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This study aimed to highlight the harmonious coexistence among different ethnic and religious groups. The study was conducted in Badau, a sub-district in West Kalimantan, inhabited by the indigenous Dayak Iban ethnic group and migrants from various ethnic and religious backgrounds. The primary motivation for examining the socio-cultural and religious life in Badau stems from the region's challenges, including limited religious guidance and services, the establishment of places of worship, the roles of traditional and religious leaders, and interfaith relationships. Using a qualitative approach with observation, interviews, and document analysis, the research revealed several key findings. Firstly, customary rules play a significant role in the lives of the Dayak Iban, serving as a guiding principle. They adhere to these rules strictly but with flexibility. Secondly, community leaders and social institutions are instrumental in resolving social issues. The rumah panjang and balai adat are two key mechanisms for conflict resolution. The study recommends conducting anthropological and historical research to trace the origins of the Dayak Iban tribe and explore religious encounters in the region. It also suggests that local governments in border areas emulate Badau’s community resilience, where the Cross-Border Post (PLBN) serves as a living symbol of unity, promoting nationalism and harmony among diverse ethnic, cultural, and religious groups. Studi ini bertujuan untuk menyoroti kehidupan harmonis di antara kelompok etnis dan agama yang berbeda. Penelitian ini dilakukan di Badau, sebuah kecamatan di Kalimantan Barat, yang dihuni oleh suku Dayak Iban sebagai kelompok etnis asli dan para migran dari berbagai latar belakang etnis dan agama. Motivasi utama untuk meneliti kehidupan sosial budaya dan agama di Badau berasal dari tantangan yang dihadapi wilayah ini, seperti keterbatasan bimbingan dan layanan keagamaan, pendirian tempat ibadah, peran pemimpin adat dan agama, serta hubungan antar umat beragama. Dengan menggunakan pendekatan kualitatif melalui observasi, wawancara, dan studi dokumen, penelitian ini mengungkapkan beberapa temuan penting. Pertama, aturan adat memainkan peran penting dalam kehidupan suku Dayak Iban, menjadi pedoman utama mereka. Mereka mematuhi aturan tersebut dengan tegas namun fleksibel. Kedua, para pemimpin komunitas dan lembaga sosial berperan penting dalam menyelesaikan masalah sosial. Rumah panjang dan balai adat merupakan dua mekanisme penyelesaian konflik di antara masyarakat. Studi ini merekomendasikan dilakukannya penelitian antropologi dan sejarah untuk menelusuri asal-usul suku Dayak Iban serta mengeksplorasi pertemuan agama di wilayah tersebut. Studi ini juga menyarankan agar pemerintah daerah di wilayah perbatasan meniru ketahanan komunitas di Badau, di mana Pos Lintas Batas Negara (PLBN) berfungsi sebagai simbol hidup persatuan, mempromosikan nasionalisme dan kerukunan di antara kelompok etnis, budaya, dan agama yang beragam.

This study aims to explain the theological factor as the root of religious conflict in the construction of houses of worship. Many religious conflicts are studied from political, legal, or social factors but less elaborated theological dimension as a fundamental factor. The rejection of houses of worship is not only done by people of different religions but also by the internal religious community itself. One of the reasons for rejection is the theological dimension, namely religious views. This research uses a qualitative approach and data collection through interviews and literature studies. Important findings show there is no single factor in the conflict of building houses of worship. The rejection of houses of worship is usually motivated by complex issues, and one of them is a theological factor. Islamic jurists have different theological views; some are accommodative and moderate, and some are intolerant of the construction of houses of worship of other religions. This difference is due to the perspective of religious text and social context in determining Islamic law. The view of textualist theology encourages a less accommodating and even intolerant attitude toward the construction of other religions, even though administratively and state law is legal. On the other hand, the theological view of Islam also encourages the spirit of inclusivism, and even normatively, Muslims are commanded to respect places of worship of other religious groups.

Mandatory tahfȋẓ is a program initiated by the Regional Office of the Ministry of Religion Affairs Yogyakarta Province. The core of the program is that every madrasah is required to target its students to memorize the Quran at least one juz before graduating from studying at the madrasa. This paper describes and evaluates the mandatory tahfȋẓ program at Madrasah Tsanawiyah in Yogyakarta which has been running since 2016. The approach used is quantitative-qualitative. Data were collected using observation techniques, interviews, and questionnaires. The results of the study show that through the CIPP evaluation model (context, input, process, and product) the mandatory tahfȋẓ program at Madrasah Tsanawiyah in Yogyakarta is running well. In terms of the context evaluation, 5% of madrasas include tahfiz in their vision and mission. The program does not have full parental support. When it comes to input aspect, the mandatory tahfȋẓ activities are carried out by 67% of teachers with bachelor's degrees. For evaluation process, madatory tahfȋẓ is carried out for 2-8 hours of lessons. The effectiveness of madtory tahfȋẓ evaluation products is below 30%.

The role of family has significant in maintaining harmonious life for each family member. For playing the family role, it is possible for the family refers to an ethical value. Javanese people maintain highly respectable values from their ancestors transferred by poets in the past. One of them was Mangkunegara IV, a descendant of King Surakarta who was prolific in producing some forms of literary works, such as serat piwulang. This article is a discussion about Serat Salokatama, one of Mangkunegara IV’s valuable works. By using literature study and hermeneutical approaches, this study found out some important findings related to Javanese ethic. First, the Serat Salokatama is a work which contains some values important for family life. The most important is religious value as it will produce other respectable values, such as honesty, vigilant, patient, politeness, and kindness, humble, toughness and never giving up easily, and not arrogant. Second, the Serat Salokatama also teaches its readers the significance of interactive and constructive dialogue to maintain good family lives.

This research focuses on how the community in Karangwuni Village Karangmojo Tasikmadu, Karanganyar Regency expresses religious movements as an effort to build a moderate society. Majelis Dzikir and Shalawat Birrul Walidain in the village are very strategic public spaces to instill an inclusive Islamic character. Village communities are synonymous with harmonious behavior and mutual help, and from a diversity perspective, they tend to be open or moderate. This study uses the sociology of religion approach with qualitative methods. This study found that makes taklim in the village became a medium for spiritual empowerment as well as a space for culture. Besides that, the Birrul Walidain taklim assembly is also a public space that displays moderate Islam in the countryside. This study offers the need for a moderate socio-religious movement carried out massively throughout the villages in the archipelago to build a tolerant Islam by prioritizing the principles of tawassuth, tawazun, and tasamuh, to create a peaceful and harmonious society. The existence of an inclusive taklim assembly can be a social capital in building a moderate society.

This article aims to find out the national da'wah carried out by A.R. Baswedan. This research uses a character study approach with a literature study method. The results showed that the national da'wah carried out by A.R. Baswedan broadly fits the indicators of the national mission. The indicators of national preaching carried out by A.R. Baswedan can be seen from the aspects used in da'wah, namely; based on Pancasila, UUD 1945, Bhineka Tunggal Ika, and adherence to the Unitary State of the Republic of Indonesia. In addition, da'wah also accommodates differences in background, gender, ethnicity and class. This paper suggests the need for inclusive preaching carried out massively by preachers throughout the archipelago, so that the cultivation of a strong ideology, especially related to the preaching of rahmatan lil 'alaimin and soothing the Indonesian nation and not clashing with political interests.

Ethnic rivalry triggers competition among individuals, certain actors, and groups. Often, the competition is due to political factors while religion becomes a structural legitimacy. This paper examined how the rivalry between Malay and Dayak in West Kalimantan affected certain groups’ identity. The data of this paper were obtained through a documentation study by reviewing publications and writings on the issue of rivalry and interviews with some figures in West Kalimantan. The result concluded that the rivalry between Malay and Dayak in West Kalimantan was tight due to political factors. The two equally dominant communities have long competed since the colonial period in West Kalimantan. Today's rivalry has taken place since Indonesia's reformation in 1998 and let both groups maintain their identity, and, in some cases, lead to unclear boundaries. They do not live as neighbors but brothers. However, religion remain an essential factor amid the situation and cause the rivalry stronger. Persaingan etnis memicu persaingan antar individu, aktor tertentu, dan melibatkan kelompok. Seringkali persaingan disebabkan oleh faktor politik, sedangkan agama menjadi legitimasi struktural. Makalah ini berupaya untuk melihat bagaimana persaingan antara Melayu dan Dayak di Kalimantan Barat berimplikasi pada identitas kelompok. Data untuk makalah ini diperoleh melalui studi dokumentasi dengan melihat publikasi dan tulisan tentang isu persaingan, serta wawancara dengan sejumlah tokoh di Kalimantan Barat. Kesimpulannya, persaingan antara Melayu dan Dayak di Kalimantan Barat sangat kuat karena faktor politik. Kedua komunitas yang sama-sama dominan ini telah bersaing sejak jaman penjajahan di Kalimantan Barat. Persaingan saat ini telah terjadi sejak reformasi Indonesia pada tahun 1998. Melalui kompetisi ini, masing-masing etnis Melayu dan Dayak mempertahankan identitasnya, dan dalam beberapa kasus menciptakan batasan yang kabur. Mereka ditempatkan sebagai tetangga, tetapi sebagai saudara. Namun, agama tetap menjadi faktor penting di tengah situasi ini, dan membuat persaingan keduanya semakin kuat.

Hajj is a hard worship for the Moslems because it requires three abilities at the same time: physical ability, mental ability, and financial ability. Consequently, not all people are able to perform the hajj. Furthermore, hajj is a very long process of worship and, therefore, has given birth to numerous traditions from the departure until the arrival from the holy land. In line with the phenomena of hajj, especially in the context of Gresik East Java Indonesia, this study strives to explore how the tradition of hajj is performed. By using qualitative method, this research found some important findings. First, there are various traditions conducted by people of Gresik in terms of performing hajj: pamitan haji, sejarah haji, walimatussafar, dulkadiran, nuzulan, khatmil Qur’an, and tasyakuran. These traditions are performed because they are considered important especially for those who will embark on their hajj journey. Second, from the socio-economic perspective, the performance of hajj traditions can result in social discrepancy for the lower middle-class people. The implication is that for the people of Gresik who have only been able to aff ord the cost of the hajj journey, then the cost of the hajj traditions can be a peculiar morale burden because the cost of the hajj traditions is equal to the personal cost of the hajj journey.

The present study described the process and the problems of marriage registration for Indonesian citizens who live in the Netherlands. Through qualitative approach, the study found that the marriage for Indonesian brides and grooms who are Muslim in Den Haag had been recorded by the Embassy of the Republic of Indonesia in the country. The process of delivering marriage service in the Embassy had been simple and easy if the bride and grooms were able to provide the marriage requirements. On the other hand, mixed-marriages were unable to be recorded in the Embassy; however, these mixed-marriages might be recorded in Gemeente or the office of local authority on the country. In addition, the present study also found that several Indonesian citizens in the Netherlands had decided to opt for sirri marriage or religion-based marriage and thus they did not record their marriage in either the Embassy or the Gemeente. The sirri marriage had been selected because the brides and the grooms did not have valid administrative requirements. These brides and grooms usually registered themselves as life partners. Socially, sirri marriage did not have negative impacts because the partners still had social security provided by the government; as a result, civil, social, and economic rights had not been limited. Furthermore, the present study found that the spouses of mixed-marriages in the Netherlands encountered conflict of laws in which the Marriage Law admitted the law of the state in which the marriage had been held but also urged the single-faith marriage. On that basis, the present study would like to recommend reconstruction of marriage law in Indonesia, by recognizing the marriage record that has been legally carried out in other country.

The religious counselor in North Mamuju has a significant role in building harmony in their area. The religious harmony in North Mamuju can be said quite harmonious. We knew this condition by looking at the indication of the religious counselor’s role on guiding and counseling the society. Through qualitative study, this research found some results. First, the moderate counseling model by moslem counselor is proven to improve religious harmony in society. Second, the affection method in Christian doctrine is proven can wreathe the Christian people in develop themselves naturally around moslem society. While in Hindu, the Tri Hita Kirana is used as a model to build religious harmony. The Tri Hita Kirana consists of the concept of relationship with God, with human, and also nature. Through those three model, the religious harmony can be achieved by emphasizing the believing-other attitude also respect and appreciate each other in social and nation life. [Penyuluh agama sebagai ujung tombak Kementerian Agama dalam membangun harmoni di masyarakat memiliki peran penting. Melalui penelitian kualitaif di Kabupaten Mamuju Utara, diperoleh tiga temuan sebagai berikut. Pertama, model penyuluhan secara moderat oleh penyuluh agama Islam, terbukti dapat meningkatkan kerukunan di masyarakat. Kedua, metode kasih dalam ajaran Kristen, mampu menjalin umat kristiani mengembangkan diri di tengah masyarakat muslim secara wajar. Sedangkan dalam agama Hindu, model untuk membangun kerukunan adalah dengan melaksanakan Tri Hita Kirana, yakni hubungan kepada Tuhan, manusia, dan alam. Melalui ketiga model tersebut, kerukunan akan dapat tercapai jika antarumat beragama mengedepankan sikap saling percaya, saling menghormati, dan saling menghargai dalam kehidupan bermasyarakat, berbangsa, dan bernegara.]

After the formation of “Kabinet Kerja” (Working Cabinet) during the reign of President Joko Widodo, Minister of Home Affairs, Tjahjo Kumolo expressed the idea of emptying the religious column on Identity Card (KTP) for faith followers (penganut kepercayaan). The idea has been getting a fairly diverse response from various circles either pros or cons. This study seeks to deeply explore that issue by using the ‘Critical Discourse Analysis’ method. It was conducted on print, on-line, and social media published in November 2014. The research findings show that first, the media attention, Republika as an Islamic-based daily newspaper is fairly high in responding to the issue (47%), Kompas 29%, Suara Merdeka 15%, social media (facebook) 7%, and Jawa Pos 2%. This data shows that Jawa Pos considers ‘Isu KTP’ (ID Card Issue)’ is not interesting. Second, the audience attitudes show that 61% rejected the removal of religious column (cons) then 17% supported (pros), and 22% (unclear). After a very long process, approximately 3 years, the faith believer (penganut kepercayaan) in Indonesia is recognized by the state by the decision of the Constitutional Court (Mahkamah Konstitusi) on November 7, 2017. The religious column on ID Card for faith believers (penganut kepercayaan) can be filled with “Penghayat Kepercayaan”.

In Java, the existence of penghayat—believing in the One Almighty God—has grown significantly during the early reign of President Joko Widodo. This is supported by the Regulation of Ministry of Education and Culture Number 27 in 2016 about education services related to the belief in the One Almighty God at schools. Paguyupan Hati Suci Kasampurnan is one of penghayat groups in Cilacap which implements the teaching of budi pekerti (good behaviors) towards its adherents. This is a qualitative research examining the hidden meaning contained in the guidance book of Paguyupan Hati Suci Kasampurnan through semiotic analysis. This study results in two findings. First, the main source used at this paguyuban is Kitab Adam Makna. Second, the main teaching of this paguyuban is the teaching of good behaviors towards the adherents in order to reach the level of perfect life which is known as manunggaling kawula gusti. Di Jawa, keberadaan penghayat terhadap Tuhan Yang Maha Esa mengalami perkembangan yang cukup signifikan pada awal pemerintahan Presiden Joko Widodo. Hal ini dikuatkan dengan terbitnya regulasi Menteri Pendidikan dan Kebudayaan Republik Indonesia Nomor 27 Tahun 2016 tentang layanan pendidikan kepercayaan terhadap Tuhan Yang Maha Esa pada satuan pendidikan. Paguyuban Suci Hati Kasampurnan merupakan salah satu kelompok penghayat di Cilacap yang ikut berperan aktif dalam mengimplementasikan ajaran budi pekerti kepada pemeluknya. Melalui pendekatan kualitatif, penelitian ini berupaya mengkaji makna yang tersirat dalam kitab ajaran Paguyupan Hati Suci Kasampurnan melalui analisis semiotika. Hasil penelitian berupa dua temuan. Pertama, sumber ajaran Paguyuban SHK adalah Kitab Adam Makna (berupa simbol-simbol yang terdapat di jagat raya). Kedua, bahwa intisari dari ajaran paguyuban ini adalah mengajarkan budi pekerti luhur sebagai dasar untuk memperoleh kesempurnaan dengan Tuhan (manunggaling kawula gusti).

Abstract The dynamics of the religious life relation in Surakarta since the rolling of reformation isinteresting to observe. Social-religious history in Surakarta is grows and develops throughlong-term process, one of them was the birth of Islamic purification movement that has beendoing initiated by Muhammadiyah and MTA.This Research usesqualitative-descriptive method. The research aim to understandthe pattern of relation between Muhammadiyah and MTA, the pattern of cooperationand dispute and factors influenced them in composing the harmony of religious life inSurakarta. Research result showed that relation between them is tend to bepersonalrelation. The similarity of relationship between them is theological-ideological relationship,which is Islamic purification credo. In axiological term both refuse the practice of takhayul,bid’ah and khurafat (TBC). Basic differences between these two different institutions are;first, Muhammadiyah is more open (inclusive), whereas MTA is more closed (exclusive).Second, learning method which Muhammadiyah applies is indoctrination, MTA is moredoctrinatian . Third, the leadership sector in Muhammadiyah is organizational, while MTAis imamah model. Fourth, the conflict between both of them is happens because of migrationof Muhammadiyah pilgrims to MTA, however this conflict does not reach the level of massconflict, because hey carry the same vision, Islamic purification movement.Keywords : Relation, Cooperation, Conflict, Purification, Muhammadiyah, MTA. AbstrakGerakan sosial keagamaan di Surakarta, tumubuh dan berkembang sesuai dengan zamankondisi sejarah yang terjadi. Muhammadiyah dan MTA merupakan salah satu contohorganisasi sosial keagamaan yang melakukan gerakan pemurnian Islam di Surakarta.Penelitian ini dilakukan untuk mengetahui relasi antara Muhammadiyah dan MTA,dan bagaimana relasi dan kontestasi antar keduanya. Dengan menggunakan metodekualitatif, hasil penelitian menunjukkan bahwa hubungan yang dibangun antar keduanyacenderung bersifat personal. Kesamaan hubungan antar keduanya lebih cenderung kepadahubungan ideologis-teologis, yakni kredo pemurnian Islam. Secara aksiologis keduanyamenolak praktek takhayul, bid’ah dan khurafat (TBC). Perbedaan mendasar antara kedualembaga keagamaan tersebut adalah; Pertama, Muhammadiyah lebih terbuka (inklusif),sedangkan MTA cenderung tertutup (eksklusif). Kedua, metode pengajaran yang dilakukanMuhammadiyah bersifat indoktrinasi, MTA lebih doktrinasi. Ketiga, dalam bidangkepemimpinan Muhammadiyah dipilih secara organisasional, sedangkan MTA dipilih dengan model imamah. Keempat, pertentangan antar keduanya terjadi karena adanyamigrasi jamaah Muhammadiyah ke MTA, namun hal ini tidak sampai menimbulkankonflik massa, karena keduanya mengusung gerakan yang sama yaitu pemurnian Islam.Kata kunci: Purifikasi, Ideologi, Teologi, Muhammadiyah, MTA.

Moral values undoubtedly play a significant role in human life. These values are not only in religious texts (such as Qur’an, Hadits, Old Testament, Bible, Book of Psalms) but also in literatures. One of the examples is lyrics of Rhoma Irama’s song from 1970s to 1980s. This is a library research using a content analysis approach. Meanwhile, this research utilizes semiotic and hermeneutic methods. The findings show that the lyrics of Rhoma Irama’s song during 1970-1980 contained some moral values which could be implemented in personal life, family, society and religious life. The important values contained in such songs are amanah (trustful), as-siddiq (truth, honesty), al-‘adl (justice), al-rahmah (love), al-ukhuwah (brotherhood) and tasamuh (tolerance). The aforementioned values refer to two Islamic primary sources that are relevant to all times, in the past, present and future.

The first verse revealed from Allah to Prophet Muhammad was an instruction toread and to write. Reading is an urgent and important thing for people. Knowledge and information can be acquired by reading. Instruction to read can be seen in many verses of Qur’an, it is stated twelve times; three times in the form of fi’il amar, two times in the form of fi’il mudari’ (verb; present tense), four times in the form of fi’il mādi (verb; past tense). Reading in the broad meaning is a person who has capability to examine, to study, to know the characteristic of thing and to collect knowledge andinformation. Reading materials which are read by people are all the thingswhich can be gotten whether in a holy text (holy book/kitab), written verses or unwritten verses. Capability of reading and writing can be achieved by education whether formal education or non formal education.

Historical fact proves that the Islamic civilization has experienced theheight of glory to the progress of the Muslim intellectual in the era of theAbbasid Caliphate. It was marked by respect and attention to the work ofDeputies scholars celebrated by establishing and developing the Islamiclibrary. One example is the Caliph al Ma’mun (813-833) who founded thelibrary is very grand and famous is “Bayt al Hikmah”.The majority of Indonesian population is followers of Islam, andIndonesia is a country with the largest number of Muslims in the world. Thatthe religious activities and religious Muslims in Indonesia central mosque.In Indonesia there are hundreds of thousands of mosques that spreadthroughout the archipelago.Library mosque as a place of religious literature must be managedproperly and professionally in accordance with the standard managementof the National Library of Indonesia in all things both management and thethings that are technical. One way is to use information technology.Keywords: Mosque Library, Information Technology

The transmission of religious ideology from the Middle East is generally represented as a transnational Salafi ideology that adheres to Wahhabism and supports radicalism. Focus this study to determine the influence of transnational ideology in the Ittiba’u as-Sunnah Islamic Boarding School (IS-IBS) which has a Salafist ideology. This study uses a qualitative approach. It applies using observation, interviews, focus group discussions (FGD) and triangulation to check the validity of the data. Data analysis uses process analysis proposed by J. David Creswell. This study describes how the influence of transnational religious ideology that brings radicalism on the IS-BS institution? The results of the study indicate that, first, IS-IBS as an Islamic boarding school has the potential to be influenced by transnational ideology because Salafism has been embedded in its local curriculum. Second, the transmission of ideology occurs in IS-IBS through purification and coaching models, which are two types of mission that seek to purify Islamic teachings. Third, to anticipate the influence of radical ideology, IS-IBS implements the al-wala’ wa-al-bara’ concept policy in its teaching and learning activities. So, IS-IBS has a strong commitment to nationalism and stays away from radical values ​​because of its loyalty to the country.

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The era of society 5.0 provides new challenges for Islamic education, especially in moral education. One of the scholars who has great attention to moral education is Umar Ibn Ahmad Bārajā. This study seeks to describe and analyze the thoughts of Umar Ibn Ahmad Bārajā in the books Akhlaq li al-Banin and Akhlak li al-Banat on moral education which is very interesting to be projected in the era of society 5.0. The focus raised is how moral education from the perspective of Umar Ibn Ahmad Bārajā, the values contained in moral education and Umar Ibn Ahmad Bārajā's moral education strategy in the era of Society 5.0. This research is a qualitative study with a research focus on the thoughts of Umar Ibn Ahmad Bārajā in the books Akhlaq li al-Banin and Akhlak li al-Banat. This thought is analyzed by content analysis and then projected in the era of Society 5.0. There are three research findings. First, good morals must begin to be built in education carried out by families that are strengthened by educational institutions. Second, the values instilled are respecting and honoring both parents, teachers, all elders, Honest in speaking, Tawadlu', Patience, Not avoiding each other, Not quarreling, and Not raising your voice when talking or laughing. Third, the use of gender-based names, habits, homework and role modeling. [ABSTRACT FROM AUTHOR]

This study aims to explore the practice of the grave pilgrimage tradition in the Suwung Village, Denpasar, using qualitative methods. Interviews, observations, and document studies were conducted to gather data directly from the Bugis community during the grave pilgrimage. The results of the study show that the majority Hindu Balinese community can accept the Bugis migrants, who are Muslims, to express Islamic traditions in Bali. This expression of Islamic religious tradition is marked by the existence of ancient Islamic manuscripts in Muslim villages, one of which is the Bugis Suwung Village in Denpasar. Specifically, the traditions that are unique in this village are the tradition of Ngeruwah (praying for the spirits of ancestors before the arrival of the month of Ramadan), the tradition of Pagelicing Qur'an (parading the Qur'an), and the tradition of grave pilgrimage. However, the tradition of parading the Qur'an has not been practised since the 1970s. This was done because the tradition was feared to be cultised by the Muslim community in the region. [ABSTRACT FROM AUTHOR]