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<![CDATA[PURITANISM VIS-A-VIS TRADITIONALISM: ISLAM IN MODERN INDONESIA ]]>
<![CDATA[Endang Turmudi]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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[Islamic movement in Indonesia that become stronger during political reformation in the end of 1990s, has been spread to every segment of society. It has created new religious school students who practice religious dogma. Out of the reality, it gives positive effect toward society’s faith. This movement has made new Islam face which differs from the old ones. The strong effect of various inmternational organisations in this country which bring Islamism, has created new puritan and intolerant to various differences in the society. The Wahhabism that is carried by various salafi in this movement trigger various conflicts among Indonesian moslems. It is because this movement has made the pristine Islam and make many reactions the tradisionalists who accommodative and as majority Indonesia moslems. The new movements has in fact, invited and strengthened traditionalism. In other words, the born of modern Islamism movement has caused developing Islam with puritan fundamental characteristic face to face with traditionalism as Indonesian Islam mainstream.]]>
<![CDATA[SOSIO-TEOLOGIS: MEMAHAMI DUALITAS PERSPEKTIF PLURALISME AGAMA DI INDONESIA ]]>
<![CDATA[Noor Rachmat]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 is backgrounded by the importance of concept on plurality. Plurality is a need for inter-understanding other religion, openeness, tolerance and cooperation. The ultimate objective is cooperation in differences. The method used in this study is library research, discourse technique and hermeunetique in religious texts and other literature. Study shows sociological pluralism should be developed, based on two matters. The first, pluralism is a social attitude and social action of a religious community wether in one or more religions. The second, pluralism in social process which is related with religious dialogue. In the Islamic teaching of `Wahdat al-Adyan`, the principle of pluralism has been existing in classical teaching of Islam, e.g. in an Al Quran verse states that God creates differences on almost all intentionally, it must look as a natural law and not need more argumentation.]]>
<![CDATA[IKHWANUL MUSLIMIN DAN GERAKAN TARBIYAH DI BANTEN DAN KOTA BATAM ]]>
<![CDATA[Ahsanul Khalikin]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 presence of Ikhwanul Muslimin (IM) religious movement in one side creates a problem for the local religious organizations that have long existed, while on the other hand is seen as a movement that could give a new hope for the future of the Muslims of Indonesia. This paper explains how IM does forming a network and use it to deal with local religious (Islamic organizations) problem and its West challenge. To answer it, this study focuses on: (1) IM intellectual network and its tarbiyah movement, and (2) the institution network. The student intellectual network in Banten who has the thought and ideological movement of IM could be identified with the various activities in LDK “Ummul Fikroh” KBM Sultan Maulana Hasanudin IAIN Banten and Banten Tirtayasa University. While the thought and ideological movement of IM in Batam could be known through the teachers in SDIT Ulil Albab - Batam, the board of LDK Politiknik Batam and Raja Ali Haji Maritime University. Institutional linkage between ROHIS (schools), LDK and KAMMI (campus) and Partai Keadilan Sejahtera (PKS) are the issues of ideas and thoughts as well as the spirit. What is transcribed from IM thought is the spirit characteristic of the youth of Muslim, so that it could be easily absorbed by the students.]]>
<![CDATA[ALEXANDER AAN “ATHEIS MINANG” DI PROVINSI SUMATERA BARAT ]]>
<![CDATA[Asnawati Asnawati]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 phenomenon of an emergence of writing in the virtual world which does not believe in the existence of God and religion or so-called “atheist” is a shock to the Minang people, because its author is a Minang citizen. It has been more controversial as it happens in the land of the Minang as “Minang Atheism”. This occurrence seems to hurt Minang people who have the philosophy of “Adat Basandi Syara’, Syara’ Basandi Kitabullah”. The problem becomes complicated because it uses the Qur’an and this study shows, it raises the disbelief in God and Islam. This study tries to describe the chronology of Aan arrest which occurred in January 2012 at the office of Bappeda Dharmasraya, because he made a writing on his Facebook account that essentially does not believe in God and religion. Aan did not broadcast the atheism on Facebook, but he merely became an administrator of the facebook with its name Minang Atheist. Being an administrator, he did not spread Atheism, but he made some comments on it. His Atheism has been part of his self since elementary school, after seeing the imbalance in the reality of life beset with sorrows and crimes associated with the understanding on his thoughts of God.]]>
<![CDATA[PROFIL GERAKAN DAKWAH DI KOTA PALU ]]>
<![CDATA[Akmal Salim Ruhana]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 internal harmony of Muslims is influenced by the religious proselytizing implementation of the organizations or individuals. The difference in the character and role of their proselytizing practices especially in the same working field, often cause light conflicts. This paper describes the dynamics of the actors of religious proselytizing missions in the city of Palu, namely: Al-Khairaat, NU, DDI, and Muhammadiyah, and the number of potential conflicts and integration in activities influenced upon the people. The qualitative research which is descriptiveanalytical has discovered that these issues are no longer facing khilafiyah confronted towards them, but the political dynamics among religious organizations indeed tend to potentially interfere with the relationship between them. In that regard, the maturity and growth of the people as well as the level of education in empowering togetherness internal forums Muslims will be able to strengthen their relationship.]]>
<![CDATA[KERUKUNAN UMAT BERAGAMA DI SUMATERA BARAT ]]>
<![CDATA[Bashori A. Hakim]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 diversity of races, cultures, customs and religions of the people in an area, could lead to a conflict in the related area. This could happen also in the Province of West Sumatra. Such assumption underlies the feasibility of the study on religious harmony in the area. From the results of a case study with a qualitative method that raises the issue of subject matter “how is the religious people harmony in West Sumatra”, revealed several things, such as: the conflicts occurred among religious people in some areas with various backgrounds; the presence of the exclusivity attitude and various schools of religious understanding, excessive ethnic and religious sentiments and the establishment of the worship house which does not pay attention on the regulations can lead to a conflict among religious communities; meanwhile, the cultures and local wisdoms of Minang society which still exist in society, the cultural assimilation, as well as proactive role of the local government are the integrative potency in improving the harmony in West Sumatra.]]>
<![CDATA[FENOMENA KHUTBAH JUM’AT DI KOTA MANADO ]]>
<![CDATA[Kustini Kustini]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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[Friday sermons/Khutbah(s) (speeches) have been one of the methods of religious proselytizing in the Muslim community that is always conducted in various places. The writing is the result of research on the Friday sermons in Manado City as an area that is not predominantly Muslims. The research was conducted with a qualitative approach, and data collection techniques through interviews, document review, and observation. The results show that although the Friday sermon is a consistent proselytizing routine, the mosques which hold Friday prayers have hardly prepared the delivery of the themes. The themes of the speeches are more normative, and a few were based upon Islamic economic activity, harmony, and the establishment of tolerance. One potential implementation is a Friday sermon preacher characteristics that most have an undergrad educational background (S1), and some have post graduate degrees. Various problems faced by preachers are such as minimum financial rewards, the rare training program for the preachers, and the target coverage area is extensive with limited transportation.]]>
<![CDATA[PERILAKU KOMUNITAS MUSLIM PERKOTAAN DALAM MENGONSUMSI PRODUK HALAL ]]>
<![CDATA[Muchtar Muchtar]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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[For the Muslims consuming the allowed (halal Isl.) food and drink is an obligation, as consuming the food and drink that is not halal could have a negative impact on their health. In Indonesia, the Muslim consumers are protected by the government in this case is the National, Inspectional Agency of Drug and Food (BPOM) which oversees the product circulation in the society. Actually the consumption pattern of the Muslims has been set up in the teachings called syariat. In the teachings of syariat, it is not permissible for Muslims to consume certain products because they contain a substance or process which attached to them away from the teaching of syariat. Islamic syariat teaching is so firm that necessitates Muslims to avoid the things forbidden by Allah SWT and do whatever he was told. This makes the Muslim consumers from various segments, are not permissive consumers in the consumption behavior patterns. They are limited by the halal (allowed) and haram (forbidden) which is written in the Qur’an and AlHadith, main guides for them.]]>
<![CDATA[PERILAKU KOMUNITAS MUSLIM DALAM MENGONSUMSI PRODUK HALAL DI PROVINSI BALI ]]>
<![CDATA[Fauziah Fauziah]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 explores the moslem community in Bali who consume halal products by using qualitative approach. In general, understanding of the moslem community in Bali toward halal products is quite high. They always check halal label before they decide to buy the products. There is strong relations between understanding and consuming halal products. If they have high understanding, so they behave carefully in consuming halal product. Beside that, there are supporting and obstructing factors for those community to consume halal product.]]>
<![CDATA[DAMPAK SOSIAL PERBEDAAN PENDAPAT DALAM PENENTUAN AWAL RAMADHAN DAN 1 SYAWAL TERHADAP UMAT ISLAM DI KOTA SEMARANG ]]>
<![CDATA[Suhanah Suhanah]]>
<![CDATA[ Harmoni Vol. 11 No. 2 (2012): April-Juni 2012 ]]>
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 article is a case study on the social effect on difference on determining the beginning of Ramadhan and Syawal toward moslem community in Semarang. The research is qualitative in terms of methods. Formal and religious leaders say that there is no problem about the differences. In fact there never conflict among moslem community. However there are some small family unrest in the forms of arguing of the difference among family members. Parents and children celebrate in different date, where parent follow the govenrment announcement, as the children celebrate which is based on a Moslem organization. The meaning of celebrating lebaran is quite lost and there is no togetherness among the family members.]]>
