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THE WORLD AND THE WORLD: THE DYNAMICS OF
RELIGION IN THE ERA OF GLOBALIZATION
Introduction
In the late 1980s, the term globalization was not so familiar in many languages in
other parts of the world. This diction in those years was only used for the world of
business and other sciences related to society.in the following year, around the 1990s,
the issue of globalization has become increasingly global and widespread. Therefore,
this era is often referred to as the era of globalization (the age of globalization).2 The
rise of discourse around globalization at that time, according to Abuddin Nata, was
inseparable from the influence of the world economy, especially in the era of free trade
which was no longer limited by the geographical barriers, culture and political
ideology of a country. Although globalization starts from economic problems, it is also
very related to other issues, such as social, cultural, religious, political, educational,
lifestyle (lifestyle), science and technology.3
Globalization is considered a historical process and an economic project can
certainly affect the social structure at the level of human welfare. The availability of
information that can be accessed quickly, massively and economically is a positive
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impact of globalization, so that human life can be intertwined through global
communication and transaction networks. The world feels smaller because it is
supported by information and communication technology that is so sophisticated.
Newly occurring events can be detected and known in various other parts of the world
very quickly. Therefore, it is natural for Marshall McLuhan to liken this world to a
global village .4 In addition to the positive things, there are also negative impacts of
globalization, such as economic disparity and inequality between the poor and the rich,
the environment and nature are increasingly damaged due to excessive exploitation
and exploration of natural resources, competition for social, cultural, religious,
political, business, and other life is becoming more widespread.5
Indeed, globalization has become a historical imperative that inevitably will
inevitably occur and must be addressed wisely, especially for Muslims who have a
very noble global teaching order and remain relevant along with the times. Everything
in this world will change, nothing is permanent, except the change itself, said the
philosopher Hieraclitus.6The rapid development of the times has made almost all orders in social
life have the potential to be overhauled in this era. The globalization that is taking
place today also displays the sources and dispositions that are
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different. Western civilization is the mecca of this era and controls and dominates in
various lines of life of the world community in general. Western-modern values and
worldviews are also inevitable to enter and develop in social life through
globalization.7
The globalization process has at least started since the journey made by traders to
travel from their country to all other countries. When Arab traders traveled to various
countries in Southeast Asia, including Indonesia, and so did Europeans who expanded
in the sense of colonialism, globalization actually took place.8It can be said that
globalization is a process of westernization and colonization. Therefore, the
development and process of globalization do not need to be faced with an extreme
closed attitude, let alone have an anti-attitude towards it so that it rejects all elements
that smell of globalization. There are signs that must be known when interacting with
the globalized world. Human knowledge and insight about these signs can lead them in
harmonizing between world affairs which are full of globalization intervention and
religious affairs. Through this article the author will talk about globalization, in
which region does it play, World or Religion? and what if globalization affects the
aspect ofreligion?
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A. The Domain of Globalization: The World or Dīn (Religion)?
Globalization is a new terminology but its existence has existed for a long time.
In the 19th century AD, this phenomenon has emerged as a design of old-style social
democracy. 9 If globalization in the 19th century was more inclined to the aspect of
controlling trade through the market and physical trade, the pattern is different from
the globalization that occurred in the 21st century. In this century, political, cultural
and technological instruments have been deployed. Capital owners from developed
countries No need to struggle and linger on the road to make trading transactions.
Through group cooperation, market expansion can be carried out. Marketing
cooperation is organized and based on political agreements. Countries with strong
political lobbies have more potential to gain and are prioritized than countries with
weak lobbies.10 reviews
However, the influence of globalization is very fast and fundamental because it
ruffles the pattern of the old order and then encourages the emergence of a new order
due to the advancement of information and communication technology. Now the
influence of globalization is very real. That's why Din Syamsuddin in his Eid sermon
in 1433/2012 reminded this as a serious threat to the existence of the nation. According
to him, globalization has the potential to make our nation trapped in cultural
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permissivism. That is what happened to the current development of the nation's culture
which seems to be increasingly hedonistic.11 reviews
Therefore, currently globalization affects almost all lines of life in society. The
world's cultures influence and share with each other. This is an inevitability that cannot
be avoided, therefore what must be done is to respond to it, not to avoid it.
Globalization is closely related to worldly relations. It should be noted that the
diction of the world, as explained by Ibn Manzhūr, comes from the root word danā-
yadnū which means qaruba (near). It is used as something close. That's why it is said
that the world is because it is close, where the antonym is the hereafter which means
far away.12The term world, according to Al-Rāghib, contains various meanings, including the
smallest (the opposite of the largest), the most contemptuous (the opposite of the
good), the closest (the opponent of the farthest) and the earliest (the opposite of the
last), and so on.13Likewise with M. Fuad "Abd Al-Bāqī who interprets the world
linguistically as close, low, contemptuous, narrow, weak, and low.14 reviews
In the Qur'an, the meanings contained in the word world as mentioned above are
found in many places. For example, QS.Al-Anfāl (8): 42; QS. Al- Shāffāt(37), 6; and
QS. Al-Mulk (67): 5 where the words of the world are interpreted closely. QS. Al-
Mujādalah (58): 7; and QS. Al-Muzzammil (73): 20 is interpreted as something lacking
(adnā). And which contains a low meaning is reflected in QS.Al-Baqarah (2): 61; and
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QS. Al-A"rāf (7): 169.
Irsyadunnas stated that there are three human perceptions of the world:15
1. Monism's Views
Monism can be categorized as polytheistic people. Regarding the life of the world,
polytheists view:
That is: and of course they will say: life is only our life in this world alone and we
will never be resurrected"
The above verse is understood that polytheists admit that the life of the world is
everything. Their denial of the Day of Resurrection and the Day of Resurrection is the
same as their denial of the power of Allah SWT over the universe.
2. Pragmatism
Pragmatism in this case is a hypocrite. The view of hypocrites on world life is
different from that of monists. Hypocrites only think about worldly life and do not
really care about ukhrawi's life. Even though the belief in the hereafter in them exists.
This can be seen in the words of Allah SWT:
Meaning: So among humans there are
people who say: O Lord, we give us the life of the world. And there is no (pleasant)
part for him in the Hereafter.
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Hypocrites basically believe in God, the Messenger and the Day of Resurrection.
They believe that the life of this world and the hereafter are related, they just do not
care about the life of the hereafter. For him, the life of the world is more important and
real. They always ask to be given sustenance in the life of the world. From this, it
appears that their thinking is pragmatic because they always ask for material needs to
be met.
3. Progressive Views
Different from the two views above, true believers believe in the existence of life
after death. The good of this world and the hereafter are used as goals. That is why
Allah said:
Meaning: And among them there are those who pray: O Lord, give us
goodness in this world and goodness in the Hereafter, and protect us
from the torment of hellfire.
Hasanah (goodness) in this case contains various meanings, such as health, a
quiet household, a good spouse (shaleh/shalehah), a lot of sustenance, useful
knowledge, having a vehicle, and others.19Meanwhile, the greatest blessing of goodness in
the hereafter is to enter heaven accompanied by serenity and avoid fear.20 reviews
This is where the difference in outlook on life between monism and pragmatism
and progressives is different. If polytheists view the life of the world only once and
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hypocrites do not care about the afterlife even though they admit it, but the believers
strongly believe in both.
In addition to the terms globalization and the world above, it is found that the
term world is also rooted in the worddīn (Religion).Dīnaccording to Al-Fairūzābādī
contains various meanings, such as revenge, Islam, customs or customs, worship,
obedience, calculation, humility, obeying God, rules, power, life journey, debt,
religion, and all forms of servitude to Allah SWT.21 reviews
The meaning of dīn has been understood and interpreted only as a religion.Even
though it is observed from the content of the above meaning, it is not so. The concept
contained in the meaning of dīn according to al-Attas, includes four aspects, namely
indebtedness (in debt), submissiveness, judicious power and natural inclination and
tendency.22 reviews
Religiosity is the obligation of human beings to be indebted. Religiosity is the
natural nature of human beings that exist in them. The religious instinct certainly leads
to the spiritual aspect, even though in daily activities it is carried out and there is doubt
in human beings to God. The nature that affects one's religiosity by enslaving oneself
to God, has indirectly recognized the power of justice, which in this case is the power
of Allah SWT as al-Dayyān. Realizing that Allah SWT is the Ruler as well as the
Power to control humans and the universe. Allah SWT is the Reckoner, the King on
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the day of judgment and vengeance (al-jazā‟waal-mukāfa‟ah). 23 Therefore, man's
existence on the stage of the earth, which will never be able to create his sight, his
hearing, his five senses, let alone allow himself to move on his own with
consciousness, is all the greatest debt he has. The debt cannot be repaid at any time
unless he surrenders himself to God (aslama)24. Aslama is true surrender in totality, not
surrender that comes from cultural products and human life experiences as found in the
beliefs of all religions in general. This nature of surrender is already integrated into the
concept of dīn.
Dīn as explained above is the same root as the word world. By
Therefore Dīn is only applied in the world, and not anywhere else. Because the world
occupies space (earth/globe) and time (now), it can be concluded that the world is very
closely related to globalization. This is not the case. Peter Beyer and Lori Beaman in
Religion, Globalization, and Culture said, Religion seems not so open to globalization,
because it isexclusive or something alienated. Globalization cannot enter the realm of
religion, because religion is excluded from globalization. In the sense that it should not
be contaminated by globalization itself:
Religion does not very often seem to be about globalization nor
globalization about religion...., religion it seems, is somehow
“outside” looking at globalization as problem or potential.25
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After all, globalization, as George M. Thomas said, has the potential to make life
more complicated, and humanity ends up relying heavily on its worldly affairs and
restoring the processes and mechanisms that exist in it (globalization refers to the
increasing complexity and interdependence of the world as a whole and to the
processes and mechanisms involved).26 reviews
If globalization is dealt with excessively and totality to worldly affairs, it is
possible that it will give birth to humans with a culture of consumerism, hedonism,
materialism and narcoticism. Cultures like this are emphasized by Adian Husaini
which is used as an interesting theme in the study of globalization. These cultures are
characterized by the hegemony of food, fun, fashion and thought. Therefore,
globalization is a complex matter and difficult to avoid by humanity which is
increasingly integrated in the development of modern means of communication and
transportation. Thus, globalization increasingly leads to a form of Western cultural
imperialism against other cultures.27 reviews
From the explanation above, it is clear that globalization is full of worldly affairs.
Question be how with can beliefs in religion also be globalized and evolve along with
the development of life in the world? Basically, things that are basic or basic religious
(Uṣūlī 28 cannot be intervened by
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globalization. Natsir in Islamic Culture stated that matters of prayer, fasting, zakat and
the like are included in the territory of dīn. This kind of thing must be returned to the
Prophet Saw and accepted as it is without any human intervention in determining the
level. The practice is exactly as stipulated by the Shari's, that is, Allah SWT. Humans
do not have the capacity to change, increase and subtract. In this field of worship,
everything is forbidden except for those that have been ordered and determined.29 reviews
In addition, there are also religious commandments whose meaning can be
rationalized (ma"qūl), whose human reason is not forbidden to take part, so that
religious descriptions are sufficient to show "illat or causes only. This kind of
command can be known from the command to cover the awrah, the command to be
filial to parents and others. Although the source comes from Religion, the way it is
implemented is not determined and is not determined by Religion. The procedure is
returned to humans on the condition that they can achieve the intended goal according
to the state of the "world" or the time of each person. The essence of his
commandments is actually dīnī, which is derived from the commandments of religion,
while the methods and practices of his practice are worldly.30 reviews
This means that there are many kinds of commandments outside of religion and
there are countless affairs that are not regulated by religion. In worldly affairs the
intellect has a very wide space for movement, therefore in this matter everything is
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permissible except the forbidden. Whereas, in religious affairs (dīnī), the intellect has
limited space for movement, therefore everything is forbidden except for those who
are commanded. Globalization, which is closely related to the modern world, is more
appropriate to enter the territory of the world where we are allowed to use reason to
understand and respond to it. It cannot be included in the territory of religion, because
religion is not allowed to use reason to change the provisions that have been set.
There is an order to maintain hygiene. The Prophet Saw ordered to clean the
teeth. He did not prescribe what and how clean it. However, now, there are groups that
are anti-globalization or modernity who do not want to use toothpaste except for the
use of wood root (miswak) only, on the grounds that such a method has been practiced
by the Prophet and his Companions. Likewise with the means of transportation used
by the Prophet Saw in ancient times such as camels, horses and the like. The methods
mentioned above cannot be included in the realm of religion because they are not
included in the territory of uṣūlī. Therefore, it can be concluded that in the affairs of
the world, the means and ways of doing it have been left to man as long as what is
intended and which is the subject of the command can be achieved so as to make it
easier for them.
In Islam, the use of reason in interpreting religious teachings is very important.
That's why the Prophet Muhammad stated, Religion (Islam) is intellect, it is not
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considered a religion of someone who does not use his intellect?Without the guidance
of the Shari'ah, reason cannot determine and establish the truth. Therefore, regarding
religious matters, there are practices that areta"abbudi (worship) that cannot be
digested and reached by reason and reason. Religious beliefs must be accepted even if
they are not understood by reason, said Qurasih Shihab. From this it can be seen that
the realm of reason, the world, modernity and globalization is limited to the physical
realm. Meanwhile, religion and the heart of the region are metaphysical realms.31The world
and modernity speak of a form that is visible and accessible to the human eye, whereas
Religion speaks of a form that is invisible to the present eye.
B. The Impact of Religious Globalization
Efforts to be excessively accommodating to globalization, especially in terms of
religion, will make religion potentially westernized. It can be assumed that humans are
developing towards a uniform form of life, namely a Western pattern, although the
stages achieved by each society differ from place to place. But in essence, everything
will lead to the same pattern, namely a modern pattern. In other words, modernism led
by the global system is the estuary of
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the journey of human life. This pattern actually originated in the European Age of
Enlightenment, which was marked by an almost unlimited critique of tradition and
religion accompanied by a positive assessment of the success of enlightenment thought
(aufklarung) and great optimism for the future of mankind controlled by the authority
of reason.32 reviews
Gobalization not only takes place in or affects aspects of economy, politics,
culture, consumerism, hedonism, fantasy, lifestyle and fashion, but also affects the
way of thinking of human beings (thought), so that the way of thinking of Muslims in
particular is also regulated. Even more ironic, the way Muslims believe in their God,
worship him and also understand his holy book is not spared from hegemony.
Therefore, globalized religions will try to delegitimize the holy book, especially the
Qur'an. The phenomenon of criticizing the Qur'an or at least declaring it a gender-
biased holy book seems to be a source of pride, even among Muslim scholars
themselves. The methods of interpretation that are rampant today such as hermeneutics
among Islamic academics are also inseparable from the hegemony of Western thought
in Islamic studies. There is no standard of truth. They consider that the flow of value is
relative and temporal. Truth depends on the agreement. If the community agrees that
prostitution, homosexuality, gambling and liquor are halal, good and allowed, then it is
considered a truth.33 reviews
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In addition, a globalized religion, Adian, emphasized Adian, will give birth to an
attitude of belief in the concept of religious pluralism. Pluralism is an understanding
that considers all religions to be true, because it leads to the same Ultimate even
though the paths it takes are different. Although the term "religious pluralism" was
born and developed in the West, it was not initially known in the official theology of
the Church.Just as the term secularism, which was initially unknown or foreign and
even hostile to Christians, was later accepted and sought its legitimacy in the Bible.
Efforts of Christian missionaries to weaken the faith of Muslims.Pluralism like
secularism is a kind of weapon of mass destruction against the fundamental beliefs of
religions. If the difference in conception and history between Christian theology and
Islam is known and understood by Muslims, then they do not need to accept this
understanding, because it allegedly kills religion and the concept of Islamic theology
itself. Pluralism is considered a new religion with a new theological concept that
essentially dissolves existing religions.34 reviews
Thus, religion that is lulled by the current of globalization makes the
absoluteness of values, teachings and truths sourced from religion all relative,
changing along with the development of the times and temporal. The role of religion is
set aside in life, the authority of reason is greatly glorified because it is considered a
very rational choice to follow.
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C. Cover
The problem of globalization should be addressed proportionately because this is
a good attitude as a reflection and moderate Islamic manhaj. Yusuf al-Qaradhawi
emphasized that Muslims should have broad and open insights, be proud of their
identity, understand their treatises, and hold fast to the originality of their holy books.
He does not shy away from new things and does not accept them excessively.35 reviews
Of course, we can sort and choose which ones are considered good and in
accordance with the teachings of Islam and which are not. A good influence can be
gladly accepted even if possible it can be developed to obtain better benefits. In
addition, there should be balance and harmony between religious and world affairs. It
is permissible for one to say that the existing social system has undergone a change in
shape due to the global influence of the countries that control it and there is a process
of uniformity of the forms of social systems in the world such as culture, economic
and political systems with systems practiced in the
West. However, it must also be admitted that religion and its belief system are parts that
are not easy to experience this process.
