Cara Pandang Gereja terhadap Kemiskinan dan Pembangunan

Poverty is a social reality in the dynamics of human life in the world. This social reality is also part of the Church's concern. The Church pays attention, cares, and conveys its teachings about poverty and ways to overcome it through its dynamic structure, which includes Scripture, Tradition, and the Magisterium. This study is literature research, with Indonesian contextualization. By textual analysis, this paper shows that in reflecting on various realities related to poverty, especially by using the scalpel of Theology of Liberation, the Church has concluded that poverty, especially structural poverty, is the fruit of social sin. Social sin is an individual sin built in such a way with various kinds of conditioning to become a massive structure. This study recommends the need for personal and communal repentance to destroy this structure of sin and, at the same time, lift people out of structural poverty.

Pandangan Masyarakat tentang Keulamaan Perempuan

This research started from the differences in the people's views in Sagaranten District, Sukabumi Regency related to female clerics. It stems from the idea that it is appropriate for the ulama to be addressed to men with religious knowledge because the ulama are heirs to the prophets while the prophets are men. In addition, women are a place for slander so they have strict limits when working in society. The author uses descriptive qualitative methods with data collection techniques through observation, in-depth interviews, and documentation. The results of this study indicate that the people of Sagaranten District, Sukabumi Regency have both traditional and modern patterns of thought. The conventional view sees that a woman who has religious knowledge cannot carry out religious activities in a community with a mixed congregation of men and women. It is based on women being slander so that a woman's voice is considered aurat (which must be hidden). Second, the modern view views that women who have religious knowledge can be involved in society. There are no restrictions as long as they are able and have the opportunity.

Pandangan Tokoh Agama Islam dalam Menyikapi Pandemi Covid-19

The Covid-19 problem that continues to haunt public life impacts the implementation of religion in society. For this reason, faith has moved itself to overcome the prevention that has been carried out. Religion plays a significant role in regulating human life, so religious leaders are always expected to provide guidance and religious doctrine in responding to covid 19. The purpose of this study was to find out about the views of Islamic religious leaders and from religious doctrine itself in responding to the Covid pandemic. -19. The method used is the descriptive qualitative research method. Primary data sources are sources taken directly from religious organization figures such as Nahdlatul Ulama, Persatuan Islam, and Muhammadiyah. The secondary data sources are literature such as books, journals, and other scientific works to collect data systematically. Data analysis was carried out in several ways, namely data reduction, data presentation and verification. Religious institutions also have a role in the community in responding to the Covid-19 outbreak, namely moving in helping the community, providing solutions and contributing according to government regulations to the community. In matters of worship, the community must know whether the rules of congregational worship are allowed or not and whether other sacred places are allowed to be visited. It all goes into the role of religious institutions in guiding the community.

Kajian Semiotika Roland Barthes terhadap Simbol Perempuan dalam Al-Qur’an

This article aims to examine the symbol of women in the Qur'an. Because women have always been discriminated against and have not received equality, to find answers from the Qur'an, the author looks for it with the semiotic approach of Roland Barthes, who holds that everything can be approached in two stages; namely the first stage is called the linguistic system and the second stage is called the mythical system (myth). In Barthes's view, Myth is assumed to be a signifying system built on three things: the signifier, the signified, and the sign. Based on Barthes' theoretical approach to the symbols of zauj, imra’ah, and women as queens, women and men have similarities and differences. In one case, they are the same, but in another, they are different. They have similarities in origin, namely both from land, similarity in status as humans, equality in terms of responsibilities, job eligibility, and the like. But in terms of duties and obligations, in terms of physical, mental both have differences.

The Problems of The Marriage Age Changing in Indonesia in the Perspectives of Muslim Jurists and Gender Equality

The rules regarding the age limit for marriage as contained in Article 7 of Law no. 1 of 1974, which states that the minimum age of marriage for men is 19 years and for women is 16 years. These rules were amended through law no. 16 of 2019, which stipulates that the age limit for marriage, both for men and women, are in the same age, 19 years old. This change is intended to bring benefits of marriage minimizes the conflict in the household. But in fact, the changing age limit for marriage still creates some problems; for example, not a few Muslims view that in Islam, there are no provisions regarding age limits and there are dispensations for those forced to marry under a predetermined age. This research aims to find out the problematics of the law on changing the age limit for marriage. The research approach used qualitative with descriptive analysis methods and literature review. The results of the study indicate that there are several problems regarding the age limit between First, Islamic law does not stipulate a minimum age for marriage, so that some people do not heed the provision; Second, there are some rules regarding dispensation for those who want to get married at the age of 19 by putting forward to the court. This is an opportunity to violate the regulations; Third, changes to the law that have raised the age limit for marriage, in reality, in society, have not been able to stop the rate of early-age marriage.

Melampaui Sekularisasi : Meninjau Ulang Peran Agama di Ruang Publik pada Era Disrupsi

Is the theory of secularization dead? It seems not. The idea of secularization continues to develop and shows that secularization will never occur totally, but it will not be buried into a failed theory. However, since the world today is already in a reality far different from the era of the emerging secularization theory, secularization must be transcended. Nowadays, the world has entered a period of disruption marked by technological progress due to the Industrial Revolution 4.0. In this era, there have been significant changes in religious life. This article aims to complement the literature review regarding how religion should play a role in the public sphere in the era of disruption so that the benefits of religion can be felt in real life. Data collection was carried out using literature study techniques. Data analysis was carried out using the Miles and Huberman model. The results of this study indicate that religion does not have to be isolated from the public sphere, so far as the public sphere can be a common space to express the various religions that exist and religion is not only understood as symbolic, but is deeper in understanding the authenticity of religion. One important thing to avoid is the domination of one faith or one religious understanding within religion. The dynamics and dialectics of the various religious identities that exist can become cultural assets to build a better public life. Failure to neutralize the domination of one religion or religious understanding in religion in the public sphere will bring the world back to a dark past, full of wars and violence.

Dimensi Dakwah Islam dalam Budaya Nyepuh

Nyepuh culture is a blend of local wisdom and universal Islamic teachings. The strong interrelation between culture and religion in the reality of Ciomas Village community life seems to be a single dual that is difficult to distinguish. Knowledge is integrated with trust and values, which determines the situation and behavior conditions of Ciomas Village community members. This study aims to reveal the dimensions of Islamic da'wah in the culture of the Nyepuh from the aspects of ideafacts, artifacts, and sociofacts. The theoretical basis of this study refers to the theory of the Three Cultural Beings of J.J. Hoenigman, namely: Ideafacts, Artifacts, and Sociofacts. The findings in the locus study show that: First, the ideafact culture manifestation in the gild culture which has the dimensions of Islamic da'wah includes Mulung Pangpung, Nalekan, Ngasakan, Clean Village, Nya'angan, and Meungkeut Nyere. Second, the artifact culture manifestations in the gild culture with the dimensions of Islamic da'wah are the Sacred Tomb, Golden Geger Water, Pangpung, Tumpeng Rice, Nyere, and Beubeutian. Third, the form of sociofact culture in gild culture has dimensions of Islamic da'wah: Relationship with Humans, Relationship with Nature, and Relationships with God.

Analisis Penanganan Konflik Pembangunan Gereja Baptis Indonesia di Tlogosari Semarang

The construction of the Tlogosari Church in Semarang, which had issued its 1998 building permit, became a polemic. The residents of Malangsari RT 06 / RW 07 disagreed with constructing a church in the area. On the other hand, the church establishment permit was issued in 1998. The construction of the Indonesian Baptist Church caused the Malangsari community as cheated by the signature of the Tlogosari Indonesian Baptist Church. So, viewed with an analysis of stages of conflict and a timeline that describes the chronology of time before the conflict occurred until, after the conflict ended, the resolution of the conflict could occur through mediation, which was carried out several times. The end of the mediation led by the head of the Semarang National Human Rights Commission was that the City Government gave a building permit (IMB) to the Tlogosari Indonesian Baptist Church to rebuild.

Perilaku Keberagamaan Masyarakat Perdesaan Pasca Pembangunan PLTA Cisokan di Kabupaten Bandung Barat

This research examines the religious behavior of the people of Sukaresmi Village, Rongga District, West Bandung Regency after the construction of PLTA Cisokan, West Java. The construction of the Cisokan hydropower plant actually has a negative impact in the form of the destruction of the moral values of the Islamic religion due to the introduction of a new culture into social life. In overcoming this, religion is the key to strengthening awareness of improving the character and morals of rural communities. This awareness was influenced by political and economic dynamics which later manifested itself in an effort to revive religious traditions such as Syahriahan and Manakiban. The success in overcoming the moral decay of society is also influenced by the role of young ulama with broad scientific insight and effective communication. Through field research, interviews and document studies, this research concludes that the homogeneous characteristics of rural communities, including adherence to religion, are factors that facilitate the process of solving problems, including issues of morality and religion.

Relevansi Konsepsi Rahmatan Lil Alamin dengan Keragaman Umat Beragama

The impression of western world to the eastern has not shown a positive proportion. It always considers the latter as a minor. It is more so after the incident of WTC 9 September 2001. The eastern or as an assertive known as a terrorist, unhuman, and far from humane proportion. While in Islam itself, there is rahmatan li al-‘alamin. These things make the researcher interested in examining deeper what it means to be a rahmatan li al-‘alamin in Koran as a source of that word. Apart from the phrase rahmatan li al-‘alamin, a rahmat word is not connected to the li al-‘alamin word (universe) in the Koran. What also precisely is the difference between grace (rahmat) and rahmatan li al-‘alamin. Indonesia is a plural nation. That is not only ethnic, language, and custom tradition, but also religion. How is the relationship between faith in diversity frame? Is there relevance of li al-‘alamin in the diversity frame of religious people? Some questions need to search for answer in various reverence. The nation's founders have been proud not to obtrude by doing sharia for the adherents is a space for tolerance and religious people.