The economic growth affects the rise of middle class, includes Muslim class. The increase of the middle-class Moslem affects religiosity in Surakarta City. This study aimed (1) to describe the religiosity of middle class Muslims in Surakarta City as the result of their interaction with globalism and modernism and (2) to identify the factors influencing the religiosity of that class. The study was conducted in Surakarta City using a qualitative approach. Data were collected through Focus Group Discussion (FGD) with 11 informants with various relevant backgrounds. Then those data were analyzed qualitatively and compared to relevant previous studies. The study resulted: (1) Middle-class Muslims in Surakarta City showed their religiosity by following Majelis Taklim that combining spiritual and social activities and it was different to conventional ones. Religiosity was presented in sharia lifestyle. This was confirmed through the middle class’s appearances and preferences on Islamic-labelled products and services. On one hand, the interaction with modernism value and identity as the part of global Islamic ummah raised the spirit to purify Islamic value. Then, it potentially closed the middle class Muslims to radicalism. On the other hand, that interaction possibly trapped middle-class Muslim on the consumptive and hedonistic culture that contradicted to sharia values. (2) The factors that influenced middle-class Muslim’s religiosity were financial stability, appropriate rationalistic ability, and Islamic learning media. Internet and social media provided crucial influences on the religiosity of middle-class Muslims in Surakarta city since they became the important media to understand Islam.
This research is conducted in SDIT Al Anwar and SDIT Firdaus Mojokerto, East Java. This research is to identify the model of the Islamic education curriculum, to indicate the religious educational implementation, to identify and understand the current difficulties, and finding the ideal model for the religious educational curriculum and its implementation in forming the students’ character. The currently operating model of thecurriculum is concerned with the National education curriculum’s development which is adapted to each condition of the schools. This also involves local content and self-individual development from the students. The development from the institution is referred to the Quran, Al-Islam, the history of Islam, and Arabic language. The everyday routine of reading prayers, the Quran, brief religious lectures, memorizing the brief verses (the 30th), etc is also introduced. The implementation adapts from two learning thematic models; the lower class, and integrated with the upper class. The school applies a full day learning method. The strongest distinction possessed by the two local curriculum and self-individual development SDIT is located by their ability in cooperating each other in order to create a leadership figure such as the prophet Muhammad saw; trustworthy, fatonah, and tablig. On the other hand, the unfinished and incomplete process of property construction has become a main problem. The ideal curriculum model which has been implemented becomes energy between cultures both in schools and environments.
This study aims to explore the implementation of marriage guidance services (hereinafter referred to as “BINWIN”) as one of the programs of the Mayong District Office of Religious Affairs and the Sakinah Family Service Center. The study seeks to examine the inhibiting and supporting factors affecting the implementation of the BINWIN program by obtaining a comprehensive picture of the program as a policy issued by the Ministry of Religious Affairs to prevent the practice of Siri (unregistered) marriages and to determine the supporting and inhibiting factors influencing the implementation of the program. The results of implementing the Marriage Guidance Service (BINWIN) at the Mayong District Office of Religious Affairs, Jepara Regency, indicated that the supporting factor is having the legal umbrella of Regulation No. 373 of the Director-General of Islamic Community Guidance of 2017, subsequently amended by Regulation No. 379 of the guidance of 2018, concerning pre-marriage guidance for prospective husbands and wives. The BINWIN program was restricted during the Covid-19 pandemic and was unable to give maximal support for prospective marriage couples; due to the pandemic, BINWIN could only be carried out individually without face-to-face meetings. Prospective couples working in companies and factories faced difficulties obtaining permission to attend the BINWIN program; thus, the program has not yet become a mandatory prerequisite for marriage. The time has come to declare the BINWIN certificate a prerequisite for marriage registration. Rights in Gender-Responsive Families need to be included in BINWIN materials. However, the number of facilitators trained by nationally certified instructors is still lacking. A minimal budget for BINWIN is currently sourced from the DIPA of the Ministry of Religious Affairs of the Republic of Indonesia. It is expected that additional funds will be available within the funding ceiling for the future activities of BINWIN.
<p>The dynamics of religious life in Surakarta is an interesting topic to be studied. Although this city is labeled as the home of radical Islamic groups in one side, this town has developed inter-religious harmony. This can be seen from the existence of mosque and church that are build side by side, to name among those are; a mosque of Al-Hikmah with a church GKJ Joyodingratan, and a mosque sami'na with a church GBI Prosperous Diaspora. This study uses a qualitative method. There are two main findings of this research. Firstly, there is tolerance initiated by the religious leaders. Secondly, there is cooperation, mutual assistance, and mutual respect in conducting worship. Furthermore, there is an inclusive attitude in practicing their religion, a wise and open attitude in dealing with activities held between nearby places of worship.</p>
<p>Artikel ini melihat bagaimana pembinaan agama Islam di Balai Rehabilitasi Sosial Wanita Utama Surakarta. Penelitian ini adalah kualitatif, data yang diperoleh melalui obserbasi, wawancara mendalam, dan dokumentasi. Analisa data dilakukan dengan model analisi interaktif, sedangkan teori yang digunakan adalah teori psikologi humanistik. Hasil penelitiannya adalah pembinaan agama Islam di Baresos Wanita Utama Surakarta bagi PSK adalah upaya memberikan wawasan keagamaan terkait ajaran keimanan kepada Allah Swt agar bertaubat dan tidak mengulangi perbuatannya kembali. Materi pembinaan agama Islam di Baresos Wanita Utama dikategorikan ke dalam tiga jenis; keluarga, pemaknaan hidup, dan konsep agama mengenai sikap manusia dalam menghadapi keadaan. Hasil dari proses pembinaan agama Islam di Baresos Wanita Utama adalah peningkatan spiritualitas keimanan serta kemandirian dalam segala bidang mereka sehingga dapat hidup secara ajar, normal, dan tidak kembali ke profesi semula. Peningkatan spiritualitas untuk mengangkat harkat martabat mereka sebagai manusia dengan segala kemanusiaannya, manusia yang memiliki aturan serta bukan manusia yang jauh dari <em>common sense</em> karena berada di jurang kenistaan.</p>
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