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Harmoni

harmoni
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Published by Kementerian Agama Republik Indonesia

ISSN : 1412663X EISSN : 25028472 DOI : -

Core Subject : Education,

Education

Ruang lingkup jurnal ini meliputi: 1. Aliran, Paham dan Gerakan Keagamaan 2. Pelayanan Keagamaan 3. Hubungan Antarumat Beragama 4. Toleransi Umat Beragama

Arjuna Subject : -

Articles 11 Documents

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Search results for , issue "Vol. 18 No. 2 (2019): Juli-Desember 2019" : 11 Documents clear

ALIANSI NASIONAL ANTI SYIAH (ANAS) DAN KEMBALINYA ORANG NU PASCA MASUK SYIAH DI PROBOLINGGO ahsanul khalikin
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Diperoleh infomasi bahwa beberapa aktivis NU dan santri di Probolinggo, Jawa Timur meninggalkan paham keagamaan ahlusunnah wal jamaah kemudian menjadi penganut paham syiah Imamiyah. Padahal pondok pesantren yang berafiliasi NU merupakan tempat pengkaderan untuk menggodok kader-kader NU yang akan mewarisi kepemimpinan NU pada masa yang akan datang. Paper ini diangkat dari hasil penelitian dengan menggunakan pendekatan kualitatif, yang secara data dikumpulkan melalui wawancara dan observasi. Di dalamnya dipaparkan cukup besar peran organisasi Aliansi Nasional Anti Syiah (Anas) dalam mengembalikan aktivis NU dan santri yang sempat masuk Syiah untuk kembali ke ajaran Ahlussunnah Waljamaah. Kata kunci: Gerakan Syiah, Hubungan Antar Komunitas, Aliansi Nasional Anti Syiah (ANAS) Information was obtained that some NU (Nahdlatul Ulama) activists and students in Probolinggo, East Java abandoned the religious understanding of Ahlusunnah wal Jamaah to later become adherents of the Imamiyah Shi’ite group. Whereas the boarding schools affiliated with NU is a cadre for boosting NU cadres who will inherit NU leadership in the future. This paper is based on qualitative research findings, collected through interviews and observations. On the other hand, the role of the National Anti-Shi’a Alliance (Anas) was presented in the agreement of NU activists and students who had been accepted in Shia to return to the teachings of Ahlussunnah Waljamaah. Keywords: Shi’a Movement, Community Relations, Anti-Shi’a National Alliance (ANAS)

TOLERANSI DAN INTERAKSI SOSIAL ANTAR PEMELUK AGAMA DI CIGUGUR, KUNINGAN Marpuah Marpuah
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Penelitian ini dilakukan di kelurahan Cigugur karena termasuk wilayah yang pluralis dan masyarakat hetrogen. Instrumen penelitian yang digunakan adalah : Observasi, wawancara, dan dokumentasi. Berdasarkan hasil penelitian dapat diketahui Kerukunan yang terbina di Kelurahan Cigugur mereka berprinsip: Perbedaan keyakinan itu timbul dari kebenaran hatinya dan keyakinan masing-masing pemeluk agama. Adanya faktor keturunan yang membuat kondusipnya Kelurahan Cigugur. Dalam hal ini fakta sosial di masyarakat adanya identitas agama yang berbeda dalam satu rumah. Warga masyarakat yang berbeda pemeluk agamanya memiliki sifat kegotong-royongan yang membuat penduduk itu bisa rukun. Apabila ada satu kelurahan mengadakan kegiatan perbaikan jalan, membangun Masjid, warga tersebut mendukungnya terhadap kegiatan tersebut, baik secara moril maupun materil atau secara financial semampuhnya mereka, tanpa membedakan agama. Dalam siklus kehidupan (Kelahiran, Sunatan, Pernikahan, dan Kematian), warga kelurahan Cigugur nampak adanya kebersamaan, sikap toleransi terhadap perbedaan agama, dan adanya kerja sama. Kata kunci: Toleransi, Umat Beragama, Interaksi, Cigugur This research was conducted in the Cigugur village because it is a pluralist region and a heterogeneous community. The research instruments used were observation, interviews, and documentation. Based on the results of the study it can be seen that harmony is built in Cigugur Village because they have principles. The difference in beliefs arises from the truth of his heart, and the beliefs of each religion. There are hereditary factors that make the Cigugur Village conducive. In this case, social facts in the community indicate the existence of different religious identities in one house. Members of different religious communities have a mutual cooperation that can make the residents harmonious. If there is a village that conducts road improvement activities, builds a mosque, the residents support it, morally and materially, or financially as much as they can, regardless of religion. In the life cycle (birth, circumcision, marriage, and death), residents of the Cigugur village appear to be together. They are tolerant of religious differences, and also there is cooperation. Keywords: Tolerance, Religious People, Interaction, Cigugur

REVITALISASI ADAT KAWIN LARI (MERARIQ) SUKU SASAK SEBAGAI UPAYA PENCEGAHAN PERNIKAHAN ANAK DAN SIRRI: SEBUAH PEMIKIRAN Ahmad syaerozi
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Tradisi merariq dianggap sebagai salah satu sebab praktek pernikahan di bawah umur dan sirri. secara ideal empat tahapan awal dari tradisi pra-merariq yaitu midang, nemin, ngumbuk dan berayean dapat dipergunakan untuk menegosiasikan perkawinan dibawah umur. Keempat tahapan adalah proses perkenalan antara pria dan wanita sehingga orang tua berkesempatan menilai merariq dapat dilaksanakan atau tidak, jika belum waktunya maka keempat proses tersebut dapat ditunda.. Keempat tahapan ini dapat dipikirkan sebagai upaya pencegahan oleh keluarga namun perlu dukungan informasi yang tepat, cepat dan valid dari pemerintah setempat.Kemudian aspek hukum menjadi hal yang perlu diperhatikan agar setiap pernikahan anak dan sirri dapat diberikan hukuman baik berupa sanksi secara fisik maupun psikologi. Ketidak jelasan aturan terhadap merariq menambah maraknya praktik pernikahan anak dan sirri. Ketidak jelasan hukum membuat praktik merarik menjadi penyimpangan yang terbatas pada lisan masyarakat setempat. Kata Kunci: Adat Merariq, midang, nemin, pencegahan Merariq tradition was assumed as one of many causes of rampa childnt marriage practices and sirri or unregistered marriage. the four initial stages of the pre-merariq tradition, namely midang, nemin, ngumbuk and berayean can be think of as mechanism to negosiate to prevent child marriage . These four stages are still in the process of dating between men and women so that parents have the opportunity to judge whether it’s time to merariq or not, These four stages support by the family but must also be supported with appropriate, fast and valid information from the local government.Then the legal aspect such as physical or psychological sanctions need to be considered as a punishment. The lack of clarity and legal certainty on merariq increase the rampant practice of child and sirri marriage. Keywords: Merariq tradition, visiting, entertaining, prevention

BETWEEN THE SACRED AND THE PROFANE: THE DYNAMICS OF THE MEMORIZATION OF THE QUR’AN IN EAST KALIMANTAN Ida Suryani Wijaya; Diajeng Laily Hidayati
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Menghafal teks-teks Al-Qur’an adalah salah satu perbuatan paling berharga, dan telah lama dianggap sebagai perwujudan dari gagasan menjaga agama. Pekerjaan menghafal Al Qur’an yang menguntungkan ditopang oleh manfaat material yang disediakan oleh masyarakat Muslim sehingga menciptakan interaksi yang dinamis antara motif profan dan sakral untuk ingatan (penghafal Al-Qur’an). Makalah ini bertujuan mengeksplorasi hubungan dinamis antara motif sakral dan profan dalam proses menghafal Al Qur’an di Kalimantan Timur dengan menjawab dua pertanyaan; (1) Apa faktor penentu utama yang mempengaruhi keputusan seseorang untuk menghafal Al Qur’an? (2) bagaimana haafiz penuh melihat upaya mereka dalam melakukan tugas-tugas seperti itu? Wawancara mendalam dilakukan untuk mendapatkan informasi terkait pertanyaan penelitian, sedangkan teknik kualitatif diterapkan untuk menganalisis data. Temuan riset menunjukkan bahwa faktor penentu utama untuk menghafal Al-Qur’an adalah kombinasi dari strata sosial yang tinggi yang dirasakan akan dinikmati oleh seorang haafiz jika mereka berhasil menyelesaikan tugasnya, dan adanya pengakuan masyarakat untuk strata tersebut dalam bentuk dukungan pemerintah bagi mereka. Pada haafiz yang secara penuh menghafal Al-Quran memandang upaya mereka untuk menghafal seluruh pasal Al- Quran sebagai tugas suci yang ditakdirkan oleh Tuhan sehingga perolehan materi dan pengakuan sosial yang mereka dapatkan saat melakukan tugas adalah perwujudan dari berkah Tuhan. Yang suci dan yang profan dalam konteks ini sedemikian cair di mana seringkali garis-garis demarkasi di antara yang sakral dan yang profan saling melampaui satu sama lain. Kata kunci: Menghafal al-Qur'an, hafiz, masyarakat muslim Memorizing texts of the Qur’an is one of the highest rewarding deeds, and it has long been perceived as a manifestation of the idea of guarding the religion. The rewarding job of memorizing the Qur’an is sustained by material benefit provided by the Muslim society thus creating a dynamic interaction between profane and sacred motives for the haafizhs (memorizer of the Qur’an). This paper aims at exploring the dynamic inter-relationship between sacred and profane motives in the process of memorization of the Qur’an in East Kalimantan by answering twofold questions; (1) What are the main determinant factors affecting the decision to memorize the Qur'an? (2) how full-fledged haafizhs see their efforts in doing such tasks? In-depth interviews were undertaken to get information related to the research questions, while qualitative technique is applied to analyse the data. Findings reveal that the main determinant factor for the Qur’anic memorization is a combination of perceived high social stratum the haafizh would enjoy should they manage to complete the task, and the society’s recognition for such stratum in the form of government supports for them. Full-fledge haafizhs of the Qur’an perceive their effort to memorize the whole chapter of the Qur’an as a sacred duty ordained by God thus material gains and social recognitions they get while doing the task are the manifestation of God’s blessings. The sacred and the profane in this context is fluid that in most of the times the demarcation lines of the sacred and the profane transgress each other’s. Keywords: Memorization of the Qur'an, haafuzh, muslim society

PAKAIAN TAQWA: REPRESENTASI AGAMA DAN BUDAYA DI PUSAT KEKUASAAN JAWA Nor Kholis
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Akulturasi agama dan budaya sebagai media dakwah di Nusantara tidak bisa dilepaskan dari peran ulama (Walisanga) dan Pemerintah (elite kerajaan). Walisanga sebagai pembuat konsep dakwah, sementara raja memiliki peran sebagai penjaganya. Hal ini telah dilakukan secara turun temurun mulai dari era Demak sampai Mataram Islam. Beberapa media dakwah memiliki nilai-nilai filosofis keislaman sehingga masih tetap dilestarikan sampai saat ini, seperti wayang, gamelan, tembang dan pakaian. Artikel ini mendiskusikan pakaian adat Keraton Yogyakarta untuk melihat bentuk interpretasi pihak keraton terhadap pakaian tersebut. Penelitian ini menggunakan pendekatan emik, untuk mendiskripsikan objek pakaian taqwa sebagaimana hasil wawancara mendalam yang disampaikan oleh informan. Pemilihan informan didasarkan atas keluasaan informasi serta otoritasnya di lingkungan keraton. Analisis penelitian dilakukan dengan metode filosofis – interpretative. Hasil penelitian menunjukan pakaian taqwa memiliki dua aspek, secara internal dan eksternal. Pertama, unsur-unsur pakaian taqwa baik secara implisit maupun eksplisit diklaim oleh pihak Keraton Yogyakarta serat dengan nilai-nilai Islami sehingga bisa dijadikan sebagai salah satu media dakwah. Kedua, pakaian taqwa menjadi identitas sosial oleh Keraton Yogyakarta sebagai pewaris resmi penguasa tanah jawa Mataram Islam. Kata kunci: Pakaian adat, media dakwah, identitas sosial Acculturation of religion and culture as media of da’wah in the archipelago cannot be separated from the role of ulama (Walisanga) and the government (royal elite). Walisanga is the maker of the concept of da’wah, while the king has a role as a guardian. This has been done from generation to generation starting from the Demak era to the Islamic Mataram. Some da’wah media have islamic philosophical values so that they are still preserved today, such as wayang, gamelan, song and clothing. This article discusses the traditional clothing of the Yogyakarta palace to see the interpretations of the keraton to the clothing. This study uses an emic approach, to describe the object of piety as the results of in-depth interviews delivered by the informant. The selection of informants is based on the vast information and their authority within the palace environment. The analysis of the research was carried out using philosophical-interpretative methods. The results shows that taqwa clothing has two aspects, internally and externally. First, the elements of pious clothing are implicitly or explicitly claimed by the Yogyakarta Sultanate is filled with islamic values so that it can be used as one of the da’wah media. Second, taqwa clothing became a social identity by the Yogyakarta palace as the official heir to the Islamic Mataram javanese land. Keywords: Traditional Clothing, Da’wah Media, Social Identity

TEOLOGI AGAMA-AGAMA DI INDONESIA, MENELISIK PENGEMBANGAN DAN TANTANGANNYA Steve Gaspersz; Nancy Novitra Souisa
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Artikel ini membahas konteks sosial-budaya masyarakat Indonesia yang majemuk sebagai arena berteologi kontekstual. Salah satu pokok masalah dalam kemajemukan sosio-budaya masyarakat Indonesia, terutama sejak masa kolonial hingga pascakolonial, adalah perjumpaan berbagai tradisi keagamaan baik religiositas lokal masyarakat nusantara maupun interaksi dengan dan/atau konversi menjadi agama-agama besar dari luar. Artikel ini tidak melakukan kajian dogmatis tetapi menggunakan dialektika teologi kontekstual dan teologi agama-agama dari sudut pandang Kristianitas. Perspektif teologi agama-agama digunakan untuk menguji secara dialektis eksperimentasi teologi kontekstual Kristen di Indonesia. Model “antropologis” Bevans dipilih sebagai lensa kajian sekaligus sebagai kritik terhadap tipologi tripolar (exclusivism-inclusivism-pluralism) yang diperkenalkan oleh Alan Race. Tiga konteks kewilayahan dan kebudayaan, yaitu Yogyakarta (Jawa Tengah), Bali (Bali) dan Tana Toraja (Sulawesi Selatan), digunakan sebagai basis pengalaman berteologi. Eksperimentasi dan elaborasi teologis berbasis pengalaman pada tiga konteks itu dimunculkan sebagai proses awal untuk menemukan postur teologi agama-agama yang khas dalam kebudayaan majemuk masyarakat Indonesia. Kata kunci: teologi agama-agama, pluralitas sosio-budaya, identitas sosial This article elaborates theological issues in socio-cultural context of Indonesian society as the arena for doing theology contextually. One main issue of socio-cultural plurality in Indonesia, primarily since the colonial up till post-colonial era, is about the encounter of various religious traditions either local community’s religiosity or interaction with and/or conversion into so-called world religions from outside. This article shall not conduct dogmatic exploration but using the dialectics of contextual theology and theology of religions from Christian viewpoints. Perspective of theology of religions shall be implemented firstly to examine an experimentation of Christian contextual theology in Indonesia. Bevans’ anthropological model has been chosen as the analytical lens as well as criticism against tripolar typology (exclusivism-inclusivism-pluralism) introduced by Alan Race. Three geographic and cultural contexts, namely Yogyakarta (Central Java), Bali (Bali) and Tana Toraja (South Sulawesi) are utilized as the basis for doing contextual theology. Experience-based of theological experimentation and elaboration in those three contexts have been constructed as the beginning process to discover a model of theology of religion in Indonesia. Keywords: theology of religions, socio-cultural plurality, social identity

KOBHUNG, GENDER, AND RELIGION: HUSBAND AND WIFE POWER RELATIONS IN MADURESE CULTURE Umiarso el-Rumi; Atiqullah Atiqullah
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Salah satu keunikan masyarakat Madura sampai saat ini adalah konsep kobhung yang menjadi tempat penting untuk aktivitas keagamaan maupun mengawasi aktivitas anggota keluarga. Walaupun ada fungsi lain yaitu fungsi ekonomi maupun sosial yang dimainkan oleh kobhung tersebut. Riset ini membahas peran kobhung di tengah kebudayaan Madura; yang posisinya berada di sebelah Barat (kiblat) taneyanlanjheng (halaman panjang) di setiap permukiman penduduk. Ia berfungsi sebagai pusat aktivitas laki-laki (suami) untuk melakukan transfer nilai religi kepada anak-anak atau isteri mereka. Di sisi lain, ia juga sebagai simbol pengawasan dan kontrol (panopticon) keluar-masuk anggota keluarga, terutama laki-laki (suami) atas perempuan (istri). Hal ini terlegitimasi oleh tradisi patriarkal di masyarakat Madura yang tercermin dalam konsep bhupa’, bhabhu, ghuru, rato sangat kental. Konsep ini merupakan sebuah referential standard kepatuhan masyarakat Madura terhadap figur-figur utama secara hirarkis. Oleh sebab itu, riset ini mengurai dinamika budaya dan upaya istri dalam memposisikan diri mereka di tengah budaya patriarkhi. Riset ini lebih masuk pada jenis kualitatif fenomenologi yang meneropong dinamika relasi suami-istri tersebut melalui peran kobhung. Koleksi data yang digunakan adalah tehnik interview dan observasi; sedangkan analisis data memakai analisis interaktif Miles dan Hubermann. Riset ini menemukan bahwa perempuan di panagguan tidak bisa lepas dari konsep “tri aksi”, antara lain: adhandhan, arembi’, dan amassa’(merawat diri, melahirkan, dan memasak). Konsep ini merupakan wujud dari pengabdian dirinya atas keluarga yang diyakini sebagai kodrat (takdir). Karenanya, mereka sama sekali tidak menggugat; bahkan ia menerima dengan lapang dada tentang perannya di dalam rumah tangga. Kata Kunci: Kobhung, TaneyanLanjheng, Panoptikon One of the uniqueness of the Madurese community until now is the concept of kobhung which has become an important place for religious activities and oversees the activities of family members. Although there are other functions, namely the economic and social functions played by the kobhung. This research discusses the role of kobhung among Madura culture; whose position is in the west (qibla) taneyan lanjheng (long yard) in each residential area. It functions as a center for male (husband) activity to transfer religious values to their children or their wives. On the other hand it functions as a symbol of supervision and control (panopticon) of family members, especially men (husbands) over women (wives). This is legitimized by the patriarchal tradition in the Madurese community which is reflected in the concepts of bhupa’, bhabhu , ghuru, rato that was very thick. This concept is a referential standard of Madurese compliance with hierarchical main figures. Therefore, this research outlines the cultural dynamics and the efforts of the wives in positioning themselves during patriarchal culture. This research is more into the qualitative type of phenomenology that looks at the dynamics of the husband-wife relationship through the role of kobhung. The data collection used was interview and observation techniques; while data analysis used the interactive analysis by Miles and Hubermann. This research found that women in Panagguan cannot be separated from the concept of “three-action”, among others: adhandhan, arembi’, and amassa’ (taking care of themselves, giving birth, and cooking). This concept is a manifestation of the devotion to the family which is believed to be natural (destiny). Therefore, they don’t sue at all; they even received gracefully about their role in the household. Keywords: Kobhung, Taneyan Lanjheng, Panopticon

NILAI-NILAI BUDAYA DAN AGAMA DALAM TRADISI MELEMANG DI DESA KARANG RAJA DAN DESA KEPUR, MUARA ENIM, SUMATERA SELATAN Zulkarnain Yani
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Tulisan ini menyajikan hasil penelitian tentang tradisi dan ritual melemang di kabupaten Muara Enim, Sumatera Selatan. Penelitian ini dilaksanakan dari tanggal 4 – 18 Oktober 2018 di desa Karang Raja dan Kepur. Tujuan penelitian ini menyajikan nilai-nilai budaya dan agama apa saja yang bisa diambil dari tradisi melemang di 2 (dua) desa tersebut. Tradisi melemang merupakan tradisi adat yang ada pada bulan Muharram di desa Karang Raja dan Kepur. Tradisi ini sudah dilakukan secara turun temurun sejak zaman nenek moyang (Puyang) mereka hingga saat ini. Tradisi ini bertujuan sebagai tolak balak dari bencana banjir yang akan menimpa ke 2 (dua) desa tersebut dengan mengadakan sedekah desa (dusun) dalam bentuk membuat lemang oleh seluruh masyarakat tanpa terkecuali. Tradisi ini bercirikan pembuatan lemang yang terbuat dari campuran beras ketan dan kelapa parut, yang dicampur pisang, udang atau bawang dengan dilapisi daun pisang, kemudian dimasukkan ke dalam bambu berukuran seruas bambu. Nilai-nilai budaya yang dapat kita ambil dari tradisi ini yaitu nilai Silaturahmi dan Gotong Royong. Adapun nilai agama yang disampaikan dalam tradisi tersebut berupa nilai aqidah dan ibadah. Kata Kunci: Tradisi, Melemang, Nilai Budaya, Nilai Agama This paper presents the results of research on traditions and rituals in the district of Muara Enim, South Sumatra. This research was conducted from 4 - 18 October 2018 in the villages of Karang Raja and Kepur. The purpose of this study is to present what cultural and religious values can be drawn from the tradition of melemang in the 2 (two) villages. The melemang tradition is a customary tradition that exists in the month of Muharram in the villages of Karang Raja and Kepur. This tradition has been carried down from generation to generation since the days of their ancestors (Puyang) to the present. This tradition is intended as an anticipation for the flood disaster that will befall these 2 (two) villages by holding village alms (dusun) in the form of making lemang by the entire community without exception. This tradition is characterized by making lemang made from a mixture of glutinous rice and grated coconut, which is mixed with bananas, shrimp or onions coated with banana leaves, then put into a section of bamboo. The cultural values that we can be drawn from this tradition are the value of Hospitality and Mutual Cooperation between members of the society. The religious values conveyed in the tradition are creed and worship. Keywords: Tradition, Melemang, Cultural Values, Religious Values

MODERASI BERAGAMA MASYARAKAT MENENGAH MUSLIM: STUDI TERHADAP MAJLIS TAKLIM PEREMPUAN DI YOGYAKARTA Zakiyah Zakiyah
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Artikel ini membahas tentang moderasi beragama oleh masyarakat menengah Muslim, dengan studi kasus pada majlis taklim perempuan di Yogyakarta. Tema ini penting untuk diteliti dengan beberapa alasan diantaranya; beberapa tahun terakhir ini telah terjadi berbagai tindak intoleransi bernuansa agama dan aksi terorisme dimana aksi terakhir peledakan bom di Surabaya tahun 2018 dengan melibatkan perempuan dan anak-anak. Fenomena ini merupakan indikasi bahwa di beberapa masyarakat masih mengalami masalah. Oleh karenanya, moderasi beragama menjadi elemen penting untuk menciptakan kondisi damai dan harmonis di masyarakat. Disamping itu, Majlis taklim perempuan kelas menengah merupakan kelompok yang mampu mempengaruhi dan menggerakkan masyarakat untuk melakukan aksi-aksi moderasi beragama. Artikel ini ditulis berdasarkan hasil penelitian kualitatif berupa studi kasus terhadap majlis taklim Yasmin, Majlis Taklim Roudlatul Jannah dan Majlis Taklim Syakilah Jannah. Data dikumpulkan dengan menggunakan metode wawancara, observasi, dan Focus Group Discussion (FGD), dan studi pustaka. Hasil studi ini menunjukkan bahwa di Yogyakarta terdapat beberapa varian majlis taklim yang diikuti dan diinisiasi oleh perempuan. Majlis taklim perempuan kelas menengah tersebut melakukan beberapa kajian keagamaan dan kegiatan sosial yang dapat dikategorikan sebagai moderasi beragama seperti terlihat pada pemilihan ustad atau kyai yang berpandangan moderat untuk mengisi kajian kajian mereka, pemilihan materi kajian dan kegiatan sosial yang melibatkan elemen masyarakat. Kata Kunci: Moderasi beragama, Majlis taklim perempuan, kelas menengah Muslim This article discusses religious moderation by a middle-class Muslim community, with a case study of a women’s religious assembly (Majlis Taklim) in Yogyakarta. This theme is important to study for the following reasons: in recent years there have been various acts of religious intolerance and acts of terrorism, with the latest event includes the Surabaya bombing in 2018, involving women and children. This phenomenon is an indication that there are still problems in some communities. Therefore, religious moderation becomes an important element to create conditions of peace and harmony in society. In addition, religious assembly among the middle class women are groups that are able to influence and mobilize society to carry out acts of religious moderation. This article was written based on the results of qualitative research in the form of case studies in Majlis Taklim Yasmin, Majlis Taklim Roudlatul Jannah and Majlis Taklim Syakilah Jannah in Yogyakarta. Data were collected using interviews, observation, and Focus Group Discussion (FGD) methods, as well as literature studies. The results of this study indicate that in Yogyakarta there are a number of Majlis Taklim variants that are followed and initiated by women. Middle class women Majlis Taklim undertake a number of religious studies and social activities which can be categorized as “religious moderation,” as seen in the selection of scholars or moderate scholars to teach in their studies, selection of study materials and social activities involving elements of society. Keywords: Religious moderation, Majlis Taklim women, Muslim middle class.

INTOLERANSI DAN RESISTENSI MASYARAKAT TERHADAP KEMAJEMUKAN: STUDI KASUS KERUKUNAN BERAGAMA DI KOTA BOGOR, JAWA BARAT elma haryani
Harmoni Vol. 18 No. 2 (2019): Juli-Desember 2019
Publisher : 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)

Kota Bogor yang dikenal sebagai kota penyangga Ibukota Indonesia berpenduduk dengan beragam kelompok agama, etnis, dan suku. Keberagamannya itu kerap menimbulkan konflik, seperti konflik penyegelan Gereja Kristen Indonesia (GKI) Yasmin, penutupan pesantren Ibn Mas’ud, kekerasan dalam acara saur on the road, kristenisasi masyarakat dan ragam kelompok agama yang memicu kekerasan. Kasus-kasus tersebut menjadikan kota Bogor mendapat label sebagai kota intoleran. Penelitian ini menggunakan pendekatan kualitatif. Dengan analisa the power of identity dan The function of social conflict tindakan intoleransi di kota Bogor diketahui sebabnya, yaitu karena pemahaman agama yang rigid dan statis, konflik biasanya dilakukan oleh sekelompok massa. Kota Bogor masih memiliki peluang menjadi kota kerukunan, dengan adanya desa model kerukunan Pabuaran, kegiatan peace train, dan peran Forum Kerukunan Umat Beragama (FKUB).Kata Kunci: Intoleransi, Keberagaman, Moderasi. The city of Bogor is known as the buffer city of the capital of Indonesia, inhabited by a variety of religious, race and ethnic groups. Its diversity often leads to conflicts, such as the conflicts of the Indonesian Christian Church (GKI) Yasmin, the closing of Ibn Mas’ud Pesantren, violence in the Sahur on the Road program (during Ramadan), Christianization of the community, and the variety of religious groups that trigger violence. These cases have made the city of Bogor labeled as an intolerant city. This study uses a qualitative approach, by analyzing the power of identity and the function of social conflict, the act of intolerance in the city of Bogor can be traced its roots, namely because of the rigid and static understanding of religion. Conflict is usually carried out by a group of masses. Bogor city still has the opportunity to became a city of harmony, with the existence of the Pabuaran harmony village model, peace train activities, and the role of the Forum for Religious Harmony (FKUB). Keywords: Intolerance, Diversity, Moderation.

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