POROS ONIM: Jurnal Sosial Keagamaan

Journal Information
ISSN / EISSN : 2798-0073 / 2776-4532
Total articles ≅ 25

Latest articles in this journal

Bayu Mujrimin, Nurul Istiani, Muhammad Aziz
POROS ONIM: Jurnal Sosial Keagamaan, Volume 3, pp 50-63; https://doi.org/10.53491/porosonim.v3i1.272

The religious expressions of the artist in the social media space have the potential to give an ambiguous impression to the public in responding to them. On the one hand, artists as religious people have the right to carry out their religious teachings in the public sphere. But on the other hand, the artist is also a public figure whose popularity is widely used by the industrial world. This study intends to identify the meaning of various religious expressions of some Indonesian artists in various accounts or social media channels. Through a phenomenological approach, the dramaturgical theory that was initiated by Erving Goffman is used as an analytical theory. This research data collection using observation and documentation techniques. Meanwhile, the data analysis technique is through data reduction, data presentation, and drawing conclusions. The results of the study conclude that religious expressions by some Indonesian artists in the social media space can be explained through three patterns. First, religious expression as religiosity. This pattern can be seen from the backstage which is shown as a religious person who carries out his religious teachings. Second, religious expression as a commodification of religion. This pattern can be seen from the appearance of the artists as brand ambassadors for certain business products. Third, religious expression as media capitalization. This pattern can be seen from the artist's religious expression following the media arrangement that emphasizes the elements of business and profit. The theoretical implication of this research shows that understanding and expression of religion can experience developments and changes in form in the dynamics of the construction of socio-cultural life.
Agus Rahman Setiawan
POROS ONIM: Jurnal Sosial Keagamaan, Volume 3, pp 31-49; https://doi.org/10.53491/porosonim.v3i1.137

The commemoration of the Prophet's birthday as a culture has different forms in society. This is influenced by differences in space and culture which then makes a different way someone perceives the text. One form that can be said to be unique is the Maulid Arbain Safari which was held in Nimbokrang Village. Its implementation, which is carried out by moving from one house to another, is one of its unique features. This paper aims to look at the form of implementation, the text, and how this event is interpreted by the actors in it. This study uses the living Quran-Hadith model with qualitative research and analyses with the theory of the sociology of knowledge by Karl Mannheim. The results found from the analysis process show that there are three meanings in this event, namely the objective meaning, which refers to the typical Muslim action of the birth of the Prophet Muhammad, namely to celebrate it with prayer and learn and apply his teachings in a breath. Expressive meaning in which each person is different, for example, is interpreted as a means of increasing knowledge, a means reviving traditions, etc. The meaning of the documentary is that this celebration shows the view of the Islamic world which beliefs in the Prophet Muhammad as a great messenger and the most perfect human being.
Athoillah Islamy
POROS ONIM: Jurnal Sosial Keagamaan, Volume 3, pp 18-30; https://doi.org/10.53491/porosonim.v3i1.333

It is undeniable that in the realm of praxis of religious and state life in Indonesia, there are still some people who clash Pancasila with religious teachings. Whereas as a state ideology, Pancasila actually contains the value of forming moderate religious understandings and attitudes for the benefit of life between religious people in Indonesia. This study intends to identify the dimensions of religious moderation values in the construction of Pancasila. This literature research uses a normative-philosophical approach. The results of the study concluded that there are dimensions of religious moderation values contained in the construction of Pancasila. First, the value of tolerance in the first precept is in the form of the value of forming paradigms and social attitudes of religion that prioritize pluralism in life between religious people. Second, the value of anti-radicalism in the second precept is in the form of the value of forming paradigms and social religious attitudes that prioritize the spirit of humanism. Third, the value of national commitment in the third precept is in the form of the value of forming paradigms and social attitudes of religion that uphold nationalism. Fourth, the accommodating value of local wisdom in the fourth and fifth precepts is in the form of the value of forming paradigms and social attitudes of diversity that prioritize the principle of deliberation and make the value of social justice in responding to various local wisdom. The theoretical implications of the findings of this study show that Pancasila contains universal values in the formation of a moderate social religious character in Indonesia. The limitation of this study is that it has not studied the role of the Indonesian government in disseminating the value of religious moderation contained in Pancasila in various lines of social life.
Angga Teguh Prastyo
POROS ONIM: Jurnal Sosial Keagamaan, Volume 3, pp 1-17; https://doi.org/10.53491/porosonim.v3i1.262

Islamic cosmopolitanism contributes to strengthening the foundation of diversity in the midst of ethnic differences and cultural territorial boundaries in Indonesia. Religious and cultural relations are often seen as triggers for protracted diversity conflicts. This view is built because of the absence of awareness and social harmony inherent in a pluralistic society. This paper expands the study of Islamic cosmopolitanism in Indonesia in building social diversity in a pluralistic society. The research method uses descriptive qualitative. Data collection techniques using interviews, documentation and observation. Meanwhile, data analysis uses flow stages: data reduction, data display, and conclusion verification. This study concludes that the values ​​of Islamic cosmopolitanism in the Muslim community of Plateau Dieng are built from the values ​​of religious awareness and social harmony that are rooted in and become an inherent part of the collective identity of the community. This confirms that the values ​​of Islamic cosmopolitanism can develop and become an inseparable part of the collective identity of a pluralistic society.
Amrullah Amrullah, Hasse Jubba, Siti Maysharah
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 113-124; https://doi.org/10.53491/porosonim.v2i2.144

Coronavirus disease also known as Covid-19 forces society to adapt and change to encounter and stop its spread. Maintaining personal and environmental cleanliness is the method suggested by WHO and the government for dealing with the pandemic. Islam has taught about the virtue of cleanliness in the Quran and hadith long before the Covid-19 pandemic. Likewise, religious authorities such as the MUI issued a fatwa on the topic long before the coronavirus arrived in Indonesia. This research used the literature review method to understand Muslim society's awareness of cleanliness and the impact of Covid-19 on its behaviors. It discovered that the ideal expected of Islam to be aware of cleanliness still showed a gap over the reality that occurred, particularly in Indonesia, which has the world's largest Muslim population. However, the arrival of the Covid-19 pandemic in Indonesia has had a positive impact on personal cleanliness. According to a BPS survey, the majority of respondents are more likely to adopt hygiene behavior. Furthermore, Islamic organizations such as MUI, Muhammadiyah, and NU have long emphasized the importance of maintaining personal and environmental cleanliness. One of the lessons of the Covid-19 pandemic is the importance of cleanliness, particularly in daily life.
Ali Ahmad Yenuri, Athoillah Islamy, Muhammad Aziz, Rachmad Surya Muhandy
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 141-156; https://doi.org/10.53491/porosonim.v2i2.216

This library research intends to identify the foundation and pattern of the Islamic tolerance paradigm that is made by KH. Ahmad Shiddiq in responding to life of life in Indonesia. This type of normative-philosophical research uses the theory of analysis in the form of a typology of religious attitudes (exclusivism, inclusivism, pluralism, eclectism, and universalism). The five typology will be used to identify the foundation and pattern of Ahmad Shiddiq’s paradigm about Islamic tolerance. This research data collection technique uses documentation techniques. Data analysis of this study through three stages in the form of data reduction, data presentation, and conclusion. The results of the study concluded that the foundation of the Islamic tolerance paradigm KH. Ahmad Shiddiq in responding to the pluralism of the life of the Indonesian people can be found in the two big ideas that he made, namely the idea of ​​ukhuwah and society. In this case, there is a tendency for the pattern of the Epistemological Exclusivism of KH. Ahmad Shiddiq, namely making the foundation of the Islamic teachings in formulating the idea of ​​ukhuwah in the form of Islamic values ​​of Islamiah, Ukhuwah Watonis, and Ukhuwah Basyariah. Meanwhile, the foundation of Islamic teachings in the idea of ​​society in the form of the value of tasamuh, tawasuth, tawazun, and amar makruf nahi munkar. Whereas in the axiological aspects there is a tendency of KH. Ahmad Shiddiq universalism, which is in the objectivity of the idea of ​​ukhuwah and society in the reality of pluralism in Indonesia through various attitudes. First, the accommodation attitude, in the form of willingness to accommodate a variety of opinions (aspiration) from various parties. Second, selective attitude, which is to sort out which is useful and not useful. Third, integrative attitude, namely the willingness to harmonize, record and balance the variety of individual interests, minority groups and majority.
Umi Hidayati, Athoillah Islamy
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 97-112; https://doi.org/10.53491/porosonim.v2i2.116

Not only in the interpretation of classical scholars, the discourses on the interpretation of contemporary scholars are also diverse and often contradictory even though they are based on the same textual basis of the Qur'anic verse. This study intends to identify trends in the interpretation of contemporary scholars regarding the legal sanctions for cutting hands in al-Maidah verse 38. Two figures are studied, namely Ibn 'Asyur and Muhammad Syahrur. The main data objects of this research, namely the book (kitab) entitled al-Tahrîr wa al-Tanwîr by Muhammad Tahir Ibn 'Asyur and al-Kitâb wa al-Qur'ân Qirâ'ah Mu'âsirah by Muhammad Syahrur, and. The research approach used is a philosophical normative approach. The analytical theory used is the typology of textualism and contextualism of interpretation which was coined by Abdullah Saeed. Meanwhile, the nature of the research approach is descriptive-analytic. The results of the study conclude that the interpretation of Ibn 'Asyur regarding al-Ma'idah verse 38 can be categorized as a textual interpretation. This can be seen from his interpretation of the literal meaning of the verse. In addition, Ibn 'Asyur also tends to view the punishment of cutting off hands for thieves to be a deterrent as well as a preventive measure. In contrast to Ibn 'Asyur, Muhammad Syahrur's interpretation of the legal case of cutting off hands for thieves includes contextual interpretation. This can be seen when he understands the verse of cutting off hands for thieves, he gives a meaning that gives space for ijtihad for an area and conditions to enforce punishments that have a deterrent effect, provided that it must not exceed the punishment of cutting off handsas the maximum limit.
Andika Dian Saputra, Abd Karman, M Syukri Nawir
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 125-140; https://doi.org/10.53491/porosonim.v2i2.122

This research aimed to understand the Ininnawa tradition maintained by the Bugis people of nurturing their children in Kukup Village. The method used in this research was qualitative descriptive with a social phenomenology paradigm. Research findings: the Ininnawa tradition is a tradition where has a benefit for the Bugis generation in improving and maintaining cultural preservation to keep them facing and overcoming challenges. The Ininnawa tradition aims to increase the Bugis people's ability to adapt to their surroundings. This tradition is learning to develop intellectual skills and a principle firmly entrenched in adulthood about "seriousness" and "shame" in the spirit of success. The Ininnawa tradition is a hereditary inheritance from the Bugis people that is to be done from time to time in their lives as a way of preserving the culture that has a philosophy of thinking, feeling, and believing to behavior in society, which includes Sipakatau (not distinguish each other), Sipakainge (recognizing each other), and Sipakalebbi (mutual respect). The Ininnawa tradition exemplifies personality and social attitudes in everyday life. This tradition is consistent with Islamic teachings, which aim to instill good morals by the requirements of the Qur'an and Hadith.
Tahtimatur Rizkiyah, Nurul Istiani
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 86-96; https://doi.org/10.53491/porosonim.v2i2.127

The ongoing cases of radicalism and terrorism in the name of religion in Indonesia necessitate the importance of objectifying moderate religious social values. This study aims to identify the values ​​of Islamic religious social education in religious moderation indicators formulated by the Ministry of Religion of the Republic of Indonesia. This research center uses a normative-philosophical approach with analytical theory in the form of a Prophetic Social Science paradigm that was initiated by Kuntowijoyo. The results of the study show that there are social values ​​of Islamic religiosity in the four indicators of religious moderation. First, the transcendence value in tolerance education is in the form of forming social mindsets and attitudes, both in the context of inter-religious and intra-religious life. Second, the value of humanization in national commitment education and accommodative to local culture in the form of forming mindsets and attitudes to maintain nationalism and plural local wisdom. Third, the value of liberation in anti-radicalism education in the form of forming a productive mindset and attitude in realizing a safe and peaceful life. The theoretical implication of this finding shows that there is a meeting point of the paradigmatic basis between the four indicators of religious moderation and the parallel values ​​of Islamic religious social education.
Muhidin Kelibia, Rachmad Surya Muhandy, Amirullah Amirullah, Syaiful Muhyiddin
POROS ONIM: Jurnal Sosial Keagamaan, Volume 2, pp 49-69; https://doi.org/10.53491/porosonim.v2i1.49

This study aims to determine the model of zakat distribution which is carried out by the community and to find out the lack of understanding of the groups who are entitled to receive zakat. This study also aims to find out the institutions that applied in society as well as how the perspective of Islamic law regarding the distribution of zakat in Skouw Sae Village, Muara Tami District, Jayapura City. It is qualitative research, using the paradigm of social phenomenology. Research results: There are quite a lot of Muzaqih included in the category of poor and converts. The formation of Amil by the administrators of the Al-Aqsa Skouw Sae mosque is carried out every year before the holy month of Ramadan. In addition, not all Muslims who are appointed to be Amil knows the terms and duties of it, so that the lack of public knowledge about Islam causes an inability to understand the assets that must be zakated which results in public ignorance about the 8 Asnabs that are obliged to receive zakat. The lack of religious guidance carried out in the community causes knowledge of the obligation to pay zakat to be known to the public, but not in detail about what assets are required to be tithe, the nisab, and who is obliged to receive zakat. This knowledge is only owned by the Imam of the Mosque. The point of view of Islamic law regarding zakat in Skouw Sae that paying zakat is a must that should be done by every Muslim which is not included in the 8 asnabs, its implementation is regulated in the Qur'an and Hadith. Social institutions: Lack of Dai/Mubaliq who can provide continuous religious guidance. Economic Institutions: Economic factors support a person to make the habit of issuing zakat. Cultural Institutions: Habits carried out by people who have the ability not to pay zakat on their wealth to others lead to imitations that are carried out to the next generation, thus creating a new culture in the community.
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