FOR EXAMPLE, PRE-ISLAMIC SOCIETY
Or better known to the Jahiliyah community, they have carried out the ritual of the Hajj, they
modify the date of the implementation of the Hajj according to the date of their own tastes, they
adjust the time of the Hajj to the interests of trade, one of them. The implementation of Hajj is not
only a religious ritual but also as a driving force for the economy. Also at this time the pilgrims are
divided into two categories, the first class is the non-trader community and the second class is the
merchant community. The merchant community had to leave their hometowns a month or more
before the Hajj season arrived. The goal is for them to trade at the Ukaz market, then move to the
Majjah market before the Hajj begins. Only on the day of tarwiyah do they go to Arafah to perform
wukuf. It is different with pilgrims, not traders. They depart from their place of residence on the day
of tarwiyah and immediately perform wukuf. A number of Arab tribes during the Jahiliyah period set
a rule for pilgrims who were going to Hajj for the first time, namely to take off all the clothes they were
wearing. That's why the pilgrims do tawaf completely naked. And strangely, the rule only applies to
the lower class. People from the upper middle social class are allowed to wear clothes even though
they are also carrying out the hajj ritual for the first time. After performing tawaf, the clothes must be
thrown away and must not be worn again.
After the hajj procession is over, the pilgrims slaughter sacrificial animals, unfortunately the
ignorant Arabs slaughter sacrificial animals as offerings to their idols. In addition, the blood of
sacrificial animals, they use to smear the Kaaba, as a form of approach to God. Culture is related to
social changes, in the matter of hajj pilgrimages carried out pre-Islam, it is not in accordance with
the morals of karimah or commendable morals. There is a difference in treatment between ordinary
people, the lower class and the upper class in carrying out the hajj procession. When there is a
difference in the treatment of a group of people in the implementation of religious ritual worship such
as lower class people when carrying out tawaf worship completely naked, it is contrary to human
values. An uncommendable cultural order, which is far from manners and manners and morals to
others. Including smearing the walls of the Kaaba with the blood of slaughtered animals (qurbani) as
a form of respect for idolatrous beliefs. In this position, commendable morals emerged as
exemplified by the Prophet on how the hajj should be carried out with a religious approach, namely
Islam. As a historical reality, religion and culture can influence each other because both have values
and symbols. Religion is a symbol that symbolizes the value of obedience to God, meaning that Hajj
is a teaching value, which regulates the relationship between humans and God, as a symbol of that
obedience by slaughtering sacrificial animals. Religion as a value of obedience does not discriminate
the position of a person in any class, all are the same and have the same right to carry out the ritual
of Hajj and slaughter sacrificial animals is also just a symbol of
In this context, the intersection between religion and culture becomes inevitable. Because
religion basically carries commendable traits or morals, the hajj is colored with morals as a cultural
driver towards progress. A culture can move in a more advanced direction (progressive) or move
backwards (regressive). In other words, a culture can move in a better direction and or move in a
worse direction / mafsadat. In this case, it depends on the actor and the driving factors. Morality as
a cultural driver is intended to be how the culture leads to better prosperity. In the Islamic view of
culture, there is a "soul" (spirit) that is nothing but revelation/the Qur'an, when the teachings of
revelation are implemented in life, it becomes a progressive culture, and conversely, if the "soul" of
the culture is not the revelation of Allah, then the culture tends to move in a destructive and
destructive direction - regressive. Likewise, the culture of the pre-Islamic Arab ignorant society,
burying their daughters alive became a habit. They put forward various reasons to justify the cursed
act. So heinously, if a live burial could not be done when the child was a toddler, they still did it when
the woman had grown up. The burial of the baby girl was postponed or delayed because her father
was on a trade trip to a distant country such as the land of Sham. However, the delayed burial was
still carried out after his father returned from business. How heinous is the intellect that is not
wrapped in the "soul" / spirit of humanity. How short-sighted is logic that is not educated by Divine
revelation. How stupid are humans who only follow thoughts without wanting to align them with
divine values. And there are many more reprehensible morals/mazmumah carried out by the Arabs
of Jahiliyah, as the Prophet warned his people to stay away from the corrupt morals of Jahiliyah. He
said: "Four things in my people that include the deeds of ignorance that are difficult to leave behind,
(namely); (1) boasting about the greatness of ancestors, (2) denouncing descendants, (3) associating
rain on certain stars, (4) mourning/corpses,... (HR. Muslim no. 934). By sending it The Prophet as a
perfectionist of commendable morals, then the despicable deeds of mazmumah which had been a
pre-Islamic Arab culture, changed towards progressive morals, which were progressive. Thus, it can
be said that morals as a cultural driver from a destructive culture (regressive) to a progressive culture
(progressive).
Reconstruction of Culture, Science and Technology Development Based on Noble Morals
Human beings always live in the cultural space that they create themselves. The relationship
between humans and culture is causal, at first humans give birth to culture and then culture gives
birth to cultured humans. Man as the creator of culture is initially free and unbound, but when culture
has been formed he becomes not free but bound by the culture he himself creates. Humans create
an ideological "culture" to be used as a basis for looking at something, to be a reference in actions
and behaviors in people's lives. Therefore, there will be no society that lives without culture. Talking
about cultural issues and analyzing a cultural system is not easy because what is being talked about
is something abstract and complex. The cultural system cannot stand alone, this is because to or
observe the problems in this cultural system can be observed through the symptoms that exist in the
social system of the society.
While the cultural system itself is the result of human thoughts, feelings, karsa and works in
their social life, either because it is influenced by factors within the individual (internal factors) or
social factors (external factors). Understanding the context of Arab society (culture) before the arrival
of Islam, has an important role to be able to understand that the presence of Islam has made a
significant contribution to life. The condition of Arab society before the arrival of Islam was generally
characterized by several conditions, including socio-cultural conditions, socio-political conditions
and religious conditions, which were ignorant, not based on noble morals. The Prophet has
exemplified how to acculturate between the teachings of Islam and the traditions of the Arabs in the
7th century. There are three mechanisms that he has carried out to respond to the tradition that has
developed at that time. First, accepting and preserving traditions that are considered good, such as
the tradition of deliberation, gathering on Friday, and second, accepting and modifying traditions that
are substantially good, but in some aspects their implementation are contrary to the spirit of
monotheism, for example, the rituals of Hajj and Umrah sacrifice and polygamy. Third, reject
traditions that are considered to perpetuate values, moralities, and character of jahiliyah and
replace them with new traditions that develop and strengthen Islamic values, morality, and
character such as the traditions of gambling, idolatry, drinking, and polygamy, and contract marriage.
Islam comes to regulate and guide society towards a good and balanced life, based on noble
morals. Thus, Islam does not come to destroy the culture that has been adopted by a society, but at
the same time Islam wants mankind to avoid things that are not useful and bring harm to their lives,
so Islam needs to straighten and guide the culture that develops in society towards a civilized and
progressive culture and enhance the degree of humanity based on moral character. It must be
realized that the principle of Islamic culture is to develop godly consciousness (rabbaniyah).
Therefore, whatever form of manipulation of Islamic culture is realized or not to uphold divine values
in every human being and the goal is none other than in order to seek the pleasure of God Islam on
the one hand can be called high tradition, and on the other hand it is called low tradition. In the first
name of Islam, it is the word of God that explains His shari'a which are intended as a guide to achieve
happiness in this world and the hereafter, enshrined in nash (holy text) and then compiled in the Holy
Book (al-Quranul Karim). It can be said that only God knows the whole meaning, meaning, and
therefore every word of Him. Therefore, the truth of Islam in this high tradition plain is absolute.
Compare it with Islam in the second term of low tradition. In this plain, Islam contained in nash or
sacred texts is read, understood, understood, then interpreted and practiced in people whose
situations and conditions are different. People say, Islam is the end
In Islamic reason, the revelation that unfolds is accessed and downloaded by the Prophet
Muhammad with extraordinary intellectual talent and the gift of Allah through the angel Gabriel. The
revelation is then called the Quran. Initially, the Qur'an as a spoken revelation was delivered orally,
in accordance with the demands of the situational context when it was revealed. There are three
strategies that encourage the occurrence of oral revelation, namely the question of a problem, the
socio-cultural problem that must be solved, and the prophetic mission to overhaul a culture that is
not in line with the tahid. The Qur'an as an oral discourse is very strongly colored by the socio-cultural
context and the situation of communication events when it is spoken through the mouth of the
Prophet Muhammad. The implication is that as an oral discourse, the Qur'an often uses a variety of
linguistic expressions and expressions that prioritize openness and dynamic expression, as long as
it does not deviate from the context of the communication. This meaning appears in the form of a
direct response in the form of an attitude made by the audience at that time.focus on response is
one of the characteristics of oral communication, when there is an act of mutual response between
communicators (in this case the Prophet) and communicators (the audience of the Quran).
So in the Islamic approach, the culture is divided into three types; First, a culture that does
not contradict Islamic values. This means that the culture or customs and habits of a society, which
are part of human culture that are accepted by common sense because they contain noble morals,
such as the tradition of deliberation for consensus, are reconstructed in today's contemporary life
of "democracy". There are two views on whether democracy is the teachings of Islam, some people
think that democracy is not the teachings of Islam, and one opinion says that democracy in its
essence is found in Islam. Islam as a religion is not a democracy, because it was revealed by Allah
through the angel Gabriel to the Prophet Muhammad, in the form of commands and prohibitions,
while democracy is an equal position, from the people, by the people and for the people. Gathering
on Friday as the big day of "sayyidul ayyam" is very good, because a person can see who he is friends
with, friends with a perfume oil seller, he will get the smell of fragrant oil and make friends with a
blacksmith, he will get heat or dust from the iron heating furnace. Meanwhile, circumcision is highly
recommended for health. Second, culture whose elements are partly contrary to Islam, then
reconstructed so that it becomes Islamic. Examples are the jahiliyah tradition that performs the hajj
in ways that are contrary to Islam and human values, such as talbiyah which is full of shirk, tawaf by
being naked for certain people, reconstructed by Islamic religious teachings by removing the
elements of jahiliyah into a form of worship whose rules have been set by religion based on
monotheism and morals, and the existence of equality in terms of worship to God. Third, cultures
that are contrary to Islamic values, the tradition of gambling, drinking liquor, sacrificing to idols and
other traditions that are contrary to Islam. This tradition is difficult
What about the local culture or traditions of non-Arab people, such as Indonesia. The term
Islamic privatization was introduced by Gus Dur (KH. Abdurrhaman Wahid) as an alternative in an
effort to prevent the practice of religious radicalism, Gus Dur's appreciation for the metamorphosis
of Islam in the archipelago which places Islam contextually as part of the cultural process.
Pribumisasi Islam denies that Islamic practices are "not always identical" to the Arab experience
(arabism). It is adaptive to locality. In the privatization of Islam, it is illustrated how Islam as a
normative teaching originating from God is accommodated into a culture that comes from human
beings without losing their respective identities. Thus, there is no longer a purification of Islam or a
process of equating it with the religious practices of the Muslim community of the Middle East.
Pribumisasi is a continuation of the struggle of Gus Dur's grandfather, KH. Hasyim Asy'ari. The birth
of Nahdhatul Ulsma (NU) is the crystallization of the spirit of Islamic privatization in Indonesia. This
organization stands to defend the diverse practices of traditionalist Islam against the rhetoric and
aggressive attacks of puritanism influenced by the Wahhabi movement in Saudi Arabia.
NU with its sufistic approach is willing to accept and accommodate local culture in its
religious practices. In contrast to NU, the Muhammadiyah organization with its Salafi theological
approach actually considers the practice of diversity that combines Islam with local culture as a
practice of tuberculosis (superstition, bid'ah, and churafat) that must be rejected. The privatization
of Islam has made religion and culture not defeat each other, but in the form of a pattern of religious
reasoning that no longer takes its authentic form from religion, and tries to bring together two camps
that have been separating religion and culture. Doesn't Arabization or the process of identifying
ourselves with Middle Eastern culture mean that we are deprived of our own cultural roots? In this
case, privatization is not an effort to avoid the emergence of resistance from the forces of local
cultures. The development of a culture based on noble morals, intended precisely so that the local
culture is not lost, the core of Islamic privatization is a necessity. It is not to avoid polarization
between religions and cultures, because such polarization is inevitable. If we look at the history of
the development of Islam in Indonesia, the da'wah carried out by the dai who brought Islam to
Indonesia always considers local wisdom which is a cultural reality in Indonesian society. The
diversity of ethnicities, cultures, and customs encourages the diversity of Islamic expressions in
Indonesia. Islamic preachers used to be more flexible and subtle in conveying Islamic teachings to
people who were heterogeneous in setting their cultural values. The wali songo can easily include
Islam because the religion is not carried in Arabic wrappers, but concocted and packaged with
Javanese flavors. This means that people are given gifts wrapped in Javanese culture but the content
is Islamic.
Wali Songo's da'wah on the island of Java is a concrete example of da'wah that deliberately
carries out Islamic inculturation. The wali songo used existing cultural instruments to insert Islamic
messages. For example, salvation of three days, seven, days, one hundred days, in the past in
Javanese society was carried out if a family member died. By the guardians, the moment of the
gathering forum was left alone but modified by reading Yasin, Tahlil, Tasbih, Tahmid and Solawat,
interspersed with religious messages. Puppet shows, which are entertainment and educational
media for the Hindu-Javanese community, are modified in such a way. In addition to preserving the
culture of the archipelago, the perspective of this wali songo develops Islam by using the "artistic
intelligence" of Islam to be communicated to others with the meaning of beauty. The doctrine is
composed into a sprit that can be easily understood by ordinary people in a persuasive way. The sprit
has illuminated the subconscious of ordinary people, furthermore, Islamic values have become an
inseparable part of their culture. Such as traditional ceremonies in the use of Javanese Arabic. One
good example is the tradition of kentrungan or puppet which has been filled with the teachings of
kalimusodo (shahadat sentences) or the teachings about equality brought by Islam, certainly
attracting indigenous people, especially among those in society who live in strata or low castes who
are often the object of exploitation by the castes above them. The tradition of the sekaten ceremony
is an Islamic cultural heritage in the land of Java which was born and grew and developed on the
basis of Islamic inspiration that contains religious spiritual values. Sekaten itself comes from the
Arabic word "shahadatain" which means two sentences of shahada.
The four friends of Semar, Gareng, Petruk, and Bagong are the product of the personification
of the words of Caliph Ali bin Abi Talib "itsmar khairan, fatruk maa bagha" which means do good, and
leave what is in vain. In addition, songs, folk games and food are also used as a medium for Islamic
inculturation. Through media and da'wah strategies that combine Islamic teachings with local
cultural expressions, many Javanese people embrace Islam, even Islam has become the majority
religion of the Javanese tribe. Islamic privatization is an indigenous psychology that develops the
spirituality of diversity departing from the roots of local wisdom. The treasures of local wisdom are
interpreted to form a variety of diversity that can be interpreted into various cultural elements. It is
able to change the substance of spritualistas (monotheism) without changing its form. When
monotheism can be built together with the narrative of locality, Islam can unite into the heart of the
society with a cultural background, this is where Islam rahmatal lil alamiin is practiced without
hurting human hearts. The dai (wali songo) use the strategy of privatization of Islam as mentioned
above so that Islam enters the soul of the community unconsciously. It seems that these dai are
more concerned with substance than formula or packaging. More broadly, the dialectic of local
religion and culture or traditional arts can be seen from a historical perspective. The spread of Islam
is always faced with the diversity of local culture, the da'wah strategy used is often by
accommodating the local culture and then tying the religious spirit. On the other hand, the style of
Sufistic Islam also attracts the attention of the indigenous population because of the points of
similarity with their beliefs and religions. Sufistic Islam, which is full of moral and contemplative
teachings, is not so strange to the traditions of the Javanese people. That
In the modern era, scientific developments are very influential for human life, especially
people's morals. The development of science will continue to develop from time to time which
cannot be denied, and is sunnatullah. The progress achieved with the success of scientific
development will certainly bring very drastic changes. The cultural revolution occurred because
science and technology have led humans to extraordinary progress. Progress has given birth to
modern life and modernity has become a characteristic of today's advanced society. For Muslims,
modernity must still be developed on the paradigm of the Quran. We move forward with the Quran,
there is no progress without the Quran. The Qur'an is not only a source of inspiration, but it is the
foundation, paradigm guideline and guide in directing modernity to prosper people in this world and
the hereafter. Mastery of science and technology based on ma'rifatullah, / noble morals will bring
progress in the inner birth, prosperity in the hereafter, and grace for all nature. Science and life that
are not guided by revelation do not necessarily bring prosperity, peace, and happiness, while science
and technology and life guided by revelation will certainly realize balanced welfare, prosperity of
birth and mind, the hereafter, physical and spiritual. In the Islamic concept, progress and integral
modernity are something that must be achieved and are a struggle that must not stop. To stop in the
process of achieving it means to stop in the struggle, an attitude that is forbidden in Islam. However,
because Muslims have a perfect source of norms and ethics, namely the Quran, the Qur'an must be
used as a paradigm in seeing and developing all problems. The Quranic paradigm in the development
of science, for example, will clearly allow the emergence of distinctive alternative sciences that are
certainly not secularistic. The Quranic paradigm in cultural development will also give birth to an
Islamic culture of society that is not secular in its process, results, and actualization. Nowadays the
Islamic world has entered the modern phase. Steps to advance further so as not to be left behind by
Western civilization, I hope that Ismail Razi Al-Faruqi's thinking needs to be studied. According to Al-
Faruqi, as quoted by Juhaya S. Praja, the key to the success of the Islamic world is, of course, to
return to the Quran. Al-Faruqi describes it with the following steps. 1. Integrating the Islamic
education system. The discourse of general education and religious education must be eliminated.
2. Enhancing the vision of Islam by strengthening Islamic identity through two stages; The first
detainee is to make the field of study the history of the Isla civilization mandatory; The second stage
is the Islamization of science. 3. To overcome the problem of methodology, steps are taken in the
form of affirmation of the principles of Islamic knowledge as follows. a. The unity of Allah b. The unity
of creation c. The unity ot truth and knowledge d. The unity if life e. The unity of humanity
Putting Islamic thought in the right direction, namely sunnatullah. It is impossible to make
progress without mastering the science "O Jinn and Man, if you are able to penetrate (cross) the
heavens and the earth, then cross it, you cannot penetrate (cross) it except with the "Sulthan"
power/power (QS. Ar-Rahman/55: 33). This verse challenges humans to be able to penetrate the
heavens and earth with strength (mastery of science). This means that it is impossible for a person
to penetrate the heavens and earth unless after obtaining enough sulthan. Therefore, in Islam, the
demand for knowledge is a human obligation, knowledge that gives birth to technology for life, and
noble morals as a guide in its use. There is a wise saying that "knowledge without faith is fragile, faith
without knowledge is blind." In essence, faith and knowledge are important elements that a person
must have in life. BJ. Habibie is a national leader, as well as a Muslim scientist and scholar who made
the idea of synergizing science and religion with the terms science and technology and imtaq. Two
acronyms that enrich the treasures of the contemporary Indonesian language.
The synergy between religion that teaches faith and piety (imtaq) and education that teaches
science and technology (science and technology) must be balanced. Because in today's modern era,
the mainstay is not only natural resources, but also human resources. That is, cultured, superior,
and productive human resources are by synergizing science and religion positively. The rapid
development of science, ranging from simple technology to advanced technology, even humans
have been able to explore the heavens and earth with sulthan, there must be imtaq in it, namely noble
morals, so as not to backfire on life, this is in accordance with the word of Allah; "If the inhabitants
of the lands were believing and devout (imtaq), We would surely bestow upon them blessings from
heaven and from the earth, but they deny it, then We will punish them for their troubles" QS.al-'Araf
/ 7: 96. If these two roles, namely science and technology and imtaq, synergize, God willing, there
will be various blessings from Allah to Muslims and also all mankind. So science and technology
have a positive impact on life if there is noble character in its application and vice versa will have a
negative impact if it is used without any value limit, no matter how much science and technology, if
it is used/intended to destroy fellow humans and the environment, then humans will also bear the
consequences
The Concept of Islamic Aesthetic Art In Islam, the aesthetic form from the physical to the
essence in the form of a more substantive meaning. Beauty in Islam is related to love, so it is relative
to wisdom, in Sufism scholars are called experts of love and philosophers. Meanwhile, detailed
theories or teachings about art with the forms in it have not been explained in detail. Thus, there are
no restrictions on Islamic art. However, Seyyed H. Nasr gave several characteristics about Islamic
art, namely Islamic art is the result of Oneness in the field of diversity which reflects the Oneness of
the Divine, the dependence of diversity on God Almighty, the temporality of the world and the positive
qualities of the existence of the cosmos or creatures as stated by Allah SWT in the Qur'an (Nasr,
1993:18). This opinion is similar to Ernst Diez's toeri who stated that Islamic art or Islamist art is art
that expresses devotion to Allah. Then M. Abdul Jabbar Beg completes the above statement with his
opinion that an art becomes Islamist, if the art expresses the view of the life of Muslims, namely the
concept of monotheism, while the artist who makes the object of art does not have to be a Muslim
(Beg, 1981: 2-3). In addition to some of the opinions that have tried to describe Islamic art, the
following will be the view of M. Quraish Shihab as follows: Islamic art does not have to talk about
Islam, it does not have to be direct advice, or encouragement to do good deeds, nor is it abstract
about faith. Islamic art is art that can describe this form, with a beautiful 'language' and in
accordance with the origin of nature (Nanang Rizali, 2012:3).
From the explanation above, it can be said that the concept of Islamic art has something that
makes us amazed by the oneness of Allah. With the existence of Islamic art, we become closer to
Allah, for example mosque buildings. Mosque buildings have art that makes us comfortable in them.
In Islamic art, everything is focused on positive things. If an art is beautiful but there is an evil such
as giving rise to orgasm, it cannot be said to be Islamic art. In addition, the Islamic art of writing is
calligraphy. By writing the calligraphy of Allah or the Prophet Muhammad, in addition to looking
beautiful, the writing has a very deep meaning. Art in Islam is when we can express the beauty and
concept of monotheism as the essence of aqidah, Islamic values and norms, namely conveying the
message of God's Oneness. Islamic art is directly inspired by Islamic spirituality, while its form is
shaped by certain characteristics. Sufi experts divide beauty into two, namely beauty that is zawahir
or phenomenon and beauty that is ferennial or true. The beauty that exists in Allah is true, while the
tangible is a visible phenomenon. Aesthetic beauty in Sufi has its phases, the lowest beauty is the
beauty that is physical or can be reached by the senses, while the true is the inner. Imam Ghazali has
five criteria for beauty but it is narrowed down to three, namely, beauty that is physical and lustful,
beauty that is ephemeral (quickly lost, not eternal), and beauty that is spiritual in nature, beauty that
arises from the inside.
And men love each other. Beauty is rational, for example when the intellect is able to interpret,
contemplate what is on the earth and the sky. The beauty of Islam is three, namely the form of piety,
noble morals, and faith. The scholars explained that beauty is reflected in the morals of karimah and
inwardly there is an attitude of wisdom. Local wisdom is an expression of beauty that is reflected in
the norms, morals, and ethics that exist in a society. For example, local wisdom in the context of the
archipelago, the teachings of dignity in the shatariah tarekat, the way of delivering it other than dhikr
etc. are also formulated in a song in the suluk dazhang by Sunan Kalijaga. So, actually, local wisdom
is the meeting between the dimensions of wisdom believed by a relatively competitive society and
religious values. In the form of art, it is based on wisdom and spirituality or Islamic wisdom related
to birth (form) and mind (meaning). In addition, the results created from Islamic art are shaped by
certain characteristics, including aesthetics and creativity. Islamic aesthetics cannot be achieved
through the depiction of humans and nature alone. It can only be realized through contemplation of
artistic creation that will lead to an intuition of the ultimate truth, that is, that God is also all of His
creation as indescribable and unspoken. Islamic aesthetics leads to judgments and norms in the
Qur'an and As-Sunnah, because Islamic art on the one hand is limited by basic values, ethics and
general Divine norms and on the other hand is limited by man's own position as a servant of Allah
(Nanang Rizali, 2012:4). From this statement, it can be said that Islamic aesthetics are limited by the
provisions that have been included in the Qur'an and As-Sunnah.
However, Islamic aesthetics can still be enjoyed in its beauty. Because humans enjoy the gift
of Allah SWT more than the beauty itself. This shows that Islam wants good or beautiful things so that
it provides motivation or excitement in life. With the aim of achieving a calm, beautiful, peaceful, and
happy atmosphere in life in this world to beauty and happiness in the hereafter (heaven). That is the
real concept of art, not only soothing the eyes but also the heart that can lead us to do good. F. The
Role of Art in Developing Islamic Harmony is a religion that is very suitable for everyone and always
maintains the culture that arises in the midst of society. Islam itself as a religion that has integral and
comprehensive teaching material, in addition to containing the main teachings as sharia, also
motivates Muslims to develop Islamic cultural arts, namely cultural arts that reflect Islamic values.
Cultural arts have gained attention in Islam because they have a very important role in grounding the
main teachings according to the conditions and needs of human life. And art also carries a subtle,
beautiful and beautiful meaning. In terms of terminology, art is something subtle and beautiful and
pleases the heart and feelings of human beings so that it becomes harmonious. In addition, it is
expected to develop and cultivate good feelings, beauty and truth
Harmony means respectful nature and attitude. The nature and attitude of respect must be
shown by anyone towards the form of harmony that exists in Indonesia. Because harmony is the
simplest attitude, but it has a positive impact on the integrity of the nation in general and social
harmony in particular. The absence of a harmonious attitude can trigger conflicts that we never
expect. The greater confusion that is happening today is the existence of various interests from
certain parties who tend to take advantage of every incident and try to achieve their own victory. On
the other hand, our society lately tends to lead towards a community of interests/patembayan
(gesellschaft), while the values of a community (gemeinschaft) have begun to be abandoned, so that
what appears on the surface is the emergence of conflicts of interests, both the interests of
individuals, groups, religions, ethnicities, politics and other interests. Actually, we are tired of
hearing about the occurrence of various conflicts that do not subside, which seem to never end, even
always happening everywhere. The existence of a lack of harmony can become a new problem in our
lives, just because we have a different background or vice versa. Humans in Indonesia have different
cultural backgrounds and have become something that cannot be denied. Indonesia is an
archipelagic country, and each island has its own culture. So from here, the author views that the
application of an appreciation of art in Islamic education will be able to develop an attitude of
tolerance to all parties. Differences are indeed natural in social life in society. These differences
make the characteristics of the community diverse. Humans with all these differences think that they
must fortify and avoid them. We must deal with these differences well and should make it a better
change. As a member of society, you are obliged to maintain harmony in the community environment.
The characteristics of society become diverse and religion must certainly establish social
relationships. Relationships between others are never spared from our lives as human beings,
because actually we will not be able to live alone, we will not be able to do anything without the help
of others. Humans always try to establish communication and interaction with others. Humans are
always trying to actualize themselves or when humans learn about themselves, their neighbors, and
the environment around them, then they always need a helping hand from others. Therefore, it is
necessary to establish relationships between others. Before establishing a relationship between
fellow humans, we must first establish a relationship between fellow God and a relationship
between ourselves, after the two have been created, it will not be difficult to establish a relationship
between fellow humans, because the key to establishing a good relationship is ourselves and the
Supreme Creator. a) Relationships with God's Neighbors Establishing a relationship with
God is the most important need in life in the world, because after all, human beings are
creatures created by God who must always remember the Creator. Establishing a good relationship
can be done by obeying all the rules and staying away from all the prohibitions. We can also establish
a relationship with Allah through worship, through the prayers we pray and also always remember
Allah wherever and whenever. Because actually if we pray, it is the same as we establish
communication with the Almighty and also when we always remember Allah, we will always get
peace of mind in living every step of life. The importance of having a relationship with God because
we are creatures of His creation and it is impossible for us not to have a relationship with our Creator,
and whatever we do depends on His will.
And also our relationship with God will affect our relationship with our fellow humans. Where
human life will not change when God is not involved in his daily life in the world. b) Relationships
between oneself. Where the relationship between oneself is manifested in the form of willingness,
acceptance, patience, self-understanding, and self-love. As individual creatures, humans have
intellect, taste, and will so they have different life goals. The goal of the same life is to achieve
happiness of the heart together. Meanwhile, the happiness of the heart together can be achieved
when you have obtained personal happiness. Personal happiness is achieved when humans are able
to apply an attitude of willingness, acceptance, and patience. The willingness referred to here is the
ability to let go, such as giving up property rights, abilities and the results of one's own work which
are imperatives and responsibilities. The attitude of acceptance referred to here is to accept
everything that happens to or comes to us, especially bad things, without protesting. So
understanding the relationship between ourselves is very important because how can we establish
relationships between fellow human beings if we still can't understand what else coupled with other
people who of course have different personalities. c) Relationships Between Fellow Humans. The
relationship between human beings itself can be interpreted as interpersonal communication which
means communication that has entered the psychological stage where the communicator and the
communication understand each other's thoughts, feelings, and actions are also based on
togetherness. And it can also be interpreted that if we want to create communication that is familiar
with
There is awareness of differences in attitudes, dispositions, and traits. 2. Respect various
characteristics of the community. 3. Be friendly with others. 4. Always think positively. Implementing
art for fellow human beings is also a medium to bridge a sense of harmonious attitude/atmosphere
to be more tolerant and open to others or other cultures. Some of the benefits of the role of art to
develop a harmonious attitude/atmosphere, namely: 1. Art is useful for instilling multicultural
awareness in a plural society, helping a diverse society (diversity) as an undeniable reality so that it
brings the influence of the birth of a tolerant attitude, becoming a means of social criticism through
parody and happening art on social, political, economic and cultural situations and conditions, For
a greater transformation, maintaining the community of its supporters so that the process of
transmitting art can continue, creating a kind of filter from the negative influence of popular culture
brought by the current of globalization, and opening up opportunities for the creation of original
invasion and creativity.
Utilization and aesthetic education for the nobility and subtlety of ethics (alakhlaqul karimah).
Aesthetic education is not just conveying teachings or concepts about beauty, more than that it is a
process of acceptance that prioritizes the meaning, meaning and quality of an object, which includes
sensory elements both sight and hearing, taste and vibration of an object of acceptance. 3. Art is an
intellectual intuition tool to educate emotions and convey a sapiensil (wise) message that
transcends the individual and the collective soul of the world to God. Intelligence as a tool and
primary concern. The sapient path cannot be separated from beauty because ugliness cannot be
accepted by reason. Art has also been proven to create equilibrium or balance in the instruments of
human intelligence, not only relying on intellectual aspects, but also emotional-spiritual aspects.
Emotional intelligence makes intellectual intelligence more meaningful and provides inspirational
power towards altruistic moral-spiritual maturity and social empathy.
