This study aims to analyze the law of pesantren axiologically as well as the response of the top academic pro-counter that appears on the birth of pesantren’s law. This research is normative legal research that is the object of study focused on law No. 18/2019 about pesantren. The approach that the authors used is the conceptual approach, this approach aims to find the intent and purpose of such legislation. The data collection method is done by using the method of documentation or library materials, then the data is analyzed by how to describe and perform the axiological analysis. The results of this study are: First, in the axiological study, the birth of pesantren’s law provided many benefits in the form of recognition of equality for students who graduated from pesantren, in recognition of diversity about learning model in pesantren, the governance of independent pesantren as well as recognition of diversity about models and learning methods in pesantren. Second, the emergence of pesantren can provide many benefits for pesantren institution, then the charges which consider that pesantren’s law is government intervention towards the pesantren cannot be justified.

This research takes objective of social life of two different religiouseness ideologies in Islam, those are Sunni and Syi’ah which in Candi, banjaran village. The research applies quantitative method by collecting data with technical observation. It is interview and documentary. Theory applied as approach is structural fungtionalism. So, reality of the connection between Sunni and Syi’ah that run harmonically in Candi, can be referred to aspect of their social valuesand contribution of institution inside.Social harmony connection between Sunni-Syi’ah in Candi is formed by traditional values that prevail and have a vital role of  public figures, which all this supported by all socuety elements. By considerating to a long-internaized norms in society, every part of society effort to maintyain the norms and values they have strongly as a manifestation of harmony in society. A role of public figure also supports to strengthen that condition, and society itself interacts each other to apply values consist of social values of religion, soico-cultural and mutual cooperation. Harmony in religious pluralism, flows by practice of silaturahmi betwen religious figure and society, through religious education with the purpose to support self awareness in society toward te defferenceKeywords: Social Harmony, Social Values, Role AbstrakPenelitian ini mengambil sasaran kehidupan sosial dua aliran kegamaan dalam Islam, yaitu: Sunni dan Syi’ah yang ada di dukuh Candi desa Banjaran. Penelitian ini menggunakan metode kualitatif deskriptif dengan mengumpulkan data dengan teknik observasi, wawancara dan dokumentasi. Teori yang digunakan sebagai pendekatan adalah fungsionalisme-struktural. Sehingga potret hubungan antara Sunni dan Syi’ah yang berjalan secara harmonis di Dukuh Candi, dilihat dari aspek nilai-nilai sosialnya dan peran serta institusi sosial di dalamnya.Harmoni sosial hubungan antara Sunni-Syi’ah di Dukuh Candi, dibentuk oleh nilai-nilai tradisional yang berlaku serta peran vital tokoh-tokoh masyarakat, yang semua itu didukung penuh oleh semua elemen masyarakat. Dengan mempertimbangkan pada norma-norma yang telah lama terinternalisir di kalangan masyarakat, maka anggota masyarakat berupaya dalam mempertahankan norma dan nilai yang dimilikinya dengan kuat sebagai manifestasi rasa harmoni dalam masyarakat. Peran tokoh masyarakat turut mengukuhkan kondisi tersebut, dan masyarakat sendiri saling berinteraksi untuk mengaplikasikan nilai-nilai yang terdiri dari: nilai sosial keagamaan, sosial budaya dan gotong royong. Harmoni dalam pluralisme keberagamaan yang ada, berjalan dengan praktik silaturahmi antar tokoh kegamaan dan masyarakat, yaitu melalui pendidikan keagamaan dengan tujuan menumbuhkan kesadaran dalam masyarakat terhadap perbedaan yang ada.Kata Kunci: harmoni sosial, nilai-nilai sosial, peran.

Pengabdian ini bertujuan untuk memberikan bekal dan wawasan dalam ilmu administrasi secara dasar agar pemuda-pemuda yang ada di Desa Jugo Kecamatan Donorojo lulusan SMA/SMK/MA yang tidak melanjutkan pendidikan ke perguruan tinggi  dalam berkomunikasi dan menerima tamu. Metode pelaksanaan dalam pengabdian ini adalah melakukan observasi, menentukan sasaran dan target pengabdian, melakukan sosialisasi, melaksanakan pelatihan administrasi perkantoran dasar, serta melakukan tindak lanjut dan evaluasi. Sasaran dalam pengabdian ini adalah lulusan SMA/SMK/MA yang tidak melanjutkan pendidikan ke perguruan tinggi. Hasil dalam pengabdian ini yakni (1) materi yang diberikan dalam melatihan mencakup bagaimana bertelepon dan menerima tamu dengan baik sesuai dengan standar perkantoran, dan (2) 70% peserta pelatihan mendapatkan pengetahuan barut erkait dengan ilmu yang telah diberikan dan dapat membekali mereka dalam kehidupan sehari-hari maupun dunia kerja. Evaluasi dilakukan dengan menggunakan wawancara dan angket. Adapun keberlanjutan dalam kegiatan ini dilakukan monitoring oleh pengabdi untuk menentukan pelatihan lanjutan yang tepat untuk dilakukan sehingga memperoleh hasil dan manfaat dalam pengabdian.

Muqaddaman is an activity of reading the Qur'an which is carried out collectively, in which each individual receives a division of juz from 1 to 30 which is divided randomly according to their respective rations. Muqaddaman is a tradition that has been widely practiced by the Muslim community. This study aims to reveal the aspects of the living Qur'an in the muqaddaman tradition in Banjaragung village through a descriptive-inductive method with Max Weber's theory of social action as the analytical tool. This study seeks to answer how Max Weber's point of view on social action towards the muqaddaman tradition is in Banjaragung village. The results of this study are: First, this tradition is a part of the study of the living Qur'an. Second, based on the type of traditional action, traditional actors want to carry out Islamic religious symbols as traditions that have been carried out by scholars from generation to generation. Third, affective action shows that the perpetrators of the action have an emotional bond with religious leaders and the time of execution (Thursday). Fourth, in term of rational instrumental action, the actors can carry out the tradition rationally and consciously, both from the financial aspect and human resources. Fifth, in term of value rationality, actors want to emulate the behaviour of religious figures, to get used to giving alms, and to instil the value of member solidarity.