Redefining Ḥ if ẓ al-Dīn as the Basis of Religious Moderation

. A proper understanding of ḥ if ẓ al-dīn will lead to a moderate mindset. Meanwhile, intolerance occurs due to a complete understanding of religion and considering the truth to only belong to one group. Contemporary scholars interpret ḥ if ẓ al-dīn as freedom of religion and belief. Through literature study, this article discusses contextualizing the meaning of ḥ if ẓ al-dīn and its relation to religious moderation in Indonesia. This paper finds that ritualist and radical religious expressions contradict the concepts of harmony and freedom in choosing beliefs as mandated by law.


Introduction
Protecting and preserving religion (ḥifẓ al-dīn) is one of the five purposes of Islamic law (maqāṣid al-sharī'ah).The preservation of this kind by the classical clergy, though not expressly textual, was placed first rather than the other four. 1 In compiling the five, al-Shāṭibī, for example, seems inconsistent.In al-Muwāfaqāt Juz I, page 31, the order is as follows: al-dīn, al-nafs, al-nasl, almāl, and al-'aql.Whereas in al-Muwāqqāt Juz II, pages 17-19 and 300, the sequence is al-dīn, al-nafs,  al-'aql, al-nasl, and al-māl.Nevertheless, he always places al-dīn and al-nafs above the other three (al-'aql, al-nasl, and al-māl). 2 A different sequence is presented by contemporary scholars who place ḥifẓ al-nafs in the top position.
Ḥifẓ al-dīn was initially meant to protect the particular religion of every Muslim.It was manifested as an order to worship and, simultaneously, a ban on apostasy.For apostates, although it is debated, the consequences are getting punished. 3People who leave Islam receive the death penalty.It is based on several cases of apostasy in the time of the Holy Prophet, and the Prophet did not kill him. 4It indicates that the concept of ḥifẓ al-dīn was initially oriented toward a form of personal distraction.The execution of the death sentence for apostates, contrary to other Islamic teachings, is that there is no compulsion to convert to the religion.Forcing a person to adhere to a particular belief is simply a violation of religious rules, as in the time of the Prophet when someone is willing to change religion from Islam to Christianity.The Prophet did not oppose the move.Also, the Prophet's message to Mu'ādh bin Jabbal was not to interfere with the religious The first type interprets ḥifẓ al-dīn as protecting each individual's religion.The diversity of every human being is measured by obedience to God.Therefore, the implementation of Islam and the pillars of faith is an example of the application of ḥifẓ al-dīn. 15At the same time, they are punishing heretics, apostates, and misleading infidels. 16They are considered disruptors of religion, so they must receive sanctions.This sample illustrates the tendency to understand that the intention of Shari'a in protecting religion is more protective.
According to traditional scholars, the benefits contained in ḥifẓ al-dīn are usually interpreted literally without looking at the critical context of protecting it.The literalist classical jurists' way of thinking has drawn a lot of criticism from various groups in the procedure for interpreting maqāṣīd al-sharī'ah.Hasan al-Turabi stated that the ideas of uṣūl al-fiqh and fiqh that have existed so far are still at the abstract level.Uṣūl al-fiqh needs to be reviewed in the context of its relation to the reality of life.It is because the products of uṣūl al-fiqh in the tradition of fiqh thought are still abstract and in the form of theoretical discourses incapable of giving birth to fiqh.It gave birth to a debate that never ended.Fiqh and uṣūl al-fiqh should continue to develop in facing the challenges of the realities of modern life. 17s for the second type, understanding ḥifẓ al-dīn is not only related to the faith and Islam of every human being.This group interprets it as everyone's right to choose their religion and belief.This right is inherent in every human being, so it cannot be damaged by anything, including forcing someone to choose a faith and trust.It can be said that ḥifẓ al-dīn in this second type contains elements of horizontal and vertical relationships, namely the relationship between humans and God as well as between humans.
Jamāl al-Dīn 'Aṭiyyah changed the construction of the five primary needs (al-kulliyāt alkhamsah) into four realms of benefit (al-kulliyāt al-arba'ah); individual, family, community, and humanity.The advantage of ḥifẓ al-dīn in the particular context is manifested in strengthening the faith, carrying out the orders of worship, and avoiding the prohibitions.In the family context, this is done by upholding these religious principles.It is an order to protect yourself and your family from the torment of hell by carrying out religious orders.In the social-community context, it manifests in the command to pray in congregation and amar makruf nahi mungkar.As for the humanitarian context, this is realized by spreading compassionate Islam worldwide. 18bn 'Āshūr more broadly explained that safeguarding al-ḍarūriyah al-khamsah means protecting the benefit of individuals and, more importantly, defending the use of the people in general.Protecting religion, for example, means protecting the belief of every Muslim from anything that can damage his faith and deeds.Meanwhile, protecting the religion of all people means protecting it from all things that can damage the foundations of religion. 19fforts to change the paradigm of ḥifẓ al-dīn have been carried out, among other things, by Ibn 'Āshūr.He shifted ḥifẓ al-dīn from the paradigm of sanctions for apostates ( ُ )ال‬ Accurately, Ibn 'Āshūr tends to use the editorial hurriyyat al-'i'tiqād (freedom of religion) as the goal of shari'a rather than using the term ḥifẓ al-dīn. 20This paradigm is considered more relevant to the current context to solve the problem of violence that arises due to intolerance towards people of different religions.Meanwhile, Al-Alwānī stated that freedom of religion is essential to sharia goals.Preserving faith is not enough to punish apostates.Jasser Auda from Sayf Abdul Fattah quoted that protecting religion includes guarding movements against the individual to the collective and the people, from oneself to "others", even to those of different faiths.The principle of protecting religion is limited to "no compulsion in religion". 21This principle certainly shifts the concept built previously, namely from sanctions for apostates to the focus of guaranteeing freedom of religion.
As previously mentioned, ḥifẓ al-dīn is almost always associated with the death penalty for perpetrators of riddah (apostasy).Al-Alwānī, one of the figures who discussed this.Through the method of interpretation of the al-qur'ān bi al-qur'ān, he researched several verses related to religious rights.He found at least 12 poems.Al-Baqarah (2): 207, Āli 'Imrān [3]: 86, 90, 100, 106,  177, Al-Mā'idah [5]: 54, Al-Nisā' [4]: 137; Al-Naḥl [16]: 106, al-Ḥajj [22]: 11, and Muḥammad [47]: 32.Riddah in these verses is interpreted as leaving Islam and faith after previously accepting them.Riddah is leaving Islam by returning to the religion adhered to before becoming a Muslim or converting to another religion that is different from the faith adhered to before Islam or leaving Islam by becoming an atheist.None of these verses discusses worldly punishment for an apostate.In history, too, the Prophet never kill perpetrators of riddah and zindiq.As for the ḥadīths spread about this punishment, it is considered a ḥadīth that is ḍa'īf.So it is unfortunate when the ummah today prioritizes practising weak ḥadīths rather than the Qur'an, whose validity is apparent.
Al-Alwānī concluded that freedom of belief is vital to several sharia goals.Freedom of religion is the most important manifestation of faith and monotheism.With it, humans are free from worshipping humans and idols.He always associates it with God and only fears God, so he does not ask except only from Him.Many verses reinforce this model of freedom.Serving God is a form of liberation and glorification, not humiliation and submission. 22

The Domain of Ḥifẓ al-dīn
As explained by Jamāl al-Dīn 'Aṭiyyah above, the Sharia aims for four things. 23Komarudin Hidayat, as quoted by Fakhrudin Aziz 24 , also described it into four domains in the articulation and expression of diversity: the private domain, worshipers, communities, and the state.First, a person can understand and develop his religious beliefs in the private sphere.At this level, religion is a call to heart.No one can force other people to embrace certain religions.Even if some are forced to accept religious 'coercion,' religion will no longer be based on truth and sincerity.This personal domain is also the possible realization of freedom of religion and belief.At this level, efforts to preserve religion (ḥifẓ al-dīn) are rated the highest.Second, the communal domain or worshipers.All religions have the doctrine and tradition of worshipping and purifying certain places.Through this domain, one's religious understanding and faith are effectively nurtured.Also, religious idioms and symbols are put forward in this domain because the participants are homogeneous.
The third is the social domain.At this level, a religious community meets with another religious community.The applicable law is a state (positive) law, not the holy book that applies in communal areas.Even if religious law wants to be enforced in social sites, some adjustments are needed to synergize the two.Fourth, the country domain.Religion in this domain shows that religion has a double face.On the one hand, religion wants to fight for noble values in political life.However, on the other hand, faith looks disproportionately imaged by its adherents because its agenda intends to dominate the political stage. 25ased on the description above, religion needs to be placed proportionally for three reasons.First, religion is an expression of human obedience to God.Then there is no choice for him but to live the values set in the Sharia.Second, religion is attributed to personal (individual) transference that can be measured by the ability to create communal piety.In this way, religion can be realized as desired; Third, religion as a forum for obedience will maintain its consistency based on monotheism.Christianity encourages a person to offer his entire religious attitude to the One Essence, that is, Allah.Then the spirit of Tawhid makes religious individuals focus on the quality of religion. 26he Problem of Religious Freedom in Indonesia Religious problems occur in Indonesia.It turns out that the certainty of difference is not widely understood as a natural condition given by God.As a result, various conflicts, even those in the name of religion, continue to occur.If this is allowed to continue, it has a solid potential to undermine the integrity of the Unitary State of the Republic of Indonesia.A partial and textual understanding of religion is the cause of the violence. 27The earlier cases have damaged democracy and the right to freedom of religion and belief.The phenomenon of religious and state relations in the context of religious freedom in the country continues to occur.The motivations and effects are identical, related to the doctrines of spiritual teachings, which provoke the public, especially the laity, to carry out anarchist actions to punish those deemed deviant.The state's efforts (government) are also seen as always complete in the act of judgment on religious freedom itself, so declaring Indonesia is not a religious state is again a question. 28Therefore, presenting religion in its true face is very necessary. 29any actors carry out violence in the name of religion.Referring to the categorization of the Setara Institute, 30 Perpetrators of violence in the name of religion are grouped into two types.First, state actors.Second, non-state actors, including mass organizations and individuals with all their understanding of religion.

State Actor
Several survey institutions reported that state actors played violations in the name of religion.They have participated in cases of violations of freedom of religion and belief.As for the so-called state actors, namely the Government and the Police.Violation of freedom of religion and belief.Meanwhile, violations of freedom of religion and belief include policies such as coercion, discrimination, omission, criminalization, and so on. 31everal policies in the form of Circular Letters and appeals issued by the Regional Government are considered too involved in dealing with matters of one's worship.Prayer, for example, is an individual obligation and becomes the domain of the individual.In an appeal to Pancasila as the basis of the state, proposed by Ir.Sukarno in his speech on the last day of the first trial of BPUPKI. 36In addition, Pancasila is also a guideline and foundation for the Republic of Indonesia.This basis guarantees the stability and sustainability of the administration of the Republic of Indonesia.Pancasila is also an ideology of the Indonesian people that upholds five ideas: divinity, humanity, nationality, democracy, and social justice.All these precepts are fought for and defended by the state and society. 37His struggle is that all these precepts or values are believed to be the noblest and most beneficial for human life.The same reason is the basis for the protest when there is an issue with replacing Pancasila with a particular religious ideology.
Pancasila teaches Indonesian people to believe in and fear God Almighty as an ideology about religious pluralism.Pancasila has governed religious life by summarizing it in the first principle of "Godhead".A statement that summarizes diversity (diversity) in Indonesia by worshipping one God.News invites all people, both citizens and leaders, to continue to try to build mutual respect, mutual respect and accept each other's existence with a variety of unique characteristics. 38he phenomenon of religious pluralism has become one of the most dominant features of Indonesian pluralism.Before the recognition of the five major religions, the Indonesian people already held many streams of belief.This plurality can be captured in everyday life, where there are two or three religions or creeds in many regions.Religious pluralism now also appears with a different face.The diversity that exists is not only determined by differences in faith and religion but also by differences in interpretation and perspective.What is happening now is that people of the same faith and religion can also have very profound differences of opinion.Conversely, there are also people of different faiths and beliefs who can have the same view. 39o embrace and practice religion is a personal right.The State of Indonesia is built based on equal rights.One of the most fundamental rights is the right to religion.What is meant by rights directly refers to freedom.The Indonesian nation exists because humans are aware of this freedom.It is this awareness of space that drives the nation's founders to call for the Indonesian people to be able to practice their religion and belief on a freeway without coercion and violence.Everyone can worship their God according to their beliefs, without religious egoism.

The Challenge of Religious Harmony
It has been stated at the outset that the harmony of religious life in Indonesia faces severe challenges.The emergence of various acts of violence in the name of religion in multiple regions.Government officials also carried out even the attitude.For example, the West Java Sukabumi Regional Government closed the Ahmadiyah mosque.The village head did the same following the 2011 East Java Governor's Regulation, stopping Ahmadiyah's activities. 40Based on my observations, several reasons can be seen as the source of the collapse of religious harmony, including the attitude of religious fundamentalism, religious tyrants, minoritymajority conflict, and less conducive regulations.Although religious fundamentalism only sometimes has a harmful impact, understanding religious teachings that are narrow and not comprehensive will only lead to a ceremonial and exclusive attitude without spirit. 41Such an attitude shapes one's righteous behaviour and does not even accept the truth from others.While religious tyrannize or militarism in religion forms radical behaviour that disturbs the peace of society. 42Their actions are always in the name of God.Religious militarism gives birth to a front, laskar, and similar terms as if to represent a particular religion.Finally, they provoked a minority.The attack on Ahmadiyah and Shia is concrete evidence.In addition, rampant riots in the name of religion should be suspected as a result of regulations that are not conducive.Apart from that, the law regarding the prohibition of Ahmadiyya activities is proof of the restraint on the principle of freedom of religion.

Effort and Hope
Serious, continuous, and ongoing efforts are needed to overcome all religious problems.Several things can be done to foster harmony amid this pluralism.First, government policy makes specific regulations regarding religious freedom because freedom is a value that must be protected by law to deepen its appreciation in society.Regarding the Medina Charter, religious freedom is one of its main things. 43Being a civilized country is a shared hope that disintegration does not occur.
Second, incorporating multicultural education into the national education curriculum.As stated by Almakin, multicultural education plays a vital role in building awareness of religious moderation. 44Education is the main door to make awareness that pluralism is a necessity.At the same time, a moderate attitude becomes an obligation for every human being.Moderation in religion is a fair and balanced perspective and behaviour that is not extreme, right or left. 45hird, consistently socializing that Islam through the concept of ḥifẓ al-dīn is a religion that upholds religious freedom.oreover, radical groups have massively indoctrinated their understanding of the younger generation through education.So, both students and students strongly tend to take intolerant and extreme actions.Equally worrying also applies to teachers and educators. 47The massive campaign will certainly undermine Indonesia's polite and tolerant culture if it is not balanced with a moderate understanding.
Ḥifẓ al-dīn as the basis for understanding diversity and religious freedom thus needs to be continuously taught.The hope, with this understanding, leads to mutual respect and respect, both between adherents of one religion, between religions, and the government.So, pluralism remains ammunition to create a fair, balanced, and united country.

Conclusion
Freedom of religion, as one of the main foundations of religious moderation, is one of the main objectives of enacting Islamic law.It can be seen in the concept of ḥifẓ al-dīn, which is not only interpreted as the preservation of a particular religion but also the preservation, respect, freedom of choice of belief, and religion in general.Such an understanding leads to an inclusive mindset that is far from radical and extreme.Efforts to build a safe and peaceful Indonesia begin with instilling the concept of self-understanding of religious inclusiveness.On the other hand, fundamentalism leads to religious tyranny and only hurts religious harmony in this country.
Preservation and preservation of faith are interpreted more broadly as guarantee of freedom of religion and belief.This concept and understanding should be included in the religious moderation program that has consistently been called for by the Indonesian Ministry of Religion and has become a national character-building program.