is how the emergence of a new niqab trend related to the discourse on the women's body.","PeriodicalId":31647,"journal":{"name":"Religia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41907969","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-28DOI: 10.28918/religia.v24i2.3282
N. Huda
This article reviews the epistemology of the works of interpretation generated from prison rooms. Hamka and Qutb have similarities in their life struggles. Their presence in prison greatly influences the pattern of their phenomenal works in the field of interpretation, Al-Azhar and Fi Zilal al-Qur'an. The objective of writing this article is to make a typification through a hermeneutic-philosophy-based approach. From the analysis carried out, we find a conclusion that each character, even though both are in prison, both have differences and similarities in the character of the work produced. This can be seen from his interpretation of the verses concerning politics. A comparative analysis shows that three domains characterize the prison interpretation of the two: first, the interpretation is generated from a strong psychosocial aspect of the author's affection; second, the interpretation contains more explanations that are building a system of action; Third, the difference in interests in writing commentaries is caused by the external and internal background of the writer's life.
{"title":"Epistemology of Prison Interpretation: Analysis of Hamka and Sayyid Qutb’s Political Thoughts","authors":"N. Huda","doi":"10.28918/religia.v24i2.3282","DOIUrl":"https://doi.org/10.28918/religia.v24i2.3282","url":null,"abstract":"This article reviews the epistemology of the works of interpretation generated from prison rooms. Hamka and Qutb have similarities in their life struggles. Their presence in prison greatly influences the pattern of their phenomenal works in the field of interpretation, Al-Azhar and Fi Zilal al-Qur'an. The objective of writing this article is to make a typification through a hermeneutic-philosophy-based approach. From the analysis carried out, we find a conclusion that each character, even though both are in prison, both have differences and similarities in the character of the work produced. This can be seen from his interpretation of the verses concerning politics. A comparative analysis shows that three domains characterize the prison interpretation of the two: first, the interpretation is generated from a strong psychosocial aspect of the author's affection; second, the interpretation contains more explanations that are building a system of action; Third, the difference in interests in writing commentaries is caused by the external and internal background of the writer's life.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47903853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-26DOI: 10.28918/religia.v24i2.2855
Syukron Affani
As a human being, the Prophet was involved humanly in various dynamics of life. The Prophet used ijtihad reasoning and subjective tendencies, which are of course relative, in responding to life's problems. As a messenger of Allah, the actions and words of the Prophet are decisions for Muslims except for revelation with other provisions from Allah such as with Q.S al-Nisa ' 4:34; one of the verses that presents a lot controversial discussion. The Prophet's decision to qiá¹£Äá¹£ a husband who committed violence against his wife, his passion is to provide justice and protection to women, but the decision was overturned by Q.S al-Nisa ' 4:34 which came down with other provisions as well as nuances of reprimand to the Prophet. The problem to be revealed in this paper is why Q.S al-Nisa ' 4:34 intervened in the Prophet's decision in responding to domestic violence. This research is a qualitative library research. The method of description is descriptive-analytical, which explains the basic construction of the Prophet's ijtihad and the significance of Q.S al-Nisa 4:34 to be analyzed using a historical-hermeneutical approach. The general conclusion from this paper is that Q.S al-Nisa' [4]: 34 places the issue of household and gender relations in the perspective of a social order that has been widely applied. The decision of the Prophet's qiá¹£Äá¹£ itself is not wrong but tark al-awlÄ (leaving a better thing) because it can actually increase the escalation of domestic conflicts in patriarchal society.
{"title":"Rebuke for the Ijtihad of the Prophet (Study of Q.S Al-Nisa’ [4]: 34 as a Verse ‘ItÄb)","authors":"Syukron Affani","doi":"10.28918/religia.v24i2.2855","DOIUrl":"https://doi.org/10.28918/religia.v24i2.2855","url":null,"abstract":"As a human being, the Prophet was involved humanly in various dynamics of life. The Prophet used ijtihad reasoning and subjective tendencies, which are of course relative, in responding to life's problems. As a messenger of Allah, the actions and words of the Prophet are decisions for Muslims except for revelation with other provisions from Allah such as with Q.S al-Nisa ' 4:34; one of the verses that presents a lot controversial discussion. The Prophet's decision to qiá¹£Äá¹£ a husband who committed violence against his wife, his passion is to provide justice and protection to women, but the decision was overturned by Q.S al-Nisa ' 4:34 which came down with other provisions as well as nuances of reprimand to the Prophet. The problem to be revealed in this paper is why Q.S al-Nisa ' 4:34 intervened in the Prophet's decision in responding to domestic violence. This research is a qualitative library research. The method of description is descriptive-analytical, which explains the basic construction of the Prophet's ijtihad and the significance of Q.S al-Nisa 4:34 to be analyzed using a historical-hermeneutical approach. The general conclusion from this paper is that Q.S al-Nisa' [4]: 34 places the issue of household and gender relations in the perspective of a social order that has been widely applied. The decision of the Prophet's qiá¹£Äá¹£ itself is not wrong but tark al-awlÄ (leaving a better thing) because it can actually increase the escalation of domestic conflicts in patriarchal society.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44003092","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-26DOI: 10.28918/religia.v24i2.1915
Nasrulloh Nasrulloh, Ahmad Muhammad Sa’dul Kholqi
Women in religion and culture-historical study have a journey of oppression, adversity and, discrimination. Women have always been used as objects of pleasure and victims of lust for men. Many interpretations of religious texts discriminate against women. Many religious figures look down on women through their interpretation of the texts of Al-Qur'an and Sunnah. One of the interpretations is the opinion of the majority of community leaders about the prohibition of women as imams of congregational prayer. This research aims to determine the views of the community from Muhammadiyah, NU, HTI, and Malang Raya Mosque Management regarding the meaning of the hadith of women's delegation as imam (congregational prayer leader) from a social construction perspective. This research is included in the category of qualitative research using the sociological construction theory approach, and the science of hadith criticism. This researcher used a new model in the realm of hadith research, named living hadith. Data collection methods in this research were in-depth interviews and documentation. The selection of informants used a purposive sampling technique. The analytical technique used in this research was the Huberman and Miles interactive model, namely; data reduction, data display, and conclusion. The understanding of activists of religious organizations Muhammadiyah, NU, HTI, and Mosque Management regarding the hadith negation of women being imams of prayer can be classified into two models of understanding. There are textual and contextualist-hermeneutical. Public understanding of the hadith regarding the delegation of women to become imam comes from hadith, opinions of classical scholars, contemporary books, and also comes from the results of intuitive meanings that lead to conservative and progressive.
{"title":"Hadith Study of Neglecting Women as Imam of Congregational Prayer Perspective of Religious Organization Activists in Malang Raya","authors":"Nasrulloh Nasrulloh, Ahmad Muhammad Sa’dul Kholqi","doi":"10.28918/religia.v24i2.1915","DOIUrl":"https://doi.org/10.28918/religia.v24i2.1915","url":null,"abstract":"Women in religion and culture-historical study have a journey of oppression, adversity and, discrimination. Women have always been used as objects of pleasure and victims of lust for men. Many interpretations of religious texts discriminate against women. Many religious figures look down on women through their interpretation of the texts of Al-Qur'an and Sunnah. One of the interpretations is the opinion of the majority of community leaders about the prohibition of women as imams of congregational prayer. This research aims to determine the views of the community from Muhammadiyah, NU, HTI, and Malang Raya Mosque Management regarding the meaning of the hadith of women's delegation as imam (congregational prayer leader) from a social construction perspective. This research is included in the category of qualitative research using the sociological construction theory approach, and the science of hadith criticism. This researcher used a new model in the realm of hadith research, named living hadith. Data collection methods in this research were in-depth interviews and documentation. The selection of informants used a purposive sampling technique. The analytical technique used in this research was the Huberman and Miles interactive model, namely; data reduction, data display, and conclusion. The understanding of activists of religious organizations Muhammadiyah, NU, HTI, and Mosque Management regarding the hadith negation of women being imams of prayer can be classified into two models of understanding. There are textual and contextualist-hermeneutical. Public understanding of the hadith regarding the delegation of women to become imam comes from hadith, opinions of classical scholars, contemporary books, and also comes from the results of intuitive meanings that lead to conservative and progressive.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46190852","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-26DOI: 10.28918/religia.v24i2.2653
Ahmad Maulidizen, Mamduh Tirmidzi, Habiburrahman Rizapoor
The issues surrounding Migration and the Problems of Muslim Minorities in the Modern World have become a hot topic of discussion and are constantly changing. This issue is fascinating, not only by Muslims but also by non-Muslims. The coverage of foreign (Western) media that always corners Islam (not individuals in Islam) and global terror events is very effective in changing a country’s policy to fight Islam. However, this does not mean that they (the West) are discriminatory actions against Muslims who live there. This study aims to review migration events and how the conditions of Muslim immigrants in Bali and several essential countries in Europe and Asia. This article is library research and empirical facts obtained from various current and reliable news sources. This event examines the extent of the fate of Muslim immigrants in multiple countries with different characters and critically examines how the policies of these countries impact Muslim minorities. In addition, a comparative study was also conducted on the condition of Muslim immigrants who became minorities in several countries with different backgrounds and characters. The results of this research are: First, Western countries highly uphold human rights. Some of the friction that occurs with the Muslim minority is a precautionary measure, not discrimination as is often presented to them. Second, the conflict between the Muslim minority and the local population is motivated by two factors (a) their ignorance of the real Islam and think that terrorist Islam is the same as King Salman’s in Saudi Arabia or ImÄm Khumaeni in Iran, and (b) improve security to protect the country and all its people from acts of terrorism. Third, discriminatory treatment occurs in the East World, China, Myanmar, Thailand, which are real examples that until now have not received a solution, even the United Nations has stated that the Rohingya are the most oppressed minority on earth.
{"title":"Migration of Muslims to Other Parts of the World: New Events and Facts","authors":"Ahmad Maulidizen, Mamduh Tirmidzi, Habiburrahman Rizapoor","doi":"10.28918/religia.v24i2.2653","DOIUrl":"https://doi.org/10.28918/religia.v24i2.2653","url":null,"abstract":"The issues surrounding Migration and the Problems of Muslim Minorities in the Modern World have become a hot topic of discussion and are constantly changing. This issue is fascinating, not only by Muslims but also by non-Muslims. The coverage of foreign (Western) media that always corners Islam (not individuals in Islam) and global terror events is very effective in changing a country’s policy to fight Islam. However, this does not mean that they (the West) are discriminatory actions against Muslims who live there. This study aims to review migration events and how the conditions of Muslim immigrants in Bali and several essential countries in Europe and Asia. This article is library research and empirical facts obtained from various current and reliable news sources. This event examines the extent of the fate of Muslim immigrants in multiple countries with different characters and critically examines how the policies of these countries impact Muslim minorities. In addition, a comparative study was also conducted on the condition of Muslim immigrants who became minorities in several countries with different backgrounds and characters. The results of this research are: First, Western countries highly uphold human rights. Some of the friction that occurs with the Muslim minority is a precautionary measure, not discrimination as is often presented to them. Second, the conflict between the Muslim minority and the local population is motivated by two factors (a) their ignorance of the real Islam and think that terrorist Islam is the same as King Salman’s in Saudi Arabia or ImÄm Khumaeni in Iran, and (b) improve security to protect the country and all its people from acts of terrorism. Third, discriminatory treatment occurs in the East World, China, Myanmar, Thailand, which are real examples that until now have not received a solution, even the United Nations has stated that the Rohingya are the most oppressed minority on earth.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45651273","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-10-26DOI: 10.28918/religia.v24i2.3311
Miladu Ahadi Ahmad, S. Syamsuddin, Umi Sumbulah
This article discusses the method of hadith hermeneutics according to Khaled M. Abou El Fadl. El Fadl's academic concern is related to the authoritarianism of fatwas issued by several ulama and fatwa institutions. These fatwas are considered authoritarian and discriminatory towards women, seem rigid, and can’t adapt to the times. This authoritarianism phenomenon appears due to methodological errors in understanding legal texts, and the absence of negotiations between the text, the author, and the reader, each of whom has problems. Therefore, Khaled offers a hermeneutic method that consists of three things: text competence, meaning determination, and the concept of representation in Islam. If these three elements are met, then the fatwas of Islamic law produced by the ulama are authoritative, authoritarian, and discriminatory.
{"title":"Khaled Abou El Fadl’s Perspective on Hadith Hermeneutics","authors":"Miladu Ahadi Ahmad, S. Syamsuddin, Umi Sumbulah","doi":"10.28918/religia.v24i2.3311","DOIUrl":"https://doi.org/10.28918/religia.v24i2.3311","url":null,"abstract":"This article discusses the method of hadith hermeneutics according to Khaled M. Abou El Fadl. El Fadl's academic concern is related to the authoritarianism of fatwas issued by several ulama and fatwa institutions. These fatwas are considered authoritarian and discriminatory towards women, seem rigid, and can’t adapt to the times. This authoritarianism phenomenon appears due to methodological errors in understanding legal texts, and the absence of negotiations between the text, the author, and the reader, each of whom has problems. Therefore, Khaled offers a hermeneutic method that consists of three things: text competence, meaning determination, and the concept of representation in Islam. If these three elements are met, then the fatwas of Islamic law produced by the ulama are authoritative, authoritarian, and discriminatory.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-10-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47493228","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-30DOI: 10.28918/religia.v24i1.2224
Mukti Ali, Avin Wimar Budyastomo, M. Harun
This study aims to determine the impact of social media in developing da'wah in Indonesia. Social media that is often used by the Indonesian people can be trusted to bring about changes in the behavior and methods of preaching to be conveyed. Currently, scholars in developing their preaching have also used social media. This type of research is descriptive qualitative by describing the findings or data available in the field then described as information. The method used is a direct interview with respondents about the impact of social media on the development of da'wah in Indonesia. The results obtained are the impact of social media on the development of Da'wah is that currently Da'wah has used technology such as social media for the propagation of Da'wah. Most scholars preach using social media such as YouTube and Facebook. This makes it easier for the scholars to preach.
{"title":"The Impact Of Social Media For The Development Of Da’wah In Indonesia","authors":"Mukti Ali, Avin Wimar Budyastomo, M. Harun","doi":"10.28918/religia.v24i1.2224","DOIUrl":"https://doi.org/10.28918/religia.v24i1.2224","url":null,"abstract":"This study aims to determine the impact of social media in developing da'wah in Indonesia. Social media that is often used by the Indonesian people can be trusted to bring about changes in the behavior and methods of preaching to be conveyed. Currently, scholars in developing their preaching have also used social media. This type of research is descriptive qualitative by describing the findings or data available in the field then described as information. The method used is a direct interview with respondents about the impact of social media on the development of da'wah in Indonesia. The results obtained are the impact of social media on the development of Da'wah is that currently Da'wah has used technology such as social media for the propagation of Da'wah. Most scholars preach using social media such as YouTube and Facebook. This makes it easier for the scholars to preach.","PeriodicalId":31647,"journal":{"name":"Religia","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49616645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-30DOI: 10.28918/religia.v24i1.2885
Syariful Alam, Happy David Pradhan
Religious pluralism is a constructive attitude, not only theological normative awareness but also social awareness, where we live in a pluralistic society in terms of religion, culture, ethnicity, and various other social diversity. In addition, religious pluralism must also be understood as a true affinity for diversity. Religious pluralism is a concept that has a broad meaning, is related to the acceptance of various religions, and is used in different ways. Pluralism aims to deconstruct absolutism, asserting relativism and underlying tolerance for differences, heterogeneity, and pluralism not only as facts that must be recognized but pluralism is seen and treated as a form of positivism, not negativism. Besides religious pluralism is also used as a unifying tool and glue for a country, both from the lower, middle and upper classes. In addition, a pluralist who promotes pluralism through pluralism must acknowledge and defend these differences, pluralism, and heterogeneity to be used as useful things. But in fact until now in the midst of society, there are still different perceptions in interpreting plurality and the term pluralism, understanding multicultural meaning based on sharia, not just mere personal perception.
{"title":"Pluralism of Religion Based on Sharia as An Anticipation of Intolerance in Muslims Majority Countries of The Southeast Asian","authors":"Syariful Alam, Happy David Pradhan","doi":"10.28918/religia.v24i1.2885","DOIUrl":"https://doi.org/10.28918/religia.v24i1.2885","url":null,"abstract":"Religious pluralism is a constructive attitude, not only theological normative awareness but also social awareness, where we live in a pluralistic society in terms of religion, culture, ethnicity, and various other social diversity. In addition, religious pluralism must also be understood as a true affinity for diversity. Religious pluralism is a concept that has a broad meaning, is related to the acceptance of various religions, and is used in different ways. Pluralism aims to deconstruct absolutism, asserting relativism and underlying tolerance for differences, heterogeneity, and pluralism not only as facts that must be recognized but pluralism is seen and treated as a form of positivism, not negativism. Besides religious pluralism is also used as a unifying tool and glue for a country, both from the lower, middle and upper classes. In addition, a pluralist who promotes pluralism through pluralism must acknowledge and defend these differences, pluralism, and heterogeneity to be used as useful things. But in fact until now in the midst of society, there are still different perceptions in interpreting plurality and the term pluralism, understanding multicultural meaning based on sharia, not just mere personal perception.","PeriodicalId":31647,"journal":{"name":"Religia","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-04-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41717539","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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