Suchergebnisse

Durkheim's Social Theory looks societies as the sacred. He argues that in each society, there is a general system of belief which legitimatizes a social order that lead to collective awareness, network, binding symbol. These keep the social order continuously. Religions bring meanings to individual and social life, as well as give hope for external life in the hereafter. Religion takes a part in strengthening the social group's norms, moral sanctions to individual behavior, and shared objective foundations of values for the society. This is a library research which tries to explain the relevance of Durkheim's social theory on the recent modern Indonesian context that is more open, pro-alteration, religious plurality, and tend to take side on the certain group. Findings of this study portray that Society had experienced the paradigm shifting from sacred society to profane society, such as there is an idea of enforcing Islamic law in Indonesia. Durkheim's sociological theory is considered less able to explain the phenomena of religious pluralism, especially on the case of suicide bombing in the name of religion (jihad). Secondly, religion is used to commit violence and to claim their rightness. ; Durkheim's Social Theory undertakes a careful analysis of sacred societies. He argues that in each society, there is a general system of belief which legitimatizes the social order and raises the collective, networked, and symbol bounded awareness and therefore keeps the social system run. Religions bring meanings to individual and societal lives, hopes for a more external life in the hereafter. They become values which strengthen the social group's norms, moral sanctions to individuals, and shared objective foundations of values for the society. However, the recent development of social lives has challenged such view. In the case of Indonesia, the modern, opened, fast changing, group segmented, and religiously pluralized societies illustrate a shifting paradigm from sacred to profane societies. Durkheim's sociological theory is considered less able to explain the phenomena of suicide bombing and the establishment of Islamic Sharia idea in Indonesia. The researcher's findings reveal that it is not only the religious factor which drives such phenomena but also the interrelated factors of politics, education, mentality, modernization, and culture.

The strengthening of intolerance and religious movements of various mass organisations after the 1998 reform in Indonesia caused social friction. The Ministry of Religious offers religious moderation as an essential aspect of the plurality of spiritual life. What is the concept and practice of religious moderation for each mass organisation? This research is qualitatively descriptive, with a sociological approach to religion. The concept of religious moderation of mass organisastions is different; they claim to understand the principle of wasathiyyah so that it becomes a view of life that accepts religious differences outside themselves. Religious moderation is in the form of religious views, attitudes, and behaviours that balance the interests of life, the world and the hereafter, personal with the public, and others. There are four indicators of religious moderation: nationalism, tolerance, non-violence, and local cultural accommodation. MTA understands religious moderation based on two principles: not being self-righteous, and do not blame other groups; FPI departs from its vision, religious moderation over the spirit of 'amar ma'ruf nahi munkar; LUIS sees religious moderation based on the principles of Islam as a religion of rahmatan lil'alamin, the implications for the balance of the relationship between habl min Allah; habl min an-nass and habl min al-'alam; and MMI understands religious moderation based on three aspects: Islam is a religion that is syumul and rahmatan li'alamin; religious moderation related to sharia enforcement; and religious moderation means that fulfillment of maqashid asy-syariah includes ushul al-khamsah: hifdz al-din, hifdz an-nafs, hifdz al-mal, hifdz al-'aql, and hifdz an-nasb.

The development of urbanization in Surakarta, which is not followed by land expansion, makes the availability of land for tombs reduced, minimal, and even unfit for burial places. The type of research is descriptive qualitative, and data collection is carried out: first, observation of community activities at the cemetery. Second, interviews with community leaders, religious leaders, policymakers; and third, documentation. The interactive analysis model includes data reduction, data submission, and concluding. Validity test by data triangulation and informant study. The results showed that the social change of the tomb was no longer a sacred place but became a public place. The management of graves regulated by the government and business institutions is changing. The term Public Cemetery has implications for the people of Surakarta City and its government. The tomb is a shared public space so that socially the grave is no longer a sacred space but is regulated by the state. The government provides equal access to its citizens regardless of religious differences and social status.

This research departs from the existing academic anxiety, namely photographing how the role of Islamic boarding schools, in this case Al-Muayyad as a religious education institution and agent of social change in linking between Islamic understanding and Indonesianness. In addition, this paper tries to read the pattern of shifting the narrative of the nationality of Al-Muayyad from pre-independence to post-independence Indonesia based on Islamic values developed. This study uses descriptive qualitative methods, intended to describe the data obtained from observations. The analysis uses cohesion interpretation with the verstehen method, namely the interpretations sought can explain the sociological symptoms observed in accordance with the meanings given by the observed object. Data collection uses observation, interviews, and documentation. The results of the study show that Al-Muayyad as the sālafīyāh pesantren which places Islam as mābdā 'al-hāyāh thus gives birth to Islamic character which is tāwāsüth (moderate) and inclusive. Aswaja as mānhāj al-fīkr provides a frame in the creation of Islam that respects local traditions, pluralism, multiculturalism, tolerance, democracy and other humanism values in accordance with the concept of māqāshīd al-syarī'ah which includes five basic human rights (al-küllīyāt al-khāms). Al-Muayyad as a sub-culture of society that has its own uniqueness in the next aspects of value, such as the way of life adopted, the outlook on life, the values followed, and its own internal power hierarchy that is fully adhered to. As a religious education institution and agent of social change, Al-Muayyad places moderate Islamic values and locality as a medium to build a society that is peaceful, tolerant, and appreciates the diversity that exists. In affirming national identity, Al-Muayyad is based on a dynamic Islamic understanding as a form of "Islam Nusantara", Islam that is distinctive in Indonesian-nuanced taste by promoting pluralist, populist, and national-minded values.