Representation of Religious Symbols in the Film Ayat-Ayat Cinta 2

Talking about the world of film, of course, cannot be separated from the existence of a culture. This is what is usually the main attraction of a film, not only does it enjoy a story in a film, but a film usually also gives an implicit message, and in a film show can also provide information, as well as in a film show the audience or audience get information and knowledge about a culture through visualization that is displayed. In a film, it is very natural that the conflict raised invites controversy, and very often we encounter disputes between one group and another, this is because there is a sense in which one group feels humiliated by another group. In addition, in a film work shows scenes and contains an implicit message, this of course invites different perceptions of people. Recalling the existence of several Indonesian films that are able to lift and wake up from adversity, one of which is the film Ayat-Ayat Cinta 2.

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As stated by Lukmantoro, Triyono. (2016). Teori-Teori Film: Sekadar Pengantar Awal, Religious Identity in a Film One of the important issues in a cultural study is identity. To give a definition to an identity is not easy, this is because identity does not stand independently, identity itself is not determined by individuals alone. Hence, identity has external, partial, and accumulating features, so that identity is detached from one's word. As in identity, there is a complex mixture of society, identity, and individual because the three of them cannot exist independently or independently. Identity can be understood as a form of discursive practice that allows producing or quoting and reaffirming existing norms, so that identity is more determined by the existence of an external social force than an internal individual.

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As stated by Sjafi’i, Achmad; Pamungkas, Albertus Angga Adi. (2012). In the book Representasi Identitas Agama Dalam Konsep Spiritualitas Melalui Konflik Cerita Film Jokowi, dalam Capture jurnal seni media rekam Vol. 3 No. 2 Juli. The film not only presents an exciting experience, but in the film also presents a person's life experience which is packaged in an interesting way by the screenwriter. The packaging of the film's story is attractive so that the audience is able to be carried away in the story, in addition, efforts are made so that the message in the film can reach the audience. Films are generally constructed with many marks. Signs include sharing a sign system that works well together in an effort to achieve the desired effect.

Sokowati, Muria. (2017). Politik Seksual Majalah Hai. Jurnal Aspikom, Vol 3, No 3 Juli-2017 write that down, The rise of various films with religious or Islamic genres has led to the emergence of assumptions, namely the assumption that religious / Islamic films only prioritize profit and are used as a potential commodity vehicle in marketing. So that Islamic values that are displayed in film shows are only used as packaging to wrap romantic stories and depict the lives of Islamic teenagers today.

Thus, the media has an important role in constructing social reality. Various influences are given by the media through film shows to create an audience view. The social construction that has been created by the media portrays a special meaning, because in a media there is of course its own ideological viewpoint. So that from the results of this media construction itself will create a separate view from each audience.

In the film ayat-ayat cinta 2 , it is clear that the comparison is that there are cultures in European countries that have stereotypes that cause discrimination against Muslim groups, reflecting that European countries are countries that are afraid and worried about the presence of Islam. This is made clear by the presence of women with face veils being chased by policemen or security guards so that these women can be secured and do not interfere with public opinion in Europe. Because women who cover their faces with the veil are a symbol of Islam who are considered terrorists.

Explaining that in Western countries, including European countries, Jews are very worried and afraid of the development of Islamic culture or Muslim people that will destroy civilization and eliminate western culture itself. the environment in European countries becomes safe without terror if there are no Muslim members. Terrorists create a deep sense of fear and anxiety, of course the meaning implied in the above sentence implies that comfort and peace in European countries will be created if Muslim groups do not exist. This opinion was put forward by Herwindya, Sri B.W. (2010). Media dan Terorisme, dalam jurnal The Messenger Vol. 2, No 1, Januari 2010.

From the comparison of the signs mentioned above, it implies that the WASP (White AngloSaxon Protestant) people have a higher power identity in European countries, better than Muslim communities, stronger and more familiar, while the community with an Islamic or Muslim identity represented as an isolated group, discriminated against by European communities whose religions other than Islam, are considered strange.

So the solution is to further develop and deepen film making about stereotypes in between religions in European countries in the part of films that are still related to the West which view Islam as bad. So, it will continue to develop so that the film-making process does not smell of SARA between religions, no one religious party is harmed, and not all religions treat discrimination badly. Because, this film has conveyed something about SARA to other religions. In order, there is no misunderstanding for film audiences on the issue that is constantly developing to destroy between the West and Islam. Future research hopes that this research will deepen the discussion of Western stereotypes of seeing Islam as bad.