Abstract
This article presents the results of research on the role of Majelis Percikan Iman (MPI) in building harmony in the heterogeneity of religious organizations in Bandung city. This theme was important to study because there were many frictions between majelis taklim due to differences in ideas and views. This research was conducted with a descriptive qualitative approach. Data collection was done by interviewing, observing, and studying literature on various documents related to the research theme. Based on the results of the inductive analysis, some conclusions could be drawn as follows: First, the model of Ustadz Aam Amirudin's delivery which was friendly, relaxed and did not impeach certain groups in the learning process was the main attraction for MPI members from various ages and religious organizations. Second, various answers given by Ustadz Aam Amirudin in the question-and-answer session always provided alternatives in every problem, but remain decisive and clear, so that it brought a coziness for the participants. Third, MPI opened up opportunities for other Dai from Nahdhatul Ulama, Persatuan Islam, Muhammadiyah, Persatuan Umat Islam, and other religious organizations or academic practitioners to be speakers in order to create mutual support to educate the people, so that harmony was established in the heterogeneity of religiosity. Fourth, MPI is present to integrate religious values with culture and local wisdom that are implemented through the da'wah model by promoting the spirit of harmony.
Highlights
Abstrak: Artikel ini menyajikan hasil penelitian tentang peran Majelis Percikan Iman (MPI) dalam membangun harmoni ditengah heterogenitas organisasi keagamaan di Kota Bandung
The purpose of this study is to find out the model for organizing harmony propaganda carried out by MPI
Da’wa of harmony carried out by MPI was a process of change in Islamic society in delivering Islamic values and the value of local wisdom into a blessing for the universe that brought them to happiness and safety of life in the world and the hereafter
Summary
Indonesia is not a religious state, but Indonesia does not allow its citizens to be nonreligious. The facts in the field show that the problems due to the religion and the life of religious people could not be denied, even many became the trigger of the birth of various conflicts of this nation and country Such conditions can be seen from the increasingly widespread religious moral disorientation in society, social conflicts involving various elements of religion, and the increasingly strong symptoms of extremism. Proceedings of International Conference on Da’wa and Communication variations in da’wa and religious organizations such as NU, Muhammadiyah, Persis and others, and a variant of Islam with a typical religiosity that has differences from one another This condition requires mastery of multicultural competencies by various elements of society, so those differences can be a source of positive energy, not otherwise become the source of conflict.
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