EDITORIAL TEAM
PROCEEDING INTERNATIONAL CONFERENCE ON ISLAMIC STUDIES FAKULTAS USHULUDDIN ADAB DAN DAKWAH
INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA 2021
Editor-in-Chief
Cecep Zakarias El Bilad, S.IP., M.Ud.
Managing Editor
Muhammad Husni, M.Hum
Associate Editors Heri Setiawan, M.Kom.
Munirah, M.Hum.
Selvia Santi, M.A.
International Editorial Boards (Invited Speakers of The 1st F-ICIS 2021)
Faried Saeonong, Ph.D, University of New South Wales (UNSW) Canberra, Australia Dr. Fouad Larhzizer, Hassan First University Settat- Morocco
Dr. Sahiron Syamsuddin , UIN Sunan Kalijaga Yogyakarta, Indonesia Prof. Dr. Mujiburrahman, UIN Antasari Banjarmasin, Indonesia Dr. Desi Erawati, IAIN Palangka Raya, Indonesia
IT Support
Muhammad Nuruddin Utomo, S.Kom.
DAFTAR ISI
DAFTAR ISI……….... ii ACCULTURATION OF BATUMBANG APAM TRADITION VALUES IN HULU SUNGAI SELATAN……… 1 ISLAMIC HARMONIZATION MODEL IN SOCIAL LIFE GENERATION Z IN
SOUTH KALIMANTAN………. 7
PEMAKNAAN HADIS WABAH PENYAKIT MASA PANDEMI COVID-19 MELALUI ANALISIS WACANA DAN KUASA PERSPEKTIF FOUCAULT…... 20 PERSEPSI MAHASISWA TERHADAP INDIVIDU BERKEBUTUHAN KHUSUS………. 30 DESENTRALISASI PERAN PEREMPUAN DALAM TRADISI
“PENGAGUNGAN” TERHADAP ROH LELUHUR: SEBUAH POTRET DI DUSUN GAMPINGAN, WONOKERTO, MALANG………. 44 UPAYA ORANGTUA DALAM MENGENALKAN AURAT BAGI ANAK USIA DINI………... 54 PERSEPSI MAHASANTRI MA‟HAD AL JAMI‟AH IAIN PALANGKA RAYA TERHADAP MODERASI BERAGAMA………... 67 ANALYSIS OF RELIGIOUS-BASED CHARACTER EDUCATION IN HIGHER EDUCATION IN INDONESIA………... 76
ISLAMIC HARMONIZATION MODEL IN SOCIAL LIFE GENERATION Z IN SOUTH KALIMANTAN
Noor Hidayati1 , Huriyah2
1UIN Antasari, Banjarmasin, Indonesia
2 UIN Antasari, Banjarmasin, Indonesia
Keywords : Harmonization of Islam,
Social Life, Generation Z
Abstract
South Kalimantan has a diversity of cultures, regional peculiarities and even religions or beliefs. Diversity, especially in culture and religion, should be a priceless treasure and not cause social conflict. Religious harmony (Islam) related to social life in South Kalimantan is a benchmark or a model of harmony in a society with cultural diversity. Generation Z in South Kalimantan society has an important role in creating a model of Islamic harmonization in the midst of social conflicts that occur. The purpose of this study was to find out (1) Islamic values in Gen Z contained in cultural practices in South Kalimantan, (2) Supporting and inhibiting factors of the harmonization model of Islam in the social life of Gen Z in South Kalimantan. This study used descriptive qualitative method. The object of the research is the model of harmonization of Islam in social life, while the research subject is Gen Z in South Kalimantan. Collecting data in this study using observation and interview techniques. After the data was collected, it was analyzed descriptively and qualitatively. The results of this study are to describe the social life of gen Z in South Kalimantan in terms of Islamic values in the form of religious practices that build harmony in South Kalimantan, namely isra and mi'raj, yasinan, baayun maulid, and moon ashura, so that make a very good contribution to social life in society. Supporting factors in creating a model of Islamic harmonization, namely the model of accepting and perfecting (tahmil) and changing/reconstructing (tagyir) in the social life of gen Z through activities by building respect for the culture that exists in the people of South Kalimantan, and maintaining harmony can play a role in improving public awareness in understanding differences. The inhibiting factor of the Islamic harmonization model in building a harmonious society is that social conflict cannot be avoided, it can break the existing harmonization in the people of South Kalimantan.
Kata Kunci : Harmonisasi Islam, Kehidupan Sosial, Generasi Z
Abstrak
Kalimantan Selatan memiliki keberagaman budaya, kekhasan daerah bahkan juga agama atau kepercayaan yang dianut. Keberagaman terkhusus kebudayaan dan agama seharusnya menjadi harta yang tak ternilai harganya dan bukan menimbulkan konflik sosial.
Keharmonisan agama (Islam) yang terkait dengan kehidupan sosial di Kalimantan Selatan menjadi sebuah tolak ukur atau suatu model keharmonisan ditengah masyarakat dengan keberagaman budaya. Generasi Z di masyarakat Kalimantan Selatan memiliki peran penting dalam menciptakan model harmonisasi Islam ditengah konflik sosial yang terjadi.
Tujuan penelitian ini adalah untuk mengetahui (1) nilai-nilai Islam pada Gen Z yang terkandung dalam praktek kebudayaan di Kalimantan Selatan (2) Faktor pendukung dan penghambat model harmonisasi Islam dalam kehidupan sosial gen Z di Kalimantan Selatan. Penelitian ini menggunakan metode deskriptif kualitatif. Objek penelitian adalah model harmonisasi Islam dalam kehidupan sosial, sedangkan subjek penelitian adalah gen Z di Kalimantan Selatan. Pengumpulan data dalam penelitian ini menggunakan teknik observasi dan wawancara. Setelah data terkumpul selanjutnya dianalisis secara deskriptif kualitatif. Hasil penelitian ini adalah mendeskripsikan kehidupan sosial gen Z yang ada di Kalimantan Selatan ditinjau dari nilai-nilai Islam berupa praktik-praktik keagamaan yang membangun keharmonisan di Kalimantan Selatan, yaitu yaitu isra dan mi’raj, yasinan, baayun maulid, dan bulan asyura, sehingga memberikan sumbangsih yang sangat baik dalam kehidupan sosial di masyarakat. Faktor pendukung dalam menciptakan model
harmonisasi Islam, yaitu model menerima dan menyempurnakan (tahmil) dan merubah/merekonstruksi (tagyir) dalam kehidupan sosial gen Z melalui kegiatan dengan cara membangun penghormatan terhadap budaya yang ada di masyarakat Kalimantan Selatan, dan memelihara keharmonisan dapat berperan dalam meningkatkan kesadaran masyarakat dalam memahami perbedaan. Faktor penghambat model harmonisasi Islam dalam membangun masyarakat yang harmonis selalu ada konflik sosial tidak bisa dihindari bisa memecah harmonisasi yang sudah ada di masyarakat Kalimantan Selatan.
INTRODUCTON
Indonesia is a country with a multicultural society with various pluralities that it has, ranging from traditions, culture, social and religious traditions. Conditions with diversity and heterogeneity in religious social life are certainly expected to build national culture into an adhesive or integrating force. This diversity of course also gives birth to a variety of cultures and customs.
South Kalimantan which has its own peculiarities and is part of one of the provinces in Indonesia. Many swamps, lowlands on the west and east coast and rivers. While the highlands are formed by the Meratus Mountains in the middle (Istiqomah and Setyobudihono 2014).
Culture is a tradition or habit that is passed down from generation to generation in a group of people. The formation of culture through a long system and part of the history of human life that is used as a guide in society and is sustainable. The many forms of cultural acculturation by combining Islamic values themselves actually strengthen the culture from the religious aspect. However, the low awareness of the importance of culture certainly causes conflicts and contradictions in the communities in South Kalimantan (Wahyuni 2015).
Social life is a reflection of the situation that occurs in society. Movements in society itself cannot be separated from
internal and external influences. The community itself is a group that works together in social life.
From a conceptual perspective, local culture is part of a culture that should be preserved. Along with the development of the times in the present with the inclusion of western values which are very influential on Islamic values that develop in society.
Of course, posing a threat to the existing culture. This local culture makes an important contribution in passing on to future generations related to Islamic values in social life in South Kalimantan.
Changes in people's social life that are currently happening force a person to change feelings, thoughts and actions to harmonize them. This of course gives rise to external relations between humans so that it gives birth to an unlimited relationship. Social life, of course, has obstacles and does not go according to expectations in a society that has different characters.
Social relations embody social processes and interactions in diverse societies. This diversity can certainly lead to disharmony in a relationship or social interaction and create conflicts between groups that inhabit it if harmony is not instilled early on. However, on the contrary, the cultivation of harmony in the face of intercultural pluralism has been instilled and nurtured from an early age, so the negative impact can be avoided. So that this cultural diversity actually becomes an
added value to the culture of the community itself.
There are a number of people grouping on the basis of one or more statuses, then there is a process of social categorization, based on these categories people will be encouraged to look for similarities in their groups and look for differences in other groups. Next will be formed "our group" and "their group".
Conflicts that occur at the grassroots level can become actual conflicts, in the sense of human conflicts created by individuals or groups themselves (Wiyata, n.d.)
A multicultural society is a society that is divided into independent sub- systems where each sub-system is related by primordial ties. The structure of a multicultural society is characterized by two characteristics, namely:
1. Horizontally viewed from social unity based on differences, such as religion, customs and regionalism.
2. Vertically seen from the different social layers.
In social life, there are interrelated differences, so that they can influence social relations in society. This can be seen in the intercultural relationship that occupies a certain area (Mustofa 2018).
At this time, with this diversity, it can cause problems, especially related to religion which is wrapped in the culture that exists in society, each region still maintains and preserves and even inherits beliefs or traditions that are believed to be true. But it needs to be realized with mutual respect and acceptance of Islamic values in a plurality. The form of Islamic values in creating harmonization by promoting a sense of togetherness by fostering tolerance, mutual respect,
honesty and other traits that accompany social life in society.
Islam with the context of rahmatan lil 'alamin by nurturing pluralism related to natural and human life. Every Muslim when carrying out his obligations must have firmness that leads to good and prevents evil and respects all diversity. The reality of diversity and accountability by maintaining a balance (Husein and al Muhammad, n.d.).
Along with changing times with society also changing according to circumstances, it causes the composition of generations to also change, this is related to the number in generation Z. According to (Hastini, Fahmi, and Lukito 2020) based on the year of birth, they are divided into 5 generation groups, namely: 1) The veteran generation, born in 1925-1946, 2) The baby boomer generation, born in 1946- 1960, 3) Generation X, born in 1960-1980 4) Generation Y, born in 1980-1995, and 5 ) Generation Z, born from 1995 to 2010.
Generation Z has speed in reacting but does not think long enough, so there is an overlap between rights and obligations related to values in living social life.
Generation Z is now side by side with technology in the digital world. The number of events related to communication in generation Z often clashes with social life in society.
Generation Z tends to use technology in life through facetime or video calling apps.
So that in social media, Generation Z assumes that they have interacted face-to- face. This assumption makes the generation less skilled in face-to-face in social life because they have a relatively instant desire (Fourhooks, 2015).
Regarding this, there are many complaints from both their own parents and others.
So this change erodes the existing social culture.
As is typical of people living in South Kalimantan, especially young people born in 1995-2010 in the transition period of technological development or called generation Z. Igeneration or internet generation is often pinned on the current generation Z. This generation is growing accompanied by digitalization in various aspects. The multi-tasking character of Generation Z is the difference. So that they are able to operate various technology media (digital natives). According to (Citra Christiani and Nurul Ikasari 2020) in Bencsik and Machova (2016: 42) Diverse characters that are global in nature and can affect culture and society that have a lot of characteristics. This difference is owned by Generation Z compared to the previous generation. The statistical agency released the 2020 population census at the end of January showing that most of them came from Generation Z as much as 25.87% of the Indonesian population. The results of the 2020 population census in South Kalimantan occupy the first position as much as 28.32%.
Openness to change and innovation and tends to like a more flexible atmosphere with a family-oriented orientation that Generation Z has in general. But many also say that Generation Z has a low level of concern for the conditions around them and is individualistic. Based on studies conducted by researchers that there is a harmonization model with various activities in the community that are still well maintained with activities that are still maintained so that the domain looks at religious activities.
The purpose of this study was to find out (1) Islamic values in Gen Z contained in cultural practices in South Kalimantan (2) Supporting and inhibiting factors of the harmonization model of Islam in the social life of Gen Z in South Kalimantan. From the results of observations of the harmonization model in the community in South Kalimantan, researchers are interested in revealing the Islamic Harmonization Model in the Social Life of Gen Z in South Kalimantan.
RESULTS AND DISCUSSION
The method used in this research is descriptive qualitative by collecting sources through interview and observation techniques. The subjects in this study were Generation Z in South Kalimantan, while the object in this study was a model of harmonization of Islam in South Kalimantan. This research was conducted in one district and one city in South Kalimantan, namely Tabalong Regency and Banjarmasin City. The selection of the region is based on the largest population area with the least population area. The social life that is still developing in the people of South Kalimantan by having the harmonization of aspects of religious values, especially for generation Z today.
A. Social Life of Generation Z 1. Islamic Values in Society
A Muslim is a human being who believes in Islam as a religion and belief.
Islam has the concept of beliefs, norms and rules, which must be implemented and believed to be true. Islam is believed to be a perfect religion, due to the guidance of Islam which covers all stages of human
life, with rules that function to supervise or control and to give sanctions and rewards to its people. People practice the teachings of Islam consistently in order to achieve a prosperous quality of life in this world and in the hereafter.
Value is the essence of a thing pursued by humans. Values are beliefs that make people act on the basis of their choices. Religious values according to Abdullah Darraz that the main Islamic religious values are moral values. Moral values in Islam are those with the obligation of a servant to God and to fellow human beings. These values are needed by humans for safety and happiness in this world and in the hereafter (Langgulung 1995).
Islamic values in aspects of community life that are highly upheld in Islam such as tolerance, honesty, kindness, and others. Tolerance here includes many things such as differences of opinion that often occur in life. As Muslims, people are required to respect and respect the opinions of others. While honesty is a value that must be maintained because it is a noble trait that can bring good to society.
The aspect of honesty is an easy trait to do but difficult to apply. Then goodness, Muslims are required to do good to anyone regardless of social status, both to fellow Muslims and to fellow human beings. That means Islam is not only a religion of peace but also a religion of humanity.
The basic values of Islam must be instilled in a child, so that it becomes the initial education they have. The basic Islamic values are a) faith, b) Islam, c) ihsan, d) taqwa, e) trustworthiness, f) gratitude, g) sincerity, and h) patience (Madjid 2000).
a. Faith, which is an attitude of full belief in God, is widely discussed in the science of monotheism. Tawhid is oneness of Allah SWT in essence, af'al, nature, and worship only to Him.
b. Islam, is an attitude of surrender that brings peace and prosperity based on a sincere soul (Tasmara 1995).
Meanwhile, according to (Sayyid bin Salim bin Hafidz 2008), Islam is a person's obedience to the Shari'a law as a whole brought by the Prophet Muhammad.
c. Ihsan, is the deepest awareness that Allah SWT is always with His servants wherever they are, so that Muslims always feel supervised.
d. Taqwa is an attitude that is aware that Allah SWT is always watching over His servants, so His servants always do something that is pleasing to Allah SWT and guard themselves from actions that are not pleasing to Him.
e. Tawakal, is an attitude of relying on Allah SWT with full confidence in Him and the hope that Allah SWT will help in seeking and finding the best solution.
f. Gratitude is an attitude of appreciation and gratitude for all the gifts and favors that have been given, with the practice of being grateful to Him.
g. Sincerity, is the pure attitude of a servant in actions and behavior in order to gain the pleasure of Allah SWT.
h. Patience, is an attitude of holding the soul in obedience, cultivating, and guarding it with sincerity, and adorning it with knowledge. Patience is an attitude of pleasure towards qadha and qadar Allah SWT without complaining about what is given to him.
2. Islamic values in South Kalimantan South Kalimantan, which used to be a Hindu-Buddhist community or Kaharingan religion before the entry of Islam. The process of community Islamization has been carried out from the past until now by means of da'wah and education. However, the former religious beliefs still have influence and are not completely lost. Islam has distinctive characteristics compared to previous religions so that it becomes a special attraction in society for both young and old people.
According to (Mu'minah 2016) the benefits of knowing Islamic values include:
a. The growing sense of love for Islamic culture which was made the fruit of the work of previous Muslims.
b. Exemplary from the work of the scholars in carrying out daily life.
c. The establishment of a generation of Muslims who have the foundation and responsibility for the advancement of Islam.
d. The lessons learned from past events are used as examples and examples for self-improvement and improvement in the future.
e. Achievements that have been achieved by previous people are used as enthusiasm and motivation.
Islamic values that have become a tradition in social or social life become an inseparable part of the culture or society that inhabits. This can be seen from activities related to religious ceremonies, language or the character of the community itself. In social life, of course, there are rules that need to be implemented in order to create a pattern of good social relations between cultures in society. Mutual respect among others in
speaking or carrying themselves so that there is harmony that can avoid a conflict.
If the rules are carried out properly, of course, harmony and harmony in the social life of the community can be realized and interwoven peacefully.
3. Practice of Islamic Values in South Kalimantan
Based on the results of the study, it is known that the values of Islamic teachings are used as the reference framework in social life. While the practice of Islamic values in South Kalimantan usually involves ceremonial activities, such as salvation, religious ceremonies related to Islamic religious holidays, funeral ceremonies, and so on. Regarding the form of cooperation, these activities are usually carried out spontaneously without any requests and without any strings attached.
However, what really stands out for researchers in its implementation are:
a. Isra dan mi’raj
In the implementation of these activities, it is very visible togetherness which is considered by researchers as a model of Islamic harmonization in opening relations between regions. This activity, starting from meetings, collecting donations, decorating the venue, shows that this event opens intercultural relations.
This is in accordance with what was told by the informant during the interview (Mr) that the implementation of the Isra Mi'raj for the Annur Mosque is a big event that is held every year. The committee was formed without coercion and without any compensation solely for social purposes, but the main desire of the local community to participate, especially Generation Z.
The objectives in the implementation of this isra mi'raj are 1) Commemorating the Islamic holiday to commemorate the journey of the Prophet Muhammad, 2) holding a forum or as a medium to strengthen the ties of brotherhood so that it remains intertwined between regions, especially generation Z 3) as a motivation for generation Z to hold steadfast in religion and faith.
The celebration of very impressive activities related to the isra mi'raj in South Kalimantan, especially in the upstream areas starting from Tapin Regency to Tabalong Regency which is carried out for a full month which is usually divided per village with the aim that the implementation is not simultaneously in one village. One of the residents in Tabalong Regency and is the head of the local RT said during the interview that in the implementation of the isra mi'raj, we sometimes look at who this child is? young people or parents. However, Hakun Haja cooperate with various places of worship (we don't see which area they come from, whether they are young or old, the most important thing is that they want to work together) (Znl 2020 Interview). The interview with the community illustrates that when carrying out an activity that is in accordance with the Islamic harmonization model, they do not look at their age with high togetherness. So that harmony is maintained between generation Z and also opens relations between regions.
b. Yasinan
Yasinan is an event to read Surah Yasin which is done every Friday night usually in conjunction with tahlilalan. This activity is carried out in groups either at the house of one resident or at the mosque. In
interviews with community leaders, it was found that yasinan is held every Friday night. In addition to the remembrance of Allah, Yasinan can also unite the community, both parents and young people, especially Generation Z. Yasinan is usually also held in conjunction with the haulan event or called behaul although not all of them carry it out but do not conflict with the implementation, each respecting each other.
According to the researcher's observations, yasinan is a tradition to form a society that is tolerant of differences so as to create a sense of brotherhood. The delivery of one of the people related to the yasinan tradition: "I have lived here for a long time, starting again smooth, so I really know what kind of tradition is being carried out" (I have lived for a long time since I was small, so I already know how the tradition is carried out) (Interview with Hbb 2020). Yasinan is an activity that is still being carried out and the people are still enthusiastic about participating in it.
This is related to the religious nature so that this tradition is still running according to expectations.
This statement was reinforced by one of the young people "If the community here, if it is related to religion, is indeed strong, maybe there is also an influence with religious figures who have names like Kyai Haji Muhammad Zaini Abdul Ghani or known as Guru Sekumpul whose conditions will teach religious values (Interview with FRz 2020). So that it can have an influence with existing traditions in the community such as yasinan activities both carried out with groups.
c. Baayun Maulid
This activity is carried out in the month of Rabiul Awal with various Islamic values and other values contained so that character or personality is formed.
Communities involved in the community are described by social activities full of mutual cooperation and mutual help during the baayun maulid activity. This is illustrated by the Ftm narrative "we are usually in the village, beayuun maulid when the month is right, the residents here help each other ai" (we are in this village, we carry out birthday celebrations when the month is right, residents help each other) (Interview with Ftm 2020)
Before the baayun maulid activity was carried out, all communities or masses were involved to work together regardless of generational differences. So that the layers of society work hand in hand both with rights and obligations of course for the smooth running of activities.
d. Asyura month
Activities in the month of Ashura, the implementation of activities in the month of Ashura which are carried out jointly by residents, both young and old, by making porridge which is often known as Ashura porridge. The month of Muharram is the beginning of the year for Muslims so it is the month that is awaited to be celebrated. The implementation of this activity is carried out in mutual cooperation, starting with the procurement of equipment to support activities, usually with a joint venture to buy materials or often referred to as a group. The statement conveyed by one of its citizens (Interview with Ftm 2020) is as follows. “People here usually gather when they make ashura gasan porridge to commemorate the
month of Ashura (month of Muharram)) (Residents who live in this area have a habit of making voluntary donations to make Ashura porridge in the month of Muharram).
Communities who provide support and participation in the form of funds or energy for the smooth running of activities. The cooked porridge is distributed to the people who are already present, usually in the implementation, some are directly distributed, some are added with a spiritual shower in the form of a lecture from the ustadz. If there is excess from the porridge, it is usually distributed to people who can't afford it.
This activity implies that humans always remember the creator, help each other, care and work together among others. The nature of helping and caring for others is illustrated by providing assistance in the form of porridge to people who are limited in their abilities. It also implies love for others. The gotong royong is illustrated in the aspect of implementing activities carried out together in making porridge. So that Islamic values and social solidarity can be maintained which are built with mutual concern. This activity is carried out every year and becomes the agenda of the local community.
B. Supporting Factors Creating a Model of Islamic Harmonization
1. Islamic Harmonization Model
Multicultural society can find a religious value that helps people to reconcile themselves in a wise and acceptable way. Religious values can foster a sense of unity and togetherness in society, and vice versa, religious values
should not be used as a community unity that can carry out decisions and take over collectively, regulate, bind, and carry out conflict resolution.
Diversity is a fact of a multicultural society in collective life and can be expected to exist in society. Humans have been shaped and bound by the basic respect given to their fellow human beings and customs in cultural communities.
Respect for culture can foster self- confidence, courage, and loyalty to interact with other cultures and make it easier to integrate into a larger community.
Islam is a religion based on belief in God Almighty. Rational Muslims have the view of "Islam based on syara' and syara' based on the book of Allah", and all activities refer to the legal sources of the Qur'an and Al-Hadith. The form of acculturation is seen in the practices and rules that must be carried out, for example a combination of poetry and wirid, namely as a means of social interaction and entertainment. The arrival of Islam does not eliminate existing traditions, but preserves what is good and right is maintained in accordance with universal Islamic teachings. Acculturation between culture and Islamic elements does not eliminate the main principles of Islam.
Culture in Indonesia that contains elements of shirk is not used as law.
Cultural acculturation with Islamic elements can occur as long as it does not conflict with the principles that exist in Islam. That is the presence of Islam in a region or country.
a. The Receiving and Perfecting Model (Tahmil)
The tahmil model shows the response of the Koran which appreciates
the habits or traditions of the people in a society. In relation to a multicultural society, Islam guarantees the existence and safety of all without exception. In implementing Islamic law, the community needs to make an agreement based on Islamic law relating to the rules of life in society. When society makes rules of diversity with Islam and creates harmony and peace in that society. That is the attitude shown by Islam in seeing multiculturalism with ideas that arise in society (Mubarak 2010).
The tahmil model in Islam is to accept, continue and perfect what is already in the community, such as the respect that the community does for the months where war or fights between people are forbidden, namely in the months of Muharram, Rajab, Rabiul Awal Dzulqo'dah, Dzulhijjah. This shows the recognition and acceptance of existing traditions. Another example in the Qur'anic trade tradition shows that it is complementary and appreciative of the existing system, only changing the procedures and lifestyles that tend to be extravagant, but not replacing the existing customs in the community (Sodiqin 2012).
b. Model Changing or Reconstructing (Tagyir)
Tagyir referred to in Islam, namely accepting and reconstructing starting from the values that already exist in society, is considered jahiliyah in reconstruction in a direction that is more in line with Islamic teachings. In its implementation, the culture and traditions of a nation continue, but there are things that must be reconstructed, so as not to conflict with the principle of monotheism in Islam.
The tagyir model is a model that follows culture, but is reconstructed so that in the implementation process it will change. For example, in giving the iddah period and inheritance for women. The monotheism paradigm in the Qur'an in every tradition creates justice especially between men and women. Another example in the tagyir model according to the Qur'an reconstructs women's clothing and genitalia, namely the existence of social norms between the opposite sex who are not muhrim and women's clothing rules that show she is a Muslim, according to the area where she lives (Sodiqin 2012). From the restrictions reflected in the Al-Quran, updating the law in its ignorance era, while still following some existing values and norms, but changing the procedures and system of implementation.
c. The Banning or Stopping Model (Tahrim)
The tahrim model is a dialectical model in the Qur'an that functions to erase and stop a tradition that is considered inappropriate to be maintained and consider the losses that can be obtained if you continue to do it. The presence of Islam as tahrim from previous values, something that is wrong is contrary to the teachings of Islam, it is forbidden to continue to carry it out. Some of the prohibitions are direct and some are gradual. Traditions of an area that are prohibited in the Qur'an include drinking alcohol, usury, gambling, and slavery (Sodiqin 2012).
The tahrim model in the Qur'an which prohibits and stops a tradition that applies in society is because it is contrary to the principle of monotheism. Traditions that run in society are considered to be
tolerated, but in the Qur'an it expressly rejects these habits. For example, the practice of usury is to attract additional payments in debt or with an interest system. Another example of slavery which is contrary to the concept in the Qur'an about the equality of human beings.
The new culture, namely Islam that emerged in society, was brought by the Prophet Muhammad in accordance with the word of Allah Q.S. Al-Hujurat verse 63:27
"O mankind, indeed We have created you from a male and a female and made you into nations and tribes so that you may know one another. Verily, the most honorable of you in the sight of Allah is the most pious among you. Verily, Allah is All- Knowing, All-Knowing."
The above verse is the basis for democratization in Islam. Human differences in society on a small scale, such as differences in culture and tradition are drowned out by the principle of equality.
The Prophet Muhammad emphasized that social status and class are not a measure of the greatness of a human being, but the side of a person's piety to Allah SWT.
Islam as a new religion during the prophetic period of Muhammad SAW was very appreciative of the traditions that existed in society which could be grouped into the tahmil and tagyir areas, so the social and cultural community was not prohibited from existence, except for tahrim which explicitly eliminated harmful habits in society. Tradition that exists in society as long as it does not conflict with Islamic teachings and its implementation does not cause deviations in monotheism, then the interaction process can be carried out without violating monotheism, social and cultural.
2. Implementation of the Islamic Harmonization Model in South Kalimantan
Based on the principle of monotheism, the response of the Qur'an to tradition can be grouped into three models, namely accepting and perfecting (tahmil), changing/reconstructing (tagyir), and forbidding or stopping (tahrim). Based on these three models, the Qur'an and culture make scientific evidence that culture and Islam should go hand in hand. With the existence of culture or customs, Islam can pass through the dimensions of human history, because humans are objects of da'wah in Islam. The three models between the Qur'an and culture, namely adopting, adapting, and integrating can be realized in the form of a new social order based on Islamic values.
a. Isra and Mi'raj
Islamic practices in South Kalimantan such as isra and mi'raj increase faith in Allah SWT, and encourage generation Z to always carry out worship activities according to Islamic teachings brought by the Prophet Muhammad. Then it can strengthen the ties of brotherhood among fellow Muslims. Isra and mi'raj activities carried out by the community in South Kalimantan invite generation Z to interpret the meaning of improving the quality of prayer.
b. Yasinan
The social system in society has developed to be interesting which is associated with the teachings of Islam as da'wah, obliging its people to convey Islamic teachings to others. The process of interaction in da'wah in society can
connect Islam and culture, so that assimilation and acculturation can occur in Islam. Yasinan activities carried out by the community in South Kalimantan as a form of friendship between local residents, and reading the Koran especially reading Surah Yasin on Friday nights as a night that is considered good.
c. Baayun Maulid
The Qur'an maintains the social harmonization that has been formed with changes such as the baayun maulid practice in South Kalimantan with the meaning as gratitude for the birth of the Prophet Muhammad and also for those who are sworn to follow the example of the Prophet Muhammad. Baayun maulid is part of the tagyir (change) model by adapting to the culture in South Kalimantan, this can be seen in the installation of the swing there are additional materials that must be decorated on the swing, such as some traditional cakes typical of South Kalimantan, and decoration of coconut leaves according to local culture and does not conflict with monotheism in Islamic values.
d. Asyura month
Mutual cooperation in Islam is highly recommended, because it can unite differences in social life in society. The tagyir (perfect) model can be seen from the practice of celebrating the Month of Muharram (the month of Ashura) in South Kalimantan, where ashura porridge is made in mutual cooperation.
Generation Z's involvement in preserving the culture of making ashura porridge plays an important role, so that the meaning of gotong royong is maintained, in accordance with Islamic values, without
losing the local culture of South Kalimantan.
C. Inhibiting Factors of Islamic Harmonization Model
Conflicts in society can occur if two or more parties consider the interests that they think are right are not in accordance with the interests of the other party. Shows hostility by taking actions that can hurt others to pursue their interests.
The parties in question can be individuals, groups or even countries (Dawam 2003) .
The inhibiting factor for the harmonization model of Islam in society is that there is always a conflict that cannot be avoided in breaking the harmonization.
Culture that has been carried out is considered often contrary to Islamic values, causing divisions. Cultural background is often triggered by the actions of a certain person or group who is intolerant and then brought to a wider group. According to (Haris 2012) This mismatch of interests in society has become a split regarding religious activities carried out in the community and considers their group to be the most correct.
At the present time with the increasingly rapid technological advances in Generation Z in South Kalimantan, issues related to culture that are contrary to Islamic values tend to spread quickly and affect the future. So that time forms a stronghold of opposition. Generation Z tends to be easily influenced by these issues without examining them deeply.
This conflict can cause new problems and blame each other. So that makes the situation in society becomes not
conducive. The fact is that some social conflicts often occur because of cultural differences that can disturb the community. Conflict in the name of religion is often a sensitive issue in a multicultural society.
CONCLUSION
Social life in South Kalimantan by showing the character of Islamic values in religious practice in generation Z with the model of harmonization of Islam (tahmil and tagyir) namely isra and mi'raj, yasinan, baayun maulid, and ashura events. Local culture related to the Qur'an is not only an adaptation of a culture (tradition) (model of reality) but also adapts to what is taught by the Qur'an. The process certainly gives results and forms a new model (model for reality) in the inculturation process.
Various responses from the Qur'an caused to existing traditions So that some traditions are accepted, some are rejected but some are reconstructed.
The supporting factor in creating a model of harmonization of Islam in the social life of Gen Z in South Kalimantan is through activities carried out together so that in this way build respect for the culture in South Kalimantan.
The inhibiting factor at this time is the progress related to social media in generation Z so as to break the existing harmonization which results in conflicts related to cultural issues that are contrary to Islamic values very quickly spread and affect the masses and form pro and con camps. Of course, the conditions in society are not conducive anymore.
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