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<![CDATA[NILAI-NILAI KERUKUNAN DALAM TRADISI LOKAL (Studi Interaksi Kelompok Umat Beragama di Ambarawa, Jawa Tengah) ]]>
<![CDATA[Sulaiman Sulaiman]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Religious harmony is present in Ambarawa, Semarang because it is supported by traditional laws and societal culture. Religious harmony is also supported by a sense of togetherness, mutual respect and high levels of tolerance. As a result, this area has never experienced vandalism or bloodshed due to religious disharmony. These values can be seen in the celebration of Eid (lebaran), the culture of sonjo, and the ceremonies of Cheng Beng. Eid is celebrated not only by Muslims but also by Christians and Catholics as well. The culture of Sonjo, a traditional prayer given for the passing of Muslims, is also practiced by Christians, Catholics, and Confucianists. Similarly the Cheng Beng tradition of Confucianism has become a culture of the Chinese community as a whole, not just for the Chinese who practice Confucianism.]]>
<![CDATA[MISI KRISTEN DAN DAMPAKNYA BAGI KEMAJEMUKAN: PANDANGAN IPTH. BALEWIYATA MALANG ]]>
<![CDATA[Syaiful Arif]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[As a school of theology under the auspices of the East Java Christian Church (GKJW), the Theological Education Institute (IPTh.) of Balewiyata, Malang has developed a substantive understanding of Christian missionizing. This understanding froms the basis of the moderate theology held by GKJW and the Christian community of East Java. This concept of moderate missionizing sees missions as a proclamation and a testimony for the truth of Christ’s teaching. It is a practice of theological tenets in the shape of religious tolerance and the caring of humanity. Interestingly, the moderate mission has facilitated the indigenization of Christianity in Java, leading to the formation of a unique “Javanese Christian” culture.]]>
<![CDATA[DINAMIKA HUBUNGAN ANTAR UMAT BERAGAMA: “STUDI KASUS PENANGANAN KONFLIK UMAT BUDDHA TRI DHARMA DENGAN KONGHUCU (MAKIN)” KECAMATAN PEMANGKAT KABUPATEN SAMBAS KALIMANTAN BARAT ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 study aimed to describe the disputes between the believer of Confucian and Buddha Tri Dharma, dispute resolution which used, contributing factors and limitation factors on resolving the dispute. The results showed that the way of conflict resolution which did by the Government of Pemangkat district using persuasive approach, inventory problems, internal meetings of MUSPIKA officials with the officials of the Office of Religious Affairs, and mediation both parties involved in the conflict so that disputes could be minimized eventhough its still unfinished yet. While, preventive measures that should be chosen is forming joint committee for the celebration of the Chinese New Year and Cap Go Meh ceremonies in the future. One of the contributing factors is consciousness among the leaders of both communities to resolve the disputes and conflict. One of the limitation factors: there is no certainty about the distinction of both: the name and ornament of worship place, rituals and way of worship of both.]]>
<![CDATA[PELAYANAN ADMINISTRASI KEPENDUDUKAN BAGI KOMUNITAS ADAT BADUY ]]>
<![CDATA[Asnawati Asnawati]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[The research was conducted in Baduy Luar communities in the Kadu Ketug Village, Lebak Regency, Province of Banten. This study used a qualitative approach in the form of case studies. The aim of this study is describing the relationship of Baduy communities as believer of Slam Sunda Wiwitan, who hopes to get service and fulfillment of their citizenship civil rights by the government in term of the administration of residence. In particular, its should achieved through this study are (1) determining the existence of Slam Sunda Wiwitan who believed by the Baduy community; (2) determining the social relations between Baduy communities and other community outside their community; and (3) knowing the realization of their civil rights regarding the inclusion of religious identity in ID cards, birth certificate, and marriage record.]]>
<![CDATA[KEKERASAN DALAM RUMAH TANGGA DARI KACAMATA PERAN BP4 ]]>
<![CDATA[RR. Rina Antasari]]>;
<![CDATA[Nilawati Nilawati]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Domestic Violence (domestic violence) is a universal case that led to the complex effects when compared with other forms of violence. Domestic violence is marital affairs, so that people still think of domestic violence as a private family matter. State institutions that are closest to the problems of marital affairs is Marriage Guidance and Preservation Board (BP4). Thus the problem of domestic violence should be a BP4 domains at the initial level. In fact, BP4, can not function well on the problem of domestic violence, especially in the City of Palembang due to several factors: the lack of understanding in BP4 officers about domestic violence, lack of support in term of government policy, there is no coordination between BP4 and Courts as well as the lack of infrastructure.]]>
<![CDATA[PEMBERDAYAAN PENYULUH DALAM MENINGKATKAN PELAYANAN KEAGAMAAN DI KABUPATEN LAMONGAN PROVINSI JAWA TIMUR ]]>
<![CDATA[Ayatullah Humaeni]]>;
<![CDATA[Zaenal Abidin]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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 study was conducted to assess whether the government’s efforts succeeded in increasing the competence of religious counselor so that their duty on religious services runs effectively and optimally. Some important points to be examined in this study, are as follows: How does the implementation of regulations on Functional position of the religious counselor and its credit figure? How the empowerment effort which did by the government in increasing the competence of religious counselor? What factors are driving and inhibiting the religious counselor in carrying out its duties and functions? How do people’s perceptions and expectations toward the religious counselor in performing its duties and functions?]]>
<![CDATA[PELAYANAN KANTOR URUSAN AGAMA TERHADAP PENCATATAN PERKAWINAN DI KOTA KEDIRI PASCA DEKLARASI FKK-KUA SE-JAWA TIMUR TAHUN 2013 ]]>
<![CDATA[Muchtar Muchtar]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Duties and functions of the Office of Religious Affairs ( KUA ) in general are reconciliation and marriage records services, mosques coaching, zakat, Wakaf, Baitul Mal, social worship, and the development of sakinah family as well as the Hajj guidance. But the main activities carried out by the Office of Religious Affairs is a marriage, wakaf and hajj guidance services. Since the beginning of September 2013, the head of (KUA) in City of Kediri detained by the State Attorney for alleged graft. In term of marriage, giving tradition as a thank you to the KUA officers has been in going since so long. Its becames a serious problem in the community, especially after the communication forum of the head of KUA in East Java Province (FKK - KUA) refused to serve outside the KUA office. This study describes the successful of KUA services in Kediri after declaration of FKK-KUA. The study also recommends a legal framework that govern the marriage records system.]]>
<![CDATA[PERKEMBANGAN ALIRAN/PAHAM KEAGAMAAN DI SUMATERA BARAT ]]>
<![CDATA[M. Agus Noorbani]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Minangkabau traditional governance system were consists of many villages, where decision-making should be based on consensus agreement, so there is no centralized in Minangkabau tradition, making this area a heaven for the development of thought. The tradition subsequently raises the religious ideology head up. This qualitative descriptive study tried to examine the development of religious schools in this area. Religious thoughts and groups in West Sumatra more oriented toward moral improvement. These religious group were develop in an exclusive way, wereupon giving rise the prejudice in a society that often bring small ripples of social conflict. But the egalitarian attitude that has been as a tradition is able to prevent a larger conflict. Religious and political elites who represented by government using the pattern were used during the New Order to overcome these religious groups. Groups that destabilize is considered heretical disconnected often lead to banning.]]>
<![CDATA[ISLAM INDONESIA DI MATA SEORANG AKADEMISI JEPANG ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Harmoni Vol. 13 No. 1 (2014): Januari-April 2014 ]]>
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[Ketika judul buku ini dibaca, maka paling kurang ada dua kemungkinan isinya. Pertama, isi buku akan menguraikan hasil penelitian tentang pandangan orang Jepang, baik di negeri mereka ataupun di luarnya, mengenai Islam dengan fokus analisis pada tokoh-tokoh tertentu. Kedua, buku ini menguraikan pandangan sejumlah akademisi Jepang yang melihat Islam dari berbagai sudut pandang keahlian mereka dan dalam berbagai aspek keagamaan Islam sebagaimana disuarakan oleh tokoh-tokohnya. Ternyata, kandungan buku ini berbeda dari dua kemungkinan di atas, dan lebih mewakili pandangan penulisnya sebagai seorang akademisi berkebangsaan Jepang tentang beberapa aspek Islam Indonesia yang tercermin pada pandangan sembilan muslim Indonesia. Boleh jadi, pemilihan judul buku tidak dimaksudkan untuk “mengelabui” pembaca, melainkan hanya untuk alasan pemasaran belaka.]]>
<![CDATA[PAHAM AHLU SUNNAH WAL JAMA’AH DAN TANTANGAN KONTEMPORER DALAM PEMIKIRAN DAN GERAKAN ISLAM DI INDONESIA ]]>
<![CDATA[Ahmad Syafi’i Mufid]]>
<![CDATA[ Harmoni Vol. 12 No. 3 (2013): September-Desember 2013 ]]>
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[Literally , Ahlussunnah wal Jamaah are adherents of tradition and custom done by the Prophet Muhammad and the consensus of the scholars . Ahlussunnah wal Jamaah are the majority of Indonesian moslem. The character of moderation ( washatiyah ) owned by this school of thought, wheather the belief system (Aqeedah), Shari’ah and practice of moral / Sufism are in accordance with the pattern cultural patterns of Indonesian society . The dynamic of Ahlussunnah wal Jamaah development , initially assessed accommodative to the old traditions ( local tradition ) , but then following the trend of puritanical style then Islamic character looks more pure . Purification of Ahlussunnah wal Jamaah teachings from the local element and old traditions causing the birth of the modernist movement rests on the principles of thinking or istimbat al hukmi prevailing in these schools of thought. Social change as a result of development and encounters with various global thinking , Ahlussunnah wal Jamaah facing the challenges both internal and external. Could Ahlussunnah wal Jamaah able to put themselves in the position of moderate ( washatiyah ) in the midst of the onslaught of radicalism , liberalism and misguided thought (cult)?]]>
