People Of Different Religions Research Articles

Social Integration in Multicultural Societies: A Qualitative Study

Since the settlement of the Transmigration community in 1983-2023, there has never been conflict and disintegration, as is the case in other multicultural societies that tend to conflict. This study aims to find out why the Multicultural Community in West Muna Regency is integrated and what values of social integration have been built. Methodologically, the data for this study were obtained using in-depth interviews, participant observation, and documentation studies, all of which are descriptive qualitative methods. The results of this study show that the multicultural community in West Muna Regency is integrated because human nature wants peace where every individual wants peace and comfort of life, which is externalized in the form of behavior in daily life both in family, neighbors and community; as social beings in mutual need between nations of different tribes and different religions; religious reasons in which each community of a different religion obeys religious orders and tolerance with people of different religions; and cultural reasons that are the ancestral teachings of each tribe that each tribe adheres to are different. There is a binding value that represents the interests of all religions and tribes, namely the value of peace. The value of social integration in a multicultural society is the value of peace consisting of social cohesion, namely the unification of religious, cultural, and occupational equality, and social adhesion, namely unification based on differences in religion, culture, and work.

Prohibition for Indonesian Judges to Grant Requests for Registration of Marriages Between People of Different Religions and Beliefs in Indonesia

Prohibition for Indonesian Judges to Grant Requests for Registration of Marriages Between People of Different Religions and Beliefs in Indonesia

The Phenomena of Different Religion Marriage Among Artists; Perspective Texture of Verses Ahkam ( Muhammad Ali Ash-Shabuni)

Talking about interfaith marriage is not a new phenomenon anymore but has become commonplace in society and has even become a trend among celebrities. However, in interfaith marriages, we often encounter questions about whether interfaith marriages are legal or not and the law in Islam, whether the man or woman is Muslim. Life like this is a necessity that has become the nature or instinct of every human being. Therefore, Islam pays considerable attention to this marriage issue, including marriages between people of different religions or interfaith marriages. religious texts that prohibit Muslim marriages with polytheists. In general, apart from the laws in force in Indonesia, religious teachings also become a "barrier" to marriage. So that most of them took the initiative to carry out marriages abroad, or in other ways, namely holding marriages according to the religions of both parties. In this case, those who hold a view based on relativism on religious truth and benefit, do not make a problem of marriage between a Muslim and a non-Muslim, both male and female.

Religious Tolerance: A Tool For National Development

Religious tolerance is a vital tool for National Development. It is an essential element of a peaceful nation, where people of different religions, beliefs, and cultures can coexist peacefully without any discrimination. The concept of religious tolerance has been widely discussed and debated throughout history. The importance of accepting and respecting diverse religious beliefs and practices has become increasingly recognized in recent times. However, this paper adopts explorative method to explore the significant role of religious tolerance in promoting National development. It discusses the importance of religious tolerance, its benefits to the nation, as well as the negative consequences of religious intolerance. This study highlights the various strategies that can be used to promote religious tolerance in the society. The study shows that intolerance affects social, economic and political stability, thereby impeding development. It argues that religious tolerance can promote national integration, unity, and growth as it fosters mutual respect and understanding across diverse religious traditions. Finally, the study outlines measures including education, dialogue, and legal frameworks that can foster tolerance, cooperation and inter-religious harmony in Nigeria with the ethnography gathered from the street of Ojo Local Government area forms the basis of this study.

Religious Moderation in Indonesian Context

This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.

Precarious Coexistence in Maluku: Fear and Trauma in Post-Conflict Christian-Muslim Relations

This paper examines the precarious coexistence between Muslims and Christians in post- conflict Maluku, Indonesia. The lasting effects of brutal conflict have left fear and trauma as the dominant emotions in the relationships of local residents. While these emotions are commonly seen as hindrances to peace by scholars and non-scholars alike, in post-conflict societies, they are inescapable and deeply ingrained. Nevertheless, they not only drive division, but also the desire to maintain peace. In Maluku, both Christians and Muslims are bound by the shared understanding that their current peaceful coexistence is delicate, and they must be cautious in their interactions with people of different religions, despite ongoing animosity and mistrust. This ongoing reality in Maluku calls for a reassessment of the normative tendency in peace discourses, which expect peace to be either ideal or impaired and tend not to be contextual in evaluating peace. To understand post-conflict coexistence better, we need to comprehend how emotions towards other groups operate in the emerging social settings.

THE IMPLEMENTATION OF RITUAL COMMUNICATION IN THE PERSPECTIVE OF RELIGIOUS TOLERANCE AT THE SARASUTA HOLY PLACE

This article aims to explain the implementation of ritual communication carried out by the Balinese-Hindu and Sasak-Islamic people at the Sarasuta holy place, Lingsar Subsubdistrict, West Lombok Regency from the perspective of religious tolerance. The method used in producing this study is interpretive qualitative using a case study model. Based on the research results found three findings. First, ritual communication presented by followers of two different religions, namely Sasak-Islam and Balinese-Hindu as the implementation of a belief system to improve the quality of life. Second, the Muslim-Sasak community carries out ritual communication as the implementation of the customary traditions inherited by their predecessors, while the Balinese-Hindu community implements ritual communication as the continuation of Hindu religious culture. Third, the ritual communication of people of different religions in the Sarasuta holy place in the social dimension tends to strengthen religious tolerance.

Perkawinan Berbeda Agama Di Indonesia

In general, interfaith marriages can result in distinct legal issues for both the husband and wife and for outsiders or third parties, such as concerns regarding the inheritance rights of children born to interfaith couples. the legality of marriage, which will give husband and wife rights and responsibilities. The wife's entitlement to maintenance and joint assets is entirely contingent on the existence of a legally binding marriage and the likelihood that she will bear legal children. Naturally, a marriage has legal repercussions, and if it is interfaith, there will undoubtedly be a variety of issues. These issues affect the relationship between the husband and wife and, if they have children, their children. Both psychological and judicial consequences from a legal standpoint. Marriages between people of different religions are a fact of life that cannot be denied. In reality, many couples want to live together, but they cannot get married because their religions or beliefs are different.

From Pemuda to Remaja

ABSTRACT This study investigates how the civic nationalism of the current millennial generation is perceived and expressed in contemporary Indonesia. We define civic nationalism as nationalism in which the foundations of citizenship are civic ties that ensure equality for people of different religions or ethnicities. Since the post-New Order period, religious nationalism promoted by vocal Islamist groups such as Laskar Jihad, Front Pembela Islam (Islamic Defence Front, FPI), and Hizbut Tahrir Indonesia (HTI) has contested Indonesian civic nationalism. Despite this challenge, we argue that Indonesian civic nationalism has been vibrantly reproduced, with the current millennial generation playing an active role, despite studies that frequently portray them as apolitical remaja (consumerist youth). We use NusantaRun and SabangMerauke as examples of youth communities that actively promote civic nationalist narratives. We also contend that their ideas on civic nationalism emphasise interfaith engagement in activities centred on consumer culture, self-development, and volunteerism, all of which fit into the broader neoliberal milieu of post-New Order Indonesia. These findings, deriving from our interviews and analyses of their social media discourse, will help to advance research on changing nationalist expressions across Indonesian generations.

Eksistensi Wasiat Wajibah sebagai Alternatif dalaEksistensi Wasiat Wajibah sebagai Alternatif dalam Pembagian Waris yang Ahli Warisnya Beragama Non - Muslim di Indonesiam Pembagian Waris yang Ahli Warisnya Beragama Non - Muslim di Indonesia

The cause of interfaith marriages in Indonesia is the existence of the Marriage Law (UUP) No. 1 of 1974 which does not accommodate the issue of interfaith marriages, because the mixed marriage referred to in Article 57 of the UUP is a marriage between two people who in Indonesia are subject to different laws, because of differences in nationality, not because of differences in religion. Meanwhile, the existence of Article 2 paragraph (1) UUP which contains marriage is legal if it is carried out according to the laws of each religion and belief, considered to close the opportunity for interfaith marriages to occur in Indonesia. It zis zdifferent zfrom zwhat zis zstated zin zPresidential zDecree zNo. 1 zof z1991 zconcerning zCompilation zof zIslamic zLaw z(KHI), zthat zin zBook zI zof zKHI zArticle z40 zletter z(c) zconfirms zthat za zwoman zwho zis znot zMuslim zis zprohibited zfrom zmarrying za zMuslim zman. The zdivision zor ztransfer zof zinheritance zrights zis zgiven zto zthe zheirs zor zif zthe zheirs zare zprevented zfrom zgetting zthe zinheritance, zthen za zwill zcan zbe zused. A zwill zis za zgift zfrom zone zperson zto zanother, zwhether zin zthe zform zof zobjects, zreceivables, zor zbenefits zto zbe zowned zby zthe zbeneficiary zas za zgift zthat ztakes zeffect zafter zthe zdeath zof zthe zperson zmaking zthe zwill. The zterm zobligatory zwill zwas zfirst zrecognized zin zthe zEgyptian zInheritance zLaw zwhich zis zused zto zhelp zmale zgrandsons zwho zare zhindered zfrom zobtaining zinheritance zdue zto zbeing zveiled zby zsons zfor zgranddaughters, zthus zwith zthe zobligatory zwill zit zallows zsomeone zwho zis zhindered zby zthe zright zto zobtain zinheritance zrights. possible zto zinherit. The zarrangement zof zobligatory zwills zin zthe zEgyptian zInheritance zLaw zand zthe zCompilation zof zIslamic zLaw zhas za zfundamental zdifference zthat zthe zheirs zgiven zin zthe zCompilation zof zIslamic zLaw zare zmore zintended zfor zother zpeople, znamely zadopted zchildren zor zadoptive zparents. The position of non-Muslim children to the inheritance of Muslim heirs is not as heirs where in Islamic Inheritance Law does not recognize heirs to people of different religions (non-Muslims), because the purpose of inheritance itself is according to the concept of maqashid al-syariah (the purpose of inheritance Islamic law) operationally is to maintain property and offspring.

Inter-religious Marriage in Indonesia: Pros and Cons in the Administrative and Constitutional Law

Based on the explanation above, it can be seen clearly that the regulation regarding interfaith marriage has not received the main attention to form an arrangement so that there is clarity on the norms governing it. The government and lawmakers have not enacted regulations that clarify the legal position of marriage between different religions, whether it is really prohibited in Indonesia or permitted by obtaining special arrangements. So that there are several policies that can be carried out by the government, the first is to make strict policies and clear arrangements for people who want to apply for interfaith marriages in court. For example, by removing ambiguous and contradictory norms in Law Number 1 Year 1974 concerning Marriage and revised the Law. Second, the government makes clear regulations regarding the rules governing so that the identity of the person proposing an interfaith marriage is disguised along with the documents submitted by the party.According to the author, there are several recommendations that can be made by the government as a policy maker, the first is to establish a policy to revise existing laws, namely Law number 1 of 1974 concerning Marriage and Law number 23 of 2006 concerning Population Administration . The next recommendation that can be made by the government is to disseminate comprehensively the rigid rules to clarify provisions regarding interfaith marriages in Indonesia.The recommendation mentioned earlier is to inform Indonesian citizens that in order to marry people of different religions, they must meet these requirements.

PENGUATAN MODERASI BERAGAMA DI LINGKUNGAN PONDOK PESANTREN

The purpose of this article is to provide an understanding of the importance of moderate attitudes in maintaining religious diversity in Indonesia and to explain the important role of Islamic boarding schools in strengthening religious moderation. Islamic boarding schools play an important role in strengthening religious moderation by maintaining the diversity of their students, providing moderate and balanced religious education, teaching tolerance values, and organizing activities that strengthen tolerance and harmony among people of different religions. By doing so, it is expected that Islamic boarding schools can become a safe and comfortable place for students from various religious backgrounds, and can contribute to strengthening religious moderation in society as a whole

Jordanna Bailkin. Unsettled: Refugee Camps and the Making of Multicultural Britain.

Rabbi Hugo Gryn, a survivor of Auschwitz, called the twentieth century “the century of the refugee.” In Unsettled: Refugee Camps and the Making of Multicultural Britain, Jordanna Bailkin demonstrates that in Britain it was the century of the refugee camp. These camps are at the center of her fine study, which sets them in the wider context of the history of encampment and its colonial origins and traces their history from the Belgian refugee camps of the First World War through to the camps for Vietnamese refugees in the 1980s. The voices of refugees thread their way through the book, speaking from the camps or speaking about them after moving on. Sometimes, as these voices testify, moving on—at least initially—was to another camp, and some refugees never moved on. This is a thought-provoking book that raises many questions—about the role of empire in this history, the freedom of refugees, the blurring of boundaries between refuge and detention and between migrants, citizens, and refugees at different moments, and who counted—or counted themselves—as a refugee. It challenges the pervasive forgettings of refugee camps in Britain and the tendency to remember only those aspects of this history that reflect well on the British. Organized thematically, it covers the physical structure of camps and their widespread locations, the organization of mass feeding, the impact camps had on people’s ethnic, religious, and gender identities and on their family life, refugees’ activism—from petitions through refusal to accept the label “refugee” to violence—and the mixing of people of different religions, ethnicities, and social class.

Interreligious Relations in Several Regions in Indonesia

This article wants to explain about religious conflicts that occurred in several regions in Indonesia. All conflicts can be resolved properly and people of different religions can live in harmony with one another. Religious conflicts can be avoided if members of different religious groups can respect one another's differences. This research was conducted in 2019-2020, in several regions in Indonesia. The method used to collect data is observation and in-depth interviews with religious, traditional and government leaders. The findings in this research, the unfavorable relationship between religions is caused by factors outside of religion.

INTERAKSI SOSIAL MASYARAKAT BERBEDA AGAMA DALAM PERSPEKTIF KOMUNIKASI ANTAR BUDAYA DI KOTA TUA AMPENAN MATARAM

This study aims to describe and explain the condition of the people in Banjar Village, Central Ampenan District, Mataram City which is related to social interaction in people of different religions in the perspective of intercultural communication. In addition, this study aims to determine the extent to which cultural values and norms can affect inter-religious harmony in Ampenan and to find out what factors support and hinder harmony between people of different religions in Banjar Village, Ampenan Tengah District, Mataram.This research is a qualitative research, data collection is done by conducting observations or observations, and interviews. The data analysis used is descriptive qualitative data analysis, namely by means of analysis that tends to use words to explain the findings or data obtained in the research field. From the results of this research conducted in the field, it was found that the form of intercultural communication as a process of acculturation and cultural assimilation that occurred in Banjar Village, Ampenan Tengah District between Muslims and other religions was communication between different cultures and until now they have lived side by side and in harmony without any conflict. whatever the background conflicts due to differences in religion and belief, respect each other's culture. The inhibiting and supporting factors for the creation of intercultural communication are cultural factors that are different but mutually respect one another, language factors that have various forms and communication skills factors.

ANALISIS KEWARISAN BEDA AGAMA DALAM PERSPEKTIF HUKUM ISLAM

This research examines the law of inheritance which is the rule governing human relations regarding inheritance. Inheritance between a Muslim and people of different religions of course there are differences. This research uses library research with a normative approach. The data was obtained by collecting from several sources, such as books and articles, which were then analyzed normatively using the basis of Islamic law, such as the Koran and hadith. The result of this research is that there are decisions of the Supreme Court which provide provisions regarding inheritance to heirs of different religions through a mandatory will with the same level as the heirs of different religions should receive in the Islamic inheritance system. Determination of the validity of the obligatory will for heirs of different religions is a form of creating benefit and peace, especially in a family.

Menciptakan Habitus Moderasi Beragama: Upaya Pondok Pesantren Sunan Pandanaran dalam meneguhkan Islam Rahmatan Lil ‘Alamin

This research is important to do considering that currently Indonesia and even the world need a moderation model of religion as a solution for the emergence of various fundamentalist ideas that lead to acts of radicalism and terrorism in a plural-multi-religious-multicultural society. The main problem which is the object of study in this study is the form of internalization of religious moderation carried out by the Sunan Pandanaran Islamic Boarding School which is unique and unique. This study uses a sociological approach with the theory used is Pierre Bourdieu's "habitus" theory, the concept of habitus is used to raise public opinion about habits (habit). The findings from this research are that the Sunan Pandanaran Islamic Boarding School as an object of study is able to apply the values ??of religious moderation. This is of course not only manifested through the curriculum in Islamic boarding schools but becomes a habitus (culture) within it. Pondok Pesantren Sunan Pandanaran is also able to apply an inclusive model of religious moderation, for example by becoming a meeting place for interfaith communities to organize various activities related to religious moderation, both on a local, national and international scale. Of course this is interesting because the students are not only fed with theories of religious moderation, but are also confronted directly with the reality of an interfaith community so that students can find out what attitude is shown when dealing directly with them (people of different religions) in order to uphold the mission of Islam Rahmatan Lil' Alamin.

The Wall of The House As The Grammar of Diversity (Catolic and Islamic Communication Model In Ntaram)

This study aims to find a communication model for people of different religions in Ntaram, Flores and East Nusa Tenggara. The Ntaram understand their world as a synthesis perpetuated by differences. The Ntaram use the walls of their house as a medium to express their religious identity. The theory that is relevant to analyzing forms of symbolic communication is the theory of symbolic interaction. The Symbolic Interaction Perspective sees the social structure that is formed precisely by interaction. The way they communicate sets them apart from the rest of the family. In the process of meaning, there is a mental activity that distinguishes the meaning of human action from the movement of animals. Interpretation activities become a bridge between stimulus and response. The method used is qualitative with an ethnographic communication strategy. In this case, the researcher's task is to try to interpret and understand the behavior patterns and forms of communication of members of a community. Data was collected through in-depth interviews with purposively determined key informants. Also through Focus Group Discussion (FG), and observation, especially to obtain data related to context. The research findings show that the wall is who they are. Every data of the sili mai wae house that is visible on the living room wall is affixed with some holy images (such as Sufis or Islamic priests) of the world or calendars with Islamic overtones. As for ata le mai tana golo, identity is placed in the corner of the living room.

METODE PENDIDIKAN ORANG TUA BEDA AGAMA TERHADAP PERTUMBUHAN IMAN DAN IMPLIKASINYA PADA PENDIDIKAN ANAK

Abstrak: Keluarga merupakan alat Tuhan untuk melaksanakan rencana-Nya. Salah satu tanggung jawab keluarga sebagai orang tua yaitu mendidik anak dalam takut akan Tuhan. Namun, masalahnya jika orang tua memiliki perbedaan agama. Perbedaan agama kedua orang tua akan mempengaruhi didikan kepada anak. Kenyataan ini menjadi tantangan bagi pihak orang tua Kristen dalam mendidik anaknya secara iman Kristen. Fokus penelitian ini tertuju pada pihak orang tua yang beragama Kristen. Tujuan penelitian ini yaitu untuk mengetahui pandangan iman Kristen mengenai pernikahan beda agama dan dampak terhadap pertumbuhan iman dan pendidikan anak. Serta memahami metode pendidikan yang dapat diterapkan pada anak untuk pertumbuhan iman dan implikasinya terhadap pendidikan anak itu sendiri. Metode kualitatif melalui tinjauan studi pustaka. Hasil yang didapat yaitu bahwa sesuai pandangan Alkitab tidak menghendaki orang percaya untuk menikah beda agama. Sebab dampak orang tua beda agama akan mempengaruhi pertumbuhan iman anak. Anak akan mengalami dilema rohani. Anak akan kehilangan identitasnya secara rohani dan akibatnya mengikuti agama lain. Anak akan kehilangan fokus dalam menyelesaikan pendidikan. Solusi yang dilakukan yaitu metode pendidikan bagi orang tua dan anak. Orang tua Kristen harus membangun hubungan yang intim dengan Tuhan, mendalami Firman Tuhan dan bersekutu dengan saudara seiman. Kemudian, orang tua harus melakukan pendekatan, menjadi teladan dan mengajarkan Firman Tuhan terus menerus kepada anak. Dengan demikian, iman anak akan mengalami pertumbuhan serta membuat fokus serta semangatnya bangkit dalam menyelesaikan pendidikannya. Abstract : Family is God's tool to carry out His plan. Therefore families need to understand the vision and mission of God for a family. One of the responsibilities of the family, in this case the parents, is to educate their children in the fear of God. However, children will get into a problem if they have parents of different religions. Because the difference in religion of the two parents will greatly affect the education they get. This also becomes the toughest challenge for Christian parents in educating their children in the Christian faith. Therefore, the focus of this research is on the parents who are Christians. The purpose of this research itself is to find out the views of the Christian faith regarding interfaith marriage and its impact on the growth of faith and children's education. As well as understanding educational methods that can be applied to children for the growth of faith and children's education. The method used is a qualitative method through a literature review by collecting information data through data collection through various reliable sources. The results obtained show that believers are not desired to marry people of different religions. Because interfaith marriages will have a huge impact not only on the family, but on the growth and education of children. So that to deal with this fact, two methods are obtained, namely the method of educating one's own faith and the method of educating children. Personally, Christian parents must be able to renew their faith first by building an intimate relationship with God and studying God's Word and allying with brothers and sisters in the faith. After that, you can apply a number of things to educate children such as approaching, setting an example and teaching God's Word continuously to children.Family is God's tool to carry out His plan. One of the responsibilities of the family as parents is to educate children in the fear of God. However, the problem is if the parents have different religions. Differences in the religion of the two parents will affect the upbringing of children. This fact is a challenge for Christian parents in educating their children in the Christian faith. The focus of this research is on the parents who are Christians. The purpose of this study is to find out the views of the Christian faith regarding interfaith marriage and its impact on the growth of faith and children's education. As well as understanding educational methods that can be applied to children for the growth of faith and the implications for the child's own education. Qualitative method through literature review. The result obtained is that according to the view of the Bible it does not want believers to marry with different religions. Because the impact of parents of different religions will affect the growth of children's faith. The child will experience a spiritual dilemma. Children will lose their identity spiritually and consequently follow other religions. Children will lose focus in completing education. The solution is an educational method for parents and children. Christian parents must build an intimate relationship with God, study God's Word and fellowship with brothers and sisters in the faith. Then, parents must approach, set an example and teach the Word of God continuously to their children. Thus, the child's faith will experience growth and make his focus and enthusiasm rise in completing his education.

The Concept of Cultured Divinity in a Plural Society of Indonesia

The principle of cultured divinity is a commitment to maintain and respect various religious beliefs that exist in Indonesia. The values that are carried out in the principle of divinity that are cultured have vertical and horizontal dimensions. The vertical value concerns the Indonesian people's belief in God, and the horizontal value concerns peace in living together despite differences. In practice, the Indonesian nation is still in the process of creating harmony between people of different religions, because in Indonesia there are still frequent acts of intolerance and violence in the name of religion. This study aims to formulate Sukarno's thoughts about divinity with a culture, and his contribution to the development of religion in Indonesia.This research is a literature study with a factual historical research model. The results of this study indicate that a cultured divinity is a way of implementing an understanding of the one and only God in a pluralistic society. The moral virtues that need to be put forward are having noble character, being tolerant, respecting each other and eliminating religious egoism. One of the ways to cultivate tolerance and mutual respect is through education. The relevance of cultural divinity can broaden and deepen the study of Pancasila ethics by developing an ethics of interaction, which invites people to think critically, be actively involved in solving concrete problems in society such as the problem of intolerance.