NAMA : Baihaqi Faizin.

SM
STUDENT ID : 016201800008
SUBJECT : Religion
MAJOR : International Relations (IRE)
CLASS : French 1
RELIGION

Religion has a meaning that is related and regulates all aspects of human life that
are spiritual and physical. Religion as a regulator of life can be felt if the adherents appreciate
and practice the teachings of the religion. The term religion in English is known as religion,
while in Dutch it is known as the term religie, and in Arabic the word ad din is used. Ad din
is a term to refer to a type of knowledge based on faith in God Almighty God, which is
conveyed to the Apostle or His messenger by revelation. In Latin, the term religion comes
from the word re-eligare, which means to choose back from the path to the path of God.
The term religion, originally derived from Sanskrit which consists of three syllables, namely:
a, gam, and a. Letter: a as the beginning of the word contains the meaning: no, the word:
gam as the verb root means to go away, while the letter: a as a suffix does not contain any
meaning.
Thus the term religion in Sanskrit means not going away, staying in place, lasting,
eternal. The term religion in Sanskrit can also be interpreted as a doctrine, or a sacred
traditional rule. The definition of religion in the sense of the religious spirituality of the
religion concerned implies dharma and eternal truth that covers all human life. As in the
opinion of Anthony FC Wallace, in his book entitled "An Antropological View", the
definition of religion is a set of ceremonies, which are given the rationalization of myths, and
which move supernatural forces with the intention of achieving or avoiding changes in
human or natural conditions. So, in Wallace's view, religion can be seen as a belief and
pattern of behavior, which humans use to control aspects of the universe that cannot be
controlled by humans.
Where is the position of religion when the current of globalization hits religion?
This question will invite many answers to be raised. However, there are at least three answers
that will be conveyed through this paper.
First, religion will be the main barrier to globalization because in principle religion does not
teach excessive life.
Secondly, religion will be critical of globalism because religion actually has a vital role in
carrying out resistance to things that are considered to be less pro-marginalized, mustadafin
and unlucky. This notion believes that religion with its revolutionary power will be able to
criticize the development of globalism in this world, including in Indonesia.
Third, religion (Islam) in Indonesia will support the pace of globalism because the
developing religion is the understanding of religion which places globalization as a
sunatullah which cannot be denied.
All changes that occur will have an impact on the rolling social and religious life of
the massive globalization of the world. When religions in the formal sense let alone religious
organizations unable to answer the demands of their people to face globalization, what
appears in front of us is the reluctance of religious people to their religion. Religious people
will look for other references that are considered more appropriate than the religion they have
adopted so far, because their religion is not able to answer the basic questions raised by their
own people.

Religion in the conditions above, as part of the world's religions, actually continues
to move at the doctrinal level without being able to answer humanitarian problems. Such
religion will gradually become a comfortable teaching to say, but it is not comfortable to be
seen, let alone followed, because the people always criticize their own religion. Here the
problem of contextualization of the understanding of religious teachings becomes a work that
cannot be delayed anymore, because if religious people are reluctant to make corrections,
religion will be barren, almost meaningless. Religion is not a part of real life. Religion is only
a high-ranking diarsy without being able to greet the reality of humanity.
Islam in a serious sense must dare to get out of the fortress. Islamic person and group must be
constructed humanely, with the boundaries of critical fundamentalism, which is to make
continuous corrections to religious beliefs and religiosity during this time over the social
reality faced. Islam is not presented fundamentally in such a meaning, it is actually Islam
which has been slipped in the original meaning.

Because religion does not have to be fixed and stops at literal-textual understanding,
because literal-textual understanding of religious sources will produce a narrow dogmatism,
accompanied by a formalism in behavior and the rules of life born. One other aspect that will
stand out from the literal-textual way is the attitude of being confrontational to all parties and
individuals and groups who disagree with them, whether they are in their religious groups,
especially if they are outside religious beliefs.

Islam in globalization, must be constructed in a more civilized and humane way,

because in reality God himself is very human, with the attributes of His love. Religious
people should not change themselves with egoism, authoritarianism and self-determination.