Methodology of the Study of Religions and Its Contribution to
Religious Harmony in Indonesia
Adeng Muchtar Ghazali, Abdul Rozak, Maslani Maslani, A. Heris Herwawan, and Asep Muhyiddin
UIN Sunan Gunung Djati Bandung, Bandung, Indonesia
Keywords: Study of religions, truth claim, scientific methods, harmony.
Abstract: The purpose of this article is to discuss the methodology of the study of religions and its contribution to
religious harmony that has been and is running in Indonesia. The method used as an analytical tool in the
discussion in this article is a systematic combination of cognitive processes, through the classification stage
of conceptualization, abstraction, judgment, observation, generalization experiments, induction, deduction,
argument of analogy, and ultimately form conceptual understanding. The results of the discussion show that
in the context of the study of religions, the methodology is not a matter of principle but technical. Although
technical, methodology can be a principle if when using the 'way' to ignore ethics and scientific ways, in
accordance with the spirit of science to provide comfort and humanity for human beings. The conclusion that
can be drawn from this article is that the methodology of the study of religions is needed to contribute to the
realization of a harmonious, respected religious life in a heterogeneous (plural) society. This conclusion
implies that the study of religions is required to have a methodological principle: not to judge the true facts
of religion, but to understand its essence through scientific methods and approaches.
1 INTRODUCTION
The environments of religious studies almost have the
same view, that the main core of religion is the belief
(truth claim). This belief reflects in the form of
doctrine, practice, and institution. As far as is known,
there is not a single religious doctrine that has the
doctrine of mutual enmity between one adherents of
one religion to the other. But on the contrary, all
religions affirm that their religious beliefs are
believed to be most true (truth claims). However, this
truth claim is inevitable will come into contact with
other religious beliefs. If there is a meeting between
these beliefs, then two possibilities will occur:
"friction (conflict), or coexistence for mutual respect
and respect." For the last possibility this is the duty of
religious researchers to conduct research and
seminars, formal and non-formal, to contribute to the
creation of peace and harmony among religious
adherents and different religious ideals.
The term truth claim shows the beliefs of religion
which is regarded as the most correct. This truth claim
can be shown as well to the differences in
understanding the doctrine of religion. In the Muslim
community, for example, the appearance of several
schools of fiqh such as Syafi'i, Hanafi, Maliki,
Hambali, and several theological schools of thought
such as Mu'tazila, Asy'ariyah, Maturidiyah, and
Syi'ah which each have their followers, that in the
environment of Muslims have a diversity of religious
ideology in accordance with the school and the flow
of theology of thought they believe. The diversity of
this ideology is not a problem as long as it is not out
of the basic principles and beliefs of Islam namely
Alqur'an and As-Sunnah.
Diversity indicates the existence of religious
thinking dynamics in an effort to understand and
practice the teachings of religion in accordance with
the context of the era. A person or group of people
who are trying to understand the source of his
teachings, certainly will not be separated from the
intellectual capacity and social cultural conditions in
which religion is alive and growing. This is what the
religious scholars point out, that it is necessary to
develop a methodology in the understanding of a
tolerant religion, since the development and dynamics
of religious life are constantly followed by several
factors that surround it. However, religion has always
been the subject of both practical and theoretical
meaning (Ghazali, Science Comparative Religion,
Early Introduction to the Methodology of Religious
32
Ghazali, A., Rozak, A., Maslani, M., Herwawan, A. and Muhyiddin, A.
Methodology of the Study of Religions and Its Contribution to Religious Harmony in Indonesia.
In Proceedings of the 2nd International Conference on Sociology Education (ICSE 2017) - Volume 1, pages 32-39
ISBN: 978-989-758-316-2
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reserved

Studies, 2000). Among the factors that influence the
dynamics of religious life are:
1. The rapid advancement of science, technology,
and scientific ideas influenced the dynamics of
religion so that intellectual interest to study
religions more deeply became very high;
2. The tendency to reconstruct religion in an effort
to develop on all world affairs;
3. Social influences, politics, and international
events affecting religions.
2 METHODOLOGY
This paper departs from the perspective of the author
who pursues the field of study of Comparative
Religion and Methodology of the Study of Religions.
Therefore, the author seeks to approach
methodologically in the understanding of religion,
both in the context of understanding the diversity of
religious ideology that exists within its own internal
environment and with a variety of religious beliefs
externally. The process of "harmonious" through
religious awakening can be done through the
equalization of vision, understanding and awareness
of the existence of religions, i.e. each religion
essentially has universal values that can be accepted
by each party of different beliefs. Prohibiting
wrongdoing and requiring good deeds is one of the
universal values taught by all religions. While
Methodology is the study of methods used in a field
of science to gain knowledge on the subject matter of
the science, according to certain aspects of the
investigation. Methodology deals with the cognitive
processes demanded by issues arising from the
principal features of the study. It can be said that a
method is a systematic combination of cognitive
processes, using special techniques. These cognitive
processes are the classification of conceptualization,
abstraction, judgment, observation, generalization
experimentation, induction, deduction, argument of
analogy, and finally the understanding itself
(Dhavamony, 1995).
3 RESULT AND DISCUSSION
3.1 Characteristics of Methodology in
the Study of Religions
In Religious Studies, the methods and approaches
used in understanding religion are scientific methods.
This scientific method was first pioneered by Fredrich
Max Muller (1823-1900), a German through a
philology approach. The methods and scientific
approaches in studying this religion are popularly
known as "religionswissenschaft" (German). The
name "Science of Religion" (English) is a translation
of "Religionswissenschaft", which by the next
religious dictator is considered appropriate. The name
religionswissenschaft was introduced to conduct
scientific research (scientific method) against religion
by using philology approach. It was emphasized by
Joachim Wach that the scientific pioneer of religious
studies was Max Muller with his Comparative
Mythology (published 1856), then Introduction to the
Science of Religion (published 1870), and Origin and
Growth of Religion as illustrated by Religion of India.
Likewise, Mircea Eliade in his book the Sacred and
the Profan adds that the science of religions or
comparative studies of religion is a term given by
Max Muller as noted in the introductory section of his
first book Chips from a German Workshop (London,
1867). The term "science of religions" is actually
sporadically long used, namely by Abbe Prosper
Leblanc in 1852, Steifelhagen in 1858, and others.
However, the notion is not as precise as given by Max
Muller so the use of term is accepted until now
(Ghazali, 2014; Romdon, 1996; Wach. 1959).
Religionswissenschaft which was then
popularized in the English term by the name of
Science of Religion initially aspired to mark its
freedom from Philosophy and Theology. Although in
its journey the speculative element is still strong, but
in the next stage is dominated by its positivistic
character with the many descriptions that put
objectivity first. This objective character is surely a
scientific character. Therefore, in discussing the
Science of Religion, Wach reveals the four kinds of
approaches used by this science, namely
psychological approach, sociological approach,
phenomenological approach, and historical approach.
He also suggested combining two stream approaches
that are close to sui generis method and scientific
method. The scientific intent here is that the logos-
hypotheses, as well as the objective both lead to the
description and lead to such a theory of essence for
example, for the sciences of humanities, both
quantitative and qualitative (Ghazali, 2014).
In the book "Religion and Society" written by
Burhanuddin Daya, Djam'annuri, and Abdurrahman,
as a tribute and offerings to the Comparative Religion
of Indonesia, 70 years of H.A. Mukti Ali (Daya,
Djam'annuri, & Abdurrahman, 1993), explains that in
practice, the objects discussed in religious studies can
be processed by using various methods tailored to the
object under study, including:
Methodology of the Study of Religions and Its Contribution to Religious Harmony in Indonesia
33

1. Descriptive, is a way to get explanations,
propositions, conceptions, essences that are
basically essential;
2. Analysis is a way to describe terms and
statements so as to find understanding, deep
understanding of the meaning or nature
contained therein;
3. Synthesis, which is the way to obtain the essence
of the whole (holistic), combining various
understandings or business results description,
analysis, hermeneutics and understanding
(verstehend).
Following the thought of Mukti Ali, it should be
reviewed about the scientific character that is not only
scientific but must be supplemented with religious
plural, take the sui generis talents. In understanding
or conducting religious research, it is necessary to see
the religious facts with or in the light of religion (Ali,
1979), or elsewhere with doctrinaire cum, the
religious messenger Wach, Kitagawa, and Eliade.
The meaning of religious phenomena can be
understood only if they are learned as religious. Then
the characteristics of that religion are sacred,
sanctified by its devotees (Romdon, 1996).
Mircea Aliade and Joseph M. Kitagawa in his
article "The History of Religion in America" reveal
that the scientific nature of comparative religion, as
the product of the Enlightenment lies in the approach
as well as the differences with theological and
philosophical approaches in understanding religion.
Therefore, the name of this science is much, namely
Science of Religion, Religionswissenschaft, History
of Religion, Comparative Study of Religion, and
there is also called it Phenomenology of Religion,
which then popularized in Indonesia by Mukti Ali
with the name Comparative Science of Religion.
Thus, the discipline of comparative religion,
religionswissenschaft, or science of religion lies
between the normative disciplines on the one hand
and the descriptive disciplines on the other (Eliade &
Kitagawa, 1973).
In addition to possessing the scholarly pluralism,
in the methodology of study (understanding)
religions, it also embodies the characteristics of
"logical-empirical, not judging the true facts of
religion (faith) and religious ideology, and
descriptive-analytical". In practice, these three
characteristics are one unity. What is meant by
logical-empirical, certainly in the discussion "not
making it up", but reviewing based on the
phenomenon that occurs and can be justified.
Religious researchers avoided the attitude of
subjectivity to assess the "right-wrong" his facts
found, he only describe and analyze the facts there to
find the essence or essence.
For the above explanation, for the purposes of
study and research, the characteristics of the study
methodology of religions have at least four
characteristics:
1. Not judging the true-false facts of religion and
spiritual view. Religious beliefs relate to one's
belief or a group of people about their religion
as the only true religion. Others are not entitled
to judge a person's or a group's beliefs;
2. The task of the reviewer / researcher only
describes the religious / religious facts which the
essence can be known;
3. In describing and analyzing religious / religious
facts using scientific methods, an
interdisciplinary method and approach;
4. Contribute to a diverse religious life by
prioritizing harmonious life, and mutual respect
and respect. Therefore, the orientation of studies
of religions is "harmony", or "tolerance".
3.2 Awareness of Religion and Harmony
A religious doctrine can be practiced if the believers
have consciousness. Religious awareness always
reflects religious truths correctly. Every religion
certainly has and teaches the truth. This belief in the
right is based on God as the only source of truth.
Nevertheless, in the sociological level, the claim of
truth turns into a religious symbol that is understood
subjectively by every believer, of course no longer
intact and relative. That is, because the truth of
religion is based on revelation, the truth becomes
absolute. However, when addressing absolute truth is
based on a certain perspective, the result of religious
understanding becomes of relative value. In this
context, Harun Nasution, an expert on Islamic
theology of Indonesia, divides religious teachings
(Islam) into two, namely "basic doctrine" and
"explanatory teaching". Called 'basic doctrine'
because of its source of revelation, which is the
textual teachings contained in the holy books (in
Islam: Al-Quran); while the so-called 'teaching of
explanation' because the source is human thought,
namely the effort of ijtihad from the basic doctrine
(Suparlan, 1982) (Ghazali, 2005).
In the study of religions, the intended truth is the
'religious truth' obtained by theological and
theoretical approaches. The theological approach
derives from revelation that has absolute value,
whereas the theoretical approach derives from
"empirical facts", which have relative value. In the
theoretical approach, the "truth" obtained is not to sue
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the truth of religion that is theologically believed, but
to explain the truth of the revelation in the empirical
view, to borrow Taufiq Abdullah's term "religious
truth based on empirical reality" (Abdullah 1989) or
Parsudi Suparlan calls it the term "religious scientific
truth" (Suparlan, 1982). Following the development
of the dynamics of religious life, the study of religion
focuses a lot on its adherents, because studying
religion basically studies people (Eliade & Kitagawa,
1973). The image of religion is in the 'figure' of the
followers of religion through phrases, and this
expression has a structure certain that can be
understood. From these expressions, we can
understand the quality of life of a person or a group
of religious people (Kitagawa, 1958).
Thus, the diversity of ways of thinking, and
social-cultural conditions of humans cause the 'face'
of religious truth that is different when interpreted
and translated. From here, the distinction cannot be
released away from the various references and
backgrounds that are taken by the people-from ideal
conceptions down to the normative, cultural form.
Finally, adherents claim to have understood,
possessed, and even purified and consequently
practiced religious values (Ghazali, 2005).
In religious communities, the term harmony is no
longer something foreign. Often this term is
expressed as a concrete manifestation of a society that
has a diversity of beliefs, cultures, and ethnicities. Of
course, the variety of religious beliefs and religious
ideals must be balanced also with awareness to live
harmonious and behave tolerant. Conversely, the
term harmony can mean that the social conditions of
relations between believers have experienced conflict
or even conflict. It is undeniable that the involvement
of the government, the security apparatus, religious
leaders and the community, can immediately reduce
the widespread conflict. For example, one of the most
frequent attempts is the meeting and dialogue
between interfaith leaders and the government, in the
hope of reconciling among adherents in Indonesia.
Although these political attempts are frequent, but
without any religious awareness, frictions between
adherents at some point will re-emerge. For that
endeavor to "awaken" that each religion carries the
mission of peace and the safety of its people is often
overlooked. Consciousness is the universal and
essential value that every human being has.
In the context of interreligious relationships, the
terms reconciliation are extreme and tend to
overstate. For this term gives the impression or
understanding that religious life in Indonesia is not
harmonious and often lead to conflict. Called
"inharmonious" shows that religious life that has been
peaceful, side by side, understanding, respecting and
respecting each other is disturbed by certain factors,
especially by the economic, social-cultural, and
political life situations in which the adherents live and
developing. While "conflict" shows that wherever the
religions are, even if the political-political life
situation is stable, there is still conflict. This is
possible because the historical and cultural roots of
these religions are very different and always indicate
the dominance of the journey and the development of
that religion. The instability of a country or society
will have an impact on disharmony, and prolonged
disharmony is likely to create hostilities that can
explode at any moment into physical contradictions.
No wonder, if in a society or country will be
destroyed (Ghazali, 2005).
To maintain harmony and anticipate the
occurrence of conflict, it is necessary to formulate and
review the concept of harmony among religious
people which has been applied by the government.
The format and study are not merely a formality, but
inspire and motivate the formation of religious
awareness and theology in Indonesia. Religious
values and harmony are embedded into the character
and personality of Indonesian society. Otherwise,
inter-religious conflicts cannot be avoided and will
always explode. If this happens, the joints of national
and state life, political, economic and socio-cultural
aspects will be destroyed. Therefore, religious
awareness can be the basic capital to the harmony
between adherents of religion. Because, according to
the author's understanding, this consciousness
becomes the essential value of universal humanity
(Ghazali, 2005).
3.3 Harmony Approach in
Understanding Religious Diversity
In the framework of harmony, every adherent of
religion must necessarily understand his religion and
also realize diversity and differences in religion. In
theoretical studies, in order to understand the
diversity and differences of consent, there are at least
three commonly used approaches: Theological,
political, and social cultural approach (Ghazali, 2005)
(Ghazali, 2013). The other theological approach is to
examine the relations between religions based on the
viewpoint of their respective religious teachings,
namely how religious doctrines "encompass" and
"talk" about their religion and the religion of others.
The theoretical approach through political analysis is
seen in the context of "harmony", with a view to
seeing how each (religious) believer maintains the
order, harmony and stability of a multi-religious
Methodology of the Study of Religions and Its Contribution to Religious Harmony in Indonesia
35

society. The culture or culture approach is to see and
understand the characteristics of a society that focuses
more on the aspect of a thriving and established
tradition, that is, religion is respected as something
noble and sacred possessed by every human being or
society.
The tradition of "harmonious", became a symbol
and characteristic of a society that has been running
for a long time and hereditary. The concept of
"Harmony between religious people", for example,
can be analyzed through political and cultural
approaches. The concept focuses more on the
political and cultural content than the theological
because religion is so obviously involved in the
human world that cannot be separated from its
political and cultural tendencies.
Through theological studies, we can understand
the texts of every religion dealing with the religious
stance with the religion of others. Therefore, books
written by religious scholars and religious scholars in
dealing with religious attitudes are helpful in
understanding religious doctrines regarding
interreligious relations. Are the economic, political,
socio-cultural, and so on.
From a political point of view, we can see from
the ideology of a society or country it has. This
ideology greatly affects the relationship of each
religion. In a "democratic" country (generally in the
West), interreligious relationships are democratic, but
more likely to be that the religion belongs only to the
individual and is internal. On the contrary, in a society
that is not or semi democratic (generally in the East),
religious figures tend to be inclusive, each religious
person wishes to present and accentuate his religion
as the sole source of all aspects of human life, but it
is difficult to be realized in national practices and
state because it clashed with other religions and other
traditions or cultures that have developed quite long.
In Indonesia, the theory proposed by clerics (also
scholars) is limited to two aspects. First, in terms of
'concepts of harmony', i.e. the theological exposure of
each religion. Second, it is on the aspect of 'dialogue'
among intellectuals embodied in the form of formal
inter-agency relationships. However, the relationship
between these formal institutions is merely
ceremonial, not yet at the conceptual level.
Double standards should be avoided in
understanding a religion different from itself such as
assessing his religion using ideal and normative
standards while attacking other religions using other
standards that are more realistic and historical. As a
result, it is emerging theological prejudices which
further complicate the atmosphere of inter-religious
relations. The belief that religion itself is the most
correct because it comes from God, whereas other
religions are just human construction is an example
of the use of the double standard. In history, this
double standard is usually used to judge other
religions in a theological degree of validity under
their own religion. It is through this double standard
that there are wars and claims of truth from one
religion over another.
Some phenomena are found, indeed the
occurrence of conflicts among religious adherents
one of them caused by the existence of economic
disparities (welfare), differences in political interests,
or ethnic differences. Finally, the concept of truth and
goodness rooted in the political ideology or revelation
of God is often the justification for the oppression of
humanity. This may also occur when the interests of
development and the economy in the name of the
public interest often constitute justification for acts of
violence. Coupled with the truth claim and
missionary character of every religion, the chances of
collision and misunderstandings between adherents
of religion are wide open, causing the breaking of
relations between religious believers. For external
relations of religions, it is important to have
interreligious dialogue. As for the internal religion,
reinterpretation of religious messages that are more
touching humanity universal. In this case, the role of
religious leaders (ulama) is more advanced.
In order for religion to function as a constructive
dialectic, it is necessary to develop a program of
reinterpretation of religious messages. The normative
propositions that exist in each religion must be broken
down in the form of applicable social theories. Or,
more precisely, it has to be contextualized to function
historically, contemporary, and down to earth. Here,
the role of ulama or religious leaders is needed in the
reinterpretation of religion. The religious leaders are
expected to play a direct role in enlightening the
community through the efforts of religious
reinterpretation, so that the messages that brought
religion become functional and the teachings of
justice, tolerance and love contained in religion
become applicable and integrative in the life of
society and nation.
Thus, religion should function to interpret the
reality of life and to direct, that is, to have an
interpretive function and an ethical function. In this
perspective, religion is not immersed in politics nor
politics nor does it engage in religion. Interpretative
functions and ethical functions are only possible only
if religion and politics are not confused. In such
situations, inter-ethical and political interaction will
emphasize the dynamism and change that is directed,
and the common life will be more humane because it
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36

is freer and more just. Without these two functions,
religion will easily become legitimated or
manipulated by unaccountable political or economic
practices.
In the context of Indonesian-ness, the plurality of
religious life has its own characteristics. This
characteristic is underpinned by several important
factors, including that the Indonesian nation is given
the freedom-though in the process it is still limited-to
express its religious beliefs. The atmosphere of
harmony and mutual respect between believers of
different faiths is preserved. However, this
harmonious atmosphere will be disrupted and
occasionally arise in conflict situations, when other
important factors, such as socio-political life, culture,
support, and even bring about "injustice" can have an
impact on religious life.
Not a few assumptions surfaced that extremist or
religious radicalism would facilitate and cause
conflict. In fact, in my opinion, that needs to be solved
is the "root" of the emergence of the conflict. In
Ambon, for example, despite the conflict between
Muslims and Christians, the roots are separatist
movements that are politically, not religious, want to
separate themselves from NKRI. Moreover, the
emergence of the conflict in the era of reform, an era
of freedom, in democracy and human rights became
an idol and color in the process of nation and state.
3.4 The Religious Dimension as a
Research Goal
Religion can live and grow of course because there
are adherents. Every adherent seeks to understand and
practice the doctrine that is believed to be true. Every
religion has a doctrine of doctrine that comes from the
holy book and the Prophets / Apostles who convey
religious doctrine to man. In an effort to understand
and practice his religious teachings, the background
of thought (intellectual capacity and expertise), and
social culture greatly affect his religious. In everyday
language, we often find the term 'religion' and
'religious' (Ghazali, 2005). Thus, religion is a set of
doctrines, beliefs, or set of norms and teachings of
God that are universal and absolute truth. The
religious is the disclosure or understanding of the
adherents of the religion to the doctrine, belief, or
teachings of God, which of course becomes relative,
and certainly, its truth becomes relative value. This is
because every attitude is bound by socio-cultural; and
any particular socio-cultural environment greatly
affects a person's understanding of his religion. From
here, there is a diversity of views and religious
understanding (Ghazali, 2005).
Various ways, attitudes and understanding of
religious doctrine become the factor of the emergence
of religious diversity and religious diversity.
According to Glock and Stark, this religion has
several dimensions: belief dimension, ritual
dimension or knowledge dimension, experiential
dimension, consequential dimension or reward
(consequential dimension) (Glock & Stark, 1968).
These five dimensions can serve as research targets,
to measure the quantity and quality of the religion of
a person or group of people. Of these five dimensions
also, raises the views and attitudes of different
religions and of course different. In the context of
interreligious relationships, these diverse religions
can raise issues, even become interesting themes for
research. This interest certainly cannot be separated
from two causes, namely:
1. Religion is considered something vital and
related to something that is believed to be final,
whereas in reality, not only one religion is
believed by man, but many (the phenomenon of
religious pluralism);
2. Patterns of interreligious relations often bring
conflict and tension, both in theological-
doctrinal and in political and social (Faiz, 2002).
The diverse dynamics of religious life must show
that diversity is dynamic. Effort of ijtihadi to always
relevant to the dynamics of life of the community, a
major need. In this context, in Islam for example, man
is commanded to always use his mind. Through the
process of thinking will increasingly improve the
quality of acceptance, understanding, and practice of
religious beliefs.
3.5 Some problems in religious study
There are some problems faced by religious scholars
when studying religion. In some of my writings, for
example in Religion and diversity, Religious Studies,
and also articles contained in Wawasan Magazine, the
problem of religious study has been discussed. There
are at least four problems related to the study
methodology of religions, namely the problem of
interpretation (religious understanding), truth claims,
double standards, and exaggerate differences.
Problems Interpretation or understanding often
raises the internal and external issues of religion,
which lies not in the trueness of religion and God's
revelation itself (Andito, 1998). Thus, the issue of
religious harmony including interreligious dialogue
must be sociological discourse by placing religious
doctrine as the basis for the development of humanity
breeding. According to Ninian Smart, increased
knowledge or understanding will result in softening
Methodology of the Study of Religions and Its Contribution to Religious Harmony in Indonesia
37

hostilities, and in this stage means increasing the
agreement (Permata, 2000). Therefore, the harmony
that needs to be built is not only interreligious
harmony, but also the harmony between people or
groups in the religion same (internal). Similarly, if a
conflict arises 'nuanced religion' needs to be analyzed
through its political, economic, or cultural context. If
it can be justified that the conflict is purely a conflict
of religious nuance, then harmony will never happen.
In fact, all religions touch the virtue of human dignity.
It is religion that builds the values of justice, freedom
and human rights. The deeper the religious sense of a
person, the deeper the sense of justice and humanity.
If not so, it is not a religion, or even a human being.
Truth claims are the right and duty of every
religious believer, because every religion has a truth
that cannot be contested by anyone. This belief in
righteousness comes from God as the only source of
truth. It is undeniable that, in its empirical reality, the
claims of truth are subjective and personalized by
every believer. There is no need to impose or release
the frames of subjectivity when personal beliefs
confront different beliefs. In other words, every
believer does not have to impose his being inclusive
on others, which he thinks is exclusive.
The disharmony between different religions, one
of which, can be attributed to, borrowing the terms
Hugh Godard, "double standard" (Rahman, 2001).
For example, "the relationship between Christianity
and Islam that developed into a misunderstanding,
even create an atmosphere of mutual threat between
the two. Both Christians and Muslims always apply
different standards for him, while against other
religions they use other standards more folded
realistic and historical: "our religion is the truest
religion because it comes from god, whereas the other
religion is only human construction. Other religions
may also come from God but have been corrupted,
forged by humans ".
The exaggeration of differences often arises in the
midst of a heterogeneous society. To exaggerate
differences and override equations of great
opportunity to trigger conflict as well as barriers to
the creation of harmony among religious
communities. For Komaruddin Hidayat, the tendency
to see the difference is not to blame because every
believer always wants to seek, grasp and defend the
truth he believes based on the knowledge and
traditions he has. Such an attitude is highly praised as
long as it does not create a destructive social situation
(Hidayat, 1998). It is impossible to idealize the
emergence of single truths that come with a single
format and wrap, and then captured by humans with
uniform and singular understanding and confidence.
Therefore, it is necessary to formulate a
constructively operational constructive step to
reconcile the various religions that tend to bring forth
between human beings in the name of God's
righteousness. Required methodology of
understanding and cultivation of religious values are
tolerant, by digging religious doctrines that have a
value of tolerance and harmony.
4 CONCLUSIONS
On one side, every believer has the belief that his
religion is the most correct; on the other hand
religious believers are not heterogeneous. Therefore,
the study methodology of religions is needed to
contribute to the realization of a harmonious religious
life, harmonious, having mutual respect in the
heterogeneous (plural) society. Therefore, in studying
religions it has a methodological principle: not
judging the true facts of religion, but seeking to
understand its essence through scientific methods and
approaches.
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