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"Vol. 12 No. 3 (2013): September-Desember 2013"
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<![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)?]]>
<![CDATA[DERADIKALISASI IDEOLOGI GERAKAN ISLAM TRANSNASIONAL RADIKAL ]]>
<![CDATA[Syamsul Arifin]]>;
<![CDATA[Hasnan Bachtiar]]>
<![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[De-radicalization is an attempt to stem the rate of radicalism. The radicalism should be stemed due to its movement and thought both individual and group are oriented to radical activities, such as leading to violence, war and terror, which is very dangerous for mankind. However, thing need to be clarified are who is meant by this radical? What is the Islamic radicalism? In the Islamic context, the discussion is strongly related to the fundamental doctrines espoused by adherents, even become the ideology that stands firmly. Nonetheless, fundamentalism not necessarily lead to radicalism.]]>
<![CDATA[CANDY’S BOWL: POLITIK KERUKUNAN BERAGAMA DI INDONESIA ]]>
<![CDATA[Munawar Ahmad]]>
<![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[Politics Candy Bowl ‘s start from the assumption that the dispute is social fact that can not be avoided . Disputes will lead to destruction if all parties mutually develop destructive spirit , beat and kill each other . These consequences also can not be avoided and it would be worse if those entities become part of instrumentalization of interest, so thing suppose to be easily resolved become more difficult to be resolved due to the dominacy of the interests behind it. The politic of Agonism requires a plural social life like candy ‘s bowl where all the candy`s colors still exist, but they are in a protected space which guarantee the independence`s life of all elements without reduced by ideological values beyond them selves.]]>
<![CDATA[RESOLUSI KONFLIK BERLATAR AGAMA: STUDI KASUS AHMADIYAH DI KUDUS ]]>
<![CDATA[Moh. Rosyid]]>
<![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[The purpose of this research are knowing the life of the Ahmadi community member in the city of Kudus, Central Java which can live together in peace with moslem people there; exploring conflict resolution model done by the Ahmadi community member in the city of Kudus, Central Java. The main source of the data of this research are observation and indepth interviews. The research methode used in this study was qualitative research methods. The results show that the Ahmadi community member in the city of Kudus did the conflict resolution so well in encountering conflict. These are: distributing flyers to residents of Colo, Kudus in 2006. Words written on flyers is “the same God, the same Prophet; in their mosque written “Laailahaillallah Muhammdurrasulullahilla; they embedded in social activities with the resident of non - Ahmadis in Colo; they are proactive and adhere to the the regulation and social norms which prevailing in their communites and living together with the all the Colo residents.]]>
<![CDATA[BASIS NILAI-NILAI PERDAMAIAN: SEBUAH ANTITESIS RADIKALISME AGAMA DI KALANGAN MAHASISWA ]]>
<![CDATA[Nurudin Nurudin]]>
<![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[This paper is the result of a survey in private religious university in 10 provinces in Indonesia which potentially has religious radicalism among students. The conceptual model used in this study is the construction of radicalism measured by several indicators: things that are based on the theological, the models and strategies of political radicalism. The pattern of religious radicalism among students measured in four levels which are still settles. Firstly, radicalism latent in students` theological consciousness in the religious life. Secondly, have entered the realm of strategic awareness for the actualization of religious messages. Third , the tendency to act more conditional , rational and pragmatic. Fourth, radicalism that leads to religious behavioral that manifested in violence , terror , suicide bombings , and attacks on groups considered at odds with their religious understanding . The potential of therapy radicalism among students is the basis of the values of peace in socio - religious - conflict resolution due to the religious radicalism among students .]]>
<![CDATA[REALITAS PEMENUHAN HAK-HAK SIPIL MASYARAKAT ADAT KAMPUNG DUKUH GARUT ]]>
<![CDATA[Iklilah Muzayyanah D.F.]]>;
<![CDATA[Kustini Kustini]]>
<![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[The purpose of this research are understanding the existence of the teaching of Kampung Dukuh Dalam community in Garut and knowing the fulfillment of their civil rights as stated in constitution, UU No. 23, 2006 . This research was conducted using a qualitative approach to data collection, interviews, observation, and study documents data collection, interview, observation and documents review. It was held on April to May 2013 in Cikelet, Ciroyom, Garut District. The results showed that the religious values in Cikelet is still preserved and practiced through reflective actions. The retained values are experiencing dynamics, although the main principles for the perfection of worship is still maintained . In term of their relationship, their position always in unequal position with the people outside. Some issues regarding to civil rights, marriage records, limited health and reproductive health services, etc. One of reason are the lack of law awareness and the lack of socialization from the government.]]>
<![CDATA[PAHAM KEAGAMAAN LOKAL (Studi Kasus Di Kasepuhan Ciptagelar) ]]>
<![CDATA[Nuhrison M.Nuh]]>
<![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[The aim of this research are describing the relationship between the member of local religion with the state interests which embodied in policy and program as well as services and fulfillment of the citizenship rights in the administration of population. Specifically, this research sought to (a) exploring the existence of a local religion ideology and its adherents; (b) parsing and maping their social dynamics when they dealing with other identity and faiths, and (c) explaining and analyzing the factual situation regarding to services of population administration which influence to the right of citizenshipp, especially for local religion.]]>
<![CDATA[REVITALISASI KEARIFAN LOKAL: PENGEMBANGAN WADAH KERUKUNAN DAN KETAHANAN MASYARAKAT LOKAL DI KECAMATAN DONGGO KABUPATEN BIMA PROVINSI NTB ]]>
<![CDATA[Haidlor Ali Ahmad]]>
<![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[The purpose of this research are determining and describing the harmony situation in Dongo, Bima, Nusa Tenggara Barat; identifying and describing the conflict potential and its attempts to resolve it; knowing and describing the way people use local wisdom in order to harmony keeping, anticipating and resolving conflicts. The expected results of this research are: firstly, as an input to policy makers in maintaining harmony and increasement of community roles on harmony keeping through local wisdom revitalization. This research is part of the Participatory Action Researche (PAR). The main source of data in this study interviews, observation, documentation / literature review and Focus Group Discussion.]]>
<![CDATA[PANDANGAN FORUM UKHUWAH ISLAMIYAH CIREBON TENTANG WAWASAN KEBANGSAAN ]]>
<![CDATA[Suhanah Suhanah]]>
<![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[The purpose of this research are providing an overview of Forum Ukhuwah Islamiyah profile in Cirebon and its view about the form of NKRI, Pancasila, UUD 1945, and Bhinneka Tunggal Ika related to the ideal state form that they voice out. The scope of this research is to explore and analyze the Forum Ukhuwah Islamiyah views related to four issues as mention above. The main source of the data of this research is observation, in-depth interviews; focus group discussion, literature and document review. The research method used in this study was qualitative research methods.]]>
<![CDATA[PERAN KELOMPOK KEAGAMAAN DALAM PEMELIHARAAN KERUKUNAN UMAT BERAGAMA (Studi Kasus Desa Adat Angantiga, Petang, Badung, Bali) ]]>
<![CDATA[Ibnu Hasan Muchtar]]>
<![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[In the last two years, emerging the controversy on the existence of mass organization / groups that are considered as the troubling group because it`s often considered doing anarchic acts. This group is very small compared with the group /mass organization which is very tolerant, open and supporting the religious harmony but mostly unexposed. This research wants to showing them which is large in number, one of them in the Angantiga Village.]]>
