Followers Of Other Religions Research Articles

History of Development and Reform of Family Law in Indonesia and Malaysia

This study aims to determine the history of the development and reform of Islamic family law in Indonesia and Malaysia. The writing method of this article uses a comparison. It compares the history of the development and reform of Islamic family law in Indonesia and Malaysia. As a result, Indonesia and Malaysia have experienced dynamic developments and reforms in the Islamic family law pre and post-independence. Both countries are Muslim-majority countries, so Islamic law, especially the Islamic family, will develop over time. As for the difference, in Indonesia, even though the Muslim majority is more than 85%, discussion of the draft law on Muslim marriage or family always becomes an issue. It is related to establishing the State Foundation of Pancasila, which accommodates all religions. After the 1998 reform, democracy was broadly applicable. It causes the desire to formalize Islamic teachings into a positive legal system to become increasingly stronger. In Indonesia, there is some difficulty in reforming family law regarding the issue between Islamists, nationalists, Muslims, and followers of other religions. It differs from Malaysia, which established Islam as the official state religion. Malaysia is a Muslim-majority country in Southeast Asia and became the most dynamic in reviewing its Muslim family law provisions.
 Keywords: Islam, family law, history, Indonesia, Malaysia

Human Immunodeficiency Virus/Acquired Immunodeficiency Syndrome Knowledge among Followers of Various Religions in India

Abstract Introduction: Effective educational interventions to knowledge, attitude, and prevention of human immunodeficiency virus/acquired immunodeficiency syndrome (HIV/AIDS) may limit the spread of the disease. However, the relevance of HIV knowledge to followers of religions is unknown. We assessed the 2015–2016 Demographic and Health Survey (DHS) data from India to investigate the levels of knowledge of HIV/AIDS among Hindus, Muslims, Sikhs, Christians, and Buddhists in relation to standard sociodemographic variables in India. Methods: We used the individual and household level data from the internationally and temporally harmonized cross-sectional DHS. These data were representative of the national population and were collected from January 2015 to December 2016. Results: The age range of the population was 15–54 years (n = 224,531). We found the highest level of knowledge of HIV/AIDS among Sikh men (than the followers of other religions (80.4%–92.7%). Conversely, Muslims and Hindus were least knowledgeable of HIV/AIDS (80.4% and 81.2%). Younger participants (82.5%), residents of urban areas (90.6%), more educated (98.6%), never married (84.9%), wealthier (95.5%), and having more access to mass media (90.4%–96.7%) were more aware of HIV/AIDS-related knowledge. Among various religions, Sikhs were more educated (16.1% with higher education), wealthier (59.5% in the top quintile), with higher exposure to communication means than Muslims, Hindus, and Christians. Conclusion: We report that Sikh men are most knowledgeable of HIV compared to Sikh women and followers of other religions. Our findings may help formulate public health strategies targeting various religious groups to reduce the incidence of HIV/AIDS.

Religious moderation in the glorious era (reality of religious tolerance and protection during the Ottoman Empire)

This research aims to find out that during the reign of the Ottoman Empire there was inter-religious tolerance. There were even concrete contributions from Turkish Sultans respecting followers of other religions, providing protection for Christians and Jews who were hit by bloody conflicts. Several areas of the Turkish Sultanate allowed residents of different religious beliefs to live. Through the social structure that has been created by Muslim, Christian and Jewish citizens can live together in peace and tranquility. The research method is carried out by collecting information and data of various kinds of materials in the library such as reference books, results of similar previous research, articles, notes, and various journals related to the problem. The results are that the reality of religious tolerance and protection of non-Muslims during the Ottoman era was implemented well, especially since there was the al-Qanun law which generally regulated the legal system for its territory with an emphasis on the benefit of the ummah. There is also a Millet System that specifically regulates Muslims and non-Muslims living peacefully. The fact that the conquest of Constantinople did not destroy places of worship, nor did it force the conquered people to convert to Islam.

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.

The importance of prayer for the durability of marriage

ObjectivesThe research problems were aimed at answering the questions: Does progressive atheization have an impact and correspond with the practice of prayer? Does prayer have an impact on the human condi-tion? If so, what areas of human life benefit from prayer? A key problem was to investigate whether prayer can affect the durability of marriages?Material and methodsThe author, deciding to conduct research in the interdisciplinary field, had to use the legal-dogmatic method, but also the survey and interview methods, which are required by the methodology of the social sciences. At the same time, doctrinal and linguistic interpretations were used in the study of legal and historical sources.ResultsThe aim was to determine the current structure of believers, atheists and followers of other religions in Poland, while investigating the impact of this structure on the durability of marriages. The genesis of adopted objective was the research hypothesis stating that prayer has an impact on the durability of marriages. The research problems were aimed at answering the questions: Does progressive atheization have an impact and does it correspond with the practice of prayer? Does prayer have an impact on the human condition? If so, what areas of human life benefit from prayer?ConclusionsBased on the information provided, the article investigates the relationship between changes in reli-giousness, particularly the lack and abandonment of prayer, and the increasing number of marriages falling apart in Poland. The author suggests that prayer can have a positive impact on the durability of marriages and highlights the spiritual benefits of prayer, including a deeper spiritual connection, self-reflection, increased mental clarity, humility, inner peace, and reduced stress.

The Quran's Perspective on Followers of Other Religions Through the Interpretation of Tartīb al-Nuzūl by Abid al-Jabiri

The Quran's Perspective on Followers of Other Religions Through the Interpretation of Tartīb al-Nuzūl by Abid al-Jabiri

PERAN ULAMA DAYAH PADA PEMBINAAN MODERASI BERAGAMA DI DAERAH PERBATASAN ACEH-SUMUT

The important role of Dayah ulama in fostering religious moderation is very necessary, especially for communities on the Aceh-North Sumatra border. This is because Dayah ulama have quite a large influence on religious activities in society. Therefore, this research aims to determine the role of Dayah ulama and the obstacles faced in fostering religious moderation in communities in the Aceh-North Sumatra border area. This research uses a qualitative method where the researcher goes directly to the research location, then the data from the analysis is presented and discussed using data collection techniques through observation, interviews, and documentation. The results of the research show that the role of ulama in fostering religious moderation on the Aceh-North Sumatra border is as advisors, counselors, reminders, and coolants to the community when there is friction between communities and also as a calmer when there is disharmony. Ulama also fosters and guides people's religious behavior. In fostering people's religious behavior, ulama refer to the Al-Quran, hadith, and the books they master. Meanwhile, the obstacles faced are the lack of public understanding of an adequate understanding of religion and also the lack of willingness of some people to take part in and attend Islamic studies such as majlis taklim filled by Dayah ulama, so that with minimal knowledge, the community does not understand how to be a true Muslim and how to respect it. Others include a lack of understanding about tolerance with followers of other religions.

Rejuvenation of Religion in Building Dialogue and Harmony in NTT

Rejuvenation of religion is one of the right steps to address public unrest related to the presence of transnational ideology in East Nusa Tenggara (NTT). The Human Fraternity document signed by Pope Francis and Sheikh of Al-Azhar, Ahmad Al-Tayyeb, very cleverly compiled constructive ideas for the purpose of religious rejuvenation. A very fundamental point in the spirit of Human Fraternity is interpreting religion not as a wall that separates followers of religion, but rather as a bridge that leads followers of religions to meet and make peace with followers of other religions. The straight path to the bridge of peace is dialogue that can be implemented in many forms and ways. With a dialogical spirit nourished by the idea of religious rejuvenation inspired by the document, we can certainly paralyze the radical understanding or transnational ideology that is always counterproductive to NTT's public dreams, to build the future of religious harmony in the foundation of Pancasila (National Ideology) and Multiculturalism in order to create a prosperous NTT community

The Pluralist Argument of The Sufis: A Study of Al-Qusyairi's Interpretation Of The Verse Of Jihad

One of the figures who has a pluralist view is Al-Qusyairi. Because he has a different interpretation of the verse jihad, which has been used as a pretext by perpetrators of terrorism and radicalism to commit violence by interpreting it literally and textually by denying other meanings. The formulation of the problem posed is how Al-Qusyairi interprets the verse of jihad and its implications. This qualitative research combines library research on interpreting Al-Qusyairi, lathaif al-Isyarah. This paper finds that Al-Qusyairi's interpretation of jihadist verses uses a Sufistic interpretation model. So, the meaning of jihad or war in the Qur'an refers to internal believers of religions, not external followers of other religions. On the other hand, this paper also finds that the interpretation of Al-Qusyairi departs from the assumption that followers of other religions have the same opportunity to gain the pleasure of Allah SWT on condition of faith in Him and the last day.

Encouraging Social Harmony Through Mainstreaming Religious Moderation in Banyumas Regency

This article examines the implementation of the Islamic Extension Instructor (Penyuluh Agama Islam/PAI) on religious moderation to encourage social harmony in the Banyumas regency. The PAI is the spokesperson for the Ministry of Religion, which is vital in the success of the religious moderation movement, which deals directly with the community. Banyumas district is considered a district with a high index of harmony and tolerance. This research is qualitative and descriptive, with a phenomenological approach using interviews and document analysis. This study involved 14 PAI who were selected based on a purposive and snowballing sample. The theory that underlies this research is the theory of symbolic interactionism. PAI views and understandings of religious moderation from education, training, and media sources. PAI views Islam as a religion that strongly promotes compassion, tenderness, peace, and tolerance. Islam actually does not need a religious moderation movement because even without a religious moderation movement, Islam is already moderate. These compassionate Islamic values are obscured by the attitudes of some Muslims with extreme views. In general, they understand religious moderation as a religious attitude that is not extreme and upholds tolerance. They encouraged religious moderation according to their ability, situation, and condition. PAI implements religious moderation through actual activities with followers of other religions. This communication strategy for religious moderation among PAI in Banyumas Regency provides an overview of the religious moderation movement at the grassroots.

Time-related changes in the knowledge of HIV/AIDS among followers of various religions in India.

The public knowledge levels about Human Immunodeficiency-Virus/Acquired Immunodeficiency Syndrome (HIV/AIDS) have been assessed in previous studies; however, time-related trends in association with socio-demographic standards among the followers of major religions in India are not known. We assessed the 2005-06, 2015-16, and 2019-21 demographic and health survey (DHS) data from India to investigate trends in the levels of knowledge of HIV/AIDS among Hindus, Muslims, and Christians in relation to standard socio-demographic variables over a period of 16 years. The age range of the population was 15-54 years (n=611,821). The HIV/AIDS-related knowledge was assessed by developing a composite index based on ten questions about several aspects of HIV/AIDS, such as the mode of spread. We applied Chi-square and Kruskal-Wallis tests to investigate whether people had heard about HIV/AIDS and their overall HIV knowledge in relation to several socio-demographic standards. Generally, a higher increase in knowledge level was found between the first and second DHS surveys (2006-2016) as compared to between the second and third DHS surveys (2016-2021). We found the highest increase in the level of HIV/AIDS knowledge among Christian women followed by Hindus, whereas Muslims had the least increase over 16 years. Being a female, uneducated, poor, previously married, or having rural residence were associated with the highest increase in the knowledge of HIV/AIDS. Christian women had the highest increase in HIV/AIDS-related knowledge then came Christian men and followers of other religions. We also found the highest increase in HIV/AIDS-related knowledge among the poorest, uneducated, and rural residents. Our findings may help formulate public health strategies targeting various less knowledgeable groups to reduce the incidence of HIV/AIDS.

Misi Rekonsiliasi: Misi Gereja Katolik dalam Memulihkan Martabat Manusia Pasca Kekerasan di Indonesia

Various forms of violence still occur in Indonesia. This violence brings suffering, both to the victims and the perpetrators. Essentially, violence destroys human dignity. The purpose of this research is to answer the question of what the Catholic Church should do to combat violence and restore human dignity affected by violent acts. The method applied in this research is a qualitative method using literature studies. By employing critical discourse analysis, the thoughts of theologians and Church documents regarding the mission of the Catholic Church in the reality of violence and injustice are carefully examined. This research finds that in the face of the reality of violence and injustice that destroys human dignity, the Catholic Church cannot remain silent; it is called to promote a mission of reconciliation. The Church must strive to show forgiveness to restore the dignity of both victims and perpetrators of violence. It also must engage in dialogue with followers of other religions to address issues of violence. In these ways, the Church presents God Himself, who forgives sinners and restores their dignity.

Banyumas Regency Islamic Religious Extension Strategy in Strengthening Religious Moderation

This article aims to examine the communication strategies of Islamic Religious Counselors in Banyumas Regency in strengthening religious moderation. The problem focuses on the strategy of Islamic Religious Counselors in promoting religious moderation in the post-Covid 19 pandemic era. This research is qualitative research with a descriptive approach. The theories used in this research are Harold Laswell's communication theory, Uses and Gratification theory, and Campbell's theory of religious encounters and new media. Data collection was carried out through observation, interviews, and document analysis. The research informants, consisting of 30 Islamic Religious Counselors in the Banyumas Regency, were selected through purposive sampling based on the research objectives. This study concludes that Islamic Religious Counselors in Banyumas Regency, first, employ a strategy involving planning, understanding the characteristics of the target audience for da'wah (religious outreach), determining the material to be conveyed, selecting the delivery method, and choosing the communication media. Second, they carry out strategic planning by enhancing their knowledge of religious moderation through participation in workshops, training sessions, and independent study. They also conduct religious moderation outreach to congregations, both in face-to-face interactions and through media platforms such as radio, Facebook, WhatsApp, and YouTube. Furthermore, they practice religious moderation in various contexts, including interactions with Muslims, adherents of local culture, and followers of other religions. This research is valuable for the development of studies on strategies for promoting religious moderation at the grassroots level.

RETHINKING RELIGIOUS MODERATION THROUGH THE STUDY OF INDONESIAN EXEGESIS: A STUDY OF TAFSIR AL-AZHAR BY HAMKA

Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This tolerance is further divided into two categories: inter-religious and intra-religious. The hope of inter-religious tolerance is the emergence of an attitude towards followers of other religions that involves willingness to engage in dialogue, cooperation, support for the establishment of places of worship, and interacting with followers of other religions. On the other hand, Hamka is one of the prominent Muslim scholars in Indonesia known for his remarkable exegesis work that is widely studied in Asia, particularly in Indonesia. Hamka, who lived during a period of political upheaval both domestically and internationally, had a significant impact on his thinking concepts, which were later reflected in his works. This article aims to explore Hamka's views on other religions, particularly Judaism, delve deeper into the existence or absence of Jewish/Zionist conspiracies, and analyze Hamka's acceptance of other religions. The research methodology employed is literature review with a descriptive-analytic analysis as a guide in this article. The findings show that Hamka's exegesis contradicts the concept of religious moderation presented by the Ministry of Religion. In Hamka's exegesis, there are many suspicions towards Jews, although discussions on the Protocols of the Elders of Zion, according to observers, are considered conspiracies, fictional, and lack valid evidence. Additionally, Hamka falls into the category of exclusive Islam that does not accept any religion other than Muhammadanism.

The Role of Al-Qur'an Learning Center for Children in Increasing of Religious Moderation Values in Kenagarian Air Bangis, West Pasaman

Kenagarian Air Bangis is located in West Pasaman Regency, West Sumatra Province, one of the heterogeneous areas in Minangkabau. Therefore, it is important to instill and teach the values of religious moderation to students from an early age so that it is easy to appreciate and respect other people of different ethnicities, races, and religions. This study aimed to see whether the understanding of religious moderation has been instilled in students. The study results concluded that the Al-Qur'an Learning Center For Children (TPA) in Kenagarian Air Bangis had shown its role as a non-formal educational institution in instilling and implementing religious moderation values in students. Teachers on faith, morals, and adab have delivered teaching materials related to religious moderation. Even though it has not been structured and managed properly, the values contained in national commitment, tolerance, anti-radicalism and violence, and accommodating local culture have been conveyed to students, such as respecting followers of other religions and respecting people of different ethnicities, races, and religions. It is proven that they have never received discriminatory treatment, harassment, and inter-religious bullying in the Kenagarian Air Bangis; they live side by side even though the non-Muslim community is far from the Muslim community, but in social relations and service to the community, they are treated the same as their rights as a citizen.

The Value of Religious Tolerance in the Interpretation of the Qur'an and its Relevance in Learning in Higher Education

· This paper tries to reveal the values of tolerance in the Qur'an through the interpretation of The Glorious Kur'an by Yousuf Ali and The Message of Qur'an by M. Asad. After an in-depth study of the verses that are the focus of study in the two works of interpretation, the author finds values of tolerance such as, prohibition against denouncing the deities of other religions, prohibition of degrading people of other religions, may dialogue/debate with followers of other religions, freedom of religion, prohibition of forcing others to follow religion, belief, religious law, or moral law that we believe, do not hate followers of other religions, and always huznudzan against them, as well as acknowledging the existence of other religions. After finding the values of tolerance above, the author tries to reveal the relevance of these values to the learning of Al-Islam and Kemuhammadiyahan (AIK) at the University of Muhammadiyah Surakarta (UMS) through field research. Field data were obtained through observation and interviews. Broadly speaking, AIK learning at UMS can be categorized into three learning models: 1. Baitul Arqam: semesters 1-2 (for Muslim students), 2. Classical Learning: semesters 1-2 (specifically for non-Muslim students), 3. Classical Learning: semesters 3-4 (for Muslim and non-Muslim students). After in-depth research, it was found that the various tolerance values mentioned above are in accordance with AIK learning at UMS.

Time-related changes in the knowledge of HIV/AIDS among followers of various religions in India

Background: The public knowledge levels about Human Immunodeficiency-Virus/Acquired Immunodeficiency Syndrome (HIV/AIDS) have been assessed in previous studies; however, time-related trends in association with socio-demographic standards among the followers of major religions in India are not known. Objectives: We assessed the 2005-06, 2015-16, and 2019-21 demographic and health survey (DHS) data from India to investigate trends in the levels of knowledge of HIV/AIDS among Hindus, Muslims, and Christians in relation to standard socio-demographic variables over a period of 16 years. Methods: The age range of the population was 15-54 years (n=611,821). The HIV/AIDS-related knowledge was assessed by developing a composite index based on ten questions about several aspects of HIV/AIDS, such as the mode of spread. We applied Chi-square and Kruskal-Wallis tests to investigate whether people had heard about HIV/AIDS and their overall HIV knowledge in relation to several socio-demographic standards. Results: Generally, a higher increase in knowledge level was found between the first and second DHS surveys (2006-2016) as compared to between the second and third DHS surveys (2016-2021). We found the highest increase in the level of HIV/AIDS knowledge among Christian men than among Christian women followed by Hindus, whereas Muslims had the least increase over 16 years. Being a female, uneducated, poor, previously married, and having rural residence were associated with the highest increase in the knowledge of HIV/AIDS. Conclusion: Christian men had the highest increase in HIV/AIDS-related knowledge then came Christian women and followers of other religions. We also found the highest increase in HIV/AIDS-related knowledge among the poorest, uneducated, and rural residents. Our findings may help formulate public health strategies targeting various less knowledgeable groups to reduce the incidence of HIV/AIDS.

TOLERANSI DALAM SURAT AL-MUMTAHANAH PERSPEKTIF TAFSIR AL-MUNIR

The purpose of this study is to find out in-depth about the concept of tolerance contained in it, the research of tolerance was raised in the surat al-Mumtahanah perspective of Tafsir al-Munir. This type of research is library research with qualitative analysis techniques of thematic approach to letters. The primary data source in this study is taken from the Qur'an and its translation and the book Tafsîr al-Munîr fî al-'Aqîdah wa al-Syarî'ah wa al-Manhaj while the secondary data sources are Quraish Shihab's Tafsir al-Misbah, Aidh alQarni's Tafsir Muyassar, and books and journals related to the theme. The results of this study are: (1) Allah Subhanahu Wata'alaa allows youTobe kind to the disbelievers who are at peace with you, do not fight you because of religion, and does not drive you out of your hometowns and homes. (2) The verse informs all religious people that Islam does not forbid to help and relate well with followers of other religions in any form, as long as it is not related to the issue of aqidah and mahdhah (obligatory worship), such as prayer, fasting, Hajj, and so on

The Implementation of Islamic Religious Education with A Multicultural Perspective at SMA Piri 1 Yogyakarta

This research article discusses the implementation of Islamic Religious Education (hereafter abbreviated as IRE) with a multicultural perspective at the High School (SMA) of PIRI 1 Yogyakarta. This study is field research with a qualitative approach. The data were collected through observation, documentation, and interviews. The results of this study indicated that: First, IRE learning at SMA PIRI 1 Yogyakarta has matched the criteria of IRE with a multicultural perspective because SMA PIRI 1 Yogyakarta has: (1) created a diverse academic environment; (2) engaged multicultural IRE’s teachers; (3) made IRE learning fun, inclusive, and inspiring. Second, IRE learning with a multicultural perspective taught at SMA PIRI 1 Yogyakarta can change students. This change involves their mindset and understanding of students and students' behavior towards different Islamic groups and followers of other religions. Another finding was that teaching IRE at SMA PIRI 1 Yogyakarta applied a principle of rahmatan lil alamin, which was illustrated by the teacher’s behavior and the diversity in teaching staff in the school. Last but not least, this is quite different from learning in the past, in which they were unfairly prejudiced against followers of other religions.

Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa

Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why followers of other religions believe and practice their rituals and sacraments, this knowledge may help dispel mis- and disinformation and thereby construct inter-religious common ground. Using an extensive review of the relevant literature, this article investigates some of the factors that may limit harmony between African religion and Pentecostalism in South Africa. After providing some definitions and historical context, we discuss the power and legacy of anti-apartheid interfaith solidarity. We also explore ongoing factors hindering interfaith engagements between African religion and Pentecostalism in South Africa. We then explore opportunities for interfaith dialogue in South Africa. Utilizing Walter Hollenweger’s Pentecostal intercultural theology, we argue that expressive liturgy for biodiversity and sustainability, communal participation for reconciliation, and experiential spirituality focused on land care could provide a potential ‘fourth’ approach to interfaith dialogue for African religion and Pentecostalism in South Africa. This includes underappreciated albeit profitable interrelationships between Indigenous knowledge, traditional spirituality, and sustainable development. We also acknowledge some limitations and opportunities for future research. Finally, we offer a succinct concluding synthesis that recapitulates the paper’s main points. This article aims to invigorate interfaith consciousness through meaningful thematization of pertinent issues, including the articulation and application of relevant intercultural theology.