p–ISSN: 2723 - 6609 e-ISSN: 2745-5254

Vol. 5, No. 10, October 2024 http://jist.publikasiindonesia.id/

Indonesian Journal of Social Technology, Vol. 5, No. 10, October 2024 4120

Correlation of Justice in the Mahabharata Film with the

Concept of Justice of Murtadho Muthahhari

Devi Rahmawati

Universitas Islam Negeri Sultan Maulana Hasanuddin Banten, Indonesia

Email: [email protected]

*Correspondence

ABSTRACT

Keywords: concept of

justice, mahabharata,

murtadho muthahari.

The writing of this scientific paper discusses how the

correlation between justice in the Mahabharata film and the

concept of justice by Murtadho Muthahhari. Justice has

become a topic of discussion by philosophers, religious

scholars, politicians, and of course legal experts such as

Murtadho Muthahhari. The purpose of this study is to find

out the situation in the Mahabharata film, the concept of

justice of Murtadho Muthahhari, and how it correlates with

each other. The research method used is a qualitative

method, with data sources obtained from the Mahabharata

film, as well as books, and scientific works that support the

research. After conducting this research, it can be found that

there are similarities between justice in the Mahabharata film

and the concept of justice by Murtadho Muthahhari.

Murtadho Muthahhari explained that a person's good and

bad deeds will not be separated from the judgment of God

Almighty. In the story of Mahabharata which describes a

person who does good, there will be a reward for his deeds.

Likewise with evil deeds. Conclusion As in his story, the

Pandavas who always do good will get a good reward from

God, as well as Kaurawa who always does evil, will always

get misfortune. This belief has been embraced by every

religion, Hinduism, Buddhism, Christianity, and Islam as the

religion that the author follows.

Introduction

The film can be interpreted as a moving image that is accompanied by color, sound,

and a story. Movies can also be called living images. Western sinks used to call it a movie.

Movies, collectively, are often called cinema (Putra, 2021). Cinema itself is derived from

the word kinematics or motion. Movies are also actually layers of liquid cellulose,

commonly known in the world of filmmakers as celluloid (Latief, 2021). The literal

meaning of film (cinema) is Cinemathographie which comes from Cinema + thophytos

(light) + graphie = grhap (writing pictures = images), so the meaning is painting motion

with light. For us to be able to paint motion with light, we have to use a special tool,

which we usually call a camera (Natalia, 2022).

Correlation of Justice in the Mahabharata Film with the Concept of Justice of Murtadho

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Making a film, of course, must have a special story that will be displayed as the

identity of the film, such as the Mahabharata. The film Mahabharata is the work of

Krishna Dwaipayana Byasa, which was compiled from the 3rd century BC to the 3rd

century AD (Abimanyu, 2014). The original pristine association with the two great heroes

of Ancient India occurred around the 9th to 8th centuries BC. The story of the

Mahabharata tells the war between the brothers, namely one hundred Korawas and five

Pandavas, a prince from the Kuru Dynasty who lived in the palace of Hastinapura, North

India. Korawa was the son of the kings Dretarasta and Gandari, while Pandava was the

son of Pandu, the brother of Dretarasta (Rangkuti, 2017).

The Mahabharata contains Hindu philosophy and worship and discusses the four

purposes of human life. The Mahabharata is an epic story that is divided into eighteen

books often called Astadasaparwa (Kaelola, 2010). The series of books tells several

framed stories, especially the stories of flashbacks to the ancestors of the main characters

of the Mahabharata. Then the main story is arranged chronologically, starting from the

birth of the Pandavas and Korawa (Adiparwa) to the story of their acceptance in heaven

(Swargarohanaparwa). One of the lessons that we can take from the story of Mahabharata

is how justice was played by Kurawa against his brother, the Pandavas (Wardiman, 2021).

In Islam itself, justice is very upheld, and stands in its place, not looking from the

lower class to the upper class because Islam upholds justice because this topic of justice

is the main topic that is very important to discuss (Nasution, 2014). Justice is the

recognition and balanced treatment of rights and obligations, on the contrary, if we

recognize our right to life, we must protect it by working hard without harming others

(Fitriyanah, 2018). Born as an alternative path between socialism (Marxism) and

capitalism, religious socialism, borrowing the term "socialism" of religion, an attempt to

hack the "fourth method", is attached to religion itself, so it is certainly not a new and

foreign thing (Hanum, 2020).

Maintaining a balance between demanding rights and fulfilling obligations is

certainly very difficult, so it is difficult for us as humans to be fair. Even so, we must also

continue to try to be fair to ourselves and others. Because to learn to be a fair person,

many scientists or teachers teach how to be a fair person. And we can learn and utilize

the knowledge taught by these scientists.

Research Methods

The research "Analysis of Justice in the Mahabharata Film Perspective of Apostasy

Muthahhari" uses a qualitative method. Qualitative descriptive is a term used in

qualitative research for a descriptive study. The descriptive approach model is used to

answer research questions such as: what, who, why, how, and where an event or

phenomenon occurs. So that it can be studied in depth to find various important things in

the event.

A data source is data generated by a direct subject. Data sources can be objects,

human actions, locations, etc. In this study, the source of utam data was obtained from a

Mahabharata film.

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The types of data obtained for this study are divided into two, namely:

Data primer

The main data of this study is the Mahabharata film. The researcher will analyze

the Mahabharata film and obtain relevant data for the research. The Mahabharata movie

is a Hindi-language drama series, and it is based on the mythology of Mahabharata. The

film began airing on Star Plus on September 16, 2013. And aired in Indonesia through

ANTV broadcasts. The series is produced by Swastik Production Pvt. Ltd and stars

Saurabh Raj Jain, Shaheer Sheikh, Pooja Sharma, Arav Chowdhary, and many other

actors.

Data seconds

Supporting source/s are to be obtained from reading materials such as books,

journals, and others. Related to this study. The author uses a book entitled "The Science

of Kalam from Tawhid to Justice" by Dr. H. Nunu Burhanuddi n, Lc., M.A. which

explains justice from several philosophical figures, one of which is Murtadho

Muthahhari.

Data analysis techniques are divided into three, namely:

1. Observation, collecting ideas or data that must be by the field

2. Interview: an attempt to gather information by asking questions orally to be answered

3. orally as well

4. Questionnaire or questionnaire: in contrast to an interview, this question is presented

indirectly.

5. Documentation and Archives. In this study, documentation techniques are used in the

form of photos from scenes in the Mahabharata film related to justice or related to this

research.

Results and Discussion

Mahabharata is derived from the word maha meaning "great", and Bharata meaning

"nation of Bharta". Poet Panini called the Mahabharata "The Story of the Great Battle of

the Bharata Nation". And this historic story was made into a Hindi film, produced by

Swastik Production Pvt. Ltd starring Saurabh Raj Jain, Shaheer Sheikh, Pooja Sharma,

Arav Chowdhary, and many other actors. The film began airing on Star Plus on

September 16, 2013, then aired on TV Indonesia through ANTV broadcast and had a

large audience.

In its form as we know it, the epic Mahabharata is a larger manuscript than the

Vedic scriptures. Aswalayana Srautasutra said that the early version of the Mahabharata

epic consisted of 24,000 slokas. The version continued to evolve until its current form

consists of 100,000 slokas. The following is a summary of the eighteen epic books of the

Mahabharata:

1. Adiparwa (Introductory Book)

2. Sabhaparwa (Book of Trial)

3. Wanaparwa (Book of Wandering in the Forest)

4. Wirataparwa (Pandava Book in the Land of Wirata)

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5. Udyogaparwa (Business and Preparation Book)

6. Bhishmaparawa (Buku Mahasenapati Bhishma)

7. Dronaparwa (Buku Mahasenapati Drona)

8. Kamaparva (Buku Mahanapati Karna)

9. Salyaparwa (Buku General Salya)

10. Sauptikaparwa (Book of Raids at Night)

11. Streeparva (Buku Janda)

12. Shantiparwa (Book of Peace of the Soul)

13. Anusasanaparwa (Doctrinal Book)

14. Ashwamedhikaparava (Buku Ashwamedha)

15. Asramaparwa (Hermitage Book)

16. Mausalapariwa (Mace Weapon Book)

17. Mahaprashthanikaparwa (Sacred Travel Book)

18. Swargarohanaparwa (Book of Ascension to Heaven)

It can be seen from the role that has been played in human life that the Mahabharata

epic has been important for fifteen centuries. And until now this epic has provided the

words of Pearl for prayer and meditation, for entertainment and drama, as an inspiration

for painters, poems of songs, poetic imagination for admonitions, and dreams, and as a

benchmark of a human life that inhabits the lands from the Khasmir Valley to the island

of Bali in the tropics.

Eastern scholars, especially from India, now assume that the historical events in the

Mahabharata epics occurred between 1400 and 1000 BC and that the presence of such a

large epic was unlikely before or after that period. The Mahabharata is a story that tells

the conflict between the Pandavas and the Kurawas and developed into a very big war

that led to the extinction of the Bharat people also known as the Kuru people. The story

of the Mahabharata tells that Bisma the son of Santanu and Ganga asked Satyawati to

marry his father. After getting married and having two sons, Citranggada and

Wicitrawirya, both died without having children.

Veda Vyasa, the son of Satyawati who was born through occult knowledge was

asked to impregnate 2 wives Wicitrawirya, Ambika, and Ambalika in the same way as he

was in the womb. Ambika gave birth to Dretarastra, who was born blind, and Ambalika

gave birth to Pandu. The adult Dretarastra married Gandari, the daughter of the Kingdom

of Gandhara, and had 1001 children (Korawa). At first, the royal throne fell into the hands

of Dretarastra but due to blindness, he refused the throne and gave it to Pandu.

Pandu married Kunti, the daughter of the Kunti Kingdom, and Madri of the Madra

Kingdom. One day Pandu arches an antelope which turns out to be the incarnation of the

Kidama receipt, and is then cursed by the Kindama receipt that he will die if he tries to

impregnate his wives. One day Pandu was complacent about Madri's beauty and forgot

about her curse, sure enough, after that Pandu died. After that, Dretarastra de facto

became the King of Hastinapura. Then Kunti used the grace given by the Durwasa resi,

begging for children from the gods so that Kunti got 5 children (Pandavas).

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These two cousins have lived together in the same palace since childhood in the

care of King Dritarastra and his half-uncle, Bisma, the eldest son of Dritarastra,

Duryodhana, is very jealous of the Pandavas, especially when he knows that the kingdom

led by Yudhistira is advanced and prosperous. The culmination of the dispute between

the two cousins was the battle in the field of Kurukshetra which lasted for eighteen days,

so that the battlefield was soaked with much blood. Many heroes of the Bharata nation

have died such as Bhisma, Drona, Salya, and Duryodhana, as well as the Kaurawa army

was destroyed in this battle.

The Concept of Justice Mahabharata

Social justice for Islam is the foundation for human life to achieve a better life for

society. Social justice affects all aspects of human activities, attitudes, hearts, thoughts,

and consciousness. The values taught by this concept of justice do not only teach about

material things in general. In reality, justice is a balance or compatibility between the

demands of rights and the fulfillment of obligations, in the arena that other people have

the same right to life as ours. If we recognize the right to life of others, we must allow

others to defend their right to life. In the Mahabharata film, there is a story that raises the

story of justice. Here is the scenario:

Having bad intentions, Duryodhana invited the chairman of the pandora Yudhistira

to play dice, Duryodhana persuaded his father, King Hastinapura, to send an invitation to

Yudhistira. Not wanting to create enmity in the family, Yudhistira accepted the invitation.

The next day they were escorted to the dice game room, Sakuni announced that the

preparation for playing dice had been completed and the dice game was ready to be

carried out. To be honest, the resi and Dritarastra were very worried that this game would

bring destruction to these two cousins, so the rest advised Yudhistira to reject this game.

Due to Sekuni's instigation, Yudhistira finally accepted this challenge and played dice

against Sekuni.

First, they bet money, then gems and gold, even the servants and the armies. But in

this game, Yudhistira always loses, never once has he won this game. Even though

everything has been at stake, villages and regions complete with their inhabitants are also

at stake in a dice game against Sekuni.

Finally, Sekuni asked, "Is there anything else you want to bet?"

Then Yudhistira replied, "This is my brother Nakula, a handsome man with clean skin.

He is my most valuable treasure".

The dice were thrown and the number that Sekuni wanted appeared. That's how the

game continued, so Yudhistira risked himself. After risking all of his brothers including

himself, complete with the clothes and weapons they always used on their bodies. Sekuni

got up and called the Pandavas one by one, announcing loudly that the Pandavas were

legally his slaves. All the attendees looked at Yudhistira who was grieving, when all

people's eyes were on Yudhistira. Then Sekuni said, "There is still one gem that you can

bet on. Maybe this time good fortune is on your side, and you will win. Are you going to

continue the game by risking your wife?"

In a desperate voice, Yudhistira replied, "Well, I'm betting on him."

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Then the dice were rolled, and sure enough, Sekuni won the game again.

Duryodhana cheered for his victory, then turned to Widura to take Draupadi to

Hastinapura. However, Widura talked about something that made Duryodhana angry

and then told Pratikhami to pick up Draupadi. After Draupadi found out about this, he

first made sure that when Yudhistira risked himself. He had already risked himself, so he

was not free. And the bet on Draupadi was requested by Sekuni, not on Yudhistira's direct

will. So betting on Draupadi is not legal by regulation.

But no one could stop Duryodhana's deeds, so he asked the Pandavas and Draupadi

to leave their clothes. After the Pandavas handed over the clothes, Duryodhana

approached Drupadi to pick up the princess's clothes. She tried to devour Draupadi's body,

but the princess refused with all her might and forced herself further, and Draupadi's

clothes continued to cling to him saying, "O God of the Universe, entrust all my faith to

You Don't let me be insulted like this. The only place I take refuge Oh God, protect me"

Setela said so, he fell unconscious.n The very shameful act of taking off Draupadi's

clothes one by one. Dhusasana then committed a very embarrassing act by taking off

Draupadi's clothes one by one. Extraordinary! Suddenly, something supernatural

happened. Whenever he took off the unconscious princess's clothes, the Gods always

covered her beautiful body. He noticed that his clothes were piled up like a pile but his

body remained intact. Duryodhana could no longer resist their greatness.

Murtagh Muthiahhari

Al-Shahid Ayatullah Murtadha Muthahhari was born on February 12, 1920 (1338

AH) in Fariman, near Masyad, a large shopping and pilgrimage center for Shia Muslims

in Eastern Iran. His father, Muhammad Husein Muthahhari, was a prominent scholar and

teacher. After graduating from elementary school, Muthahhari continued his education

at Hawzah Mashad in 1932. Hawzah Mashhad is one of the places of Shia religious

education, in addition to Hawzah Qom (Iran), as well as Hawzah Najaf and Karbala in

Iraq. While studying Religion formally in Mashad, and then developing his love for

Philosophy, Theology, and Sufism (Irfan), he was inspired by the personality of a

Traditional Islamic Philosopher, Mirza Mehdi Syahidi Razavi.

However, fate could not make Muthahhari study philosophy more deeply with his

favorite teacher, because the teacher had died before Muthahhari was old enough to attend

his lectures. This made him have to go to Qum to study philosophy under the guidance of

two ayatollahs, namely Ayatollah al-Uzma Boroujerdi and Ayatollah Khomeini. The love

for philosophy has never been lost in Muthahhari, not only philosophy but also modern

knowledge. So that he was not only active in academics but also active in the political

field when the government was controlled by Pahlevi. He and his teachers continued to

fight against the government, not to mention that Muthahhari and Imam Khomeini had

been in prison because of their opposition.

Approaching the independence of the Islamic Revolution in Iran. Muthahhari

received an assignment from the teacher. He was tasked with organizing the community

of 'mujahidin scholars and leaders of the 'Resolution Council'. Even after succeeding in

overthrowing the Pahlavi government, Muthahhari remained loyal to the teacher and

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continued to be loyal to his people and country. In politics, of course, there are friends

and opponents, Muthahhari's firm attitude in politics makes opponents very hot. So the

opposing group tried to kill Muthahhari, and the attempt was successfully carried out on

Wednesday night, May 1, 1979, by being shot. His body was taken to the hospital, then

taken to Tehran University and to Qom to pray. And buried next to Sheikh Abdul Karim

Ha'iri Yazdi.

Although his body has been buried, the fruits of his thoughts are still alive, and

adorn the contemporary Islamic thought, some of his works are: A Discourse in the

Islamic Republic. Al-'Adl Al-Ilahiy: Al-'Adl fi Al-Islam; Akhlaq: Allah fi Hayat al-Insan;

An Intro- duction to 'Ilm Kalam, An Introduction to Irfan; Attitude and Conduct of

Prophet Muhammad, The Burning of Library in Iran and Alexandria, The Concept of

Islamic Republic (An Analysis of the Revolution in Iran), Al-Dawafi Nahw Al Maddiyah,

Al-Dhawabit Al-Khuluqiyah li al-Suluk al-Jins; Durus min Al-Qur'an, The End of

Prophethood, Eternal Life, Extracts from Speeches of Ayatullah Muthahhari; Glimses on

Nahy al- Balaghah: Fi Rihab Nahj al-Balaghah, The Goal of Life, Al-Hadaf al- Samiy li

al-Hayat al-Insan; Happiness; History and Human Evolution; Human Being in the Qur'an,

Ijtihad in the Imamiyah Tradition, Ijtihad fi al-Islam, Al Imdad al-Ghaybi, Al-Islam wa

Iran, Islam Movement of the Twentieth Century: 'Isyrun Haditsan, Jihad; Jurisprudence

and its Principles, Logic, Al-Malaqat al-Falsafiyah, Man and Faith; Man and His Destiny;

Al-Insan wa al-Qadr; Mans Social Evolution; Al-Takamul al-Ijtima'iy li al-Insan, Maqalat

Islamiyah, The Martyr, Al Syahid Ya- tahaddats 'an Al Syahid, Master and Mastership;

Wilayah: The Sation of the Master, Al- Waly wal- Wilayah, Al Naby Al Ummy: The

Nature of Imam Husein's Movement; Haqi-qah al-Nahdhah al-Huseiniyah: On the Islamic

al-Hijab, Masalah al-Hijab, Philosophy, Polarization around the character of Ali bin Abi

Thalib; Qashash al-Abrar, Religion and the World:, Recpecting Rights and Despising the

World: Ihtiram al-Huquq wa Tahqir al-Dunya, Reviving Islamic Ethos, Ihya al-Fikr al-

Diniy, Right of Woman in Islam; Huquq al-Marah fial Islam: The Role of ljtihad in

Legislation; The Role of Reason in Ijtihad, The Saviour's Revolution, Al- Mahdiy wa

Falsafah al-Tarikh, Sexual Etichs in Islam, Al-Suluk al-Jinsy baina al-Islam wa al-Gharb;

Society and History, Social and Historical Change, Al-Mujtama wa al-Tarikh, Spirit,

Matter, and Life, Spiritual Sayings, Al-Tafkir fi al-Tashawwur al-Islami, Al-Takamul al-

Ijtimaiy al-Insan; Al-Tahsil, Al-Takwa, Understanding the Qur'an, Ushul Falsa- fah wa

Madzhab al-Waqi'iy, The World View of Tauhid; Al Mafhum al-Tauhidiy li al-Alam, dan

Al-Wahy wa an Nubuwah.

Consep Cadilan Murtadh MuthiahHari

The theme of justice is crucial, and many Kalam schools will discuss it. Mu'tazilah

argues that justice is a religion, that is, a religion to justice because Mu'tazilah has the

nickname Adliyyah (defenders of justice). And in this case, Muthahhari supports

Mu'tazilah's view that justice is a religious criterion, or it can be called justice is a religion.

Born as an alternative path between socialism (Marxism) and capitalism, religious

socialism, borrowing the term "socialism" of religion, an attempt to hack the "fourth

method", is attached to religion itself, so it is certainly not a new and foreign thing.

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In the view of God's justice in human good and bad deeds for a Muslim and non-

Muslim, Muthahhari divides it into three opinions. First, the effort to accept good deeds

does not need to be hinted at as a Muslim. The second opinion is that it is mandatory or

hinted that to receive good deeds, you must become a Muslim. Third, whether or not good

deeds are accepted or not based on the Logic of the Qur'an.

Opinion on the Acceptance of Charity Without Faith Conditions

Muthahhari's view of justice also has similarities with Plato's. Because this view

with its implications shows that justice is the criterion of good and bad, and it can be

interpreted that all good and bad are rational. Plato (427-347 BC) described the justice of

the soul and the life of the State, arguing that the human soul is preoccupied with three

parts, namely reason (logistic), feelings and passions (epithumatikon), and sense of good

and evil (thumoeindes). If harmony can be established from these three parts, then the

soul can be well organized, and this can happen if feelings or passions are controlled by

reason through good and evil.

First, the Rational Argument. For Allah SWT, everything is the same, there is no

special treatment because Allah's tenderness and anger depend on his human nature and

behavior. That Allah never discriminates between his servants, if he does good, he is good

in the eyes of Allah, if he does bad, he is also bad in the eyes of Allah. And every human

deed will have a reward, so every bad deed will be punished or tortured.

Second, Religious Arguments. In Islam, and the Qur'an as its guide, it has been

explained that Allah never wastes one's good and bad deeds. Both were done by a Muslim

and a non-Muslim. The verses of the Qur'an that explain the above, are as follows:

"Whoever does good deeds as heavy as a dzarrah seed, he will surely see (the reward).

And whoever commits an evil as heavy as Darrah, he will see the recompense."

"Indeed, Allah does not waste the reward of those who do good."

The verses above certainly invite us to do good, because every deed will have a

reward, and also explains that Allah SWT maintains all human goodness, regardless of

race, ethnicity, and religion.

Opinion on the Acceptance of Charity with the Condition of Faith

To discuss this second opinion, there are two arguments, namely rational argument

(aqli) and religious argument (naqli).

First, rational argumentation. In their rational argument, they say that Allah accepts

good deeds from non-Muslims. Then what is the difference between "Muslim" and "non-

Muslim"? In their opinion, the difference lies in whether Allah only accepts good deeds

from a Muslim, or Allah tortures every Muslim who does evil but tortures all disbelievers.

thus they think, that if Allah does not discriminate against humans, of course, there is no

advantage in being a Muslim.

Second, religious arguments. In the holy book of the Qur'an and Hadith, several

verses explain that Allah SWT does not accept good deeds from non-Muslims. Like the

following sentence:

"And the disbelievers in their deeds are like a mirage on a flat ground, which is

thought of by the thirsty as water, but when it comes to it he finds nothing. And he found

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Allah by his side, and Allah gave his head enough calculations and Allah was very quick

in his calculations."

"Or like pitch darkness in the deep ocean, in the crashing waves after waves, above

the layers of clouds, dark clumps, when his hand is stretched out he can hardly see it.

Whoever is not given light by Allah will not receive light."

From the above verse, it can be concluded that the good deeds of the disbelievers

are invisible and unclear, like the lie of a mirage that does not exist. Meanwhile, evil

deeds are dangerous, like darkness above darkness. There are two explanations for

Muthahhari, first, only adhering to the value of good deeds, without the need to be based

on the belief of the right faith, while the second opinion is that faith or being a Muslim is

the main condition for being able to accept good deeds.

Opinion on the Acceptance of Charity According to the Logic of the Qur'an

This opinion is based on the logic of the Qur'an. Muthahhari asked whether the

kindness of the disbelievers would indeed be thrown into the trash. To answer this

question, we first interpret the meaning of "Kafir" and the meaning of "Islam" or, the

attitude of resignation.

First, the definition of infidelity. The meaning of infidelity is divided into two types:

"rejection" and "ignorance". If we talk about disbelief (rejection), then it is clear that a

person already knows the essence of the truth, but he denies it. A person is obliged to

receive punishment or torture because he does not believe. If a person's disbelief is caused

by ignorance of the essence of the truth, then he is obliged to obtain forgiveness. To

clarify this, it is necessary to explain about submission (taslim) and disobedience (and).

The level of surrender is divided into three: namely, physical submission,

submission to reason (ratio), and submission to the heart (Colby). In essence, faith must

be accompanied by surrender of heart and soul. If the surrender of the body alone is not

accompanied by the surrender of the heart and soul, it can be said that there is no faith.

Resignation accompanied by the heart gives rise to the total surrender of man and

eliminates the nature of the opposition. In the story of the devil (Satan) who gave to the

prophet Adam SAW, we can learn a valuable lesson. It can be ascertained that the devil

knows the majesty of Allah SWT, and trusts the apostles, on the last day, but the devil

still rebels.

It can be concluded that being a Muslim is not only a surrender of intellect but there

must be a surrender of heart and soul. Satan does acknowledge the majesty of God

and confesses the truth. But it is a big part of the truth. So that the devil belongs to the

infidels.

Second, the Definition of Essential and Non-Islamic Islam. The essence of Islam

that must be accompanied by the spirituality of heavenly religions is to accept the truth

earnestly with the heart. Not only because of fanaticism but also with high awareness.

Descartes wrote a very interesting story in which he said: "I studied and studied

Christianity. And I have no animosity towards reality. Because it is possible that in other

parts of the world, there are still other religions that surpass Christianity".

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Conclusion

Talking about justice is of course very difficult if it is carried out by humans humans

will not be able to do justice. But we need to believe that God must never be wrong about

justice for His creatures. Justice in the Mahabharata film has similarities with the concept

of justice by Murtadho Muthahhari which explains that a person's good and bad deeds

will get justice from Allah SWT. As in his story, Pandavas who always do good will get

a good reward from God, as well as Kaurawa who always does evil, will always get

misfortune. This belief has been embraced by every religion, Hinduism, Buddhism,

Christianity, and Islam as the religion that the author follows.

Devi Rahmawati

Indonesian Journal of Social Technology, Vol. 5, No. 10, October 2024 4130

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