The continuity of religious moderation: a comparative study of religious tolerance from the mughal dynasty to contemporary indonesia. Explore the continuity of religious tolerance from the Mughal Dynasty's policies (Sulh-i Khul, Din-i-Ilahi) to contemporary Indonesia's efforts for interfaith harmony.
The concept of religious tolerance is not new. Clear evidence that religious tolerance has been implemented since ancient times can be seen in the policies implemented by the Mughal Dynasty. This research aims to explore the practice of religious tolerance from the Mughal Dynasty to Contemporary Indonesia, focusing on the continuity and changes in implementation in each period. The method used is a qualitative-comparative approach that involves analyzing historical documents and academic literature. The results of the study show that religious tolerance already existed during the Mughal Dynasty, it was marked by policies such as Sulh-i Khul and Ibadat Khana that aimed to unite various religions. In addition, the concept of Din-i-Ilahi introduced by Akbar tried to integrate the values of various religious traditions. In Indonesia, similar efforts are made through religious institutions and religious moderation education to maintain interfaith harmony. Both contexts show that tolerance can flourish through inclusive policies and constructive dialogue, although the challenges are different. Commitment to building a harmonious and respectful society remains key in dealing with diversity.
This paper proposes an intriguing and highly relevant comparative study exploring the evolution and continuity of religious tolerance, moving from the historical context of the Mughal Dynasty to contemporary Indonesia. The ambition to bridge such vast historical and geographical distances to trace the implementation of inclusive policies is commendable. The abstract clearly articulates the research aim, focusing on both continuity and change, and outlines a qualitative-comparative methodology drawing upon historical documents and academic literature. The initial findings presented, such as the Mughal policies of Sulh-i Khul, Ibadat Khana, and Din-i-Ilahi, offer compelling historical examples that set a strong foundation for the comparative analysis. While the abstract effectively highlights the existence of tolerant practices in both contexts, further clarity on the conceptual framework would enhance the study's impact. Specifically, the relationship between "religious moderation" in the title and "religious tolerance" as the primary focus in the abstract could be more explicitly delineated. Is moderation a component, an outcome, or a distinct approach to tolerance? Additionally, while "similar efforts" are mentioned for Indonesia, providing more concrete examples that parallel the specificity of the Mughal policies (e.g., specific educational programs, interfaith initiatives, or legal frameworks) would strengthen the comparative argument from the outset. Elaboration on the "different challenges" faced in each period would also enrich the comparative analysis, demonstrating a nuanced understanding of context-specific obstacles to interfaith harmony. Despite these suggestions for potential refinement in the full paper, this research holds significant promise. The comparative lens on the Mughal Dynasty and contemporary Indonesia offers a unique opportunity to derive valuable insights into the enduring principles and adaptable strategies for fostering religious harmony across diverse societies and epochs. Should the study successfully elaborate on the continuities, adaptations, and contextual differences in policies and their outcomes, it stands to make a substantial contribution to both historical studies and contemporary discussions on interfaith relations and social cohesion in pluralistic societies.
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