Literatura académica sobre el tema "Religion, its modern needs and problems"

Sufism in the eras of globalization and information often faces considerable challenges. The function and role of religion in modern life have in some aspects diminished, including sufism because it is claimed to have played no or less role in resolving problems nor stimulating social change. As one of Islamic traditions, sufism makes ihsan as its essential teaching. By this concept, sufism encourages humans to pray to God wholeheartedly. Sufism is now required to show its own existence and function by making fundamental contribution for modern life, an era which differ socio-culturally from the one when sufism firstly emerged. Sufism thus needs to adapt itself to the changes in the era of information and globalization so that it will remain relevant and suitable for human progress. Sufism needs to release itself from its exclusivism and to avoid being trapped in its own logic, namely speculative-trancendentalism

As in most modern law countries, the State of Indonesia has a regulation regarding guarantees for religious rights and freedoms. This is implied in the constitution of the State of Indonesia, namely the 1945 Constitution of the Republic of Indonesia, precisely in Article 28 E paragraph (1) which reads "Everyone is free to embrace religion and worship according to his religion, choose education and teaching, choose work, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return.” Along with regulations related to religious freedom, the State also has a role in guaranteeing its people to be able to embrace their respective religions which has been stated in Article 29 Paragraph (2), namely "The State guarantees the independence of each resident to embrace their respective religions and to worship. according to his religion and belief." Although the guarantee of the right to freedom of religion has been regulated in the constitution of the Unitary State of the Republic of Indonesia, in its concretization there are still many obstacles and problems. Talking about the right to freedom of religion, there are interesting things to always talk about and it is hoped that there will be a solution in the future, namely related to acts of violence in the name of religion. Recently, the Indonesian people were shocked by the act of destroying the mosque belonging to the Ahmadiyah congregation by intolerance and radicalism, to be precise, on Friday, September 3, 2021, in Balai Harapan Village, Temunak District, Sintang Regency, West Kalimantan. Seeing the barbaric actions carried out by the intolerant, the government needs firmness in enforcing the law and mediating between the minority and the majority.

In this modern era, website has been considered as an effective and efficient vehicle to disseminate information, including those related to religious and other issues. Thus, a comprehensive understanding on wisdom is greatly necessary to avoid any interfaith conflict. Bincangsyariah.com is a website providing information related to religious issues in the society. The authors have answered those related to fiqh al-hadith found in bincangsyariah.com and its contributions to Islamic Moderate discourse. This study used a discourse analysis method to show and interpret the relationship between patterns and goals expressed through linguistic elements. The results proved that bincangsyariah.com website has provided discussion relevant to the people’s needs for solutions related to various legal problems occurring in the society. This website did not provide any provocative content to hate and abuse certain ethnicity, religion, race, and inter-group relation (known as SARA/Suku, Agama, Ras, Antar-golongan). Thus, Bincangsyariah.com was included to a website intended to widely spread various Islamic Moderate contents

Delivering da'wah in this post-modern era cannot be separated without leaving the teachings of Islamic law. Hamka is of the opinion that da'wah is a means to make Muslim individuals understand good things and bad things. Hamka offers the concept of da'wah that can be saidcomprehensive. Hamka's thinking is contextual in nature which can be a guide for preachers at that time, the present, and the future. Hamka places da'wah as a very important matter in Islam. The purpose of this study is to analyze and find out the relevance of Hamka's da'wah thoughts in the post-modern eramodern. In conducting this research, the authors used library research, namely research that utilizes or uses library resources to obtain research data. Da'wah in Hamka's thinking is a means of humans and Allah Swt in the form of invitations between humans to do good. Da'wah in Hamka's thinking cannot be separated from the concept of developing Islamic society both in the realm of objectives which both make mad'u or society empowered economically.ideology so that it can make society better than before, in the realm of principles of community development with da'wah which in its implementation there is no element of coercion based on the needs and potential of each, and in its implementation which is followed by all groups. To deal with problems in modern times that can resulting in moral and ethical deviations, Muslims are required to stick to the teachings of their religion which are based on itAl Quran and Sunnah. Basically, Islam does not conflict with modern life, as long as modernity does not conflict with the values ​​of Islamic teachings.

Education that is built on modern view (Cartesian-Newtonian) is considered to have given birth to various problems for the development of the nation's children, especially out put education that has an instrumentalistic personality, materialistic, boxed, dichotomic, very weak in terms of the character and personality of the nation and religion. This research aims to describe the concept of holistic education in fostering Islamic character that is able to answer the problem of out put education today. This research uses qualitative approach and literature study method. In its implementation, the collected data is analyzed using descriptive analysis methods. Based on the results of the discussion, the concept of holistic education sees education as a conscious effort to develop its own potential as a unique and holistic human being as God's perfect creation. Through holistic education, learners are helped in developing their potential in a more enjoyable learning atmosphere (learning is fun) and put forward deliberation through experience in interacting with their environment, learners can be themselves (learning to be), not limiting to three domains only but demanding to pay attention to all the needs and potentials they have to foster the Islamic character of learners.

Cases of rampant problems regarding halal-labeled food products in Indonesia that are not yet clear about their halal status, show that various products in Indonesia have included a halal label on a product, but the product does not have halal certification from the Ministry of Religion, which means that the initiative from the producer, so that the product is not yet clear about its halal. In this increasingly modern era with all the technology, there has been a change in the marketing of a food product, especially for the Indonesian people, with this technology making everything in society faster and more efficient, including in terms of food marketing. The existence of this technology has provided marketing opportunities for businesses to trade food products online. The online media that is often used by the public to meet their food needs is through the Gofood application service media. Because it can be a great opportunity to trade food products easily. In this research, it examines the laws and regulations relating to the halal food products sold through the Gofood service media

Is such phenomenon as Shadow Economy possible in the Arab (Muslim) countries? In terms of scientific approach as the presence of positive (legal) economy will always have its antipode – the presence of negative (shadow or illegal) economy and no matter which country will have these economic types. Of course, the percentage of legal and shadow economy varies in different countries. At the same time, the volumes of shadow economy are independent of the main religion professed by the population or of the part of the world where the country is situated (countries with Islam as the main religion have a less volume of shadow economy in comparison with countries having Christianity as a predominant religion, and the richest oil countries in the MENA region have bigger volumes of shadow economy than some Western European countries). The causes of shadow economy and the prerequisites of its inception are largely the same by its socio-economic nature. The sources of economical problems lie in the imbalance between limited resources at the disposal of people or a state and in the open-endedness of ever-growing needs of economic agents. It is precisely on these contradictions numerous financial and economic crises appear. It may also be noted that the wish to possess the largest possible quantity of resources leads to the foreignpolicy struggle between countries which results in wars, conflicts, economic sanctions. Recently, the countries of Arab East have been experiencing systemic crisis. Over the past 10 years economic benefits have been redistributed, the map of the region has been redrawn, and moral guidelines of the society have been shifting. This is acutely seen in the events taking place in Libya, Syria, Iraq, and Yemen. Islamic financial institutions and markets, which were less of a financial and more of moral and ethical basis of the Arab countries, currently are taking an exam on “stress tests”. Countries devastated by wars, crisis in oil monarchies, unemployment, enormous migration flows, “black market” growing at a geometric rate – can all these humanistic and social guidelines, which Islamic scientists focus on in the relationships between people, people and authorities, people and God, prevail all this? The transformation of shadow economy in the Arab Region sharply has taken place over the past 10 to 15 years, partly due to the interference of Major Powers (statistics on the economy clearly demonstrate that before the events of Arab Spring and military conflicts non-oil-producing Arab countries had an enormous potential of development on key indicators). The middle class, the business community of Arab countries adapts to circumstances arising in today’s realities carrying out its activities in the shadow or quasi-legal sector of the economy. They don’t feel support from the state concerned about issues of the maintenance of stability by introducing tough tax, control and restrictive measures. In this regard probably appropriate phrase: “One does what one must to survive!” Regional Powers fight for their political and economical independence, the population of these Powers live to work and secure any future to themselves and their families. The issues of the shadow economy do not fall within economic relationships, they are relevant to social or spiritual relationships which are transforming in the modern world regardless of the value of taxes collected or level of GDP.

The article devoted to the problem of Muslim immigration in France in the 20th century. The focus is on the causes of Muslim immigration, its cycles, specificity and consequences for modern French society. Based on a comparison of various statistical data, it stated that Muslim immigration is an integral part of three large waves of immigration flows that took place from the end of the 19th to the end of the 20th centuries. The article notes the correlation of the number of Muslim immigrants in France with the global numbers of immigrant arrivals to the country. However, if in the first two waves their number depended on the economic needs of the French economy (Muslims came to earn money), then during the third wave other factors came into play — the creation of stable communities, family reunification, going on stage second and third generations of immigrants, social problems of their arrangement and adaptation to French legal norms and customs. The article notes the specificity of the geographical concentration of the Muslim population, which takes place either near large industrial centers and cities (which makes it easier to find work and social protection), or in places of proximity to their native countries (southern France). Special attention paid to the problem of the evolution of state policy in the admission and integration of immigrants, when various methods tired from assimilation, the adoption of quotas to the policy of flexible regulation of immigration and expulsion of illegal immigrants from the country. The article analyzes the position of the Muslim community in France, the role of Muslim associations in its life, the impact on the socio-cultural life of the French. It can stated that Islam has become the second religion in France, which determines its position — a stable presence in socio-economic life (employment, the spread of the social protection system to immigrants), political (the right to vote, the possibility of creating associations, manifestations), religious (the possibility of worship), cultural (the formation of a specific immigrant subculture).

Local wisdom is the noble values that apply in the living system of the community, including protecting and managing the environment sustainably, so local wisdom is a view of life and science as well as various life strategies in the form of activities carried out by local communities in answering various problems in meeting their needs (Law No. 32/2009). Activities or habits that are inherited and owned by a certain member of society, affect many aspects of life, including religion, customs, politics, language, clothing, buildings, to works of art. The purun products produced by partners have relatively little change because the products produced are limited and there are not many options, so they are only used by certain circles and for limited occasions. This product requires breakthrough ideas, both in terms of design/model, and user designation, so that the existence and sustainability of its production can continue to be improved, The purpose of this activity is to provide assistance for community entrepreneurs as business partners by offering solutions / providing insights and encouraging craftsmen to be able to further develop new ideas and breakthroughs in making designs / models in order to produce more modern products according to the tastes of today's consumers

This article discusses Islam and Homo Deus in anthropocentric theology. As for the background of the research this is that in the 21st century humanity logically hopes that the spirit Homo Deus will lead them to put more effort into searching for meaning real life. Meanwhile, Artificial Intelligence technology (artificial intelligence) is currently preferred and is even believed to be able to undermine spiritual intelligence human beings, thereby weakening human efforts in finding meaning in life and solving social problems in their environment, such as caring for social change, ignorance, poverty and underdevelopment.The method used in this article is a qualitative method library (study library). Sources of data obtained from the results of literature studies that limited to matters that have relevance to this study. Findings in this research is that modern technology gives mankind most likely obtained a tremendous increase in material life but does not mean at the same time providing a means for improving the quality of humanity. Thus in the future the role of religion will be even greater, especially religion which is seen in its totality, as a way of life, as a giver of meaning to life. Religious teachings such as Islam which should be a guide for its adherents become very important in providing ethical guidance to humans, including in the ethics of the development and use of science and technology. Islam with spiritual teachings, exercises in reviving the human conscience, its absolute values ​​as contained in the Qur'an and Hadith mutawatir, the teachings of humanism, the position of reason which is high in Islam, so that it can lead to a rational interpretation is religion that can meet the needs of mankind in modern times. Artikel ini mendiskusikan tentang Islam dan Homo Deus dalam teologi antroposentris. Adapun yang menjadi latar belakang penelitian ini adalah bahwa pada abad 21 secara logis umat manusia berharap bahwa semangat Homo Deus akan membawa mereka untuk lebih berupaya dalam mencari makna kehidupan yang sebenarnya. Sementara itu, teknologi Artificial Intelligence (kecerdasan buatan) saat ini lebih diutamakan bahkan diyakini dapat menggerogoti kecerdasan spiritual manusia sehingga melemahkan ikhtiar manusia dalam mencari makna kehidupan dan memecahkan masalah-masalah sosial, seperti peduli terhadap perubahan sosial, kebodohan, kemiskinan dan keterbelakangan. Adapun metode yang digunakan dalam artikel ini adalah metode kualitatif kepustakaan (library research). Sumber data yang diperoleh dari hasil studi literature yang dibatasi dengan hal-hal yang memiliki relevansi dengan penelitian ini. Hasil temuan dalam penelitian ini adalah bahwa teknologi modern memberi umat manusia kemungkinan besar memperoleh peningkatan hidup material yang luar biasa namun tidak berarti juga sekaligus menyediakan sarana bagi peningkatan kualitas kemanusiaan. Demikian dimasa depan peran agama akan semakin besar khususnya agama yang dilihat secara totalitas, sebagai jalan hidup, sebagai pemberi makna kehidupan. Ajaran agama seperti Islam yang seharusnya menjadi pedoman untuk penganutnya menjadi sangat penting dalam memberikan bimbingan etika pada manusia termasuk dalam etika pengembangan dan pemanfaatan ilmu pengetahuan dan teknologi. Islam dengan ajaran kerohanian latihan-latihan dalam menghidupkan nurani manusia, nilai-nilainya yang absolut sebagaimana yang terdapat pada al-Qur‘an dan hadis mutawatir, ajaran humanisme, kedudukan akal yang tinggi dalam Islam, sehingga dapat menimbulkan penafsiran rasional adalah agama yang dapat memenuhi kebutuhan umat manusia di zaman modern.