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<![CDATA[THE CULTURAL DISPLAY OF MAULUD IN LOMBOK: HARMONIOUS INTERPLAY OF ISLAM AND LOCAL ADAT ]]>
<![CDATA[Erni Budiwanti]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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 birthday of Prophet Muhammad is usually celebrated not only in Islamic countries where Muslims are the majority, but in places where the Muslims are in minority. In Lombok, a small isle located to the east of Bali, the majority of the islanders, the Sasak, ritualise this important event in accordance with their own cultural tradition. This paper generally discusses on the varied contextualisation of the Prophet Muhammad birthday, called the Maulud1, and more specifically, it attempts to explain: i) how the Sasak Muslims of Lombok create and develop their own local cultural fashions to commemorate the prophet Muhammad’s birthday, ii) how they are connected to Islam, iii) and how they synchronize and the relationship between both of local customary and universal tenet of Islam as a guide to correct living. These three main issues exposing the interplay of syari’at and adat in the Maulud celebrations serve the evidence that Sasak Muslims of Lombok are not a homogenous entity. Domestificating Islam in accordance with the varied Sasak’s cultural symbols and meanings is quite prominent especially when the birth of the Prophet Muhammad is revived in jubilee. The notion of localized Islam gets stronger, and even reaches its highest tone especially when the central figure of Islam is remembered to reassert the essential role of adat as accompanying element of religion. The selected Maulud celebrations of this study is focused among Muslims living in Lingsar (West Lombok), Bayan (North Lombok), Lenek and Songak (East Lombok).]]>
<![CDATA[ANTI SHI’ISM IN INDONESIA: GENEALOGY, DEVELOPMENT, AND METHODS ]]>
<![CDATA[Dede Syarif]]>;
<![CDATA[Iskandar Zulkarnain]]>;
<![CDATA[Dicky Sofjan]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.54
<![CDATA[The notion of anti Shi’sm is founded in many countries such as Saudi Arabia, Pakistan, Iraq, Syria, and some others countries in South East Asia: Indonesia, Malaysia and Brunei Darussalam. This paper discusses the origin, development, and methods of anti Shi’ism in Indonesian context. In order to understand the anti Shi’ism this also will cover the responses expressed by majority Sunni in general and in particular some religious group that continually show their anti Shia sentiment in vary of methods, including the anti Shi’ism in social media and the establishment of National of Anti Shia Alliance, known as ANAS (Aliansi Nasional Anti Shia).]]>
<![CDATA[INTER-RELIGIOUS RELATIONSHIP BETWEEN HINDUS AND MUSLIMS IN LOMBOK ]]>
<![CDATA[Miftahur Ridho]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.55
<![CDATA[Despite its heterogeneous population, Lombok is well known for its reputation as Pulau Seribu Mesjid (island of thousand mosques).The idea of thousand mosques reflects the strong notion of Islam as the main identity marker. This, however, often brings uneasiness for both conflict between Muslim and non-Muslim, and between Muslims groups living in the island.This paper, aims at mapping out the triangular relationships between Hindus, Wetutelu Muslims, and Waktu Lima Muslims in Lombok, an island where a significant number of Balinese Hindus live as religious minority among SasakMuslims majority. In this paper, I argue that inter-religious relationship between Hindus and WetuteluMuslims is harmonious, while that between Hindus and Waktu Lima orthodox Muslims is marked by hostility. However, the inter-religious relationship between Hindus and the less orthodox Waktu Lima Muslims represent a number of uncertainties.]]>
<![CDATA[KONSERVATISME ISLAM DAN INTOLERANSI KEAGAMAAN DI TASIKMALAYA ]]>
<![CDATA[Amin Mudzakkir]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.56
<![CDATA[This paper observes Islamic conservatism and religious intolerance in Tasikmalaya. Based on historical analysis on the development and existence of Islam in Tasikmalaya, this paper looks at the symptoms of Islamic conservatism growing up at the end of 1990s which severely affected to the existence of Ahmadi and Shi‘i as minority groups. Mainly relying on deep interviews with local actors, this paper argues that intolerance towards religious minority has been facilitated by the policy of the state which tends to give privilege to majority groups.]]>
<![CDATA[REPRODUKSI PAHAM KEAGAMAAN DAN RESPON TERHADAP TUDUHAN RADIKAL (Studi Kasus Pesantren Ngruki Pasca Bom Bali 2002) ]]>
<![CDATA[Muhamad Murtadlo]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.62
<![CDATA[Pesantren Al Mukmin Ngruki Sukoharjo is often cited as an inspiration for radical Islam in Indonesia. This research examines the reproduction of religious understanding and the response to allegations of radicalism addressed to Pesantren Ngruki after the Bali bombings of 2002. This study includes qualitative research with case study approach. This study argues that a radical view of Islam can not be separated from social and historical context of this Islamic boarding institutions. Currently Pesantren Ngruki has undergone some changes in the orientation of education resulting from multiple causes, which are not limited by the case of Bali bombings only.]]>
<![CDATA[WAWASAN KEBANGSAAN DALAM PUSARAN IMAN KATOLIK (Refleksi Nilai Ajaran Katolik terhadap Keutuhan NKRI Studi di Kota Kupang) ]]>
<![CDATA[Raudlatul Ulum]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.63
<![CDATA[Catholics in Indonesia perceive that the Republic of Indonesia is founded by many elements of religious entity. The strength of the state completely lies on the agreement of many adherents of religion to unite as an independent country. The spirit of nationalism is the acknowledgement of all people who are equally important to enhance the dignity of Indonesia. The research on Catholics in Kupang is aimed at understanding the relationship of Catholic theology and nationalism in socio-political practices and current realities of the adherents, especially the religious elites, public figures, Catholics in general, and youth. Based on the result of the research, it is highly recommended that the formulation of national identity and guarantee of the religious freedom is important. It is equally important to strengthen the nationalism by enhancing the understanding of Catholic theology.]]>
<![CDATA[SYIAH DI TASIKMALAYA: PENGELOLAAN KERUKUNAN DENGAN KOMUNITAS LAIN ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.64
<![CDATA[This paper looks at the development of Shi‘i movement that currently becomes a public discourse, especially after the foundation of an organisation which rejects the presence of Shi‘ism in Indonesia. Based on the study conducted by using qualitative method and case-study approach, this paper indicates the harmonious relationship between the Shi‘i and non-Shi‘i groups in Tasikmalaya. This has been marked by the absence of conflict between both groups. Some Shi‘i figures associated to IJABI (Ikatan Jamaah Ahlul Bayt Indonesia) and public and religious figures in Tasikmalaya, know each other personally. There have been good collaborations between community members in many socio-cultural events such as gotong-royong (mutual-cooperation), the celebration of religious festivals, national days in grass-root levels. Yet there have been rejection in the forms of rally and the declaration of ANAS (Aliansi Nasional Anti Syi’ah, National Alliance of Anti-Shi‘ism). This, however, mostly caused by the use of social media.]]>
<![CDATA[CERAI GUGAT DI KOTA CILEGON ]]>
<![CDATA[Agus Mulyono]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.66
<![CDATA[This research focuses on the phenomenon of cerai gugat (divorce sued by wife) in Cilegon town. Based on the qualitative approach, this research has conducted deep interview as data collection method with women sueing divorce, officers within Religious Court and Ministry of Religious Affairs, as well as public religious figures in Cilegon.The socio-economic circunstance of Cilegon society is influential to the patterns of divorce. The divorces are strongly linked to the readiness to face modernity. Economy as one of important variables of modern society has become one of the problems of divorce. Cilegon osciety is categorised as a semi-modern society as Cilegon is one of the centres of government and economic movement. The society must adapt themselves with the context social change which mostly determines and creates them to have pragmatic and realistic orientation of life. They would maintain their life as long as they survive and enjoy life within modernity. The contrary will happen otherwise. If they could establish and exist in the context of social change, they would survive and maintain their family household. Otherwise, divorce is an alternative.]]>
<![CDATA[PELAYANAN KEAGAMAAN DI KAWASAN PERBATASAN ENTIKONG DAN SEKAYAM, PROVINSI KALIMANTAN BARAT ]]>
<![CDATA[Fakhruddin Fakhruddin]]>;
<![CDATA[M. Ishom M. Ishom]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.67
<![CDATA[Entikong and Sekayam are two sub-districts in Sanggau directly adjacent to the territory of Malaysia. Both sub-districts have been designated as priority sites of border areas development. Religious services in the border areas are still far from expectations and do not reflect the principle of satisfactory service community as stipulated in Ministrial Decree PAN No. 63/ KEP/M.PAN/7/2003. It is caused by many factors. So, related to the functions of implementation of development in the religious field, the Ministry of Religious Affair has adopted program of ibadah (religious worship). General religious services are part of the public services, i.e all activities undertaken by public service providers as effort to meet the needs of service recipients, as well as in order to implement the statutory provisions. The main basis of religious services in Indonesia are the first principle of Pancasila and Article 27 of the 1945 Constitution. Religious services in Indonesia can be conducted by public service providers, both government and socio-civil elements. It is unique, because despite Indonesia is not a religious state, the great role of religion in the history of the state formation can not be denied. Therefore, Indonesia government does not let the religious affair to be in the private domain but it is involved in conducting religious services in accordance with statutory provisions. The scope of religious services conducted by state according to law include: Islamic marriage, zakat/ infaq/charity/endowments, pilgrimage, religious education, and so forth. Out of those aforementioned, religious services is submitted to the social and religious institutions.]]>
<![CDATA[MODIN SEBAGAI PATRONASE PERKAWINAN DI KOTA SEMARANG, SEBUAH TINJAUAN ANTROPOLOGI BUDAYA ]]>
<![CDATA[I Nyoman Yoga Segara]]>
<![CDATA[ Harmoni Vol. 16 No. 1 (2017): Januari-Juni 2017 ]]>
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.v16i1.68
<![CDATA[This paper discusses how the structure of culture continues to work to produce the construction of meaning for what has happened behind a marriage event. In a social fact, a marriage often involves many things, including the actor and agent of the culture behind it. In Semarang, Central Java, modinhas become a spotlight because of its role and status in the community has resulted in the high cost of marriage which goes beyond the specified condition. It can be read clearly from the results of research conducted at two locations, namely the Religious Affairs Office (KUA) in West Semarang and Mijen districts. The key question of this research is explored by qualitative method, ie interview, observation, and documentary study. The research argues that the application of regulation that has not been maximized, some constraints, low public response, and the presence of weaknesses in the regulation itself, has been used by actors ofmodin to continue to build relationship as patronage to the people who need them. The patron-client relationship cannot be easily eliminated as relation of modin-bride/groom has been culturally and historicallylongstanding and mutually interdependent.]]>
