Pub Date : 2023-10-30DOI: 10.15408/ref.v22i2.32109
Habibi Ahmad
This article describes cultural acculturation in Islamic architecture and technology in Nusantara. Cultural acculturation in the architectural aspect is limited to two mosques of the early Islamic era in Nusantara, namely the Great Mosque of Demak and the Gedhe Mosque of Yogyakarta Palace. The cultural acculturation of mosque construction is reflected in the main building, the portico, and the supporting elements of the building, as well as the meaning of symbols and ornamens. The meaning of symbols and ornamens explains the strong acculturation of local culture with Islamic values. Specifically on the technological aspect, this article examines the naval and cannon technology of the Islamic era of Demak and later sultanates. The article concludes that the entry of Islam into Nusantara created a struggle between Islam and the local culture, which was influenced by Hinduism, Buddhism, and cults, as well as the original values of the archipelago, which are reflected in the construction of buildings and war equipment.
{"title":"Dialektika Arsitektur dan Teknologi Islam Nusantara: Pengaruh Budaya Lokal dan Nilai-nilai Islam","authors":"Habibi Ahmad","doi":"10.15408/ref.v22i2.32109","DOIUrl":"https://doi.org/10.15408/ref.v22i2.32109","url":null,"abstract":"This article describes cultural acculturation in Islamic architecture and technology in Nusantara. Cultural acculturation in the architectural aspect is limited to two mosques of the early Islamic era in Nusantara, namely the Great Mosque of Demak and the Gedhe Mosque of Yogyakarta Palace. The cultural acculturation of mosque construction is reflected in the main building, the portico, and the supporting elements of the building, as well as the meaning of symbols and ornamens. The meaning of symbols and ornamens explains the strong acculturation of local culture with Islamic values. Specifically on the technological aspect, this article examines the naval and cannon technology of the Islamic era of Demak and later sultanates. The article concludes that the entry of Islam into Nusantara created a struggle between Islam and the local culture, which was influenced by Hinduism, Buddhism, and cults, as well as the original values of the archipelago, which are reflected in the construction of buildings and war equipment.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139311222","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 : 2023-10-28DOI: 10.15408/ref.v22i2.31923
Ade Pahrudin
This article aims to determine the contribution of orientalists to contemporary hadith studies in Indonesia, map developing theories, identify the responses and attitudes of Indonesian hadith scholars towards these theories through e-articles written in religious journals indexed in the Moraref portal of the Ministry of Religion. This research is library research. The method used in this research is content analysis. Data The main literature of this paper is e-articles in religious journals related to orientalism in contemporary hadith studies in Indonesia. The results of this research show the contribution of theories formulated by orientalists to the dynamics of contemporary hadith studies in Indonesia. The role of orientalists as skeptical outsiders creates a different perspective from Muslim hadith scholars, so that they build new theories in contemporary hadith studies. Orientalist theories that are discussed in contemporary hadith studies in Indonesia include; hadith fabrication theory, sunnah-hadith terminology, Common link, argumentum e-silentio, projecting back and isnad cum matan. The responses of hadith scholars to Orientalist theories is divided into several attitudes; descriptive-elaborative, descriptive-comparative, descriptive-appreciative and descriptive-critical.
本文旨在通过在宗教部 Moraref 门户网站上索引的宗教期刊上发表的电子文章，确定东方学者对印尼当代圣训学研究的贡献，绘制发展中理论的地图，确定印尼圣训学学者对这些理论的反应和态度。本研究属于图书馆研究。本研究采用的方法是内容分析法。数据 本文的主要文献是印尼宗教期刊中与当代圣训研究中的东方学有关的电子文章。研究结果表明了东方学家提出的理论对印尼当代圣训学研究动态的贡献。东方学家作为持怀疑态度的局外人，为穆斯林圣训学者提供了不同的视角，从而为当代圣训研究建立了新的理论。印尼当代圣训学研究中讨论的东方理论包括：圣训编造理论、"圣训-圣训 "术语、"共同联系"、"无声论证"、"向后推演 "和 "isnaad cum matan"。圣训学者对东方学理论的回应分为几种态度：描述性-合作性、描述性-比较性、描述性-欣赏性和描述性-批判性。
{"title":"Kontribusi Orientalis terhadap Studi Hadis Kontemporer Di Indonesia: Teori, Respons dan Sikap Sarjana Hadis","authors":"Ade Pahrudin","doi":"10.15408/ref.v22i2.31923","DOIUrl":"https://doi.org/10.15408/ref.v22i2.31923","url":null,"abstract":"This article aims to determine the contribution of orientalists to contemporary hadith studies in Indonesia, map developing theories, identify the responses and attitudes of Indonesian hadith scholars towards these theories through e-articles written in religious journals indexed in the Moraref portal of the Ministry of Religion. This research is library research. The method used in this research is content analysis. Data The main literature of this paper is e-articles in religious journals related to orientalism in contemporary hadith studies in Indonesia. The results of this research show the contribution of theories formulated by orientalists to the dynamics of contemporary hadith studies in Indonesia. The role of orientalists as skeptical outsiders creates a different perspective from Muslim hadith scholars, so that they build new theories in contemporary hadith studies. Orientalist theories that are discussed in contemporary hadith studies in Indonesia include; hadith fabrication theory, sunnah-hadith terminology, Common link, argumentum e-silentio, projecting back and isnad cum matan. The responses of hadith scholars to Orientalist theories is divided into several attitudes; descriptive-elaborative, descriptive-comparative, descriptive-appreciative and descriptive-critical.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"34 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139311996","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 : 2023-10-28DOI: 10.15408/ref.v22i1.31403
Wasil Wasil, Muizudin Muizudin
This library research descriptively explains the causes of the ecological crisis in Indonesia by using the ecotheological approach in the construction of Seyyed Hossein Nasr’s thought. This research shows that the ecological crisis is correlated with a perspective that is not in favor of nature (anthrophocentrism), modern humans lose their existence-spiritual and understanding of nature that is desacralized. Ecotheology is then used as a strategic basis for solving the ecological crisis in the midst of Indonesian religious society by mainstreaming ecotheology through religious leaders, pesantren, educational institutions, and NGOs.
{"title":"Ekoteologi dalam Menyikapi Krisis Ekologi di Indonesia Perspektif Seyyed Hossein Nasr","authors":"Wasil Wasil, Muizudin Muizudin","doi":"10.15408/ref.v22i1.31403","DOIUrl":"https://doi.org/10.15408/ref.v22i1.31403","url":null,"abstract":"This library research descriptively explains the causes of the ecological crisis in Indonesia by using the ecotheological approach in the construction of Seyyed Hossein Nasr’s thought. This research shows that the ecological crisis is correlated with a perspective that is not in favor of nature (anthrophocentrism), modern humans lose their existence-spiritual and understanding of nature that is desacralized. Ecotheology is then used as a strategic basis for solving the ecological crisis in the midst of Indonesian religious society by mainstreaming ecotheology through religious leaders, pesantren, educational institutions, and NGOs.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139312108","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 : 2023-10-28DOI: 10.15408/ref.v22i2.33212
Fahrizal Mahdi
This research discusses the acceptability of the shia theology rawi in the Sunni tradition. Shia rawi narrated many ḥadīth in the main books of sunni ḥadīth and ḥadīth critics often give the a jarḥ so that their narrations are judged as da’if. Aban ibn Taglib is one of the Shia rawi who narrated the ḥadīth in al-Kutūb al-Sittah except in Ṣaḥīḥ al-Bukhārī. He has 5 ḥadīth in all those ḥadīth books and all of the are considered authentic ḥadīths except for only one ḥadīth in Sunan Abu Dawud. Therefore, the research concludes that Shia rawi can accept their riwayah as long as they meet the requirement for the validity of the ḥadīth and are not among the extreme shia who disbelieve and insult the companions of the prophet Muḥammad.
{"title":"Akseptabilitas Perawi Syiah dalam Sanad Riwayat Sunni: Analisis Riwayat Aban Ibn Taghlib dalam Kutūb al-Sittah","authors":"Fahrizal Mahdi","doi":"10.15408/ref.v22i2.33212","DOIUrl":"https://doi.org/10.15408/ref.v22i2.33212","url":null,"abstract":"This research discusses the acceptability of the shia theology rawi in the Sunni tradition. Shia rawi narrated many ḥadīth in the main books of sunni ḥadīth and ḥadīth critics often give the a jarḥ so that their narrations are judged as da’if. Aban ibn Taglib is one of the Shia rawi who narrated the ḥadīth in al-Kutūb al-Sittah except in Ṣaḥīḥ al-Bukhārī. He has 5 ḥadīth in all those ḥadīth books and all of the are considered authentic ḥadīths except for only one ḥadīth in Sunan Abu Dawud. Therefore, the research concludes that Shia rawi can accept their riwayah as long as they meet the requirement for the validity of the ḥadīth and are not among the extreme shia who disbelieve and insult the companions of the prophet Muḥammad.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139311999","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 : 2023-10-28DOI: 10.15408/ref.v22i2.35715
Ina Salmah Febriani, Neli Hidayah, Tamimi Setia Alam, Wahyudin Wahyudin
Development of technology may influence the way of individual learning. Many years ago, scholars had a long time to acquisition the knowledge, today’s digital era allows us to get information quickly. Imam Al-Ghazālī said that there are three human abilities to obtain knowledge, including the five senses, ‘aql and heart. The heart is one of the media for acquiring laduny knowledge. Al-Quran specifically mentions lafadz ‘ladun’. Lafadz ladun is mentioned 18 times in the Al-Quran with various derivations. The 18 times of lafadz ladun, only on Qs. Al-Kahfi/65 lafadz ladun with ‘ilm (min ladunna ‘ilmaa). This is also the reason why Imam Al-Ghazālī in his book Risalat al-Laduniyyah does not deny that the acquisition of laduny knowledge requires a learning process. This research aims to reinterpret the meaning of ‘laduny’, which has been known as something abstract and difficult to achieve, to become relevant for the millennial generation. The method used in this research is descriptive qualitative. Researchers attempt to analyze various interpretations of classical and contemporary scholars regarding Qs. Al-Kahf/65. From the results of the analysis, it was found that the mufasir Qs. Al-Kahfi/65 regarding the hard efforts of Prophet Musa as to be ‘patient’ to study with Prophet Khidir as. The results of this research are that laduny knowledge is given to whomever Allah wishes as long as with the physical strive (learn) and spiritual strive (tazkiyyat an-nafs) made by the servant.
{"title":"The Relevance of Laduny Science in The Qur’an: Al-Ghazālī’s Perspective on Acquiring Knowledge in Digital Era","authors":"Ina Salmah Febriani, Neli Hidayah, Tamimi Setia Alam, Wahyudin Wahyudin","doi":"10.15408/ref.v22i2.35715","DOIUrl":"https://doi.org/10.15408/ref.v22i2.35715","url":null,"abstract":"Development of technology may influence the way of individual learning. Many years ago, scholars had a long time to acquisition the knowledge, today’s digital era allows us to get information quickly. Imam Al-Ghazālī said that there are three human abilities to obtain knowledge, including the five senses, ‘aql and heart. The heart is one of the media for acquiring laduny knowledge. Al-Quran specifically mentions lafadz ‘ladun’. Lafadz ladun is mentioned 18 times in the Al-Quran with various derivations. The 18 times of lafadz ladun, only on Qs. Al-Kahfi/65 lafadz ladun with ‘ilm (min ladunna ‘ilmaa). This is also the reason why Imam Al-Ghazālī in his book Risalat al-Laduniyyah does not deny that the acquisition of laduny knowledge requires a learning process. This research aims to reinterpret the meaning of ‘laduny’, which has been known as something abstract and difficult to achieve, to become relevant for the millennial generation. The method used in this research is descriptive qualitative. Researchers attempt to analyze various interpretations of classical and contemporary scholars regarding Qs. Al-Kahf/65. From the results of the analysis, it was found that the mufasir Qs. Al-Kahfi/65 regarding the hard efforts of Prophet Musa as to be ‘patient’ to study with Prophet Khidir as. The results of this research are that laduny knowledge is given to whomever Allah wishes as long as with the physical strive (learn) and spiritual strive (tazkiyyat an-nafs) made by the servant.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139312176","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 : 2023-10-28DOI: 10.15408/ref.v22i2.31155
M. B. Muvid
This study aims to analyze and find a concept of remembrance of Sufism as a method of spiritual, moral, and social education for postmodern society. The research method used is a literature review which examines various literatures, articles, books, and documentation that support the topic of study. The results of the study show that remembrance of Sufism as an alternative to purify the soul and educate the heart to be cleaner so that it will have an impact on personality and social. The process to get there must go through the stages of takhallī, taḥallī, and tajallī. Then, remembrance of Sufism to be a method of education for spiritual, moral and social aspects must be carried out in the right way, which must be solemn, persistent, repeated, understand the meaning and be presented in the heart. Internalization of Sufism remembrance is important to harmonize spiritual, moral and mu'amalah aspects so that the practice of Sufism does not only strengthen one aspect, but several aspects that make him a moderate, balanced and in accordance with the dictates of Islam itself.
{"title":"Aktualisasi Zikir Tasawuf Sebagai Metode Pendidikan Spiritual, Moral dan Sosial Bagi Masyarakat Postmodern","authors":"M. B. Muvid","doi":"10.15408/ref.v22i2.31155","DOIUrl":"https://doi.org/10.15408/ref.v22i2.31155","url":null,"abstract":"This study aims to analyze and find a concept of remembrance of Sufism as a method of spiritual, moral, and social education for postmodern society. The research method used is a literature review which examines various literatures, articles, books, and documentation that support the topic of study. The results of the study show that remembrance of Sufism as an alternative to purify the soul and educate the heart to be cleaner so that it will have an impact on personality and social. The process to get there must go through the stages of takhallī, taḥallī, and tajallī. Then, remembrance of Sufism to be a method of education for spiritual, moral and social aspects must be carried out in the right way, which must be solemn, persistent, repeated, understand the meaning and be presented in the heart. Internalization of Sufism remembrance is important to harmonize spiritual, moral and mu'amalah aspects so that the practice of Sufism does not only strengthen one aspect, but several aspects that make him a moderate, balanced and in accordance with the dictates of Islam itself.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"17 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139311854","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 : 2023-10-28DOI: 10.15408/ref.v22i2.31099
Nidaul Islam, M. Arifin
This article aims to examine the similarities and differences in Ibn Kathīr and Amina Wadud’s interpretations of inheritance rights between women and men using a muqarran interpretation approach. Ibn Kathīr as an interpreter of mutaqaddimin and Amina Wadud are Muslim feminists who are critical of the issue of women’s rights, especially inheritance rights in Islam. In the Qur’an surah al-Nisā’ [4]: 11-12, Ibn Kathīr interprets that the share of a son is the same as that of two daughters and the remaining third of the inheritance becomes a mandatory will. Meanwhile, Amina believes that women have equal inheritance rights to men. The distribution of inheritance between men and women must comply with the principles of benefit and justice. In addition, without any restrictions on which heirs, the remaining third of the wealth can be inherited without reducing the distribution of the remaining wealth. This rule is quite flexible, and the most important thing is to fulfill the principle of justice.
{"title":"Komparasi Penafsiran Ibn Kathīr dan Amina Wadud tentang Hak Waris Laki-laki dan Perempuan","authors":"Nidaul Islam, M. Arifin","doi":"10.15408/ref.v22i2.31099","DOIUrl":"https://doi.org/10.15408/ref.v22i2.31099","url":null,"abstract":"This article aims to examine the similarities and differences in Ibn Kathīr and Amina Wadud’s interpretations of inheritance rights between women and men using a muqarran interpretation approach. Ibn Kathīr as an interpreter of mutaqaddimin and Amina Wadud are Muslim feminists who are critical of the issue of women’s rights, especially inheritance rights in Islam. In the Qur’an surah al-Nisā’ [4]: 11-12, Ibn Kathīr interprets that the share of a son is the same as that of two daughters and the remaining third of the inheritance becomes a mandatory will. Meanwhile, Amina believes that women have equal inheritance rights to men. The distribution of inheritance between men and women must comply with the principles of benefit and justice. In addition, without any restrictions on which heirs, the remaining third of the wealth can be inherited without reducing the distribution of the remaining wealth. This rule is quite flexible, and the most important thing is to fulfill the principle of justice.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"48 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-10-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139312170","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 : 2023-08-28DOI: 10.15408/ref.v22i1.32589
Media Zainul Bahri
This article elucidates two main points. First, the difference between da’wah (Islamic preaching) activities and scientific-positivistic works. Da’wah, for example, is a theological work. To preach is to Invite/to call people to strengthen their beliefs and faith, do good, avoid bad deeds, and in many cases, preaching is to make judgments: right and wrong, misguidance or faith. Conversely, positivistic-scientific work is a scientific activity with methodological tools: there is empirical data (primary and secondary), there are approaches and theories, there are logical and rational explanations, and instead to strengthen belief and faith, scientific work is to find “scientific truth”. There are ontological, epistemological and objective differences between da’wah activities and scientific-positivistic ways. Second, to this day there is still a big problem related to Indonesian State Islamic University or Indonesian State Islamic Institute (UIN/IAIN): is this institution is a da’wah institution because there is an “Islam” within, or a scientific educational institution one because it is also a university that demands a scientific-positivistic ways. This article uses historical, theological and philosophical approaches.
{"title":"Kerja Dakwah dan Kerja Ilmiah-Positivistik dalam Konteks Pendidikan Tinggi Keagamaan Islam: Titik-Jumpa dan Titik-Pisah","authors":"Media Zainul Bahri","doi":"10.15408/ref.v22i1.32589","DOIUrl":"https://doi.org/10.15408/ref.v22i1.32589","url":null,"abstract":"This article elucidates two main points. First, the difference between da’wah (Islamic preaching) activities and scientific-positivistic works. Da’wah, for example, is a theological work. To preach is to Invite/to call people to strengthen their beliefs and faith, do good, avoid bad deeds, and in many cases, preaching is to make judgments: right and wrong, misguidance or faith. Conversely, positivistic-scientific work is a scientific activity with methodological tools: there is empirical data (primary and secondary), there are approaches and theories, there are logical and rational explanations, and instead to strengthen belief and faith, scientific work is to find “scientific truth”. There are ontological, epistemological and objective differences between da’wah activities and scientific-positivistic ways. Second, to this day there is still a big problem related to Indonesian State Islamic University or Indonesian State Islamic Institute (UIN/IAIN): is this institution is a da’wah institution because there is an “Islam” within, or a scientific educational institution one because it is also a university that demands a scientific-positivistic ways. This article uses historical, theological and philosophical approaches.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"2012 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139348645","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 : 2023-06-09DOI: 10.15408/ref.v22i1.32513
A. Asniah, Rifki Rosyad
This study aims to explore and analyze the implementation of religious moderation in improving interreligious harmony among Suku Anak Dalam in Dwi Karya Bakti Village, Jambi Province. Suku Anak Dalam is a community that coexists with members who adhere to Hinduism, Buddhism, Christianity, animism, and Islam. Despite their religious diversity, they still live peacefully and harmoniously. The results showed that implementing religious moderation among the Suku Anak Dalam in Dwi Karya Bakti Village had a positive impact. The Suku Anak Dalam community daily exhibits tolerance, mutual respect, and inter-religious cooperation. Interfaith dialogue activities, inclusive religious rituals, and cooperation in socio-religious activities are concrete examples of successful implementation of religious moderation. However, this study also identifies several challenges in implementing religious moderation in the Suku Anak Dalam. Factors such as limited access to formal education, infrastructure constraints, and geographical differences are obstacles to widely spreading the understanding of religious moderation in this community.
本研究旨在探讨和分析在占碑省 Dwi Karya Bakti 村的 Suku Anak Dalam 中实施宗教节制以改善宗教间和谐的情况。Suku Anak Dalam 是一个与信奉印度教、佛教、基督教、泛灵论和伊斯兰教的成员共存的社区。尽管他们的宗教信仰各不相同，但他们仍然和平、和谐地生活在一起。研究结果表明，在 Dwi Karya Bakti 村的 Suku Anak Dalam 社区实施宗教温和政策产生了积极影响。Suku Anak Dalam 社区日常表现出宽容、相互尊重和宗教间合作。宗教间对话活动、包容性宗教仪式以及社会宗教活动中的合作都是成功实施宗教温和的具体实例。然而，本研究也发现了在 Suku Anak Dalam 实施宗教节制所面临的一些挑战。接受正规教育的机会有限、基础设施的限制以及地理差异等因素，都是在该社区广泛传播对宗教节制的理解的障碍。
{"title":"Implementasi Moderasi Beragama dalam Meningkatkan Kerukunan Suku Anak Dalam di Desa Dwi Karya Bakti Jambi","authors":"A. Asniah, Rifki Rosyad","doi":"10.15408/ref.v22i1.32513","DOIUrl":"https://doi.org/10.15408/ref.v22i1.32513","url":null,"abstract":"This study aims to explore and analyze the implementation of religious moderation in improving interreligious harmony among Suku Anak Dalam in Dwi Karya Bakti Village, Jambi Province. Suku Anak Dalam is a community that coexists with members who adhere to Hinduism, Buddhism, Christianity, animism, and Islam. Despite their religious diversity, they still live peacefully and harmoniously. The results showed that implementing religious moderation among the Suku Anak Dalam in Dwi Karya Bakti Village had a positive impact. The Suku Anak Dalam community daily exhibits tolerance, mutual respect, and inter-religious cooperation. Interfaith dialogue activities, inclusive religious rituals, and cooperation in socio-religious activities are concrete examples of successful implementation of religious moderation. However, this study also identifies several challenges in implementing religious moderation in the Suku Anak Dalam. Factors such as limited access to formal education, infrastructure constraints, and geographical differences are obstacles to widely spreading the understanding of religious moderation in this community.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"4 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139370469","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 : 2021-11-03DOI: 10.15408/REF.V20I1.20180
Ade Pahrudin
Goldziher is considered a pioneer of skeptical hadith studies among western and non-Muslim scholars. In addition to being widely followed, his thesis received refutation and rebuttal from western scholars themselves and contemporary Muslim scholars. This study aims to determine the influence of Goldziher's hadith thought in the developments of hadith studies in Indonesia and how the responses shown by hadith researchers to his thoughts. This research is a literature study whose main data source is e-articles of religious scientific journals in Indonesia. The results of this study indicate that there are 22 articles discussing the thought of Goldziher's hadith. This shows a fairly dominant and significant influence of Goldziher's hadith thought in the dynamics of contemporary orientalist hadith studies in Indonesia. The responses shown by Indonesian hadith scholars to Goldziher's hadith thought, can be categorized into four categories; Descriptive-Exploratory, (6 articles), Descriptive-Appreciative (2 articles), Descriptive-Comparative (12 articles) and Descriptive-Comparative-negative (2 articles). This response from the hadith reviewers in Indonesia can be a trigger for the process of synthesizing a new theory from the anti-theses of Goldziher's hadith thought and those who oppose it that still not clear from the hadith researchers in Indonesia.
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