Idea Of Religious Pluralism Research Articles

Mukti Ali's scientific-cum-doctrinaire approach and Ibn Arabi's wahdat al-adyan in strengthening religious moderation

A conservative adherence to religious beliefs and fanaticism has the potential to result in a unilateral judgment toward other faiths. At the exoteric level, religions represent different ways of approaching the divine. However, when one sees this from an esoteric point of view, all these religions aim for one divinity. This esoteric perspective is in line with the idea of religious pluralism in the modern world. However, long before that, Ibn Arabi had already discussed this idea. Firstly, Ibn Arabi talked about his philosophy of divinity. God, on one hand, is One, unreachable, transcendent, but also as the resembling, close, immanent. From the immanent aspect, God then manifests and reveals Himself continuously, resulting in diverse beings, including religion. However, in this research, Ibn Arabi's ideas were found to be only ideological-apologetic. Therefore, the author collaborates them with Mukti Ali's ideas, which are modern and methodological, combining various approaches, both normative and scientific, in the study of religious moderation called scientific-cum-doctrinaire. The method used in this research is descriptive-collaborative. The scientific-cum-doctrinaire is used to investigate Islam and other religions, with the expectation that it will foster interfaith literacy, encourage inter-religious cooperation, and contribute to the promotion of religious moderation. In this light, the parallel between Mukti Ali and Ibn Arabi becomes apparent.

War and Church. From the Peace of Westphalia to the Peace of Versailles by Carl Schmitt and Eugen Rosenstock-Huessy

Historically, religious institutions have often played some role in determining the criteria for international justice during the war and in the post-war periods. The article aims to reflect theoretically on this phenomenon, drawing on the political theology of C. Schmitt (1888-1985) and the historical sociology of E. Rosenstock-Huessy (1888-1973). Both were prominent lawyers in Weimar Germany, but their paths diverged dramatically in 1933. They shared a view of the modern state as a restrainer of war. They also focused on the church and its role in stabilizing the new international order of the Westphalian era. The Westphalian approach to international justice rested on the idea of religious pluralism in terms of a plurality of sovereign states. It was important for Schmitt that the Roman Catholic Church (to which he belonged) recognized sovereign states and their right to declare war and make peace, even if it retained autonomy of doctrinal judgment and independent government. Unlike Schmitt, Rosenstock-Huessy believed that the main role in resolving religious conflicts was played not so much by the arrangements of sovereign states, but by the new organization of society that emerged as a result of the Reformation. This organization consisted of new social forms: the monarch-legislator, the civil servant, the civil authority, and the civil population. Rosenstock saw the separation of the military from the civil service as a kind of continental system of checks and balances that promoted international justice by limiting violence. After a historical and theoretical overview, the paper will analyze why the cultural role of ecclesiastical institutions is still important. Finally, it will be shown that the perspectives of political theology and historical sociology described above form a multi-confessional dialogue. The dialogical reflection on church and politics can be a contribution to the debate on international justice.

Nurcholish Madjid’s Perspective About Thought of Religious Pluralism

One of the modern Islamic reformers in Indonesia is Nurcholish Madjid. The focus of this research is to find out the style of thought of Nurcholis Madjid regarding religious pluralism. The aims of this study are to (1) describe the style of Nurcholis Madjid’s thought related to religious pluralism, (2) open new insights regarding modern Islamic views, and (3) describe the contributions and controversies of Nurcholis Madjid’s thoughts regarding religious pluralism. This study uses a descriptive-comparative research approach. The results of this study indicate that there are three thoughts of Nurcholis Madjid about religious pluralism. First, according to him, religious pluralism is an understanding that recognizes the existence of other religions and is mature in dealing with diversity. Second, Nurcholish Madjid's idea of religious pluralism is a religious principle that recognizes freedom of religion, living with risks that will be borne by each believer. Third, according to Nurcholish Madjid, religious pluralism in Islam is not based on the doctrine of assuming that all religions are true, but Islam only gives recognition to the extent of each individual's right to exist in harmony with the freedom to practice their respective religions to realize a tolerant life in Indonesia.

Reconstruction of Religious Pluralism or Muhibah Value? A Comparative Study in Malaysia

A scholar affirms that “the pluralistic arrangement” has proven to be a source of socio-political tension rather than a solution. A number of prominent social scientists in the West have yet to suggest that the idea of religious pluralism, is the best way of dealing with diversity, together with its essential values. However, the situation in Malaysia has shown a different scenario. This paper will look into those elements proposed by the Western scholars to be the overriding values of religious pluralism in maintaining a harmonious living among people of different religions. In doing so, this paper will present the ideas of the Malaysian scholars of what they understood as the essence of “majmuk” or living in a plural society as a response to the Western idea of religious pluralism. This will highlight one of the objectives of this paper which is to present selected writings and opinions of Muslims and Christians social scientists in Malaysia on the discourse of religious pluralism. The study has undergone a series of interview to Muslim and Christian scholars. Based on the findings, it is noted that some scholars proved that religious pluralism discourse in Malaysia is contestable. This is due to its link to the Western modern philosophy and secularism. Finally, it also consults meaningful recommendations given by the scholars in facing the challenges of living together as one family in “Muhibah”.

Javanese-Christian Church Belief and Inter-religious Dialogue

This study attempts to elucidate both of Muslim and Christian understandings toward the idea of religious pluralism, with the case study of Javanese-Christian Church of Pogung and its relation to the surrounding community. It provides the discussion with some theological analyses on how people conceive the meaning of truth and, how this has led to the possibility and necessity of a dialogue; more specifically how their religious doctrines maintain their communities in dealing with other communities. Based on the qualitative approach, wherein the data gathered through in-depth interview and observation, the result of this study revealed that dialogue must be based on personal religious experiences and firm truth claims. Without personal religious experience, there is no way of grasping what the dialogue is all about. Dialogue must be based on the recognition of the possible truth in all religions; the ability to recognize this truth must be grounded in the hypothesis of common ground and goal for all religions. Dialogue must be based on openness to the possibility of genuine change or conversion.Keywords: Religious doctrine, Religious pluralism, DialogueÂ

TASAWUF DAN PLURALITAS DALAM Al-QUR’AN

This paper raises the issue of Sufism with the title "Sufism and Plurality in the Qur'an". Pluralism is derived from pluralist Latin, from pluris namely more than one, the plural. Therefore something said to be plural always consists of many things, various types, different points of view and background. Religious pluralism holds that no one is entitled to claim that religion is the most correct, all religions in this view have their own righteousness. The problem is that these pluralists always express the legitimacy of the Sufis, but the recognition of pluralism by the great Sufis may not exist in the Sufi tradition. From there, they assume that the idea of religious pluralism has indeed existed in the intellectual tradition of Islam and certainly based on Islamic teachings. The trend of harmonizing religions can be found from the two concepts that always reap the polemic and controversy that is the concept of unity of religions or better known in the world of tasawwuf with wahdat al-adyăn and the concept of religious pluralism or better known in the world of philosophy with religious pluralism.So pluralism Religion is every religious person who is required not only to recognize the existence and rights of other schools, but to engage in understanding the similarities and differences in order to achieve harmony in diversity.

Indonesian Theosophical Society (1900–40) and the Idea of Religious Pluralism

PrefaceThis research focuses on how the Indonesian Theosophical Society (ITS) during the pre-independence period (1900-40) spread its ideas on religious pluralism in appreciation of Indonesia's and multicultural society. This research is important for the following reasons. First, ITS is possibly the first society have introduced a model of religious studies in Indonesia with an inclusive-pluralist character. This was achieved by emphasizing an esoteric approach and by recognizing and exploring the exoteric and esoteric aspects of religions. As . . no statement about a religion is valid unless it can be acknowledged by that religion's believers (Smith 1959), ITS tried learn these aspects directly from scholars or religious leaders of the religions being researched. This model of study was followed by Professor Mukti Ali when establishing the department of Comparative Religion at PTAIN (Perguruan Tinggi Agama Islam, Islamic Higher Education), Yogyakarta, in 1961 (see Bahri 2014).Second, if one looks at the role of Dirk van Hinloopen Labberton as a figure of the of Association and a key figure of ITS or the president of Nederlandsch Indische Theosofische Vereniging (NITY),11 who always called upon Theosophical Society members cooperate with the Dutch colonial authorities, one may assume that ITS was used as a means of ethical politics of the Dutch colonial authorities stifle the resistance of Indonesians (believers). However, one cannot ignore the significant role of ITS at that time in managing multireligious and cultural education. ITS members periodically gathered discuss religious doctrines at lodges (loji). There were lodges in Buitenzorg (Bogor), Batavia, Cirebon, Bandung, Pasuruan, Semarang, Purwokerto, Pekalongan, Wonogiri, Surabaya, and probably in most of the small and big towns on Java. Periodically, they published Theosophical magazines that contained about 85 percent of living religions and beliefs in the archipelago. Apparently, instead of one of the objectives of Theosophy itself, namely, to form the nucleus of a universal brotherhood of mankind, Theosophy members also realize that diversity and differences among the Nusantara people lead conflicts; that is why they lean toward the ideas of pluralism, harmony, and the common word of religions.Third, in dealing with the awakening of nationalism in conventional Indonesian historiography, historians refer movements such as Boedi Oetomo (BO), Indische Partij, Jong Islamische Bond, Jong Java, Jong Soematra, Jong Ambon, and similar organizations, but religious organizations are rarely ever mentioned as part of the awakening. However, it may be noted that while Islamic organizations such as Muhammadiyah (1912) and NU (Nahdlatul Ulama, 1926) were involved at the lower level, ITS was involved on an elite level in the propagation of nationalism in the era of revolution. Thus, BO and their fellows are be seen as participants in this process at the middle level.Research on the Indonesian Theosophical movement includes First, Mengikis Batas Timur & Barat: Gerakan Theosofi & Nasionalisme Indonesia by Iskandar Nugraha (2001). This work was reprinted in 2011 with the title Teosofi, Nasionalisme & Elite Modern Indonesia. It highlights two important aspects: the history, existence, and development of ITS from 1901 1933; and the influence of the Theosophical movement on modern Indonesian nationalism. Nugraha shows how many Indonesian students found their identity, experienced a shared destiny, and felt the urge find their self-awareness as one nation through TS. The most significant contribution of this work is that the TS movement contributed greatly the awakening of Indonesian nationalism (Nugraha 2011, 76, 88).The Politics of Divine Wisdom: Theosophy and Labour, National, and Women's Movements in Indonesia and South Asia 1857-1947by Herman Arij Oscar de Tollenaere (1996) is another significant work. …

Problem Sosiologis Pluralisme Agama di Indonesia

Todays religious pluralism has become a social fact that struck Indonesia, sovereign state with a population that consists of various religious backgrounds. This religious diversity allegedly has led to a wide variety of conflicts have snatch many human lives. Based on this phenomenon, many proficient from various disciplines trying to find a solutions or approaches to resolve that problems. One of solution that is carried by applying the theory of religious pluralism which predicted powerful enough to reduce the conflict between religious communities. So the religious people in Indonesia can live together in peace, secure, sobriety, tolerance, and mutual respect. Pass through religious pluralism is also expected that no religious believers who think that their religion is the most correct. While other religions wrong, the obeyers must repent, in otherwise would receive doom, inserted to hell, and so on. A glance, the idea of religious pluralism looks like a promising solution in order to reconcile the religious community, containing expectations and human values are sublime. But who would have thought, behind it all religious pluralism was not the right solution to reconcile the religious community. He even enemy of religions. The religious pluralism stow a lot of problems, including the theological problem.

GAGASAN PLURALISME AGAMA GUS DUR UNTUK KESETARAAN DAN KERUKUNAN

This article focuses on framing the thought of Abdurrahman Wahid on reli- gious pluralism. Gus Dur-his familiar name, is a figure of the Muslim scholars, clerics, and also a politician who has a considerable influence in the national life in Indonesia. The idea of religious pluralism was offered by Gus Dur calls for recognition of the equal right to claim the truth of any religion by its followers, respectively. For Gus Dur difference faith/theology should not affect the enforce- ment of justice. Ever y religion should receive equal treatment before the law; hence neither group feels superior to the other.The author argues that the research on the views of Gus Dur is ver y important to see what is meant by religious pluralism. From this study we can also see the mapping of what Gus Dur strug gled in upholding religious pluralism. By using critical-thinking approach, Gus Dur’s tought will be dissected to obtain a com- prehensive understanding of the globalizing thought of Gus Dur which covering various aspects of life, not only limited in political issues, the relationship be- tween religion and the state as well as inter-religious relations. The result can be described that there are three focuses of Wahid fought in the religious pluralism, namely equality of religions, tolerance and interfaith and inter-religious dialog.

Performing the salat [Islamic prayers] at work: Secular and pious Muslims negotiating the contours of the public in Belgium

This article analyses the way in which the question of performing şalat (Islamic prayer) at the workplace is addressed by second-generation Maghrebi-Muslims in Belgium. Over recent years, western Europe has witnessed a number of societal debates on the increasing visibility of Islam in the public sphere. A key argument often used in these discussions concerns the necessity to defend the ‘neutral’ or ‘secular’ character of the public sphere towards Muslim claims. In so doing, the idea of religious pluralism becomes opposed to the idea of a secular public sphere. This paper seeks to complicate this perspective by questioning the idea that praying in public (i.e. at the workplace) figures as a religious claim that is defended unequivocally by Muslims. The narratives explored here show that Muslims – irrespective of the degree of their religious commitment – do not hold similar positions towards this question. Contrasting perspectives about the idea of the public, that of a ‘correct’ religious practice and the position of Islam in the Belgian public sphere rather informed these positions. Consequently, the analysis of the different accounts shows that what often passes as a single principle (that of privatization of religion) in fact consists of an assemblage of heterogeneous discursive repertoires, which address the question of religion in the public in a diverse set of ways. Such a perspective invites us to consider how secularism is reproduced and maintained throughout heterogeneous normative orders, including religious ones.

Religious Pluralism and Pluralistic Religion: John Hick's Epistemological Foundation of Religious Pluralism and an Explanation of Islamic Epistemology toward Diversity of Unique Religion

the path of religious pluralism starts with the fact that our world contains a number of religious faiths having different ideas of the nature of divinity as the main and fundamental principle of religions and therefore, different and various dogmas, rites, and rituals. Despite the claim that the idea of religious pluralism is a product of modern philosophical schools, specifically new epistemological principles, I have attempted to demonstrate that what I have called “pluralistic religion,” as a part of a necessary and substantial distinction that has to be drawn between this hypothesis and John Hick’s classic theory of “religious pluralism,” is strongly rooted in the principle of “ultimate truth and uniqueness of religion,” which has one of its valid interpretations in Islamic epistemology.1 It is perhaps worth noting that this view not only does not deny the strong and unavoidable exclusivist tendency of all religions, but also tries to justify and clarify the necessity of such a tendency. Obviously, in this epistemological structure, the term exclusivism has an implication, completely distinct from the common meaning of the term, which stands contrary to the term pluralism. I also believe that this hypothesis would provide the fundamental bases for “pluralism in truthfulness” as the essential outcome of the ultimate uniqueness of religion which manifests and reveals itself in various and diverse forms. Thus, based on such an interpretation, the true claim of exclusivism in religions is considered as a complementary element for religious puralism, which refers to the various manifestations and crystallizations of ultimate truth of religion. In this paper, I begin with John Hick’s classic version of religious pluralism. According to Hick, one of the most prominent developers and defenders