Ritual Worship Research Articles

Interrelation of Religion and Culture: An Analysis of Honoring Asyhur Al-Hurum Culture on Cliford Greetz's Anthropological Theory

Religion and culture are two interconnected entities. However, there are some groups who claimed that Islam is against local culture and traditions. That arguments are significant to be reviewed and studied comprehensively. This research aims to review the interrelation between Islamic teachings and the culture of honoring asyhur al-hurum from the perspective of Clifford Geertz's anthropological theory. With a library research approach and qualitative method, this research results that the teachings in Islam appreciate and are accommodative of local traditions. Many pre-Islamic traditions have been adopted and then integrated into Islam, one of them is the culture of honoring asyhur al-hurum (Rajab, Dhulqa'dah, Dhulhijjah, and Muharram). There are several verses of the Qur'an that contain an appreciative attitude towards this culture, including QS al-Baqarah verses 194, 197, and 217; QS al-Maidah verses 2 and 97; QS al-Taubah verse 36. Some of the verses mentioned provide an understanding that Islam is a religion that strengthens respect for the culture of the glory of the haram months (asyhur al-hurum). The verse reflects the tahmil process as a form of dialectic between the Qur'an and culture. Based on the analysis using Clifford Geertz's theory of models for reality and models of reality, the teachings in Islam instruct Muslims to glorify the haram months by increasing worship, both ritual worship and social worship related to cultural practices that apply in a multicultural society. The interrelation between religious teachings about the haram months and local culture contributes to the formation of collective identity, both in religious and social contexts.

Grounding the Content of the Qur'an Surah Al-Fatihah in Everyday Life as a Form of Living Religion

This article presents a literature review of the book by Mary Pat Fisher and Robin Rinehart that discusses the concept of Living Religion and its application in everyday life, with a focus on Surah Al-Fatihah in the Qur'an. Surah Al-Fatihah, as a fundamental part of Islamic teachings, has a very deep and broad meaning, not only as a prayer in ritual worship but also as a moral and spiritual guideline in human interaction with God and others. This article explores how the values contained in Surah Al-Fatihah can be grounded in everyday life as part of a living religious practice. By applying the principles of Surah Al-Fatihah in everyday life, Muslims can face life's challenges more wisely and meaningfully. This discussion also raises the relevance of the concept of Living Religion in the modern pluralistic and dynamic world, where religious teachings need to be adapted to remain relevant and provide solutions to social and personal life problems. This article is expected to provide insight into the development of a more contextual and applicable understanding of religion, as well as encourage the application of religious values in everyday life that is more meaningful. Contribution: The discussion extends to the concept of Living Religion within a pluralistic and dynamic world, addressing the necessity for religious teachings to evolve and remain applicable to contemporary social issues. This perspective encourages interfaith dialogue and understanding in increasingly diverse societies.

Arab Ethnic Traditions Toward The Wedding: Analysis of The Meaning of The "Rahatan" Tradition in The Scope of The Arab Ethnic Family In The Arab Village of Besuki Religious and Social-Cultural Perspective

Traditions are actions carried out by a group of people that are passed down from generation to generation. Indonesia, with its various tribes or ethnicities, certainly has different traditions according to forms of expression and adaptation to the natural contours it inhabits. This tradition is always realized to preserve the teachings of the ancestors, the same as the tradition that exists in the Arab ethnic group, specifically in the Arab village of Bondowoso. The Rahatan tradition is apparently still well preserved by Arab ethnic families. If you look at this tradition, it is almost the same as the tradition in India before a wedding, namely the mehendi ceremony which has a special meaning for the bride and groom before the wedding. In this research, there are two important questions, including, 1) What is the tradition of Rahatan within the scope of the Arab Ethnic Family? 2) What is the meaning contained in the Arab Ethnic Family's ritual of worship in the Besuki Arab Village from a religious and social cultural perspective. The approach used is qualitative with case study research methods and multidisciplinary analysis with descriptive analysis data processing to find out more than one point of view, namely social and cultural. This research aims to provide information regarding the meaning of the Rahatan tradition which is always realized by Arab ethnic families. The conclusion of this research is that the tradition of Rahatan has been carried out by Arab ethnic families from generation to generation to this day, which has a special meaning and has a correlation with social culture.

Neo Al-Ma'un Theology and Social Improvement of Society

It is necessary to study the theological theme of Al-Ma'un because of its developmentMustadh'afin are not only those who are orphans but those who are oppressed socially, structurally and culturally. The article aims to provide further explanation regarding Al-Maun theology and social improvement. This research uses qualitative methods with a library approach. After all data sources have been collected, the author conducts a literature review and reviews existing literacy sources. Results of this research: 1) In Al-Qusyairi's work, Al-Ma'uun's letter is named Ad-Diin. This may be taken as the last word at the end of the first verse of the surah, as is done with the name of surah An-Naas in the last surah in the Urdu mushaf. 2) KH. Ahmad Dahlan taught Surah al-Ma'un from the Qur'an to his students several times over a relatively long period of time. The point of this letter is that ritual worship has no meaning unless the perpetrator performs social charity. This surah even calls those who ignore orphans and do not try to eradicate poverty in society as "religious liars. In surah al-Ma'un, it is stated that as Muslims who have the ability to help orphans and the poor, we must help each other and share a little of what we have to help them overcome their difficulties.

Moderation in Worship and Its Applications in Al-Mawardi Al-Shafi’i Thought: An Analytical Study

One of the characteristics of the Islamic religion is moderation. An obvious benefit of Islamic law. People have become somewhat confused about this truth in several different ways. They are situated between extreme and negligence, as well as between radical and careless. Certain laws and rituals of worship may not make sense to many individuals when it comes to moderation. To extract moderation and its genuine position from this religion, this research aims to elucidate the notion of moderation and expose its applications in worship through the writings and thoughts of Imam Al-Mawardi Al-Shafi'i. This study relies on extrapolating from Al-Mawardi's works, where he defined and outlined the many forms of moderation. The most significant finding of this study is that Islam is moderate in every aspect. In terms of worship, moderation is fulfilling one's obligations to worship without sacrificing anything and refraining from superfluous acts that one cannot stand. Applying the following strategies will help attain this balance, as demonstrated by Al-Mawardi: a) combining simultaneously the needs of the body and the spirit, prioritizing the required in worship before moving on to the optional, taking into account the progressive fulfillment of each from less to more; considering the legal exemptions and what is acceptable to maintain the establishment and propagation of the faith; considering the religious practices that are closest to the heart, in addition to avoiding radicalism in worship by selecting the simplest option in accordance with Sharia.

A study on the correlation between ritual worship and Torah practice in the perspective of the Old Testament

A study on the correlation between ritual worship and Torah practice in the perspective of the Old Testament

Tantangan dan Peluang Manajemen Masjid di Era Digital

Mosques are not only used for ritual worship such as congregational prayers, dhikr, reciting the Koran, prayer and praying, but play an important role in changing values ​​through the habluminannas method by including the physical support of the group of houses of worship, which is of concern, including contribution, charity, donation, fitrah, and tolerance as volunteering and lending a hand or helping others is the center of civilization. The research method used is a qualitative descriptive program. Management of mosque funds can now be designed to be more efficient and productive, such as managing contributions, online payments, and more transparent and accurate financial records, which helps mosques improve the function of mosque welfare boards. In operation, the information system can be used to organize mosque activity programs, register congregations for special events, and monitor activity applications. Mosque administrators have been successful in dealing with digital media and taking advantage of technological advances to improve services to the congregation through social media, handling information regarding funds, online contributions, management activity calendars, etc.

Sejarah, Struktur dan Teologi Doa Syukur Agung Ketiga Tata Perayaan Ekaristi 2020

This article is entitled "History, Structure and Theology of the Third Eucharistic Prayer for the 2020 Eucharistic Celebration: Pastoral Vision Management and Leadership." This article aims to provide a deeper understanding of the development, structure and theological significance of the third Eucharistic Prayer in the 2020 Eucharistic Celebration. This paper focuses on selecting the Third Eucharistic Prayer as the main study, based on the idea of the Liturgy as the source and pinnacle of Church life as described in the Sacrosanctum Concilium (SC) n. 10. Liturgy is not only a formal ritual of worship, but also the core of the identity and mission of the Catholic Church which drives and gives meaning to all ecclesiastical activities. Thus, this paper tries to explain the inspirations originating from liturgical texts, especially DSA III, which can be applied in the pastoral work of the Catholic Church. This paper aims to create bridge between liturgical theology and its application in a concrete pastoral context. By exploring the meaning of DSA III, we can find inspiration that can help direct the Vision Management and Pastoral Leadership of the Catholic Church. Indeed, the inspiration for the Vision Management and Pastoral Leadership of the Catholic Church can be found in various sources, including the Holy Bible and the teachings of the Church Fathers, but this paper is a simple effort that tries to highlight the potential contained in DSA III, a prayer that is very often used in celebration of the Eucharist on Sunday by the faithful. In this research it was found that DSA III contains some key values that can be applied in management and pastoral leadership within a parish. Thus, DSA is also a series of prayers which are intended to be prayed and absorbed together by the priest and the congregation. More than that, DSA is not limited to a series of prayers that stop at the Eucharistic liturgy. DSA is also lived out in daily activities, especially when people gather together at church to be involved in church services.

Dissemination of Religious Formation in The Fatwa of The Indonesian Ulema Council on Digital Da’wah Etichs

Social religious problems triggered by the provocation of preachers in the digital media space are important problems to be addressed by all elements of society including the government. This qualitative research in the form of a literature review aims to identify the dimensions of religious formation in the Fatwa of the Indonesian Ulema Council (MUI) of East Java No. 6 of 2022. The theory of religiosity becomes the main theory of analysis in the discussion of this study. This data was obtained through documentation. Data were analysed through reduction, presentation and verification. This study shows the content of the formation of religiosity dimensions in the fatwa, such as da'wah recommendations that emphasise the practice of worship rituals, and attitudes to maintain harmony in social life amid social plurality. This research confirms the importance of disseminating holistic religious formation in digital da'wah materials. The limitations of this research have not examined the effectiveness of the fatwa in the community.

Manajemen Dakwah Takmir Masjid Jogokaryan dalam Membangun Peradaban Islam di Mantrijeron Yogyakarta

This paper describes the management of the preaching of the takmir of the Jogokaryan mosque in building Islamic civilization. The background is about the empirical condition of the mosque which is not functioning according to expectations as was the time of the prophet Muhammad SAW and his companions. The mosque is only used as a place for ritual worship activities, even having the impression that the mosque is only a symbol of the existence of Muslims in an area and not a solution for the people. The purpose of this study was to determine the management of preaching takmir at the Jogokaryan mosque in building Islamic civilization in Jogokaryan Mantrijeron, Yogyakarta. The research method used is descriptive qualitative method. While the data analysis used in this study is the method of analysis of Mile and Huberman. The results of the study concluded that the management of the Jogokaryan Mosque can be categorized as having a level of success in building Islamic civilization, namely by carrying out da'wah management functions, namely: 1) Da'wah planning which includes da'wah mapping, service, empowerment and coaching. 2) Organizing da'wah activities. 3) implementation by moving the person in charge of the activity. 4) Supervision of da'wah, namely monitoring or monitoring da'wah activities. The Da'wah management activities are carried out continuously and continuously.

Perjanjian Dengan Maut dan Galau Di Laut Selatan: Representasi Jejak Mistis Nyai Roro Kidul dalam Sistem Kepercayaan Masyarakat Jawa

The mystical figure of Nyi Roro Kidul has been passed down from generation to generation and manifested in worship rituals, sacred places, dances, paintings and films. Even though the story of Nyi Roro Kidul contradicts modern religion, it is still an aspect of the Javanese belief system. This article discusses the role of the Nyi Roro Kidul myth as part of the Javanese belief system, which is represented in two Indonesian novels, Perjanjian dengan Maut by Harijadi S. Hartowardojo (1976) and Galau di Laut Selatan by Martha Hadimulyanto (1993). The data, narrations and characters' dialogues were obtained through reading and note-taking techniques and discussed using the library study method, namely descriptive analysis of intrinsic elements. The discussion results show that the myth of Nyi Roro Kidul influences the characters' religiosity and thus affects their decision-making when facing conflicts.

The Sacred Groves of the Serpent Gods: ‘Sarpakavus’ of Kerala as Indigenous Ecology

The worship of nature and natural entities has a rich and profound history in most ancient cultures that thrived on the planet. However, as civilizations advanced with technological and scientific innovations, the interconnectedness between nature and human beings gradually declined, and mankind separated itself from its natural habitats. But in many cultures across the world, communities still embody pantheistic traditions, thus showing a sustainable way of living with nature to the rest of the world. This paper explores the tradition of serpent worship and the practice of maintaining sacred groves known as ‘sarpakavus’ in the South Indian state of Kerala. ‘Sarpakavu’, translated as ‘the sacred grove of serpent gods’, are small but dense pockets of biodiversity that are believed to be the abode of serpent gods. Beyond cultural significance, these groves serve as hotspots of ecological diversity. This research delves into the cultural, ecological, and performative aspects of serpent worship within these spaces. focusing on the elaborate rituals of performance and worship associated with the serpent deities, the paper positions ‘sarpakavus’ (sacred serpent groves) of Kerala as an example of indigenous ecology that shows a model of a symbiotic way of living with nature. As Kerala is currently undergoing a rapid urbanization process of building highways, railways, and ports, this research highlights the need to protect and conserve the tradition of maintaining the existing ‘sarpakavus’ and their importance in sustaining the ecological balance of the region.

Religious reality in short stories with the theme of the COVID-19 pandemic

During the COVID-19 pandemic, short story literary works emerged with the theme of the pandemic. This short story raises the theme of the pandemic and, at the same time, provides an overview of the religious realities that occurred during the pandemic. The pandemic creates new problems at the level of the religious habits. This is a dilemma faced by the Indonesian people. The reality of religion during the pandemic can be seen in the rituals of worship and religious habits. This research aims to describe the reality of religion during the pandemic in short stories with the theme of the COVID-19 pandemic. The data source in this research is nine short stories with the theme of the COVID-19 pandemic published in online media (suaramerdeka.com, republika.com, and cerpenmu.com) in the period 2020-2021. The selection of the nine short stories was based on a purposive sampling technique with a focus on novice writers. The technique used in this research is note-taking, which involves the writer reading and recording the findings of religious realities in short stories with the theme of the COVID-19 pandemic. The results of this research show two aspects of religious reality in short stories with the theme of the COVID-19 pandemic, namely worship rituals and religious habits. The reality of religion in worship rituals in short stories with the theme of the COVID-19 pandemic is to invite people to use religion to resolve the pandemic without worsening conditions. Meanwhile, the reality of religious diversity in religious habits shows the phenomenon of people still trying to realize religious habits during Eid by paying attention to the health protocols that apply amid the COVID-19 pandemic.

Reflecting Personal, Family, and Community Ethnographies to Understand How Fasting Ramadan Fuels the Religious Development of Muslim Youth

As both a consequence of and a precursor to internalizing religious beliefs, engaging in religious rituals or behaviors and the meaning-making surrounding them fuels religious and spiritual development. Particularly for highly religious families, such rituals play a central role in family functioning and identity, often embedding families within broader religious communities. Engaging in collective practice and the meaning-making around them may contribute to resilience, particularly for religiously minoritized youth. Enhanced levels of coping and a sense of purpose or belonging may exist alongside resisting the orthopraxy and/or orthodoxy associated with religious beliefs and ritual practices, particularly ones that represent discordance between varying levels of a youth’s developmental contexts. Grounded in ethnographic and auto-ethnographic methods, this case study explores ritual worship during Ramadan, including fasting and congregational prayer, within a three-generation Muslim family. In particular, it describes how engaging in ritual practices affects developmental processes and outcomes and seeks to better understand how abstaining relates to transcendence and growth in purpose and generosity.

Memory Politics of Mass Graves and Commemoration: Korea’s Cheju April 3rd Incident

This article enquires into questions of state violence, cultural trauma, commemoration, and memory politics with respect to the Cheju April 3rd Incident or “the 4.3” (1947-1954), which is regarded as the precursor of the Korean War. After the Special Law for Investigation of the Truth about the Cheju April 3 Incident was established in 2000 by the government, “the 4.3” was officially recognized as a case of state violence and civilian massacres. Due to long-term enforced silence and suppression of “the 4.3 memory,” however, the divergence between state memory and local individuated memory has created conflict over the identity of the victims of mass killing, the commemoration of the event, and the complex politics of postmemory. Drawing on Hirsch’s concept of “postmemory” (the type of inter-generational memory that mediates the past memory in its affective force), this paper explores the way in which this divergence is mediated in commemoration rituals of ancestor worship and reburial of dead bodies exhumed from mass graves. As material evidence of mass killing and its affective presence, the remains “animate” political action for moral judgement about responsibility for massacres. Placing the dead in a proper family tomb or public enshrinement hall shared with other mass dead in the 4.3 Peace Park becomes the most significant concerns of the bereaved families. It shows how state involvement in the management of remains and ancestral veneration custom continues to exert an influence on the surviving families of the dead as well as the victims of the 4.3. In opposition to the structural state intervention, there persisted a community action that continually repaired the loss of social relations and restored communal history through creating the children’s collective grave and family cemetery and inventing island-wide shamanic rituals in the public sphere. In this article, we witness the community of death and loss, which is newly formed through cultural trauma and restorative justice in the post-atrocity era.

The Role of Religion in Social Transformation: Challenge of Ushuluddin’s Studies in Globalization Era

Religion has plays a major role in influencing cultures and shaping social behavior. Religion, the faith in God, with all of the spiritual wealth, can influence people and even improve them until perfection. The science of Ushuluddin studies the basics of Islamic religious beliefs (Iman), and all matters related to faith, or Tawhid. The science of monotheism is also called the science of Ushuluddin (the basics or main points of religion) or the Science of Kalam. Therefore it is called the science of Ushuluddin (the matter subject of religion). Ushuluddin has to answered the problem of the Muslim Ummah. The interpretation of Ushuluddin is how the human relationship with God and man to man to avoid inequality, the human beings should be able to put himself as a servant of God are always subjecting themselves stopper form the ritual worship. Religious education aims to help to develop the ability of thinking, to testify values and to have complete knowledge concerning the modern world, to process critical attitude for social values, in order to develop civilization within multicultural society. This research tries to analyze the impact of Religion in social transformation as a challenge of Ushuluddin’s studies of globalization.

Damage Management

Jīrṇoddhāra replacement and repair of icons and the buildings that house them is an essential part of the full ritual of worship. Ritual officiants are there to ensure the procedure is carried out correctly, but it is the yajamāna, the patron, who must initiate the task, act as its host, and fund it. The paper considers Jīrṇoddhāra and the yajamāna’s role in it, as presented by the Devyāmata.

Eksplorasi Nilai Budaya Jawa dalam Kumpulan Cerita Kisah Tanah Jawa ‘Jagat Lelembut’ Karya Mada Zidan (Mbah Kj) dan Bonaventura D. Genta

This research examines the exploration of Javanese cultural values in the story collection Tales of the Land of Java 'Jagat Lesoft' by Mada Zidan (Mbah KJ) and Bonaventura D. Genta. The approach used is a literary anthropology approach and a mythopoic approach. The method used in this research uses hermeneutics. The data taken in this research is in the form of text quotations which contain Javanese cultural values and the data source which is the subject of this research was obtained by researchers from the collection of Javanese Land Stories 'Jagat Lesoft' by Mada Zidan (Mbah KJ) and Bonaventura D. Genta. The data collection technique used is using library techniques, listening and taking notes. The data validity technique used in this research uses triangulation techniques. Data analysis techniques in this research include data collection, data reduction, data presentation, and drawing conclusions. Based on the results of research that has been carried out, Javanese cultural values such as belief values: taboos, belief values: worship rituals, spiritual values, belief values: in God, belief values: in supernatural knowledge, belief values: in supernatural figures, obedience values , tolerance values, religious values, moral values and commendable morals. The Javanese cultural values that dominate in this research are cultural values related to trust. It seems that this story has a strong spirit about the beliefs of Javanese society. This form of belief has an important role as a form of maintaining local wisdom which is the identity of Javanese society. Thus, the important message in this research is that it can contribute to strengthening the identity of Javanese society.Keywords: values, Javanese culture, anthropology, mythology, story of the land of Java

Telaah Terhadap Formulasi Perhitungan Awal Bulan dalam Kitab Klasik al-Mandzumah al-Daliyah Karya Muhammad Faqih Maskumambang

Determining the beginning of the month in Islam indeed occupies a very central position, because with this determination Muslims can carry out a ritual of worship in a certain month with reverence. The determination of the beginning of the month is inseparable from the role of the ulema who has expressed his thoughts in his work which specifically discusses the determination of the beginning of the month. Many methods have been adopted by the scholars in expressing their thoughts, ranging from simple methods that produce inaccurate calculations, to complex and detailed calculations that produce accurate calculations. Of course these scholars rely on clear sources with their scientific sanad. One of the scholars who expressed his thoughts on determining the beginning of the month was Kyai Faqih Maskumambang which he put in his book entitled al-Madzumah al-Daliyah fi Ma'rifati awail al-asyhuri al-Qamariyah. This study explores the calculations in the book, with the formulation of the problem: how are the calculations in the book al-Mandzumah? And examine what the advantages and disadvantages of the book. The results of this study found that the calculations are simple (urfi) while the advantages are easy to learn and understand. The drawback is that there is no detailed correction so that the calculation results are not very accurate

Women, Piety, and Religious Behavior (Case Study of the Muslimah Ummahat Sholehah Community in Sukodono Tahunan Jepara)

<span id="docs-internal-guid-1f385a66-7fff-470b-1633-49ff7d86f4d0"><span>This study aims to describe the manifestation of piety constructed by women who are members of the Muslimah Ummahat Sholihah Community. Also, to analyze the level of their religious behavior. This research is a qualitative descriptive study that emphasizes field research. Researchers used observation techniques, interviews, questionnaires, and documentation to collect data. It turns out that the manifestation of women's piety is manifested by being obedient to the commands of Allah and His Messenger through the intermediary of teachers, covering their genitals and wearing the hijab, obeying their husbands, balancing ritual worship with social activities, and participating in religious activities. Meanwhile, the level of religious behavior of members of the Muslimah Ummahat Sholihah Community based on the results of the distribution of the questionnaire is categorized as high. Thus, the symbol of piety that they carry has absolutely nothing to do with conservatism, even radicalism, as some observers have alleged.</span></span>