Search Results moral+religi

Spirit of Progressive and Moderation in “Sang Pencerah”

Posted 24 Oct 2010 — by Ahmad Muttaqin
Category English

Bellow is my opinion published  in the Jakarta Post, Saturday 23, 2010. It discusses current religious movie in Indonesia and moral lesson behind it.

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By Ahmad Muttaqin

Recently Indonesian people just enjoyed the Sang Pencerah (The Englightener) film, directed by Hanung Bramantyo. The story was about the founder of Muslim organization Muhammadiyah, Ahmad Dahlan (1868-1923). The plot is based on the dynamic of Dahlan’s efforts to establish the country’ second largest religious organization.

The film described the spirit, passion and persistence of Ahmad Dahlan to make better understanding of and beautiful practices of Islam. He got strong resistances from many Muslims, who even described him as infidel.

Other lessons from the story are Dahlan’s moderation, his wide range of interaction, and his willingness to learn from others that are considered as “un-Islamic”. For Dahlan, differences are not some thing to be shunned. He did not reluctant to take something better than his own from others. He, for example, created classroom with tables, chairs and blackboard as that did in Dutch and Christian schools for his Madrasah where public considered it as the alien and infidel system. Read More

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Ramadhan bagi Minoritas Muslims

Posted 27 Aug 2009 — by Ahmad Muttaqin
Category Serba-serbi

IMCoGU  Ifthar

The more temptation we face, the more reward we will have. Saat sedang asyik mendengarkan kuliah di kelas; datang mahasiswi dengan pakaian musim panas yang “compang-camping & tidak lengkap.” Dia langsung duduk di sampingku, membuka tas, mengeluarkan minuman kaleng lalu menenggaknya, glek glek glek…. “uh segarnya…” batin saya. Kadang saya berfikir, puasa umat Islam Indonesia itu terlalu “manja.” Atas nama menghormati bulan Ramadhan tempat-tempat hiburan dan warung makan dihimbau tutup. Tempat maksiat digerebek. Operasi miras dilakukan di berbagai daerah, hotel dan rumah-rumah bordil pun dirazia.

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Rabu malam 26 Agustus 2009 waktu Brisbane, seorang jurnalis sebuah media massa cetak di Semarang mengontak saya via YM. Dia ingin tahu pengalaman puasa di negeri orang. Berikut ini penggalan chatting saya dengan wartawati tersebut, setalah dilakukan beberapa editing. Semoga bermanfaat.  

Fani (F): Assalamu’alaikum, mas Taqin.

Muttaqin (M): ‘Alaikum salam. Gemana kabarnya mbak?

F: Alhamdulillah

M: Oke. How may I help you?

F: Enggak, aku cuma mau nanya aja pengalaman puasa di luar negri. Sekarang di Australia ya mas?

M: Betul.

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Modernity, Religious Change and Spiritual Revolution

Posted 07 Aug 2009 — by Ahmad Muttaqin
Category English, Teropong

Emma FlowersAlthough Marx, Freud, and Weber had predicted religions would progressively disappear from society for the expansion of modern institutions, we watch not only religions that reject to away from society but also see the emergence of novel sensibility of religions and spirituality in late modernity. ‘Why should this be?’ ask Giddens who then finds Durkheim’s affirmation that religion has ‘some thing eternal’ namely ‘symbol of collective unity’ (Giddens, 1992: 207).

Will religion truly disappear due to massive spread of modernity? Were the question directed to Hefner, he would answer that the absent of religion in modern time is just temporary. Every society needs ‘collective moral consciousnesses’. Durkheim, as noted by Hefner, “believed that this lost of religion was but a temporary dysfunction of early modernization (see also Beckford, 1989: 25). No society can survive without a collective moral consciousness. The lost of social power of certain religions will be followed by the emergence of a new ‘civil religion’ replacing social role of the earliest. Such a civil religion is able to “provide coherence and stability even in the absence of a theistic canopy” (Hefner in Heelas, 1998: 150). Berger (1992) and Cox (1990) also predicted that the availability of spirituality in modern and even post-modern time is clearly potential (Hefner in Heelas, 1998: 150).  This because, as Mellor says, “societies have a sui generis reality that is collectively represented in religion”. Furthermore, “Religion is more than the mere cement of social solidarity”, it “continues act as an emergent, dynamic and creative force in societies” (Beckford and Wallis, 2006: xv).

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Recreational-therapeutic Spirituality vs. Religious Moral

Posted 06 Jul 2009 — by Ahmad Muttaqin
Category English, Teropong

sholat-di-jalan

Some people are worry about the burgeoning of spiritual centers in urban areas. They question why do people living in a modern city drifted by rationalism, individualism and secular point of view participate in spiritual groups considered as irrational and backwards? Does not it reflect the ambiguity or even paradox of modern people? While, may be it is true that modern people are full of paradoxes, or they are even have lost their modern orientations, but the trend is indeed a sign of natural cultural process.

Human beings, wherever and whenever, cannot be reduced into just technical parts of society. Man and woman posses mind, body, and spirit (soul). To some extent modern cultures have successfully provide minds and body’s needs but unable to feed spiritual thirstiness. A huge number of modern people are now living in anxious and continuously searching for medium to balance their life. Spiritual centers appearing in neo-Sufism, yoga, meditation, holism, reiki, Human Potential Movement, and many others, are sort of urban institution to furnish modern people.

It seems, however, that current urban spiritual centres are not merely for balancing modern life. Due to high demand of spiritual markets and the ability of urban people to purchase whatever spiritual cost, the centres develop programs that are suitable for the modern: instant, systematically programmed, easily to be performed, and commodified. The result is spiritual hybrid form greater emphasis on practical efficacy rather than piety and morals for social control. Participating in spiritual centres is narrowed just for recreational and therapeutic purposes. Spirituality is seen as a panacea of exhausted modern culture.

rumi mediation-club yoga

For many people, involving in spiritual centre will be more interesting and enjoyable than performing religion. For them, religion only teaches restrictions and rules; forbids people doing this and that in order to follow certain tenet. Will religious values as social control lost out and be replaced by pragmatic spiritual efficacies? Will spirituality successfully take over religion (Carrette and King, 2005)? As long as religious elites neglect this socio-religious and cultural shifts and are failed to provide appropriate spiritual canals for urban people, the fate of religions are really in “danger.”

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