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Peradaban Journal of Religion and Society
Published by Pustaka Peradaban
ISSN : -     EISSN : 29627958     DOI : -
Core Subject : Religion, Humanities, Social,
Religion Humanities Social Sciences
Peradaban Journal of Religion and Society (PJRS) is a peer-reviewed journal that provides a platform for those involved in the study of various topics in the field of religion and society. This journal is committed to presenting studies with an interdisciplinary approach to topics concerning religion and its relationship to the social field. Although sociology and religion are the main focuses of the journal, interdisciplinary contributions are welcome.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 66 Documents
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Instrumentalizing Ta'abbudiyyah for Political Legitimacy: A Maqasid al-Shari'ah Critique Rifai Umaaya; Afin Rumbia; Ilham Syarif Hidayatullah
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1254

Abstract

Religious symbols increasingly play a significant role in constructing political legitimacy, yet limited attention has been given to the normative implications of the political instrumentalization of ta'abbudiyyah from the perspective of maqasid al-shari'ah. This article analyzes how ta'abbudiyyah, originally understood as sincere devotion to Allah, is transformed into a symbolic resource for political legitimacy and develops a maqasid al-shari'ah-based framework for evaluating this phenomenon. Employing a qualitative normative-conceptual approach based on library research, the study draws upon classical works of fiqh, usul al-fiqh, and maqasid al-shari'ah, complemented by contemporary literature on the sociology of religion and political legitimacy. The findings demonstrate that the political instrumentalization of ta'abbudiyyah operates through interconnected mechanisms of desacralization, the commodification of worship symbols, the naturalization of piety discourse, and the conversion of symbolic capital into political legitimacy. From the perspective of maqasid al-shari'ah, these mechanisms have the potential to undermine the preservation of religion (hifz al-din), intellect (hifz al-'aql), life (hifz al-nafs), and wealth (hifz al-mal), thereby supporting the preventive application of sadd al-dhara'i'. This study contributes to contemporary Islamic legal scholarship by proposing a normative analytical framework that distinguishes the legitimate role of religion in politics from the political instrumentalization of ta'abbudiyyah for image-building and political legitimacy. Simbol-simbol keagamaan semakin memainkan peran penting dalam mengonstruksi legitimasi politik, namun perhatian terhadap implikasi normatif dari instrumentalisi politik ta’abbudiyyah dari perspektif maqasid al-shari’ah masih relatif terbatas. Artikel ini menganalisis bagaimana ta’abbudiyyah, yang pada mulanya dipahami sebagai pengabdian tulus kepada Allah, ditransformasikan menjadi sumber daya simbolis untuk legitimasi politik, sekaligus mengembangkan kerangka kerja berbasis maqasid al-shari’ah untuk mengevaluasi fenomena tersebut. Menggunakan pendekatan kualitatif normatif-konseptual berbasis studi pustaka, penelitian ini mengandalkan karya-karya klasik fiqh, usul al-fiqh, dan maqasid al-shari’ah, yang dilengkapi dengan literatur kontemporer tentang sosiologi agama dan legitimasi politik. Temuan penelitian menunjukkan bahwa instrumentalisi politik ta’abbudiyyah bekerja melalui empat mekanisme yang saling terhubung: desakralisasi dan komodifikasi simbol-simbol ibadah, naturalisasi wacana kesalehan, serta konversi modal simbolis menjadi legitimasi politik. Dari perspektif maqasid al-shari’ah, mekanisme-mekanisme ini berisiko mengikis pemeliharaan agama (hifz al-din), akal (hifz al-'aql), jiwa (hifz al-nafs), dan harta (hifz al-mal), sehingga membenarkan penerapan prinsip pencegahan sadd al-dhara'i'. Studi ini berkontribusi pada kajian hukum Islam kontemporer dengan menawarkan kerangka kerja evaluatif yang membedakan antara keterlibatan agama yang autentik dalam politik dengan manipulasi instrumental ibadah untuk pencitraan politik.
Faith-Based Health Communication in Public Health Crises: A Scoping Review Syahirul Alim; Ika Rizki Yustisia; Abdul Hair
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1282

Abstract

Faith-based health communication has become an important component of public health responses, yet evidence remains fragmented across religious actors, message strategies, communication channels, and implementation contexts. This scoping review mapped the literature to identify recurring communication functions, evidence gaps, and implications for future public health crises. Scopus and Web of Science were searched for studies published between 2021 and 2026. Following screening and eligibility assessment, 40 studies were synthesized using the Population–Concept–Context framework. Although the evidence was drawn primarily from COVID-19 research, the pandemic was treated as an empirical case for understanding faith-based communication across public health crises. The review found that communication effectiveness depends on the interaction among legitimate authority, culturally meaningful translation of health messages, and the institutional capacity to support implementation, rather than on messenger credibility or communication channels alone. Building on these findings, the review advances an evidence-informed Authority–Translation–Capacity (ATC) analytical framework for interpreting faith-based health communication across diverse religious and institutional settings. The evidence base remains dominated by cross-sectional, qualitative, and descriptive studies, highlighting the need for comparative, longitudinal, and implementation-oriented research. The proposed framework offers a foundation for strengthening communication preparedness and engaging faith institutions as collaborative partners in future public health emergencies. Komunikasi kesehatan berbasis agama telah menjadi komponen penting dalam respons kesehatan masyarakat, tetapi bukti yang tersedia masih terfragmentasi pada aktor keagamaan, strategi pesan, saluran komunikasi, dan konteks implementasi. Scoping review ini memetakan literatur untuk mengidentifikasi fungsi-fungsi komunikasi yang berulang, kesenjangan bukti, serta implikasinya bagi penanganan krisis kesehatan masyarakat di masa depan. Penelusuran literatur dilakukan pada basis data Scopus dan Web of Science terhadap publikasi tahun 2021–2026. Setelah proses penyaringan dan penilaian kelayakan, sebanyak 40 studi disintesis menggunakan kerangka Population–Concept–Context (PCC). Meskipun bukti yang dianalisis terutama berasal dari penelitian selama pandemi COVID-19, pandemi tersebut diperlakukan sebagai kasus empiris untuk memahami komunikasi kesehatan berbasis agama dalam berbagai krisis kesehatan masyarakat. Hasil kajian menunjukkan bahwa efektivitas komunikasi tidak hanya ditentukan oleh kredibilitas komunikator atau saluran komunikasi, tetapi oleh interaksi antara otoritas yang sah, penerjemahan pesan kesehatan yang bermakna secara budaya, dan kapasitas kelembagaan untuk mendukung implementasi. Berdasarkan sintesis tersebut, kajian ini mengembangkan kerangka analitis Authority–Translation–Capacity (ATC) sebagai pendekatan untuk memahami komunikasi kesehatan berbasis agama dalam berbagai konteks keagamaan dan kelembagaan. Basis bukti yang tersedia masih didominasi oleh penelitian potong lintang, kualitatif, dan deskriptif, sehingga diperlukan penelitian komparatif, longitudinal, dan berorientasi implementasi. Kerangka ATC yang diusulkan memberikan landasan konseptual untuk memperkuat kesiapsiagaan komunikasi serta mendorong keterlibatan lembaga keagamaan sebagai mitra dalam perancangan, pelaksanaan, dan evaluasi komunikasi kesehatan pada krisis kesehatan masyarakat di masa depan.
Conflict Resolution in Post-Conflict Maluku: Integrating Lewis Coser's Safety Valve Theory and Pope Francis' Theology of Reconciliation Cayetanus Andreas Masriat; Artemio P. Millo Jr.
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1288

Abstract

Sustainable conflict resolution in multicultural societies requires not only effective mechanisms for managing social tensions but also moral transformation capable of restoring fractured relationships. Although sociological and theological approaches to reconciliation have been widely discussed, their integration remains underexplored, particularly in the context of post-conflict Maluku. This study analyzes the relationship between Lewis Coser's safety valve theory and Pope Francis' theology of reconciliation and examines their relevance for conflict resolution in post-conflict Maluku. This study employs a qualitative library research design with a conceptual analysis approach. Primary sources include Lewis Coser's writings on conflict theory and Pope Francis' encyclical Fratelli Tutti, supported by scholarly literature on conflict resolution and the Maluku communal conflict. The findings reveal that safety valve mechanisms, including dialogue, customary institutions, and the leadership of religious and traditional authorities, play an important role in preventing the escalation of communal conflict. However, sustainable peace requires more than institutional conflict management. Pope Francis' emphasis on love, forgiveness, justice, and fraternity complements Coser's sociological perspective by providing the moral foundations necessary for enduring reconciliation. This study proposes an integrative socio-religious framework that combines structural conflict management with moral reconciliation, offering a conceptual contribution to conflict resolution and peacebuilding in multicultural societies. Resolusi konflik yang berkelanjutan dalam masyarakat multikultural tidak hanya memerlukan mekanisme yang efektif untuk mengelola ketegangan sosial, tetapi juga transformasi moral yang mampu memulihkan hubungan antarmanusia yang retak. Meskipun pendekatan sosiologis dan teologis terhadap rekonsiliasi telah banyak dikaji, integrasi keduanya masih jarang dibahas, khususnya dalam konteks Maluku pascakonflik. Penelitian ini bertujuan menganalisis hubungan antara teori safety valve Lewis Coser dan teologi rekonsiliasi Paus Fransiskus serta mengkaji relevansinya bagi resolusi konflik di Maluku pascakonflik. Penelitian ini menggunakan desain penelitian kepustakaan kualitatif dengan pendekatan analisis konseptual. Sumber utama penelitian meliputi karya-karya Lewis Coser tentang teori konflik dan ensiklik Fratelli Tutti karya Paus Fransiskus, yang didukung oleh berbagai publikasi ilmiah mengenai resolusi konflik dan konflik komunal di Maluku. Hasil penelitian menunjukkan bahwa mekanisme safety valve, seperti dialog, lembaga adat, serta kepemimpinan tokoh agama dan tokoh adat, berperan penting dalam mencegah eskalasi konflik komunal. Namun, perdamaian yang berkelanjutan tidak dapat dicapai hanya melalui pengelolaan konflik secara institusional. Penekanan Paus Fransiskus pada kasih, pengampunan, keadilan, dan persaudaraan melengkapi perspektif sosiologis Lewis Coser dengan menyediakan landasan moral bagi rekonsiliasi yang berkelanjutan. Penelitian ini menawarkan suatu kerangka konseptual sosio-religius yang mengintegrasikan pengelolaan konflik secara struktural dengan rekonsiliasi moral sebagai kontribusi konseptual bagi kajian resolusi konflik dan pembangunan perdamaian dalam masyarakat multikultural.
Constructing Religious Legitimacy through Religious Agency: The Restoration of the Theravāda Bhikkhunī Saṅgha in Indonesia Putu Aryatama
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1291

Abstract

The restoration of the Theravāda Bhikkhunī Saṅgha in Indonesia presents a compelling case of religious growth within an environment where institutional ordination remains contested. Drawing on a qualitative transcendental phenomenological design, this study examines how Indonesian Bhikkhunīs construct religious legitimacy through religious agency despite ongoing institutional contestation. Data were gathered through in-depth interviews, participant observation, and documentary analysis with Bhikkhunīs, lay supporters, and monastic authorities. The findings reveal that religious legitimacy is constructed across three interconnected dimensions of agency: (1) spiritual self-formation through embodied Vinaya discipline and ethical practice, which grounds moral credibility; (2) collective capacity building via Dhamma education, monastery development, and transnational networking, which expands social presence; and (3) relational authority negotiation through non-confrontational engagement, digital communication, and strategic alliances, which navigates structural barriers. Together, these practices demonstrate that legitimacy is not merely a status conferred by formal institutions, but a dynamic, bottom-up social process earned through daily practice and communal engagement. Conceptually, the study advances an agency-based framework of religious legitimacy, offering broader analytical insights for understanding how restored, emerging, or marginalized religious actors establish authority under structural constraints. Restorasi Saṅgha Bhikkhunī Theravāda di Indonesia menyajikan kasus pertumbuhan keagamaan yang menarik di dalam lingkungan tempat penahbisan institusional masih terkontestasi. Dengan menggunakan desain fenomenologi transendental kualitatif, penelitian ini menguji bagaimana para Bhikkhunī di Indonesia mengonstruksi legitimasi keagamaan melalui agensi keagamaan (religious agency) di tengah kontestasi institusional yang masih berlangsung. Data dikumpulkan melalui wawancara mendalam, observasi partisipatif, dan analisis dokumentasi bersama para Bhikkhunī, penyokong awam (lay supporters), serta otoritas monastik. Temuan penelitian mengungkapkan bahwa legitimasi keagamaan dikonstruksi melalui tiga dimensi agensi yang saling terhubung: (1) pembentukan diri secara spiritual (spiritual self-formation) melalui penghayatan disiplin Vinaya dan praktik etis, yang melandasi kredibilitas moral; (2) peningkatan kapasitas kolektif (collective capacity building) melalui pendidikan Dhamma, pembangunan vihara/biara, dan jaringan transnasional, yang memperluas kehadiran sosial; serta (3) negosiasi otoritas relasional (relational authority negotiation) melalui keterlibatan non-konfrontatif, komunikasi digital, dan aliansi strategis, yang menavigasi hambatan-hambatan struktural. Secara bersama-sama, praktik-praktik ini menunjukkan bahwa legitimasi bukanlah sekadar status yang diberikan oleh institusi formal, melainkan sebuah proses sosial dinamis dari bawah ke atas (bottom-up) yang diperoleh melalui praktik harian dan keterlibatan komunitas. Secara konseptual, penelitian ini memajukan kerangka kerja legitimasi keagamaan berbasis agensi (agency-based framework), yang menawarkan wawasan analitis lebih luas untuk memahami bagaimana aktor keagamaan yang dipulihkan, baru muncul, atau terpinggirkan membangun otoritas di bawah keterbatasan struktural.
Reconstructing the Role of Religion in Ecological Conservation: A Comparative Analysis of Lynn White Jr. and Vandana Shiva in Indonesia Vindi Andi Kurniawan; Aditya Putra Harwanto; Idris
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1292

Abstract

The ecological crisis requires approaches that address not only environmental degradation but also the religious worldviews and socio-political structures that shape human–nature relations. This study examines the role of religion in ecological conservation through a comparative analysis of Lynn White Jr. and Vandana Shiva. Using qualitative library research and comparative conceptual analysis, the study examines White’s critique of religious anthropocentrism and Shiva’s analysis of colonialism, capitalism, patriarchy, developmentalism, and Indigenous ecological knowledge. The findings indicate that White and Shiva identify complementary dimensions of ecological degradation: White highlights how religious worldviews can legitimize human domination of nature, while Shiva demonstrates how such domination is reproduced through structures of power and economic exploitation. Their synthesis suggests that religion is neither inherently a cause of ecological degradation nor automatically a solution, but can become a transformative ecological actor when theological and ethical reconstruction is connected with structural engagement and ecological justice. Based on this synthesis, the study proposes the Religious Ecological Guardianship Framework (REGF), consisting of five interconnected pillars: theological reinterpretation, interreligious ecological ethics, recognition of Indigenous knowledge, ecological justice, and institutional and civic collaboration. Applied to the Indonesian context, the framework positions religion as a potential bridge between spiritual values, Indigenous knowledge, community action, and environmental governance. As a conceptual framework, REGF requires further empirical validation across Indonesia’s diverse religious and socio-ecological contexts. Krisis ekologis memerlukan pendekatan yang tidak hanya menangani kerusakan lingkungan, tetapi juga pandangan dunia keagamaan dan struktur sosio-politik yang membentuk hubungan antara manusia dan alam. Penelitian ini menguji peran agama dalam konservasi ekologis melalui analisis komparatif atas pemikiran Lynn White Jr. dan Vandana Shiva. Menggunakan metode penelitian pustaka kualitatif dan analisis konseptual komparatif, studi ini mengkaji kritik White terhadap antroposentrisme keagamaan serta analisis Shiva mengenai kolonialisme, kapitalisme, patriarki, pembangunanisme (developmentalism), dan pengetahuan ekologis masyarakat adat. Temuan penelitian menunjukkan bahwa White dan Shiva mengidentifikasi dimensi kerusakan ekologis yang saling melengkapi: White menyoroti bagaimana pandangan dunia keagamaan dapat melegitimasi dominasi manusia atas alam, sementara Shiva menunjukkan bagaimana dominasi tersebut direproduksi melalui struktur kekuasaan dan eksploitasi ekonomi. Sintesis pemikiran keduanya menunjukkan bahwa agama pada dasarnya bukanlah penyebab kerusakan ekologis maupun solusi yang serta-merta otomatis, melainkan dapat menjadi aktor ekologis yang transformatif ketika rekonstruksi teologis dan etis dihubungkan dengan keterlibatan struktural dan keadilan ekologis. Berdasarkan sintesis ini, penelitian ini mengajukan Religious Ecological Guardianship Framework (REGF), yang terdiri dari lima pilar yang saling terhubung: reinterpretasi teologis, etika ekologis antariman, pengakuan atas pengetahuan masyarakat adat, keadilan ekologis, serta kolaborasi institusional dan kewargaan. Diterapkan dalam konteks Indonesia, kerangka kerja ini memposisikan agama sebagai jembatan potensial antara nilai-nilai spiritual, pengetahuan lokal/adat, aksi komunitas, dan tata kelola lingkungan. Sebagai sebuah kerangka konseptual, REGF memerlukan validasi empiris lebih lanjut di berbagai konteks keagamaan dan sosio-ekologis yang beragam di Indonesia.
Negotiating Qur’anic Hermeneutics in Indonesia: A Comparative Analysis of Fahmi Salim and Sahiron Syamsuddin Syauqi Ahmad Sahnon; Harun Ar-Rosyid; Fahrizi Alfarobi Muhammad; Samsul Ma'arif
Peradaban Journal of Religion and Society Vol. 5 No. 2 (2026)
Publisher : Pustaka Peradaban

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59001/pjrs.v5i2.1295

Abstract

The use of hermeneutics in Qur’anic interpretation remains contested within contemporary Muslim scholarship, particularly regarding its epistemological compatibility with the Islamic exegetical tradition. This study examines the contrasting perspectives of Fahmi Salim and Sahiron Syamsuddin, two Indonesian Muslim scholars who articulate substantially different responses to Qur’anic hermeneutics. Rather than reducing their positions to acceptance and rejection, this study reconstructs the epistemological assumptions underlying their views concerning interpretive authority, the relationship between text and context, and the limits of interpretive plurality. Using a qualitative comparative approach based on their published works and relevant secondary literature, the study identifies two distinct orientations. Syamsuddin adopts an adaptive-integrative orientation, viewing hermeneutics as a methodological resource that can be critically integrated with ‘Ulūm al-Qur’ān, particularly through his ma‘nā-cum-maghzā approach. Salim adopts a critical-protective orientation, questioning the legitimacy and methodological necessity of hermeneutics because of its distinct epistemological foundations. Despite their divergence, both affirm methodological rigor and fidelity to the Islamic exegetical tradition. The study argues that their disagreement reflects a broader tension in contemporary Indonesian Qur’anic studies between preserving epistemological continuity with the inherited tradition and expanding methodological boundaries through engagement with modern thought. By reframing the debate beyond a binary acceptance–rejection model, the study offers a more nuanced understanding of how interpretive authority and methodological legitimacy are negotiated in contemporary Indonesian Qur’anic scholarship. Penggunaan hermeneutika dalam penafsiran Al-Qur’an masih menjadi perdebatan dalam studi Islam kontemporer, khususnya mengenai kesesuaian epistemologisnya dengan tradisi tafsir Islam. Penelitian ini mengkaji pandangan yang bertolak belakang dari Fahmi Salim dan Sahiron Syamsuddin, dua akademisi Muslim Indonesia yang merumuskan respons yang sangat berbeda terhadap hermeneutika Al-Qur’an. Daripada mereduksi posisi keduanya sekadar pada penyimpulan "menerima" atau "menolak", penelitian ini merekonstruksi asumsi-asumsi epistemologis yang melandasi pandangan mereka mengenai otoritas penafsiran, hubungan antara teks dan konteks, serta batas-batas pluralitas penafsiran. Dengan menggunakan pendekatan kualitatif-komparatif berdasarkan karya-karya terpublikasi mereka serta literatur sekunder yang relevan, penelitian ini mengidentifikasi dua orientasi yang khas. Syamsuddin mengadopsi orientasi adaptif-integratif, yang memandang hermeneutika sebagai sumber daya metodologis yang dapat diintegrasikan secara kritis dengan ‘Ulūm al-Qur’ān, khususnya melalui pendekatan ma‘nā-cum-maghzā. Sebaliknya, Salim mengadopsi orientasi kritis-protektif, yang mempertanyakan legitimasi dan urgensi metodologis hermeneutika karena landasan epistemologisnya yang berbeda. Di balik perbedaan tersebut, kedua tokoh sama-sama menegaskan pentingnya ketatnya metodologi (methodological rigor) dan kesetiaan terhadap tradisi tafsir Islam. Penelitian ini berargumen bahwa perbedaan pendapat mereka merefleksikan ketegangan yang lebih luas dalam studi Al-Qur'an kontemporer di Indonesia antara menjaga keberlanjutan epistemologis dengan tradisi yang diwarisi, dan memperluas batas-batas metodologis melalui perjumpaan dengan pemikiran modern. Dengan membingkai ulang perdebatan ini di luar model biner "menerima–menolak", penelitian ini menawarkan pemahaman yang lebih bernuansa mengenai bagaimana otoritas penafsiran dan legitimasi metodologis dinegosiasikan dalam studi Al-Qur’an kontemporer di Indonesia.

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