Journal of Comparative Study of Religions (JCSR)
ssues in the study of religions are increasingly interesting to discuss. For that, since Vol. 2. No. May 2, 2022, JCSR Journal of Comparative Study of Religions will focus on contemporary issues in religious studies. JCSR aims to publish original articles, book reviews, and review articles from researchers, academics, professionals, practitioners, and students. ️ JCSR is a semi-annual journal published in May and November by the Department of Comparative Study of Religions of Faculty of Ushuluddin, Universitas Darussalam Gontor, Indonesia. JCSR encompasses several topics of study as: - Comparative studies in religion and politics - History of religions - Interfaith dialogue - Philosophy of religion - Psychology of religion - Religion and art - Religion and health - Religion and linguistics - Religion and literature - Religion and media - Religious anthropology - Religious ethics - Religious methodological research - Religious phenomenology - Religious sociology - Religious tolerance - Rituals on religion - Role of religion in culture and society - Sects - Theology - Thoughts, ideologies, and philosophies
Articles
85 Documents
<![CDATA[The Influence of Liturgical Music and Song on Congregation of Saint Cornelius Madiun Church at 2019 ]]>
<![CDATA[Rif’at Husnul Ma’afi]]>;
<![CDATA[Dzakiyyah Fauziyah Rif’at]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 1 No. 2 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v1i2.6382
<![CDATA[Music has an important role in the Catholic act of worship. Liturgy, as the mainact of worship, has always been using music and song to increase the number of its.Saint Cornelius Madiun Church as one of the Surabaya diocese has a big developmentin accord to the number of the congregation since its establishment. This parish hasthree thousand congregations and still increasing annually. One of these factors iscaused by the unique music and song served by the ministry of the church. Thisresearch is field research and employed the phenomenological approach to analyzethe data. The result is that the liturgical music and song which are played in SaintCornelius Madiun Church are in accord with what has been determined by the CouncilVatican 2, namely Sacrosanctum Concilium about liturgical Music. Both are music as apart of the liturgy, and music as accompaniment music during liturgy. The music andthe song of the liturgy give big influence in creating a sense of solem, sacred, humilityand delighted in living up to the liturgy of the mass because music has a variety oftempo, rhythm, and a style adapted to the liturgical activities. Besides, the lyrics ofthe song become the main factor to touch the heart of the congregation and expressesthe intention that wants to be conveyed by the performed music.]]>
<![CDATA[Puja Mandala in Benoa, Badung, Bali as the Model of Religious Tolerance ]]>
<![CDATA[Muhamad Fajar Pramono*]]>;
<![CDATA[Farissa Azmia Hud]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 1 No. 2 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v1i2.6383
<![CDATA[This research discusses the model of religious tolerance in Puja Mandala,Benoa, South of Kuta, Badung, Bali. Puja Mandala is an area with Mosque, CatholicChurch, Monastery, Christian Church, and Temple stand side by side. This researchalso discusses the supporting factors of religious tolerance in Puja Mandala, how dothey can communicate well and keep the harmony until now. Generally, Bali societyhas been dependent on upright religious tolerance far away before Puja Mandalawas built. This is supported by Hindu Teaching, Tri Hita Karana to do and get intouch well with other humans without seeing their religions, ethnicities, or eventheir tribes. The Research data had been taken from interview results with somereligions’ leader and some officials from each house of worship in Puja Mandalawith a qualitative method. Besides, the researcher also has observed and takensome documents from each house of worship as an accurate additional reference]]>
<![CDATA[Fa’atsiru Faqlidu Rokat Tase ‘ala ‘aqidatu as-shiyadin ]]>
<![CDATA[Farhah Farhah]]>;
<![CDATA[Nada Haninah Saifurrahman*]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 1 No. 2 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v1i2.6384
<![CDATA[Rokat Tase’ is a tradition or ancestral heritage that is still preserved by coastalcommunities, especially fishermen. In its implementation, several rituals havebecome their beliefs which have a major influence on the faith of the local community.One of the rituals in this tradition is Larung Sesaji. This ritual is also one of the relicsof the teachings of Hinduism, which is still preserved by the ancestors to date,leaving an impact on the fishermen. This article will discuss the implementation ofRokat Tase ‘in Pakandangan Barat village, Sumenep Madura and its influence onfishermen. Rituals in Rokat Tase’ begin with khatam al-Quran and continue withistighasah, tahlilan, Larung Sesaji that are paraded to the sea in a boat. The a Sesajenwere dissolved in the form of food and goods placed in a small boat called Bithek.This ritual is not following the teachings of Islam. Besides that, there is also an artperformance and ends with tabligh akbar. Rokat Tase’s implementation affects thefaith of the fishermen in Pakandangan Barat village, Sumenep, Madura.]]>
<![CDATA[Al-Watsiniya fi al-katsulikiyah (al-bahts fi romziyu al-sholib) ]]>
<![CDATA[Syamsul Hadi Untung, M.A, M.LS*]]>;
<![CDATA[Amrina Rosyada*]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 1 No. 2 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v1i2.6385
<![CDATA[The cross is a symbol that is well known among the public as a symbol ofChristianity. Every sect in Christianity has a distinctive cross that distinguishes onefrom another. The Catholic and Protestant crosses are distinguished by the presenceof a corpus or statue of Jesus hanging on it. Catholics use a corpus on their crosses,whereas Protestants are just plain crosses without any statues. Researchers will tracedeeper into the history of the cross in pre-Christian times who rejected the presenceof the symbol of the cross because this symbol was only attached to people whohad committed grave sins. So that the researcher will use a historical methodologywith an approach to the manuscript literature related to the cross. The results foundby researchers that the meaning of the cross for Catholics today is taken from themeaning of the Pagan people because most Catholic teachings have been influenceand interfered with by the teachings of Paganism. The meaning of the cross as asymbol of the resurrection and atonement for sins by Jesus is like the god Bacchusin Pagan. In addition, the use of the cross in Catholic religious rituals is not muchdifferent from the worship of Pagan gods who also use the cross. In fact, the cross isa symbol of the god Mithra or the sun god who was later transformed into a symbolof God’s love through the death and resurrection of Jesus.]]>
<![CDATA[Al-Ulūhiyatu ‘Inda Mu’taqadi Sapta Darma wa Sumarah (Dirāsah Muqāranah) ]]>
<![CDATA[Muhammad Nurrosyid Huda Setiawan*]]>;
<![CDATA[Nadya Amaliyah*]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 1 No. 2 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v1i2.6386
<![CDATA[As one of the Almighty creatures, humans will certainly never be separated fromthoughts about their God. Divinity is one of the sacred things which mediates howhumans appreciate worship to their Creator. Even though it is well known that God isOne with such worship, it turns out that there are several ethnic groups and cultureswhich collaborate this divine concept with their culture or what is called the Javanesetradition. Of the many Javanese traditions in Indonesia, the Sapta Darma and Sumarahtraditions are examples of how a Javanese culture has its own divine concept. Whichis still an interesting topic and object to study. There are several similarities betweenthe Sapta Darma an Sumarah traditions. As for what is the similarity between thesetwo schools is regarding the concept of prostration which becomes the intermediarybetween the adherents and his creator. Not only in terms of the similarities found,the author also found differences between these two schools, including regardinghow these two schools interpret divinity between perspectives, with the existence ofthe Pancasila of God for example, or with other things. Not only that, regarding thenature of God and God’s relationship with humans, in fact, these two schools haveunique definitions. Therefore, this paper aims to expand on this material in detail.Specifically, this paper aims to explore a little how the meaning of divinity accordingto the Javanese tradition in Indonesia. This study employed comparative analysis tocompare the divine concept according to the Sapta Darma and Sumarah schools. Andsupported by a theological approach that is really focused on the concept of divinity]]>
<![CDATA[Muslim di Prancis (Dinamika, Eksistensi dan Historis) ]]>
<![CDATA[Maharani Suryadie Putri]]>;
<![CDATA[Firdaus Imaduddin]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 1 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i1.6668
<![CDATA[This study aims to reveal the phenomena, historical facts, and developments of Islamophobia in France from time to time and the government's attitude about it. The type of research is qualitative research, using historical methods. The data are collected from journals, newspapers, historical records and verbal reports. The results of this study indicate that there are changes in the reaction of the French authorities to Muslims. In 1914-1918 France accepted workers from Islamic countries. While between 1976 and 1989, massive places of worship were built, French Muslims also formed religious organizations and communities. However, several incidents of terrorism which occurred in various parts of the world that accuse Islam as the perpetrator behind it all, gave rise to the term 'Islamophobia' in the West. As a result, the French authorities made several regulations that clearly discriminated against Muslims. The issue of Islamophobia is based on at least three things; first, Islam has been considered an integral part of French society. Second, Islam is the cause of the economic recession. Third, the September 11 tragedy made Islam labeled as a terrorist actor.]]>
<![CDATA[Naqd John Hick fi Tajassud Uluhiyah Yasu' ]]>
<![CDATA[Izzah Fitriani Muhajir]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 1 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i1.6670
<![CDATA[This article discusses John Hick's critique of the concept of the incarnation of God Jesus and proves the deconstruction that occurs in the concept of Christian divinity. The author uses descriptive and analytical methods to describe and analyze John Hick's thoughts. According to a study of the Bible and history conducted by John Hick, Jesus never claimed to be God or the incarnate Son of God. In Christianity, the incarnation is not the teaching of Jesus Christ but comes from Paganism which originated in Rome. The incarnation was deliberately introduced by the church to invite the enthusiasm of Christians who were not convinced by the teachings of the church at that time. Jesus who is known in the life of Christians is more appropriate to be called a prophet or a nobleman than to think of him as God. John Hick's opinion is very correct because the Bible as the basis of Christianity never says the divinity of Jesus. ]]>
<![CDATA[The Miracle in Christianity According to David Hume ]]>
<![CDATA[Muhammad Alif Rahmadi]]>;
<![CDATA[Zulfikar Zulfikar]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 1 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i1.6671
<![CDATA[This article examines the views of David Hume on miracles in Christianity in his book “An Inquiry Concerning Human Understanding”. Using a literature approach and systematic analysis of David Hume's writings, this research generates several ideas. David Hume wrote that any miracle that happens in this world is a violation of the laws of nature. Miracles destroy the natural order and are not in line with the existing law of nature. David Hume opposed the idea of miracles because he was a religious skeptic, against all things metaphysical and non-natural to humans. Thus, David Hume rejected the truth filled with doubts and questions. David Hume's skepticism leads to the theory of deism, that God is a product of human thought and He does not interfere with what He created.]]>
<![CDATA[Tauhid Sufistik Ibn Taymīyah (Sebuah Upaya Menemukan Aspek Sufistik Ibn Taymīyah) ]]>
<![CDATA[Octaviani Erman Nanda]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 1 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i1.6673
<![CDATA[This article re-analyzes Ibnu Taimiyah’s position and his thought on Sufism and anti-Sufism. The article is also expected to find the precise typology to describe the qualification of Ibnu Taimiyah’s Sufism other than the Sunni and Falsafi typologies. As a formalist and literalist thinker, Ibnu Taimiyah has been famously known as an anti-Sufi Muslim scholar. There have been a number of modern Salafis who refute any relationship between Ibnu Taimiyah and Sufism. Ibnu Taimiyah has criticized such philosophical doctrines of Sufism as waḥdat al-wujûd, ḥulûl, and ittiḥâd, which are considered to have deviated from the foundations of Islam. along with criticism, Ibnu Taimiyah offers a solution by recovering the earliest and authentic tradition of Sufism when it is viewed as to have obscured the authenticity of knowledge based on the al-Qur’an and Sunnah. The product of his Sufism can be, therefore, categorized in Salafi-Sufism typology in addition to other such Ibnu Taimiyah popular typologies as Sunni and Falsafi. The pattern of the Tasawuf Falsafi -which is deemed as being appropriate to describe the existence of Ibnu Taimiyah’s Sufism, does not, basically, accept takwîl upon the religious texts. The aim of his Sufism is to strengthen one’s faith and help him/her to purify their soul and morality.]]>
<![CDATA[Makanah al-Masih fi al-Katsulikiyah 'inda al-Ghinustiyah ]]>
<![CDATA[Akbar Aisya Billah]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 1 (2021): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i1.6794
<![CDATA[This study aims to show the attitudes and views of Gnosticism towards the position of Jesus in the Catholic Church. The researcher uses the descriptive method to explain the meaning of Gnosticism, history, and also the characters of Gnosticism. In addition, the researcher also uses a critical analysis method that explains the attitude of Gnosticism to the position of Jesus in Catholicism. The results of the study found that Gnosticism has a concept of a different understanding of the figure of Jesus, and rejects the understanding of Jesus in Catholicism. Gnosticism does not recognize Jesus as a savior, because man's salvation will be obtained from man's own efforts and knowledge of God (Shopia). While Jesus was merely a spiritual teacher who brought the knowledge of God, and Jesus' resurrection was a delusion, Jesus did not rise physically but only spiritually.]]>
