Nilai-Nilai Religius dalam Film Animasi Nussa dan Rara sebagai Alternatif Media Pembelajaran Sastra di SD

The problem with this research is the lack of application of religious values ​​among elementary school children. Purpose of this study is to describe religious values in the animated film Nussa and Rara as an alternative learning media in elementary schools. Method used in this research is content analysis. Data collection techniques were carried out by observation and documentation. This study uses the theory of Glock and Strak in analyzing the religious values contained in the animated film Nussa and Rara. The findings of this study contained five aspects in the animated film Nussa and Rara, namely aspects of belief in the existence of God, aspects of worship practices by praying and making sacrifices, aspects of experience and appreciation by feeling peaceful when praying, being afraid to sin, and being grateful to God, aspects of knowledge. by knowing the procedures for worship such as etiquette into the bathroom and neighbour's manners, behavioral aspects by doing things that Allah likes in accordance with religious rules and norms that apply in society such as maintaining cleanliness, helping, giving charity, saying sorry, being forgiving, maintaining friendship with loyal friends and togetherness. Based on the religious values contained in the animated film Nussa and Rara, it can be used as an alternative as a medium for learning literature in elementary schools to be applied in everyday life.

Changes in Congregational Prayer Practices During the Covid-19 Pandemic in Aceh from Maqashid al-Sharia Perspective

Covid-19 has changed the habits of almost all activities of human life, including religious matters. The worship practices have also changed, such as performing prayers at home, keeping distant rows, and wearing masks. This paper is empirical legal research that seeks to examine the living law in the Aceh society with a maqashid shari’a perpective during a pandemic. The data collection techniques were interview, observation, and document study. It concludes that the government policies, including the 2020 Large-Scale Social Restrictions (PSBB), the 2021 Implementation of Community Activity Restrictions (PPKM), fatwas of Indonesian Ulema Council (MUI) and Tausiyah of Acehnese Ulema regulating and calling for restrictions on religious activities are rules with benefit values and in accordance with the principle of maqasid al-shari'a. Despite some people's rejection, the policies are, in fact, based on maqasid al-shari'a, namely protecting the life (hifz al-nafs) so that people will not get infected by the virus. Moreover, public safety is the highest law purpose to maintain. The policies also prove the state's role through the rule when conditions endanger the community in addition to avoiding harms as a part of Islamic law orders. (Covid-19 telah mengubah kebiasaan hampir seluruh aktivitas kehidupan manusia, mulai dari ekonomi, sosial, budaya, pendidikan bahkan agama. Pada aspek agama aktivitas ibadah juga mengalami perubahan misalnya himbauan shalat di rumah, menjaga jarak saf dan memakai masker. Tulisan ini merupakan penelitian hukum empiris yang berupaya menelaah hukum sebagaimana yang terjadi dalam realitas masyarakat dengan pendekatan hukum Islam saat pandemi. Sedangkan teknik pengumpulan data yang dipakai adalah wawancara, observasi dan studi dokumen. Kajian ini menyimpulkan bahwa pada awalnya himbauan sebagai pemerintah tidak secara menyeluruh diikuti oleh masyarakat karena setiap daerah berbeda tingkat penularan dan kondisi covid terjadi. Setelah aturan PPKM 2021 diterapkan hal ini relatif teratur termasuk di Aceh karena dibedakan empat level dan berdasarkan tingkat penularan dan korban yaitu, merah, orange, kuning dan hijau. Kebijakan pemerintah agar tidak salat jamaah di masjid pada saat kondisi penularannya tinggi sebenarnya mengacu pada konsep maqashid syari’ah yaitu menjaga jiwa (hifz al-nafs) agar masyarakat tidak tertular virus. Meskipun sebagian masyarakat khusus daerah atau kabupaten yang tingkat penularannya rendah menganggap bahwa shalat berjamaah di masjid tetap harus dilakukan dengan pertimbangan menjaga agama (hifz al-din) sesuai protokol kesehatan. Namun patut dicatat kebijakan pemerintah tersebut mengandung kemaslahatan yang bertujuan untuk menghindari kemudharatan dan menolak bahaya sebagaimana disebutkan dalam kaidah fikih. Sehingga menghindarkan diri dari kemudharatan dan taat kepada pemerintah juga merupakan perintah syariat Islam.)

African Spectral Pasts and Their Presences on the Malabar Coast

In the coastal regions of Kochi in Kerala, memories of forced African migration to India are preserved through shrines dedicated to African or Kappiri spirits, belief in their mischievous acts, and their intercessory powers. Shrines for African spirits are eclectic and modest, and they operate as indexical reminders of the troubled African pasts during the colonial occupation of Kerala. For most local people, Kappiri is a spectral deity, figureless and seemingly abstract, and a pervasive spirit who inhabits the coastal landscape. By studying vernacular histories, tales of spirit sightings, and worship practices surrounding the spectral figure of Kappiri, I have analysed how African spirits manifest their phantom presences and channel their spectral powers to those who seek to believe in their histories, which otherwise are obliterated from institutional discourses. Focussing on different material and intangible manifestations of African spirits, I discuss how different recollective practices—ritualistic, creative, and secular—offer alternative discursive exegesis on Afro-Indian connections.

Educating ‘Temple Cultures’ Heterogeneous Worship and Hindutva Politics in Kerala

Contrary to the popular imagination of Kerala as a secular, rational left bastion, the state is witnessing Sangh Parivar’s active presence in the domain of temples and everyday culture. This study attempts to examine the anxiety of Rashtriya Swayamsevak Sangh and its sympathisers about the ‘true’ knowledge on temple culture, and their efforts to teach everyday Brahmanical rituals and other forms of worship such as srividya and kuladevathas. I argue that Sangh Parivar is interested in heterogeneous worship practices in Kerala as part of their ideological expansion. Their obsession for the didactics of temple culture is a response to the modern secularisation process and ambition to educate the Other Backward Classes and Dalits in Brahmanical knowledge, for they are not traditionally inclined to the Brahmanical temples. Finally, the study aims to document the ethnographic details of Sangh Parivar activities in the world of worship and temple culture.

“MENYEMBAH ALLAH DALAM ROH DAN KEBENARAN” (YOHANES 4:20-26): SEBAGAI SUATU LANDASAN PRAKTEK IBADAH KRISTEN YANG ALKITABIAH

Worship is not merely a routine ceremonial activity in the lives of Christians. Worship is in fact a meeting between the Church and God. In addition, worship is also an important means of reviving and strengthening the beliefs of the congregation, and to spread the love of Christ to those who do not know Christ. The logical consequence of this realization is the effort to build worship practices on top of the right perspective foundation. From the study of the meaning of "worshiping God in spirit and righteousness" in John 4:20-26, the theological implications were finally found for the establishment of biblical worship. Firstly, the essence of worship is no longer centred on a place or liturgy, but to Jesus himself who is none other than God. Second, worship centred on God. Third, worshiping God in spirit and truth is essentially happening not solely because of the encouragement of the human spirit or the sincere attitude of man. But more than that, true worship occurs when the Holy Spirit moves or empowers people to worship God. Thus, a new believer can be involved in true worship when Christ is full sovereign as his personal saviour. True worship also brings the believer to the earnest fulfilment of Christ's existence in his life. Thus worship or worship is not destined to satisfy man, but to glorify God. True worship will ultimately lead believers to preach Christ whom he has known to unbelievers. ==== Ibadah bukanlah sekedar aktivitas seremonial rutin dalam kehidupan orang Kristen. Ibadah pada hakikatnya merupakan perjumpaan antara jemaat dengan Allah. Selain itu, ibadah juga merupakan sarana yang penting untuk menghidupkan dan menguatkan kepercayaan jemaat, dan untuk menyinarkan kasih Kristus kepada orang-orang yang belum mengenal Kristus. Konsekuensi logis dari kesadaran ini adalah usaha membangun praktik ibadah di atas fondasi prespektif yang benar. Dari kajian terhadap makna “Menyembah Allah dalam Roh dan kebenaran” dalam Yohanes 4:20-26, pada akhirnya ditemukan implikasi teologis bagi usaha menyelenggarakan ibadah yang Alkitabiah. Pertama, esensi penyembahan bukan lagi berpusat kepada tempat ataupun liturgi, namun kepada Yesus sendiri yang tidak lain adalah Allah. Kedua, penyembahan yang dipusatkan kepada Allah. Ketiga, menyembah Allah dalam Roh dan kebenaran pada dasarnya terjadi bukan semata-mata karena dorongan roh manusia atau sikap tulus manusia. Namun lebih dari itu, penyembahan yang benar terjadi pada saat Roh Kudus menggerakkan atau memberdayakan manusia untuk menyembah Allah. Dengan demikian, umat percaya baru dapat terlibat dalam penyembahan yang benar apabila Kristus berdaulat penuh sebagai Juruselamatnya pribadi. Penyembahan yang benar juga membawa umat percaya kepada pengenalan yang sungguh-sungguh akan keberadaan Kristus dalam kehidupannya. Dengan demikian penyembahan atau ibadah bukanlah diperuntukkan untuk memuaskan manusia, namun untuk memuliakan Allah. Penyembahan yang benar pada akhirnya akan menuntun umat percaya untuk memberitakan Kristus yang telah dia kenal kepada orang-orang yang belum percaya.

ADAPTASI RITUAL DAN PRAKTIK SOSIAL-KEAGAMAAN MAHASISWA DI MASA PANDEMI (STUDI KASUS PADA MAHASISWA FAKULTAS USHULUDDIN DAN FILSAFAT, UIN SUNAN AMPEL SURABAYA)

The COVID-19 pandemic that has been going on for more than two years has changed most socio-religious activities of the community, including many academic communities, especially students. The fact that all educational activities must be carried out online has also changed their religious activities and socio-religious practices. Students use their spare time during the distance learning process with worshipping and doing some social activities at home. This article aims to elaborate on how students adapt to the new situation regarding their religious activities. The research was conducted using a qualitative approach. Data collection techniques used in this research are in-depth interviews with 18 student informants and collecting virtual data through google form. The results showed that students' religious adaptation in worship practices and social activities had helped increase their spirituality and closeness to religion. This conclusion is supported by an increase in the quantity of worship such as the intensity of reading the Qur'an, discipline in conducting obligatory prayers, and the involvement of students in religious-based charity activities in the community.Pandemi Covid-19 di Indonesia selama kurang lebih 2 tahun ini telah mengubah seluruh aktivitas sosial keagamaan masyarakat, tidak terkecuali segment pendidikan khususnya mahasiswa. Fakta bahwa seluruh aktivitas pendidikan harus dilakukan dalam situasi jarak jauh secara langsung juga telah mengubah aktivitas ibadah dan praktik sosial-keagamaan mereka. Mahasiswa mengisi waktu-waktu luang mereka selama pembelajaran jarak jauh dengan aktivitas ibadah dan kegiatan sosial di rumah. Artikel ini bertujuan untuk mengelaborasi bagaimana mahasiswa melakukan adaptasi keagamaan di masa pandemi. Penelitian dilakukan dengan menggunakan pendekatan kualitatif, teknik pengumpulan data melalui wawancara mendalam terhadap 18 informan mahasiswa dan diperkuat dengan data virtual melalui google form. Hasil penelitian menunjukkan bahwa adaptasi keagamaan mahasiswa dalam praktik ibadah dan aktivitas sosial telah membantu meningkatkan spiritualitas dan kedekatan mereka kepada agama. Hal ini dibuktikan dengan peningkatan kuantitas ibadah seperti intensitas membaca Al-Qur’an, kedisiplinan dalam sholat wajib, dan keterlibatan mahasiswa dalam aktivitas charity berbasis keagamaan di masyarakat.

Polarization of the Muslim community towards government policies in overcoming the COVID-19 pandemic in Indonesia

The purpose of this paper is to analyses the phenomenon of Muslims responding to government policies in overcoming the COVID-19 pandemic. This study is a review of the polarization of Muslims towards government policies to overcome the COVID-19 pandemic. There has been a change in the lifestyle of the Indonesian ‘Muslim community during the COVID-19 pandemic, and one of them can be seen from their worship practices. The Indonesian Ulema Council (MUI) as a religious authority has issued a fatwa that supports the government's program in preventing the transmission of COVID-19. However, polarization occurred among the people, giving rise to new social categories that tended to be opposed to pro-government people. The methodology used is a religious sociology approach. The conclusion of this analysis is that Muslims are polarized in accepting government policies, namely; 1) irrational-passive groups, those whose views are not based on scientific logic and do not provide solutions in preventing the COVID-19 pandemic, 2) active-hating groups but the arguments given tend to be irrational, 3) rational groups, but some are semi-rational and support government policies, 4) rational groups but shy in presenting their arguments, and 5) rational-active groups supporting government policies.

Goddess Worship and Bhakti

The worship of goddesses has been a vital part of Hinduism for centuries. There are innumerable goddesses whose worship encompasses a wide range of perspectives and practices that vary by language, region, tradition, and context. Some goddesses’ stories and iconography are pan-Indian, such as the supreme Devī in the 6th-century Devī-Māhātmya, while other goddesses’ devotional arenas are regional or limited to a particular locale. Bhakti is generally defined as devotion to a personal deity, including a goddess, expressed in praise texts in Sanskrit and in devotional songs and poetry in vernacular languages. Some goddesses are part of devotional traditions within a Brahmanical socioreligious order and temple orthodoxy in which rituals are performed by a priest; others are part of bhakti movements that resist religious and social norms. Śāktism is, in brief, the worship of the fundamental cosmic power, śakti, conceived of as the Goddess, supreme deity, and ultimate reality, whereas in Śaivism and Vaiṣṇavism the goddess is worshiped as the śakti of the male gods Śiva and Viṣṇu. The goddess is also equated with prakṛti, the material foundation of creation, so Śāktism centers on the sacredness and reality of the material world. Kathleen Erndl notes that although Śāktism pervades Hindu worship, it is more difficult to define than either Śaivism or Vaiṣṇavism (Erndl 2004, cited in General and Historical Overviews, “Śākta,” p. 140). In some Śākta traditions bhakti is the primary mode of attention to the goddess. Contemporary devotees may consider the goddess as transcendent and/or immanent; as ultimate reality and/or intimate Mother. Goddesses are worshiped in iconographic forms, such as images in temples and home shrines, natural sites in the landscape such as rivers or mountains, aniconic forms such as a stone under a tree, or the center of the human heart. Regular or occasional worship practices may be directed to a personal goddess, lineage deity, village protector, or goddesses with particular areas of power, and range from devotion to propitiation, divination, and healing. Rituals may be performed by priests or other specialists, but many are performed by devotees themselves, who may make a vow (Sanskrit vrata) to perform particular rites in exchange for desired goals; these rites include fasting, making particular offerings, body piercing, sacrificing an animal, possession, and going on pilgrimage. In Śākta tantra, the goddess may be worshiped in yantras or sacred diagrams and in mantras or sacred syllables, and women manifest the goddess in ritual contexts. Through esoteric yogic and ritual techniques the practitioner accesses the correspondences between the microcosm of the human body and the macrocosm of the universe to realize the fundamental identity with the goddess in order to achieve powers and ultimate liberation. This article focuses on worship and bhakti practices directed toward goddesses; for broader treatments of these topics, see the separate Oxford Bibliographies Online articles Bhakti, Goddess, and Shaktism. For the worship of goddesses with the gods Shiva and Vishnu, see Shiva and Viṣṇu.

Konsep Kesehatan Mental Remaja dalam Perspektif Islam

<p class="15bIsiAbstractBInggris">The concept of mental health in adolescents is very important to understand, especially from an Islamic perspective. Because teenagers are vulnerable to an identity crisis, so the concept of mental health from an Islamic perspective can be the basis for teenagers in thinking and behaving. Therefore, this study aims to make individuals, especially teenagers, aware of how to maintain mental health and what changes occur during adolescence by exploring Islamic education patterns that are in accordance with the Qur’an and Sunnah. The research method used is library research. Retrieval of sources of date and information obtained through journals, books, newspaper or online information, and other sources. Based on the result of the search and date analysis, it can be concluded that the mental health of adolescents in an Islamic perspective, at least they can already know and implement worship practices according to Islamic teachings, are able to face various problems in life. Can adapt to changes new, establish a good relationship with the surrounding environment and strengthen the relationship with God.</p><p class="16aJudulAbstrak"><strong>Abstrak</strong></p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Konsep kesehatan mental diusia remaja penting untuk dapat dicapai dalam prespektif Islam. </span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Sehingga penelitian ini bertujuan untuk dapat membuat semua individu dapat tersadarkan mengenai kesehatan mental yang terjadi dalam usia remaja dan dapat pula mengetahui apa saja perubahan kondisi dalam usia remaja dan juga dapat menerapkan pola pendidikan Islam yang sesuai dengan Al-Qur'an dan As-Sunnah. </span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Metode penelitian yang dilakukan adalah studi keperpustakaan ( </span></span></span></span><em><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">library research)</span></span></span></span></em><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"> ) dengan jenis pendekatan pendekatan, dimana melakukan pengambilan sumber data dan informasi melalui jurnal, buku, artikel dsb.</span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Kemudian pembahasan ini peneliti mengulas kembali dari hasil jurnal yang ditulis oleh Subur pada tahun 2006 yang berjudul “peran pendidikan agama Islam dalam perkembangan jiwa remaja”. </span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Berdasarkan hasil penelitian sebelumnya bahwa dapat dikatakan usia remaja seharusnya dapat mengetahui dalam penerapan praktik-praktik ibadah, dapat mengahadapi berbagai permasalahan yang dialaminya, dapat beradaptasi dengan perubahan-perubahan baru, menjalin hubungan yang baik dengan lingkungan sekitar lalu yang terpenting adalah mempererat hubungan dengan Tuhan. </span></span></span><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Sehingga hal tersebut dapat dikatakan kesehatan mental remaja yang baik dan sesuai dengan prespektif agama Islam.</span></span></span></span>

Changing the Religiosity of Indonesian Muslims in the New Normal Era

This study examined new religious patterns and behaviours in Indonesian Muslims during the New Normal era. This new religiosity is an impact of government regulations and recommendations from community organisations regarding social and physical distancing restrictions due to the spread of Covid-19. This study used a sociological approach to analyse changes in religious and social behaviour of Indonesian Muslims in public spaces qualitatively. This study found five main aspects that indicate a new form of religiosity for Indonesian Muslims in the New Normal era, namely; a shift in worship practices from a public space to a private space, a decrease in the capacity of the physical space that has an impact on decreasing the routine of worship, the emergence of new challenges for the authorities and public policy to prepare an area for more personal religious activities, the disappearance of symbolic worship practices, and finally, the blurring of abangan Muslim groups based on waqi'iyah (contemporary/contextual) ijtihad. These findings are analysed using the theory of public space from Jurgen Habermas's. This study proposes a new pattern of religiosity for Indonesian Muslims in the New Normal era, i.e., the adjustment of Shari'a by way of independent legal reasoning to maintain a wider maslahat, public welfare.