Followers Of Different Religions Research Articles

Muslims and Christians in Nigeria: A Proposed Solution to Interreligious Violence

This article discusses religious violence in Nigeria, particularly the conflict between Islam and Christianity that has been ongoing for about a century. Various factors contribute to this violence, including socio-economic, political, and governance deficits, as well as disputes over religious beliefs or identities. Additionally, the ethnic, religious, linguistic, and cultural diversity in Nigerian society plays a role in escalating the violence. This situation poses a threat to Nigeria's stability and territorial integrity, and the high number of casualties also impacts the country's economy. Numerous primary causes of religious violence in Nigeria include the agitation for the implementation of Sharia law, imbalances in the political and economic systems, extreme interpretations of religion, and external influences. To resolve this conflict, the author suggests several measures that can be implemented by religious leaders. First, they should strive to integrate religious institutions and faith-based organizations. Second, they must avoid conflicts among religious figures and institutions. Third, they should facilitate formal dialogue. Fourth, promote interfaith discussions. Fifth, establish local groups aimed at understanding each other among followers of different religions. And finally, organize conferences, seminars, and open discussions. Conferences and seminars can be held at national and international levels, while open discussions can be broadcasted on national television to reach various layers of Nigerian society, especially vulnerable individuals who could be used or targeted in interfaith conflicts.

Implementasi Moderasi Beragama dalam Respon Agama Islam dan Kristen terhadap Modernitas

The research aims to explore the implementation of religious moderation in the response of Islamic and Christian religions to modernity. By highlighting the rapidly developing social, cultural and political context, this research pays attention to how these two main religions respond to the changes brought by modernity with a moderation approach. Through a descriptive qualitative approach involving literature analysis, this research examines how Islam and Christianity adapt to the challenges and opportunities posed by modernity. The main focus of research is on efforts to promote interfaith dialogue, tolerance, and deeper understanding between followers of different religions. The research findings show that, although the challenges of modernity may create tensions in religious interpretation and religious practice, there are promising trends in the implementation of religious moderation. In both Islamic and Christian contexts, efforts are seen to balance religious traditions with modern values such as democracy, human rights and pluralism. Meanwhile, challenges such as fundamentalism, radicalization and extremism remain obstacles in realizing comprehensive religious moderation. Nevertheless, this research highlights initiatives and practices that encourage interfaith dialogue, openness, and interfaith cooperation as positive steps in facing the complexities of modernity. This research contributes to further understanding of how major religions respond to the dynamics of modernity in a balanced and open way.

غیر مسلموں کی سیاسی اور سماجی خدمات اور ان کے اثرات: عہد فاطمی کا تجزیاتی مطالعہ (909-1171ء)

This article aims to analyse the political and social services of non-Muslims during the Fatimid dynasty (909-1171 A.D.) and their impact. This era has a significant position in Muslim history regarding the development and stability in various fields including knowledge, thought, civilization and industry. The socio-political conditions of the Fatimids were so inclusive and harmonious, that not only there were opportunities of progress for the Muslims but also an encouraging environment was present for the non-Muslims as well. Although, the majority of Egypt's population was Muslim during this period, there were also Christians, Jews and the followers of other religions too. The Fatimid caliphs fully protected the rights of the followers of different religions, paid attention to the construction and repair of their places of worship and gave them freedom of expression. As a result of this practice regarding religious harmony, non-Muslims rendered valuable services in politics, finance, commerce, and academic fields. In this regard, many historians, including Yaqub Bin Yusuf, Isa Bin Nestorius, Abu Saad al-Tustari, Fahad Bin Ibrahim, Mansha Bin Ibrahim al-Qazzaz, Abu Saad and Abu Mansoor have highlighted the contributions of the non-Muslims. However, the roles of such non-Muslim ministers and advisors have been controversial and various serious allegations have been leveled against them, which need to be investigated. In this background, analyzing the political and social services of non-Muslims and their effects in the Fatimid period is an important issue in academic circles. This research article has been presented to fulfil this academic need.

Interfaith Dialogue: An Islamic Framework

This study analyses the concept of interfaith dialogue, a widely popular issue, from an Islamic perspective with a view to mitigating religious misunderstanding and promoting interfaith harmony. The study adopts qualitative content analysis based on historical elucidations of the Qur’an and the Sunnah. For this purpose, historical documents including both classical and contemporary Islamic literature have been analysed along with recent scholarly journal articles, theses, dissertations, as well as reliable online contents. The findings reveal that Islam accepts interfaith dialogue as a necessary condition for promoting peaceful coexistence and interfaith harmony in every society. The Qur'an has laid a great emphasis on maintaining unity in diversity. The Prophet (PBUH) was a model for mitigating interfaith conflicts throughout his life. Though a few Qur’anic verses seem incongruous with interfaith dialogue and harmony, upon investigation, they are attested to be applied to specific circumstances only. Finally, it concludes that Islam, being a universal religion, plays a unique role in mitigating interfaith encounters and encouraging peaceful coexistence among the followers of different religions and cultures of the world. Journal of the Asiatic Society of Bangladesh (Hum.), Vol. 68(2), 2023, pp. 193-206

Implementasi Pengaruh Moderasi Beragama pada Masyarakat Karo, Desa Simacem, Kabupaten Karo, Sumatera Utara Kawasan Relokasi Siosar Puncak 2000

Religion and culture play a central role in building harmonious relationships between followers of different religions, both in the nuclear family and in the extended family. This study examines the revitalization of religious moderation with a cultural approach in strengthening tolerance. Data was obtained qualitatively from in-depth interviews and observations of families of different religions, religious leaders, traditional leaders and other related informants. The research results show that the family institution is the most crucial forum for carrying out moderate religious culturalization through local wisdom values ​​of kinship, kinship and togetherness. Institutionally, traditional leaders, religious leaders and the Batak tribe encourage peace in society, both in traditional and religious activities. Meanwhile, religious celebrations, traditional ceremonies and community activities are opportunities for socializing and interacting while promoting firm tolerance towards religious differences.

Social Integration of Multicultural Communities in Lampung Province

Indonesia has many different ethnicities. In such a society, cultural integration is needed in order to create conditions for a society that respects cultural differences. The concept of integration is closely related to the view of multiculturalism, which is the process of acculturation that occurs in the form of efforts by each ethnic group to learn about other cultures without losing their own culture. In integration, people must respect and appreciate other ethnic cultures. The society in Lampung Province is diverse in religion, ethnicity, culture, and their way of life. As an area where people of various beliefs co-exist, it is very conflict-prone. The data collection techniques used in this study were observation and interviews, while the documentation and data obtained were processed using qualitative data analysis techniques. This study discusses the main issues of socio-religiousness, which are broken down into two sub-problems; first, what is the description of community life and second, what are the views of religious leaders and the forms of social integration. Bandar Lampung is a very important place because the leaders of religious institutions are people who are full of responsibility, both for themselves and for others. The view of religious leaders within the context of social integration lies in the fact that there is good integration between religious communities, through efforts such as making visits and strengthening friendships between followers of different religions.
 Keywords: Integration, Religion, and Symbolic Interaction.

Pendidikan Multikulturalisme dan Prospeknya di Indonesia

Multicultural education is a model expected to create peace and address the growing conflicts. The primary goal of multicultural education in this context is to foster attitudes of sympathy, respect, appreciation, and empathy towards followers of different religions and cultures. Importantly, this multicultural education strategy aims not only to make it easier for students to comprehend their lessons but also to increase their awareness and encourage them to behave in a humanistic, pluralistic, and democratic manner. This research employs a qualitative approach, involving the collection, analysis, and synthesis of relevant literature on multicultural education and its prospects in Indonesia. The researcher gathers academic publications, scientific journals, books, and other related sources to understand previous research, current issues, and developments in the field of multiculturalism in Indonesia. Interviews are conducted to obtain direct data from various stakeholders involved in multicultural education in Indonesia. Potential interview respondents include government officials, educators, educational institution administrators, students, and other community members engaged in multiculturalism issues. Surveys are used to collect data from a larger sample, such as teachers or students in various educational institutions in Indonesia. Surveys can provide broader insights into perceptions, attitudes, and understanding of multiculturalism, as well as its prospects within the education community. The results of the research indicate that to achieve the goals of multicultural education, the participation and support of teachers or professors, educational institutions, and other education policymakers are crucial. Multicultural education can be implemented if done with the concepts and limitations of Islamic Shariah.

PERAN PESANTREN MODERN DALAM MENJAWAB TANTANGAN MODERASI BERAGAMA SAAT INI

The main objective of this research is explore the crucial role that modern pesantren plays in addressing the challenges related to religious moderation. Additionally, this study aims to highlight how modern pesantren can contribute positively to the promotion of religious moderation and strengthening tolerance among followers of different religions. By becoming a hub for moderate religious education and understanding, modern pesantren can guide individuals on simplicity, diversity, and peace within their religion. The integration of social, economic, and political aspects in the education provided by modern pesantren can also help students develop an appreciation for tolerance and respect for differences, leading to a more harmonious society. Modern pesantren can also nurture critical and moderate values among students, thereby creating a quality young generation that can make positive contributions to society. Collaboration between modern pesantren and other organizations, such as the government and civil society, can enhance awareness of the significance of harmony and tolerance among followers of different religions. In summary, modern pesantren plays a crucial role in tackling the challenges of religious moderation and can foster a tolerant and reconciled society through its emphasis on moderate and holistic religious learning and collaboration with others

Human fertility and religions in sub-Saharan Africa: A comprehensive review of publications and data, 2010-2020.

Fertility is declining only slowly in Sub-Saharan Africa (SSA) and religion may be one factor involved. Based on the literature, we reviewed fertility rates of followers of different religions in SSA, and whether religion influences fertility. We used the Web of Science, Scopus, Google Scholar and reference lists to find papers, selected based on inclusion and exclusion criteria. Within 21 countries, followers of African Indigenous Religions (AIR) had higher fertility (4-58%) than Christians. Within 25 countries, followers of Islam had higher fertility (2-36%) than Christians, though not in Zimbabwe and Uganda (-2% in each). Followers of AIR and Islam had on average similar fertility levels, as had Protestants and Catholics. Fertility was associated with religion-related themes in focus-groups and interviews. The most frequent themes for "increasing fertility" were related to religion (11 cases) and polygamy (11), whereas the most frequent themes for "limiting fertility" were financial constraints (7) and quality of life (5). These and other results suggest that religious denominations and faith contribute to high fertility in SSA.

Islamic Approaches in Multicultural and Interfaith Dialogue

Humans are created with diverse ethnic, religious, and cultural backgrounds. Thus, dialogue experience has become a part of the experiences in daily life. Dialogue expresses an important aspect of human beings, such as listening and responding sincerely to each other and building bonds between them. It emphasizes different perspectives, attitudes, and openness. Similarly, Interreligious dialogue refers to a positive relationship with reciprocity and cooperation among followers of different religions. This dialogue communicates thoughts and hearts between different faiths people to build a common goal. In building interfaith dialogue, several approaches can be applied where the participants can become open, accept and respect different truths. The purpose of dialogue in Islam is not to change one's beliefs but to open up space and opportunities for others to express their religious beliefs and practices. Islam teaches that every human being has the right to choose and practice his religion. Dialogue can be realized without having to change our faith, we can even hold on to our faith. This research applies qualitative methods through contextual analysis.

Self-concept of Sikh people in maintaining Sikhism identity in multi-religious community

Attitude intolerance to followers of different religions is always based on prejudice or negative stereotypes motivated by the belief to practice and symbolize his faith. Target can relate to individual or group adherents of a different religion, except those faced by Sikhs. Study this aim to describe draft self Sikhs in maintaining identity Sikhism in a multi-religious society in the very city of Jakarta heterogeneous, especially face attitude intolerance. This study uses qualitative method with data collection using interviews, observations, and studies related to the literature on the Sikh people. These studies found out that the Sikhs as minority in the city of Jakarta get treatment and actions intolerant in various forms like verbal ridicule, prejudice, and treatment not pleasant enough to practice and symbolize his religion. This study concludes that Sikh people continue to try to be open by viewing religious identity as a non-burdening obligation, attempting to adapt to their environment, and understanding that in order to be accepted in their environment, they must be able to open themselves as a minority, particularly regarding their religious identity, and strive for public understanding of Sikhism.

بدھ مت کے اخلاقیات میں اخلاقی جہات ِ ثمانیہ ( آریہ ستیہ) اور اسلامی متقابل اخلاقی تعلیمات : ایک تحقیقی جائزہ

This article provides a comparative overview of the specific moral aspects of the two religions "Islam and Buddhism". In which, an attempt has been made to prove this, Why wars and conflict are connected to religions? Why peaceful and ethical teaching of religions are hidden from lay community? For this, I adopted comparative study and critical temperament has been used to a lesser extent in order to gain access to the distinct moral teachings from the literature of other atheists and to pave the way for the followers of different religions to expand. Where other problems and difficulties surround religions, the issues that stand in the way of religions, they present to you how religion leads to decline, the following issues: Science, Atheism, Social Interaction, Philosophy of Religions, Feminism Movements, Sectarianism/Inter sects, Secularism, Inter Marriages. These are some of the things that hinder the progress of religion. Therefore, the religious people are requested, not to ignore the above mentioned issues but to look at them and teach religious teachings and at the same time take care of them as there is a lack of ethics and work in all areas, adhering to moral teachings.

The Role of the Center For Dialogue And Cooperation Among Civilizations (Cdcc) In Order To Strengthen Space Free Public

After the fall of the authoritarian New Order and the formation of a new era, namely the era of reformation, a free public space is open to the public by providing a place for the public to express their freedom and autonomy in the form of freedom of the press, freedom of parties, freedom of common sense, freedom of belief, freedom of expression. sense, freedom to defend oneself, freedom to defend community, regional autonomy, independence, and freedom to gather for discussion and dialogue. In this thesis, the author tries to explain how the role of the Center for Dialogue and Cooperation among Civilizations (CDCC) is in the context of strengthening free public spaces, especially in the dialogue segment. In this thesis the author uses a qualitative method with a descriptive approach by observing the data obtained in the field. In this script, The writer uses participatory observation, interviews and documents as data collection techniques. The role played by the CDCC is to facilitate a free and independent public space for citizens with different religious or cultural backgrounds to speak, discuss and dialogue to discuss religious issues and even state issues in order to criticize and control the government in order to form good governance. Even though they take the elite segment, they are not elitist because the meetings (dialogues) held by the CDCC always discuss issues related to the interests of the lower classes who are always excluded from the policies produced by the government. The CDCC is also concerned with dialogues related to religion and belief by always holding meetings between followers of different religions in order to create a pluralist and tolerant society. As a form of implementing the role of the CDCC in an effort to establish a free public space in the life of society and the state, the CDCC conducts a dialogue or discussion. The forms of dialogue or discussion conducted by the CDCC are inter-religious dialogue, dialogue about politics, cultural dialogue and dialogue related to the economy.

Tolerance between religions through the role of local wisdom and religious moderation

Religion and culture play a central role in building harmonious relations between followers of different religions, both within the nuclear family and in the extended family. This study examines the revitalisation of religious moderation with a cultural approach in strengthening tolerance. Data was obtained qualitatively from in-depth interviews and observations of families of different religions, religious leaders, traditional leaders, and other relevant informants. The research findings show that the family institution is the most crucial place in carrying out moderate religious culturalisation through the local wisdom values of kasiuluran [kinship], tengko situru [togetherness], and karapasan [tenacity]. Institutionally, traditional leaders, religious leaders, and clans in Tongkonan encourage peace in society, both in traditional and religious activities. Meanwhile, religious celebrations, traditional ceremonies, and community activities are occasions to socialise and interact by placing a firm tolerance for religious differences.Contribution: This study contributes to the realisation of tolerance through the application of moderate religious values and local wisdom that the world needs today. Strengthening inter-religious relations is very important because the position of religion is complex and sensitive. This contribution is crucial in the midst of the rampant issue of radicalism in Indonesia lately.

Model Penguatan Pesan Damai Ala Wahid Foundation bagi Pendidikan Karakter Pemuda Muslim Jakarta Pusat

This study aims to analyze the peace concept of the Wahid Foundation and to analyze the application of the peace concept of K. H. Abdurrahman Wahid for youth. This research uses Ursula Martius Franklin's theory and binary logic law theory about peace. The method used is a qualitative research method with data collection through field observations, documentation, literature study, and interviews. The results obtained from this study were the Wahid Foundation peace concept, namely tolerance and respect for differences. Tolerance is characterized by accepting the existence of people or followers of different religions accompanied by respect for fellow human beings, the manifestation of this tolerance is an attitude of respect for plurality, respect for opinions. , an attitude of openness to differences, helping and defending as well as respecting people who are oppressed or treated unfairly, and upholding human brotherhood. Youth can also use some of the Wahid Foundation models in implementing this concept in the school environment through the peaceful school program, namely by means of dialogue, discussion, and simulation. Thus youth are trained to think critically, openly, and creatively and be able to position themselves when faced with situations that require tolerance to be applied.

A Pattern of Tolerance Values Transformation by Parents Towards Early Childhood

This study aims to discover a pattern of the transformation of tolerance values from parents to early childhood. The tolerance value in this day and age experiences some problems in the context of nationality. This can be seen from some parts of the area in Indonesia. For instance, in the traditional village of Cigugur, a life based on tolerance is experienced in the community. This study focused on the Cigugur community’s pattern of applying tolerance values in family and community life. This study uses a qualitative method to undertake the study. Observations and in-depth interviews were used to carry out the data collection, and then it was verified and validated through four stages: member check, audit trial, triangulation, and expert opinion. It can be concluded that the pattern of the transformation of tolerance values from parents to early childhood could be transformed through some stages; 1) making sense of kinship as an adhesive between followers of different religions, 2) conveying religious teachings towards differences, not to be contested but to be respected and admired, 3) avoiding the content of particular political interests, 4) having a sense compassion for each other, and 5) having tepo seliro (respect) for each other.

Dimensions of Violence in South Asia: The Indian Context

As a result of the division of Indian sub-continent Pakistan was created as a sovereign, independent country in August 1947 while its eastern part became independent in December 1971 and formed the independent country called Bangladesh. The three independent countries of South Asia Pakistan, Bangladesh and Afghanistan have a Muslim majority population following Islam actively while India is a Hindu majority country having the followers of different religions. Although five countries–India, Pakistan, Afghanistan, Bangladesh and Sri Lanka have the tradition of political violence the problem of terrorism erupted in last four decades. It is a region of Jihadi–dominated terrorism which is nowhere near containment and it propagates the pernicious ideology of hate, revenge, and violence. It treats all conflicts with non-Muslims worthy of Jihadi and even considers liberal Islamic regimes, organisations and individuals as unIslamic. In most of the countries there are anti–terror laws but lack of political will to take effective and stern action against the terrorist have made the laws useless or partially useful.

DISKURSUS PERKAWINAN BEDA AGAMA DI INDONESIA DALAM TINJAUAN UNIVERSALISME HAM DAN RELATIVISME BUDAYA

This paper tries to examine the right to freedom of interfaith marriage in Indonesia from the perspective of Human Rights Universalism and Cultural Relativism. The purpose of this paper is to explain how universalism and cultural relativity view interfaith marriage in Indonesia. This research is a normative legal research. This study uses a literature approach. The findings of this study indicate that interfaith marriage in Indonesia is still not well accepted and has always been controversial news in the community, even considered to have exceeded or violated the provisions of marriage, but there are still followers of different religions who decide to marry. In fact, many of them are smuggling laws so that their marriages are recognized by the state, namely by registering marriages abroad and then continuing the registration in Indonesia. Meanwhile, on the other hand, Indonesia already has a law on Marriage, namely, Article 2 paragraph 1. It is also contained in the article of the Universal Declaration of Human Rights, namely the right to freedom of marriage (article 16 UDHR) which includes the right to marry between religions (different religions), and the right to freedom of religion (article 18 UDHR) which includes the right to change religions. Meanwhile, in cultural realivism, it rejects everything that is universal.

Impact of Christian Orthodox Church dietary recommendations on metabolic syndrome risk factors: a scoping review.

Fasting has been a practice among followers of different religions for many years. Christian Orthodox Church (COC) fasting is a periodic vegetarian-type diet in which seafood and snails are allowed on most fasting days. The present scoping review aimed to present available data regarding the benefits of COC fasting on metabolic syndrome (MetS) risk factors. Databases were searched for available studies. Twenty publications, with a total of 1226 fasting participants, provided data on the effects on different variables of MetS, including blood pressure, blood lipids and anthropometric measurements. Fasters' diet is characterised by low saturated and trans fat intake, high complex carbohydrate and fibre consumption, due to permissible foods. COC fasting has no deficiency in essential amino acid intake since seafood and snails are allowed on fasting days. Fasters have healthier blood lipid profiles during and after COC fasting periods, and total cholesterol, LDL-cholesterol, systolic blood pressure, body weight and BMI are reduced after a fasting period. Due to restricted or forbidden intake of specific foods during the COC fasting periods, one might expect that fasters have reduced intake of macro- and micronutrients, but as shown in the available literature, there are no deficiencies. Future research on COC fasting is needed in areas not investigated at all, like MetS, before reaching definite conclusions.

SADHU SUNDAR SINGH – HIS CONTRIBUTION TO INDIAN CHRISTIAN THEOLOGY

Sadhu Sundar Singh (1889-1929) was a Christocentric Indian Christian Mystic, known for his efforts to Indianize Christianity and whose thoughts on Christ, Bible, Spirituality, Christianity etc, are very original. Born in Sikh religion, by the age of sixteen he read Bhagavadgita and memorised Granth, Koran and several Upanishads. He hated Christianity so much, that he tore up and burnt the bible at this teen age. But next year, in a powerful vision he saw Jesus and was converted to Christianity. At the age of Seventeen, he set out on his journey as a new Christian, penniless, except with a New Testament copy, wearing a saffron turban and the saffron robe of a sadhu, as an ascetic devoted to spiritual practice, to preach the Gospel and about Jesus. Due to the Sadhu's uncanny physical resemblance to the Incarnate Jesus, similarities to the life and ministry of Apostle Paul, he was considered as a Biblical gure coming alive. He travelled extensively in India and around 24 countries in his missionary work. His thoughts on Prayer, Visions, Bible, and Heaven on Earth etc were so strong and original, that it even surprised most of the western theologists. His entire theology is based on his personal and spiritual experiences (Anubhava) with Lord Jesus. His thoughts about the primacy of Prayer in a Christian's life are compa red with that of other great European Christian mystics like St. Augustine, St Francis of Assisi, and St. Thomas a Kempis. Many of his theological thoughts are similar to that of Luther, even though he never met him nor read about him, but he also had some differences too. In his various severe sufferings that he faced in his efforts to preach the Gospel, even when he was persecuted, left to dead, imprisoned in Ilom, dumped in a dark well in Rasar, among skeletons and bones, he said Christ's presence has turned his prison or hell into a heaven of blessing. In him Christianity and Hinduism meet, and the Christian is like a ower which blossoms on an Indian stem. He says non-Christians, who did not get an opportunity or left an opportunity to accept Jesus, will get another opportunity afterlife to have their false and partial views of truth corrected. Even though he says all other religions are inadequate and only through Jesus one can get salvation, in his fullment approach, he says there is dim measure of “light of the truth” among the followers of different religions and provides for “continuity” in fullment and that they will eventually get full knowledge of true God, the “True Reality”. Sundar Singh is thoroughly convinced, that Christianity can enter Indian hearts and souls if offered in Indian form. He had done more than any man in the rst half of the twentieth century to establish that "Jesus belongs to India” and Christianity is not foreign.