Religious: Jurnal Studi Agama-Agama dan Lintas Budaya
Religious: Jurnal Studi Agama-agama dan Lintas Budaya is a periodical academic journal which is published by ReligiousStudies Majors Ushuluddin Faculty UIN Sunan Gunung Djati Bandung cooperate with: Asosiasi Studi Agama Indonesia (ASAI) publishes twice in the year (March-September). This Journal publishes new results studies and original researches on Religious studies related to the social and cultural context in Indonesia in the perspective of Comparative of Religion, Phenomenon of Religion, Anthropology, and Sociology of Religion.
Articles
267 Documents
<![CDATA[Muhammad in The West: Analysis of the Historical Description of the Prophet Muhammad in Armstrong’s Writings ]]>
<![CDATA[Masmuni Mahatma]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.22139
<![CDATA[The main objectives of this study are to analyze and understand: (1) the general constructions of the Prophet Muhammad in the descriptions of Western writers; and (2) Armstrong's description of the Prophet Muhammad. This study is library research that uses a qualitative approach with a descriptive-critical method. Data were collected by reading various biographical literature on Prophet Muhammad from Western writers, which were grouped into three criteria: orientalist writers, revisionist writers, and popular writers. The results of the study show that: (1) there is a dynamic dialectic in the description of the figure of the Prophet Muhammad by Western writers, both from orientalist circles, such as W. Montgomery Watt, David Samuel Margoliouth, Edward Said, revisionists such as Patricia Crone, Michael Cook, Fred M. Donner, and popular writers like Karen Armstrong. This dynamic shows that the effort to understand the figure of the Prophet Muhammad is an important effort to understand Islam in Western society; and (2) Armstrong's description as the author of popular religious studies books about the figure of the Prophet Muhammad; made a major contribution to reducing various misunderstandings about Islam and the figure of the Prophet Muhammad in the eyes of Western society.]]>
<![CDATA[Responding to new Imageries in African indigenous Spiritualties ]]>
<![CDATA[Nweke, Kizito Chinedu]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.20246
<![CDATA[As a result of rash and incorrect assumptions, African spiritualities have been adulterated, bastardized, and multiplied. Academic studies in African spiritualities "were mostly conducted by Europeans and Americans who were extremely biased and primarily focused their scholarship on comparing African religion with Christianity and Islam. I will approach the new images of African spiritualities from two perspectives: the conflict between religion and spirituality, and the demonization of African spiritualities. The goal of this study is to present a new picture of African spirituality from two perspectives: the tension between religion and spirituality, and the demonization of African spirituality. The study's findings indicate that there is a complicated phenomenon that disfigures African spirituality. In both indigenous spirituality in Africa, and in spirituality created by Africans in the diaspora, the problem of portraying demonic African styles and perspectives in expressing mundane and non-mundane realities seems accepted. There are three aspects in analyzing this: historical-racial, media-social, and ideological. These aspects cross over on the point of African religion versus spiritualities.]]>
<![CDATA[De-authorization of Religion during Covid-19 Pandemic: How the Government Policies and Religious Leaders Reduced Islamic Religious in Indonesia ]]>
<![CDATA[M. Syamsurrijal]]>;
<![CDATA[Achmad Nurmandi]]>;
<![CDATA[Hasse Jubba]]>;
<![CDATA[Mega Hidayati]]>;
<![CDATA[Bambang Hariyanto]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.16789
<![CDATA[Policies issued by the Government and religious authorities during the Covid-19 pandemic in Indonesia have resulted in the de-authorization of the structure of the pattern of carrying out religious rituals that are already established and sacred in the community. This study aims to explore government policies and religious leaders' authorities in reducing the doctrine of communal religious rituals during the Covid-19 in Indonesia. This study qualitatively investigates various forms of government policies and religious leaders during the Covid-19 pandemic – via the internet related to government policies and the appeals of religious leaders during the Covid-19. Data collection is done by observation, documentation, and literature study. Data analysis used descriptive qualitative analysis through the NVivo-12 plus application. The results of this study indicate that there has been a reduction in religious doctrine in the form of prohibiting the practice of religious rituals carried out communally in mosques and public spaces.]]>
<![CDATA[Fish in Faith: Exploring Symbol as Survival Strategies in Christianity ]]>
<![CDATA[Bibi Suprianto]]>;
<![CDATA[Andi Alfian]]>;
<![CDATA[David Kristanto]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.15610
<![CDATA[This study explores the history of one of the important symbols in the Christian tradition, namely the history of the fish symbol. This study argues that the fish symbol is one of the survival strategies for Christians to survive and contest with other groups in the socio-religious context at that time. Thus, this study formulates research questions such as how is the history of fish in the Christian tradition? How does the fish symbol become a medium of survival and resistance? Does the fish symbol have any relevance in the history of Christianity in Indonesia? This research uses literature study, which means relying on written literature discussing fish symbolism in Christianity's history. The results of this study indicate that the symbolization of fish in Christian history can not only be seen from the theological aspect but also from the socio-historical aspect as a survival strategy. Furthermore, the research material is structured with the following framework: the first part discusses the history and meaning of the fish symbol as a savior and unifier in ancient Christianity; the second part discusses the symbolic significance of fish as the spread of Christianity in Indonesia; the third part, symbolism as a strategy to survive both in the form of acculturation and religious-cultural identification in the context of religion and culture. In short, the symbolism of fish in the Christian tradition is very complex, containing theological content and historical-social-cultural. By understanding how symbolization works in religious traditions, we, therefore, can understand how religion in all its aspects developed from the past to the present, and also to the future.]]>
<![CDATA[The Religious Political Identity of Kaum Sayid in the Ziarah Kubra Tradition in Palembang ]]>
<![CDATA[Ahmad Syukri]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.19354
<![CDATA[Ziarah Kubra is a religious tradition that developed in Palembang in an atmosphere of the revival of the spirit of Islamic diversity in Indonesia in the millennial period. The Ziarah Kubra tradition began to be popularized in 2003 by the Kaum Sayid in Palembang. The Kaum Sayid or Sayids is a community descended from the Prophet Muhammad (PBUH), who traveled worldwide, including Palembang.This article discusses the Ziarah Kubra tradition's phenomenon towards constructing the Kaum Sayid's religious identity in Palembang. The research study in this article uses qualitative research methods with a phenomenological approach to the Ziarah Kubra tradition in Palembang. The Ziarah Kubra was originally a local religious practice of the Kaum Sayid in Palembang, which continued to develop into the collective religious identity of Islamic civilization in Indonesia. The construction of the religious-political identity of the Kaum Sayid in Palembang was formed, along with the acceptance and recognition of other communities and local elites to the religious authority of the Kaum Sayid in Palembang in the Ziarah Kubra tradition. This article shows that a religious tradition can be an institution of a local community's religious-political identity.]]>
<![CDATA[Resolutions of Conflicts among Radical Beliefs through the Wisdom of Cultural Values ]]>
<![CDATA[Khaerul Umam]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 3 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i3.21439
<![CDATA[This study seeks to identify a form of cultural reconciliation applied by the community to the radical belief clash between Dayak Indramayu mysticism and the Muslim community in Indramayu Regency, West Java, Indonesia. This study employed a strategy for resolving cultural conflicts by collecting data via observation and in-depth interviews with both parties. This investigation yielded multiple findings. First, the fight between Dayak Indramayu and Muslims in the Indramayu Regency is a religious dispute. The crisis began when the Indonesian Ulema Council (MUI) labelled Dayak Indramayu group as heretical. Following the labelling, Dayak Indramayu responded by criticizing Islamic religious leaders who engage in numerous unethical behaviours. Second, although this dispute affected religious leaders on both sides, it had no effect on the religious followers at the grassroots level. Thirdly, religious conflicts involving religious leaders and beliefs can naturally lessen due to the community-owned and religious leader-guided cultural framework. The author identifies this as a cultural resolution to religious problems. This study contributes to two aspects. First, as a model for resolving interfaith problems that can be replicated abroad through the application of cultural values' wisdom. Second, this idea of resolution contributes to the corpus of religious studies on the management of religious conflicts founded in radical views.]]>
<![CDATA[Nature Harmony and Local Wisdom: Exploring Tri Hita Karana and Traditional Ecological Knowledge of the Bali Aga Community in Environmental Protection ]]>
<![CDATA[Qodim, Husnul]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i1.24250
<![CDATA[Environmental pollution has evolved into a global issue that affects all humans can feel. The most frequent cause is a massive land conversion that neglects the negative effects on the surrounding environment. The Bali Aga indigenous people in Trunyan and Tenganan villages have optimism about preventing a global ecological crisis by maintaining their customary forests. This study examines how the Bali Aga Indigenous people in Trunyan and Tenganan villages maintain their traditional ecological knowledge (TEK), their views on life, and how social institutions impact local wisdom, practices, and unique knowledge. Qualitative research methods—observation, in-depth interviews, and literature reviews—tracked and processed data. The research discovered a belief in Tri Hita Karana, prioritizing human balance with God and nature. The presence of binding customary law (Awig-awig) demonstrates the belief of the Bali Aga community in managing the forest and preserving its environment. The Awig-awig customary law has been implemented in both villages through diverse natural resource management techniques. It is further supported by their knowledge of the various plant species and their responsibilities in maintaining the ecosystem. Amid a global ecological crisis, the findings indicate that the Awig-awig or customary law plays a significant role in preserving the environment.]]>
<![CDATA[Marketing the Miracles: Studies on the Commodification of the Quran, Prayer, and Sadaqa ]]>
<![CDATA[Darmawan, Dadang]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i1.25232
<![CDATA[Religion is a miracle. The history of religion is filled with stories of the miracles of its founder and leaders. Religion does not intend to sell miracles for worldly gain because the purpose of religion is spiritual. Nevertheless, in reality, the miracles offered by religion are often commodified. This study examines the commodification of religion in Indonesia, especially those related to the Quran, sadaqa, and glory. This research uses qualitative methods with Habermas’s hermeneutical approach to uncover the economic motives behind the utterances delivered by certain religious figures. The results showed that certain religious figures had commodified the Quran (as a material element), prayer (as a suprarational element), and sadaqa (as a social element) through the utterances they delivered. This research found that religion, based on ordinary people’s point of view, is nothing more than a solution to their complex problems. These social conditions have given religious elites the opportunity to commodify religion. In addition, the research proposes a theoretical contribution that “the perfect religious commodification” should consist of and offer three elements: material, suprarational, and social benefits. This combination of benefits may be the key to the effectiveness of religious commodification and the continued support of ordinary people.]]>
<![CDATA[Religious Movements and the Adoption of New Media: The Internet Used by Hizbut Tahrir Indonesia After Disbanded ]]>
<![CDATA[Dulkiah, Moh.]]>;
<![CDATA[Setia, Paelani]]>;
<![CDATA[Rosele, Muhammad Ikhlas]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i1.21409
<![CDATA[This paper aims to examine the religious movement of Hizbut Tahrir Indonesia (HTI) when adopting new media in its movement activities in Indonesia. The research in this paper uses a qualitative method with data collection through online observation of the HTI website, Media Umat www.mediaumat.id. This research found that HTI as a religious movement also adopted the internet in its movement activities just like other religious movements, namely NU and Muhammadiyah. HTI's use of the internet also refutes the argument that the internet is incompatible with religion, which is based more on secularization arguments. The internet in fact provides new opportunities that are positively welcomed by the religious community, which makes it part of its culture according to its needs and interests. This religious response can be seen in HTI's use of the internet which can be categorized into three forms: ideological, polemical and contextual. All these forms of internet use show the positive impact of the internet for religion and the ability of religion to become part of modernity for its interests and needs by adapting the internet as a product of modernity.]]>
<![CDATA[Religious Culture in Peacebuilding Education ]]>
<![CDATA[Prasojo, Zaenuddin Hudi]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v7i1.25182
<![CDATA[Religion has been examined in various academic disciplines, both mono and interdisciplinary with various accompanying issues, including issues regarding the relationship between religion and culture. This article seeks to show that in the context of peacebuilding education, religious culture plays an important role. This study employs a library research approach. In Indonesia, peacebuilding theories suggest the need for Islamic education as the majority religion in order to the support transformation process relating to changes in negative peace, positive peace, structural violence, root causes of conflict and sustainable peace. This article reveals the process and steps to improve peacebuilding in the implementation of Islamic education. This study is very important to shape a peacebuilding culture in Islamic education where the core values of peacebuilding in Islamic education include the meanings of salām (peace), humanity, harmony and peace, Dar-al-Salam (Home of Peace), peaceful justice through jihad, nonviolence in Islam, justice in Islam and human rights. These core values of peacebuilding education in Islam need to be disseminated and cultivated in all Islamic educational institutions.]]>
