KURIOSITAS Media Komunikasi Sosial dan Keagamaan
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The Social Construction of Yasinan in the Form of Social Identity “a Case Study in Ketapangkuning Village, Ngusikan Subdisctrict, Jombang Regency”
Full text linkTradition becomes an important part that is closely related to people's lives. The existence of tradition is often motivated by many things, one of which is religion. In Javanese society, the religious element enters almost all traditions carried out. Yasinan tradition is a manifestation of the melting of Islamic religious values in society. Until now Yasinan Tradition still continues to undergo the regeneration process. However, as the era of this tradition has grown, the value shift is due to social construction. This condition also occurs in yasinan tradition carried out by the people of Ketapangkuning Village. Currently, Yasinan Tradition is only used as a medium for obtaining wealth alone. Thus, in its implementation has indirectly formed a social identity of a particular group. The purpose of this research is to see how the construction of Yasinan Tradition in the formation of social identity of local villagers. This research is included in qualitative research type. The method used in this study is social construction. The results showed that there is a shift in value in yasinan tradition conducted by the people of Ketapangkuning Village. Yasinan tradition becomes a medium in shaping the social identity of the local community. The formation of social identity is demonstrated through the 'arisan' activities carried out in the tradition.Tradisi menjadi bagian penting yang erat kaitannya dengan kehidupan masyarakat. Keberadaan tradisi sering kali dilatarbelakangi oleh banyak hal, salah satunya yaitu agama. Pada masyarakat Jawa, unsur keagamaan memasuki hampir seluruh tradisi yang dijalankan. Tradisi Yasinan merupakan wujud meleburnya nilai-nilai agama Islam di masyarakat. Hingga sekarang Tradisi Yasinan masih terus mengalami proses regenerasi. Akan tetapi, seiring berkembangnya zaman tradisi ini mengalami pergeseran nilai akibat konstruksi sosial. Kondisi tersebut juga terjadi pada Tradisi Yasinan yang dilakukan oleh masyarakat Desa Ketapangkuning. Saat ini, Tradisi Yasinan hanya dijadikan sebagai media untuk memperoleh kekayaan semata. Sehingga, dalam pelaksanaannya secara tidak langsung telah membentuk suatu identitas sosial kelompok tertentu. Tujuan dari peneltian ini yaitu untuk melihat bagaimana konstruksi Tradisi Yasinan dalam pembentukan identitas sosial masyarakat desa setempat. Penelitian ini termasuk dalam jenis penelitian kualitatif. Metode yang digunakan dalam penelitian ini yaitu konstruksi sosial. Hasil penelitian menunjukkan bahwa terdapat pergeseran nilai dalam Tradisi Yasinan yang dilakukan oleh masyarakat Desa Ketapangkuning. Tradisi Yasinan menjadi media dalam membentuk identitas sosial masyarakat setempat. Pembentukan identitas sosial ditunjukkan melalui kegiatan ‘arisan’ yang dilakukan dalam tradisi tersebut
Peran Guru Agama Dalam Upaya Eksternalisasi Nilai Budaya Lokal dan Keagamaan di Sekolah
Full text linkSchools have an important role in introducing religious values and local cultural values to their students so that later they can become wise human beings. The purpose of this study was to see how the role of religious teachers in efforts to externalize local cultural and religious values in schools. This study uses a qualitative method with an Appreciative Inquiry approach. The results show that there is a unified value of dhamma taught by Buddhism, verses of the Qur'an which are guided by Islam, and articles in the new covenant that are believed by Christianity, which imply mutual respect, respect, and love. between fellow human beings who are equally recommended by these religions and do not forget to also syncretize local cultural values which are also taught and become the main support or basis of the character education curriculum offered by schools in instilling universal values from religion and culture such as mappatabe ', lempu, getteng, sipakatau, there are tongeng, barani, macca, makkareso, siri', and pacce. These values were successfully externalized by the school together with the teachers to all students in the school in the form of annual activities such as Independence Day Celebration, Art Day, Mother's Day, End Year Celebration and Christmas Day, Chinese New Year Celebration, Iftar. together, graduation day, open house/tea time and religion day.Sekolah memiliki peran penting dalam mengenalkan nilai-nilai agama serta nilai-nilai budaya lokal kepada anak didiknya agar kelak mampu menjadi manusia yang bijak. Tujuan penelitian ini adalah untuk melihat bagaimana peran guru agama dalam upaya eksternalisasi nilai budaya lokal dan keagamaan di sekolah. Penelitian ini menggunakan metode kualitatif dengan pendekatan Appreciative Inquiry. Hasil penelitian menunjukkan bahwa terdapat kesatuan nilai dari dhamma yang diajarkan oleh agama Buddha, ayat-ayat Al-Qur’an yang dipedomani oleh agama Islam, dan pasal dalam perjanjian baru yang diimani oleh agama Kristen, yang mengisyaratkan untuk saling menghargai, menghormati, dan mengasihi antar sesama manusia yang sama dianjurkannya oleh agama-agama tersebut dan tidak lupa juga sinkretisasi nilai-nilai budaya lokal yang turut diajarkan dan menjadi penopang ataupun basis utama dari kurikulum pendidikan karakter yang ditawarkan oleh sekolah dalam menanamkan nilai-nilai universal dari agama maupun budaya seperti mappatabe’, lempu, getteng, sipakatau, ada tongeng, barani, macca, makkareso, siri’, dan pacce. Nilai-nilai tersebut yang berhasil di eksternalisasikan oleh pihak sekolah bersama para guru kepada seluruh peserta didik di sekolah tersebut dalam bentuk kegiatan tahunan seperti independence day celebration, art day, mother’s day, end year celebration dan hari natal, chinese new year celebration,buka puasa bersama, graduation day, open house/tea time dan religion day
Moderation and Mainstream of Pesantren or Madrasah Education
Full text linkPesantren and Madrasah were born because of the acculturation of local culture and Islam, so Islamic education practitioners should be open, adaptive, and not anti-cultural. The principle that should be followed is to preserve the old values or traditions that are still good and take on new values or traditions that are better. That way, Islamic education will advance and modern, but not uprooted from its historical roots. The method used is a library method that focuses on the study of reference books that discuss the education of Islamic boarding schools and madrassas. The purpose of this paper is to be able to understand the meaning of pesantran / madrasa education in particular in Indonesia Cottage. Islamic boarding schools have gone through various periods of time, this shows that this Islamic educational institution shows a strong survival. This resilience was born because of the existence of idealism and consistency in the progress of his struggle. Supposedly, idealistic values such as the sincerity of the kiai and his sincere commitment to maintaining and developing Islamic teachings can be used as a foothold of idealism for educational practitioners today. The goal is to make educational institutions and activities a place for commercialization and politicization, to reap profits and power.
 
The Moderatism and Religious Conservatism Problems in the Middle of Covid-19 Pandemic Era
Full text linkThis study discusses the phenomenon of religious conservatism and strengthening of religious moderation in the midst of the global pandemic, Covid-19. There are three problems of the research focuses in this study, namely religious moderation, religious conservatism, and the Covid-19 itself. By using a qualitative research and analysis based on social theory, this study has two important findings. Firstly, one of the problems that has often hampered the agenda for dealing with Covid-19 in many countries in the world, including in Indonesia that comes from conservatism in the religious sector. Contrasting the handling of Covid-19 with religious texts so as to make the response to Covid-19 not optimal and ineffective. In addition, the idea of religious moderatism in the midst of the Covid-19 pandemic requires three (3) things, they are the rationality, inclusivity, and contextually. Moderate in the rational sense means responding to Covid-19 with common sense and a logical attitude. It does not clash religion and science (medical), but puts them both in a dialogical and integrative manner. Meanwhile, being moderate in the sense of inclusion requires willingness and self-awareness to always take an active role. Comply with all forms of Covid-19 mitigation that have been mutually agreed upon based on consensus government policies. Moderatism in a contextual sense means that understanding Covid-19 requires comprehensive observation and attitude by considering its sociological aspects such as cultural dimensions, social systems and patterns of community interaction.
Studi ini membahas fenomena konservatisme keagamaan dan penguatan moderasi beragama di tengah pandemi global, Covid-19. Terdapat tiga permasalahan yang menjadi fokus penelitian dalam studi ini, yaitu; moderasi beragama, konservatisme keagamaan, dan terakhir adalah Covid-19. Dengan menggunakan jenis penelitian kualitatif dan analisa berdasarkan teori sosial, kajian ini mendapati dua temuan penting; pertama, salah satu persoalan yang selama ini kerap menghambat agenda penanggulangan Covid-19 di banyak negara dunia, termasuk di Indonesia, yaitu datang dari perilaku konservatisme di sektor agama. Mempertentangkan penanganan Covid-19 dengan teks-teks keagamaan sehingga membuat penanggulangan Covid-19 berjalan tidak maksimal dan tidak efektif; Kedua, gagasan moderatisme beragama di tengah pandemi Covid-19 meniscayakan pada tiga (3) hal; rasional, inklusif, dan kontekstual. Moderat dalam arti rasional artinya merespon Covid-19 dengan nalar sehat dan sikap yang logis. Tidak membenturkan agama dan ilmu pengetahuan (medis), melainkan memposisikan keduanya secara dialogis dan integratif. Sedangkan bersikap moderat dalam pengertian inklusif meniscayakan pada kesediaan dan kesadaran diri untuk senantiasa mengambil peran secara aktif. Mematuhi segala bentuk mitigasi Covid-19 yang telah disepakati bersama berdasarkan kebijakan pemerintah yang bersifat konsensus. Adapun moderatisme dalam arti kontekstual mengandung arti bahwa dalam memahami Covid-19 perlu pengamatan dan sikap komprehensif. Mempertimbangkan aspek sosiologisnya seperti dimensi kebudayaan, sistem sosial dan pola interaksi masyarakat.
 
Teologi Kemaslahatan Social Phsycal Distancing dalam Penanggulangan Covid-19
Full text linkThis article discusses the maslahah of COVID-19 mitigation, particularly in the application of social-physical distancing in terms of theological perspective. There are three main problems examined in this study, namely; COVID-19, benefit, and social-physical distancing. Using this type of qualitative research based on the theory of maqashid al-shari'ah, this study found that both social and physical distancing is a form of COVID-19 mitigation that both emphasizes distance protection through protection and preservation activities. In practice, social distancing and phsycal distancing function to present goodness and usefulness (maslahah) and to avoid bad things (mudharat). From a telogical perspective, the function of usefulness and goodness in the enactment of the rules of social distancing and physical distancing, it has the same content as the principle of the benefit of the theory of maqashid al-shari'ah. In maqashid al-shari'ah, an application of Islamic law must contain the purpose of benefit, where this benefit is measured based on three aspects; aspects of the scope of the maslahah, aspects of its influence, and finally are aspects of the strength of the proposition. Although the benchmarks vary, but in substance the three must contain the guiding principle on five things, namely; the safeguarding of religion, life, descent, intellect, and finally the preservation of property.Studi ini melakukan kajian terfokus tentang kemaslahatan mitigasi COVID-19, khususnya dalam penerapan social-phsycal distancing ditinjau dari perspektif teologis. Terdapat tiga permasalahan pokok yang dikaji dalam penelitian ini, yaitu; COVID-19, kemaslahatan, dan social-phsycal distancing. Dengan menggunakan jenis penelitian kualitatif berdasarkan teori maqashid al-syari'ah, studi ini mendapati temuan bahwa baik social dan phsycal distancing merupakan salah satu bentuk mitigasi COVID-19 yang sama-sama menekankan jaga jarak melalui kegiatan melindungi (protection) dan menjaga (preservation). Pada praktiknya, social distancing dan phsycal distancing berfungsi menghadirkan kebaikan dan kebermanfaatan (maslahah) serta menghindarkan diri dari keburukan (mudharat). Ditinjau dari perspektif telogis, fungsi kebermanfaatan dan kebaikan dalam pemberlakuan aturan social distancing dan physical distancing, itu memiliki muatan sama dengan prinsip kemashlahatan teori maqashid al-syari'ah. Dalam maqashid al-syari'ah, sebuah pemberlakuan hukum Islam harus memuat tujuan kemaslahatan, di mana kemaslahatan ini diukur berdasarkan tiga aspek; aspek cakupan maslahah, aspek pengaruhnya, dan terakhir adalah aspek kekuatan dalilnya. Meski tolok ukur maslahahnya beragam, namun pada subtansinya ketiganya harus memuat prinsip penjagaan pada lima hal, yaitu; penjagaan terhadap agama, jiwa, keturunan, akal, dan terakhir penjagaan pada harta benda
The Implementation of Religious Moderation Values in Islamic Education Learning at Cendekia Islamic Junior High School, Cianjur Regency, Indonesia
Full text linkIndonesia is the largest multicultural country in the world. Religious conflicts still occur today. The internalization of religious moderation values among its pluralistic society is the most strategic way to solve it. It needs to be started from early student education. Therefore, a study of the internalization of religious moderation values in basic education level is absolutely needed. This research was conducted at SMP Islam Cendekia Cianjur West Java, an islamic boarding school which has becoming one of Indonesia BRIDGE Schools since 2019. The method used is a case study with a qualitative approach. The results of this study indicate that the internalization of religious moderation values in Islamic Education (PAI) learning is applied by the PAI teachers to all learning aspects; planning, implementing, and evaluation. In the planning aspect, they apply appreciation, responsibility, and simplicity values. They apply the values of peace, happiness, and humble to the aspect of implementation. Then in the evaluation aspect the facilitators apply the values of honesty, tolerance and cooperation. PAI teachers get policy support from the school management that was established in 2012.Indonesia merupakan negara multicultural terbesar di dunia. Konflik keagamaan masih terjadi hingga saat ini. Untuk mengatasinya penanaman nilai-nilai moderasi beragama ditengah masyarakat yang majemuk adalah Langkah paling strategis. Penanaman nilai-nilai moderasi beragama tersebut perlu ditanamkan sejak dini, sehingga penelitiannya mulai level mendidikan dasar menjadi keharusan. Penelitian ini dilakukan di SMP Islam Cendekia Cianjur Jawa Barat. Salah satu sekolah Islam berbasis pesantren modern yang menjadi salah satu BRIDGE school Indonesia mulai tahun 2019. Metode yang digunakan adalah studi kasus dengan pendekatan kualitatif. Hasil penelitian ini menunjukan bahwa dalam menanamkan nilai-nilai moderasi beragama guru PAI mengaplikasikannya pada semua aspek pembelajaran; perencanaan, pelaksanaan, dan evaluasi pembelajaran. Pada aspek perencanaan, guru PAI mengaplikasikan nilai-nilai penghargaan, tanggung jawab, dan kesederhanaan. Nilai-nilai kedamaian, kebahagiaan, dan kerendahan hari diaplikasikan mereka pada aspek pelaksanaan. Kemudian pada aspek evaluasi pembelajaran fasilitatornya mengaplikasikan nilai-nilai kejujuran, toleransi, dan kerja sama. Guru PAI mendapatkan kukungan kebijakan dari pengelola sekolah yang berdiri pada tahun 2012 tersebut
The Role of Islamic Communication in Responding to the Human Rights Issues in Indonesia
Full text linkThis article aims to describe the role of Islamic communication in addressing human rights issues especially in Indonesia. The problems are explained in a descriptive qualitative method by exploring the Islamic conception of human rights and the role of Islamic communication in upholding it. The results showed that Islam has a teaching respect for human rights that can be explored from various sources of Islamic teachings. Thus, Muslims must be proactive people of encouraging the growth of awareness of human rights. In this context, Islamic communication gets its urgency. The da'i, both institutionally and individually, must have the ability to become expert in understanding the human rights issues. Muslims must be actively involved in today’s world, so that they should be the important part and contribute positively in order to make the Islamic campaign as rahmatan li al-'alaminArtikel ini betujuan untuk menjelaskan bagaimana peran komunikasi Islam dalam menyikapi persoalan HAM khususnya di Indonesia. Penguraian masalah dilakukan secara deskriptif kualitatif. Islam sebagai agama rahmatan lil ‘alamin, ajarannya bersifat universal dan karenanya sangat kompleks. Islam memiliki ajaran penghargaan terhadap Hak Azasi Manusia yang dapat dieksplor dari berbagai sumber ajaran Islam. Dengan demikian, umat Islam mestinya menjadi bagian aktif mendorong tumbuhnya kesadaran terhadap hak-hak kemanusiaan. Dalam konteks inilah komunikasi Islam memperoleh urgensitasnya. Para da’i baik secara kelembagaan maupun individu harus memiliki kemampuan penguasaan materi atas issu-issu HAM. Umat Islam harus aktif terlibat dalam proses global yang tengah berlangsung, menjadi bagian penting dan berkontribusi positif, baik di Indonesia maupun dalam masyarakat global, sembari melakukan kampanye Islam rahmatan li al-‘alamin
Moderasi Beragama di Tengah Pluralitas Bangsa: Tinjauan Revolusi Mental Perspektif Al-Qur’an
Full text linkIndonesia with its diversity, including ethnicity, culture, tradition, language, to the diversity of religions often lead to conflict due to these differences with various factors surrounding it. Therefore, a progressive step is needed in dealing with diversity issues that can explode at any time and cause huge losses. This study aims to get an understanding and illustration related to the understanding of the concept of religious moderation and the concept of religious plurality in Indonesia, as well as offering solutions through a mental revolution that is very closely related to understanding the concepts of religious moderation and religious plurality itself. The results of this study indicate that religious moderation is closely related to wise attitudes towards religious plurality who his moderation through a mental revolution. Understanding of the concepts of religious moderation and religious plurality must be understood in depth and then realized in the mental revolution movement so as to give birth to acts of mutual respect and tolerance in life in the midst of diversity.
Keyword: Religious moderation, Mental revolution, Religious pluralityIndonesia dengan keragamannya, meliputi suku, budaya, tradisi, bahasa, sampai kepada keragaman agamanya seringkali menimbulkan konflik disebabkan perbedaan tersebut dengan berbagai faktor yang melingkupinya. Oleh karenanya, dibutuhkan sebuah langkah yang progresif dalam menangani isu-isu keragaman yang sewaktu-waktu bisa meledak dan menimbulkan kerugian yang besar. Penelitian ini bertujuan untuk untuk mendapatkan pemahaman dan gambaran terkait pengertian konsep moderasi beragama dan konsep pluralitas agama di Indonesia, serta menawarkan solusi lewat revolusi mental yang sangat erat kaitannya dengan pemahaman terhadap konsep moderasi beragama dan pluralitas agama itu sendiri. Penelitian ini adalah kepustakaan yaitu peneliti melakukan penelitian terhadap masalah moderasi beragama dan pluralitas agama yang terjadi di Indonesia, dengan merujuk kepada literatur-literatur yang ada, diuraikan dan disusun, kemudian menghimpunnya menjadi satu untuk menemukan dan mendapatkan hasil yang komprehensif. Hasil penelitian ini bahwa moderasi beragama erat kaitannya dengan sikap bijak terhadap pluralitas agama yang moderasinya lewat revolusi mental. Pemahaman-pemahaman akan konsep moderasi beragama dan pluralitas agama harus dipahami secara mendalam lalu diwujudkan dalam gerakan revolusi mental sehingga melahirkan tindakan-tindakan saling menghargai dan toleran dalam kehidupan di tengah keragaman
The Contextualization of Islamic Law in the Pandemic Period through Fiqhiyyah Rules in the MUI Fatwa No. 14 of 2020 as an Effort to Re-actualize the Concept of Religious Moderation
Full text linkThis paper aims to analyze the efforts to re-actualize the concept of religious moderation during a pandemic through the contextualization of Islamic law by applying the principles of fiqhiyyah in MUI Fatwa No. 14 of 2020. This research applies a descriptive-normative approach, with conclusions using inductive and deductive thinking methods. The results of the study stated that there had been stagnation in the implementation of community diversity during the pandemic by rejecting the recommendation to carry out physical distancing through government regulations and MUI Fatwa No. 14 of 2020, even though this Fatwa is part of the relevant efforts of Islamic law to negotiate with situations and conditions. at the same time adapting to align the text and the context of reality at that time. So through the principles of fiqh which are contained in the substance of the fatwa as a knife of analysis, it is practically clear that Islamic law is an instrument that directs people to the concept of Rahmatan Lil Alamin and in accordance with the principles of Sholihul Likulli at the time of Wal Makan.This paper aims to analyze the efforts to re-actualize the concept of religious moderation during the Covid-19 pandemic through the contextualization of Islamic law by applying the principles of fiqhiyyah based on MUI Fatwa No. 14 of 2020. This research applies a descriptive-normative approach by using inductive and deductive thinking methods. The results of the study stated that there had been stagnation in the implementation of community diversity during the pandemic by rejecting the recommendation to carry out physical distancing through government regulations and MUI Fatwa No. 14 of 2020. Even though this Fatwa is part of the relevant efforts of Islamic law to negotiate with situations and conditions, at the same time, in the substance of the fatwa as a knife of analysis. It is practically clear that Islamic law is an instrument that guides people to the concept of Rahmatan Lil Alamin in accordance with the principles of Sholihul Likulli in Wal Makan. Zaman wa Makan
Darurat Moderasi Beragama Di Tengah Pandemi Corona Virus Desease 2019 (Covid-19): Bahasa Indonesia
Full text linkAbstract
The purpose of this article is to elaborate on the essence of maintaining religious moderation amid the covid pandemic 19. The social-religious approach was conducted by observing the facts that occur in society. The result indicates that moderate priorities in religion during the covid pandemic 19 became a necessity. Consequently, maintaining personal safety and the wider community should become a priority due to the absence of alternative rather than forcing the will to carry out worship in the mosque or in certain places. Islamic law provides rukhsah when the ummah is not in proper conditions to do such rituals like praying in the mosque. On the other hand, people are required to better understand fiqh in the pandemic of Covid 19 by not leaving conventional fiqh. Adapting the religious moderation during or after the covid pandemic 19 becomes a necessity, especially relations between humans by avoiding and blocking the transmission of the virus in various ways. Acceptance of the new habit caused by covid 19 from various aspects, especially the worship habits of the people should be considered. The principle of avoiding harm is more important than carrying out benefits is one of the ways in Islam to maintain religious moderation.
Keywords: Religious Moderation; Pandemic; Corona Virus; Covid 19
Abstrak
Artikel ini bertujuan untuk menguraikan tentang pentingnya menjaga moderasi beragama di tengah pandemi covid-19. Pendekatan yang digunakan adalah sosial keagamaan dengan melihat fakta-fakta yang terjadi di masyarakat. Hasil pemahaman menunjukkan bahwa prioritas moderat dalam beragama pada masa pandemi covid 19 menjadi sebuah keharusan. Untuk itu, umat sebaiknya lebih memahami menjaga keselamatan diri dan masyarakat luas lebih utama karena tidak ada alternatif lain dibandingkan dengan memaksakan kehendak untuk melaksanakan ibadah di masjid atau di rumah ibadah lainnya. Hukum Islam memberikan pilihan rukhsah ketika umat dalam kondisi sulit atau meninggalkan salat di masjid. Di sisi lain, umat dituntut untuk lebih memahami fikih di tengah wabah covid 19 dengan tidak meninggalkan fikih konvensional. Untuk itu, membangun moderasi beragama pada saat atau pasca pandemi covid 19 menjadi sebuah keharusan terutama relasi antara manusia dengan cara menghindari dan memutus penularan virus tersebut dengan berbagai cara. Pembiasaan diri untuk menerima sesuatu yang ditimbulkan oleh covid 19 dari berbagai aspek terutama pembiasaan beribadah umat. Pertimbangan kaidah menghindari kemudaratan lebih utama dibanding melaksanakan maslahat menjadi cara dalam Islam untuk tetap menjaga moderasi beragama.
Kata kunci: Moderasi Beragama; Pandemi; Virus Corona; Covid 19