Muryana -

Reading the Metamorphosis of Comparative Religion

Oleh :

Muryana, S.Th.I., M.Hum.
(Asosiasi Studi Agama Indonesia)

In mid-December 2023, I was asked to respond to the book "Interreligious Studies: Methods and Practices," written by Zainal Abidin Bagir and others. The book features 11 chapters authored by 10 men and 1 woman. My understanding of the book highlights two key points. First, it emphasizes the differences in methodology among Comparative Religion, Religious Studies, and Interreligious Studies. Second, it addresses how programs in Comparative Religion, Religious Studies, and Interreligious Studies are managed at universities.

I gathered insights from three important writings. The first is by Zainal A. Bagir, who emphasizes that Interreligious Studies should be viewed as a branch of religious studies. The second writing, by Nur Ichwan, discusses the approach of Religious Studies at IAIN/UIN Sunan Kalijaga Yogyakarta, which leans towards Methodological Agnosticism. The third piece, authored by Robert Setio, explores the concept of Contextual Theology in Interreligious Studies. These three articles prompted me to ask some critical questions: "What is the difference between religious studies at UIN and UGM?" and "What should Comparative Religion, Religious Studies, and Interreligious Studies focus on next?" I found some answers in an additional eight articles.

The eight writings include Robert Setio's analysis of the practical benefits of these studies for graduates' careers. Bernard Adeney-Risakotta's work discusses interreligious studies with a focus on respecting the diversity of religion and theology. Frans Wijsen explores the five shifts in religious studies within a discourse framework. Daniel K. Listijabudi offers insights into hermeneutics as applied to interreligious studies. Ricardo Vargas Posada maps dissertations produced by students in the Interfaith Studies program. Mohammad Iqbal Ahnaf emphasizes the importance of religious literacy for a better understanding of religion. Izak Y.M. Lattu and Faitmah Husein examine the role of dialogue in fostering social cohesion. Lastly, Leonard C. Epafras questions the concept of religious authority and explores how divine power has shifted in the context of "Religion for Adsense" in the digital age. Through these writings, I've discovered that the management of Comparative Religion, Religious Studies, and Interreligious Studies significantly influences the success of interreligious cooperation. A key determinant is the institution under which these studies are organized, whether it is a religious or non-religious institution. This factor affects whether students from diverse religious backgrounds feel comfortable and can thrive in their studies. Consequently, experiences related to comparative religion, religious studies, and interfaith studies are systematically imparted to students, potentially enriching their perspectives. In this context, I observe the success of the Indonesian Consortium for Religious Studies (ICRS), UGM in promoting itself as a reputable doctoral program for those interested in studying interfaith issues. However, I do believe it is problematic to directly compare the learning experiences of undergraduate students at UIN with those of doctoral students at UGM.

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Opinion, Kolom

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.

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