Jurnal Sosiologi Agama
Jurnal Sosiologi Agama mengundang para ilmuwan, peneliti, dan siswa untuk berkontribusi dalam penelitian dan penelitian mereka yang terkait dengan bidang sosiologi agama, masyarakat beragama, masyarakat multikultural, perubahan sosial masyarakat beragama, dan relasi sosial antar agama yang mencakup penyelidikan tekstual dan lapangan dengan perspektif sosiologi dan sosiologi agama.
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<![CDATA[DISKURSUS KONTESTASI AGAMA DAN NEGARA: Reposisi Tauhid Sosial dan Nilai-nilai Pancasila (Kajian terhadap QS. al-Kᾱfirūn dan al-Ikhlᾱs) ]]>
<![CDATA[Nuril Fajri]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-01
<![CDATA[Indonesian people are currently experiencing shocks, one of the biggest causes is because of the many differences that cause problems such as blaming each other, truth claim between groups, hostility, crime, even to the belief between fellow believers of Islam that undermine the moral and aqidah of the nation's children. In this case, the QS. Al-Ikhlas and QS. Al-Kafirun contains the concept of Sufism as a cornerstone of social Tauhid teaching to bridge the truth claim between the group. The author also sees the repositioning of social Tauhid and the values of Pancasila as the philosophy of the nation. This type of research is qualitative, with libraries research and paragraph interpretation theory in finding understanding of both relationships. From the study found that the concept of the state could not be released from religion. The existence of the country is a necessity according to religion. Principles of the almighty Godhead and the concept of Tauhid contained in the QS. Al-Kafirun and QS. Al-Ikhlas binds and regulates the relations of Hablum min Allᾱh and Hablum min An-Nᾱs, including issues of plurality of people and principles of Sufism in the context of Indonesia. In the hierarchy structure of Pancasila, the almighty Godhead is the first to be the teaching of Tauhid, and by the principle of Tauhid can educate the morality of the nation and maintain the purity of Tauhid and avoid from the seasonality and unbelief in The context of the Indonesian nation that is peaceful and prosperous.]]>
<![CDATA[100% KATOLIK 100% INDONESIA: Suatu Tinjauan Historis Perkembangan Nasionalisme Umat Katolik di Indonesia ]]>
<![CDATA[Samudra Eka Cipta]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-07
<![CDATA[Since the arrival of the Portuguese to Indonesia, many missionaries have spread Catholicism in Indonesia. The Maluku region became the beginning of the Catholicsm process in Indonesia, when a Portuguese missionary Francis Xavier came to the largest spice producing region in the world at that time. Previously, the arrival of the Portuguese in Indonesia in addition to their trade also brought religious interests in it. In 1546-1547 when he arrived in Maluku, he had succeeded in baptizing thousands of people also building schools for the indigenous population. When the VOC, which incidentally was a follower of Protestantism, tried to protest the population in the archipelago. They also sought to monopolize religion by mastering Catholic churches from Portuguese Spanish heritage, bearing in mind that in Europe there had been a strong push by Protestants against Catholics so that the impact of the Protestant-Catholic feud reached the Archipelago. Apparently, the era of Colonial Government began to be implemented after the fall of the VOC has had a tremendous impact on the development of Catholicism in Indonesia with the emergence of a spirit ‘'Catholic Awakening Indonesia'’ in line with the period of the emergence of Indonesian movement organizations in achieving Free Indonesia. This is inseparable from the role and emergence of several Indonesian Catholic figures in the political field including Ignasius Kasimo, and M.G.R Soegijapranata, even military fields such as Adi Sucipto and Slamet Riyadi who are among the leaders among Indonesian Catholics who defend for the sake of the nation and state of Indonesia.]]>
<![CDATA[POTRET HARMONI ANTAR SISWA-SISWI BERAGAMA DI SMA TIGA MARET YOGYAKARTA ]]>
<![CDATA[Muhammad Furqon]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-02
<![CDATA[This research analyzed harmony between students inreligious difference in SMA Tiga Maret Yogyakartausing qualitative methode. This study indicate (1)Adaptation (adaptation) The adaptation function forstudents has occurred since the past and has beenharmonious. (2) Achievement of the goal (goalattainment) With harmonious students, the three MarchHigh Schools in Yogyakarta interact with each other (3)Integration (integration) In Three March High SchoolYogyakarta is the role of schools and religious teachersin regulating relations between students of differentreligions in order to maintain harmony in a system bothwithin the maupuan school environment in the widercommunity. (4) Latency (maintenance of patterns) Ininteractions between students of different religions inSMA Tiga Maret Yogyakarta Latency (maintenance ofpatterns) is divided into 3 parts, namely opening oneselfto the preservation efforts undertaken so that harmonybetween students of different religions is continued withattitudes be vigilant and finally improve, where whena conflict occurs in the name of a religious communitycausing disunity is an effort that is no less important.]]>
<![CDATA[JIHAD PEREMPUAN DAN TERORISME ]]>
<![CDATA[Udji Asiyah]]>;
<![CDATA[Ratna Azis Prasetyo]]>;
<![CDATA[Sudjak Sudjak]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-08
<![CDATA[The wrong meaning in understanding religious commands like jihad, has an impact on the orientation of one’s actions that can lead to evil both to himself and to others. Similarly, the rampant suicide bombing cases involving women covered in various media. This article seeks to examine the extent to which the involvement of women in suicide cases is determined by how he interpreted the jihad and the orientation of his actions and the patriarchal dominance that surrounds him. The cases of female suicide bombs related to terrorism are reported from various media can provide information about the relationship between religious concepts, action orientation and patriarchal domination. This paper reveals that the involvement of women in the case of terrorism is not off the related theme of giving meaning to the concept of religion and the orientation of action and patriarchal domination. ]]>
<![CDATA[AGAMA DAN POLITIK: Studi Pemikiran Soekarno tentang Relasi Agama dan Negara ]]>
<![CDATA[Muhammad Soleh Aminullah]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-03
<![CDATA[This paper examines the basic state relating to religion and the state. Which of these reforms emerged as a different response between Islamic nationalist groups and secular nationalist groups. Islamic nationalist groups ask for a state based on religion. While secular functionalist groups believe that in the basic formulation of the state, religion must be separated from the state. The first opinion (Islamic nationalists) is based that the majority of Indonesia’s population is Muslim, and conversely the second group holds that Indonesia is a plural state consisting of various groups by wanting Pancasila as the basis of the state. This paper uses descriptive literature study method, meaning that materials are collected from various literatures in order to collect data relating to religious and state relations according to Sukarno. So that it can be understood that the separation of religion and state in Sukarno’s view there are at least three main points. Besides that, Sukarno’s thoughts were also inspired by Kemal Attatur from Turkey and Ali Abdurraziq and other reformers. The separation of religion and state is done for the sake of national unity, bearing in mind that the Indonesian nation is a plural nation. The separation of religion and state in question will not rule out the teachings of Islam, and the building of nationalism in question is not chauvinism, but nationalism which makes Indonesian people become servants of God who live in the spirit and soul of religion. ]]>
<![CDATA[POLITIK MODERAT: Studi Pemikiran Muhammad Sa’id Ramadhan al-Buthi ]]>
<![CDATA[Muhammad Wahdini]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-04
<![CDATA[This paper discusses the thoughts of Muhammad Sa'id Ramadhan Al-Buthi in the political field. Al-Buthi is a figure that is considered by some to be controversial because it is close to the Al-Assad regime, which in fact the majority of scholars hate the Al-Assad regime which is considered wrong. This paper is the result of a study of several literary literature relating to Al-Buthi's political conception. In this case Al-Buthi places more emphasis on moderation which leads to the unity of a country. His socio-political experience in the struggle over political issues in Suriah led him to very moderate thinking. His rejection of the revolution and more agree with reform because of the comparative advantage of the two. Al-Buthi emphasizes more on how moderate politics he prioritizes the creation of unity in the state of the nation so that its benefits for citizens are met. In addition to his rejection of extreme ways of politics he also placed women's representation as part of a government]]>
<![CDATA[UGAMO MALIM DALAM DISKURSUS KEAGAMAAN DI HUTATINGGI KABUPATEN TOBA SAMOSIR ]]>
<![CDATA[Arafat Iskandar Lamahu]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-05
<![CDATA[Although not an official status, adherents of the Malim teachings or Parmalim remained faithful in carrying out teachings originating from Debata Mulajadi Nabolon. Ugamo Malim is a growing religion in Batak land. In the development of Uugamo Malim, he passed various historical events which also influenced the formation of ugamo Malim's institution. This study aims to understand the side of the ugamo Malim religious dimension, and look at the discourse of ugamo Malim's development, and then look at the institutionalized process of Ugamo Malim. Ugamo Malim as a religion has its own way of expressing their religious practices that appear in Ugamo Malim's religious dimensions. The history of ugamo Malim's development shows the other side of the movement of the Paderi (Islam) forces and the Gospel preaching movement by the Rheinische Mission-Gesellschaft (RMG) (Christian) in the land of Batak. The application of the theory of involvement by the RMG and the Dutch East Indies Government in Batak land also had a major impact on the institutionalization of Ugamo Malim. Seeing developments in the Batak lands at that time, Raja Sisingamangaraja XII instructed Raja Mulia Naipospos to build Bale Pasogit in Hutatinggi, to replace the Batak religious building in extinct Bakkara which was burned down by the Dutch.]]>
<![CDATA[RASIONALITAS PILIHAN HIJRAH: Studi Fenomenologi Pilihan Hijrah Anggota Komunitas Kajian Humaira Surakarta ]]>
<![CDATA[Nur'aini Inayah]]>
<![CDATA[ Jurnal Sosiologi Agama Vol 14, No 1 (2020) ]]>
Publisher : <![CDATA[Program Studi Sosiologi Agama Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/jsa.2020.141-06
<![CDATA[The phenomenon of hijrah began to widely spread in various places in Indonesia. The large number of public figures who identify themselves as doing hijrah makes the hijrah becomes the trends in society. This research aims to examine hijrah process and rationality of choosing hijrah among community members of Humaira. The theory used is the rationality theory of James C. Coleman who views that each individual performs an action based on their interests.The researcher employed a qualitative method with a phenomenology approach. Data sources in this research were (1) Primary Data (2) Secondary Data. The technique of informant collection used snowball technique. The researcher collected data using interview and observation techniques.The current research indicates two conclusions: First, the changes occurred to the members of Humaira community are different and the characteristics of hijrah experienced by each member are the same in which they experience one turning point in the form of life problems. Second, the hijrah process experienced by members of Humaira community is a rational choice. The hijrah movement that occurs is not only an emotional expression, but also accompanied by rationality that benefits the one doing hijrah.]]>
