Name : Muhammed Saugie

NIM : 2502039756

Essay Answer Sheet

1. religious people often say that conscience is the voice of God, or that God speaks
through conscience. For religious people, conscience does have a religious
dimension. If he makes a decision based on his conscience, it means he really
believes that he has to do it and can do nothing but destroy it personal integrity, then
he will make his decision for God. He realized that he would obey God's will. On the
other hand, acting against one's conscience means not only betraying oneself, but at
the same time violating God's will. Perhaps there is no clearer way for religious
people to experience the close relationship between morality and religion than this
experience of conscience. However, conscience does not absolve us from the
obligation to be critical and objectively accountable for our actions. Conscience is not
only the monopoly of religious people. People who do not recognize the existence of
God, like religious people, have a conscience that binds them. Everyone has a
conscience because they are human, not because they are religious. This fact
actually provides a basis for achieving ethical agreement among all people, beyond
all differences regarding religion, culture, economic position and others (Bertens,
1997: pp. 58-59).
2. One form of interfaith cooperation in Indonesia is building places of worship and
charity. Dialogue means the act of communication to achieve mutual understanding
or understanding. Dialogue requires freedom, equality, openness and honesty.
Without these four conditions, a dialogue to achieve mutual understanding cannot
take place. Dialogue is closely related to tolerance – allowing or facilitating
everything. Tolerance means to let other people in their uniqueness (uniqueness).
Tolerance is required by understanding in a more inclusive way towards others.
Religious tolerance can be built through dialogue between religious communities.
Because dialogue will result in mutual understanding between religious communities,
which in turn will lead to tolerance and harmony. Tolerance and harmony between
religious communities is thus the goal of dialogue (see the Diktat for the Religious
Character Building Course, Binus University: 2018). Through dialogue, religions can
contribute to creating a better world, a fairer world and a peaceful world. Dialogue
can be conducted in various ways such as the dialogue on daily life, the dialogue on
social work, the dialogue on religious experiences and the dialogue on theological
views. The most intense dialogues involve understanding and interpreting sacred
texts. There are four main principles in a dialogue like this. First, recognizing and
accepting the differences in the texts of the scriptures of other religions. Second, to
recognize and respect differences in understanding and interpretation of the
scriptures of other religions. Third, debate intelligently, scientifically, and based on
scientific methods. Fourth, you must refrain from saying what need not be said.
3. People certainly do not escape mistakes and sins, regardless of intentional or
unintentional actions. Even mistakes that are constantly made by someone can hurt
the heart and leave an emotional wound that is difficult to heal, because it has an
effect on the psyche in the form of mental pressure. If it drags on, it can also affect
the physical condition. Therefore, an effort must be made to overcome these inner
wounds, of which forgiveness therapy can be one. Usually, people who are angry or
hurt find it difficult to accept apologies from people who have hurt them. Because
 forgiving isn't easy, forgiving requires a time process. Forgiving other people's
mistakes is a force to achieve inner peace and happiness that will affect physical and
mental health. When a person forgives others and then lets go, he immediately feels
at ease, calm, light and happy. In Islam Allah SWT loves people who forgive others
as stated in QS. Ali Imran: 134. "...and people who can withstand the abundance of
anger and who love to forgive others and Allah loves those who do good."
4. do minimalistic movements, live frugally and simply in everyday life - every day. The
minimalist movement holds that we need less to live than we need a lot. We don't
have to live maximalist in treating the natural environment. It is enough for us to take
a little advantage of nature without projecting extreme lust to dominate it, let alone
putting forward a sense of excessive greed to manipulate the results of the natural
environment (earth) in an arbitrary and unnatural way. way to suck. The minimalist
movement makes us content with life as it is, without the ambition to exhaust nature
as much as possible. The minimalist movement should radiate in a non-wasteful
attitude in exploiting natural energy resources, for example, saving water, saving
electricity, saving on petroleum, simply cycling to campus or work and so on. The
minimalist movement urges us to live consistently in our lives from now on .
Minimalism is usually synonymous with interior design concepts. However,
minimalism can also be practiced as a lifestyle. A lifestyle like this is one that is not
exaggerated, grateful and does not waste the available fortune. Allah SWT says in
QS Al-A'raf: 31, “O son of Adam, wear your fine clothes every (entering) the mosque,
eat and drink, and do not be extravagant. Verily, Allah does not like those who are
extravagant."
5. the problem above is the mentality when working, many employees feel why they
have to work. This is also evident in the consequences of those who become lazy in
working because the feeling of working is lost. In Islam, work is not only a matter of
finding money to live on, but it also has a religious value. Islam emphasizes the
importance of noble intentions in work as said by Muhammad Rasulullah SAW that
every act must be accompanied by intention and everyone gets only what he
intended. The intention to work is placed in accordance with the command or law of
Allah SWT Himself. Many Islamic philosophers such as Yusuf Qardhawi say that
moral ethics and economics/work are very important in Islam and that moral ethics
applies to all aspects of life (kaffah). This must be realized in the economic, business
and employment activities of every Muslim. Meanwhile, Imam Ghazali in Ihya'
Ulumuddin emphasized the importance of morality in work. Ghazali said that a
merchant should not fix his eyes only on the world and forget about the afterlife.
Because if that's the case, then his life is just wasted. Common sense people should
be encouraged to take care of their capital namely religion and business commerce.
This is in accordance with the words of Allah SWT "Do not forget your share of the
pleasures of the world" (al Qashas 28:77). Thus, the main purpose of work and
economic activity in Islam is the happiness of this world and the hereafter (falah).
6. In Islam, work is not only a matter of finding money to live on, but it also has a
religious value. Islam emphasizes the importance of noble intentions in work as said
by Muhammad Rasulullah SAW that every act must be accompanied by intention
and everyone gets only what he intended. The intention to work is placed in
accordance with the command or law of Allah SWT Himself. Many Islamic
philosophers such as Yusuf Qardhawi say that moral ethics and economics/work are
very important in Islam and that moral ethics applies to all aspects of life (kaffah).
This must be realized in the economic, business and employment activities of every
Muslim. Meanwhile, Imam Ghazali in Ihya' Ulumuddin emphasized the importance of
morality in work. Ghazali said that a merchant should not fix his eyes only on the
 world and forget about the afterlife. Because if that's the case, then his life is just
wasted. Common sense people should be encouraged to take care of their capital In
Islam, work is not only a matter of finding money to live on, but it also has a religious
value. Islam emphasizes the importance of noble intentions in work as said by
Muhammad Rasulullah SAW that every act must be accompanied by intention and
everyone gets only what he intended. The intention to work is placed in accordance
with the command or law of Allah SWT Himself.
7. In the Quran, this religiosity is implied in Surah Al Baqarah verse 208, which explains
the call to Muslims to have full religion, the meaning here is not to take half
measures. A Muslim who is fully religious instills Islamic values in his daily activities
or activities, both in the scope of worship and mu'amalah. Surah al-Baqarah (2) verse
208 reads as follows: “O you who believe, enter Islam as a whole and do not follow
the footsteps of Satan. Satan is indeed a real enemy of yours.” In line with the Islamic
view, Glock and Stark hold that religious faith is at the core of the faith dimension.
According to Nashori Suroso, Glock and Stark's formulation regarding the division of
the dimensions of religiosity into the five dimensions mentioned above is compatible
with Islam. Diversity in Islam is manifested not only in the form of ritual worship, but
also in other activities as an Islamic system that encourages its adherents to be
religious in a comprehensive or comprehensive manner. Nashori Suroso argues that
the dimensions of belief can be equated with aqidah, the dimensions of religious
practice are equated with sharia and the dimensions of practice are equated with
morality, the dimensions of knowledge with knowledge and the dimensions of
experience with ihsan (understanding). In general, religiosity in an Islamic
perspective consists of three basic dimensions, namely Islam, faith and ihsan. From
that point of view, I still feel I have no religiosity because I still incorporate the breath
of Islam itself into my activities. There are still many violations I do in religion.
8. With increasing religiosity, this can be done by being aware of and experiencing
religion. Be aware of and describe the teachings of the religion they believe in. They
are able to explain their religion whether it makes sense or not. In every religion,
including the religion one believes in, there is a rational part and a dogmatic part in
religion. In religious teachings there are parts that can be understood by reason.
Most of the teachings of religion fall into the realm of the rational, something that is
readily accepted by the general human mind. The need to have good morals towards
parents, children, siblings, neighbours, people in general, is an example of religious
teachings that are readily accepted by reason. However, religion also teaches
something that is not easily accepted by reason. Even though it is easy it takes time
to digest it, like heaven and hell, there are raqib angels and atid angels who always
record our deeds, there are jinn who can disrupt our lives, there is the throne of Allah,
each bird's wings have a memory, and so on. Not only believing in the rational side
and the dogmatic side of religion, mature religious people are also able to explain
their religious teachings. They are able to explain different kinds of religious
teachings, including the parts of religion that people can easily accept and the parts
of religion that take most people time to accept. Moreover, they try to reconcile
rational and dogmatic matters.