The diversity of society tends to be a burden rather than a source of strength for the Indonesian state in the current reform era. The current state of people's tastes and attitudes is a setback from what has happened in the past. The lack of commitment to use tolerance as a strategy to overcome various issues that contribute to the country's decline leads to intolerance. This is contrary to what the peaceful residents of Balun Turi Lamongan do. The religious community in this village which consists of Muslims, Hindus, and Christians shows the unique approach of the Balun people in respecting diversity and tolerance by living side by side peacefully and participating in interfaith celebrations. This does not escape the process of internalizing or inculcating moderate values ​​that are carried out in the village of Balun through three phases, namely, the value transformation phase, value transaction, and value transinternalization so that the moderate value produced is in the form of tasamuh value, shura value, i' tidal value. value, the value of musawah, and the value of wataniyah and muwatanah.

The research examines the influence of the theological ideology on The Holy Qur’an, 1997 by Shar Ali; moreover, it demonstrates the relationship between ideology and translation. conveyed and supported their beliefs through translations. The Qadyani translators of the Qur’an convey and support their beliefs through translations. They dedicate themselves to produce English translations which were circulated at a very wide scale with a missionary spirit in the English-speaking world with a view to win over unsuspecting readers to Qadyanism. The comparative method is used to explore the different aspects of ideology on the translation and exposes many results as shown in the current study. Sher Ali’s translation is prejudiced and influenced by the Qadiani beliefs. He misrepresents and mistranslates many verses that shall be scrutinized in the research. He depends on unauthentic beliefs which distorted the core of Islam and distorts the attributes of Allah. The translator denies the finality of the prophethood and denies the miracles of the prophets. The translation of several verses which refers to the theological ideology of Qadyanism movement. In translating verses on miracles, prophethood, and Jesus, for instance, these translations show their distinctiveness and how this sect distorted the Qur’anic text to present its beliefs and thoughts.

Sufism is the most important religious heritage for Muslims who can bring it closer to the God. Therefore, Sufism and Islam cannot be separated. Although initially there was a debate about the origins of Sufism which many orientalists say came from outside Islam. However, then some Orientalists reviewed their opinions, one of which was R.A. Nicholson finally referred to Sufism to Islamic sources. And Rasullah is both a source and a prime example for Sufis based on the Qur'an and its Sunnah. In its development Sufism consists of four periods, namely: the period of the Prophet, Friends, Tabi'in and the spread of Sufism. The main points of the teachings are focused on moral Sufism, practice, and philosophy.

Tradition is a pattern of behavior that has deep roots in a society or can be interpreted as a habit that has long been carried out by a certain community in an area, which means carrying out the tradition means also carrying out the process of socialization between generations. Eachs region has a different culture. One of the traditions that is still carried out by the people in Jatirejo Village is the Suroan tradition or commonly called 1 Muharram. The Suroan tradition is a traditional Javanese ceremony in welcoming the Javanese new year which is a cultural assimilation of Javanese culture and Islamic culture carried out by Sultan Agung. People in the village of Jatirejo themselves celebrate it with various forms of activities carried out each year.Suroan tradition which aims to express gratitude to Allah SWT, asking for fortune to be given blessings and gratitude for the harvest and most importantly, so that villagers avoid all kinds of dangers and diseases that afflict or reject. The implementation of the Suroan tradition in the village of Jatirejo, begins with a deliberation between residents and local village officials, then the main event of the Suroan and closing traditions.As for the problem formulation in this study is "how are the economic and religious motives implications in the implementation of the Suroan tradition in the community of Jatirejo Village, Suruh District, Kab. Semarang ".

“Punggahan” comes from the word ‘munggah’ (Javanese) which means to go up or enter a higher place. According to the world ‘munggah’ implied a change in the direction be better than the “sya’ban” month to holy month of Ramdhan and increase in faith during Ramdhan fasting. Punggahan is a tradition of sending prayers to ancestors who have died before the coming of Ramadhan, meant as a tradition of praying and giving thanks to the glorious month of Ramadhan the moon which is always awaited by its arrival in the world especially Muslims, including Muslims in Indonesia. Various preparations were made to welcome thr arrival of the month of Ramadhan including Punggahan. Punggahan aims to remind muslims that Ramadhan is coming soon, and also send prayers for people who have died. The “pungghan” tradition was introduced by Sunan Kalijaga when spreading islam in Java at the time Sunan Kalijaga used the method of cultur acculturation when spreanding Islam. Punggahan usually done in their respective homes by inviting relatives and neighbors and a kyai to lead thahlil and prayer.The menu that must be provided when uploading is apem, pasung. Pisang and ketan the four mandatory menus that must be available at the time of Pungghan. The menu that is brought during Punggahan has is own meaning by welcoming the coming of exist when Punggahan so that the meaning contained can be conveyed and can be known by readers all the word.

Tradition is a part of people's lives, there is always accompanying the journey of human life, various traditions in society are the product of human's own creation, always guarded and passed down from generation to generation. That is what happened to the tradition of manganan paerahu in the village of Palang in Tuban district, the tradition of manganan perahu which is a legacy from ancestors is always routinely carried out every year. However, along with the passage of time and the pattern of community life, the tradition of manganan perahu also experienced changes from the procedures for implementation and various equipment. The tradition of a boat mackerel that was initially syncretistic and even tended to be thick with nuances to Hindu eventually experienced a shift towards Islamic manganan perahu traditions. Strengthening the values ​​to Islam that occurred in the community of Palang was allegedly the main factor causing the change in the implementation of the tradition of manganan perahu from culture to Hinduan to Islam.

Nyama Culture is a culture that encourages people to have tolerance attitudes and behaviors for differences because they see others as their own brothers. The form of Nyama culture in Pegayaman is realized by acculturation of local religious and cultural traditions such as the tradition of crossing or the day of cutting off large religious holiday animals such as Eid al-Fitr, Maulid Nabi, Eid al-Adha and several other big celebrations. Where in every celebration of the big day Muslims continue to preserve their ancestral culture, namely Ngejot or provide various types of food to Nyama Hindu. The discussion of this study is 1) The existence of Nyama Beraya culture is influenced by: historical background, cultural acculturation, community cohesiveness, openness of society, Islamic religious ideology. 2) The process of internalizing multicultural values ​​through the culture of Nyama Beraya in Muslim communities pegayaman through three stages, namely: planting, practice and appreciation. 3) The strategy of internalizing multicultural values ​​through the culture of Nyama Beraya in Muslim communities pegayaman consists of: free strategies, traditional strategies and transinternal strategies. 4) The impact of the internalization of multicultural values ​​through the culture of Nyama Beraya in Muslim communities pegayaman includes: no conflict, high spirit of knitting unity and preventing radicalism, growing togetherness, high enthusiasm of the community to maintain the tradition and the friendly welcome of the community.