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The existence of the taklim assembly has an important role in the socialization and enculturation process to enable Muslims to survive in a society that is predominantly Hindu. The role of the taklim assembly is expected to be able to present religious material that is able to form a moderate way of religion for its congregation, especially in responding to local culture in the Tengger tribe area. The focus of this service is first, local cultural study workshops and strengthening religious moderation. Second, strengthening Religious Moderation, through the development of religious material that will be presented in taklim assembly activities by the Muallim to the congregation. Based on these two focuses, service uses the service learning method through three stages; preparation, planning and implementation. From the results of the mentoring, the following are the results; 1) study of local Karo culture, entas-entas, barikan, kasodo, walagara, liliwet, santi, sodoran, and unan-unan. Local culture contains moral messages that can be used as material to strengthen religious moderation. 2) development of moral religious material that emphasizes the social dimension. Religious material contains messages about building relationships between humans and humans and humans and nature.

Women have an extensive role in fostering welfare in family and community life. Therefore, women need psychological well-being, characterized by a healthy, happy mental condition and the ability to face challenges or problems by utilizing all their potential. A person with psychological well-being is also characterized by self-acceptance, personal growth, positive relationships with others, autonomy, environmental mastery, and having a purpose in life—religiosity is a factor that influences psychological well-being. Religiosity requires a person to seek harmony, understanding, belief constantly, a strong belief in divine teachings, carry out religious practices or rituals well, and have moral and ethical values. This research aims to determine the extent of the influence of religiosity on the psychological well-being of Taklim assembly mothers. This research uses a quantitative approach. The research population is all assemblies in Medan City, which has 21 sub-districts. The sample uses a cluster area random sampling technique. Sampling is done using a random area sampling technique based on the selected region or sub-district. These findings indicate that religiosity influences the psychological well-being of Taklim assembly women in Medan City. This is obtained from the calculated coefficient value of 9.292 and a sig value

The objectives of this study are: (1) Knowing the activities of the "Majelis Taklim" in increasing the spirituality of the community of Mbangun Hamlet, Sukowinangun Village, Magetan (2) Knowing the supporting factors of increasing community spirituality through the Taklim Assembly activities in Mbangun Hamlet, Sukowinangun Village, Magetan, (3) Knowing the changes that occur in the community Mbangun Hamlet, Sukowinangun Village, Magetan after the "Majelis Taklim" was held. This research is field research that uses a descriptive qualitative approach with a type of phenomenological research and multisite study at the An-Nahdliyah Taklim Council and the Taklim Darussalam Council. The research location is in Mbangun Hamlet (RW 01) Sukowinangun Village, Magetan. Data collection techniques in this study include observation, interviews, and documentation. The research subjects in this study include the Chairman of RW 01 (Mbangun Hamlet), the Management of the Taklim Council, and Taklim Council Pilgrims. The results of this study include (1) Activities in the taklim tausiyah council and questions and answers, dhikr Asmaul Husna and guardian pilgrimage (2) Supporting factors for increasing community spirituality through the activities of the "Majelis Taklim" there are two, namely: internal factors namely the intention of each self individuals to study religious knowledge and external factors such as environmental and family encouragement, "Majelis Taklim" governance (3) Changes in society after the holding of the "Majelis Taklim" including mosque worshipers or mosque increases, community knowledge is increasingly developing, pilgrims' clothing becomes more Islamic, the social life of the community is more controlled.

The purpose of this article is to examine the activities of the Jamaah Majelis Taklim As-Syifa Walmahmudiyyah in Sayati Village in the study of symbolic interactionism. Using the paradigm of Interpretivism in the approach of symbolic interactionism theory refers to, George Herbet Mead. This research is within the discipline of qualitative research. The focus in this research is how to interpret mind-concept (Mind) self-concept and social interaction (Society) of Jamaah Majelis Taklim As-Syifa Walmahmudiyah. The results showed that the recitation activity was a proselytizing activity that was beneficial for the thoughts, self, and social life of the congregation. Activities that have become a tradition of the As-Syifa Walmahmudiyah recitation congregational taklim assembly are recitation activities that have a unique character. The recitation activities held were unusual, namely the time for the recitation from ba'da Isya at 20.00 until dawn. The implementation of the recitation has become a positive habit for the congregation and the surrounding community. The effectiveness of the recitation has a positive and negative impact on the performance of the As-Syifa Walmahmudiyyah majelis taklim congregation

Urban Muslim communities in Indonesia are growing in different cities. Not only as a forum where social interaction is established among Muslims, but also this urban Muslim community is transformed into a social institution, which is unique, and influencing the social order. There are various forms of urban communities, and one of them appears in the form of a majelis taklim (taklim-assembly): a community, which was established independently, and non-formally by the Muslim community. In its development, the majelis taklim was transformed into a non-formal educational institution that can increase the religious knowledge of the pilgrims, or participants who joined the majelis taklim. In this regard, the problem that arises is whether the existence of the majelis taklim and its Islamic learning process, automatically increase the religiosity of participants or pilgrims. In this case, this study aims to assert religiosity in Indonesian urban communities, through the influence of majelis taklim Islamic learning motivation and satisfaction on religious cognition and attitude. The Stata 16.0 multivariate regression analysis was also used to select 348 participants from 24 provinces. In this process, both the motivation and satisfaction of Islamic learning dynamically contributed to two religiosity dimensions of the urban communities (Majelis Taklim), namely cognitive and attitude. The results showed that religiosity was a complex concept not increased by just one dimension of a set of variables. However, it needs to be systematically improved through multiple variables. Keywords: Gender, Learning motivation, Learning satisfaction, Muslim urban communities; Majelis Taklim, Religiosity, Urban communities

This article study discusses a portrait of religious insights among students and teachers in high schools in South Kalimantan. However, the conducted research is based on the background that the spread of radical ideology can be channeled through education, in which high school students are targeted by radical ideologies. This study intends to answer the question of how religious understanding and the role of local wisdom may encounter radicalism among Islamic education students and teachers. This article study finds that: Firstly, there are three categorizations can be mapped related to religious ideas emerging, namely: (1) Respondents whose militancy and radicalism narratives tend to dominate; (2) Some respondents also have moderation narration that dominates; and (3) some others have an equal narration of militancy and radicalism and moderation. Secondly: the locality of recitation through religious institutions of the majelis taklim with the content of Sufism-based recitation has a significant role for the students and teachers in responding to each religious issue based on moderation narration. Riset ini membahas potret faham keagamaan di dunia pendidikan dengan fokus pada siswa dan guru di Sekolah Menengah di Kalimantan Selatan. Hal ini dilatar belakangi bahwa penyebaran idiologi radikal dapat melalui jalur pendidikan, dimana siswa/siswi sekolah menengah atas dijadikan sasaran penanaman idiologi radikal. Penelitian ini untuk menjawab pertanyaan bagaimana pemahaman agama di kalangan siswa dan guru pendidikan Agama Islam? Bagaimana peran kearifan lokal dalam menangkal radikalisme di kalangan siswa dan guru pendidikan Agama Islam?. Penelitian ini menemukan bahwa: Pertama, ada tiga katagorisasi yang bisa dipetakan terkait narasi faham keagamaan yang muncul, yaitu: (1) Ada responden yang narasi militansi dan radikalisme cenderung mendominasi; (2) Ada responden yang narasi moderasinya mendominasi; (3) Ada yang antara militansi dan radikalisme di satu sisi dan moderasi di sisi lain berimbang (equal). Kedua: Lokalitas pengajian melalui lembaga keagamaan majlis taklim dengan konten pada pengajian berbasis tasawuf memiliki peran yang signifikan bagi siswa dan guru dalam merespons setiap isu keagamaan dengan basis narasi moderasi.

The primary objective of this study was to investigate the effect of perceived religiosity, frequency of daily prayer, and frequency of attending Majelis taklim on depression and subjective well-being in different age groups of the young, adult, and older Moslems. We analysed the data from Indonesian Family Life Survey (IFLS) Wave 5, with a total sample of 27,246 individuals. The results showed that perceived religiosity has a larger effect size on positive affect, negative affect, happiness, and life satisfaction in young than in adult and older Moslems. Meanwhile, the frequency of attending Majelis taklim influences happiness and life satisfaction more strongly in the older Moslems than in the young and adult Moslems. Perceived religiosity and frequency of attending Moslem forum only have a significant negative association with depression in all the age groups, and surprisingly frequency of attending Majelis taklim is positively associated with depression in the younger and older Moslems. [ABSTRACT FROM AUTHOR]

This study aims to determine the curriculum, program, materials, implementation of learning, professionalism asatidz, methods, media, management, financial management, obstacles, and the role of majelis taklim in increasing understanding of Islam in West Java Province. The subjects of this study were the Bandung Regency Conventional Taklim Council and the Bandung City Diniyah Al-Ikhlas Conversion Taklim Council. The method used is qualitative with data collection techniques through observation, interviews, and documentation. The results of the study show that there are differences in learning management applied in the two taklim assemblies. The Conventional Taklim Assembly of Asy-Syujaiyah Bandung Regency still uses the traditional learning system, while the Diniyah Conversion Taklim Council is the learning system for semiformal ones. [ABSTRACT FROM AUTHOR]

The importance of embodied religious practice to public Islam in Indonesia is easily underrated. This article undertakes an empirical examination of two domains of public Islam in Indonesia: women's piety and formal Islamic party politics. Based on research with women's groups in West Java, the author argues that Islamic party politics rely upon fragmentation resulting from different understandings of embodied practices, while the consensus supporting women's piety requires suppression of this fragmentation. Political actors locate themselves in a male‐dominated political sphere by aligning within a matrix of different meanings of practices. Yet the national consensus that sustains support for the majelis taklim (women's study groups) encourages an undifferentiated approach to practice, in which motherhood metaphors serve as the basis for the public legitimacy of women's pious practice. However, in actual practice, many women, notably Muslim feminists, differentiate practices, thereby bringing them into the field of public contest. [ABSTRACT FROM AUTHOR]

This research aims to describe the lecture of An Najach majelis taklim and its function for people empowerment activities. The research method uses qualitative-descriptive methods through the interview, observation, and documentation. The place of the research is at An Najach majelis taklim located in An Najach Islamic boarding school in Magelang. The results showed that first, the lecture materials are normative, emphasizing individual piety and not prioritizing issues related to living together in pluralism and multiculturalism; second, in addition to multicultural values, religious lectures contain some anti-multicultural values, such as truth claims, prejudices, stereotypes against other groups, stigma and judgment, and hate speech; and third, An Najach represents the capable majelis taklim to empower people in the spiritual, economic, educational, and social aspects. This research recommends the importance of professionalism in managing majelis taklim and good communication with the audience and people. This research enriches studies on the development of Islamic societies, especially in people empowerment based on majelis taklim.

Entrepreneurship development based on creative industries for women congregation majelis taklim (MT) in Kepek village is carried out using the PAR (Participation Action Research) method which aims to encourage creative minds by pressing questions and participant-oriented guidance. Entrepreneurship development for MT female congregation in Kepek Gunung Kidul village can be achieved well. Among others are; There needs to be a follow-up in a series of mentoring and skills improvement, both for the main and supporting the business. The potential for good local wisdom can be converted into economic values. Massive development of marketing networks needs to be considered in order to have a bigger economic impact on the surrounding community. The government is advised to support deeper exploration of the local economic wisdom of the people of Gunung Kidul so that it can have a direct positive impact on its residents.

Pola Komunikasi Majelis Taklim, Menyampaikan Pesan Dakwah. Penelitian ini mengkaji tentang pola komunikasi yang disampaikan dalam ruang lingkup majelis taklim yang berada di Desa Gegeran Kecamatan Sukorejo Kabupaten Ponorogo dalam menyampaikan dakwah yang di lakuka oleh Kiyai Abdul Malik. Adapun tujuan penelitian ini adalah untuk mengetahui pola komunikasi yang digunakan oleh Kiyai Abdul Malik selaku muballig atau pendakwah dalam menyampaikan pesan dakwah baginda Nabi Muhammad Saw di Desa Gegeran Kecamnatan Sukorejo Kabupaten Ponorogo. Penelitian ini menggunakan metote penelitian kualitatif deskriptif dengan teknik pengumpulan data dokumentasi, observasi dan wawancara terhadap Kiyai Abdul Malik di Desa Gegeran. Maka hasil penelitian ini menunjukkan bahwa beliau di dalam menyampaikan pesan-pesan dakwah itu menggunakan berbagai macam cara baik itu mengkaji kitab-kitab salaf maupun ceramah atau mauidzoh khasanah, serta menanamkan pola kehidupan bermasyarakat yang sesuai dengan ajaran syariat islam.

The author’s main concern in this research is to study the miracles of Alquran and psychology of religion. Several theories in this study are used to see the contents of the soul and the Alquran reading of the members of three majelis taklim located in Bogor Selatan District, Bogor City. This research uses qualitative method and adopts the psychology approach. The bibliographic data (primary books on the miracles of Alquran and psychology) and field (interview, questionnaire) are used to analyze the psychological miracles of the majelis taklim members. Academically, this study can complement the existing books that discuss the miracles of Alquran. In terms of the science of Alquran, this study affirms the existence of miracles in Alquran, and the psychological effects on the reader. While psychologically, this study wants to show that the holy book - in any religion - is very important to its adherents. In the end, this study would like to prove that the the members of majelis taklim who read and hear the Alquran will feel the peace and tranquility of the soul. Furthermore, reading and listening to the Alquran will not only gives peace to the soul, but can increase faith and implicate the conduct of worshipers such as prayers and infak. The results of this study show that after reading the Alquran, the members of majelis taklim feel the calm. But the implications for an increase in faith involving congregational prayer and infak very fluctuational (unstable). It can be introduced that one’s faith can indeed increase and decrease (yazdâd wa yankus).

Sufi tradition has grown significantly in the modern Muslim world, including Indonesia. Currently, Sufism has been not only practiced by villagers, peasants, and non-educated people, but also practiced by urbanites, national elites, and educated people. Moreover, it has experienced significant innovation in terms of its practices and organization. This article takes an in-depth look at the innovationof Sufi tradition socially and structurally in Indonesia. It argues that majelis dzikir and shalawat in Indonesia, like Nurul Mustafa, has represented a new Sufi group that arises out of tarekat group, a group that has been considered as ‘official institution’ in implementing Sufism. The Majelis Nurul Mustafa has strong basis in urban society, rises from urban majelis taklim, introduces Sufi teaching to its jamā`ah that mostly urban teenagers and youths uses popular methods to attract the interest of those groups to attend its ritual as the complementary of its activity.

This article identifies the institutional and social origins of a newly prominent type of vehicle for the promotion of Islamic piety. This makes rituals associated with the Sufi heritage the central foci of group gatherings and personal practice. These are the majelis salawat and majelis zikir. Two urban and one rural majelis (associations) that are highly popular and use both salawat and zikir rituals provide the case material for this investigation. Distinctive structural features of these majelis distinguish them from traditional Sufi orders and enable them to serve Indonesians responding to modern social pressures for geographic mobility and loosened ties to kin and local community. There is also distinctive conceptual framing and ritual deployment of the sawalat and zikir rituals by the habaib preachers who commonly lead the urban majelis salawat and by the kiai who leads the rural majelis, which considers the appeal of those usages of salawat and zikir for the groups' largely non-elite followings. [ABSTRACT FROM AUTHOR]