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RELIGION IS A TRADITION, understood as something that is believed, practiced, and interpreted by humans. We cannot verify whether angels or God themselves adhere to a religion. While sacred texts suggest that angels or jinn engage in worship, this is not something we can observe with our senses; it remainsunobservable<\/em>Only humans, with all their complexities, are visibly seen to believe in, understand, and practice religion, passing it down through generations over centuries. This is what we refer to as \u201ctradition\u201d orreligious tradition<\/em>).<\/p>\nThe tradition evolved over time, becoming increasingly complex due to the close relationship between religious texts and their cultural context, which includes aspects such as culture, economy, and politics. Additionally, the social dynamics between religious individuals and the interactions between religious and non-religious people contributed to this development.<\/p>\n
European scientists since modern times, particularly in the 19th century, have often referred to religion as well as educational institutions, bureaucracy, state, tourism, economy, and other aspects of society as \u201chuman inventions.\u201d However, I prefer to view religion as a tradition. Living religions, which initially adopted many local customs from the regions where they originated, are now contributing to the development of human traditions.<\/p>\n
Today's social, political, economic, scientific, and cultural life has, to varying degrees, been enriched by religious traditions. Many religious terminologies have entered secular facets of human life and have been embraced in those contexts. It is essential to remember that what we refer to as \"religious tradition\" is also a \"hybrid\" result of cultural struggles and human discoveries. No religious tradition emerges solely from \"heaven\" or from the inherent qualities of religion itself; rather, it is shaped by interactions with external factors.<\/p>\n
Seyyed Hossein Nasr once referred to the term \"scientia sacra,\" which means sacred knowledge, in the context of mystical or esoteric understanding. This suggests that within religious traditions, there are also \"sacred traditions.\" However, it is important to note that the term \"sacred\" is ultimately shaped by human understanding and experience.<\/p>\n
There is often a very worldly aspect to religious traditions, especially in an era where material possessions are seen as indicators of human achievement. One term that captures this idea is \"commodification of religion,\" which refers to the trading of materials that contain religious symbols. Another concept is the \"politicization of religion,\" which involves using religious symbols and sentiments in practical political activities aimed at gaining political power.<\/p>\n
It cannot be denied that there are \"holy religious traditions.\" These traditions encompass not only a strong belief in the sanctity of religion, which is considered a fundamental characteristic of faith, but also include practices that practitioners regard as sublime and sacred. These practices foster an intimate relationship with the Divine and represent a complete surrender to the Almighty, free from material-worldly attachments.<\/p>\n
There are material objects that are considered sacred because the Divine is believed to reside within them. For instance, take the Qur'an. Though the paper and the printing process are human creations, who among Muslims would dare to step on the Qur'an? Even the manner in which it is placed must be respectful, typically, it is kept in a high, clean, and honorable location. This principle also applies to the Kaaba and the tombs of saints. Despite being made from the same materials as other objects, few Muslims would dare to insult the Kaaba or the tombs of saints. These examples illustrate what we refer to as \"sacred culture\" or \"sacred religious tradition.\" There is a deeper significance in these traditions that cannot be fully captured or compared to purely physical or material forms.<\/p>\n
In his latest work, \u201cShifting Understanding of Religion: From Absolute Truth to Shared Cultural Wealth\u201d (2021), Denny JA dedicates a special chapter, specifically Chapter 2, to exploring religion as a cultural tradition that emerges from human struggle. This chapter focuses on the figures associated with this tradition, including prophets, holy individuals, and intellectuals. Denny JA presents a reality that juxtaposes scientific knowledge with the struggle of religious faith.<\/p>\n
Denny JA, a Muslim intellectual who studied for both his Master's and Doctorate in America for seven years, holds a strong belief in the validity of positivistic science. This leads him to find it challenging to dismiss the findings of scientists, particularly archaeologists who rely on rigorous and accountable methodological tools. These researchers have concluded that there is no evidence of a route taken by the Prophet Moses and his people to \"part\" the Red Sea. Furthermore, Denny JA notes an extreme position among some archaeologists who argue that Moses may not even be a historical figure, but merely a character represented in holy texts intended for moral teaching. According to them, the story of Moses' exodus never actually occurred, as historical data and archaeological research do not support the account of Moses or the exodus. (p. 34).<\/p>\n
The question arises: will scientific discovery ultimately destroy religion? Denny JA answers this question with a resounding 'no.' According to him, religion is resilient and has many lives; it cannot be extinguished by scientific advancements, no matter how significant. Denny explains that the foundation of religious belief for its devoted followers is not based on historical truths. Instead, it is a leap of faith into the realm of metaphysics, which is beyond the scope of scientific inquiry. Because the realm of metaphysics cannot be falsified, religion remains unaffected by scientific discoveries. (p. 37-38)<\/p>\n
In Mecca, before the Kaaba, Denny JA found himself torn between intellectual reasoning and spiritual warmth. He pondered questions like: \"Did the stories of Safa and Marwah originate in Mecca or in Petra? Is the Cave of Hira, where the Prophet Muhammad meditated, truly located in Mecca, or could it actually be in Petra, as suggested by The Revisionist School of Islamic Studies?\" Surrounded by the majesty of the holy city, Denny recited \"La Ilaha Illa Allah\" and felt tears streaming down his face, embracing the deep silence around him. He reflected, \"It turns out that scientific findings did not disturb my emotions. Perhaps it's because I have separated my spiritual experiences from scientific discoveries,\" Denny concluded. (pp. 66-67)<\/p>\n
This confession by Denny JA represents what I refer to as the \u201csacred tradition of religion.\u201d This concept exists both as an abstract idea encompassing understanding and belief, and in the form of material objects considered \u201csacred.\u201d The sacred tradition of religion is likely to endure throughout human existence, even in the face of advanced science and technology. In fact, as science and technology become more sophisticated, they often lead to significant consequences, such as models of diseases, epidemics, or viruses that pose threats to humanity, as well as damage caused by technology itself. These developments can create increased fear and uncertainty regarding human fate. In response to these challenges, people may turn to religious traditions that they believe can offer comfort and a sense of certainty.<\/p>\n
In the initial months of my stay in Germany, I made a Spanish friend. When discussing his religion, he confidently stated, \u201cI am Catholic, Media, but I don\u2019t believe in God.\u201d Over the following months and years, I encountered many young German friends expressing similar sentiments, particularly around Christmas. They would return to their hometowns in villages or small towns in Southern or Eastern Germany to celebrate the holiday with their families, even though most of them no longer believed in God or practiced religion. At that time, I thought it would be impossible for this to happen in Indonesia. It seemed unimaginable to hear someone say, \u201cI am an Indonesian Muslim, but I no longer believe in God.\u201d However, recent research reveals otherwise. Unbeknownst to many, a significant number of educated young Indonesians, especially those living in big cities, have also begun to question or abandon their beliefs in religion or God. There are many factors contributing to this trend that merit special discussion.<\/p>\n
Denny clarified my earlier experience. He explained that in some post-modern societies, religious holidays are often celebrated as cultural events rather than as expressions of faith. Many people might no longer connect with the warmth of religion and God, yet they hold onto these traditions as part of their collective memory and cultural heritage. These practices have become ingrained in their rich traditions. Additionally, Denny emphasized the importance of community, togetherness, friendship, and celebration. Indonesia, being a country deeply rooted in religion and belief, boasts hundreds of religious traditions. The richness and diversity of these cultural practices not only foster social connections within Indonesian society but also contribute to strengthening our democratic life.<\/p>\n
This book by Denny JA is an honest exploration of the struggles involved in reconciling scientific discovery with the \"warmth of faith.\" It is not only rich with the latest data on the subject but also encourages believers to acknowledge the perspectives of educated individuals who may hold completely different views. Despite these differences, it emphasizes that religion serves as a \"common cultural wealth\" to be shared and appreciated. This book is a must-read for everyone!<\/p>\n
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Written by: Prof. Dr. Media Zainul Bahri, MA. He is Professor of Islamic Thought at the Faculty of Ushuluddin, UIN Syarif Hidayatullah Jakarta. He is also an alumnus and recipient of the Alexander von Humboldt Foundation Scholarship at the University of Cologne, Germany (2012\u20132014).<\/p>","protected":false},"excerpt":{"rendered":"
Oleh: Prof. Dr. Media Zainul Bahri AGAMA ADALAH TRADISI, dalam arti sesuatu yang diyakini, dipahami dan dipraktikkan oleh manusia. Kita tidak bisa memverifikasi, apakah malaikat atau Tuhan mempraktikkan agama? Kita membaca dari \u201cteks\u201d bahwa malaikat atau jin misalnya melakukan ibadah, tapi hal itu tak pernah terlihat kasat mata dan tidak bisa diamati (unobservable). Hanya manusia, … Continue reading RELIGION IS A TRADITION<\/span><\/a><\/p>","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[18],"tags":[59,62,61,60],"class_list":["post-508","post","type-post","status-publish","format-standard","hentry","category-opini","tag-agama","tag-living-religions","tag-religious-tradition","tag-tradisi"],"_links":{"self":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/508","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/comments?post=508"}],"version-history":[{"count":1,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/508\/revisions"}],"predecessor-version":[{"id":510,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/posts\/508\/revisions\/510"}],"wp:attachment":[{"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/media?parent=508"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/categories?post=508"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/studiagama.or.id\/en\/wp-json\/wp\/v2\/tags?post=508"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}