Study of religion and territory (space) is a new phenomenon in recent dec­ades along with the tendency of religious studies that change from normative to con­tex­tual approach. Plosokuning village as a religious area becomes research ob­ject that examines the relationship between religion and space. Furthermore, this re­search will explore how this religious region is formed and how it affects the beha­vior of the people in this village.This study uses a social theory known as the production of space proposed by Henri Lefebvre. In this theory, space is a social production, and always related to the social reality that surrounds it. Space never existed and manifested itself or held itself. In other words space has a historical dimension that helped shape it. The social space also influences the way of thinking and acting of society that exists in the space, as well as uses as control and domination.From the historical approach, it is found that the religious area of Plosokun­ing is a product of the palace (kraton Yogyakarta) that makes Plosokuning as a mutihan area (place of worship). This religious area is intended as a bastion of the spirituality of the palace and the implementation of the royal philosophy known as Kiblat Papat Lima Pancer. In this philosophy, the palace is in the middle and sur­rounded by a spiritual fortress in the form of four Pathok Negara Mosques, one of which is the Pathok Negara Mosque in Plosokuning.The religious area of Plosokuning, which is a palace product, has an influ­ence on the Islamic religiosity of the Plosokuning community. This religious beha­vior can be proved by the emergence of cultural products, both tangible and intangi­ble cultures. Tangible cultures are like the emergence of some boarding schools (pesantren), some musholla (small mosques), Muslim housing, and majelis ta'lim (place for Islamic studies). While intangible culture such as the emergence of Is­lamic art, religious rituals, as well as Islamic religious norms in society. Plosokun­ing as religious area continues to be inherited from generation to generation by continu­ing to revive the Islamic culture, both tangible and intangible culture.The study of the Plosokuning community also shows a strong relation be­tween religious space and the behavior of the people. By the existing of the reli­gious area,  so the sacred character of religion becomes strong in the environment of Pathok Negara Mosque Plosokuning. As a sacred area, it becomes a shame (ta­boo) when people conduct behavior or actions that violate Islamic norms and tradi­tions. The social function of this religion is also reinforced by giving social sanc­tions for people who violate the teachings of Islam. Keywords: Islam, production of space, sacred, Yogyakarta.

Nowadays prostitution tends to be regarded as a moral problem. This claim, in fact, oppresses women in prostitution. Women in prostitution then are regarded as sinners, dirty, and damned. This stigmatization in fact cannot solve the real problem of prostitution, and has made it difficult for women in prostitution to return to society. Based on historical, social and cultural research on prostitution, it can be found that prostitution is a structural problem. Structurally, women in prostitution are victims of poverty, discrimination against women, and domination by patriarchal culture. Stigmatizing women in prostitution nowadays cannot be separated from religion as source of morality. The false interpretation of religion often happens because theology is constructed from a dogmatic-textual orientation. Based on this theology, women in prostitution, of course, are blamed and claimed to be sinners. This perception makes women in prostitution who are oppressed become more oppressed. Based on this problem, then, theology needs to be reconstructed. By considering social and cultural analysis, theology need not become in the future so alienated from actual problems. To support the literary data, field research will be conducted, that is in Pasarkembang, a centre of prostitution in Jogjakarta. To collect data from this field, I will use convenience samples for interviews of women in prostitution. The interview questionnaire is included in the appendix. The interview questions will be based on existing research with the intention of connecting the local situation to theory in liberation theology. Interview questions will be quoted in text to illustrate structural aspects of prostitution. This field study proposes to learn about the presence of structural aspects of prostitution in Islamic society in Indonesia. In investigating Islamic theology, some points can be addressed. The main point is that the situation of many women in prostitution nowadays is analogous with slavery in Muhammad’s day. If we look at al-Qur’an wholly, we will understand that Islam actually wanted to eradicate slavery gradually. Some verses even explicitly forbid people to enslave women. The last step of liberation theology is praxis. In considering the steps within praxis, the insights of Islamic theology, can do best praxis for liberating women in prostitution. But, women in prostitution have also to be included in this praxis. The role of women in prostitution as subjects is very important if they are to liberate themselves.

This study aims to analyze the pattern of interpretation of Muhammad Quraish Shihab in Tafsir al-Mishbah. This interpretation is essential to study as one of the products of Nusantara interpretation which is accepted by the wider community. From the initial analysis, it can be seen that Tafsir al-Mishbah uses a multidisciplinary approach to studying and interpreting the Qur'an. The social, rational pattern, which is then analyzed in depth (tahlili) also becomes a prominent characteristic in this interpretation. This can be seen from the style of interpretation which is often reinforced by historical data as a complement to interpretive data or sometimes data from other books such as the Bible and the Torah as a comparison in trying to provide reinforcement in interpreting arguments against the holy verses of the Qur'an. Efforts to interpret this type are pretty influential in understanding the Koran today, although the progressivity towards new interpretations is measured based on the ability of a developing society