Articoli di riviste: "Indonesian Religious literature"

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Buana, Dana R., e Masayu N. Juwita. "Government Policy in Overcoming Religious Extremism in Indonesia: A Multidisciplinary Review between Public Administration and Psychology". RUDN Journal of Public Administration 8, n. 4 (15 dicembre 2021): 423–33. http://dx.doi.org/10.22363/2312-8313-2021-8-4-423-433.

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The development of religious extremism in Indonesia continues to increase every year so that serious attention is needed by the government to deal with religious extremism in Indonesia. Indonesia is an archipelagic country where there are various ethnic groups and religions that coexist. However, the development of religious extremism sometimes becomes a serious problem for the Indonesian people because it can have a negative impact and damage the unity between nations and religions. This research uses literature study. This research method is carried out by reviewing various literatures, both books, newspapers, survey reports, academic journals related to religious extremism in Indonesia. The results show that not all religious extremism has an impact on the emergence of terrorism, but the government still must make the right policies in handling religious extremism that can cause division and affect peoples welfare. The policies that have been made by the government are considered appropriate and based on the laws that have been set by the government so that they can have a positive impact in maintaining the unity and integrity of the Indonesian nation.

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Zacharias, Samuel, Muner Daliman, Kristian Sugiyarto e Timotius Sukarna. "Love in Religious Scriptures in Indonesia A Semantic Study". Asian Journal of Engineering, Social and Health 2, n. 8 (25 agosto 2023): 716–29. http://dx.doi.org/10.46799/ajesh.v2i8.82.

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This study is a literature review study of the literature of recognized religious scriptures in Indonesia with a focus on semantic studies of love words using N Vivo 12 Plus software. So a literature search of this study uses the keyword love in Indonesian unless there is no scripture available in Indonesian. This study obtained the results of research, that in all the holy scriptures of recognized religions in Indonesia, the word love was obtained through the text search software N Vivo 12 Plus found in the Bible as many as 495, Qur'an 58, Veda 241, Tripitaka 1705, and Sishu 571. Semantic studies of the word love in the original language of religious scriptures in Indonesia found the words Ahav, Hesed, Agape, and Philia in Christianity, Hubb, Wadda, and Rahmah in Islam, Prema in Hinduism, Metta in Buddhism, and Ren in Confucianism. This study explains that love exists in every religious scripture in Indonesia and can be a campaign implemented to increase tolerance between religious communities in Indonesia that are plural and have a religious community in order to increase national unity.

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Rahman, Ryan Arief Rahman Arief, Muhammad Faishal Hibban, Burhan Lukman Syah e Bayu Sunarya. "Mahabah According to KH Hasyim Asy'ari and Its Actualization on Religious Tolerance". Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 18, n. 1 (19 giugno 2023): 93–104. http://dx.doi.org/10.37680/adabiya.v18i1.2518.

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This study examines the concept of mahabah in the context of Indonesian cultural and religious diversity and its potential for promoting religious tolerance. The Indonesian nation is diverse, with multiple cultures and religions, which can be a great strength or source of conflict. The worst impact of conflicts between cultures and religions is the loss of tolerance between them. To promote interfaith tolerance in Indonesia, it is important to imply the concept of mahabah in socializing, which is interpreted as love/affection in every religion. Kiai Haji Hasyim Asy'ari is an Indonesian Muslim figure who has influenced the unity of the Indonesian nation, and this study explores his concept of mahabah and its actualization on religious tolerance. The library research method collects data by studying various literature, such as books, archives, and written works related to KH Hasyim Asy'ari. According to KH Hasyim Asy'ari, mahabah, in the context of Sufism, is the faith of a servant in his god by following the Quran and Sunnah. In the social context, the servant of God will give rise to tolerance, even between religious people. By exploring the concept of mahabah in the context of Indonesian cultural and religious diversity, this study seeks to promote religious tolerance and social harmony in Indonesia.

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Afwadzi, Benny, e Miski Miski. "RELIGIOUS MODERATION IN INDONESIAN HIGHER EDUCATIONS: Literature Review". ULUL ALBAB Jurnal Studi Islam 22, n. 2 (31 dicembre 2021): 203–31. http://dx.doi.org/10.18860/ua.v22i2.13446.

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This article is an attempt to review various studies on religious moderation or moderate Islam among students in the higher educations in Indonesia. It is written as prompted by the incompleteness of various studies regarding the same theme. Specifically, the main issue concerns how the studies on this theme emerge and continue to develop. It is then formulated into three main issues: how the construction of religious moderation is developed in Indonesia; how it is formulated into strategic policies in the higher education context; and how relevant the religious moderation program in the higher educations in Indonesia in the context of contemporary life is. By using a qualitative-library approach and content analysis, the finding shows that religious moderation or moderate Islam, which is believed to be Islam itself, is a moderate religious understanding and attitude. It is not extreme, is not either left or right; and is interpreted with four indicators: national commitment, tolerance, non-violence, and accommodative to local culture. From this stance, Indonesian Islamic moderation researchers propose various recommendations to be applied to specific education policies. In the practice, these recommendations are academically applied, both in formal and informal ways, according to the situations and conditions of the related higher education context. Moreover, recent studies have shown that several counter-radicalism strategies, through the moderation implemented in various higher educations, seem relevant in the higher education context.

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Hatmoko, Tomas Lastari, e Yovita Kurnia Mariani. "MODERASI BERAGAMA DAN RELEVANSINYA UNTUK PENDIDIKAN DI SEKOLAH KATOLIK". JPAK: Jurnal Pendidikan Agama Katolik 22, n. 1 (20 aprile 2022): 81–89. http://dx.doi.org/10.34150/jpak.v22i1.390.

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The diversity of religions, beliefs, ethnicities, languages, and cultures shows that Indonesia is so rich and beautiful. However, waves of radicalism or religious fundamentalism that leads to conflict and violence have continued to spread over the years in the world, including Indonesia. Radicalism that breeds intolerance is a threat to the integrity of the nation. Since 2019 the government through the minister of religion has paid attention to building a religious moderation program in Indonesia. Religious moderation is a government program that is always actual for the Indonesian people. The Indonesian Catholic Church takes part in spreading the values of religious moderation especially through education. The purpose of this study is to explore the values of the diversity in Indonesia, religious moderation, and application in the Catholic Schools. In developing this paper, the author uses the literature study method. The Catholic religious education in schools is a way to educate children to believe, without going to extremes

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Jufri, Muwaffiq. "Regulation Model of Religious Rights and Freedoms for Local Religious Believers in the Majapahit Constitution". Jurnal HAM 13, n. 3 (22 dicembre 2022): 539. http://dx.doi.org/10.30641/ham.2022.13.539-556.

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This article unfolds that the Majapahit Kingdom of Indonesian history has accommodated religious rights and freedom for local religious believers/adherents in its constitution. The kingdom was known in history as tolerant, harmonious, and had reasonable regulations to avoid faith-based conflicts. This finding is significant amid the rising concern over respect and protection of local indigenous religious beliefs in contemporary Indonesia. This research used normative legal methods with statutory, historical, and case approaches. The results and discussions were: first, the weakness of the Indonesian constitution’s model of regulating religious rights and freedoms was that it closed access for local religious believers to adhere to and carry out their religious teachings; second, the model regulating the right to religious freedom for local religious believers needed to distinguish the status of religions in Majapahit. Local religions retain an equal position in the constitution. In addition, this constitution also guided religious believers in Majapahit as part of the regulations in the field of religious rights and freedoms. This research concluded that equalizing positions and concepts of spiritual development allows regulating religious rights and freedoms in its constitution to make Majapahit a tolerant, harmonious country that avoids faith-based conflicts.

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Qodir, Zuly. "Islam Nusantara as Moderatand Tolerant Islam: a Literature Research". Jurnal Pendidikan Islam 5, n. 1 (1 giugno 2016): 69. http://dx.doi.org/10.14421/jpi.2016.51.69-84.

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Some questions are raised by foreign researchers and observers about Islam of Indonesia. After literature survey was done, it’s concluded that format of the Indonesian Islam is moderate and tolerate one. This is viewed in its characteristic doesn’t support the method of coercion, eviction, and destruction of the religious tradition existing before Islam came to Indonesia in developing it in archipelago, before it changes to Indonesia. The accommodative characteristic of the Islam developed by the clergy (religious figure) such as walisongo in Java Island, the religious figure (muballigh) from the Middle East in Indonesia and also the muballigh after walisongo coming from Muhammadiyah and NU. Islam never discredited another religion even though it’s different. So, the culture developed is the moderate and tolerate culture even though it aims to do renewal about which one is not suitable with Islam. The literature done in this writing has shown the characteristic of the Indonesian Islam which is known also with the term Islam of archipelago (Islam Nusantara).

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Ayu Pramesti, Dika. "PANCASILA EDUCATION AND RELIGIOUS MODERATION". JURNAL HURRIAH: Jurnal Evaluasi Pendidikan dan Penelitian 3, n. 4 (28 dicembre 2022): 27–36. http://dx.doi.org/10.56806/jh.v3i4.111.

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Indonesia as a country that has diversity certainly has its own challenges regarding its nation. Pancasila is present as an ideology, identity, the basis of the Indonesian state that must be understood by all citizens. However, in its development, various problems emerged that threatened the unity and integrity of the Indonesian nation. Like the emergence of radicalism movements in Indonesia. Therefore, it is important to make efforts to prevent the spread of radicalism in Indonesia. The purpose of this research is to provide an overview of the condition of the Indonesian nation and to provide an offer regarding efforts to prevent the spread of radicalism. This research is library research or literature review. The research method used is a qualitative method. The results of the research show that several efforts that can be made to prevent radicalism from developing in Indonesia are through Pancasila education and religious moderation. Both are in line with the ideals of the nation which expects unity and oneness in the midst of diversity.

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Arifinsyah, Arifinsyah, M. Fatahillah Al Huzaify, Fitri Huril Aini, Ayu Ulfa Mahdani Saragih e Rohilah Rohilah. "Moderasi Beragama dalam Perspektif Al-Qur’an dan Bibel". Tarbiatuna: Journal of Islamic Education Studies 3, n. 2 (1 marzo 2023): 211–27. http://dx.doi.org/10.47467/tarbiatuna.v3i2.3059.

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Indonesia is a plural country consisting of different tribes, races and religions, so tolerance is needed in understanding all the differences that exist, including Indonesian society, which incidentally is diverse. Therefore, religious moderation is very appropriate to be applied in the life of the nation and state, especially in people who adhere to Islam and Christianity because they are the majority religion. This study tries to examine the concept of religious moderation, moderation in the perspective of the Qur'an and the Bible, and the application of religious moderation in the perspective of the Koran and the Bible. The research methodology uses a literature study by analyzing various existing literature sources. The results of this study indicate that religious moderation is a balanced religious attitude in practicing one's own religion and respecting and appreciating the religious practices of other people of different beliefs, which is absolutely necessary in Indonesia to reduce various phenomena of intolerance. Keywords: Religious moderation, Al-Qur'an, Bible, Society.

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Jati, Wasisto Raharjo. "THE RELIGIOUS MODERATION FOR INDONESIA MUSLIM MIDDLE CLASS: CHALLENGES AND SOLUTIONS". Penamas 36, n. 1 (26 giugno 2023): 19–36. http://dx.doi.org/10.31330/penamas.v36i1.647.

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This research would like to investigate further religious moderation discourse and its counter-discourse challenges in Indonesia. By taking the example of the Indonesian Muslim middle class, the purpose of this study is to reveal why religious moderation still faces obstacles, particularly in the Indonesian Muslim middle class. This study employs critical discourse analysis by collecting data from relevant literature. The results of this study are: 1) Indonesian Muslim middle classes are still uncertain about adopting religious moderation discourse; 2) there are three main contra narrations to mention here, like religious narcissism, blasphemy, and hate speech, that hinder the implementation of religious moderation.

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Ainun Haq, Vick, Amirudin e Alkaf Rodiallah Ma. "Literature in Islam and its Role Strengthening Nationalism". International Proceedings of Nusantara Raya 1, n. 1 (30 dicembre 2022): 418–24. http://dx.doi.org/10.24090/nuraicon.v1i1.165.

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The modern era has a positive impact on nationalism and religious matters as well as on mafsadat, the literary study of a knife, that has a critical-casuistic impact on civilization. Both of them are related since religion frequently uses literature as a vehicle for teachings (Islam; Rahmatan lil-alamin) and literature frequently incorporates religious ideals into its themes. This essay seeks to discuss the deep review of literature in Islam from history to the most recent effects. This study's methodology uses a qualitative approach with a type study library, information drawn from books and journals, and a focus on literature, Islam, and nationalism as main sources and pertinent secondary sources, respectively. The study's next study showed how the Indonesian nation's diversity can be strengthened in the face of the negative effects from globalization. So, this study's discussion will be focused; (1) The existence of Islamic literature in Indonesia (2) Indonesian intellectuals' the use literature as a medium for da'wah based religious moderation.

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Mukhibat, M., Ainul Nurhidayati Istiqomah e Nurul Hidayah. "Pendidikan Moderasi Beragama di Indonesia (Wacana dan Kebijakan)". Southeast Asian Journal of Islamic Education Management 4, n. 1 (6 agosto 2023): 73–88. http://dx.doi.org/10.21154/sajiem.v4i1.133.

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Currently there are many social conflicts that arise due to differences in religion and belief. Therefore it is important for government agencies to make a breakthrough program to deal with these situations and conditions. One of the programs that has been implemented is the religious moderation program that has been echoed by the Indonesian Ministry of Religion since 2016. This research aims to dig deeper regarding the religious moderation policy in Indonesia that has been implemented by the Indonesian Ministry of Religion, especially in the field of education. By using the literature study research method, the results of the research show that as a multicultural country, Indonesia has a variety of ethnicities, cultures and religions, so that this diversity has the potential to create conflict between ethnic, cultural and even religious groups. Therefore, mainstreaming religious moderation appears as an alternative to establishing peace between people in diversity. Religious moderation education policies are carried out in the framework of maintaining inter-religious harmony in Indonesia with the main objective of reducing intolerance, religious fanaticism and extremism that can threaten social stability and national security. In the context of globalization and technological advances, religious moderation education can help students understand the role of religion in modern life and how to develop positive values ??from religion.

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Zamzam, Jazirotu, e Mahasin Haikal. "EPISTEMOLOGI PLURALISTIK PENDIDIKAN AGAMA ISLAM PERSPEKTIF ABDURRAHMAN WAHID". Yupa: Historical Studies Journal 7, n. 1 (31 gennaio 2023): 61–72. http://dx.doi.org/10.30872/yupa.v7i1.1835.

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The diversity that exists in Indonesia is undoubtedly unique, in fact Indonesia has diversity in several aspects, of course this has become a separate icon for various regions of Indonesia, especially in the variety of religions and thoughts. Today, every problem that exists in Indonesia, be it in the economic, political, cultural, racial and ethnic aspects, occurs because of moral degradation and the narrowness of thinking about national democracy. So that this is also an influence on the development of education in Indonesia, especially in religious education. According to Abdurrahman Wahid's (Gus Dur) pluralistic thoughts and views, religious education must pay attention to religious and cultural diversity in society, and must not ignore or marginalize views that differ from the views of the majority of religions. In this study, researchers focus on how pluralistic epistemology in Islamic religious education is from Abdurrahman Wahid's perspective. The method in this study uses qualitative research by presenting data in a descriptive analysis manner compiled through literature review and literature study. The results of this research explain that every community group has the same position in terms of rights and obligations as Indonesian citizens. with a sense of solidarity, tolerance and dialogue will further build a civilized and peaceful nation.

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Munawaroh, Lathifah. "Harmonisasi Antar Umat Beragama Melalui Pernikahan Beda Agama". FIKRAH 5, n. 1 (22 giugno 2017): 197. http://dx.doi.org/10.21043/fikrah.v5i1.2307.

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<p>Indonesia as the religious community with the six recognized religions makes this country often vulnerable and sensitive in issues related to religion. Further, disharmony among religions is often apparent, even at the level of endless hostility. Keeping the peace by pursuing harmonious efforts among religious people is the duty of Indonesian society. One of the things that make disharmony among religious people is the issue of different religious marriages in Indonesia. This is because religious marriage in Indonesia has become a polemic and issues that need to get attention for all people. For example, the scholars who have issued his fatwa to the legal basis of the law. While there is an ijtihad from contemporary scholars who allow it, Sayyid Sabiq is one of them. This paper aims at analyzing the thoughts of Sayyid Sabiq in the issue of different religious marriages in order to create a harmonious relationship between religious people. This research is a literature by using Fiqhus Sunnah as the primary data in analyzing Sayyid Sabiq’s opinion about the marriage of different religions, especially the marriage of Muslim men with female scribes who allow this type of marriage as an effort of harmonization between religious people, especially Muslims with the scribes.</p>

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Azizy, Jauhar, Mohammad Anwar Syarifuddin e Hani Hilyati Ubaidah. "Thematic Presentations in Indonesian Qur’anic Commentaries". Religions 13, n. 2 (3 febbraio 2022): 140. http://dx.doi.org/10.3390/rel13020140.

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The study of thematic interpretation (tafsīr mawḍū‘ī) in Indonesia focuses primarily on the products of interpretations written in the 2000s, with little attention paid to the origins of thematic interpretations in Indonesia. This article will look at different ways of presenting thematic interpretations in the Indonesian commentary literature prior to the 2000s. This article will also investigate whether the development of the form of interpretation in the Middle East, particularly Egypt, has had any impact on the form of Indonesian thematic interpretation. The methodology used in this study is a literature review based on thematic interpretations (mawḍū‘ī) of several Egyptian commentators, including Amīn al-Khūlī (d. 1966), Mahmūd Shaltut (d. 1963), Bint Shāti’ (d. 1998), ‘Abd al-Hayy al-Farmawī (d. 2017), Hassan Hanafī (d. 2021), and Mustafā Muslim (d. 2021). The authors also use content analysis to examine some of the Indonesian commentary literature. The conclusion of this article demonstrates that thematic interpretation discourse in Egypt had a significant influence on the development of thematic interpretation in Indonesia, particularly interpretation literature published in the 1990s. This influence can be seen in the presence of a glossary and an index of discussion topics, complete with Qur’anic verses and arranged alphabetically or chronologically. This is in keeping with the spirit of Amīn al-Khūlī (d. 1966), who emphasized the importance of thematic discussions in determining the Qur’anic viewpoint on specific issues.

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Prior, John Mansford. "Portraying the Face of the Nazarene in Contemporary Indonesia: Literature as Frontier-Expanding Mission". Pacifica: Australasian Theological Studies 14, n. 2 (giugno 2001): 172–90. http://dx.doi.org/10.1177/1030570x0101400204.

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Religious conflict is a key element in the ongoing turmoil in Indonesia. Reconciliation calls for authentic yet open religious identities. This essay introduces examples of Christian literature by socially engaged activists and politically aware mystics. These authors are creating a new language in which to re-picture the Jesus of the Gospels as authentically Asian at the heartbeat of popular Indonesian culture.

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Sadam Fajar Shodiq. "New Innovation of "Pancasila and Rahmatan lil Alamin Student Profiles" in Indonesia: Why Does Islamic Education Need It?" Fikri : Jurnal Kajian Agama, Sosial dan Budaya 8, n. 1 (13 maggio 2023): 54–68. http://dx.doi.org/10.25217/jf.v8i1.3181.

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Pancasila is the foundation of Indonesia's national ideology, which promotes unity in diversity and harmonious relations between different religions and cultures. This article aimed to explore the development of nationalism-religious character through the project to strengthen Pancasila student and Rahmatan lil Alamin profiles. This research utilizes a literature review approach to examine the existing literature on the role of religion in developing national identity and character, as well as the importance of Pancasila in Indonesian society. The research also analyzes the current state of education in Indonesia, with a focus on the potential of the education system to promote nationalism-religious character development. The research findings suggest that integrating religious and nationalism values into the education system can help promote nationalism-religious character development among students. The project to strengthen Pancasila and Rahmatan lil Alamin student profiles in Indonesia can contribute to this effort by instilling in students a sense of responsibility towards their country and their fellow citizens. In conclusion, developing nationalism-religious character through the project to strengthen Pancasila and Rahmatan lil Alamin student profiles in Indonesian Islamic educational institutions is crucial for promoting national identity, peace, and countering radicalism. By integrating Pancasila values and fostering religious tolerance, these institutions can shape students into responsible citizens who uphold national values and contribute to the harmonious development of society. Challenges such as curriculum integration, teacher training, and community engagement must be addressed to ensure the successful implementation of this project. Further research is recommended to assess this initiative's long-term effects and sustainability in achieving its intended outcomes.

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Martin, Laily. "Indonesian Islamic Children’s Literature: the Lexical Choices in the Religious Teachings". English Language in Focus (ELIF) 1, n. 1 (12 luglio 2019): 23. http://dx.doi.org/10.24853/elif.1.1.23-34.

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The study discusses Islamic religious teachings presented in the Indonesian Islamic children’s literature through the uses of the lexical choices. The discussion covers the religious concepts and practices. For the purpose, the data were taken from five sample children story books of Seri Kalimat thoyyibah which is written by and translated by an Indonesians. The lexical choices presenting the Islamic religious teachings were analyzed by implementing the corpus method and using semantic theories of semantic field and relations. The analysis was also seen from the perspective of the characters’ age by referring to the idea of children psycholinguistic development. The findings show that the lexical choices presenting the concepts of Islamic teachings are mostly unsuited the age of the children characters, as well as the children target readers. This raises concern on the stories comprehensibility. On the other hand, the verb choices describing Islamic practices are friendlier to children readers.

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Mahyudin, Muhammad Alhada Fuadilah Habib e Sulvinajayanti. "DINAMIKA PENGARUSUTAMAAN MODERASI BERAGAMA DALAM PERKEMBANGAN MASYARAKAT DIGITAL". ASKETIK 6, n. 1 (30 giugno 2022): 1–15. http://dx.doi.org/10.30762/asketik.v6i1.181.

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This article was written as a note in responding to the mainstreaming of religious moderation in Indonesia by examining the dynamics and challenges in the midst of social change in the digital era. This research used literature study. The findings of this research showed that religious expressions shown by adherents of religions cannot be avoided from the tendency to come into contact with digital technology. Religious people, in turn, come into contact with contradictory of digital cultures that give rise to fragmentation and contestation. Moderation campaigns in the digital space to sow messages of peace between religions are now faced with the phenomenon of religious disruption, especially in the digital space. This phenomenon clearly has social implications for social harmony because the scale does not only occur at the internal level of religious communities but also between religious communities. This study recommends revitalizing digital literacy the idea of religious moderation as a process of forming awareness of religious moderation in Indonesian society in the era of digital society.

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Kholidi, Iqbal, Fawaizul Umam, Kun Wazis e Hasan Jali. "Young People and the Fragmentation of Religious Authority: Study of Youth Movements and the Spirit of Islamic Da’wah in Indonesia". AT-TURAS: Jurnal Studi Keislaman 11, n. 1 (6 aprile 2024): 1–11. http://dx.doi.org/10.33650/at-turas.v11i1.7986.

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The rise of religious authority among young people in Indonesia has become increasingly prominent, particularly with the proliferation of da'wah movements across diverse domains. This trend is evidenced by the surge of Islamic activism initiated by Indonesian youth. This study seeks to explore the methods through which young individuals assert and cultivate their religious influence and the ethos of Islamic resurgence within the public sphere. Conducting field research in Probolinggo, Bondowoso, and Lumajang, supplemented by netnography examining youth social behaviors and existing literature, this paper unveils several key findings. Firstly, young Indonesians establish da'wah communities in various formats, such as majelis shalawat, sarwah, and majlas. Secondly, they exhibit a preference for popular shalawat music in the Indonesian language. Thirdly, there is a widespread utilization of social media platforms as a means of disseminating their da'wah messages. Lastly, young Muslims manifest their religious authority through fashionable and contemporary styles of dress.

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Harjito, Harjito. "Supernatural Women Modernity in Indonesian Literature". Asian Social Science 13, n. 10 (27 settembre 2017): 65. http://dx.doi.org/10.5539/ass.v13n10p65.

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In Indonesia, people who have supernatural powers are not strange today and the past and in literary texts around daily life. They are called human supernatural man. In Javaarea, parts of Indonesia, the spirit and the magics that are spiritual are more superior and respectful than body and physicality. Those are indicated by the presence many pilgrims visiting the tomb. Supernatural man comes to protect their families, small communities, and environment. As a patron family, women who have supernatural power keep the family unity. As a protector of the people that is in lower social classes, she beats humans with cruel, angry, wicked, conceited, and arrogant personality and turned it into a noble human character as a humble, quiet, patient, forgiving, and polite. In addition, supernatural women are presented as a form of resistance to modernity and economic development in a various things that are physical, ignoring the religious-spiritual; get rid of lower social class, andenvironmental destrcution.

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Pangestika, Eliana, Tulus Musthofa e Nasiruddin Nasiruddin. "Differences in Arabic-Indonesian Vocabulary Absorption in Religious Terms". Al-Irfan : Journal of Arabic Literature and Islamic Studies 6, n. 1 (5 luglio 2023): 190–207. http://dx.doi.org/10.58223/alirfan.v6i1.6797.

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The purpose of this study was to find out the differences in the forms of the process of absorption of vocabulary in religious terms from Arabic into Indonesian and to find out the differences in the spelling of the absorption of the same vocabulary from Arabic into Indonesian. This study used a quantitative research method with a library study approach. Library Studies is an approach in research that involves an analysis of existing sources of information. This approach aims to gather knowledge through analysis of literature similar to current research. The results of this study indicate that some of the vocabulary in Indonesian is the absorption of foreign languages, one of which comes from Arabic. The arrival of the Arabs to Indonesia around the 7th century AD had the aim of trading, besides that they also spread Islam, which until now has become the majority religion in Indonesia. language absorption processes have many classifications, but in this study the researchers focused on four classifications of word absorption processes, namely Lenition, Multiple Consonants, Alpheresis, and Syncope. An example of the Arabic word "Al-Masjidu" after the absorption word changes to "Mosque", this is one example of the process of absorbing Arabic into Indonesia with the Alpheresis process. The impact of the absorption of Arabic spelling into Indonesian is to enrich the vocabulary of the Indonesian language. Of course, without changing the meaning of the content, only absorbing a little spelling.

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Kristina, Ayu. "The Position of Kejawen in the Indonesian Constitution". DINIKA : Academic Journal of Islamic Studies 6, n. 2 (30 dicembre 2021): 291–308. http://dx.doi.org/10.22515/dinika.v6i2.4651.

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The paradigms of world religions often influence Indonesia's general understanding of religion. Indigenous religious practices are often labeled as animistic practices. The adherents of the Indigenous religion are often regarded as worshipers of trees, mountains, and the like. Such is the case with adherents of the Indigenous religion in Java Island (Kejawen). From the results of a literature study that utilizes various literature and paradigms related to the existence of religion in Indonesia, this study tries to look further into the position of Kejawen in the Indonesian constitution. The results of this study found that Kejawen adherents still experience many discriminatory actions due to the lack of comprehensive understanding of the Indonesian people regarding the importance of symbolic recognition and the resources of Kejawen teachings. In addition, Kejawen adherents also feel they have a historical burden because they are not considered adherents of a religion "recognized" by the State. Kejawen is often associated with occult and shamanic traditions. The Indonesian constitution clearly states that the State must be fair in guaranteeing and giving freedom to every citizen to choose, adhere to, and practice their religions or beliefs. Kejawen, as part of the Indigenous religion, should also be protected and guaranteed its rights and freedoms and placed in an equal position with other religions.

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Putri, Nur Azlin, Woolnough Cale e Mahon Nitin. "The Importance of National Integration to Strengthen Religious Diversity in Community Life". International Journal of Educational Narratives 1, n. 2 (11 luglio 2023): 100–107. http://dx.doi.org/10.55849/ijen.v1i2.263.

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Background. Indonesia is the 4th most populous country after the United States, recorded more than 267 million people in SUPAS 2019, which consists of a variety of social diversity, religions, ethnic groups, cultures. Purpose. This research uses a literature approach that collects literature that has a relationship with the research conducted. Method. There are several factors that influence the diversity of Indonesian society, both from within and outside the community itself. This diversity is a challenge that can be a threat to the integrity of the Indonesian nation. This research aims to analyze diversity. Results. he results of this study show that in a diversity, efforts are needed to improve harmony between tribes, religious communities and other social groups which can be done through cooperation using the principles of togetherness, equality and mutual respect as the national integration of the Indonesian nation. Conclusion. The muraja'ah method carried out in the tahfiz house is quite good, because the teacher teaches muraja'ah by applying it before each study or ziyadah together, namely by doing a relay which will make it easier for tahfiz students to repeat their memorization.

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25

Wulandari, Patricia. "The Religiosity of Javanese Society in Modern Indonesian Literature". Indonesian Community Empowerment Journal 1, n. 1 (19 marzo 2021): 8–13. http://dx.doi.org/10.37275/icejournal.v1i1.3.

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Abstract (sommario):

A good literary work can provide information about various kinds of community life,including life related to religiosity. Literary works are closely related to religisiutas,because of that, various works appearing showing the religiosity of society, one ofwhich is the Javanese. Modern Indonesian literary works that illustrate this are thecollection of short stories from Umi Kalsum by Djamil Suherman, the lyrical prosePengakuan Pariyem by Linus Suryadi AG, and the novel Ronggeng Dukuh Paruk byAhmad Tohari. Each of these works represents the diversity of Javanese society. Thecollection of short stories from Umi Kalsum shows the religious side of the communitycalled the santri who are so obedient in carrying out their worship. The lyrical proseof Pariyem's confession provides information on how a babu is so resigned to seeinglife, but in her soul holds the wisdom of Kejawen. Meanwhile, Ronggeng Dukuh Parukdescribes the Javanese people who worship the spirits of their ancestors. Even thoughthey have different religions, they basically want harmony. Javanese people who livein santri enjoy harmony when they live with strong Islamic values. The Javanesepeople of the Gunung Kidul area live in harmony if they are always nrimo and see lifeas it is according to its Javanese nature. The Dukuh Paruk community attainsharmony that originates from the worship of the spirit of Ki Secamenggala.

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26

Hatmoko, Tomas Lastari. "TOWARDS RECONCILIATION AS A RESPONSE TO RELIGIOUS AND SOCIAL CONFLICTS IN AN INDONESIAN CONTEXT". JPAK: Jurnal Pendidikan Agama Katolik 23, n. 2 (2 maggio 2023): 39–47. http://dx.doi.org/10.34150/jpak.v23i2.517.

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Abstract (sommario):

Religious and social conflict is a problem that often occurs in the world. This problem has caused many victims, both the dead and those who were traumatized. Indonesia is a country that experiences inter-religious and social conflicts as well. A number of bloody events have occurred in several places. The focus of this paper is responding to these events especially in a Christian context. This is a concern because a number of conflicts and victims also involve Christians. In the midst of Christian life with other religions and social diversity, efforts to build reconciliation and peace are the main targets to be discussed in this paper. The author uses the literature method in this article. Through various literature, the author explores the idea of reconciliation and offers several solutions, especially those that can be realized in the Indonesian context. This study invites anyone, especially members of the Church, to be involved in reconciliation in order to build peace in living together.

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27

Sudrajat, Tatang, Supiana Supiana e Qiqi Yuliati Zakiah. "Higher Education, Nation Character, and Religious Moderation Program: A Public Policy Perspective". Journal of Asian Social Science Research 3, n. 1 (23 ottobre 2021): 73–92. http://dx.doi.org/10.15575/jassr.v3i1.35.

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Abstract (sommario):

The diversity of the Indonesian nation in terms of religion, ethnicity, race, local culture, and others is an inevitable reality. It constitutes the nation’s socio-cultural capital, wealth, and potential to advance in which Indonesia can be proud of. But, it can also lead to attitudes and behaviour that damage national integration. Attitudes and behaviour that are tolerant of differences, inclusive, and moderate, especially in religious life, are the main pillars of a strong nation. Currently, the attitudes and behaviour of certain groups of citizens and individuals show the opposite and these dominate the Indonesian public sphere. Using normative juridical methods and literature, this article examines the religious moderation program launched by the Indonesian government under the coordination of the Ministry of Religious Affairs as an effort to deal with the rising religious intolerance and violence in Indonesia. From a public policy perspective, this article aims to analyse actors that are involved in the religious moderation program initiated by the Ministry of Religious Affairs. Higher education institutions with their resources have the opportunity to support this program. The religious moderation program is an implication of the policy environment that is currently embedded in people's daily lives.

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28

Latif, Isnawati Nur Afifah, e Luqi Khoiriyah Latif. "Study of Planning Curriculum Based on Indonesia’s Pluralitic Society". Salam International Journal of Islamic Education 1, n. 1 (28 aprile 2022): 22–31. http://dx.doi.org/10.22219/sinjie.v1i1.21003.

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Abstract (sommario):

Islamic religious education has the aim of forming a moral generation. Pancasila is the basis of the Indonesian state which the first principle says that God is One and Only. This shows that the state respects religion. Based on this, Islamic religious education as a moral builder of the Indonesia generation which is the majority generation. Indonesia is not a religious country but places One and the Only God in the order of priority. Based on this, curriculum planning by considering the plurality of Indonesian society is important to be reviewed. This study uses a qualitative method using a literature review approach. Researchers found that the secular state also places religious education, living out beliefs and beliefs as important provisions for its citizens, and it is guaranteed by state law. Religion, belief, belief affect the psychological and individual qualities that affects the progress of the country. Following that, The National Education System becomes a guideline for the implementation of Islamic Religious Education. Therefore the targeted educational output is in accordance with the objectives of the Indonesian state.

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29

Darwis, Muhajir, Sri Mulyati, M. Rizki, Rusdahlia Rusdahlia, Fadilah Azan, Nurul Hidayah e Ica Tamara Agustina. "Islam and Indonesian Culture (Rituals and Institutions)". AURELIA: Jurnal Penelitian dan Pengabdian Masyarakat Indonesia 3, n. 2 (1 luglio 2024): 1567–75. http://dx.doi.org/10.57235/aurelia.v3i2.2836.

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Abstract (sommario):

This article explores the relationship between Islam and culture in Indonesia, focusing on aspects of ritual and religious institutions. Indonesia itself has quite a bit of cultural diversity and religious traditions, so this journal aims to investigate various aspects of Islam in life in Indonesia and how this influences rituals and institutions in Indonesia. The first part discussed in this journal is tracing the development of Islam in Indonesia, how Islam is integrated with local culture, and how the Islamic movement in Indonesia influenced the formation of religious rituals and institutions. Then the journal will explore various types of Islamic religious rituals in Indonesia, as well as explore Islamic institutions in forming Islamic identity in Indonesia, as well as explore their relationship with local culture. By presenting an understanding of the relationship between Islam and culture in Indonesia, it is hoped that the journal can contribute to religious, social and cultural studies in Indonesia in the future. The research method used is a qualitative approach with a focus on literature analysis. The research will explore information from relevant journals, books and previous research to gain an in-depth understanding of the role of rituals and religious institutions in the lives of Indonesian society.

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Arum ayu lestari, Arum Ayu, e Anisa Rizki Fadila. "Rencana Penerapan Sistem Khilafah di Indonesia". Fakta: Forum Aktual Ahwal Al-Syakhsiyah 1, n. 1 (15 febbraio 2023): 1–5. http://dx.doi.org/10.28926/fakta.v1i1.765.

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Abstract (sommario):

The state is an area that becomes an umbrella for the people under its auspices. Of course, in a country, a system is needed to organize society so that it is in one command line. So that the country can maintain order and order. The Indonesian state with a majority population as Muslims is an easy target for groups who want to establish a caliphate state, even though Indonesia has implemented a democratic system, because it sees the background of the Indonesian people consisting of various religions. This research method uses literature studies, namely literature studies which contain related theories that have relevant relationships with the problems studied by researchers. So from this research produces that the khilafah system cannot be applied in Indonesia. Because even though what is applied is not a caliphate system, the religious rights of the community are still respected and upheld, even being the basis in law, for example, related to marriage law and inheritance rights.

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31

Khaswara, Fajar, Hidayatul Fikra, Susanti Vera e Muhamad Yoga Firdaus. "Pengakuan Agama Lokal sebagai Bentuk Pemenuhan Hak Warga Negara". Jurnal Riset Agama 1, n. 3 (15 dicembre 2021): 199–211. http://dx.doi.org/10.15575/jra.v1i3.15174.

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Abstract (sommario):

The adherents of indigenous religions are part of Indonesian society that has existed for a long time. But their rights are not fulfilled. In this study, the researcher aims to discuss the rights of adherents of indigenous religions. The research method used in this research is to use qualitative research with literature study. The results of this study contain a discussion of the history of the development of local religions, besides that this study also discusses local religious laws and rights in Indonesia, and this study also discusses the theory of minority influence applied to adherents of local religions. The conclusion of this study shows that the conflict between local and majority religions has existed since the Dutch era and this has an impact on local religious adherents who are marginalized in society. So that their rights are neglected as human beings and citizens.

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32

Lestari, Tri, Nadia Nadia, Ayu Andriyaningsih, Edi Sumarwan e Sutiyono Sutiyono. "Buddhayana: Tradisi Agama Buddha Yang Membawa Kesatuan Dalam Kebhinekaan Indonesia". Jurnal Kajian dan Reviu Jinarakkhita Jurnal Gerakan Semangat Buddhayana (JGSB) 1, n. 1 (30 ottobre 2023): 10–16. http://dx.doi.org/10.60046/jgsb.v1i1.35.

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Abstract (sommario):

Buddhayana is a form of Buddhism adapted and accepted in a unique way in Indonesia. Buddhayana has become a symbol of harmony, unity and non-sectarianism in a pluralistic society. This research examines Buddhayana as a Buddhist tradition that has intersectarian, inclusivism and plurarism values that are in line with the value of diversity. The approach used in this research is qualitative with a literature review method through the search for primary and secondary information from various sources of books, articles, and the internet. The results of the study show that Buddhayana has successfully integrated local elements in its religious traditions, creating a unique form of Buddhism that suits the Indonesian social and cultural environment. This has been a positive contribution to interfaith harmony in Indonesia, providing a positive example of how different faiths can coexist peacefully. Buddhayana reinforces the notion of Indonesian diversity, reminding us of the importance of diverse religious cultures. Therefore, it is important to continue promoting the values of non-sectarianism and harmony so that Buddhayana and other religions remain agents of diversity in Indonesia. Buddhism in Indonesia is a successful example of interfaith harmony and religious adaptability in cultural diversity. Hopefully, the results of this research help to understand and appreciate the role of Buddhism in maintaining diversity and interfaith harmony in Indonesia and offer valuable insights into future challenges and opportunities

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33

Muhammad Habibul Amin e Sukiati. "Perkawinan Antar Agama: Studi Fatwa MUI Nomor: 4/Munas VII/MUI/8/2005, Kompilasi Hukum Islam dan UU No. 1 Tahun 1974". Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 23, n. 2 (1 giugno 2024): 835–48. http://dx.doi.org/10.47467/mk.v23i2.1459.

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Abstract (sommario):

The issue of inter-religious marriage continues to be a concern among Islamic thinkers until now, becoming a discussion that does not recede, in line with the practice of such marriages which are still common among Muslims in Indonesia. The purpose of this article is to explain the status of inter-religious marriages in the perspective of Islamic law and legislation in Indonesia. This research utilizes a qualitative method using data sources from the literature (library research), which involves the collection, analysis, and interpretation of a comprehensive narrative of literature data to gain a thorough, comprehensive, and holistic understanding of the status of interfaith marriage in Indonesia. The results show that the Indonesian Ulema Council (MUI) has circulated a Fatwa stating that it is forbidden for Muslims, both men and women, to marry non-Muslims, including those who are People of the Book. The rationale for the Fatwa is that inter-religious marriages often cause conflicts in society and trigger conflicts of debate among Muslims. MUI's view is in accordance with the provisions of Law No. 1/1974 on Marriage and the Compilation of Islamic Law which also prohibit marriage between adherents of different religions.

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34

Smith, Jonathan D. "CONNECTING GLOBAL AND LOCAL INDONESIAN RELIGIOUS ENVIRONMENTAL MOVEMENTS". Jurnal Kawistara 7, n. 3 (22 luglio 2018): 207. http://dx.doi.org/10.22146/kawistara.25908.

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Abstract (sommario):

This article discusses connections between transnational multi-faith social movements addressing climate change on a global scale with local expressions of religion and ecology in Indonesia. It connects two trends in literature on religion and ecology: 1) spatial analysis of religion and the natural environment and 2) studies of religious environmental social movements. Many studies of these movements put religious activists at the center, which suggests that they operate in a separate zone, somewhat disconnected from the local communities they aim to represent and reform. This articles argues that religious environmental movements can be better understood by placing them in the middle, as actors embedded in and shaped by overlapping global and local spaces. The article begins with a brief review of literature on religion and ecology relevant to a spatial analysis of religion and environmental social movements. It then argues that studies about religious environmental movements can be enriched by studying how movements are embedded in global and local contexts. It provides examples of how the Indonesian context (among others) has helped to shape global religious environmental movements. Next, the article presents case studies in Indonesia demonstrating how environmental activists share a dynamic relationship with their contexts, and how religious environmental discourses are co-created by local communities and religious activists. The article concludes with suggestions for further study about creative adaption to climate change at the local and global level.

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35

Hidayatulloh, Taufik, e Theguh Saumantri. "The Harmony of Islam and Pancasila in Religious Discourse in Indonesia". Jurnal Studi Sosial Keagamaan Syekh Nurjati 3, n. 1 (30 giugno 2023): 1–25. http://dx.doi.org/10.24235/sejati.v3i1.36.

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Abstract (sommario):

Indonesia is a country with a majority of its population practicing Islam, but it does not claim itself as an Islamic state. The presence of Pancasila as a melting pot has led to the emergence of a highly elegant Civil Society in this nation. Islam and Pancasila, in principle, are aligned and harmonious within the context of Indonesian democracy. The purpose of this research focuses on the harmonization of Islam and Pancasila in the study of religious moderation in Indonesia. The study employs a qualitative approach through a literature review and field studies involving observations and documentation. The research findings explain that religion and Pancasila are in alignment, with religion serving as a way of life for its followers, while Pancasila represents the way of life for the religiously diverse Indonesian nation. In the literature on religious moderation in Indonesia, religion must provide enlightenment to its adherents so that they can accept and appreciate the noble values of Pancasila. Conversely, the existence of Pancasila must also protect all religious communities, including those who do not adhere to any religion or hold different beliefs. This is why the actualization of religious moderation in society has become a distinctive characteristic of Indonesia, both socially and religiously.

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36

Purnomo, SF Luthfie Arguby, Lilik Untari, SF Lukfianka Sanjaya Purnama, Muhammad Zainal Muttaqien, Robith Khoiril Umam, Yustin Sartika, Muh Nashirudin e Shabrina An Adzhani. "Transadapting fable into a parable for Indonesian Muslim children: Strategies and impacts". Indonesian Journal of Applied Linguistics 12, n. 2 (30 settembre 2022): 545–55. http://dx.doi.org/10.17509/ijal.v12i2.29101.

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Abstract (sommario):

The demand for domestication and localization of children’s literature compels translators to not only translate the texts but also transadapt them. Significant problems arise when the texts have to fit the cultures and religions of the target users. This qualitative study attempts to address this issue. Gathering teachers of Taman Pendidikan Al Qur’an (TPQ) or Qur’an study club for Muslim children in the Greater Boyolali area of Indonesia, children’s literature translators, and TPQ students in a Focus Group Discussion, we investigated the strategies of transadapting fables in English into Bahasa Indonesia with Islamic values as the core teaching along with the impacts ensued. Through the FGD constructed based on the purification strategy by Klingberg (1986), translation as adaptation and selection by Gengshen (2003), children picturebook translation by Oittinen (2000), narrative connectedness by Christman (2004), proairetic decoding by Nikolajeva (2010), and skopos by Reiss and Vermeer (2014), paratextualization, insertion, and bleaching strategies are constructed. Paratextualization adds clickable religious comments on the digital versions of the fables. Insertion adds religious lessons within the text. Bleaching refines any expressions considered unfit for the target religious values. These strategies trigger an impact called drifting. To reveal the extent of faithfulness, we constructed a drifting-level assessment. This assessment enables translators to reveal whether a transadapted children’s literature is still on track, slipped, or out of track. The study finding is expected to fill up the theoretical absence of transadaptation strategies and drifting level assessment. Its practical nature also brings benefits for children’s literature translators and TPQ teachers.

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Kurniawan, Syamsul, e Muhammad Miftah. "Potentials of Multicultural Education in Communal Conflict Areas". Nadwa 15, n. 1 (5 settembre 2021): 35–60. http://dx.doi.org/10.21580/nw.2021.15.2.7218.

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Abstract (sommario):

This study focuses on understanding communal conflicts in Indonesia, which are triggered by stereotyping. Indonesians have undergone communal conflicts, especially in the late 1990s. The conflicts were mainly religious and ethnic, suggesting serious tensions in stereotyping between religious and ethnic groups. In this case, the paper seeks to underline the importance of multicultural education in the school context. Education is considered having a strategic role in building positive circumstances among people. Multicultural education is expected to minimize the possibility of building negative stereotyping of one person against another, which could cause conflict. This qualitative study incorporates a literature review of multicultural education and communal conflicts in the Indonesian context.

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Join, Martinus Maria, Irenius D. Bernad e Adrianus Naja. "Membongkar Egosentrisme, Eksklusivisme dan Fiksasi Agama dalam Ruang Publik". FOCUS 2, n. 1 (22 giugno 2022): 56–62. http://dx.doi.org/10.26593/focus.v2i1.4444.

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Abstract (sommario):

The problem that has yet to find a boundary for resolution in Indonesia is how to reconcile religious pluralism. This paper focuses on the problems of religion which are often destructive, reductive and asymmetrical. Religious hegemony that dominates the public sphere is more aggressive, confrontational and egocentric than altruistic and cooperative. The tendency of religious actors to affirm their own religion better than others has triggered the emergence of various kinds of conflict. The face of religion seems to undermine Pancasila as the spirit and breath of the Indonesian people. Start- ing from this problem, the method used in this paper is the literature method. With this method the author grapples with a wealth of knowledge to restore religious life. So, as the findings of this paper, the writer presents a new paradigm that the Indonesian nation needs to be purified and restored. The Indonesian nation must receive the sacrament of reconciliation and this must become a collective consciousness of the Indonesian people. Reconciliation means being able to open oneself to forgive others and create conducive and harmonious spaces for togetherness.

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Aulia, Ridha, Fathunnajih Fathunnajih, Budiman Br, Inayatul Mutmainnah, Al Ghazali e Rusmayadi Rusmayadi. "Multikulturalisme dalam Konsep Kurikulum Pendidikan Agama Islam (Landasan Filsafat Pendidikan Islam)". Asatiza: Jurnal Pendidikan 5, n. 1 (31 gennaio 2024): 34–44. http://dx.doi.org/10.46963/asatiza.v5i1.1689.

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Abstract (sommario):

An undeniable fact that still often occurs in Indonesia is friction between religions in the community. The root of the problem is because people do not understand the concept of Multicultural, so it is important for Religious Learning to include this value in the curriculum. The purpose of writing this article is to find out the philosophical basis in multicultural education and its relevance to Islamic Religious Education, as well as its application in educational institutions today. The type of research applied in this article is a literature study with descriptive qualitative methods. The conclusion of this research is that the philosophical basis used in multicultural education is not timeless with the concept of Indonesian statehood, multicultural education is a concept that is very relevant to religious values, in its application it has been implemented through the concept of the 2013 curriculum.

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40

Ni’am, Mohammad Fattahun. "THE EPISTEMOLOGY OF RELIGIOUS MODERATION IN JAVANESE LITERATURE (REVISITING THE MORAL GUIDELINES OF JAVANESE SOCIETY IN SERAT WULANGREH)". International Conference on Cultures & Languages (ICCL) 2, n. 1 (12 luglio 2024): 21–43. http://dx.doi.org/10.22515/iccl.v2i1.9580.

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Abstract (sommario):

This paper explores the intricate interweaving of reflections on the concept of moderation today in the rich tapestry of Javanese literature, especially through a nuanced exploration of the epistemological foundations present in Serat Wulangreh created by Pakubuwana IV. In its time, Serat Wulangreh consisting of 13 Pupuh was a guideline for moderation in Javanese society, especially Surakarta Sunanate. According to Peorbatjaraka, a literary expert of the Dutch East Indies era, the values in Serat Wulang Reh were widely applied by the Surakarta community as a guide to life. Thus, the assumption that Indonesians are only consumers of external values is certainly not true. Indonesia has always been a producer of values, one of which is the concept of religious moderation that should be introduced to the world. Using a multidisciplinary approach that combines epistemology and literary studies, this research re-evaluates the moral guidelines inherent in Indonesian society, especially Java, as depicted in this important work. Through an analysis of the religious principles and ethical frameworks embedded in the text, the study aims to elucidate the essence of moderation in the Javanese cultural and religious ethos as well as underscore its relevance and applicability in the context of contemporary society. This research found that the idea of moderation value that is initiated now is not substantially new. The existing value of religious moderation is a reflection of the noble values of the Indonesian nation, one of which is contained in Serat Wulangreh. The existence of Serat Wulang Reh confirms that the nation's original framework of norms and values will remain even though it will dialogue with other values from outside.

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AHMAD, ABDULLOH SAJJAD. "RELIGIOUS MODERATION IN ISLAMIC RELIGIOUS PRACTICES THROUGH WASATHIYAH CONCEPT". Sunan Kalijaga International Journal on Islamic Educational Research 5, n. 2 (5 dicembre 2021): 72–84. http://dx.doi.org/10.14421/skijier.2021.52.06.

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Abstract (sommario):

Diversity is a natural event due to the meeting of various cultural differences in one place. Indonesia is a very plural and multicultural society. Diversity includes differences in culture, religion, race, language, ethnicity, ethnic traditions and so on. In such a multicultural society, tensions and conflicts between cultural groups often occur and have an impact on the harmony of life which can lead to imbalances and divisions. The purpose of this paper is to discuss religious moderation in the Indonesian context, religious moderation in Islamic religious practice through the concept of wasathiyah. The method used is a literature review. The conclusion in this study is that religious moderation is a religious attitude that is fair and balanced in viewing, responding and practicing between the practice of one's own religion (exclusive) and respect for the religious practices of other people with different beliefs (inclusive). In dealing with the diversity that occurs in Indonesia with its cultural diversity and its plural nature, it is necessary to strive for an increase in multicultural awareness in the Indonesian nation, and furthermore it will foster an attitude of religious moderation. The attitude of religious moderation is in the form of acknowledging the existence of other parties, having a tolerant attitude, respect for differences of opinion, and not imposing the will by means of violence. The concept of Islam wasathiyah, an inclusive way of Islam or an open religious attitude, which is called an attitude of religious moderation. In viewing and solving a problem, moderate Islam (wasathiyah) tries to take a compromise approach and is in the midst of its tribe, ethnicity, tradition, culture, and religion, is oriented towards islahiyah (good deeds) which is based on tradition, willing to listen to each other. and learn from each other to practice the ability to manage and overcome differences between them without compromising on the teachings of Islam that are believed. Keywords: Religious Moderation, Islamic Religious Practice, Wasathiyah Concept.

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42

Sazali, Hasan, Sahirman Sahirman, Iryuha Tantawi e Karimuddin Abdullah Lawang. "The Urgency of the Relationship of Ulama and Government in the Development of Religious Diversity in Indonesia". AT-TURAS: Jurnal Studi Keislaman 10, n. 2 (30 dicembre 2023): 316–27. http://dx.doi.org/10.33650/at-turas.v10i2.6871.

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Abstract (sommario):

Indonesia is a large country that has residents with various religious and religious backgrounds. As a country with a society of various religions, of course the state will not be able to protect and fulfill all the dynamic needs of its people if there is no support or relationships from elements of the people themselves. So, this is where the government needs relations or partners who can work side by side in realizing peace in religion. In this case, the ulama are one of the government's working partners, so it is necessary to study the urgency of the relationship between the ulama and the government in realizing the development of religious diversity in Indonesia. This research uses qualitative research methods with a schematic sociology approach. The data sources come from various literature, which is then analyzed using qualitative analysis techniques. The results of the research conclude: 1) The relationship between ulama and the Indonesian government in realizing peace is very necessary because society in general is close to ulama so that when ulama unite with the government then the government's call is the ulama's call, what is ordered by the government will be more easily obeyed by the community both in terms of tolerance in religion and in other matters. 2) The development of religious diversity in Indonesia has experienced positive developments, because every religious adherent in Indonesia has provided tolerance for each community, both for the community itself and towards communities of other religions.

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Hutabarat, Franklin. "Navigating Diversity: Exploring Religious Pluralism and Social Harmony in Indonesian Society". European Journal of Theology and Philosophy 3, n. 6 (18 novembre 2023): 6–13. http://dx.doi.org/10.24018/theology.2023.3.6.125.

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Abstract (sommario):

This paper explores the intricate dynamics of religious pluralism and social harmony in Indonesian society. With its diverse religious landscape and multicultural population, Indonesia serves as a fascinating case study to investigate how different religious communities coexist and contribute to societal cohesion. Through a mixed methods approach and an extensive literature review, this study examines the historical, cultural, and socio-political factors that shape religious pluralism in Indonesia. It analyzes the interactions among religious communities, the influence of government policies and regulations, and the role of interfaith dialogue and initiatives. Additionally, the research explores manifestations of social harmony, including successful case studies of interfaith cooperation, social programs fostering unity, and the impact of religious leaders in promoting tolerance. Furthermore, the study critically examines the challenges and conflicts that arise in a religiously diverse society, considering factors such as political and economic influences and legal and policy issues pertaining to religious freedom and minority rights. The findings of this study provide insights and recommendations for policymakers, religious leaders, and society to cultivate understanding, cooperation, and peace amidst diversity.

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Chaq, Moh Dliya'ul. "Pemikiran Hukum Gerakan Islam Radikal Studi atas Pemikiran Hukum dan Potensi Konflik Sosial Keagamaan Majelis Mujâhidin Indonesia (MMI) dan Jamâ’ah Anshârut Tauh?id (JAT". Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 1, n. 1 (1 giugno 2013): 16–42. http://dx.doi.org/10.52431/tafaqquh.v1i1.3.

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Abstract (sommario):

MMI and JAT as a radical Islamic movement that carries the purification of religious doctrine, including the harmonization rejection of Islam and culture are interesting facts especially when ideology was living in Indonesia and dealing with the fact mainstream Indonesian Muslim religious dynamics of Islam that emphasizes the Indonesian culture. Sociology approach religion with models interactive content analysis with literature data and found the results of the study. First, the failure of non-Islamic system to overcome the problem of the Indonesian nation since independence is the background of the founding of MMI and JAT. Second, MMI and JAT have legal thought in the form of source of Islamic law is the Qur'an and hadith, the obligations enforce of shari'at Islam in the form of an Islamic state or khilafah Islamiyah, and the duty of jihad. Third, the idea of law has the potential social conflict and violence in Indonesia as opposed to mainstream legal thought muslim in Indonesia.

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Sari, Windy Dian, e Akhmad Shunhaji. "Perkembangan Kebijakan Pembelajaran Agama Islam Pada Lembaga Pendidikan di Indonesia". Alim | Journal of Islamic Education 2, n. 2 (30 dicembre 2020): 199–214. http://dx.doi.org/10.51275/alim.v2i2.185.

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Abstract (sommario):

This paper discusses the development of Islamic religious learning policies in educational institutions in Indonesia. The data were obtained by reviewing the literature related to education policy through a descriptive qualitative approach. The results showed that the state's support for fulfilling the needs of Islamic religious learning was increasing. The Indonesian government establishes an Islamic religious learning policy for every Muslim citizen. This policy leads to educational development services through effective Islamic religious education learning. The needs of Muslim students for the development of spiritual potential receive policy support from the government

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Sari, Windy Dian, e Akhmad Shunhaji. "Perkembangan Kebijakan Pembelajaran Agama Islam Pada Lembaga Pendidikan di Indonesia". Alim | Journal of Islamic Education 2, n. 2 (30 dicembre 2020): 199–214. http://dx.doi.org/10.51275/alim.v2i2.185.

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This paper discusses the development of Islamic religious learning policies in educational institutions in Indonesia. The data were obtained by reviewing the literature related to education policy through a descriptive qualitative approach. The results showed that the state's support for fulfilling the needs of Islamic religious learning was increasing. The Indonesian government establishes an Islamic religious learning policy for every Muslim citizen. This policy leads to educational development services through effective Islamic religious education learning. The needs of Muslim students for the development of spiritual potential receive policy support from the government

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Khoiruddin Zuhri, Mishbah, Moch Dimas Maulana e Muhammad Mufti. "Tolerant Movement from Below: Grassroot Agency for Religious Moderation in Indonesian Socio-Political Contexts". At-Tafkir 16, n. 2 (16 luglio 2024): 145–56. http://dx.doi.org/10.32505/at.v16i2.9139.

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The intolerance movement is a challenge amidst the diversity of religions and ethnicities. Civil movements have a significant role in countering intolerance initiatives, and narratives, such as discrimination against minorities, church building permit, and prohibition of religious activities in public spaces. This article examines the role of civil actions in transforming the values of religious tolerance and moderation values in social movements by taking Persaudaraan Lintas Agama (Pelita) as a case study. Pelita is a grassroots agency in Semarang, Central Java, consolidating communities of different religions and ethnicities to dialogue, collaborate for inter-religious tolerance, and advocate for discriminated groups. This study explores the grassroots agency's role in managing societal differences and conflicts. Data is collected from the literature, interviews, observations, and written documents. This study reveals that grassroots movements are essential for building tolerance and guarding against terror threats, intimidation, and propaganda by attacking groups. The civic community promoted fraternity, volunteerism, and advocacy. Pelita promotes discriminated groups and has several strategies and values through dialogue, the development of co-existence activities, and advocacy. Their vision allows freedom to practice one's religion or belief openly in public. Pancasila principles, cultural values, and communal tolerance mobilize people and religious convictions to uphold tolerance.

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Metera, Gde Dwitya Arief. "How Illiberal is Indonesia’s Democracy? A Comparative Perspective on Indonesia’s State Enforcement of Religion". Muslim Politics Review 1, n. 2 (25 dicembre 2022): 185–207. http://dx.doi.org/10.56529/mpr.v1i2.60.

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Recent appraisals of Indonesia’s political regime identify a deterioration of democratic quality, captured by a plethora of concepts such as democratic backsliding, democratic decline, and democratic regression. This deterioration compels scholars to conclude that Indonesia, in its current state, is an illiberal democracy, effectively displacing earlier optimism that Indonesian democracy will eventually be consolidated. This article engages the emerging literature on democratic decline and the rise of illiberal democracy in Indonesia by identifying a key source of its illiberal features. It makes the case linking Indonesia’s illiberal democracy with the involvement of the state in enforcing religion, as seen in the number of existing religious legislations. State enforcement of religion necessarily entails the curtailment of religious freedom, specifically freedom from religion, as the religiosity of Indonesian citizens is forced to shift from voluntary to compulsory. A liberal democracy, by definition, should not curtail individual liberty in general nor religious freedom in particular. This article then takes a comparative persepctive on Indonesia by comparing the number of religious legislations in Indonesia with those of other democratic states, globally utilizing data from Religion and State (RAS) 3 and V-Dem dataset. The examination yields the observation that Indonesia has a far higher number of religious legislations than the average democracy globally. It indicates a significant level of involvement of the Indonesian state in enforcing religion. In that respect, Indonesia is unusually illiberal for a democracy. The article also emphasizes how religious legislations are mostly found in certain regions, and provides ethnographic evidence of how fasting as a religious norm is enforced during the month of Ramadan in South Kalimantan. This article concludes by reflecting on the uneven democratic quality at the subnational level. Decentralization and the uneven distribution of rights to subnational governments underlie the concentration of religious bylaws in only specific regions of the archipelago.

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Rosyidin, Muhammad, e Imron Arifin. "Integration of Islamic and Indonesian Education in the Perspective of KH. Salahuddin Wahid". Jurnal Pendidikan Agama Islam 18, n. 2 (31 dicembre 2021): 227–56. http://dx.doi.org/10.14421/jpai.2021.182-02.

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Islam and Indonesia have been integrated since Islam entered into Nusantara (the Indonesian Archipelago) before Indonesia's independence. This combination has influenced the dynamics of the life of Muslims in Indonesia, including its influence on education issues. The researcher is interested in comprehending the extent of the integration, viewed from the perspective of KH. Salahuddin Wahid. This research focuses on two issues, (1) the thought of KH Salahuddin Wahid about Islamic and Indonesianness and (2) the integration of Islamic and Indonesian education, from the perspective of KH. Salahuddin Wahid. This study used a qualitative approach to literature study with descriptive-analytical data analysis. The research design used is to carry out a literature study by the discussion and to conduct the necessary interviews to complete the data with several informants. The next step is to reduce the data obtained, analyze it, and obtain conclusions according to the focus of the study. The results of this study indicate that in education, integration occurs in various approaches, including, (1) internalizing religious values taught in Islamic religious education, (2) strengthening character and moral education through Islamic religious education, (3) combining religious and non-religious education and discarding the dichotomy of the two, it means combining Islamic education with national education, (4) combining Islamic religious education with science and technology, (5) leveling Islamic boarding schools (pesantren) and improving their quality in order to compete with non-Islamic boarding schools, (6) promoting Islamic history education in Indonesia and its figures, through books, monuments such as museums, as well as educational films, (7) promoting Aswaja and NU education which is following the teachings of the scholars, especially KH. Hasyim Asy'ari, as a character who has successfully combined Islam and Indonesia.

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Kusumaningrum, Hesti, Rubiyanah Rubiyanah e Indah Fadhilla. "Empowering Religious Counselors as Agents of Religious Moderation in the Indonesian Ministry of Religious Affairs". TARBIYA: Journal of Education in Muslim Society 10, n. 2 (28 dicembre 2023): 219–36. http://dx.doi.org/10.15408/tjems.v10i2.37771.

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AbstractThis study aims to analyze how a training model strengthens the competence of religious counselors in spreading the value of religious moderation. This research uses a qualitative approach of case study type by collecting data through in-depth interviews, observations, and literature studies. The research participants consisted of Religious Counselors working in various regions in Indonesia who participated in the education and training program for religious moderation activists conducted by the Indonesian Ministry of Religious Affairs training center. The results showed that Religious Counselors need to increase their understanding of the principles of religious moderation, practical communication skills, and conflict-handling strategies. In addition, the training model can strengthen the competencies of religious counselors in disseminating the value of religious moderation and conducting their duties as religious counselors. This training model uses an andragogy learning approach with group discussions, case studies, simulations, and team-based training methods. The training materials such as interfaith dialogue, the concept of religious moderation, religious diversity, religious tolerance, and conflict management can strengthen the understanding of Religious Counselors about pluralism and religious moderation, communication skills, and building interfaith cooperation. After attending this training, the counselors became more confident in carrying out their duties and more prepared to deal with religion-driven social conflicts in the community. Furthermore, they can develop digital media learning on religious moderation through social media.AbstrakMakalah ini bertujuan untuk menganalisis bagaimana model pelatihan untuk memperkuat kompetensi Penyuluh Agama dalam menyebarkan nilai moderasi agama. Penelitian ini menggunakan pendekatan kualitatif tipe studi kasus dengan mengumpulkan data melalui wawancara mendalam, observasi, dan studi literatur. Partisipan penelitian terdiri dari Penyuluh Agama yang bekerja di berbagai wilayah di Indonesia yang mengikuti program pendidikan dan pelatihan untuk aktivis moderasi agama yang diselenggarakan oleh pusat pelatihan Kementerian Agama Republik Indonesia. Hasil penelitian menunjukkan bahwa Penyuluh Agama perlu meningkatkan pemahaman mereka tentang prinsip-prinsip moderasi agama, keterampilan komunikasi efektif, dan strategi penanganan konflik. Selain itu, model pelatihan dapat memperkuat kompetensi Penyuluh Agama dalam menyebarkan nilai moderasi agama dalam menjalankan tugas mereka sebagai Penyuluh Agama. Model pelatihan ini menggunakan pendekatan pembelajaran andragogi dengan metode diskusi kelompok, studi kasus, simulasi, dan pelatihan berbasis tim. Materi pelatihan seperti dialog lintas agama, konsep moderasi agama, keragaman agama, toleransi beragama, dan manajemen konflik mampu memperkuat pemahaman Penyuluh Agama tentang pluralisme dan moderasi agama, keterampilan komunikasi, dan membangun kerjasama lintas agama. Setelah mengikuti pelatihan ini, Penyuluh menjadi lebih percaya diri dalam menjalankan tugas mereka, lebih siap dalam menghadapi konflik sosial keagamaan di masyarakat. Selain itu, mereka dapat mengembangkan pembelajaran media digital dengan tema moderasi agama melalui media sosial.How to Cite: Kusumaningrum, H., Rubiyanah., Fadhilla, I. (2023). Empowering Religious Counselors as Agents of Religious Moderation in the Indonesian Ministry of Religious Affairs. TARBIYA: Journal of Education in Muslim Society, 10(2), 219-236. doi:10.15408/tjems.v10i2.37771.

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