Views of Fiqh Sosial on Cooperation in the Construction of Inter-Religious Houses of Worship

There is an interesting phenomenon that occurs in the Village of Tunahan, Keling, Jepara is a collaboration carried out by interfaith communities in building houses of worship. This phenomenon is very interesting to study using the point of view of Fiqh Sosial in accordance with the spirit of maqashid sharia and the benefit it carries in its methodology. This research is a qualitative research that leads to the study of a natural case that occurs in the community, namely the cooperation in the construction of places of worship between religions which is carried out alternately, the results of this research are carried out descriptively verification. From the results of the analysis carried out, this study produces several conclusions. First, the cooperation in building houses of worship between religions in Tunahan Village is a manifestation of human manifestation as social beings who have a natural need for each other. Second, in the concept of Fiqh Sosial, cooperation in the construction of places of worship between religions in Tunahan Village is a form of the implementation of human duties to prosper the earth which is oriented towards harmony and brotherhood so as to increase better religious activities. Third, seeing the many cases of religious intolerance that still occur in this country, religious harmony is one of the basic human needs (dharuriyyah) that must be realized through various actions. Keyword: Cooperation, Pluralism, Fiqh Sosial


Introduction
The diversity that exists in the Indonesian nation is a great wisdom and blessings that should be grateful and guarded. The diversity of ethnicities, races, languages, and even religions has become an attractive identity for the Indonesian people. This diversity will be able to become a great strength if it can be accommodated and managed so as to give birth to a harmony, harmony and beauty in a variety of differences.
One of the diversity that the Indonesian nation has is the diversity of religions and beliefs. It is known that the State of Indonesia recognizes five religions where anyone can freely embrace and carry out religious activities in accordance with their Views of Fiqh Sosial on Cooperation ... respective religions and beliefs without any practice from anyone. The diversity of religions is Islam, Hinduism, Buddhism, Christianity and Catholicism.
Adherents of each of these religions independently have the right to worship and carry out religious routines without interference from any party. Living side by side to establish harmonious social relations between fellow people despite having different beliefs and religions is a daily beautiful sight that can be witnessed in Indonesia as a form and implementation of the spirit of tolerance and pluralism in religion. One another acknowledges that there are differences in each other's beliefs, but with the awareness of these differences, it creates an awareness of the responsibility to create social and gifted unity, harmony and harmony so that intolerance, conflicts on the basis of religion can be reduced or even eliminated.
What is in reality lately contradicts the dreams and hopes of many parties calling for tolerance and pluralism, many cases related to religious intolerance in Indonesia that are carried out by several groups. This intolerance is not only aimed at interfaith colleagues, but this intolerance has penetrated into uniform religious life only because of differences in views and thoughts that are branch and not main.
In 2019 Imparsial recorded 31 cases of intolerance in Indonesia (Detik.com, 2019) with the majority of cases of prohibiting worship. For more details, the Coordinator of the Imparsial Research Program, Ardimanto Adiputra, when giving a presentation at the Imparsial office stated that the most and dominant violation of the right to freedom of religion or intolerance in Indonesia was the prohibition or dissolution of the ritual of teaching lectures or the implementation of religious worship or belief. This figure can be categorized in more detail, eleven of which are prohibition of worship, three cases related to destruction of houses of worship, two cases of prohibition of certain ethnic cultures, and the rest are related to religious dress codes, calls to be aware of certain sects, to rejection of neighbors with other religions. An example of one more case that stuck out in 2019 was a person's refusal to live in a certain area on the basis of religious differences (bbc.com, 2019).
These cases certainly illustrate that intolerant activities are very contradictory and betray the spirit of religious freedom that is in the 1945 Constitution of the Republic of Indonesia. Not only that, these intolerant activities also betray the spirit of Islamic teachings that uphold harmony, unity and mutual respect. as well as respecting fellow creatures and creations of Allah SWT.
In addition to cases of intolerance that have risen to the public surface, debates on the boundaries of pluralism and religious tolerance still have a wide open space and are always carried out, even though religion has very clearly provided these limits. Thus, the focus of the study is not on the solution to the problem of intolerance, instead it focuses on debating the boundaries of tolerance and pluralism and has the potential to give birth to new intolerance resulting from an ongoing debate. What are the limits of religious tolerance? how is the limit of pluralism in religion? This issue is always raised and becomes an interesting discussion material, while on the other hand, the spirit of religious tolerance and pluralism is neither conveyed nor properly guarded.
Talking about the case of religious tolerance, there is an interesting phenomenon that occurs in Tunahan Village, Keling District, Jepara Regency. This phenomenon is not an additional case of intolerance, but this phenomenon provides fresh hope and uswah hasanah for the application of the values of tolerance and religious pluralism in social and religious life. Tunahan villagers who religiously adhere to 3 religions (Islam, Christianity and Buddhism) can live side by side and establish harmony and harmony, this harmony and harmony are not only at the level of mutual respect and respect but up to interfaith mutual cooperation in building a building which are considered sacred in religious life, namely places of worship.
This phenomenon is certainly very interesting to study, on the other hand, many communities are still debating tolerance about how the law is to pronounce the holidays of other religions, the law is to enter the places of worship of other religions, the law to preach in other religions. But what has been done by the people of Tunahan Village, Keling District, Jepara Regency has gone beyond that, the tolerance that has been done has entered the applicable level with collaborative actions and mutual cooperation in building interfaith places of worship. When examined at a glance, this activity seems to mix up the religious affairs of one group with another religious group, this activity seems to help other religious groups to develop, but if examined more deeply, this phenomenon is actually a matter of struggle, religious, tolerance , and religious pluralism that must be upheld. From the mutual cooperation activities to establish interfaith places of worship, the community strives for the value of social and religious harmony together, the value Based on the type, this research is a qualitative research which leads to the study of a natural case that occurs in the community, namely the cooperation in building places of worship between religions which is carried out alternately. This is a natural object that results from the process of social interaction with the community. Furthermore, the data obtained from the case will be analyzed using the perspective of fiqh sosial. While the approach to be used in this research is a qualitative-verification approach, which is an attempt to inductive analysis of the research data carried out in the entire research process carried out, this approach constructs the research format and strategies to obtain as much data as possible in the field early Putting aside the message of theory first, this does not mean that theory is not unimportant, but the role of data is more important than theory itself (Bungin, 2008).

Basic Concepts of Pluralism and Inter-Religious Harmony
Etymologically pluralism, which is Arabic translated ta'addud, in English is pluralism. Pluralism means many or more than one (Robi'atul Maulidah, 2014). In the English dictionary it has three meanings. First, the notion of an ecclesiastical meaning is a term for a person who holds more than one position in an ecclesiastical structure, holds two or more offices simultaneously, whether it is ecclesiastical or not. Second, philosophical understanding; means a system of thought that recognizes the existence of more than one basic premise. Third, sociopolitical understanding: is a system that recognizes the coexistence of Khabib Solihin & Siti Asiyah group diversity, whether racial, ethnic, sectarian, party or religious by upholding aspects of the very characteristic differences between these groups. (Azzuhri, 2012) Umi Sambulan and Nur Janah explained that the definition of pluralism includes the following meanings: First, the existence of a number of groups of people in one society who come from different races, religions, political preferences and beliefs; Second, a principle that these different groups can live together peacefully in one society (Janah, 2013). The term pluralism is shortened to a new world order in which differences in culture, belief systems, and values need to be realized so that citizens are called to live peacefully in diversity and diversity (Janah, 2013). Pluralism becomes a value system or view that recognizes diversity within a nation. Diversity or plurality must be viewed positively and optimistically as a reality by all members of society in living the life of the nation and state. (Masduki, 2016) In the context of this research, pluralism in question can mean harmony, recognition of the existence of other religions, all religious teachings are the same, tolerance, understanding the essential beliefs of other religions, compassion, the same religious goals and plurality. The State of Indonesia is a country that has a very diverse ethnic composition, as well as religion, ethnicity, race, culture, language and way of life so that the Indonesian nation has different potentials, characters and orientations. It is from these differences that the Indonesian nation needs to be aware of the existence of pluralism and the importance of peace so that in practice life always creates harmony.
Etymologically, harmony comes from Arabic, namely ruknun which means pillar, base, or precept. While the plural form is arkan which means a simple building consisting of various elements (Robi'atul Maulidah, 2014). In the Big Indonesian Dictionary, harmony comes from the word rukun which means good and peaceful, not fighting, having a united heart and agreeing. Harmony has a good and peaceful meaning, in essence harmony in life in society with agreement and unity of heart so as not to create disputes and quarrels. (Nazmudin, 2018) Religious Harmony is the view and practice of living together in communities of different religions or religions but different groups based on the Views of Fiqh Sosial on Cooperation ... desire to create a peaceful life and to accept one another (Rizal, 2018). Religious harmony can be a pillar of national harmony, namely religious relations based on tolerance, mutual understanding, respect for equality and being able to work together in the life of society, nation and state (Nazmudin, 2018).

Worship in Tunahan Village
Geographically, Tunahan Village is located in Keling District, Jepara There is an interesting thing in the religious case in Tunahan Village, the lives of people of three religions who are able to live side by side in harmony are not just obtained, but community efforts to build strong religious harmony are carried out, one of which is by maintaining and grounding the mutual cooperation movement in Tunahan Village regardless of status. religious. This can be seen from the real facts in the field that mutual cooperation in building interfaith houses of worship is carried out by all parties. For example, when Muslims build a mosque, assistance and cooperation is not only present from Muslims. However, Christians and Buddhists also help both in terms of material and energy, and vice versa. Of course this is an interesting fact considering the many cases of religious intolerance that still occur in this country.

This mutual cooperation in building interfaith houses of worship in
Tunahan Village does look a little strange when it is collided and viewed with the point of view of religious interests. However, there is another side that becomes the basis and encourages the community, village government, and existing religious organizations in maintaining this tradition, namely knitting strong religious threads in Tunahan Village so that knitting unity, harmony and peace in religion will be realized. As a result, the three religions will be able to carry out worship in a comfortable, cool, peaceful manner without any conflicts that can damage the existence of one religion and interfere with their worship of their

5) Panca Akur as an organization that accommodates religion in Tunahan
Village.
For more details of cooperation (gotong royong) activities for the construction of houses of worship in Tunahan Village can be seen in the picture below: Views of Fiqh Sosial on Cooperation ...

Analysis of Cooperation in the Construction of Interfaith Houses of Worship in Tunahan Village, Kec. Keling Kab. Jepara in the Perspective of Fiqh Sosial
How can this cooperation in the construction of places of worship between religions be viewed from the perspective of fiqh sosial? Before analyzing this, it is necessary to re-examine that humans are given the right to live not only to live, but Allah SWT created them to serve him. Within the framework of this service, humans have the burden and responsibility of various taklifs which are closely related to endeavors and their means and human abilities (Sahal Mahfudh, 2011) Human life is always influenced by various factors that are interrelated with one another. Therefore, humans in the endeavor to carry out taklif, study to control and direct the factors that influence their life to achieve the meaning and purpose of their lives, namely sa'adatuddarain or happiness and prosperity in the world and the hereafter (Sahal Mahfudh, 2011). Happiness in this world and the hereafter as the goal of humans cannot be separated from one another.
efforts to realize the happiness of the world must be made to realize happiness in

Imaratul Ardl Ibadatullah
The reality that humans as social creatures must interact with each other, need and help each other for the sake of harmony The reality is that humans as religious beings who are religious and have an obligation to perform worship according to their religion without disturbing and imposing their will on adherents of other religions.
Coorperation (Gotong royong, tepo seliro), mutual respect and respect, are social realities that cannot be denied and must be maintained as a consequence of humans as social beings. One of them is by helping when neighbors have the intention of constructing a building even though the building is covered with religious identity, but this assistance is not on the basis and name of religion. But on the basis of humans as social beings who must help each other.

COMBINATION
the hereafter. A person can worship well and calmly in order to perform the duty of devotion to Allah SWT, if religious life can be harmoniously established without any conflict of intolerance that can damage and disturb human ubudiyah. In this case, happiness in the world in the form of religious harmony must be realized so that ubudiyah devotion to God can be realized.
Physical and mental well-being is the ideal of every human being, physical well-being is usually a fundamental means of attaining mental well-being, although there are also people who gain inner well-being without observing physical well-being, according to general standards (Sahal Mahfudh, 2011). This This is the consequence of humans as religious and devout creatures, it is impossible for humans to achieve benefit in the hereafter without carrying out and completing this task. Second, humans have a duty to prosper the earth (imaratul ard), this second task should not be ruled out. This task is related to the relationship between humans, nature and the environment.
Humans are responsible and have a duty to maintain a balanced relationship with others, with nature and the environment. This second task is inseparable from the first task. The prosperity of the earth that is successfully created by humans will bring ease in carrying out the task of worshiping Allah SWT (Jannah, 2018).
So cooperation for the universal good of mankind, in fact, departs from religious belief (Islam) itself. everyone has a responsibility to God which must lead to the good of mankind and must also be held accountable.
Vertically, human responsibility is centered on God, but horizontally everyone must also do good to fellow human beings to prosper the world. A religious adherent who always stands on the principle of equality positions humans to always build cooperation on the basis of goodness and responsibility to God. For this reason, humans are encouraged to always look for as many points of similarity as possible between their various communities. And as far as Islam is concerned, the important point of equality is the awareness of divinity and responsibility before God (Zaprulkhan, 2018) In the case of the construction of houses of worship in Tunahan Village, the reality of this collaboration is the implementation of human duties to prosper the earth. The task of humans to prosper the earth brings them to a reality that humans are social creatures who must interact with others, need and help each other in order to achieve harmony and harmony.
Mutual cooperation, tepo seliro, mutual respect and respect, are social realities that cannot be denied and must be maintained as a consequence of humans as social beings. One of them is by helping when neighbors have the intention of constructing a building even though the building is covered with religious identity, but this assistance is not on the basis and name of religion.
But on the basis of humanity as a consequence of social beings who must help each other and create security and mutual comfort.

The cooperation in the construction of houses of worship in Tunahan
Village is a form of interfaith cooperation among other collaborations that are capable of realizing religious harmony through mutual cooperation in the physical construction of houses of worship. Not only that, the establishment of cooperation (joint activities) in maintaining this harmony is indirectly a collective resistance in fighting religious intolerance. If you look at the various cases of religious intolerance that still occur in this country, then religious harmony is one of the human dharuriyyah needs that must be realized considering the recognition of several religions in this country.
In order to maintain the existence of religion and to protect its adherents in order to carry out worship in accordance with what is ordered by God. In the inverted triangle diagram, this dharuriyyah need has the most important portion compared to the needs of tahsiniyyah and hajiyyah, because it has the most important portion, its existence must be fought for (Solihin, 2020). In relation to the division of the portion of human needs, religious harmony in its position as a dharuriyyah need that must be realized, then all activities that can lead to the results of religious harmony must be endeavored and carried out together in the form of alliances between religions in various things that can encourage the creation of harmony and unity.
The realization of the human task to prosper the earth with various activities that can produce positive values in religious diversity as manifestation of love for fellow humans as divine beings, combined with the implementation of a peaceful and smooth ubudiyyah process to Allah SWT Views of Fiqh Sosial on Cooperation ...
without conflicts and problems with religious adherents otherwise, the benefits in the world and life can be realized together.
The analysis points above show that the cooperation in the construction of places of worship between religions that occurs in Tunahan Village is a form of the implementation of human duties as social beings and the implementation of human duties to prosper the earth by maintaining harmony, fostering brotherhood and diversity, so that a prosperous, peaceful, religious life can be realized. harmonious and avoid damage to create happiness in this world and the hereafter.

Conclusion
From the results of the analysis carried out, this study resulted in the conclusion that the cooperation in building houses of worship between religions in Tunahan Village is a manifestation of human manifestation as social beings who have a natural need for each other. In the concept of Fiqh Sosial, cooperation in the construction of places of worship between religions in Tunahan Village is a form of carrying out human duties to prosper the earth. By forging various alliances and kersajama oriented towards harmony and brotherhood, a prosperous, harmonious, united religious life will be realized so that it can increase better religious activity and avoid forms of damage, disputes, and intolerance. ********* Bibliography