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<![CDATA[MELACAK AKAR PAHAM TEOLOGI ISLAM DI INDONESIA ]]>
<![CDATA[M Ridwan Lubis]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[Ahlussunnah wal Jamaat was an icon of theological understanding used in the past as Islamic approach for Muslims in Indonesia referring to preservation of balance condition. On the other hand, this theological understanding was effective enough to reach islamization process without causing social upheaval; however it was weak to transform social system. Then community had conversion into Islam but their social system in economy, politics, education, and law were controlled by local tradition or western modernism manipulation. This situation changed after 1970s when reorganization in teaching Islam occurred by introducing the distinction between Islam teaching and Islamic culture. However, these ideas were getting reaction from intellectual Muslims. The greatest goal of Ahlussunnah wal Jamaah theology was formulating a synergy among the Islamic discourse, democracy, and nationality at NU Congress in Situbondo in 1984, so Indonesia as a country based on Pancasila was considered as the final form of Islam toward the statehood concept.]]>
<![CDATA[KEESAAN TUHAN DAN PETA WILAYAH KOGNITIF TEOLOGI HINDU: KAJIAN PUSTAKA TENTANG PLURALITAS KONSEP TEOLOGI DALAM HINDU ]]>
<![CDATA[I Ketut Donder]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[All religions worship to one God yet they have different ways to understand and pray. They teach transcendental concept that is not easy to understand. Therefore, it is required a knowledgeable spiritual teacher to understand the religion properly. Different understandings on transcendental concept are caused by different religious level that someone has. The Hindu sages have solved this problem by providing two areas of cognitive theology, namely Nirguna Brhman and Satguna Brahman and each is divided further into their subtheologies. The various Hindu theologies aim to bring human beings whose different religious level having same understanding on God. It can avoid misconception on Hindu teaching.]]>
<![CDATA[VIHARA DEWI WELAS ASIH: PERKEMBANGAN DAN PERANANNYA DALAM RELASI BUDDHIS-TIONGHOA DENGAN MUSLIM DI CIREBON ]]>
<![CDATA[Nurman Kholis]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This research applied a qualitative research with historical approach. Data collection techniques were interviews and observation. The purposes of this research were as follows: 1). revealing Dewi Welas Asih Temple development 2). Explaining the role of the Dewi Welas Asih Temple in relation between Buddhist-Tionghoa and Muslims in Cirebon nowadays. The result of this research could be concluded that: 1). Buddhism came and grew in Indonesian archipelago since the 5th century until the 15th century. Over the next five centuries, Buddhist civilization dimmed and then rose again after the formation of Republic of Indonesia in 1945; 2). The historical traces of Buddhism at past was marked by establishment of Dewi Welas Asih Temple in 1595; 3). The relationship between Buddhist-Tionghoa and Muslims was harmonious.]]>
<![CDATA[HORISON PRAGMATIC PLURALISM SEBAGAI PARADIGMA (BERBAHASA) PENUMBUH INKLUSIVITAS BERAGAMA: ANALISIS BAHASA KEAGAMAAN DALAM FILM NEGERI TANPA TELINGA ]]>
<![CDATA[Muhammad War’i]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This paper aims to open religious understanding that concerns not only on startling speech but also behavior aspects. Movie entitled “Negeri Tanpa Telinga” movie directs towards the deconstruction of language describing the use of religious language which is often just as a feigned imaging. Language is not solely a reflection of the attitude determined grammatically. Language understanding should be plural so it can guide someone towards pragmatic pluralism horizon. This view will give more impact to someone’s life inclusiveness including in terms of religion.]]>
<![CDATA[REKONSTRUKSI SPIRIT HARMONI MELALUI KPM POSDAYA BERBASIS MASJID DI KECAMATAN PULUNG, KABUPATEN PONOROGO ]]>
<![CDATA[Mukhibat Mukhibat]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This research was conducted in Pulung Ponorogo to figure out the development model in forming the harmonious spirit of social-religious life through the Thematic Community Service Internship (KPM) Posdaya (Family Empowerment Post)-Mosque Based. First, the thematic Community Service Internship (KPM) Posdaya (Family Empowerment Post)- Mosque Based in STAIN Ponorogo with Participant Action Research (PAR) approach had been able to create spaces and integrative communication medium and decreased the rigidity of communication among different community. Social activities centralized at mosque made people conscious that their religion taught a wisdom to build harmonious life. Second, the difference became positive energy in developing harmony, peacefulness and prosperity. The dialogue activities enriched their theological dialogue empowering mosque in wider perpectives that not only function as praying and preaching but also education, economic, social, culture, communication and information activities.]]>
<![CDATA[MEMAHAMI DOKTRIN SYIAH DALAM BINGKAI TOLERANSI ]]>
<![CDATA[Ahmad Ali MD]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[Understanding Shia doctrine cannot be separated from its point of view. Its mainstream view is certainly not always right. Non-mainstream view is more relevant and more proper in portraying Shia and its doctrine. The sixth Muslim pillars and Islamic jurisprudence are different from mainstream doctrines (Sunni doctrines) but they are not considered as deviance because they have their own various perspectives. It can be seen from mut’ah marriage that is not absolute; there is a relevant perspective revealed by Ja‘far al-Subhânî. He states that mut’ah marriage is allowed by some determined requirements and unlike common view discrediting its perspective. Therefore to understand Shia doctrine at least is needed five non-authoritative interpretations such as honesty, perseverance, comprehensiveness, rationality, and selfcontrol. Those understandings contribute to tolerance towards Shia.]]>
<![CDATA[HARMONI DI BANJARAN: INTERAKSI SUNNI-SYIAH ]]>
<![CDATA[Efa Ida Amaliyah]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This paper shows the interaction of Sunni- Shia followers in Banjaran Bangsri, Jepara and the violence impact experienced by Shia followers in many regions toward Shia followers in Banjaran Bangsri.The relationship between Sunni and Shia shows a harmonious life in social interaction. They realize that they have different ways of worship but they do not want to widen those differences. They live together in socio-humanitarian relation. They respect each other. It occurs because the existence of Mbah Muhammad Arif who unified Sunni and Syiah. Mbah Muhammad Arif was the founder of Banjaran as well as the Islam disseminator at Banjaran. There is no conflict between Sunni-Shia followers although there was any religious sentiment after Sunni-Syiah conflict in Sampang Madura and it does not influence the relationship between Sunni-Syiah at Banjaran Bangsri Jepara.]]>
<![CDATA[PAHAM QADARIYAH DAN JABARIYAH PADA PELAKU PASAR PELELANGAN IKAN BAJO DI KABUPATEN BONE, PROVINSI SULAWESI SELATAN ]]>
<![CDATA[Muhammad Hasbi]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This research applies descriptive method for describing or explaining a problem and phenomenon which exist until now. The issues discussed in this research are: 1). How is society’s view on Qadariya and Jabariya doctrines? 2). How is the role of Qadariya and Jabariya theology towards society at Bajo Fish Auction market? This result concludes that based on Islamic perspective, human deeds are interpreted into viewpoints. Human beings have a freedom and desire to do some deeds that they want. They create their deeds. It is called Qodariya doctrine. Conversely, the second group’s view point is different. They think that human beings cannot make their own deeds but God can make them. For this group, man cannot do anything, they dont have the power to do anything because they are controlled by God. Their thought is called Jabariya. Some societies of Bajo fish auction market agree to one or both of them to view those doctrines. Some of them also have different point of view towards those doctrines.]]>
<![CDATA[AJARAN KAHARUDIN DI YAYASAN AL-MAGHFURULLAH KABUPATEN CIREBON, JAWA BARAT ]]>
<![CDATA[Suhanah Suhanah]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[This research employs case study method with qualitative approach. The purpose of this research is to figure out some information related to al-Maghfurullah Foundation cases consisting of: 1). Profile of al-Maghfurullah Foundation; 2). Its religious activities; 3). Chronology of al-Maghfurullah Foundation is considered as deviant religious teaching; 4). Government and stakeholders efforts in solving al-Maghfurullah Foundation cases. The result of research shows that Kaharudin as the leader of al-Maghfurullah Foundation and teacher undertakes some deviant religious teachings and practices that lead to social upheaval and issue Indonesian Ulema Council fatwa to handle development of Kaharudin’s teaching. It can be seen that no parties deal with this cases seriously, comprehensively, systematically, and continuously.]]>
<![CDATA[GUGATAN PEREMPUAN ATAS MAKNA PERKAWINAN STUDI TENTANG CERAI-GUGAT DI KOTA PEKALONGAN ]]>
<![CDATA[Kustini Kustini]]>;
<![CDATA[Nur Rofiah]]>
<![CDATA[ Harmoni Vol. 14 No. 2 (2015): Mei-Agustus 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[Divorce is seen as the most hated halal based on Allah viewpoint stated in Hadits that Muslims must build marriage system and tradition to achieve harmonious and happy family, so the divorce can be prevented. In fact, the divorce phenomenon happens in some areas in Indonesia, particularly wifeinitiated divorce. This research focuses on three aspects. The first one is the reason of wives to propose divorce. The second is its effects and the last is social structure response towards divorce phenomenon. This study applies qualitative approach and the data collection techniques consist of interview, document analysis, and observation. The result of study shows that the loss of marriage meaning is caused by the divorce. Divorce also contributes negative impact for family life and children. However, in some certain time it can give positive impact for women because they have obvious status and do not burden to do their duty as wives.]]>
