Preface
Beside the normative-theological
approach, Islam can be seen through the historical-empirical approach. Amin
Abdullah in the preface of his book (Studies of Religion: normativity or
historicity?) gave a positive response to the discourse of religious pluralism.
Because during this interfaith relations is always coupled with the attitude of
tension.
Normative-theological approach is not
always able to solve the problems that exist in the lower level. Moreover, this
approach is more focused on the study of textualist, literalist and influenced
by the subjective views. Then this approach will tend to do a massive
reductionist against religious teachings.
While the historical-empirical approach emphasized
to an attitude of history. In religion, the approach want to see of the
"asbab al-Nuzul " from cultural event, psychological and sociological
(Abdullah, 1998: vi).
Amin Abdullah also explained that
Islamic studies still considered as part of orientalism. The relationship
between the West and the East also still influenced with suspicion each other.
In fact, the relationships between both of them are reinforcing, in politic,
economic, social and cultural.
In this era, just awareness of historical
religion will be interpreted as part of the purpose of human life. As long as
religion was understood deeply, then meaning of religious elements will be
fulfilled as historical-empirical. Because of religion become a part of the
historical and social setting of community, but at the same time it have
general phenomenological form that can be understood intuitively and
Intellectually by human being.
Islam
as religion, religion as social phenomena
1.
Definition
of religion related to social phenomena
Religion is
social system made by members of a religious community based on non-empiric
power that can be believed and can be used to achieve salvation on their life
and their society.(Sosiologi Agama, 1983: 34)
There are some
unsure that explain the definition:
a.
Religion
called by social system. This is explain that religion is a social phenomena, a
social system can be analyzed, because consist of complex norm that related
each other and have particular purpose.
b.
Religion
based on non-empiric power. Religion special for “power” from other world, that
human being believe the power more powerful than human power.
c.
Human
used this power on their life and their society. Happiness or salvation is
salvation on the world now and the world after die.
Religion as
faith system and practice that society facing the last problem on their life.
There are aspect should be seen: first, theoretical unsure; religion is faith
system. Second, practical unsure; norm system that control society. Third,
sociological aspect, religion has relation system and social interaction.
2.
Function
of religion for human and society
a.
Education
Religion can
give authoritative education, moreover on sacred case and deliver religion
lesson on ritual, khutbah, meditation that be delivered by Prophet, imam
(leader), kyai and the other. Prophet chosen by God and the validity
about religion lesson should be received; there are no mistakes about it.
We know that
religion – in traditional or modern era – have central education such as pesantren
(Islamic boarding school), padepokan (pesantren in traditional era),
and social organization; Nahdhatul ‘Ulama, FPI, Muhammadiyah and etc. People haven’t
known about formal education in ancient era, they used the central education –
in traditional era – as the only one central education to educate their
children. Special quality of religious education still recognized until now,
some people want to educate their children in Islamic boarding school rather
than in formal school. Educators who give religious lesson always successful
educate their student on their learning because they can apply spiritual thing
that become a core of religion. Some of their learning is purpose of life,
responsibility, God, life and eternal life. Beside, Islamic boarding schools
also give modern science such as philosophy, educational ethic, psychology and
etc in this era.
b.
Social
control
Religion
responsible to social norm, that occurs in society. It also filters principle
in the society and reinforces goodness as good norm and refuse badness as bad
norm. Religion gives punishment to whom doing forbidden thing and control it. Society
used common law in their environment as usual complex, controlling social habit
such as attitude when become a guest, how to make best relationship with other
person, and especially in java, young person must respect to old person.
Controlling to
common law in general aspect or special aspect should be done detailed. For
example pantangan (forbidden thing), ceremony of harvest, slametan (pray
for salvation by inviting some people to home) and the others should be
obedient or not. Religion has to control it, is it goodness or badness.
Before the
Dutch rule Indonesia, people in Indonesia have Islamic law and common law used
in social environment. New system from other nation influence social system in
Indonesia. It causes confrontation between common law and state law. Actually,
Islamic law also difficult to enter and combine with social system in Indonesia
but wali or imam can spread Islam be appropriating social condition in
Indonesia. Different with Islamic method to make islamization in Indonesia, the
Dutch impose their system in Indonesia.
Islam and
social system in Indonesia not easy to accept the system, it filters which rule
that can be applied in Indonesia. There are acculturations between Islamic law,
common law and state law. For example, traditional wedding ceremony, harvest
ceremony and the other.
So, main
functions of religion are:
a)
Religion
strengthen social norm in society.
b)
Religion
cover and converse social norm from new religion and modern state system.
c)
Common
law will be improved by religion if there are no contradiction between common
law and Islamic law.
d)
Punishment
for person who doing law infringement.
Islam
as Social reality
Islam is not only a system of theology,
but also a complete civilization. Almost all Muslim groups agree and support a
mix (integrity) between religion and world life is one entity. So, between the
profane and the sacred there are no significant differences. Islam covers all
aspects of society and culture, and refuses understanding of Islam as a
religion declined in the minor meaning.
Indeed, Islam can be separated from
issues of socio-cultural. Islamic studies can be learned by methodological formula
to see religious meaning coherently. Because of if it is not done, then the
study of Islam will decline tends to ignore the religious meaning. Amin
Abdullah (1998: 23) states that phenomenon of religion is not a simple
phenomenon as commonly imagined by others. Because of religious attitude
require awareness and willingness to accept differentiation.
Islamic study approach is necessary.
Therefore, if we want to open religious attitude, there are five typologies of
religious attitudes. First, exclusivism views that the true religion is only on
their religion. The other religion can not be acceptable and should be remove
because accursed by God. Second, inclusivism views that out of their religion
there are religion that have some truth but not like their religion. Third, pluralism
view that theologically, religious plurality in the one line. Fourth,
eclecticism; people wants to choose and combine some religious side and
determine which one appropriate with themselves. Fifth, universalism; actually
all of religion are same but because of historical-anthropology factor,
religion known as formal format.
Islamic
effect to social stratification
Social stratification is arrangement of
social position based on the position in society. Imagine that society as
stair-case from under to top, it same with social stratification but there are
different stratification between a society and another society because society
have stratification itself. Space between a stair-case and another stair case
it called by social stratum. Social stratum is all of person who stays in this
position. If they unite in one and know that they stay in same position it
called by social class.[1]
We can divide it again by category; it
is not same with social stratum that made based on same position in society. Criteria
used in this categorization are same characteristic in a society. For example
same characteristic in gender: man, woman; age: young, old; same characteristic
in job: farmer, army, trader, teacher, entrepreneur, employee and etc.
The main matter in this case is, “Is
there a significant difference to face Islam in social stratum or social
category?”
There are some social categories
influenced by Islam or Islam influenced by social category:
a) Farmer
class.
Mental attitude of farmer class is
formed by situation and condition where they live; such as: climatology and
hydrology factor like winter, summer; flora and fauna factor like vegetable,
fruit, goat, cow, and etc. Farmer goes to farm every day and works; dig the
ground, plant seeds, clean from plant disease. They do not care about
commutation of a cycle to other cycle on quick rhythm or slow rhythm. They
believe what Allah given to them is the best and work as usual, if plant diseases
attack their plant, they only give plant medicine and pray to God to given them
the best harvest.
Harvest time, farmer received it with
happiness. They make syukuran as their thankful to Allah for what had
given by Him. We can give opinion that farmer class have great religious soul
and religious life more stabile, compared with other classes. To teach them
also appropriate with simple method, not with abstract theory but with example
that related to agriculture. For example we teach them about reward from Allah
if doing goodness, we can take from Al-Qur’an that someone who plant a goodness
like plant a seed, and it grow have branches and each branches have 100
goodness.
b) Trader
People in this class life in different
situation and condition with farmer class. Their life based on economy and need
rational accounting. They face their problem in non-agrarian situation with
their own way: not waiting what Allah given to them but with accurate planning
and exact purpose. They believe that good job will be replied by equitable
goodness.
c) Old
class
Generally,
old class have stabile belief and difficult to change it. They follow and
obedient what people said from past generation. But in their phase, they know
that their life is short and they conscious to prepare what will happen after
die. Their faith can’t be changed or difficult to receive new thing about
religion. They prefer to follow action from past generation and don’t care
about something new.
d) Young
class
The
identities of young class haven’t complete yet and have to be reached. They
still in reconstruction phase whereas moral value need to be learned. Because
of less experiment and haven’t had ripeness mind, they haven’t achieve ideal balance.
They need guidance from their parent but they don’t want follow tradition
before. It makes a problem between young and old, with varieties intensity, for
the solution is way of own thought, appropriate with the era where they life.
They
think that their life is still long; they also think that ritual practice still
need to be asked, “why we should did shalat, zakat and etc?” answer from
their parent, kyai and other person about heaven, hell, and doomsday
deemed to be ancient answer. They want about something is new and different
with the old generation although haven’t amply tested about the value.
Conclusion
Definition
of religion related to social phenomena is social system made by members of a
religious community based on non-empiric power that can be believed and can be
used to achieve salvation on their life and their society.
· Function
of religion for human and society are in education and as social control.
· Typologies of
religious attitudes are exclusivism, inclusivism, pluralism, eclecticism and
universalism.
· Islamic effect
to social stratification can be categorized in some categorization such as gender:
man, woman; age: young, old; same characteristic in job: farmer, army, teacher,
entrepreneur, employee and etc.
Bibliography
Amin, M. Masykur. 1995.
Dinamika Islam. Yogyakarta: LKPSM.
Hendropuspito, D. 1984.
Sosiologi Agama. Yogyakarta: Kanisius.
Suprayono, Imam.,
Tobroni. Metodologi Penelitian Sosial-Agama. 2001. Bandung: Remaja
Rosdakarya.
solo
ngalah-ngalih-ngamuk
Ambon-pendatang
baru-kecemburuan social-dua pemuda berseteru-kebetulan islam Kristen-disebut
konflik agama-pdhl konflik social.
