The Arabic term ‘din’/’deen’, translated as ‘religion’, ‘creed’, ‘faith’, might come from Persian/Zoroatrian concept ‘Daena’, insight, #din
The Zoroastrean Daena was defined as the eternal law. The Hebrew related term means law or judgment, power or judgment.#din
Muslim scholars use ‘din’ for various meanings: shari’a, power, supremacy, law, constitution, government, reward and punishment, obedience
In maliki yauw middin, din means ‘Judgment’. in lakum dinukum, din means religion, way. There is a din for you and a din for me. #din
The implication of chapter al-Kafirun, diversity of beliefs and values is acknowledged without any call for compulsion or conflict. #din
If din means final reckoning, there is no need for compulsion in belief, each person will receive a just, final reckoning in the hereafter.
dini is religious, spiritual, la dini irreligious. dayyin means religious, godly, devout, diyanah means religion, denomination, sect. #din
din has become established and institutionalized. although its meaning implies process, dynamic attitude. having vs becoming.#din
Muslims cite ‘innaddina indallahi al-islam’, ‘wa man yabtaghi gair al-islam dina fala yuqbala minhu..” emphasing din as established religion
However din can be broad or specific, can be established or not, and can be a product or a process.
Din has been defined in different contexts and for different purposes. Din could serve as ‘communal identity’, or ‘spiritual, moral path’.
In Indonesia, semantic/linguistic problem (such as nabi/prophet, agama/din) has been mixed with ideological problem and power struggle.
Many urged Ahmadis to create their own ‘religion’, therefore separate from their ‘religion’ of Islam. Religion, din,has changed in meaning
It is clear that all Ahmadis are Muslim and their din is Islam, but because Islam has become established as “the religion of Muhammad”..
then it seems theologically difficult for many in Indonesia to recognize the ‘Islamicness’ of the Ahmadis who believe in Ghulam Ahmad.
The underlying motives seem to be theological, religious interpretation, but other factors play crucial role: authority, social integration.
The best way to resolve the Ahmadiyah issue is to resume sincere dialogue about language, recognizing differences, finding commonalities
The call to Ahmadis to create their own din is based on false assumption about the meaning of din: as if there is only one and rigid meaning
Still within Islam, one can have different meanings of din. One of the powers of Islam historically/sociologically is because it is open.
It is intellectually weak & constitutionally unacceptable to impose one particular meaning of din over people who have a different meaning.
The responsibility of Indonesian leaders is not to easily conform to the pressure groups who push Ahmadiyah twrd the creation of a new din.
The best way for everyone is to listen to the Ahmadis themselves about what they mean by Islam, Prophet Muhammad, Ghulam Ahmad, Din, etc.
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