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
76 Documents
<![CDATA[Al-Tasamuh al-Diniy 'inda Yusuf al-Qardhawiy ]]>
<![CDATA[Zulkifli Reza Fahmi]]>
<![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.v2i1.6795
<![CDATA[This paper aims to examine the concept of religious tolerance from Yusuf al-Qardhawi's perspective. The descriptive-analytical method is used to describe and analyze the thoughts of Yusuf al-Qardhawi and his relationship with the thoughts of other Muslim scholars. From this research it was found; first, religious tolerance according to Yusuf al-Qardhawi is to give non-Muslims the freedom to choose their religion and not to force them in any form. Second, "the starting point of religious tolerance is freedom of religion, unity of the people, justice and muâmalah with non-Muslims. Third, freedom of religion is based on the view that differences are the will of God and that humans cannot force themselves to make all human beings believe. Fourth, there are some things that are allowed for Muslims to be tolerant towards non-Muslims but there are also things that are not allowed at all, such as recognizing the truth of the teachings of other religions and participating in the worship of other religions. Although al-Qardhawi is a great scholar, his thoughts are still criticized, so the study of his thoughts is interesting to discuss. ]]>
<![CDATA[Radikalisme Menurut Pandangan Islam dan Kristen ]]>
<![CDATA[Adi Rahmat Kurniawan]]>
<![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.v2i1.6860
<![CDATA[Artikel ini bertujuan menganalisis dan membandingkan pemikiran radikal menurut Islam dan Kristen. Isu radikal dalam agama mencuat karena seringnya terjadi teror yang mengatasnamakan agama, terutama Islam dan Kristen. Kondisi ini membutuhkan suatu solusi agar terciptanya kerukunan antar umat beragama dengan cara memahami hakikat radikal. Pentingnya pemahaman ini karena banyak yang menganggap radikal sebuah paham, pemikiran atau ideologi yang mengarah pada tindakan kekerasan seperti terorisme. Jenis penelitian ini adalah literatur studies, menggunakan metode analisis kritis dan perbandingan, dimana mayoritas data dikumpulkan dari jurnal dan buku. Hasilnya ditemukan bahwa radikalisme memiliki terminologi positif dan negatif dari kedua agama. Dalam Islam kata radikal dimaknai sebagai akar sehingga orang yang beragama adalah orang yang ajaran agamanya mengakar dengan kuat. Namun jika radikal menjadi gerakan maka akan berubah menjadi tindakan yang dilakukan dengan menggunakan kekerasan. Dalam Kristen radikal dipahami sebagai sebuah tindakan yang menyebabkan seseorang mencintai agama Kristen sehingga melakukan kebaikan dengan mencontoh kepribadian Yesus dan kepatuhan terhadap wahyu yang dibawa-Nya. Sementara dari segi negatif dimaknai sebagai tindakan kekerasan yang dilakukan oleh kelompok tertentu yang mengatasnamakan agama.]]>
<![CDATA[A Comparative Study between the Mainstream, Critical, and Islamic Approaches to Sustainable Development ]]>
<![CDATA[Rangga Tri Nugraha]]>;
<![CDATA[Azza Bimantara]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 2 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i2.7255
<![CDATA[There are never-ending debates revolving around the concept of sustainable development as different groups of people have a different understanding of it. However, in a broader sense, it consists of three essential elements: conservation of the environment, intragenerational, and intergenerational justice. Currently, there are three broad groups of approaches to sustainable development: mainstream, critical, and Islamic approaches. It is best to assume that those three essential elements are inherent within each approach. The study aims to explain how those three approaches differ in establishing and maintaining the three elements of sustainable development by using a comparative analysis framework. Each element of sustainable development in each approach will be assessed based on the ability to produce relative decoupling, Rawlsian theory of justice, and whether they can help future generations meet their needs according to Maslow’s hierarchy of needs. The study shows that each approach has it's good and bad, looking at their practices. It can be said that the practices of the Islamic approach to sustainable development can fulfil the three elements the best and more easily among the three approaches compared. It is just that it does not have a clear set of specific guidance on how the Islamic view on the environment can be applied.]]>
<![CDATA[The Contribution of Sir Maulana Abdur Rahim to Islamic Thought (On Women's and Workers Rights) ]]>
<![CDATA[Akram Uddin]]>;
<![CDATA[Rownok Jahan]]>;
<![CDATA[Md Maruf Hasan]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 2 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i2.7256
<![CDATA[Maulana Abdur Rahim was one of the leading Muslim scholars in the Indian subcontinent during mid-20th century. He is well known for his Intellectual thoughts through various writings, especially the Islamization of human knowledge. Most of his works are to refute Western ideologies on the basis of Islamic literature. This study aims to explore two significant ideas from his writings. Firstly, the article explores how Maulana Abdur Rahim compared and analyzed women's rights according to Islamic and secular worldviews. Especially, secular scholars often criticized by stating that Muslim women had no right to participate in social activities. Abdur Rahim refuted this type of argument and wrote that Islam allows Muslim women to participate in social activities. Women just need to follow some principles of Islam and Islam is comprehensive religion to protect the rights of women in the best manner. Secondly, this paper will examine how he portrayed the rights of workers in Islam in comparison with capitalist and Marxist ideologies. Especially he said that the rights of workers in socialist and capitalist societies had been violated. Moreover, the only owner of the whole world is Allah, and we are all his slaves (Bandha). That is why the prevailing social inequality between workers and employers has no place in Islam. The qualitative method is used to do content analysis from his writings to comprehend how he compared and came up with solutions for Muslim society which is affected by secular ideologies. This study has found that Maulana Abdur Rahim’s analysis in support of Islam can provide better and long-term effective solutions in comparison with the solutions that secular ideologies addressed for the rights for women and workers.]]>
<![CDATA[The Role of Nahdlatul Ulama in Strategizing Vaccine Communication during Covid-19 ]]>
<![CDATA[Naura Safira Salsabila Zain]]>;
<![CDATA[Haekal Adha Al Giffari]]>;
<![CDATA[Abda Kamalia Putri]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 2 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i2.7257
<![CDATA[Nahdlatul Ulama, as the biggest Islamic civil society in Indonesia, has a significant contribution in managing the risks of the pandemic in Indonesia as Covid-19 affects adversely against Indonesian. The issue of Covid-19 and its development always ignites the debate in Indonesia, including the vaccination process to minimize the virus risks. A plethora of rumours related to vaccination is spreading widely among Indonesian society which is more likely leading to adverse attitudes and behaviour of the people against vaccination. This research will elaborate on the role of Nahdatul Ulama in managing public risk communication about vaccination. The Public Risk Communication concept will be used in this research as the main framework. Library studies and document analysis are employed in this research to explore related data and information. The data will be analyzed based on the framework suggested. The result shows that Nahdatul Ulama has sufficient public risk communication management as it fulfils the framework suggested in delivering the information about vaccination to penetrate the messages in a subtle way. In conclusion, Nahdlatul Ulama has a systematic public risk communication management in delivering the messages about vaccination for most Indonesians.]]>
<![CDATA[‘Tinder’ and the Rise of Hook-Up Culture: Mapping an Islamic Solution ]]>
<![CDATA[Ahmad Shidqi Mukhtasor]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 2 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i2.7258
<![CDATA[The current understanding of sex has deviated from the normative values of Islam, where sexual activity outside of marriage has increased sharply. This is due to the emergence of a new sex culture called the 'hook-up culture', where a person engages in casual sex with the aim of fulfilling his own pleasure without any commitment. The development of the digital era has contributed to the growth of the hook-up culture and has become more real in modern human life. More specifically, after the presence of one of the most prominent dating applications, Tinder. This phenomenon shows the decline of human civilization. Whereas Islam as a religion of civilization describes sex as an element that forms human dignity and contributes to the formation of a quality civilization. This article tries to find a new conceptual framework in solving the problem of hook-up culture through an Islamic perspective. The research in this article explores the relationship between Tinder and hook-up culture and suggests Islam as a solution. The findings of this study indicate that the resolution that the ummah currently has in solving the problem of hook-up culture is still very specific in the discipline of Islamic studies, and needs further integration to overcome the problem of hook-up culture in society through exploring the key concepts of Islam and practical updates.]]>
<![CDATA[Religious Psychotherapy for Depressive and Anxiety Disorder: A Systematic Review ]]>
<![CDATA[Rihadatul Aisy Mardhiyah]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 3 No. 1 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v3i1.7260
<![CDATA[This study aims to determine the effect of religious accommodation on psychotherapy in anxiety and depression disorders. This review systematically examines clinical trials of the integration of religion and psychotherapy for treating patients with depression or anxiety. The results of the studies review shown that psychotherapy using religious alternatives effective for treating depression and anxiety as other types of psychotherapy. Integrating religion into psychotherapy has shown a variety of results. But some studies shown that religious can support mental illness, and prayer can be alternative to meditation in psychotherapy. Religion and psychotherapy can affect anxiety, depression, suicide, and bipolar in the psychotherapy practice. Religion and psychotherapy can build self-control in people, and religion and psychotherapy can drive people to their well-being. But in the studies shown that in the practice of psychotherapy, the use of religion and spirituality as alternatives to meditation is still separated. This results in many variations of results in studies of religion and spirituality in psychotherapy practice.]]>
<![CDATA[The Methodology of Abdullah Jahangir in Challenging Christianity in Bangladesh ]]>
<![CDATA[Md Helal Uddin]]>;
<![CDATA[Md Maruf Hasan]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 2 No. 2 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v2i2.7285
<![CDATA[Professor Dr. Abdullah Jahangir is considered as one of the important prominent Islamic figures in Bangladesh for his various writings, lectures, and social activities. Due to his critical approach in writings and lectures, he is not only well-known in Bangladesh but also in India among Bengali native speaking people. On Islam and comparative Religion, he had outstanding knowledge and contribution as to provide solutions for existing problems in the context of Indian subcontinent. This paper aims to explore the methodology of Abdullah Jahangir in the study of Christianity with special reference to his master piece Pobitra Bible Porichiti O Porjalochona. The research is based on qualitative in nature method will be used in this article and to examine the methodology of Abdullah Jahangir to understand how he studied and viewed about Christianity especially Bible in the context of Indian subcontinent. The outcomes of this research will enhance new outlook in the field of comparative religion and improve our understanding in the study of religious studies. The outcomes of this research will enhance new outlook in the field of comparative religion and improve our understanding in the study of religious studies.]]>
<![CDATA[The Negation of Divinity in View of Human Emancipation: Nurcholish Madjid Perspective ]]>
<![CDATA[Dimas Prihambodo]]>;
<![CDATA[Muhammad Kharis Tambusai]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 3 No. 1 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v3i1.7309
<![CDATA[The RUU HIP is an abbreviation of the Rancangan Undang Undang Haluan Ideologi Pancasila (the Draft Law on Pancasila Ideology). The RUU was proposed by the DPR RI, Badan Legislatif Dewan Perwakilan Rakyat Republik Indonesia (the Legislative Body of the House of Representatives of the Republic of Indonesia). In its development, there was resistance from various groups which led to demonstrations from social groups or organizations. One of the criticisms is the reduction in the value of Pancasila which can lead to the de-emancipation of the Indonesian nation. The conclusion obtained is that the RUU HIP contains efforts to reduce divine values and only leaves human values, namely mutual cooperation. In addition, the interpretation carried out contains inconsistencies, disorientation, and the disintegration of Pancasila. Therefore, the efforts made will depart from the good goals that have been formulated. So that the expected emancipation will be inversely proportional to the de-emancipation of the Indonesian nation.]]>
<![CDATA[Digitalization of Knowledge in the Islamic Civilization: A History Studies ]]>
<![CDATA[Paulius Bergaudas]]>
<![CDATA[ Journal of Comparative Study of Religions Vol. 3 No. 1 (2022): Journal of Comparative Study of Religions (JCSR) ]]>
Publisher : <![CDATA[Departement of Comparative Study of Religions ]]>
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DOI: 10.21111/jcsr.v3i1.7967
<![CDATA[The purpose of this study is first to give a comprehensive historical analysis of the preservation and transmission of knowledge in the Islamic civilization from the time of oral transmission to the contemporary era of digitalization. Such analysis provides us with a particular insight for how Muslims should respond to the digitalization of knowledge in the contemporary era. It presents that knowledge digitalization raises a lot of concerns, such as the increasing laziness of students, and decreasing value of knowledge. Through explanatory analysis of secondary sources on the history of knowledge preservation and dissemination, it has been found that in the digitalization of knowledge is not an unprecedented change, rather, in the history of Islamic Civilization, preservation of knowledge went through four different stages: the writing other than the Quran, writing “words of men,” printing press, and the contemporary era of digitalization. The results of this paper present that conservative Islamic response to the technology which changes knowledge preservation is a critical and rational response. Also, it suggests that today Muslims in general, and scholars in particular, should applaud the digitalization of Islamic knowledge, but keep in control of its possible harms.]]>
