Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi)
JURNAL SMART is a peer-reviewed journal which is published by Balai Penelitian dan Pengembangan Agama Semarang, as a medium for disseminating and exchanging ideas on socio-religious discourse. This Journal publishes current original research on the field of religious life, religion and religious education and literature and religious treasures. This Journal publishes biannually in June and December.
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204 Documents
<![CDATA[ANALISIS PUTUSAN MAHKAMAH KONSTITUSI NO. 46/PUU-VIII/2010 TENTANG PENGUJIAN UU NO. 1 TAHUN 1974 DALAM KONSEP LAQITH DAN WASIAT WAJIBAH Analysis of Constitutional Court Decision No. 46 / PUU-VIII / 2010 / on Judical Review Act No.1 of 1974 in The Concept Laqith and Wasiat Wajibah ]]>
<![CDATA[Ikhsan Fatah Yasin]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 2, No 01 (2016): Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v2i01.300
<![CDATA[Constitutional Court Decision No. 46 / PUU-VIII / 2010 raise the pro and contra in the society. The pro side considers the Constitutional Court decision gives justice for women who are victims of fraud or sirri wedding, and for the children born from this relationship. On the other hand, the contra side argues that the decision of the Constitutional Court has strayed far from the Islamic law; even they consider it as legalizing adultery. In this research, writer uses a qualitative approach. The writer deciphers Constitutional Court Decision No. 46 / PUU-VIII / 2010 and then analyzes those using concepts laqith and wasiat wajibah in the Islamic law. The concept of laqith can be used to justify the obligation of biological father toward his children, and wasiat wajibah can be used as a way out for inheritance for children born outside wedlock. From these results, it can be concluded that the court decision number 46 / PUU-VIII / 2010 does not contradict with the Islamic law.]]>
<![CDATA[Moderasi Beragama dalam Tayangan Anak-anak; Analisis Isi Tayangan Nussa dan Rara Episode Toleransi ]]>
<![CDATA[Alifa Nur Fitri]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 8, No 1 (2022): Jurnal SMaRT : Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v8i1.1523
<![CDATA[YouTube is an internet media that has a significant increase and is the most accessed by children during the pandemic. A survey conducted by Jakpat showed an increase in YouTube access from 68.5% to 72.3%. One of the YouTube channels that is widely accessed by children is @nussaofficial. This channel is a program for children and has become one of the favorite programs. however, @nussaofficial cannot be separated from negative responses by accusing the issue of being a radical and intolerant show. One of the influential sources in increasing intolerance in the millennial generation is the internet. This @nussaofficial show appeared because of anxiety about the lack of children's shows that have educational value. This study tries to dissect the @nussaofficial broadcast on the Tolerance Episode with a descriptive qualitative approach. The analysis used is Kripendorf content analysis which aims to determine the content of religious moderation in Nusa shows. Data analysis techniques in this study with Miles and Huberman. The indicators used to determine the message of religious moderation are the four main pillars of religious moderation according to the Ministry of Religion, namely national commitment, harmony, anti-violence and local wisdom through tolerance. The results showed that the @nussaofficial broadcast on the Tolerance Episode contained a message of religious moderation by highlighting the pillars of harmony, anti-violence and local wisdom through tolerance.]]>
<![CDATA[PEMIKIRAN KALAM KIAI MUHAMMAD SAMI’UN PURWOKERTO DALAM NASKAH AQAID 50 The Islamic Theological Thoughts Of Kiai Muhammad Sami’un From Purwokerto In Text “Aqaid 50” ]]>
<![CDATA[Umi Masfiah]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 3, No 2 (2017): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v3i2.515
<![CDATA[The study of Kiai Muhammad Sami’un’s thoughts in the text “Aqaid 50” has an important value as an effort to appreciate the work of local scholar. The text “Aqaid 50” contains the discussion of God’s and His apostle’s attributes: wajib (obligatory), mustahil (inadmissible), and jaiz (admissible). The attributes of Allah (the Most Glorified, the Most High) in the text “Aqaid 50” affirmed by the dalil aqli (rational arguments) in the form of evidence of the universe existence and the preposition of comparison with beings other than Allah who are ‘recency’ (huduts). This research is conducted through the study of critical discourse analysis. The results of the study show that the use of the dalil ‘aqli (rational arguments) to understand God’s attributes has a purpose to make the concept more easily understood substantially by community. The writing of the “Aqaid 50” aims to affirm the Ahl Sunnah wal Jamaah in the community. This text was written in Arab Pegon (Javanese texts written in Arabic script) in the 1930s. As far as the Islamic theological issues are concerned, Kiai Sami’un’s Islamic Theological (kalam) thought is similar to classical Islamic theology. In the present era, the type of Kalam thought or Islamic theology should be more transformative in which tauhid as the core of Kalam thought can be the spirit for every Moslem to be “the perfect man” (al-Insan al-Kamil) for the benefit of mankind.]]>
<![CDATA[Tingkat Kepuasan Masyarakat Atas Layanan Keagamaan Yang Diselenggarakan Direktorat Jenderal Bimbingan Masyarakat (Ditjen Bimas) Buddha Tahun Layanan 2018 ]]>
<![CDATA[Dian Hafit Syaifullah]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 5, No 1 (2019): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v5i1.761
<![CDATA[The religiousity services had been given by Ditjen Bimas Buddha since 2007. The problem faced was how to meet public service users who partially cultured the village with limited land, budget, and personnel owned. This study aims to find out: 1) the public satisfaction level of the religiousity services in the 2018 service year, 2) service elements that need to be prioritized for improvement in 2019. This research uses the survey method in accordance with Permenpan RB No. 14 of 2017. The study found that: 1) the public satisfaction level towards religiousity services of the Ditjen Bimas Buddha in the 2018 service year is 3.0045 categories "C" means "Poor" quality, 2) service elements that need to be prioritized for improvement in 2019 are the capacity of the service room and the completeness of facilities and infrastructure, the timeliness of delivery of service products, and the acceleration of service products delivery.]]>
<![CDATA[Konflik Penolakan Ritual Doa Leluhur Paguyuban Padma Buana di Pedukuhan Mangir Bantul, Yogyakarta ]]>
<![CDATA[Setyo Boedi Oetomo]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 6, No 1 (2020): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v6i1.943
<![CDATA[The people of Yogyakarta are known for their tolerance, where people of different religions can coexist peacefully especially with Javanese traditions. But in Mangir, a village in Bantul, Yogyakarta, in November 12, 2019, there was a case of local residents rejecting the procession of ancestral prayer rituals by the Paguyuban Padma Buana (PPB) who claims to be followers of Javanese Hinduism. This study aimed at disclosing the elements and roots of conflict from the Mangir community's rejection towards Paguyuban Padma Buana. As a case study, it used conflict analysis approach through timeline and factor analysis techniques. The results showed that the open conflict between the two groups has occurred since 2012 with the main issue of syncretic ritual practices of Hinduism, Buddhism, and Kejawen (Javanism) that involve people from various religions. In addition, the Maha Lingga Padma Buana Temple as a place of whorship and rituals has also the license problems. Reconciliation was carried out between residents with the Padma Buana followers in 2015. Unfortunately it was violated by the Paguyuban Padma Buana and became a trigger of conflict back in 2019. The cause of this conflict is multiple factors, all of which are interrelated. However, the root cause of the problem among Mangir people is mostly related to traditional revivalism and the distribution of cultural tourism management authorities. This conflict makes them polarized and vulnerable to interests that can create the village atmosphere worse]]>
<![CDATA[KOLABORASI PANDITA DAN LAPAS KLAS IIA PEMUDA TANGERANG DALAM MEMBINA KEAGAMAAN NARAPIDANA BUDDHA ]]>
<![CDATA[Kemanya Karbono]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 1, No 2 (2015): Agama, Nasionalisme, dan Karakter Kebangsaan ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v1i2.251
<![CDATA[Penelitian ini dilakukan di Lembaga pemasyarakatan Klas IIA Pemuda Tangerang pada tahun 2012. Dengan menggunakan pendekatan phenomenologic, serta analisis data mengacu pada model Miles and Huberman, dalam penelitian ini diperoleh temuan sebagai berikut. Penyelenggaraan pembinaan keagamaan Buddha bekerjasama dengan organisasi Ikatan Pemuda Tionghoa Indonesia (IPTI) yang mengkoordinir para Romo Pandita. Sistem pembinaan yang digunakan oleh pandita adalah indirect contact (pembinaan dengan pendekatan langsung tatap muka). Pembinaan ini cenderung berpola top down approach (pembinaan dari atas ke bawah). Bentuk pembinaan oleh pandita berupa: (1) Dhamma Desana (ceramah keagamaan) dengan materi sekitar moralitas (sila), meditasi (samadhi) dan kebijaksanaan (panna), motivasi; (2) Latihan membaca paritta dan latihan puja bakti (sembahyang); (3) Vihara Gita (Lagu rohani); dan (4) Dhamma Sadhana (retreat meditasi). Pelaksanaan pembinaan belum memiliki kurikulum, dan evaluasi dilakukan hanya secara lisan. Faktor yang mempengaruhi pembinaan meliputi faktor internal dan eksternal. Faktor internal berupa: (1) minimnya sarana pembinaan, (2) tidak ada petugas pembina agama Buddha, (3) kualitas dan ragam pembinaan kurang, dan (4) rendahnya motivasi narapidana. Faktor eksternal berupa: (1) Minimnya koordinasi dan komunikasi dengan instansi terkait baik instansi pemerintah maupun non pemerintah yang concern terhadap pembinaan umat Buddha); dan (2) Rendahnya kepedulian dan keikutsertaan masyarakat dalam pembinaan.Kata kunci: Pembinaan Keagamaan Buddha, pandita, Lembaga Pemasyarakatan]]>
<![CDATA[Demokratisasi Pengelolaan Zakat Melalui Perubahan Peran Lembaga Amil Zakat berbasis Organisasi Kemasyarakatan ]]>
<![CDATA[Dwi Martiningsih]]>;
<![CDATA[Arif Zamhari]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 7, No 2 (2021): Jurnal SMaRT : Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v7i2.1336
<![CDATA[The management of zakat is dynamic dealing with the socio-political context in a country, including Indonesia. Zakat regulation change from UU/38/1999 to UU/23/2011 pratically require adaptation from the role of zakat institutions in Indonesia. Zakat management institution in the community such as NU-Care LAZISNU and LAZISMU as zakat management institutions with civil society-based in programs and activities certainly cannot be separated from these regulatory changes. The regulation change was responded by changing its role as a zakat management institution. This article aims to describe the activities of NU-Care LAZISNU and LAZISMU and their position in responding zakat law. This research uses a case study approach and is designed in the form of a descriptive analysis to reveal field findings. The results of this research reveal that changes in national zakat management bring opportunities as well as challenges for zakat management institutions, both government zakat institutions and non-government zakat institutions. NU-care LAZISNU and LAZISMU build some adjustments by modernizing their institutions. These two civil society-based zakat institutions carry out various strategies in collecting, distributing and empowering zakat, infaq, and sedekah.]]>
<![CDATA[PELAYANAN PENCATATAN PERNIKAHAN OLEH KUA DI KABUPATEN PEMALANG JAWA TENGAH The Marriage Registration Service Offered by Office of Religious Affairs in Pemalang Central Java ]]>
<![CDATA[Marmiati Mawardi]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 3, No 1 (2017): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v3i1.467
<![CDATA[Marriage is sacred agreement between man and woman to build a family and to have descendants. Based on the law Number 1 1974 on marriage, a marriage for Muslim has to be registered at an office of religious affairs (KUA). This research aims to know the quality of services offered by KUA on marriage and to understand the consumers’ satisfaction on such service. This will look at the gap between of consumers’ needs. This study uses a quantitative approach and Likert scale in order to measure the consumers’ satisfaction index on marriage service. Data were collected by spreading questioners to the selected respondents which are people using such service in Pemalang district. Findings of this study show that the consumers’ satisfaction index is 86.96; it means that the marriage service is categories as good. Four among five indicators depict that are very good, it means that the service given by KUA is very gratified. One indicator categorized as a good is tangible indicator. Although it is generally good, it still needs to be improved. Meanwhile, the gap between the consumers’ perceived and expected service tends to be in good score. This is due to the score of consumers expectation is more than the score of the real service gained by the consumers.]]>
<![CDATA[PERFORMANSI UJUB: DOA DAN KOMUNIKASI TIGA ALAM DALAM TRADISI BERSIH DESA KRISIK DI BLITAR PROVINSI JAWA TIMUR ]]>
<![CDATA[Fitrahayunitisna Fitrahayunitisna]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 4, No 2 (2018): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v4i2.672
<![CDATA[Slametan Bersih Desa is a Javanese folklore in Krisik village. Ujub as oral literature is the richness of Indonesian culture. In facing challenges of the modern era, speakers of ujub are less from the young generation. Most of them are from the old generation. This research is qualitative research with structural and ethnographic approaches. The focuses of the problem are (1) the performance of orality ujub in the tradition of Bersih Desa, (2) the object and the theme of prayer in ujub Bersih desa, and (3) the communication of the three worlds in ujub Bersih desa. This research aims to describe the performance of ujub orality, objects, and themes of prayer, and communication of the three worlds which become the function of ujub orality in order to increase documentation and interpretation of the richness of oral literature as Indonesian folklore. By knowing the performance and the formulas of the ujub orality, it is easier for the younger generation of speakers to formulate the memory of ujub orality. The research shows that performance of ujub presented at the main ritual of slametan has a pattern of matra free text, has a rhyme of asonasi, desonasi, and alliteration, the rhythm of efony, and contains the formulaic pattern and formulaic expressions. The content of the prayer in ujub got influences from Islam and it has syncretism between the religion of Islam and the traditions of Java. The text of ujub has a function to communicate the three worlds which are between the humans’ world, the spirits world, and the God world.]]>
<![CDATA[KEPEDULIAN SISWA MADRASAH ALIYAH TERHADAP PRODUK PANGAN HALAL DI KOTA SURAKARTA ]]>
<![CDATA[Umi Muzayanah]]>;
<![CDATA[Setyo Boedi Oetomo]]>;
<![CDATA[Zakiyah Zakiyah]]>
<![CDATA[ Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) Vol 5, No 2 (2019): Jurnal SMaRT Studi Masyarakat, Religi, dan Tradisi ]]>
Publisher : <![CDATA[Balai Penelitian dan Pengembangan Agama Semarang ]]>
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DOI: 10.18784/smart.v5i2.883
<![CDATA[Indonesia, as the country with the world’s largest Muslim population, has issued a regulation on halal product assurance (UU JPH) Act No. 33/2014. Furthermore, the consumers’ care on the halal food is another significant element in the implementation of this regulation. This study concerns on how the students of Islamic Senior High School (MA) in Surakarta care on the halal food products. This is a quantitative study in which data were collected using questioners. There are 430 selected students participated in this study. Data was analyzed using descriptive analysis by counting the mean score and classified into four categories namely; do not care, less care, quite care, and care. Findings of this research showed that most students are “quite care” for halal product, but they mostly did not ask to the merchants whether the product they bought to have “haram” ingredients or not. Moreover, the majority of students sometimes checked the halal label on the product, while others did not check them at all. Overall, the students’ care level toward halal product is categorized as at the “quite care”. This result indicated that it needs more concern from the related stakeholders on how the students can be more attentive toward halal food products.]]>
