Making Comparative Religion a Perspective

Writen by: Muryana, S.Th.I, M.Hum

I would like to share my experiences as a resource person during the Redesign Curriculum Workshop on the Religious Studies, which I attended some time ago. My first question is: what prompted the redesign of the curriculum? Secondly, what type of graduates does the Religious Studies program aim to produce?

I began by recalling the courses I took while studying Comparative Religion. Next, I reviewed the current curriculum. Although the courses offered are largely similar, there are some new additions. Based on this comparison, an important skill for alumni of Comparative Religion, I identified a structure that I could follow. First, I study my own religion. Second, I explore other people's religions. Third, I learn various approaches and tools to analyze both my religion and others. Finally, I am encouraged to determine which religion I wish to pursue further.

I learned about my own religion through various courses, previously referred to as institutional courses, as well as courses specifically focused on Islam and those that provide a foundation for understanding it. The subjects I studied include the Qur'an, Hadith and their sciences, Arabic, Fiqh, Sufism, the History of Islamic Civilization, and Tafsir. I recall Dr. Moh Damami Zein explaining in class that studying at State Institute for Islamic Studies (IAIN) serves as a bridge between Islamic boarding schools and higher education. This implies that one of the prerequisites for attending IAIN is ideally having a foundational understanding of Islamic studies from the previous school level. Consequently, education at IAIN is not designed for beginners in religion; rather, the Islamic courses offered are intended for further analysis and advanced study. Will this shake our faith as Muslims? There are many concepts and tools that need to be learned in order to conduct careful and in-depth analysis. Personally, I find myself increasingly eager to deepen my understanding of Islam at this stage in my studies.

I have studied various religions through courses on Christianity, Hinduism, Buddhism, Confucianism, Catholicism, Culture, World Religions, and the History of Religions. There are indeed books designed to strengthen our faith as Muslims after examining other religions. However, some books adopt an academic approach that distances themselves from faith, allowing for a more objective analysis of different belief systems. I believe that reading such books equips me to engage more effectively in interfaith communication. It's important to understand the nuances of various religions to avoid misunderstandings and conflicts. In practice, my interactions with people of other faiths have become much easier. Comparing religions is not just about highlighting differences; it also helps us recognize similarities and find common ground, which is crucial for anticipating potential conflicts related to sensitive religious issues. I can apply this approach not only to religious topics but also to non-religious matters. bullying dan gesekan-gesekan. Praktis, saya melakukan perjumpaan dengan agama lain pun menjadi lebih mudah. Perbandingan bukan hanya untuk membedakan, tetapi untuk melihat persamaan dan menentukan titik temu pada tahap ini, bahkan untuk mengantisipasi konflik karena hal-hal yang sensitif soal keagamaan. Praktik semacam ini juga dapat saya terapkan terhadap hal yang bukan agama atau tidak terkait langsung dengan kehidupan keagamaan.

It is not enough to study ourselves and others in religion; we need the right lenses to see both clearly. These lenses are gradually constructed through the theories and approaches we learn. Like different types of glasses, some are designed for reading, some enhance our appearance, some are used for welding, and others are for watching movies. During my studies in Comparative Religion, I have explored various approaches, including Theology, Phenomenology, Sociology, Psychology, Philosophy, and Anthropology. While I may not master all of these fields, I have gained an understanding of their different perspectives and scopes. I now realize that to be accepted in a journal, I must use the same theoretical framework as that journal. This understanding has clarified why my writing was rejected by a prominent Indonesian journal focused on women. These lenses are ones I often put on and take off to analyze religion, religious practices, and religious life in Indonesia. A Religious Studies graduate named Das Sollen wisely noted that before forming an opinion, one should adjust their lenses to achieve a more accurate vision of the subject.

The final stage of the lecture involves determining the type of expert I want to become in comparative religion and the approach I will take. There are several areas of expertise to choose from, and I have chosen Christianity. In Yogyakarta, I find that interacting with Christians and Catholics presents numerous opportunities and conveniences. This is not only due to the presence of Christian and Catholic colleges but also through opportunities to collaborate with the leaders of their places of worship. Currently, I still regularly interact with them at the oldest library in Kotabaru, where collections of theology, philosophy, and social sciences greatly support the study of various religions. I use my readings on Christianity and Catholicism as a starting point for a continuous study of Islam and other religions. Is my approach from text to context, which involves the integration and interconnection of religion, science, and culture? Amin Abdullah employs this method, or do I approach it from context to text? To my understanding, this is how the Theology of Hope operates, as well as theology in general. However, for me, these approaches can be interchanged as needed to meet specific requirements and provide solutions. This adaptability is one of the skills I have gained from my studies in Comparative Religion. Can this kind of practical experience be obtained in the classroom? No, I pursued it by making friends across various communities, attending public lectures and discussions, and asking questions each time I met with lecturers in class. The Special Region of Yogyakarta, as a city of tolerance, is a microcosm of the world's diversity, offering an ongoing source of study. If the campus class represents the text, then the experiences outside of class serve as the context, and sometimes the roles may reverse.

Well, will a curriculum that is redesigned at a certain point in time provide the same experience? This includes if the redesign is intended to produce graduates who meet certain standards. Which part of Religious Studies Education influences and plays a significant role in shaping the worldview of its alumni? Yes, this is just a little story from me stating that the Comparative Religion I studied back then shaped my worldview. Although my current profession may not be listed in the graduate profile of Comparative Religion at that time. But I am proud to be an alumnus of Comparative Religion.