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<![CDATA[“CANGKRU’AN” DAN HARMONISASI KEHIDUPAN UMAT BERAGAMA ]]>
<![CDATA[Syamsun Niam Syamsun Niam]]>;
<![CDATA[Anin Nurhayati]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.451
<![CDATA[The above theme was raised because of considerations regarding the emergence of the phenomenon of hardening religious understanding by some people/groups which has implications for the continuity of the harmonious life of the nation’s citizens to be disturbed. Although the phenomenon of hardening religious understanding is only carried out by some people/small groups in Indonesia, it cannot be ignored considering the impact it has. In that context, it is important to conduct this research, with the aim that the hardening of religious understanding does not run wild and have an impact on the emergence of disharmony. The approach used in this research is natural and phenomenological. Methods of data collection use interviews, observation participation, and documentation. Finally, the conclusions obtained are: Pinang Asri residents find their own way of interpreting inclusivism through “cangkru’an”, although in practice there are obstacles, and cangkru’an Pinang Asri residents in order to stem the exclusiveness of religion is through various forms of activities.]]>
<![CDATA[EXAMINING NEGOTIATIONS PROCESS ON THE REJECTED MARRIAGE DISPENSATION ]]>
<![CDATA[Nidlomatum Mukhlisotur rohmah Nidlom]]>;
<![CDATA[Michelle Andrina]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.495
<![CDATA[Through Law Number 16 of 2019 as an Amendment to Law Number 1 of 1974 concerning Marriage, Indonesia made a breakthrough by setting a higher minimum age for girls who want to marry from 16 to 19 in 2019. Those who wish to marry before the age of 19 must gain permission from the Court. However, the Court granted 97% of the marriage dispensation cases. Existing studies in this issue already analyze why the judges grant marriage dispensations, mainly avoiding the worst possible outcomes for the children. Based on our literature analysis, the acceptance of the marriage dispensation is more prominent because of the Maqosidus Sharia (the purpose of Islamic Law). This context leads to a fewer rejection of applications for the dispensation of marriage. We take a different route by analyzing the rejected applications to understand the Court's negotiation process leading to rejection. We collected 17 rejected marriage dispensation applications from different religious courts between 2018 and 2021 on the Court's online database. Then, we analyzed how the negotiation process occurred between the parties involved in the trial, namely between the Judge, the Petitioner (parents), and the husband/wife candidate (children) as the object of the marriage dispensation stipulation. On the other hand, analysis on the rejected cases found five main reasons for rejection: the immaturity of the husband/wife candidates, the Judge's judgment that the marriage will bring harm to the children, lack of evidence of an urgent need for marriage because of the Judge's advice, and administrative reasons.]]>
<![CDATA[RELASI ANTAR UMAT MAYORITAS DAN MINORITAS: STUDI MASYARAKAT TIONGHOA DI SURABAYA ]]>
<![CDATA[Wasisto Raharjo Jati]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.499
<![CDATA[This study aims to analyse the relationship problem between majoritarian and minorities within Indonesian society. More specifically, relationship between Chinese-Indonesians, which are minorities and majoritarian in both religion and ethnicity. By using mixed method such as case study that conducted in two locations Surabaya and Pangkalpinang, archival research, and also focused group discussion that done in less than a year, this study reveals some interesting findings. The first finding shows both linguistic and social integration between Chinese-Indonesians and majoritarian causing social acceptance to the minorities. This particularly refers to the use of “Bahasa Jawa” (Javanese language) is the key to integrate Chinese – Indonesians and majoritarian in Surabaya. This first finding also shows the fluid relationship between minorities and majoritarian albeit both parties still to defend their hereditary identities. The theoretical framework itself is state politics to frame state’s attitude in regulating society. Conclusion of the study is the long existence of Chinese-Indonesians as one of minorities enable them to get wide social acceptance from majoritarian society. This condition subsequently affects state politics to be more accommodative when it comes to regulate minorities and majorities.]]>
<![CDATA[RESOLUSI KONFLIK STRUKTURAL DAN KULTURAL: STUDI KASUS PERUSAKAN RUMAH IBADAH AHMADIYAH DI SINTANG KALBAR ]]>
<![CDATA[Abdul Jamil Wahab]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.506
<![CDATA[Hundreds of people acting in the name of the Islamic Ummah Alliance raided the settlement of the Ahmadiyah congregation in Balai Harapan Village, Temunak District, Sintang Regency, West Kalimantan and damaged a house of worship belonging to the Ahmadiyah congregation and burned a nearby building on Friday, September 3, 2021. To prevent the conflict from spreading and it can be done immediately, it is necessary to conduct a study of the incident and then formulate a pattern of conflict resolution that needs to be carried out. Through a qualitative approach, by interviewing a number of key informants at the scene, this study succeeded in identifying several factors that influenced the conflict, namely: the construction of the Ahmadiyah mosque as a triggering factor, considering the Ahmadiyah community as a heretical group and should not exist in the Sintang area as the main factor, and elements of the Islamic Ummah Alliance and the Sintang Regional Government as a catalyst for the conflict in the incident. Both have a big role in reducing and increasing the escalation of conflict. The settlement of this case can be carried out by the Islamic Ummah Alliance and the District Government. Sintang, so both of them need to make efforts to reduce tensions after the incident of the destruction of houses of worship, as well as to build communication between the disputing parties. This study recommends that the SintangRegional Government carry out conflict resolution structurally and culturally. Meanwhile, the Ahmadiyah need to do acculturation with the culture of the community in Bina Harapan Village, so that acculturation occurs and there is no cultural gap.]]>
<![CDATA[URGENSI LITERASI WAKAF BAGI PEJABAT PEMBUAT AKTA IKRAR WAKAF DALAM MENINGKATKAN PELAYANAN PRIMA DAN MENGANTISIPASI SENGKETA PERWAKAFAN ]]>
<![CDATA[Asnawati Mardamin]]>;
<![CDATA[Burhanudin]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.507
<![CDATA[Based on the survey results and the National Waqf Literacy Index report that the National Waqf Literacy Index (ILW) value is included in the low category, the importance of wakif literacy for Waqf Pledge Deed Officials (PPAIW) as the front line waqf administration. The focus of this research is to examine the urgency of waqf literacy for officials (PPAIW) who are authorized to carry out the waqf administration process in Indonesia, but have not been optimal in carrying out their duties, causing a lack of anticipation in dealing with waqf disputes. This research uses field research (field research). Primary data sources were taken from in-depth interviews with Waqf Pledge Deed Officials in the area of KUA Beji and KUA Sukmajaya Depok City, East Bogor KUA and North Bogor KUA Bogor City. The results showed that waqf literacy for Waqf Pledge Deed Officials (PPAIW) was included in the low category, which resulted in PPAIW not understanding the excellent service standards for waqf services. The level of satisfaction of the community, Wakif and Nazhir with waqf services, the majority answered they were satisfied with waqf services at KUA, but there were still people who answered that they were not satisfied with waqf services, due to the slow process of waqf and the inactivity of PPAIW in helping to solve waqf administration problems. Strengthening waqf literacy for PPAIW, especially waqf administration, regulation and law, is very important, PPAIW's weak understanding of waqf administration results in a lack of excellent service and anticipation of waqf disputes, so cases are found such as PPAIW issuing cancellation letters in lieu of waqf pledge deeds (APAIW) which causes legal problems waqf that is protracted, so that the waqf property is not productive (according to its designation).]]>
<![CDATA[KONSEP TUHATN SUKU DAYAK BARAI KAYAN-HILIR KALIMANTAN BARAT DALAM TERANG FILSAFAT DIALOG MARTIN BUBER ]]>
<![CDATA[Siong Siong]]>;
<![CDATA[Armada Ryianto]]>;
<![CDATA[Mathias Adon]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.510
<![CDATA[This research is motivated by the ambiguous understanding of the Dayak Barai in interpreting God as the highest form; God for the Dayak Barai as something far away so the name God is often absent in their rituals. The purpose of this study is to introduce a philosophical, critical and directed relationship to the giver of life, namely God of the Dayak Barai himself. Another purpose of this paper is to explore the philosophical value of the local wisdom of the tribes in Indonesia, namely the Dayak Barai tribe. This theme has never been raised in any journal. The locus of this research is the culture of the Dayak Barai tribe, Kayan Hilir District. The methodology used in this study is a comparative study with a descriptive narrative approach. I came to the discovery that the Dayak Barai people from the beginning believed that there was only one God. The relevance of Martin Buber's dialogue philosophy for the Barai Dayak people is that they are brought to a new foundation that the building of their relationship with God originates and ends from the one God. This research ultimately opens new horizons for religious life in Indonesia that the highest reality worshiped in every religion and belief is essentially the same God, but is lived in a different way.]]>
<![CDATA[ISLAM-KRISTEN DI “KOTA KALONG”: BEST PRACTICE PEMBANGUNAN RUMAH IBADAT BERBASIS KEARIFAN LOKAL ]]>
<![CDATA[Muhammad Irfan Syuhudi]]>;
<![CDATA[Nensia]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.511
<![CDATA[Rejection and destruction of a certain house of worship are often found in various regions in Indonesia, especially after the issuance of PBM Numbers 9 and 8 of 2006. Generally, when a house of worship of the religious minority group is to be built, the majority tends to carry out rejection and destruction. This article aims to describe the best practices for building houses of worship in Soppeng Regency as well as local wisdom related to the construction of houses of worship. Using this type of qualitative research, data collection was carried out through interviews, observations, and literature studies, and analyzed descriptively-qualitatively. Informants included Muslim and Christian religious leaders, Soppeng Regency FKUB, Soppeng MUI, and the community. This study found: (1) There has never been a case of rejection and destruction of a house of worship in Soppeng. Although all churches were established long before the publication of PBM Numbers 9 and 8 of 2006, Muslims until now have never questioned the renovation of the church. Since it was first built, all churches in Soppeng have undergone several renovations. In addition, Muslims have never questioned the location of the church, which stands in the middle of a Muslim settlement; (2) One of the causes of harmonious relations between Muslims and Christians is brotherhood and kinship. Until now, the Soppeng Bugis still have siblings and relatives of different religions, and some of them live in harmony living under the same roof. Also, the people uphold the local wisdom inherited from their parents, Iyassi Soppengngi, Soppeng Belongs to Us Together.]]>
<![CDATA[MASJID, MODERASI BERAGAMA DAN HARMONI DI KOTA MEDAN ]]>
<![CDATA[Fatimah Zuhrah]]>;
<![CDATA[Yumasdaleni]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.512
<![CDATA[The sect of group and movement of radicalism, intolerance and violent extremism have emerged in the last decades in various parts of Indonesia as concern in the issue of religious moderation. The religious moderation discourse initiated by the Ministry of Religion in 2019 as mainstream target in anticipating the group who acts of violence in the name of religion. The city of Medan in North Sumatra, which has long been inhabited by people with diverse backgrounds of religions, ethnicities, cultures and languages, they can live together in a pluralistic way. This article discusses the role of mosques in maintaining harmony in plurality and tolerance in diversity. By using a qualitative methodology, through interviews and observations, this article presents several findings the role of mosques in maintaining religious moderation in Medan City. The data from four mosques as the location and place of informan object study. The result of the research first, the role of the Al-Mashun mosque in conveying of tolerance in social life has existed since was founded in 1909 (the era of the Deli sultanate). Second, the historical heritage became the next basic capital in preaching in several other mosques. The views and practices of da'wah are a) Tolerance in following various sect of thought even though the Shafi'i sect as mainstream. b) Different Islamic organizations as member and followers such as: Muhammadiyah, NU, Al-Washliyah etc. c) Dakwah content material is able to adapt in Islamic modern view. d) Dakwah concept of "lakum di nukum waliyadin" in a moderate way in order to live among people with different religious. The role of mosques in maintaining moderate and adaptive Islamic traditions in changing times through the delivery of da'wah materials is able to maintain religious plurality and tolerance in the city of Medan to this day.]]>
<![CDATA[DINAMIKA PELAKSANAAN SYARIAH, PERKAWINAN DALAM KONTESTASI NEGARA DAN AGAMA ]]>
<![CDATA[Kustini Kosasih]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.516
<![CDATA[Secara umum, apresiasi diberikan terhadap para penulis yang telah berhasil memetakan berbagai persoalan terkait beberapa bentuk perkawinan kontroversial yang ada di masyarakat. Apresiasi ini tidaklah berlebihan karena buku ini telah memperoleh penghargaan sebagai karya terpilih Program Akuisisi Pengatahuan Lokal tahun 2020 pada Balai Media dan Reproduksi (LIPI Press). Buku ini sudah sangat memadai, baik dari aspek metodologi maupun penulisan. Buku juga secara detail berhasil memotret berbagai permasalahan terkait tema yang dibahas. Referensi cukup memadai untuk memperkaya data yang tidak diperoleh langsung oleh peneliti. Beberapa referensi yang berasal dari Puslitbang Bimas Agama dan Layanan Keagamaan juga digunakan untuk memperkuat tulisan. Telaah ini akan diawali dengan memberikan ringkasan atas konten yang ditulis dalam buku setebal 201 halaman ini. Selanjutnya pada bagian akhir disampaikan beberapa catatan penting, baik dalam bentuk dukungan maupun sedikit kritik dan masukan, bagi penyempurnaan penulisan buku.]]>
<![CDATA[RESOLUSI KONFLIK AKIBAT UJARAN KEBENCIAN DI MEDIA SOSIAL BERBASIS KEARIFAN LOKAL DI BALI ]]>
<![CDATA[Zaenal Eko Eko]]>
<![CDATA[ Harmoni Vol. 20 No. 2 (2021): Juli-Desember 2021 ]]>
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.v20i2.517
<![CDATA[It is a matter of fact, people, culture and religion in Bali mingle into one single entity and contribute to the tourism industry which began to rise in the 1970s. The increasing tourism industry has been attracting job seekers from all over Indonesia, even abroad, to work in Bali. As a result, Bali with certain areas such as Denpasar, Gianyar and Tabanan is known as a multicultural area. This is where both Balinese natives who are Hindus, as well as immigrants who are not Hindus interact with each other. With the massive use of social media, the expression of opinions emerges which the uploader sometimes does not realize the impact of uploading social media content. This article aims to describe the impact of social media in a pluralistic society and the sensitive issues related to diversity in Bali. The article resulted from field research using qualitative method shows that the use of social media poses a threat to plural society as long as it is used to express religious and ethnic hatred, especially regarding the sacred religious rituals. On the other hand, the use of social media to gain electoral support by raising the issue of threatened local majority also endangers non Hindu population. The results of this study indicate that tensions arising from social media contents in Bali can be decreased by mediation using local wisdom, rather than national laws. ]]>
