SPIRITUALITAS DALAM SINKRETISME ISLAM DAN SAPTA DARMA

Every adherent of a religion or belief has a certain way to get closer to God. A strong desire to be close to God the creator of nature is a spirituality that can change human behavior for the better. The meeting between Islam and Sapta Darma is a way to find inner calm which has the concept of physical and spiritual awareness. Hence this article wants to explain the form of syncretism between Islam and Sapta Darma in Surabaya in the form of prostration or ening. The prostration performed by Sapta Darma is not a prayer, but a special ritual of seeking tranquility in the experience of life as a cultural interpretation. Prostration in Islam is the implementation of prayer to get closer to Allah with the provisions taught in Islam. This study uses in-depth interview as methodology to find the stage of religious maturity from the aspect of Shari'a and the implementation of religious teachings. This Research finds that, even though the syncretism between Islam and Sapta Darma is so pronounced but, this condition encourages its followers to maintain the two because they find what they want to achieve namely, balance and spiritual well-being. It shows that Islam and Sapta Darma are not as an escape but, as a way of life. This study also aims to provide a new perspective or paradigm in understanding religious concepts and spiritual values through syncretism between Islam and Sapta Darma. Syncretic diversity has been attached to society and has become the cultural identity of its locality.Setiap penganut agama atau kepercayaan memiliki cara tertentu untuk mendekatkan diri dengan Tuhannya. Keinginan yang kuat untuk dekat dengan Tuhan pencipta alam merupakan spiritualitas yang mampu mengubah perilaku manusia menjadi lebih baik. Pertemuan antara Islam dan Sapta Darma menjadi jalan untuk menemukan ketenangan batin yang memiliki konsep kesadaran jasmani dan rohani. Artikel ini menjelaskan bentuk sinkretisme antara Islam dan Sapta Darma di Surabaya, dalam bentuk sujud atau ening. Sujud yang dilakukan Sapta Darma bukanlah pelaksanaan sholat tetapi, ritual khusus mencari ketenangan dalam pengalaman hidup sebagai interpretasi budaya. Sujud dalam Islam adalah pelaksanaan sholat untuk mendekatkan diri kepada Allah dengan ketentuan yang diajarkan dalam Islam. Studi ini menggunakan metode in-depth interview guna, menemukan tingkat kematangan dalam beragama dari aspek syariat dan implementasi ajaran agama. Temuan penelitian menunjukan, kendati sinkretisme antara Islam dan Sapta Darma begitu terasa namun, kondisi ini mendorong mereka tetap mempertahankan keduanya karena, menemukan apa yang ingin dicapai yaitu, keseimbangan dan kesejahteraan spiritualitas. Agama Islam dan Sapta Darma bukan sebagai pelarian hidup semata tetapi, paradigma baru untuk memahami konsep keberagamaan dan nilai-nilai spiritualitas umat beragama melalui sinkretisme Islam dan Sapta Darma. Keberagamaan sinkretis telah melekat pada masyarakat dan menjadi identitas budaya lokalitasnya.

Studi Deskriptif Tingkat Toleransi Beragama dan Kematangan Beragama di Kota Tangerang

Tangerang is a city whose people consist of various ethnicities or religions, such as Muslims, Christians, Catholics, and Buddhists. Even in Tangerang, there are quite a lot of temples / temples. In the last 20 years, the people of Tangerang City have never faced horizontal conflicts between religious believers. But interestingly, based on the results of the Setara Institute study in 2018, Tangerang as a city has a tolerance index of 4.58 from a range of scores of 1-7. This figure puts Tangerang in the 61st position of the 94 cities surveyed. These results can be said to be low. Of course, this is somewhat different from the phenomenon which recorded the absence of horizontal conflicts in Tangerang City. The purpose of this research is to see a picture of religious maturity and religious tolerance in the people of Tangerang city. This study used a quantitative approach, target participants in this study were 150 (n = 150) participants. The research instrument was a questionnaire containing statements / items related to religious tolerance. Data was collected by means of online administration because this study was conducted during the Covid-19 pandemic. The results of the mean difference test show that there is no significant difference, both in terms of religious tolerance and religious maturity based on the demographic group of age, gender, and education. But in terms of histogram distribution, it shows the outlier score on the variable of religious maturity. Therefore, in general, demographic factors do not affect the variation of religious tolerance and religious maturity. However, the religious maturity score of the people of Tangerang City is relatively low.

Health as a Value

This chapter discusses how health is viewed and valued by the Jewish community. Popular views within the Jewish community on matters of health fell into three main categories of complaint: general (problems that might afflict anyone in the adult population, irrespective of age or sex), female (those connected with fertility, birth, nursing, etc.), and childhood (those specific to infants and children up to the age of religious maturity). In east European folk culture, including its Jewish variant, the term 'health' was colloquially understood as the state of full vitality. Attributes that fell within the scope of this concept included vigour, energy, ruddiness, and even the broader quality of longevity. The epithet a gezunter yid (a healthy Jew) designated not so much a person free of illnesses, but rather someone strong and fit, even in some contexts exuberant. Aside from vitality, another constituent element in the state of full health in Jewish folk phraseology was one's aesthetic appearance. A fundamental indication of illness was the loss of 'colour', a pale physiognomy. For the traditional Jewish population, health was one of the most significant factors in everyday life. And this conviction was echoed in everyday greetings and language. Poverty was spoken of as a fever, and, in general, physical ailments were used as synonyms for all misfortunes, regardless of whether these 'plagues' were material in character or not.

Aktualisasi Komitmen Beragama Waria Kota Kediri

The existence of transgender in social life still leaves many problems. Negative stigma and discrimination are already firmly attached to them. This problem certainly requires handling so that the negative mindset of transgender women does not only put to something horrible in nature. They also cannot be separated from their natural tendency as religious humans (homo-religious). This study seeks to reveal the religiosity side of transgender women and how they actualize their religious-selves. Because of this reason, the researcher uses the concept of Maslow as self-actualization, then Stark and Glock as religious commitment in the framework of qualitative-phenomenological research. In-depth interviews, observation, and documentation are techniques in extracting data, then analyzed inductively. The results of this study found that the fact, transgender religious behavior fulfills the five dimensions of religion as per the conceptual framework of Stark and Glock as religious commitment. Second, the self-actualization of transgender women in their religious-life also shows that they have an inner need through Nurul Iman jamiyyah. They follow recitation consistently where the senior transgender (adult) has moved to religious maturity that manifested in their daily life by the religious commitment and always follow jamiyyah, and encourage younger transgender women to keep trying to carry out religious-teachings.

DILEMA KEBERAGAMAAN MUSLIM PENGIKUT SAPTA DARMA DALAM MENEMUKAN NILAI-NILAI SPIRITUALITAS

Adherents of Islam and sapta darma feel their beliefs have been inherent in their hearts and minds. Spiritual values are felt and have an impact on changing behavior for the better. This article wants to explain the adherents of religions who experience religious dilemmas in Islam and Sapta Darma in Surabaya. The in-depth interview method is used to find the level of religious maturity from the aspects of sharia and the application of religious teachings. Research findings on spiritual values or religious experience are felt in sapta darma but do not want to leave Islam. This means that spirituality has a higher value than religion. Islam remains as its identity, however, sapta darma becomes its belief or path.

The Spiritual Pedagogy of St. John Paul II

The article discusses the basics of spiritual pedagogy, which was distributed by the great humanist and teacher of mankind Pope John Paul II. Spiritual pedagogy is rooted in Scripture and the Christian religion, which tolerates and accepts everything that is true and noble in other non-Christian religions. It is indicated that John Paul II was a doctor of theology and a doctor of philosophy, an honorary doctor of ten different universities in the world. His approaches to understanding a person, his freedom and responsibility are examined. The problems of the spiritual and moral teachings of John Paul II are analyzed, concerning happiness, human dignity, and the problems of youth and elderly people. It is pointed out that the Holy Pope called for the creation of a civilization of mercy and the avoidance of the civilization of death. Attention is drawn to the scientific and pedagogical heritage of John Paul II, numbering 58 volumes. In the spiritual education of youth, the pope paid special attention to God's commandment of respect for parents. It is argued that the peculiarity of the spiritual pedagogy of John Paul II is the recognition of two priorities: uniqueness and integrity. The article analyzes the problem of family education, which occupies a special place in the spiritual pedagogy of John Paul II. It is indicated that family education contributes to the “humanization” of a person. It has been argued that the personal religious maturity of parents is a deep source of spirituality for children.

PESAN MORAL PENDIDIKAN DALAM KISAH MŪSĀ PERSPEKTIF AL-QURAN

Prophet Mūsā was the first Prophet from the Children of Israel and became the icon of that people. Even though his story is narrated in the Quran in many separate verses and chapters, that story describes a series of sub-stories under one title. So that, it attracts the reader's attention. What is more interesting is that, in the story of Prophet Mūsā, the perspective of the Quran contains educational values, morals (moral-ethics) and faith (theology). These three points emphasize the value of independence (physical), emotional maturity (emotional), and religious maturity (spiritual). So that it becomes an inspiration for the world of education in Indonesia. The Quranic perspective in the story of Prophet Mūsā is found under three main objectives of the moral message of education, namely; to direct people to fear Allah (Q.S. Ṭāhā [20]: 13-14), to guide all the mankind into the noble character (Q.S. al-Qaṣaṣ [28]: 14); and to uphold justice (Q.S. Ṭāhā [20]: 42-47).

Analisis Kematangan Beragama dan Kepribadian serta Korelasi dan Kontribusinya terhadap Sikap Toleransi

The purpose of this study is to determine the level of religious maturity, personality maturity, and tolerance level, proving the relationship between research variables, the significance, contribution, and predictions of the research variables. This study uses a quantitative approach and the population of this study is the teacher at SD Plus Tahfizhul Quran (PTQ) Annida Salatiga. The results of this study are: (1) There is a significant positive relationship between religious maturity and tolerance. The relationship category is strong. The effective contribution is 9.95% and every 1% increase in the level of religious maturity, the attitude of tolerance will increase 0.724. (2) There is a significant positive relationship between personality maturity and tolerance. The relationship category is very strong. The effective contribution is 58.89% and every 1% increase in personality maturity level, the attitude of tolerance will increase 0.459. (3) There is a significant relationship between religious maturity and maturity with tolerance. The simultaneous contribution is 68.8%. Abstrak Tujuan dari penelitian ini adalah untuk mengetahui tingkat kematangan beragama, kematangan kepribadian, dan tingkat toleransi, membuktikan hubungan antar variabel penelitian, signifikansi, kontribusi, dan prediksi dari variabel penelitian. Penelitian ini menggunakan pendekatan kuantitatif dimana guru di SD Plus Tahfizhul Quran (PTQ) Annida Salatiga menjadi respondennya. Hasil dari penelitian ini adalah: (1) Ada hubungan positif signifikan antara kematangan beragama dengan sikap toleransi dengan kategori hubungan yang kuat. Sumbangan efektifnya sebesar 9,95 % dan setiap penambahan 1% tingkat kematangan beragama, sikap toleransi akan meningkat 0,724. (2) Ada hubungan positif signifikan antara kematangan kepribadian dengan sikap toleransi dengan kategori hubungan sangat kuat. Sumbangan efektifnya sebesar 58,89 % dan setiap penambahan 1% tingkat kematangan kepribadian, maka sikap toleransi akan meningkat 0,459. (3) Ada hubungan signifikan antara kematangan beragama dan kematangan kepribadian dengan sikap toleransi. Kontribusi secara simultannya adalah 68,8%.

Preference of Social Media Usage in Teenagers Religion

This study discusses the use of social media in teenagers. Teenagers are a period of searching for identity and God's presence is a major issue in teenagers. Teenager’s life trying to meet the needs of religious information possessed from outside through social media. Religious information on social media affects teenager religiosity which is reflected in religious maturity and religious commitment. Research on social media, religious maturity and religiosity commitment used a comparative quantitative approach with descriptive-analytical methods. The subjects were 40 students in a private high school in Sidoarjo. The results showed that social media use is related to religion maturity and teenager religious commitment. Social media are often used as religious references by teenagers include, WhatsApp, Instagram, and Facebook. Variation in social media using among teenagers has affected variation teenagers on the level of religious maturity and religiosity commitment. Such as condition correspondents with the theory of uses and gratification which makes users an active agent in establishing social media use as a reference. Increasingly, the difference in the level of religious maturity and religiosity commitment is contingent on hope and satisfaction of any use in assessing the social media account referenced to Da’wa.