Articles
<![CDATA[THE IDEA OF RELIGIOUS MODERATION IN INDONESIAN NEW ORDER AND THE REFORM ERA ]]>
<![CDATA[Muhammad Aqil Irham]]>;
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Muhammad Candra Syahputra]]>
<![CDATA[ ILMU USHULUDDIN Vol. 8, No. 1, July 2021 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v8i1.19618
<![CDATA[Indonesia is neither a religious state nor a secular state though the majority of its population is Moslem. The relations between Islam and the state have once experienced strong tensions until it finally reached a consensus. However, this consensus had historically experienced distortions and complexities among Moslems themselves and between the Moslems and the government (state), during the New Order Era and the Reform Era. This article tries to describe the development of the idea of religious moderation in the New Order and the Reform Era and explore the views of the Moslem elites in relation to religious moderation policies and their implementation during the era of President Soeharto and in the era of open democracy after the fall of the authoritarian New Order regime. This research relies on an in-depth analysis of academic references and literature. The study shows that there are differences in the aspects of thinking and configuration of Moslem actors in relation to the policy and implementation of religious moderation in the two eras. The research showed that the efforts of the majority of religious people in Indonesia in campaigning for religious moderation intellectually, culturally, and politically by any means, models, modifications and different actors according to the context, challenges, and the spirit of the times had never been faded away so it can not be extinguished.]]>
<![CDATA[Pluralitas Umat Beragama: Upaya Menegakkan Toleransi melalui Al-Qur'an ]]>
<![CDATA[Mawardi Mawardi]]>;
<![CDATA[Idrus Ruslan]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 21, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v21i1.4685
<![CDATA[Conflicts between religions, intolerance and violence in the name of religion is on the rise in the recent years. Attitudes such as mutual suspicion, disrespect for each other, and disharmony of life have become a reality of life among religious communities. Without tolerance, harmony between religions will be difficult to realize, because tolerance is inevitable for religious communities. Tolerance is also part of the theology vision or Islamic Aqeeda as taught in the Quran. Therefore, in depth study on tolerance may help the stakeholders in their effort to minimize religious conflict and establish harmony among the religious believers.Abstrak: Dalam beberapa tahun terakhir ini sangat banyak muncul konflik antar agama, intoleransi dan kekerasan atas nama agama. Adanya sikap seperti saling mencurigai, tidak menghargai satu sama lain, dan ketidakharmonisan hidup telah menjadi sebuah realitas kehidupan antar umat beragama. Tanpa adanya toleransi, kerukunan hidup antar umat beragama akan sulit terwujud, karena toleransi merupakan suatu keniscayaan bagi umat beragama. Toleransi juga merupakan bagian dari visi teologi atau akidah Islam sebagaimana yang ajarkan di dalam Alqur’an. Olehkarenanya, kajian terhadap toleransi perlu dikaji secara mendalam sebagai upaya untuk meminimalisir konflik keagamaan dan terciptanya kerukunan hidup antarumat beragama.]]>
<![CDATA[Muakhi culture as ethnic conflict management in Lampung ]]>
<![CDATA[Luthfi Salim]]>;
<![CDATA[Idrus Ruslan]]>
<![CDATA[ Jurnal Sosiologi Dialektika Vol. 16 No. 2 (2021): Jurnal Sosiologi Dialektika ]]>
Publisher : <![CDATA[Department of Sociology, Faculty of Social and Political Sciences, Universitas Airlangga ]]>
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DOI: 10.20473/jsd.v16i2.2021.117-128
<![CDATA[The transmigration program forms Lampung society to be multicultural that easily triggers the emergence of ethnic conflicts. In Lampung, it has unexpectedly formed enclaves that cause migrants and local people to not be integrated so that there is polarization and an economic gap between migrants and local people. This is because the economy of migrants advances which causes social jealousy. This study aimed to explain muakhi as conflict management from pre-conflict to post-conflict. This study was qualitative research with phenomenology and multiple case approaches. The research data were obtained by in-depth interviews. The results of this study are first, muakhi in pre-conflict management is managed by the traditional leaders to conduct deliberation and agreement. Second, muakhi in post-conflict management is managed and controlled by all elements of the community. The village officers, traditional leaders, religious leaders, community leaders, or mass organizations remind each other by means of cooperation with the conflicting parties. This study concluded that muakhi is able to create social and media integration and a forum for creating peace in accordance with the values and norms in the lives of the community.]]>
<![CDATA[DIALEKTIKA AGAMA MISSI: STUDI INTERAKSI SOSIAL PEMELUK AGAMA ISLAM, KATOLIK, DAN BUDDHA DI MARGOREJO KABUPATEN PESAWARAN PROVINSI LAMPUNG ]]>
<![CDATA[Idrus Ruslan]]>
<![CDATA[ Harmoni Vol. 14 No. 1 (2015): Januari-April 2015 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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<![CDATA[Human are social beings that cannot avoid the social interaction because they establish some communication. Some missionary religions are found in Margorejo (Islam, Christianity, and Buddhism). Even though the religions are different but the social interaction is very good. The result of this qualitative research shows that the social interaction among religious groups is associative model that emphasizes on social cooperation and religious tolerance. Besides it is found a particular media called “ Tri Budaya” used to build social interaction. Tri Budaya is the art like ludruk (typical Javanese art) that is played by many religious communities in Margorejo. Some factors that influence social interaction of missionary religions in Margorejo are district condition, imitation and sympathy, ethnic and language equality, and support from religions figures and rural district’s leaders.]]>
<![CDATA[STRATEGI FKUB BANDAR LAMPUNG DALAM MENUMBUHKAN TOLERANSI UMAT BERAGAMA ]]>
<![CDATA[Idrus Ruslan Idrus]]>;
<![CDATA[Sonhaji Sonhaji]]>
<![CDATA[ Harmoni Vol. 20 No. 1 (2021): Januari-Juni 2021 ]]>
Publisher : <![CDATA[Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA) ]]>
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DOI: 10.32488/harmoni.v20i1.458
<![CDATA[The focus of the this research is to examine the duties and responsibilities of FKUB in realizing a tolerant life as a capital for community resilience. The basic thing is that Indonesia is a diverse country, as well as the conditions in the city of Bandar Lampung. Therefore, FKUB in this city has a strategy in foresting tolerance between religious communities. The theory used is the theory of symbolic interactionism with the character John Dewey and C.H. Cooley, as well as the deconfessionalization theory proposed by C.A.O. Van Niuwenhuijz. This research is a type of field research which is descriptive with qualitative analysis. Data collection techniques by means of observation, interviews and documentation. The results showed that the strategy carried out by the Bandar Lampung FKUB in fostering interfaith tolerance was in addition to being based on the main task, also making youth (adolescents and students) the targets of the work program because they would later become leaders. The supporting factors are the solidity of the management, financial support from the Government, and the participation of the religious community. While the inhibiting factors come from internal as well as external. Internal factors where the management has their own busyness, while external inhibiting factors include the conflict of interest between the FKUB and the Regional Government, this happens because of different points of view in seeing an activity.]]>
<![CDATA[Perspektif Teologis Islam Tentang Etika Sosial Kehidupan Beragama Di Indonesia ]]>
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Ahmad Zarkasi]]>
<![CDATA[ Al Hikmah Vol 6, No 2 (2020) ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Surabaya ]]>
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DOI: 10.30651/ah.v6i2.6461
<![CDATA[AbstrakSebagai agama yang memuat peraturan kehidupan umatnya, Islam juga mengatur tentang etika sosial kehidupan beragama yaitu tentang rambu-rambu yang harus ditaati oleh umat beragama. Apalagi fakta di Indonesia terdapat berbagai macam agama yang keberadaannya dilindungi oleh Undang-undang. Sikap yang menjadi pegangan bagi umat Islam yaitu al-hanifiyah al-samhah yaitu suatu sikap yang semangat dalam mencari kebenaran sehingga membawa pada sikap toleran, tanpa kefanatikan dan tidak membelenggu jiwa, serta menumbuhkan keberagamaan yang terbuka. Pemahaman terhadap etika sosial kehidupan beragama akan berdampak positif yakni lahirnya kerukunan dan keharmonisan pada umat beragama. AbstractAs a religion the embraces the rules of the life of its people, Islam also regulates the social ethics of religion life, which is about the signs the religious people must adhere to. Especiallya the fact the Indonesia there are various religions whose existence is protected by the Law. The attitude that holds to the Muslims is alhanifyah al-samhah, an attitude that seeks to find the truth that leads to tolerance, unselfishness and indonvenience, as well as growing open religion. An understanding of the social etiquette of religious life will have a positive effect on the birth and harmony of the religious community.]]>
<![CDATA[Efektivitas Kampanye Moderasi Beragama Berbasis Whatsapp Group pada Masyarakat Desa ]]>
<![CDATA[Sholeh Utomo]]>;
<![CDATA[Dafis Heriansyah]]>;
<![CDATA[Adzkiya Zayyan Mauizah]]>;
<![CDATA[Devi Rizki Apriliani]]>;
<![CDATA[Idrus Ruslan]]>
<![CDATA[ Jurnal Riset Agama Vol 1, No 3 (2021): Desember ]]>
Publisher : <![CDATA[Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/jra.v1i3.15097
<![CDATA[This study aims to discuss the effectiveness of WhatsApp Group-based religious moderation campaigns in rural communities. This research departs from the phenomenon of religious moderation campaigns/symbols using WhatsApp Group (WAG) which occurred in Padang Rejo Village, Pagelaran District, Pringsewu Regency, Lampung Province. This study uses a descriptive-qualitative method through a field study approach (field research). The results and discussion of this study indicate that the WhatsApp Group (WAG)-based religious moderation campaign is fairly effective. The factors that drive this effectiveness are: first, the use of the WhatsApp application is a daily activity for citizens to communicate with one another; second, the public's lack of understanding in sorting and selecting information on social media, especially the content of religious lectures, thus requiring guidance and control from religious leaders; third, it would be very dangerous if the people of origin took or listened to lectures that smelled of radicalism and fanaticism; Fourth, the existence of religious leaders who choose content that is worthy of being listened to by the public will guarantee public understanding in the right direction in religion, namely being moderate. This study also recommends religious leaders or village heads as a solution to the campaign of religious moderation in village communities.]]>
<![CDATA[Deconstruction of the Policy for the Establishment of Houses of Worship in Indonesia ]]>
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Mawardi Mawardi]]>;
<![CDATA[Ahmad Afnan Anshori]]>
<![CDATA[ Religious: Jurnal Studi Agama-Agama dan Lintas Budaya Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/rjsalb.v6i2.21396
<![CDATA[This study examines the conflict in establishing houses of worship in Indonesia and the problems faced with PBM policies No. 9 and 8 of 2006. This research is purely a literature study using a qualitative approach. The government guarantees freedom of religion and performs worship according to their religion. Unfortunately, in PBM Numbers 9 and 8 of 2006, the policy of establishing houses of worship in its implementation takes work. The problem of establishing places of worship occurs due to the government's need for more socialization with the public regarding policies for the establishment of houses of worship, bureaucratic policies that tend to be discriminatory, and local religious leaders. Its are not involved in Such policies can potentially lead to the dualism of authority, unclear policies can lead to multiple interpretations, and in the perspective of human rights, these policies ignore human rights. Therefore, the government needs to reorganize or deconstruct the policy for establishing houses of worship in PBM Numbers 9 and 8 of 2006 so that there will be no conflict over establishing places of worship in the future.]]>
<![CDATA[DIALECTICS OF RELIGIOUS MODERATION AND RELIGIOUS LIFE DURING THE ENFORCEMENT OF PUBLIC ACTIVITY RESTRICTION (PPKM) IN BANDAR LAMPUNG CITY ]]>
<![CDATA[Idrus Ruslan]]>;
<![CDATA[Muhammad Candra Syahputra]]>;
<![CDATA[Luthfi Salim]]>
<![CDATA[ Fikri : Jurnal Kajian Agama, Sosial dan Budaya Vol. 7 No. 2 (2022): Fikri : Jurnal Kajian Agama, Sosial dan Budaya ]]>
Publisher : <![CDATA[Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung ]]>
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DOI: 10.25217/jf.v7i2.2507
<![CDATA[The COVID-19 pandemic has changed the life of the world community. The handling of COVID-19 in Indonesia influenced many different aspects of people's lives, including the religious life of the community. PPKM (the Enforcement of Public Activity Restrictions) influenced people's religious lives in Indonesia, particularly in the city of Bandar Lampung. During the implementation of PPKM, the authors of this study conducted research on the religious dynamics of the inhabitants of Bandar Lampung. This study is a field study with a qualitative methodology. The researchers gathered the data for this research through observation, interviews, and documentation. According to the findings of this study, the implementation of the PPKM generates religious dynamics in the city of Bandar Lampung, such as passive religious activities in worship places such as churches, mosques, and temples, the implementation of strict health protocols during religious holidays, and the adjustment of all religious activities in Bandar Lampung. Looking at these difficulties, a moderate approach can be a solution to the religious dynamics that transpired in Bandar Lampung during the PPKM. Religious people with a moderate mindset will put communal interests over personal ones. Obeying PPKM policies is a form of prioritizing common interests for mutual safety so that the community can avoid the covid-19 outbreak.]]>
<![CDATA[The Development of Religious Moderation in the Multicultural Community of Sindang Sari Village, Tanjung Bintang District, South Lampung Regency ]]>
<![CDATA[Ruslan, Idrus]]>;
<![CDATA[Irham, Muhammad Aqil]]>;
<![CDATA[Salim, Luthfi]]>
<![CDATA[ Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan Vol 23, No 2 (2023) ]]>
Publisher : <![CDATA[LP2M of Institute for Research and Community Services - UIN Walisongo ]]>
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DOI: 10.21580/dms.2023.232.14366
<![CDATA[Multiculturalism is the nature of human life to live side by side, not in conflict. Sindang Sari Village is multicultural because it has various religions and ethnic groups. This potential needs to be managed by instilling valuesabout religious moderation. It does not have to wait for conflict to occur but needs to be done as early as possible as a preventive measure so that undesirable things do not happen. This service method is divided into two groups consisting of religious leaders, elder community leaders and youth leaders. Service provides pre-tests and post-tests to measure people’s understanding of religious moderation and tolerance. The results of the pre-test showed sufficient mutual respect without any social contact. After the service, the results of the post-test show a significant increase in understanding that religious moderation is not only done by respecting each other but by carrying out acts of mutual friendship, cooperation in cooperation, and mutual help.]]>
