Syifa Al-Qulub 2, 2 (Januari 2018): 108-119

Website: journal.uinsgd.ac.id/index.php/syifa-al-qulub
ISSN-2540-8453 (online) dan ISSN-2540-8445 (cetak)
RELIGIOUS TOLERANCE OF ANGAN SARI RESIDENTS IN KUTUH
VILLAGE, KINTAMANI-BANGLI

Rusmayani1, Kusjuniati2 Novena Ade, F.S3

(STAI Denpasar Bali1,2,3 rusmayani88@yahoo.co.id1, kusjuniati60@gmail.com2 ,
noveade@gmail.com3 )
_______________________

Abstract:

The purpose of this study is to reveal the religious tolerance that occurs between Hindus and
Muslims in Banjar Angansari, Kutuh-Bangli and the challenges encountered in maintaining
this tolerance. This type of research is descriptive qualitative, data obtained through interviews
with community leaders of Hindus and Muslims in Kutuh. The results of the study show that:
1) the origin of Muslims in Kutuh Village due to muallaf who convert of Hindus to Islam in
1980, relationship base on filiation is the main factor in the growth of tolerance, and this is
reflected in their daily lives. This tolerance has been maintained until now, 2) the challenge of
religious tolerance through strengthening faith and religious practices that have been carried
out by Muslim residents of Banjar Angansari Kutuh Village so that harmonious relations are
established

Kata-Kata Kunci:
Tolerance, Religious, Muslim Society
,__________________________________________

Abstrak:

Tujuan penelitian ini adalah untuk mengungkap toleransi beragama yang terjadi antara umat
Hindu dan Islam di Banjar Angansari, Kutuh-Bangli serta tantangan yang ditemui dalam
menjaga toleransi tersebut. Jenis penelitian ini adalah kualitatif deskriptif, data di dapatkan
melalui wawancara dengan tokoh masyarakat umat Hindu dan Muslim di Kutuh. Hasil
penelitian menunjukkan bahwa: 1) Asal mula muslim di Desa Kutuh karena mualafnya warga
Hindu pada tahun 1980, hubungan darah ini menjadi faktor utama tumbuhnya toleransi, dan
ini tercermin dalam kehidupan mereka sehari-hari. Toleransi ini terjaga sampai saat ini, 2)
Tantangan toleransi beragama melalui penguatan keimanan dan praktek keagamaan yang
telah dilakukan warga muslim Banjar Angansari Desa Kutuh sehingga terjalin hubungan
harmonis.
Kata Kunci:

Kata-Kata Kunci:
Toleransi Beragama, Muslim Kutuh Bangli
,__________________________________________

population was 25 families with a population

1. Introduction of 75 people. The decrease in two family heads
Kintamani Bangli has a village called was due to death and leaving Kutuh Village.
Kutuh. It is in Kutuh Village that minority Most of the Muslim population in Angansari
Muslim residents live in Banjar Angansari, work as farm laborers, farmers and ranchers.
based on Mustaqin's interview (August, 2018). As a Muslim resident in a remote area, initially
Mustaqin explained that in 2012 the Muslim the residents of Kutuh Village were Hindu, but
population of Kutuh Village was 27 families in 1981, a resident of the Angansari Banjar of
(Head of Families), but in 2018 the Muslim
Rusmayani, Kusjuniati, dan Novena Ade, F.S Religious Tolerance of Angan Sari Residents In
Kutuh Village, Kintamani-Bangli

Kutuh Village converted to faith, namely Miadi. Ustad came to Angansari on foot from
Islam. He is a father of Abdul Ibrahim, named Kintamani. At that time, Angansari Muslims
I Rasun, he suffered an injury to his leg. While sholat of Friday at Batu Gampir. They go to the
sifting grass for fodder, I Rasun's leg was mosque in Batu Gampir on foot, with a
pierced by a bamboo splinter, stuck a wedge of distance of 2 hours. In 1987 the mosque began
bamboo in her leg. The wound did not heal, he to be built and the land acquisition for graves
had been treated at the puskesmas, go to with an area of 1 acre each. The land built for
doctor, and met the paranormal. I Rasun's last the Angansari Muslim mosque and graveyard
attempt was to go to a shaman. Shamans is customary land, a donation from Anang
recommend returning to the beliefs or religions Ramli from Singaraja (personal interview with
according to their ancestors. The same does Mr. Mustaqin, 25 August 2018). The
situation with I Rasun's family in Angansari Mosque is named Jami Nurul Imam
Karangasem1. After being traced by the family Mosque, with the chairman of the takmir,
of I Rasun, who has family in Karangasem, it Mustaqin. Mustaqin is the grandson of I Rasun
turns out that they have kinship with Lombok and the son of Ibrahim.
Island, the majority of whom are Muslim. Then The Muslim population of Banjar
I Rasun's family converted to Islam. They have Angansari, Kutuh Village is a minority, the
did convert to Islam with Habib Adnan. majority of the population is Hindu, the
In 1981, seven families of I Rasun's family Muslim community of Banjar Angansari is a
converted to Islam. The conversion of faith in small Muslim community located in remote
seven families of Kutuh Village's beliefs areas of Kutuh Village. The majority of the
caused a conflict. Other residents are people work as clove laborers and raise
suspicious of I Rasun's family, who have livestock, at first glance people will not think
changed their religion, they attribute it to that there is a Muslim community. There are .
political problems. Residents felt that I Rasun's Muslims and Hindus have lived side by side in
family was given some money to convert. I harmony for many years in the village. The
Rasun's family was ostracized, their house was condition of the people in village attracted our
surrounded and expelled by local residents. attention to investigate further about the life of
But the family of I Rasun and his wife, Ibu Sri, religious tolerance and the challenges in
still had the courage to face this frightening maintaining this tolerance to date. The urgency
situation. It didn't stop there, the facilities as of raising this issue is to describe the
residents were also revoked, they were not harmonious religious life that occurs between
allowed to use the facilities in Kutuh Village, Hindus and Muslim minorities in the Hindu-
such as lighting, land for housing, and they majority area of Kintamani, especially Kutuh
were ostracized. In addition, I Rasun was village and the challenges encountered in
arrested twice by village officials and the maintaining tolerance as an example for other
police. Because it was not proven that they regions in maintaining religious harmony in
were influenced by other parties to convert to diversity. Considering that the State of
Islam, they were released again. They also Indonesia is a pluralistic country, a country
have to pay for their own land Rp. 9000 for a consisting of various religions, ethnicities,
month for 1 family (Personal interview with races, and cultures.
Mr. Ibrahim, 25 August 2018). This research is a qualitative descriptive of
In 1983 Rasun's family began to learn study, descriptive research is research with
Alquran and sholat2 of readings. Ustad was problem solving procedures by describing the
brought from Karangasem, namely Made object of research at the present time, based on

1 2
One of the districts in eastern Bali. Bali has nine Sholat is Arabic language It is mean activity in
districts, namely: Singaraja, Jembrana, Tabanan, praying, the first with takbiratul ihram and the end with
Mengwi, Denpasar, Gianyar, Bangli, Klungkung, and salaam
Karangasem.

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Religious Tolerance of Angan Sari Residents In Rusmayani, Kusjuniati, dan Novena Ade, F.S
Kutuh Village, Kintamani-Bangli

the reality in the facts (Siregar, 2012). of moderate Islam carried out by Muslims
Informants are determined in a purposive way, there, Muslims mingles with and socialize very
namely the determination of informants based well, when Hindus have gae gede3 such as
on certain of characteristic (Sugiyono, 2016). metatah4 ceremonies, death, marriage and so
The informants in this study were the Head of on, Muslims come to meet and bring gifts,
Kutuh Village, Takmir of Nurul Imam Kutuh such as rice, sugar, coffee, noodles and others.
Mosque, Community Leaders, Banjar Maintaining good relations with others,
Residents Angansari Kutuh and Chair of the whether they have the same or different beliefs
Bali Province MUI. is a must because humans are social creatures,
this is also in accordance with the word of
Allah swt which reads
2. The Result of Research and Discussion
‫الديْنا اولا ْم‬ ِ ‫ع ِن الَّ ِذ يْنا لا ْم يُقاا تِلُ ْوكُ ْم فِى‬ ‫اَل يا ْن اهكُ ُم هللاُ ا‬
2.1. Religious Tolerance of Residents of ‫هللا‬ ُ
‫اركُ ْم ا ا ْن تابا ُّر ْوهُ ْم اوت ُ ْق ِسط ْوآ اِلا ْي ِه ْۗ ْم اِ َّن ا‬
ِ ‫ي ُْخ ِر ُج ْوكُ ْم ِم ْن ِديا‬
Banjar Angan Sari, Kutuh Village, ‫َيُحِ بُّ ا ْل ُم ْقسِطِ يْن‬
Kintamani-Bangli
Meaning: "Allah does not forbid you to do
Banjar Angan Sari Kutuh Village has a good and be fair to those who do not fight you
geographical location in the form of a in religious matters and do not expel you from
highland, surrounded by forests, and steep your hometown. Verily, Allah loves those who
roads. This Banjar is inhabited by religious act justly." (QS. Al-Mumtahanah: 8)
communities, namely Hinduism, Islam and
Christianity. AnganSari Muslim residents in Tolerance is needed to maintain the harmony
Kutuh Village, are one of the minority of social life, especially in areas with a
residents besides Christians from Kutuh pluralistic type of society. All religions forbid
Village residents who are predominantly any attempt to hurt, vilify, especially hurting
Hindu. Even though this banjar consists of each other, including in Islam because Allah
people of different faiths, there is very good has created differences to know and
religious tolerance, this is evident, among complement each other. This is implied in the
others, when the clock shows 18.00 in the holy book of the Alquran which reads:
afternoon when the Trisandya Puja sounds,
‫اس ِانَّا اخ ال ْق ٰن ُك ْم ِم ْن ذاك ٍار َّواُ ْن ٰثى‬
ُ َّ‫ٰيٰٓاايُّ اها الن‬
followed by the sound of the Maghrib call to
prayer, so far the people there are not disturbed ‫ارفُ ْوا ْۗ ِا َّن اا ْك ار ام ُك ْم‬
‫شعُ ْوبًا اوقاباآٰئِ ال ِلتاعا ا‬ ُ ‫او اجعا ْل ٰن ُك ْم‬
by the call to worship of the two religions. , the
relationship of tolerance between religious ‫ٌ ِع ْندا هللاِ ااتْ ٰقى ُك ْۗ ْم ِا َّن هللاا ا‬
‫ع ِل ْي ٌم اخبِيْر‬
communities has been created, this can be seen
from their daily lives. Based on interviews
Meaning is : “Oh people! Indeed, We have
(with Mustaqim. 2018) religious tolerance can
created you from a male and a female, then We
also be seen from the flexibility of the school
made you into nations and tribes so that you
towards Muslim students related to the
may know one another. Indeed, the most
religious attributes it wears, namely the
honorable of you in the sight of Allah is the one
permission for female students at SMPN 5,
who is most pious. Verily, Allah is All-
Blahbatuh Village, to wear the hijab, while this
Knowing, All-Aware." (QS. Al Hujurat: 13)
is still a matter of controversy in other areas.
In Arabic the word tolerance (quoting the
This harmonious relationship between
Al-Munawwir dictionary is called the term
religions cannot be separated from the practice

3 4
It is Balinese language. It is mean big working in Tooth filling is an important Hindu Balinese rite of
culture Balinese passage.

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Rusmayani, Kusjuniati, dan Novena Ade, F.S Religious Tolerance of Angan Sari Residents In
Kutuh Village, Kintamani-Bangli

tasamuh which means an attitude of letting or each other in the form of: 1) Mutual respect for
being generous). According to the term the freedom to worship according to their
tasamuh, it means mutual respect and respective religious beliefs; 2) Mutual respect
appreciation between individuals with one and cooperation among religious adherents,
another. Religious harmony and tolerance can with various religious groups and between
be implemented by: 1) every religious believer religious communities and the government
recognizes the existence of other religions and which is equally responsible for building the
respects all the human rights of his followers, nation and state; 3) Tolerance to each other by
and 2) in social life, each religious community not forcing their beliefs on others and not
emphasizes mutual understanding, respect, and considering one's own religion as the most
respect for one another person. If we expect correct. In line with research which states that
followers of other religions to respect our Islam does not consider all religions to be the
religious worship, then we should also show same but treats all religions equally, and this is
respect to them when they worship according in accordance with the concepts of wasattiyah
to their beliefs (Wirawan, 2011). Islam itself, namely the egalitarian concept or
not discriminating against other religions, the
Religious tolerance in Islam does not moderation method that is meant is the concept
identify all religions as equal on the grounds of tasamuh (tolerance). In accordance with the
that all religions teach goodness. This teaching characteristics of Islamic moderation above, it
is unacceptable. Because Islam explicitly can be ensured that inter-religious
implies that the only true religion in the communities in Indonesia already live side by
presence of Allah is Islam. However, Islam side and tolerate each other, will maintain
still obliges its adherents to be respectful and inter-religious stability and maintain inter-
fair to adherents of other religions and do good religious harmony (Rahayu & Lesmana, 2019).
to anyone (Basyir, 2013). Islam has never
forced adherents of other religions to embrace The relationship of tolerance has been
Islam, Allah wants goodness to those he wants. going along with the development of Islam in
This is in accordance with the word of God Kutuh village. The beginning of the
which reads:: development of Islam in this village began
around 1982, one of the Hindu residents
ۚ ِ ‫االر ْشدُ ِمن ْاالغاي‬ ِ ‫اَل ِإ ْك ارا اه ِفيالد‬
ُّ ‫ِين ۖ قادْتابايَّن‬ became ill from being stabbed by wood while
‫س اك ِب ْالعُ ْر او‬ َّ ‫غوتِ اويُؤْ ِم ْن ِب‬
‫الل ِهفاقادِا ْست ْام ا‬ َّ ‫فا ام ْن اي ْكفُ ْر ِب‬
ُ ‫الطا‬ looking for firewood in the forest. After the
incident, the resident did various kinds of
‫س ِميعٌ اع ِليم‬ َّ ‫صا ام ال اها ْۗ او‬
‫الل ُه ا‬ ‫ٌةِ ْال ُو ْث اق ٰى اَلا ْن ِف ا‬ treatment, both medical and non-medical, but
the pain did not go away. Until finally the sick
resident came to one of the Balian5, the Balian
Meaning is: "There is no compulsion in
said to return to the ancestral religion, namely
(adhering to) religion (Islam), in fact it is
Islam. Because he wanted to get well, then the
clear (difference) between the right path
father took to said syahadat of sentence as a
and the wrong way. Whoever disbelieves
Muslim, with God's permission, the pain that
in Thaghut and believes in Allah, then
the father suffered gradually improved. After
indeed, he has clung to a very strong rope
the residents embraced Islam, this was
that will not break. Allah is All-Hearing,
followed by their children and grandchildren.
All-Knowing. (QS: Al-Baqarah:256).
The Bangli Regent who was in office at the
Tolerance breeds harmony. Religious time was aware of the incident, who was
harmony is the harmonization of relationships worried that there would be turmoil because
in social and community life that strengthen the residents had changed beliefs. The Bangli

5
The psychic who heal through magic

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Religious Tolerance of Angan Sari Residents In Rusmayani, Kusjuniati, dan Novena Ade, F.S
Kutuh Village, Kintamani-Bangli

Regent and the Bangli Police Chief came to the like, and in broadcasting religion it is more
Banjar Angansari to ascertain what the internal to the people (internal).
residents wanted. Witnessed by the Regent,
Kapolsek and residents around 7 KK Banjar The attitude of menyama beraya reflects
Angansari (at that time) took of said syahadat the tolerance practiced by Hindus and Muslims
of sentence accompanied by Habib Adnan as in Banjar Angansari, Kutuh Village, such as
chairman of MUI in Bali Province at that time. during the celebration of Eid al-Adha, where in
So the beginning of the Muslims there was a the Qurban committee, Hindus are included in
convert to one of the Hindus, the Hindu family the committee, and when the day of mourning
initially strongly rejected the conversion of participates in magebagan6, and when Hindus
their family religion but because of their strong celebrate tumpek wayang7 with ceremonies
belief, the family graciously accepted the and offerings, Muslims also celebrate in the
family's decision to convert to Islam. No less form of salvation by chanting prayers.
important than the passage of tolerance Attitudes like this indirectly glue the
between Muslims and Hindus in Kutuh village relationship between two different beliefs.
is relationship filiation, they still have kinship Islam developed flexibly to adapt to the local
relations from their ancestors who converted to cultural wisdom that had existed before. The
Islam so it cannot be denied that this is also one tradition of metetulungan8, ngejot9 and others
of the factors in the harmonious relationship which is a form of religious tolerance in Bali
between the two different residents. This is in can be seen in several places, namely in
line with research which states that one of the Serangan South Denpasar, Bugis Muslim
reasons why Hindus and Muslims can coexist residents who mostly make a living as
is because of kinship through marriage fishermen have a close historical relationship
between people of different religions. The with King Pemecutan IX, harmonious relations
impact of further closeness makes the number between residents of different beliefs continues
of adherents of each religion unconsciously on to this day, one proof of the harmony of this
the one hand can decrease and on the other relationship is when King Pemecutan IX at that
hand can increase (Saleh, 2013). time had the intention of marrying his
son/daughter, Muslim residents of Serangan
The character of Hindus in Bali is took part, Muslim residents of Serangan who
strengthened by the Hindu tradition which is were women as a beautiful fence, and Muslim
open and not missionary and expansive. The residents of Serangan whose men helped
cultural values referred to as local wisdom are: accompany the groom. , some of Serangan
a) Menyama Beraya (all brothers), b) Asah, residents donate the art of Rodat10, in addition,
asih, asuh (all the same, loving and caring for when there are big holidays or family events
each other), c) Segalak sagilik salunglung and social activities, both parties invite and
sabayantaka ( (always in togetherness both joy attend each other. Help each other in
and sorrow), d) Paras paros sarpanaya (heavy economic, social and cultural issues
and easy to carry, e) Tat Twam Asi (I am you, (Rusmayani, R., & Gunawan, 2018)
you are me), and f Jele melah gumi gelah
(good, bad, are ours ) (Arsy, 2013). Local This tradition that describes tolerance in
wisdom that supports harmony and peace in Bali was also conveyed by the Chancellor of
ethnological heterogeneity is the character of the Hindu Dharma Institute State in Denpasar
the Hindu tradition, which has an open nature who stated that religious moderation in
of looking at all brothers (menyama braya) and Hinduism has many philosophies that are

6 9
Take care a body before it is sent to the grave For giving some people, as form thanksgiving in
7 holyday of Hindu
Hindu holyday which is held every 6 months
8 10
To help some people in each activity together Traditional dance that breathes Islam, because in this
dance there are verse of praise to Allah and Rasul

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Rusmayani, Kusjuniati, dan Novena Ade, F.S Religious Tolerance of Angan Sari Residents In
Kutuh Village, Kintamani-Bangli

implemented by the community to maintain coincides with Christian holidays, Christians

peace and harmony, such as the concept of look for the nearest church, and before 6 am
Menyama Beraya. Menyama means brothers, they have finished all services (Ministry of
brotherhood with the whole community, Religion of the Republic of Indonesia, 2020)
regardless of ethnicity and religion. “Menyama
Beraya in the Vedas is considered the norm. In 2.2. The Challenge of Religious Tolerance in
Bali this concept is widely implemented and Kutuh Village
used to maintain religious harmony so that the
religions in Bali can be united, and there are no Muslim residents in Kutuh with a total of
barriers at all from the social side, then Tat 25 families in 2020. Where previously it was
Twam Asi means you are me, I am you. So they 27 families. One family head died and his wife
can't hurt each other. In Bali, buildings, shrines and children moved to Karangasem.
and public places symbolize religious Meanwhile, one other family head moved to
moderation. For example, there is a building in the island of Java, because he got a new job
which there are all places of worship, in one (Mustakim interview, 27 May 2020). With a
area. There are temples, mosques, churches, relatively low number in the midst of non-
temples, temples, and others. There is also a Muslim citizens, this is not an easy problem.
tradition that is still strong, namely the Considering the number of Muslim citizens of
relationship with the puri family with Muslim 0.1% of the total population in Kutuh Village,
families. it shows a struggle that requires patience and
mutual respect. Tolerance in Kutuh Village is
When there is a Hindu religious ceremony very good, indicated by a harmonious life and
in Puri, Muslim families come to help. They there has been no conflict since 1987. Their
work based on sincerity because of a good struggle to be accepted by local residents has
relationship, mutual cooperation prepares the paid off with the current conditions, they can
ceremony to be carried out, after the ceremony live side by side, cooperate and help each
is finished Muslim families and Hindu families other.
eat at the same table, but with different dishes
because they respect some forbidden food When you look back, 7 families of Kutuh
taboos by Muslims. A similar form of tolerance Village residents converted to Islam, they were
occurs between Muslims and Hindus in constantly terrorized by non-Muslims. This
Loloan, Jembrana Regency. This good condition did not reduce the spirit of Ibrahim
relationship is established because the daily and his family to continue to embrace Islam.
life that occurs in the community is well Their struggle to remain accepted and can live
maintained. Muslims and Hindus get along in the village of birth, they accept all the tests
well, they attend each other's invitations from they face with sincerity. The toughest test is
different religious groups. When Hindus carry that they have to leave their homeland and be
out events and invite Muslims, the food served ostracized. Muslim residents of Kutuh Village
does not need to be worried about its halalness with strong abilities and beliefs that by
because the host has prepared food that is practicing Islam they can live more peacefully.
processed by Muslims themselves (Karim, Humans have the ability from within
2016). themselves to know the good and the bad, so
they are able to provide maturity in the process
They also give each other food during of adapting to the environment. Maturity in
holidays, either Hindu and Islamic holidays or acting and thinking can help a better person as
what is termed ngejot. When there is Nyepi, a process of social interaction (Hafidzi, 2019)
along with other holidays such as Friday,
Muslims pray at the nearest mosque, do not Freedom in choosing a religion is the right
call the call to prayer, and depart by foot. If it of every individual to adhere to his belief in
accordance with human beliefs and faith.

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Kutuh Village, Kintamani-Bangli

Likewise, Rosyidi stated that humans have and ostracized. They have to pay rent for land
freedom of belief, human norms, and modern to live in, before they did not pay rent. They
thinking (Rosyidi, 2019). As a reasonable had no electricity and were cut off. Their house
human being, of course, you can think was stoned by people in Kutuh Village. The
logically about your choice of belief to live a response of the Muslim community to the
peaceful life. Thinking in the acquisition of incident was that they did not fight back, they
Islam to become better is not difficult, because were just silent and patient. They get protection
it is a guidance from Allah. These Muslims from the MUI Bali and Muslim community
have a strong view and belief in Islam as an leaders who care about their condition. The
eternal belief and carry values and norms in patience of the Muslims paid off and they were
social life with moderate Islamic thought. Of well received by non-Muslims
course, all of this requires counselling
guidance and built guidance from various The importance of having confidence in
parties who are competent in the field of Islam, new changes in beliefs to be accepted by local
so that the Muslim community in Kutuh residents. It is not easy to deal with these
Village can practice their religion kaffah. changes, the need for responses that fulfil the
criteria that meet moral and creative values and
The Muslim residents of Kutuh Village leaders who are responsive and wise in social
have lived a new life with Islamic beliefs, actions in creating the best solutions and
having challenges in the process of daily life. acceptable to other citizens for mutual progress
It is not easy to deal with social changes in and harmony (Kumar, 2014). The parents of
interactions in communities that have been Ibrahim who converted to Islam had a strong
around for a long time and have an inherent belief to make a change of faith along with 7
culture since before they were converted to other family members. His goal is to find
Islam. As Toynbee said, that challenge is a comfort and peace in living a better life.
reciprocal response to cause and effect. Events Although the knowledge of Islam has not been
or occurrence during the practice of Islamic fulfilled properly, the determination and belief
beliefs are not the same in the challenges and in Islam is very strong. With persistence and
responses that occur, depending on the cultural help from various parties, they can fulfill their
context and the village community. Various obligations in doing the 5 daily prayers with
responses arise depending on the challenges their limitations. The efforts of the Muslim
faced, depending on the individual in accepting residents of Kutuh Village to increase their
the case and unpredictable reactions that will faith are shown by looking for their relatives in
occur. Interpersonal relationships will cause Karangasem. The distance covered is 116 km
different responses to the challenges received. on foot, taken for 24 hours. In 1987 there was
The difference in events affects the response no adequate transportation like today, it can be
that appears. This response can lead to conflict reached for 3 hours. The response of the
or harmony depending on the individual in the Muslim community is shown by their
community (Hafidzi, 2019). The condition of persistent struggle and high spirits
the Muslim community in Kutuh Village who
comes from Hinduism still does not have a In looking for lineage that they have
strong Islamic religious foundation based on relatives in Karangasem, because their
the Alquran and hadith. So they still do not ancestors came from Karangasem and spread
know Islam well. During the development from Lombok. Knowledge becomes an effort
process with Islamic beliefs they received to respond to social interactions that occur.
guidance and guidance from the Bali Province Based on a kinship network, efforts are made
MUI. The challenge in converting Islam is not to help them improve their knowledge of the
easy, because they are not accepted by non- Islamic religion better. With the presence of an
Muslims in Kutuh Village. They were expelled Islamic family from Karangasem, they feel

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Kutuh Village, Kintamani-Bangli

they have a family that supports the conversion motivated by ideas and thoughts that are
of Islam. as long as they get challenges from influenced by both internally and externally.
non-Muslims they do not feel alone but get The desire is focused on several stages
support from various parties. Knowledge in according to the development process in the
social interaction Based on the context of the life of social interaction. The Muslim residents
Muslim community in Kutuh Village, based on of Kutuh Village are motivated to fulfill the
similar thoughts, backgrounds, family, level of faith and piety through several stages,
environment, and religion, it is possible to namely:
build interpersonal trust because it involves
various parties (Ali, 2020), especially their 1. The first stage begins with the family
living environment. This will result in environment. The family of Ibrahim's
sanctions for the kinship of Kutuh Village parents wanted a conversion to Islam and
residents, because they are considered to was followed by his children and
deviate from culture and religious teachings. brothers and sisters of Ibrahim's parents.
Involvement in facing challenges and So acount of 7 families embraced Islam,
responding, Muslim residents design and but other families did not accept it and
undergo a process of change by following the they were ostracized. In the process of
directions of Ibrahim's parents, because they
religious conversion, they are
are considered leaders and elders by the
Muslim community in Kutuh Village. In accompanied by the MUI Bali
addition, it also assigned several parties to Provincial.
assist in the process of kaffah Islamic
cultivation from the MUI and since 1997 has 2. The second stage, Ibrahim's parents look
had its own ustad from one of the pesantren in for Muslim relatives who can help
Banyuwangi, Abdurachman. He is the son-in- provide religious reinforcement by
law of Ibrahim. So that until now he and his looking for Muslim kinship lines.
wife give regular recitations at the Nurul Imam
Mosque. The recitation is held every afternoon, 3. The third stage is to defend the family
with a total of 15 school-age children. from terror carried out by local residents
Meanwhile, after sunset, a recitation was held who have not been able to accept
by Muslim residents of Kutuh Village. As a religious conversion, because this is a
convert who does not fully understand Islam, it social sanction..
is important for fellow Muslims to help
provide full motivation and support and it is the These three stages resulted in the
responsibility of fellow Muslims to provide acceptance of Muslim residents of Kutuh
guidance and guidance for Muslim residents in Village, in the midst of non-Muslim
Kutuh Village. Human desires for both communities, through mediation conducted by
spiritual and physical needs are essential the MUI Bali Provincial.
needs, and are immediately fulfilled in the
fulfillment of development and improvement As in the book "Pengantar Ilmu Sosial", that
for mutual progress in order to achieve humans are active in meeting their needs, so
prosperity. they need creativity. Creativity in meeting
needs is done without stopping in order to
The need to fulfill human wants is a theory achieve common progress and can be passed
of needs and motivation from Marslow. on to the next generation. So that it can form a
According to Marslow (Maslow & Press, culture from several aspects during the life
2019), in humanistic psychology, humans want process in meeting these needs (Marzuki et al.,
needs that are natural in accordance with 2021). Of course, the process of change in
growth and development. This desire is meeting the spiritual needs of Muslim residents

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Religious Tolerance of Angan Sari Residents In Rusmayani, Kusjuniati, dan Novena Ade, F.S
Kutuh Village, Kintamani-Bangli

in Kutuh Village has been seen, as evidenced village. This harmony must be maintained,
by the construction of the Nurul Iman Mosque, tolerance between the two religions goes well
the result of self-help and financial assistance even though there are many challenges that
from various parties. The mosque has been must be faced by the Muslim minority of
established since 1992, with improvised Banjar Angansari.
conditions and land assistance from Kutuh
village. These changes show the spirit of Even though this banjar consists of people
Muslim citizens to be more independent and of different faiths, there is very good religious
build and develop spiritual aspects tolerance, this is evident, among others, when
independently. Where previously, Friday the clock shows at 18.00 in the afternoon when
prayers were held at the Great Mosque of the Trisandya Puja sounds, followed by the
Bangli, with a distance of 47 km. The journey sound of the Maghrib call to prayer, so far the
to the mosque takes 1 hour 26 minutes. people there are not disturbed by the call to
Likewise with the qurban feast, the Muslim worship of the two religions. , the relationship
residents of Kutuh Village have done it of tolerance between religious communities
independently and received the assistance of has been created, this can be seen from their
sacrificial animals from the Polresta of Bangli daily lives. Religious tolerance can also be
and STAI Denpasar Bali. This proves that the seen from the flexibility of the school towards
Muslim community of Kutuh is well known to Muslim students related to the religious
the wider community and together they want to attributes it wears, namely the permission for
advance the Muslim community of Kutuh female students at SMPN 5, Blahbatuh Village,
Village both in terms of economy and culture. to wear the hijab, while this is still
controversial in other areas. This harmonious
In social life in the midst of a Hindu relationship between religions is inseparable
majority environment, it requires religious from the practice of moderate Islam carried out
strengthening and has been carried out by by Muslims there, Muslims mingle and
Muslim residents of Kutuh Village. Experience socialize very well, when Hindus are there
in the process of change in strengthening such as metatah ceremonies, death, marriage
religion for the better has been passed since and so on, Muslims come to help while
1983. These changes require ideas, thoughts, a bringing gifts such as rice. , sugar, coffee,
strong spirit of desire, and commitment in noodles and others. Maintaining good relations
dealing with social, cultural, and religious with others, whether they have the same or
problems (Soedjiwo, Kusjuniati, & Maulana, different beliefs, is a must because humans are
2019). Through strengthening faith and social creatures..
religious practices that have been carried out,
the Muslim community in Kutuh Village can The condition of the Muslim community in
be harmonious and prosperous, and can Kutuh Village who comes from Hinduism still
interact socially with non-Muslim residents in does not have a strong Islamic religious
their neighborhood. foundation based on the Koran and hadith. So
they still do not know Islam well. During the
3. Conclution process of traveling with Islamic beliefs they
received guidance and guidance from the Bali
The Muslim population of Banjar Province MUI. The challenge in converting
Angansari, Kutuh Village is a minority, the Islam is not easy, because they are not accepted
majority of the population is Hindu, the by non-Muslims in Kutuh Village. They were
Muslim community of Banjar Angansari is a expelled and ostracized. They have to pay rent
small Muslim community located in remote for land to live in, before they did not pay rent.
Kutuh Village. Muslims and Hindus lived side They had no electricity and were cut off. Their
by side in harmony for many years in the house was stoned. The response of the Muslim

Syifa al-Qulub, vol, 2 No. 2, Juli 2018

116
Rusmayani, Kusjuniati, dan Novena Ade, F.S Religious Tolerance of Angan Sari Residents In
Kutuh Village, Kintamani-Bangli

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