Socio-religious Life Research Articles

The Values Practice of Scriptures in Building Social-Religious Harmony in Kampung Laut

The purpose of this study is to describe the socio-religious life in Kampung Laut, Cilacap, Central Java, which lives in harmony and harmony in the midst of the diversity of beliefs that exist in society. The development of the Kampung Laut community has socio-religious characteristics for the southern coastal community. The diversity of the religious population is not a cause that can cause conflict in the Kampung Laut community. Muslims and Christians live without interfering with the worship practices and rituals of followers of other religions. The focus of this study is to analyze the interaction between religious communities, especially between Christians and Muslims in Kampung Laut as the implementation of the teachings of the Bible and the Qur'an. The specification of this research is descriptive qualitative, which is stated by the respondents in writing or verbally as well as real behavior, which is studied and studied in its entirety. The data that has been obtained is processed using the Miles and Huberman model which includes data reduction, data presentation, and drawing conclusions or verification. Research shows that Christians apply the values in the Bible and so do Muslims apply the teachings of the Qur'an in social life. Then, the values of harmony that they carry out in life are in the Holy Scriptures such as the Bible and the Qur'an which create harmony in social life.

Hajj and Social Status: Self-Manifestation in Buginese Women

Hajj is one of the benchmarks of status in the socio-religious life of the Buginese people, the hajj symbol becomes a term that is used as a representation in the use of other symbols, through the behavior and manner of dressing used to refer to all symbols of hajj, especially in the behavior and dress of hajj in Buginese society. The purpose of this study was to reveal the impact of the hajj status obtained by Barru Buginese women as part of self-manifestation. This research was conducted in Soppeng Riaja District, Barru Regency. The research informants were women of Buginese Barru who had hajj status, public figures, and religious figures. The results of this study found that hajj status encouraged Barru Buginese women to feel valued and caused self-social prestige in the community.

COMMODIFICATION OF RELIGIOUS SYMBOLS THROUGH THE PRACTICE OF ISLAMIC LIFESTYLE ON HIJABERS IN KEDIRI

Globalization not only affected the development of science and technology but also the socio-religious life of society. In this study, religious symbols are reproduced into a phenomenon in the form of a trend or Islamic lifestyle applied by Hijabers Kediri. This study was conducted with a qualitative descriptive method, with data collection carried out in 3 ways: observation, interviews, and documentation. The subjects of this study were the chairman and members who play an active role in the Hijabers Kediri community. Sources of data were in the form of primary and secondary data sources. This study was analyzed using the Theory of Consumption Society by Jean Baudrillard. So the results obtained are that the consumption community has been represented concretely by Hijabers Kediri through the Islamic Lifestyle that they applied, where hijab is a consumptive cultural lighter for Muslim women. It was no longer a religious symbol used to cover aurat as outlined in Islamic law. However, it is a fashionable need to use the hijab. The use of famous brands is carried out not based on need but an urge to do "updating" so that they are not alienated in their social groups.

Polarisasi Interaksi Sosial Keagamaan Masyarakat Siwalankerto di tengah Pandemi Covid-19

ABSTRACT
 
 POLARIZATION OF SOCIAL RELIGIOUS INTERACTION IN THE MIDDLE OF THE COVID-19 PANDEMIC IN THE COMMUNITY OF SIWALANKERTO SUB-DISTRICT, WONOCOLO SURABAYA
 
 
 There are two focus problems in this study, namely: How is the process of changing the pattern of socio-religious interaction and what is the form of polarization of socio-religious interactions during the Covid-19 pandemic in Siwalankerto Village, Wonocolo District? This research was conducted using qualitative research methods and in analyzing this study using the AGIL-Talcott Parson theory.
 From the results of the study, it was found that there were new patterns in the socio-religious interaction of the Siwalankerto community since the covid-19 pandemic. This new pattern began to become new values ​​in socio-religious life when the government made several policies and regulations relating to the handling of the covid 19 pandemic. With the changing patterns of interaction and the community must be able to adapt to the current pandemic conditions. Changes in socio-religious interactions during the COVID-19 pandemic occurred when people had to adjust to government policies regarding the community in their activities, including in socio-religious activities and the application of strict protocols in every activity, including the implementation of religious rituals.
 With the COVID-19 pandemic, religious ritual activities which are usually carried out together and between religious activities and social interaction have become a single unit in society, now must change. Government policies and regulations for worship must be carried out in their respective homes so that there is a polarization of social interaction and religious practice during the COVID-19 pandemic.
 
 Keywords: Polarization, Socio-religious Interaction
 

Social-Religious Activities in The Arts of Relief in Pakerisan and Petanu Watershed Gianyar, Bali

Gianyar has abundant archaeological remains from the prehistoric era, especially during the classical era. This can be seen from the cultural remains in the form of artifacts, eco-facts, sites, and others, reflecting the brilliant past of Gianyar civilization. This study aims to determine the socio-religious activities etched into the relief art in the Pakerisan and Petanu watersheds. The data was collected by observing relief artworks in the Pakerisan and Petanu watersheds, supported by relevant literature studies and in-depth interviews with key informants. This relief provides information on socio-religious life in ancient Bali, inspired by beliefs in ancestors, Buddhism and Shivaism accumulated in Shiva Siddhanta. This study resulted in findings in the form of socio-religious activities in the Pakerisan and Petanu watersheds. The socio-religious activities in question are mental development activities, exercising self-control, studying the nature of oneself and the universe, and using various worship media by choosing a location near a water source. This reflects the wisdom of the ancient Balinese era in maintaining harmony between various understandings, oneself, nature, and the Creator.

EKSISTENSI UMAT BUDHA DI KOTA BLANG PIDIE: TELAAH HUBUNGAN SOSIAL KEAGAMAAN

Aceh is one of the provinces that adhere to various religions. Aceh or commonly dubbed as 'Beumo Seuramo Meukah' is predominantly Muslim, of course Aceh is based on Islamic Shari'a and also has a special Qanun formulated in accordance with Islam itself. The various adherents of religious communities also do not rule out the possibility of conflicts arising from excessive fanaticism so that the emergence of a sense of intolerance in every religious community. The ummah is an inseparable part of religion, the existence of the ummah is the most important thing in religion or also commonly referred to as followers. Religion does not exist without the adherents of that religion, there are those who lead the event, there are those who prepare the place and tools for the ceremony, and at the same time they become participants. The existence of the people is very influential on the religion itself, the achievement of that religion and the social relations that have a big influence on the religion itself. Relations among religious people based on tolerance, mutual understanding, mutual respect, respect for equality in the experience of religious teachings and cooperation in social life, or what is commonly termed 'religious harmony'. The process of this research through descriptive-qualitative, among others, are: observation, interviews and literature review that reads several book references that are related to this research. The results of this study indicate that there are several dimensions of the socio-religious life of Buddhists in Blang Pidie City, including: the religious dimension, the dimension of social interaction and the dimension of attitude, some of these dimensions can cause factors that affect the socio-religious life of the Buddhist community in Blang Pidie City. Social interactions that are not well established can also have an impact on every individual in society in everyday life.

Fanatyczni mieszkańcy Czarnobyla? Wielokulturowy obraz XIX-wiecznego miasta w tekstach Ławrientija Pochiliewicza i Konstantina Paustowskiego

The article is an attempt to reconstruct the socio-religious life of the inhabitants of Chernobyl and its external image in the last decades of the Russian Empire on the basis of an analysis of texts by Lavrenty Pochilievich and Konstantin Paustovsky. The multicultural character of Chernobyl in the 19th century was a result of the intolerant policy of the Russian authorities as well as the town's geographic and economic location. Chernobyl's Jewish and Christian residents (Orthodox, Old Believers and Roman Catholics) were an example of symbiosis in the conditions of an autocratic empire, which at the end of the 19th century was Tsarist Russia. History of Chernobyl shows that for centuries the city has been a reservoir of tolerance and a refuge for communities persecuted for reasons of economic and religious prejudice. At the same time, Chernobyl retained the eclectic appearance of a provincial shtetl typical of right-bank Ukraine, with its own customs, differences and mental diversity.

Taqiyyah sebagai Peneguhan Harmoni dan Toleransi: Studi Aksiologi

<p class="06IsiAbstrak">Every behavior cannot be freely valued, including religious behavior which has been carried out by the Shia community. This article examines the values inherent in the taqiyya carried out by the Shia community in Banjaran Village, Bangsri, Jepara Regency. The problems which are answered: how the concept of Taqiyya according to Shia community in Banjaran; how they practice it in socio-religious life; and what values are put forward from the implementation of taqiyya. Answering these problems based on a descriptive qualitative research. Data was collected from Shia figures, Shia believers, village chief and secretaries, as well as non-Shia residents. Data collection is carried out through non-participatory observation, semi-structured interviews, and documentation. Triangulation technique is used to check the credibility of the data. The analysis technique uses the interactive analysis model of Miles and Huberman. The results of the study indicate that taqiyya according to the Shia community in Banjaran is to refrain from revealing their Shia identity. They implement it, both in matters of worship and social interaction, when they are forced. Taqiyya is carried out by the Shia community in Banjaran within the framework of its function as an expression of obedience, as well as a strategy of self-defense and belief, as well as a strategy to adapt thus its existence is accepted and does not disturb society in general. This is where in the practice of taqiyya religious and social values are attached. These values contribute to the strengthening of harmony and tolerance in Banjaran. <strong></strong></p>

SOCIAL WELFARE AND RELIGION

The Covid-19 pandemic has colored socio-religious life to this day. One way to respond to the pandemic is by carrying out social activities that benefit the community. This article will discuss three academic problems, including; First, how did the idea of sadaqah centelan come about during the Covid-19 pandemic. Second, how to innovate social action with sadaqah centelan. Third, how the community responds to sadaqah centelan as social action innovation. This research was conducted at the Al-Karomah mosque in Wiyung Surabaya. The data collection method used in-depth interviews with people directly involved in the sadaqah centelan activity at the Al-Karomah mosque. Some of the research findings include; first, effectiveness, efficiency, and on target with the assistance provided by the mosque for worshipers who stop at the mosque or live around the Wiyung area; second, the implementation of the sadaqah centelan is carried out by taking the alms that the mosque management has provided for congregations who have economic limitations. On the other hand, those who can give alms can take the alms package program, which varies nominal value. Third, the community appreciates the initiation of the committee, which can provide convenience and comfort to the congregation. Sadaqah centelan is an effective and efficient strategy in reducing the risk of spreading covid-19. The innovation in charity teaches Muslims to increase social worship and create a social distraction during the pandemic can be an inspiration for other mosques in grounding alms in innovative ways.

تقویۃ الايمان۔ایک ہنگامہ خیز کلامی تصنیف Taqvia tul Eman (Strengthening of the Faith) A controversial book on Scholastic Philosophy.

Mawlānā Muḥammad Ismā’īl Shāhīd was a scholar, writer, orator and a soldier of Islam. He was martyred at Balakot in 1831. He was the continuity of Tajdīd movement of Mujaddid Alif Thānī. He fought against the customs which were not authorized by the practice of Haḍrat Muḥammad peace be upon him. Shāh Ismā’īl wrote a book on Tawḥid wa Sunnah in Persian language which was named “Radd ul-Ishrāk”. He wrote the first chapter with more details in Urdu and named this book “Taqwiyyah-tul-Īmān”. He preached the Tawḥid (Monotheism) and rejected the Shirk (Polytheism). This book was written in or before 1817 A.D. Some of the Ulama of Dehli opposed the book for some reasons. Shāh was blamed for using the improper language. A paragraph of that book was declared unacceptable according to the Islamic faiths and creeds. He justified his views and tried to prove his point of view. Shāh Ismā’īl, although, was writing on faith, but it is his achievement that he also depicted the social and socio religious life of the people of India. Moreover, he wrote his book in such an idiom and language which is living style of prose up to date. It is concluded that his book is an example of modern prose.

TRANSFORMASI KONFLIK AGAMA DAN STRATEGI REFORMATIF PADA PEMBANGUNAN BUDAYA DAMAI

Conflict accompanies religious life in Indonesia. Social interactions based on prejudice and stereotype still thrive in social relations. On the other hand, for some people religion is seen as a pathological source of conflict, not as a potential creativity for the building of a peaceful culture. In that context, this paper is compiled through a descriptive qualitative method with literature study. This method is used to discover key concepts and their application to efforts to find transformation and reformative strategies from religious conflicts. This transformation and reformative strategy is placed on the assumption that each culture has independent media to build a culture of peace through the internal culture of the community as an effective reconciliation force in building relationships between religious schools (mazhab) and social groups. From this analysis, three main concepts and strategies are found for the development of a culture of peace; first, opening the faucet of intercultural communication based on the existing culture in society, second, building a reformative-transformative national culture that is relevant to the needs of society and the current development. Third, the reformulation of religious understanding and interpretation as the spearhead of religious peace building. These three things have significance for efforts to build a basis for making every policy, social transformation and development of a peaceful culture to achieve future harmony for socio-religious life in Indonesia.

За една таксидиотска кутия от региона на Пловдивска митрополия

The study presents an unpublished reliquary made especially for the Batkun Monastery (village of Patalenitsa), and currently located in the Plovdiv diocese. According to the external inscription, its construction dates back to 1852 and according to its internal structure is defined as a clear “Taxidiote boxes”. This is a clear proof of its indisputable functionality – raising funds for the restoration and improvement of the Batkun Monastery. Following the historical development of the taxidiotes mission in the Balkans, this Batkun reliquary is part of the overall contribution to the preservation of socio-religious life and the protection of the spiritual culture of the Orthodox Bulgarians during the Ottoman rule.

From Madrasas to Organised Iftar Culture: Current Trends of Islamisation in Tanzania

Abstract In this study of current trends in the socio-religious life of Muslim communities in major urban centres and cities of Tanzania – Morogoro, Mwanza, and Dar es Salaam – ‘Islamisation’ denotes the strategies and activities that have been key to the spreading practice of Islam over the past three decades (1985-2015). In this period, Islam has embraced new approaches to social, political and economic change. This can be seen reflected in tangible ways as an institutionalized awakening of Islam consolidates faith, unifies sects, and promotes Qur’anic and hadith teachings in everyday life during this the post-Ujamaa era of Tanzania’s history.

Mediatisasi Dakwah melalui Kesenian Habsyi di Regei Lestasi, Kalimantan Tengah

This article was aimed at explaining the da'wah mediation through the Habsyi art in Regei Lestari village, Central Kalimantan. The method applied in this study was qualitative method. Data were collected through observations, interviews, and documentary studies. Through such data collection, this study found that the Habsyi art plays an important role in socio-religious life of Regei Lestari’s society. This important role can be seen from the existence of the Habsyi art in every social-religious activity of Regei Lestari’s society. Awareness of this important role is also the basis for da'wah mediation through the Habsyi art in Regei Lestari. The implication of this mediation was that there was a change of both the quality and quantity of society’s participation in da'wah activity. Therefore, based on these findings, it can be concluded that art is not only on purpose as a medium to provide entertainment for humans, but also in certain society, it can be as a fairly effective da'wah medium as in Regei Lestari society.
 Keywords : The mediation of da'wah, Habsyi, Regei Lestari

ONTOLOGI FILSAFAT DALAM ILMU FALAK DAN IMPLEMENTASINYA BAGI PRAKTEK IBADAH UMAT MUSLIM

Philosophy, which is considered to be the first driving force for the birth of various scientific studies, is also in the development of the Science Falak. The Science of Falak Studies examines the basic concepts of the creation of the universe in various scientific theories. In philosophical studies, the creation of the universe was also discussed by natural philosophers even several centuries ago before the term Falak Science was invented. Likewise, when discussing the movement of celestial bodies, the rotation of the earth, the Islamic calendar, determining the direction of the Qibla, and the entry of prayer times. If it is related to the study of philosophy, long before the year Christ was discovered, the content of astronomy has been widely discussed even though it is still limited to authentic thinking and its philosophical foundation. So it is very relevant if studying Falak science is synergized with philosophical thinking so that the basic content of Falak science can be digested in a complex manner. Furthermore, if the philosophical concept related to the systematics of Falak Science can be accepted, it will be transformed in determining the right policies for the socio-religious life of society, especially the private practice of Muslims. By constructing the substance of philosophy and Science of Falak will give birth to an effective formula for a more moderate and contextual concept of religion.

Sinergitas Islam dan Budaya dalam Kearifan Lokal: Studi Adat Molobunga Yiliyala di Gorontalo

The cycle of human travel on earth begins with birth, life and death. This cycle is conditional with the values ​​of local wisdom when viewed from the perspective of local customs and culture. In Gorontalo society the birth cycle continues with the custom of Molobunga Yiliyala (the burial of the placenta). Where the placenta is respected and glorified by traditional burial. This is inseparable from the belief of the Gorontalo tribe that the placenta is a twin of a baby who has noble functions and duties. Its function is to keep the baby out of the world and his job is to remind his twin during life to remember his vow with the creator, always obeying God. If his twin does not obey God, the placenta will consequently torture him on the Day of Judgment.
 By using phenomenological approach, this study analyses the data obtained through interviews, observations, documentation, and focus group discussions. The results of the study showed that the procession of Molobunga Yiliyala was traditionally through several stages. Starting with cleansing and shading with various ingredients. Subsequently, it followed by the delivery to the burial place, then the funeral or burial, and finally, the recitation of prayer. In each procession it involves cultural symbols that are loaded with local wisdom values. Among them: the value of purity, reflection and appreciation of the perfection of the human creation process; hope to be a good human being. All these processes mean: respect for all God's creations, appreciation for brotherhood, respect for environmental cleanliness, and the value of supervision from God. These values ​​have implications for the religious socio-religious life of the religious Gorontalo community and live in harmony.

Wahhábi dalam Perspektif HUDA dan Implikasinya terhadap Kehidupan Sosial Keagamaan di Aceh

The HUDA, Himpunan Ulama Dayah Aceh (Association of Aceh Traditional Islamic Scholars) has generally viewed the Wahhabism as a heretical group. However, in practice the HUDA ulemas (Islamic scholars) have a different assessment on Wahhabi-developed teachings, either in theology or in fiqh (Islamic jurisprudence). This study examined the perceptions of the HUDA on Wahhabism and their implications for socio-religious life in Aceh. This was a qualitative study, combining library research and field research. The approach used was the sociological-phenomenological approach. Data were collected by interview and literature survey. Findings indicated that, in terms of theology, the HUDA perceived the Wahhabi movement asdeviant and heretical. In the case of fiqh, however, the Wahhabism has not followed any madhhabs (schools of thought) or mixed them. While in the socio-religious life, the Wahhabis often accused others of practicing bid‘ah (heresy) and shirk (polytheism). There were also some HUDA ulemas who considered Muhammadiyah part of the Wahhabism. The HUDA also believed that LIPIA, As-Sunnah Islamic boarding school, and Imam Shafi‘i boarding school were some educational institutions involved in spreading Wahhabism in Aceh. As Wahhabism has spread throughout Aceh, there have been resistance movements by the dayah ulema, leading to trigger people’s social movements. The study concluded that the HUDA has developed a negative perception towards the Wahhabism. As a consequence, the perception has caused hatred to arise within the community towards the Wahhabism. This also resulted in the emergence of dayah ulema’s resistance and refusal movements to the Wahhabism in Aceh.

DIALEKTIKA TAFSIR DAN KEMAJUAN PENGETAHUAN DALAM TRANSPLANTASI ORGAN BABI PADA MANUSIA

The advancement of knowledge and technology presents its own challenges to Muslims’ socio-religious life. One of them is the progress in the medical field regarding organ transplants of animals to humans. Religious problems arise when animals used in transplantation are those that are deemed unlawful (haram) by Islamic texts. On the one hand, organ transplants provide benefits for humanity, but on the other, donors of transplants are unlawful animals. This paper examines the lawfulness of using the body parts of pigs, whose unlawfulness is stated in many verses of the Qur'an. This study uses a contextual interpretation introduced by Abdullah Saeed. Based on contextual considerations, this study concludes that QS. al-Baqarah: 173, QS. al-Maidah: 3, QS. al-Anam: 145 and QS. an-Nahl: 115 prohibit pork for consumption. The commentators of the Qur’an have differences of opinion concerning the uses of pigs beyond consumption. This paper suggests that using the body parts of pigs is legitimate. This is reinforced by QS. al-Baqarah: 173 which explains an emergency context. Pigs do not belong to the category of najis ‘aini, which allows it to be transplanted into the human body. However, some conditions need to be fulfilled for transplantation. The transplantation permitted if these is not rise risk of further to harm and a recommendation from the doctor about the patient's condition.

KOMI OLD BELIEVER’S COMMUNITIES AT THE TURN OF THE XXth - XXIst CENTURIES: TRANSFORMATION OF RELIGIOUS INSTITUTIONS

The history of the spread of Old Belief among Finno-Ugric peoples, its role in the formation of local ethno-confessional groups had drew attention of researchers for several decades. Special attention is paid to studying of the mechanisms of self-preservation of Old Believer’s communities, in particular such institutions as the Old Believer community and religious leadership ( nastavnichestvo ). The Old Belief, which became widespread among the Komi-Zyryans at the end of the XVIIIth century, significantly influenced their culture and way of life. By the end of the XIX century three ethno-confessional groups of Komi Old Believers were formed: Udora, Upper Vychegda and Upper Pechora. Socio-political and economic transformations of the Soviet period had a strong influence on their development. The purpose of the article is to present and analyze the changes that occurred in the late 1990s - early 2000s with the most important institutions of the Old Belief: the religious community and religious leadership. The study is based on field materials collected during ethnographic expeditions in 1999-2014. The collected materials allow us to talk about significant changes in the socio-religious life of the Komi-Zyryan’s Old-Believer communities. The author shows several variants of changes of studied religious institutions: their preservation (with a simplification of the structure); disappearance; gradual secularization (blurring of intra- and inter-confessional borders). The main problems of all Komi Old-Believer communities of this period are: small numbers, predominance of older women and the absence of youth. The author demonstrates the role of Old-Believers leaders in determining of the religious communities future fate.

Ideologi Puritan Dalam Tafsir Jawa Pesisir: Kajian Terhadap Penafsiran Misbah Mustofa

The study examines the interpretation of the Coastal Javanese figure, Misbah Mustofa, who seems paradoxical to the traditionalist style of Islam which lies behind his socio-religious background. Misbah’s interpretation, indeed, shows the model of puritanical Islam. By using Hans Georg Gadamer’s hermeneutics, this article discusses Misbah’s interpretation of the QS. al-Baqarah [2]: 134, where he put his critics towards Javanese tradition, like tahlilan. The puritan style of Misbah’s interpretation is caused by several factors: First, the ideology of Coastal Javanese santri that makes Islamic sharia as a standard reference of religious teaching which tends to be more critical towards syncretic tradition of Javanese cults and rites. Second, Misbah’s pre-understanding of heresy and shirk. Third, the interpretation based on the general meaning, tends to be more textualist, and seems to ignore the virtue of socio-religious life of the community. The meaningful sense of Misbah’s interpretation is critical attitude towards religious teaching and proportionally locating permissive and conservative attitude in order to maintain the co-existance of religion and culture.