POLA KOMUNIKASI INTERPERSONAL BAGI KELUARGA BEDA AGAMA DI KECAMATAN KOTA RAJA, KOTA KUPANG

This paper focuses on interpersonal communication in interfaith families. Interfaith families are smallunits of society whose members are of different religions. Differences are often a source of conflict between husband and wife, including religion. In the way of life of interfaith couples, different opinions about beliefs cause problems. Differences are still unavoidable in families married to different religions. Religious differences can lead to prolonged conflicts. Although different religions, of course, the family has the right to live in peace and happiness as a family in general. However, it is undeniable that interfaith families cannot last long. Therefore, efforts are needed for families to be able to live with each other accepting differences in terms of different religions. Communication is one of the efforts to maintain family harmony. Lack of communication can cause rifts in the household. The purpose of the study was to describe the effectiveness of interpersonal communication for families of different religions. The research method used is a descriptive qualitative approach. This approach seeks to find problems and solutions in the field. Research results in interpersonal communication are communication between individuals or between groups. Interpersonal communication will be more effective if the atmosphere is equal. That is, there must be a tacit acknowledgement that both parties are equally valuable and valuable. Husbands and wives have something important to contribute. In an interpersonal relationship characterized by equality, disagreement and conflict are seen as an attempt to understand differences. This communication helps in avoiding and reducing various problems and can share knowledge and experiences with family members. There are five general qualities of interpersonal communication effectiveness for interfaith families: 1) Openness, 2) Empathy, 3) Supportive Attitude, 4) Positive Attitude, 5) Equality.

DAKWAH, KESENANGAN, DAN SENSE OF COMMUNITY: SAHABAT HIJRAH PEKANBARU

The topic of fun among Indonesian moslem youth has long been a serious concern for a some of scholars. In several academic studies, fun is often seen as a single variable that has not Islamic tendency, so that fun is considered to endanger the morality of youth. In short, fun culture of Indonesia’s youth is described as a moral panic discourse. This opinion is increasingly finding its momentum when previous studies discussing Islamist groups such as the Salafi managed to find an anti-fun narrative that was echoed by them. However, recent studies have shown that Salafis are also involved in pleasurable activities. This paper does not discuss about fun in the Salafi group, but criticizes previous views which always view fun as a moral panic discourse among youth. It is true that in some cases fun becomes a moral decay source for youths, but in other cases, fun also becomes an instrument for Moslem youth to disseminate Islamic discourse and others. Borrowing the concept of ‘Islamic fun’ from Asef Bayat, this paper explores about the culture of fun among moslem youth in Pekanbaru. This article aims to determine: First, to find out how the Sahabat Hijrah Pekanbaru community uses fun as an instrument of da’wah among moslem youth in Pekanbaru. Second, knowing how moslem youth in Pekanbaru negotiate their Islamic identity through fun activities. Third, knowing the extent to which fun is appropriated into youth da’wah activities such as Sahabat Hijrah community. Finally, this study aims to determine fun as social capital to strengthen the sense of community among moslem youth in Pekanbaru. Through fieldwork (ethnography) by studying data through observation, personal communication and documentation, this article shows that fun and Islam in the Sahabat Hijrah community are related with each other and are continuously negotiated by their followers.

RELIGIUSITAS PEREMPUAN MILENIAL BERCADAR DI TENGAH FENOMENA RADIKALISME-TERORISME

The appearance of veiled women in terrorist groups and acts of terrorism creates a negative stigma on other groups of veiled women. The trend of millennial women who are involved in acts of terror or suicide bombings and how to dress is in the pros and cons. The veil is still debated in the public. However, there are still many young women who wear the veil. This study aims to find and explain the motives, experiences and meanings of religiosity for veiled millennial women in the midst of the radicalism-terrorism phenomenon. This research method uses a phenomenological approach. The methods of data collection are interviews, observation and literature study. The subjects of this study were veiled women who were represented by a purposive sampling technique, namely based on certain criteria including: younger millennial (22-29 years old), they has used or is currently using the veil, they has read or heard studies about radicalism-terrorism, and they have negative stigma related to the use of the veil. The informants of this study found 5 people in the city of Mataram. Data obtained in the field by qualitative analysis and compared with several appropriate previous studies. The results show that the meaning of religiosity for millennial women with veils explains three dimensions, namely the intellectual dimension (religious knowledge), the experiential dimension (religious feeling), and the consequence dimension (religious effect). Meanwhile, veiled motivation comes from internal and external factors. The motivation can strengthen and change the decision to veil in the midst of the phenomenon of radicalism and terrorism. So there is no ideological dimension to the veiled decision.

PERSPEKTIF BANSER-NU TENTANG TOLERANSI KERAGAMAN AGAMA DALAM PERISTIWA BOM NATAL 2000

In the Qur’an there is Surat Al-Kafirun verse 6,which reads “lakum diinukum wa liyadiin,” whichmeans “For you your religion, and for me my religion.” In this letter it is sufficient to show how tolerance is in religion. This reflects how to respect the belief rights of fellow humans. Not imposing one’s will, not compelling someone to embrace a certain religion, not discrediting other religions, and respecting to practice their religion and belief. The research titled “ BANSER-NU Perspective on the Tolerance of Religious Diversity Concerning the Incident of Christmas Bombing 2000” focus on (1) How is the relationship between harmony and religious diversity tolerance? (2) What are the views of Nahdlatul Ulama and BANSER for religious diversity tolerance? (3) How did BANSER Riyanto die when securing Christmas celebrations? This research uses field research and literature review with historical sociology approaches. From the research results, obtaines the following answers: (1) Tolerance of religious diversity has an important in realizing plural community harmony in the life of the nation and state (2) BANSER is part of NU, both of which understand Ahlussunnah Wal Jamaah and there is tasamuh who are seen as Ukhuwah Insaniyah (humanity) and Ukhuwah Wathaniyah (nationalism) which are the basic principles of tolerance for religious diversity, so that NU and BANSER always try to create, maintain tolerance for religious diversity (3) BANSER Riyanto is safeguarding the 2000 Christmas celebration at Eben Haezar Church in Mojokerto, and died with a bomb explosion to save the Christmas congregation.

IMPLEMENTASI KONSEP TRIPLE NEXUS DALAM UPAYA MEMBANGUN PERDAMAIAN (PEACEBUILDING) SETELAH KONFLIK AMBON-MALUKU

This study aims to describe the implementation of the Triple Nexus concept (Humanitarian, Development, Peace) carried out by the United Nations Development Program (UNDP) together with national and local institutions in Maluku. Such as Convey Indonesia, Pusat Pengkajian Islam dan Masyarakat (PPIM) Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta, and the Ambon Reconciliation and Mediation Center (ARMC) IAIN Ambon in the peacebuilding process in Ambon-Maluku. This research was conducted using descriptive qualitative research methods. Data was collected through literature study, document analysis, observation, and interviews in January 2018 and July to October 2019. The results showed that the implementation of the Triple Nexus concept in peacebuilding efforts in Ambon-Maluku was very effective and efficient. This can be seen from the refutation of the thesis that the reconciliation process will take decades. The establishment of Ambon-Maluku as a peace laboratory and the most tolerant city after the Ambon conflict is an antithesis. The challenge in the future is the strengthening of identity politics and populism in gaining power that can disrupt peacebuilding.

POTRET DINAMIS ISLAM INDONESIA

Islam sebagai agama bersifat tunggal tetapi pemahaman terhadap Islam teraktualisasi dalam corak keberagamaan yang bermacam-macam. Masing-masing corak tumbuh dan berkembang seiring dengan dinamika perkembangan masing-masing masyarakat. Riset tentang relasi Islam dan budaya lokal sebagaimana ditampilkan oleh enam orang penulis buku ini menunjukkan bahwa potret Islam Indonesia itu sangat dinamis. Buku ini merupakan sinopsis disertasi enam orang penulisnya. Sebagai disertasi dari berbagai perguruan tinggi dan bidang ilmu, buku ini menampilkan potret Islam Indonesia yang unik dan khas. Telaahnya cukup mendalam dan bisa dipertanggungjawabkan secara akademis. Terbitnya buku ini memberikan kontribusi penting dalam memahami potret Islam Indonesia yang sangat dinamis.

MAKNA DAN KETERLIBATAN ORANG KRISTEN DALAM RITUAL PUNDUK SAHUR PADA MASA COVID-19 DI DESA TUMBANG TAMBIRAH, KALIMANTAN TENGAH: KAJIAN SOSIO-TEOLOGIS

The Punduk Sahur ritual is one of the religious rituals of the Kaharingan tribe which aims to gain welfare and protection from the Dayak ancestors, which is believed to be able to keep the Dayak community away from dangers such as disease outbreaks. Surprisingly, in Tumbang Tambirah Village, Christians are also involved in carrying out the Punduk Sahur ritual and believe that through this ritual they can avoid the Covid-19 outbreak. The approach used in this research is qualitative method and descriptive type. Data collection techniques that will be used, namely the technique of observation, interviews, and literature study. This study applies a socio-theological study that aims to find out and describe how the process of organizing the Punduk Sahur ritual in the midst of the COVID-19 outbreak for the people of Tumbang Tambirah Village, and what factors are the involvement of Christians in the Punduk Sahur ritual in the midst of the COVID-19 outbreak in Tumbang Village. Tambirah, Central Kalimantan. This study found a finding that it can be concluded that Christians in Tumbang Tambirah Village take a dualistic attitude in the relationship between Christ and Culture

MODERASI BERAGAMA BERBASIS TRADISI PESANTREN PADA MA’HAD ALY AS’ADIYAH SENGKANG WAJO SULAWESI SELATAN

Radicalism religion has entered into various sectors of life, including in the realm of education. For this reason, Pesantren as the center of Islamic Education must take a role in the mainstreaming of ideas and moderate attitudes in religion that is in accordance with the noble values of Islam that is peace. In this paper, religious moderation in Ma’had Aly As’adiyah Sengkang will be explored. This paper uses field research which is included in the type of qualitative research using descriptive methods.In this research, it is found that the values of religious moderation in Ma’had Aly As’adiyah; Tawassuth tawazun, I’tidal (fair), tasamuh (tolerance), musawah, Syura, ishlah, aulawiyah, tatawwur wa ibtikar (dynamic and innovative), tahaddur (civilized), wathaniyah wa muwathanah, qudwatiyah. The inculcation of Religious moderation values in Ma’had Aly As’adiyah is carried out by several methods, namely formal classes, halaqah or mappesantreng methods.

KEWENANGAN PENCATATAN NIKAH MELALUI PENGHULU DAN KEPALA KUA DALAM PERSPEKTIF PERATURAN MENTERI AGAMA DENGAN PERATURAN PENDAYAGUNAAN APARATUR NEGARA

Marriage registration for Muslims is carried out by Marriage Registration Officer (PPN). Minister Religion Regulation (PMA) Number 11 2007 concerning Marriage Registration Article 2 Paragraph (1) mentions Head of KUA as PPN. Meanwhile, Ministe State Apparatus Empowerment Regulation Number: Per/62/M. PAN/6/2005 concerning Functional Position Penghulu Article 1 Paragraph (1) states that Penghulu also PPN. Serious problems related to authority Penghulu caused by mention Penghulu and Head of KUA as PPN, this makes authority Penghulu as functional give Prealable authority which authority to carry out decisions taken without asking for prior approval from agency or individual, which this can have an impact on validity marriage book by penghulu or head of KUA. This research uses empirical juridical research and uses a qualitative approach. Results analysis, that in practice registering marriages at KUA of Sukun Subdistrict, Malang City, conclusions: First, functions and authorities role Penghulu as PPN to carry out munakahat legal fatwas, mu’amalah guidance, as advisory supervision and marriage consultation or reconciliation. role Head of KUA as PPN supervise implementation duties Penghulu and Assistant PPN, reporting marriage registration to Regency/City Ministry of Religion, as guardian adlol or guardian judge and signing examination, agreements and events marriage certificates, divorce, and reconciliation. Second,implementation, namely: mandate Head of KUA to Penghulu responsibility and accountability Head of KUA, Head of KUA can give mandate to Penghulu carry out tasks in some of his working areas, and role of Penghulu as form representative Head of KUA when unable to attend meeting. wedding ceremony. Third, supporting factors include: understanding importance registering marriages, Penghulu at District KUA fulfills human resources and role Head of KUA in management and coaching. Inhibiting factors: level of understanding regulations not optimal, human resources KUA employees still lacking, clash mentioning Penghulu and Head of KUA as PPN, and lack supervision from BIMAS Islam.

STRATEGI FKUB BANDAR LAMPUNG DALAM MENUMBUHKAN TOLERANSI UMAT BERAGAMA

The focus of the this research is to examine the duties and responsibilities of FKUB in realizing a tolerant life as a capital for community resilience. The basic thing is that Indonesia is a diverse country, as well as the conditions in the city of Bandar Lampung. Therefore, FKUB in this city has a strategy in foresting tolerance between religious communities. The theory used is the theory of symbolic interactionism with the character John Dewey and C.H. Cooley, as well as the deconfessionalization theory proposed by C.A.O. Van Niuwenhuijz. This research is a type of field research which is descriptive with qualitative analysis. Data collection techniques by means of observation, interviews and documentation. The results showed that the strategy carried out by the Bandar Lampung FKUB in fostering interfaith tolerance was in addition to being based on the main task, also making youth (adolescents and students) the targets of the work program because they would later become leaders. The supporting factors are the solidity of the management, financial support from the Government, and the participation of the religious community. While the inhibiting factors come from internal as well as external. Internal factors where the management has their own busyness, while external inhibiting factors include the conflict of interest between the FKUB and the Regional Government, this happens because of different points of view in seeing an activity.