Interreligious Relationship Research Articles

Jesuit Schools in the Archdiocese of Lahore, Pakistan: a service for the poor

This article traces the circumstances of the return and beginnings of the Jesuits to Lahore, Pakistan after centuries of absence, to the establishment of the Jesuit Schools. Given the Socio-economic condition of Christians in Pakistan, and the proliferation and status of ‘Private Schools’ on the one hand and the low standard of the Public Schools in the country, on the other hand, the article argues that the Jesuit Schools are a service to the poor and the needy and not a ‘business’ as some Private Schools run by certain NGOs are. Further, it points out that given the Islamic context of the country, the Jesuit Schools contribute towards a better inter-religious relation which argues well for the future of the land.

Academic Approach for Religious Radicalism

Blaming or demonizing other could appear from misunderstanding paradigm toward knowledgeable entities: individually or collectively. Inclusive approach to know and understand other religious groups is a basic principle to build interreligious relation. In his Dialogue Decalogue, Leonard Swidler suggests that to build interfaith dialogue is to learn and understand (other) realities. In this regard, religious radicalism could be perceived as an outcome of misunderstanding that allows people to exclude or ignore others. This paper aims to explore several books of Muslim scholars, both in classical and contemporary period, relating to comparative study of religion. It is the finding of this work that understanding other religions (or religious others) as articulated in the book will create a level of acceptance within religious believers.

Interreligious Dialogue: An Islamic Approach

Dialogue among the followers of different religions is a necessary condition for promoting peace, tolerance, harmony, and religious co-existence in today’s world. Islam is a religion of peace, tolerance, unity, justice, love and brotherhood which always fosters mutual, cooperative and positive relation between one another irrespective of caste, creed and religion for the greater happiness of mankind. The purpose of this study is to examine the concept of interreligious dialogue and its relation to Islam. It highlights the importance of interreligious dialogue in Islam as a model for strengthening mutual respect, understanding, cooperation and human dignity.  The study is followed by textual analysis and historical interpretation of the Qur’an and Sunnah. This study also includes the treatment of Muslim rulers to the people of other religions with a view to understand the real picture of interreligious relationship in any Islamic society. The research shows how Islam plays a unique role in promoting interreligious dialogue and harmony through accepting all previous prophets as the prophets of Islam and granting the freedom of religious practices by the people of any religion, culture and civilization. Finally, the research also provides some important suggestions to future research in this area more effectively which will resolve many interreligious conflicts and establish better understanding among the people of various religions around the world.

Teologi Kristen Protestan Terhadap Agama-Agama Lain di Indonesia 1966-1990

This paper discusses the Ecumenical Protestant-Christian theology toward other religion which is strongly influenced by the context. Sidjabat has slightly concerned about the problem of religious pluralism since inter-religious relation in his time were still relatively respectable. Victor I. Tanja paid more attention to interfaith dialogue because the Indonesian Government has been promoting a lot of interfaith dialogue and activism. Tanja is an arm of the government, in contrast to Sumartana, a theologian associated with an upsetting period where several riots, such as conflict between Christian and Muslim, raised in Surabaya, Situbondo, Tasikmalaya, Ambon and Poso. He thinks it is needed to apply on what so-called theologia religionum, theology of religions.

Christianity as a Majority Religion of the Ethnic Minorities in Myanmar: Exploring Triple Dialogue in the Currents of World Christianity

It is common to say that Christianity is a minority religion in Asia. Yet this article argues that Christianity is a majority religion of the ethnic minorities in Southeast Asia in general and Myanmar in particular and that one dimension of dialogue is not adequate in an age of world Christianity. Using a ‘triple dialogue’ as a methodology, the article explores three of the most salient issues of Myanmar ethnic minorities in the currents of world Christianity. First, the article revisits a cross-cultural relationship between foreign missionaries and locals in a colonial period and how Western mission impacts on Christians’ relationship with people of other faiths. Second, it explores the current issues of interreligious relationship between Christians and Buddhists and how Christian-Buddhist interaction plays a role in developing Christianity as a Myanmar local religion in a postcolonial mission period. Finally, it examines an intercultural hospitality between the ethnic Christian migrants and Western Christians and a ‘glocal’ relationship between migrants and their homeland Christians in a post-Western Christian period.

Tingkat Toleransi Pemuda Muslim di Kota Surabaya

Surabaya is a multicultural city which consists of different communities, religions, and ethnics. However, the city has persisted to build harmonious relation between peoples. Based on Muslim-mayority population, the city attempts to cultivate inter-religious solidarity and understanding among the people. Known that political, economic, and religious matters could influence people’s behaviour, this research aims to see how the Muslim youth in the city understand and implement the social patterns of inter-religious relation. Using questionnaire method, the research found that 12.2% of the Muslim youth in Surabaya were very tolerant, 26.1% were tolerant, 28.9% were quite tolerant, 19.7% were intolerant, and 13.1% were very intolerant. This research also found that there are several factors influencing perceptions of Muslim youth in Surabaya for maintaining inter-religious tolerance, such as religion, politics, and social media.

Some Reflections on Translating the Pali Texts: Literary Conventions, Buddhist Thought, Cultural Background and Textual History

For over a century many Buddhist texts in Pali have been translated into English, the four main Nikāyas at least twice. Significant improvements have been made in regard to English translations of Pali texts. This paper provides five case studies that illustrate the problems and complexities involved in translating Pali texts. Examples are taken from four suttas of the Aṅguttara Nikāya. Various issues are addressed using textual and contextualised analyses. I attempt to offer solutions to some problems related to translating the Pali through different approaches, including style, philology, history, Buddhist thought and inter-religious relation.

Catholic Church Communication in the Post-Truth Era: Intra-Religious and Inter-Religious Dimensions

The digital era has presented the world with many things, among them fake news and a post-truth mindset. The tendency to disregard truth and the uncontrolled propagation of fake news about religion hold serious ramifications for the Catholic Church and the Church’s relationship with other religions. This essay explores the nature of the post-truth mindset and the negative impact that fake news present to the Church and interreligious relationship. It proposes that the way for the Church to respond to the present social milieu is by taking a proactive approach in its communication strategies. On the ad intra front, the Church needs to counter the post-truth mindset by upholding the authoritative and trustworthy position of the Church through the proclamation of Jesus Christ as the Way, the Truth, and the Life. More than proclaiming with words, however, the Church must also reflect Jesus in these regards in the day-to-day life and activities of the Church. On the ad extra front, the Church must redouble its effort at interreligious dialogue, which in view of the modern context, must be seen as the way of being Church. Without this two-pronged communication approach, the Church risks having its voice being drowned out by the great plethora of voices both inside and outside of the Church, many of which aim to disrupt unity within the Church as well as with other religions.

Interfaith Tolerance and Its Relevance to the Indonesian Diversity: A Study on Ibn ʿĀshūr’s al-Taḥrīr wa al-Tanwīr

Indonesia is a biggest Muslim, and yet multi-cultural, country. Religious tolerance is a key issue for harmony, and correct understanding of this principle is highly important. Maqāṣid approach serves one of the alternatives for such understanding. This study aims to elucidate the concept of interfaith tolerance from the perspective of the maqāṣid offered by Ibn ʿĀshūr‘s interpretation and analyze its relevance to the context of Indonesian diversity. This study is based on his work al-Taḥrīr wa al-Tanwīr and finds several important principles of interreligious tolerance from the perspective of the Qur’an. As a Muslim reformer, Ibn ʿĀshūr sees that tolerance is one crucial issue that religious followers are now facing. Grounded on the maqāṣid approach, he finds several principles of interreligious relation from the Quranic verses. These principles fit to the highest objective of Islamic law (maqāṣid al-sharīʿa). These include drawing the common good and leaving away the damage, egalitarian, justice, conscience and freedom. These principles in the context of Indonesia are important and necessary in order to maintain harmony among religious people and the unity of the Republic of Indonesia.

Analysing the conceptual framework of religious freedom and interreligious relationship in Islam

This study evaluates the concept of religious freedom and interreligious relationships in Islam. The research engages in textual analysis and historical interpretation of the Qur’an and Sunnah (the Prophetic tradition) regarding the freedom of religious beliefs and practices as well as Muslim relationships with people of other religions. The study shows that Islam plays a unique role in providing every individual with the complete freedom to possess and practiceany religion, culture or ideology. It also shows that as a universal religion,Islam advocates a harmonious relationship among the people of differentreligions, cultures and civilisations for the peaceful coexistence and harmoniousdevelopment of all human beings. The study concludes that Islam as a completeway of life preserves the beliefs and practices of every individual and maintainsa peaceful relationship between the followers of one religion and another. Itconstitutes a viable model for resolving religious hatred and promoting peaceand justice among people of diverse ethnic, religious and cultural backgrounds.

Revisiting Interreligious Relationship and Minority Groups in Indonesia

Indonesia is a democratic country. Every believer is free to worship according to their beliefs. But in fact, it is still found disharmonious relationship and violence acts between Islamic minority groups or other minority adherents and Islamic majority groups. Based on Setara Institute, there are still 201 violations (2017) and 208 (2016) in this country. Then, bom terrors to minorities groups still happen (On May 13, 2018 in Surabaya). This article aims to describe the meaning of interreligious relationship, the portrait of interreligious relationship in Indonesia, and how to foster tolerance and defend minority groups in the context of Indonesian Islam. This article is analyzed by using “the theory of interreligious relationship perspective”. This paper concluded that: the first, to avoid religious conflict and violent acts, everyone must return to the motto Bhinneka Tunggal Ika (Unity in Diversity). The second, Islamic minority groups or minority religious adherents are not allowed to be oppressed by any other groups because of different belief. The violent acts are contrary to the 1945 Constitution and Pancasila. Everyone has right to live in the Unitary State of the Republic of Indonesia (NKRI). The third, imams, ulamas, and religious leaders can function to be deterrent in religion conflict and violent acts by doing dialogue or win-win solution while referring to Islamic traditions. This study is hoped to be researched and explored more comprehensive in the future in order harmonious religious life in Indonesia will be better.

IBN KHALDŪN AND THE JEWS: ON THE IDEA OF RELIGIOUS EMANCIPATION

The present article is an exploration on Ibn Khaldun’s notion of religious emancipation, notably in the case of Jews in his age. The exploration is based on the examination upon his magnum opus, Muqaddima. Byproduct, it describes as well the dynamic of the notion of religious emancipation and tolerance in history among the Christians and Muslims in the pre-modern era, through which the interreligious relationship is also a concern. Ibn Khaldun was an important fi gure in this endeavor through his sociological analysis of the world history, as his unique overview upon Jews as a marginal religious group. In the present article Ibn Khaldun is situated within his contemporary and considered him as a prominent Islamic thinker in liminality, a condition that allows him to envision new thing but at the same time embedded in the context.
 
 Keywords: Ibn Khaldun, the Jews, Religious Emancipation

BUDDHISM IN DOING INTERRELIGIOUS CONNECTION (Study in Mindfulness from Thich Nhat Hanh)

Buddhism as religion which prioritizes human being is more open than otherreligions. In this paper, I examine how Buddhism relates to other religions which have theological concepts, even though Buddhism also has relation into social engagement. I also discuss how Buddhism as a way of life can philosophically encounters with other philosophical religions. Therefore, I view Buddhism as theology or philosophy and also as social in the same time. I will show that although Buddhism does not have concept of God, yet it can build interreligious relation with theistic religions. Therefore, socially engaged and interior dialogue (meditation) can be alternatives for Buddhists to do interreligious connection.

INTER-RELIGIOUS RELATIONSHIP BETWEEN HINDUS AND MUSLIMS IN LOMBOK

Despite its heterogeneous population, Lombok is well known for its reputation as Pulau Seribu Mesjid (island of thousand mosques).The idea of thousand mosques reflects the strong notion of Islam as the main identity marker. This, however, often brings uneasiness for both conflict between Muslim and non-Muslim, and between Muslims groups living in the island.This paper, aims at mapping out the triangular relationships between Hindus, Wetutelu Muslims, and Waktu Lima Muslims in Lombok, an island where a significant number of Balinese Hindus live as religious minority among SasakMuslims majority. In this paper, I argue that inter-religious relationship between Hindus and WetuteluMuslims is harmonious, while that between Hindus and Waktu Lima orthodox Muslims is marked by hostility. However, the inter-religious relationship between Hindus and the less orthodox Waktu Lima Muslims represent a number of uncertainties.

Sustainable Socio-Religious Harmony Development in Malaysia: An Interpretive Structural odelling for Multi-Religious Society

The subject of inter-religious relationship among different religious adherents is crucial in determining social peace and harmony in a multi religious country like Malaysia. The aim of this research is to develop a sustainable socio-religious harmony development model of the Malaysian multi-religious society based on its critical and significant factors. The study capitalized on experts' views and adopted the Design and Development approach as methodology which was conducted in three phases. The first phase utilized the Fuzzy Delphi technique to develop the main socio-religious harmony factors. The outcome of this phase provided the pertinent socio-religious harmony factors to be used for the model development. The second phase adopted the Interpretive Structural Modelling technique to develop the socio-religious harmony model based on the factors determined by the experts. The third phase was the evaluation and the interpretation of the model through the development of the Conica matrix to further analyze the strength and classification of each factor in the model. The findings of Phase one finalized 23 socio-religious harmony factors. Phase two resulted in the model showing the network of factor relationships which proposed factors and clusters of factors which need to be addressed in sequence to develop socio-harmony among religious adherents. The output of phase three indicated that the model showed the factors "Mutual respect", "Rights and freedom of practicing religious teachings", "Inter-religious social justice towards other religion", "Awareness on others' beliefs", and "Peaceful feeling" were proposed to be leading factors to be addressed first. The experts agreed that the network of factors could be divided into three phases: Initiation Phase (n= 10), Intervening phase (n= 3), and Sustaining Phase (n=10). These findings could implicate in the key elements to develop socio-harmony among religious adherents as reference for the relevant authorities to improve the situation appropriately to the critical element of relation shown from the result of the model.

Filsafat Islam; Sebuah Identifikasi Pandangan Hidup

The topic of Islamic philosophy has always been attracted its reader to a wide yet specific subject including the identification of Islamic Philosophy which related to the relation between its origin and Worldview of Islam, the adaption of Greek philosophy into Islamic Philosophy, and the implications which emerged during and after the glory of Islamic Civilization. This paper will try to elaborate the term of “Islamic Philosophy” from its etymological meaning as well as the identification that taken from revelationbased worldview of Islam. As the beginning, the definitions of “philosophy” will be derived from number of authoritative scholars. The suitability between Islamic Worldview and the Islamization of Greek Philosophy will answer of the questions about ‘the origin of Islamic Philosophy’; including the relation between both the important of revelation (wahy) and semantic interpretation. The discussion is continued widely as well on the history of translation in the time of the Caliph Ma’mun, Abbasid, when the civilization of Islam was in its golden era. Initiated by the caliph himself, this period has introduced many authoritative Muslim scholars in translation of knowledge scripts as well as described a lot of unique facts which rarely mentioned in the general literature such as how does the system of Bayt al-H{ikmah work, interreligious relation between Scholars, and even the given salary for the Scholars. Lastly, this paper will redefine the historicity and ethnicity of philosopher explaining why does the reason of the term “Islamic Philosophy” become the most appropriate definition. In the deeper analysis, we do not only see ‘Islamic Philosophy’ as a claim of term but it is also as the ‘worldview identification’. Islamic philosophy, has indeed successfully assimilated the sophisticated assimilation of the thought of Greek Philosophy by all of its distinctive and characteristics.

Socio-Religious Harmony Index Instrument Indicators for Malaysia

The subject of inter-religious relationship among different religious adherents is crucial in determining social peace and harmony in a multi religious country like Malaysia. The question to what extend the society is susceptible to religious issues remains uncertain. This study will contribute in understanding the Malaysian socio-religious harmony status among the multi-religious adherents through development of the social religious index. To suffice part of this effort, the aim of this study was to develop the socio-religious harmony index instrument which is viable to measure socio-religious harmony level in Malaysia. However, the development of a reliable and valid instrument relies heavily on the quality of the variables or the indicators to be used to measure the index. Hence, the instrument was developed using key informants’ input via experts’ panelist which included selected stakeholders from various backgrounds such as academics, ministry officers, policy makers, non-government organization members, and head or representative of religious groups. To effectively manage the input from the expert panelists, the study adopted Fuzzy Delphi Method (FDM) as main methodology to determine the indicators and sub-indicators (quantitative indicators) to be included in the index instrument questionnaires. Fuzzy Delphi was conducted in two rounds: FDM round 1 to determine the main indicators and FDM 2 to determine the sub-indicators to measure each main indicators. Based on the experts’ consensus, the findings of FDM 1 proposed 22 socio-religious harmony indicators. For FDM 2, based on the indicators, the experts proposed 53 sub-indicators as quantitative indicators to measure each indicators. These indicators and their respective sub-indicators will be used to form the index instrument.

MAQASID AL-SHARIAH BASED MEASUREMENT INDEX FOR SOCIO-ECONOMIC DEVELOPMENT: A CASE STUDY IN NORTH SUMATRA INDONESIA

This study develops an index towards the creation of a socio-economic development index based on Maqasid al-Shariah with a special case of North Sumatra Indonesia. The aim of this study is to find indicators and determinant factors of success and lack of success of the implementation of the Maqasid al-Shariah in socio-economic development in North Sumatra Indonesia; to measure the attitude of society in their participation of the socio-economic development based on Maqasid alSyariah; and to design a suitable modelof a socio-economic development measurement index based on Maqasid al-Shariah.Using Structural Equation Modeling (SEM) and Path Analysis Statistical Method developed by Karl Joreskog and Dag Sorbom, involving 794 respondents from different sectors of society and related institutions such as conventional banks claiming to apply sharia principles, religious institutions in society, religious educational institutions at primary, and secondary and tertiary levels in eight regencies and cities in North Sumatra, the result of the study showed that, in order, the variable of societal religious education quality, health quality, interreligious relationship quality, and educational level quality are determining indicators to ensure the success of socio-economic development based on maqashid al-sharia in North Sumatra, along with „maintaining life‟.

Relasi Muslim dan Nasrani Terkait Pendirian Gereja di Wilayah Perumahan Non-Dinas TNI Angkatan Laut di Driyorejo Gresik

This article examines the interfaith relation of Muslims and Christians in the process of establishment of churches in Perumahan Non-Dinas TNI Angkatan Laut in Driyorejo Gresik. The article concludes that the real inter-religious relation in Driyorejo is very good. It is characterized by a relationship of mutual respect and tolerance in order to implement the teachings of their respective religions in the area. This relationship functionally indicates that the process of adaptation is very good. The harmony of inter-religious relation contributes to the creation of an orderly and safe society. Social-religious elements can be integrated together to create a solid and unified society. The harmony can be achieved because their religious and cultural values of society emphasize the accommodation and tolerant attitude. The social problems associated with the establishment of churches in the Perumahan indeed could lead to social unrest. Borrowing structural-functionalist theory, it can be stated that systemic balance is likely to change because of the influence of extra system. The public unrest indicates that the system is experiencing instability. However, the social system has an internal control mechanism that can stabilize the system after disorder. In the case of the establishment of churches, the community tend to choose legal approach as a means of controlling or resolving conflict.

COSMOTHEANDRIC: HUBUNGAN ANTAR AGAMA MENURUT RAIMON PANIKKAR DAN RELEVANSINYA TERHADAP HUBUNGAN ANTAR AGAMA DI INDONESIA

Indonesia serves as a countr y with variety of cultures, traditions and religions. Religion, as one of the assets, becomes the problem in interfaith encounter when it faces the truth claim and ag gressive mission. As the consequence, the unexpected conflict happens that resulted in abundant victim and material loss. Two queries include Raimon Panikkar’s cosmotheandric concept in interfaith relation and its relevance on inter-religious relation in Indonesia. This article uses library research applying Peter L. Ber ger’s social construction theor y to analyze the construction of Panikkar’s concept and its relevance on inter-religious relation in Indonesia. Cosmotheandric, in this context, is a reality connected theos, anthropic and cosmos dimension. Panikkar’s Cosmotheandric has been constructed from Christian Trinity, Hinduism Advaita Vedanta and Buddhism Pratityasamut. Religion, in cosmotheandric structure, is situated in the antropical dimension. As the result, Panikar views religions as a part of reality that constructed Cosmotheandric reality. In this regard, religions bore the interconnected entity that constructed Cosmotheandric reality. The application of idea in Indonesian context is done by altering the Cosmotheandric language into local expressions that has sound meaning with theos, antropos and cosmos.