Quality Of Religion Research Articles

Kafa’ah dalam Pernikahan Menurut Ibnu Hazm dan Ibnu Quddamah (Studi Kasus di Kecamatan Medan Belawan)

The main point of this problem is how Kafa'ah is in marriage according to Ibn Hazm and Ibnu Quddamah (Case Study in Medan Belawan District). Data sources consist of primary data, namely data obtained directly from the object of research, as well as interviews. And also secondary data, namely data taken from the results of literature studies in the form of books, documents, laws and regulations and those related to the discussion under study. Based on the results of this study, it can be concluded that the people in Medan Belawan whom the authors interviewed regarding kafa'ah according to them the main criterion is work (wealth). Of the 3 cases that the authors found, 2 cases stated that work (wealth) was the main criterion, while 1 case stated that the quality of religion was the main criterion. Meanwhile, from the perspective of Ibn Hazm and also Ibn Quddamah, they actually speak kafa'ah in their fiqh books. Ibn Hazm is of the view that kafa'ah is only on religious issues (both are Muslim) and there is no kafa'ah on lineage (heredity), according to him all humans are the same, what is different is only their piety. Whereas in Ibn Qudamah, he in his book mentions 5 things in kafa'ah, namely religion, lineage, independence, skills/work and also spaciousness (wealth). However, according to Ibn Qudamah, the most important thing is religion and lineage. Whereas in the remaining 3, according to Ibn Qudamah it is not the main requirement. Therefore, Ibn Qudamah's opinion is stronger and more comprehensive. Given that this kafa'ah itself can be of important value to a marriage. Between Ibn Hazm and also Ibn Qudamah both are based on the Koran, it's just that Ibn Qudamah is based on Qoul Sohaby and also the Hadiths. And much more is in accordance with the kafa'ah described by Ibn Qudamah in Medan Belawan.

ANALISIS KAFA’AH PERSPEKTIF UNDANG-UNDANG DI INDONESIA SYIRIA DAN FIKIH KONVENSIONAL

One of the orders for people who want to get married in Islam is to pay attention to the equality of positions between husband and wife (kafaah). Equality is also called balance, which means complementing one another, so as to create harmony between husband and wife. This equality includes education, material, and religion. If this is lame, then there is a fear of being arbitrary and assuming the partner is one-sided. For this reason, some Muslim countries are very concerned about kafa'ah, including Indonesia and Syria. Indonesia, for example, in the Compilation of Islamic Law, kafa'ah is regulated in Chapter X concerning the prevention of marriage. The article states that not being in confederation cannot be used as a reason to prevent marriage, except for not being confederation because of religion or ikhtilafud din. This means that laws in Indonesia do not strictly regulate kafa'ah for physical or material matters. Kafa'ah becomes a big problem and can even be canceled when one partner has a different religion. As for Kafa'ah in Syria, it is regulated in a separate sub-chapter in The Syrian Code of Personal Status in 1953. Kafa'ah is regulated in the 4th part of the 2nd chapter, articles 26-32. The rules regarding kafa'ah read: Kafa'ah between husband and wife is a must in the Syrian state. Kafaa'ah is again regulated in Law No. 34 of 1975 which is a renewal of the previous Law. In this law kafa'ah is regulated in a certain chapter as well, namely part 4 of chapter 2, Articles 52-56. This law says that: in marriage, it is required that there be kafa'ah between the bride and groom, if it is not fulfilled then one of the parties can apply for an annulment of the marriage. Conventional fiqh as a legal reference says that, for example Hanafiah's opinion, the criteria for kafa'ah are lineage, Islam, profession, self-independence and wealth. The criteria for kafa'ah according to Hanafiah tend to be the same as those of Hanbali, except that independence is added. The wealth referred to by the Hanafi school is the ability to pay a dowry and maintenance. Besides the concept of wealth, there is also the concept of character which is the object of kafa'ah. The Hanafi school of thought only considers that character is not an absolute object of kafa'ah. If the prospective husband really shows wickedness, then this becomes a benchmark for kafa'ah in marriage. ¬Asy-Syafi'i¬ argues that the criteria for kafa'ah are nationality or lineage, quality of religion, self-independence and business or profession. ¬Asy-Syafi'i¬ added the criteria for a prospective husband, namely not having a disability.

Trials of the Islamic Education Learning Model in Indonesian Universities: A Sufistic Approach as An Alternative

The students of Indonesia University of Education (UPI) and Bandung Islamic University (UNISBA) typically practice religion as it was received from their parents and socio-religious environment. They Salat, which is the main prayer of Islam, simply abort their obligations, and after praying, immediately leave their prayer mats without making dhikr or remembering God first. Furthermore, they do not understand khushu` Salat, which involves remembering God throughout the prayer, along with the meaning of dhikr, and the importance of a Murshid, which is the Grand Shaykh of Sufi Order. They also view Sufism as non-Islamic teaching and are cynical about the practitioners. Therefore, this study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of these teachings in a substantive and tolerant manner. This research used an R&D approach, and the stage that was performed involved the preparation of a draft model and associated trials. Meanwhile, the learning used the madhhab typology approach of the Sufi and Shari`a Islamic models. The trial results showed that the Sufistic approach was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students were unaware of Sufi Islam and viewed it as a foreign influence. Also, they did not understand khushu` prayers, comprehend the importance of dhikr, nor that of learning from Murshid. After learning, they understood Sufism, accepted the teachings and did not consider them to be foreign influences, and also recognized Islam in a substantive and tolerant manner. Therefore, the Sufism approach is improving the quality of religion and tolerance of students, with the implication that the model is an alternative in learning Islamic education at universities.Objective: This study aims to examine the effectiveness of the Sufistic learning model in Islamic Religious Education to improve students’ understanding of Islamic teachings in a substantive and tolerant manner.Methods: A research and development (R&D) approach, which was performed in the preparation of a draft model and associated trials, was used. Meanwhile, the learning employed the madhhab typology approach of the Sufi and Shari`a Islamic model.Results: The trial results showed that the Sufistic approach in Islamic Education was effective in increasing students’ understanding of Islamic teachings in a substantive and tolerant manner. Before learning, students unfamiliar with Sufi Islam, saw it as a foreign influence, and did not understand khushu` Salat, which involves remembering God throughout the prayer. Also, they considered dhikr, which means to remember God, and learning from Murshid as unimportant. However, they understood Sufism, accepted it as Islamic teachings and not foreign influences, and recognized the religion in a substantive and tolerant manner after the learning process.Conclusion: The Sufism approach in Islamic Education has succeeded in improving the quality of religion and tolerance of students.

Quality of religion in Italy. A multi-methods approach

Quality of religion in Italy. A multi-methods approach

Faith and Forgetfulness: Homo Religiosus, Jean-Louis Chrétien, and Heidegger

Religion often is conceived as the sine qua non of the human, thus imbedding religious activity implicitly even within our cosmopolitical globalization processes and secular political concepts. This depiction of the human as ever-religious raises a host of concerns: Does it justify that we can believe ourselves to hold a religious identity without any existential choice or faith? Would it entail the presumption of God’s existence, thus possibly leading to God’s becoming a banal Faktum that inhibits the subject from being able to disavow God or not believe? And finally, how is it possible to relate authentically/existentially with our religious life without disregarding this quality of religion as always already operative? In order to provide more specificity to this latter question in particular, this paper focuses on an essential aspect of homo religiosus: faith. Focusing principally upon Heidegger and Jean-Louis Chrétien, this paper develops three ways “forgetfulness” is indispensable to faith; or in another sense, how faith itself also operates in, and is acheived through implicit ways. Indeed, if forgetting is essential to faith, and faith is essential to homo religiosus, then “forgetting” also to some degree is essential to religious life.

Dying for Heaven: Holy Pleasure and Suicide Bombers—Why the Best Qualities of Religion are also Its Most Dangerous – By Ariel Glucklich

Dying for Heaven: Holy Pleasure and Suicide Bombers—Why the Best Qualities of Religion are also Its Most Dangerous – By Ariel Glucklich

Dying for heaven: holy pleasure & suicide bombers--why the best qualities of religion are also its most dangerous

Dying for heaven: holy pleasure & suicide bombers--why the best qualities of religion are also its most dangerous

Class wars? Religion and (In)equality in the Workplace

In this paper, I seek to demonstrate the potential for conflict inherent in the prohibition of discrimination on grounds of religion or belief with the regulation of discrimination on other grounds. I suggest that such conflict is inevitable and that it is a mistake to protect religion and/or belief in like manner to grounds such as sex, race, sexual orientation and disability. While such protection is, at present, required by EC law, I suggest that legislation along present lines is not required by the European Convention on Human Rights and that it is not justified by any special quality of religion. On the contrary, I argue that requiring the accommodation of practices or beliefs categorised as ‘religious’ tends to perpetuate practices and beliefs which are problematic on equality and other grounds.

The supernatural is everywhere: Defining qualities of religion in Melanesia and beyond

This article does not have an abstract

REINHABITING RELIGION: GREEN SISTERS, ECOLOGICAL RENEWAL, AND THE BIOGEOGRAPHY OF RELIGIOUS LANDSCAPE

AbstractThis article explores the growing movement of environmentally activist Roman Catholic women religious in North America and the implications of this movement for theorizing new directions in religion and culture. Sisters' creative efforts to conserve traditional religious and cultural forms while opening up these forms to "greener" (ecologically-minded) interpretations reveals the very protean process of religious meaning-making. It also subsequently challenges more static and conventional theoretical models of religion. In particular, the author documents and analyzes the intertwining of bioregional philosophies of "reinhabitation," expressions of American Catholic religious life, and manifestations of "green culture." Integrating geographic, ethnographic, and historical methodologies, the author argues that when researchers approach the study of religion as "biogeographers," they discover complex levels of religious understanding and expression that are otherwise overlooked. Significantly, it is these frequently-missed dimensions of the religious landscape that more accurately reflect the "living and lived" quality of religion.

Keeping the Faith While Doing Research in Ministry

Argues that although quantitative research is the primary form of research in the United States, it is necessary to examine critically the assumptions which generate such research constructions. Suggests that it is particularly desirable for researchers who are persons of faith to consider alternative approaches which will be in greater congruence with the realities and numinous qualities of religion, spirituality, and ministry.

XLIX Puritanism and Progress

T he central notion which characterizes both the earlier and the more recent contributions of Christopher Hill to the historiography of the seventeenth century is that this was an age in which men's opinions on an enormous variety of topics set naturally into a religious mould. If this is so true as to be a truism, it is due to Hill's work and to that of Weber and Tawney before him that it has attained to that level of historical orthodoxy which finds regular expression even in the most commonplace of undergraduate essays. Nevertheless, even some of the most recent studies of religious history have dismally failed to take account of the extra-religious dimensions of religious beliefs and practices, while there are still many economic historians who imagine that they can achieve understanding of seventeenth-century economic behaviour by reference solely to autonomously economic considerations. Clearly there are still important areas of historiographical darkness into which the light cast by Mr Hill's work has yet to penetrate. The appreciation of the central importance of religion as the vehicle of what nowadays would be regarded as extra-religious ideas is, of course, common to a number of widely differing interpretations, and, as such, is an important factor in Mr Hill's own historiographical progress. On the one hand, religious belief can be viewed as an ideology which reflects more fundamental material interests. Thus, to the Marxist, Puritanism is the ideology of the aspiring bourgeoisie, while to other historians it is significant mainly as an ideology of exclusion, deprivation and economic decline. On the other hand, the all-pervasive quality of religion can be regarded as testifying to its supreme importance per se in the lives of seventeenth-century men and women. Thus we may eventually reach the conclusion that, after all, the struggles of the early and mid-seventeenth century can aptly be described as the Puritan Revolution, though with the proviso that Puritanism is made to mean far more than Gardiner and Firth even hinted at. Men argued about the beauty of holiness, the position of the altar in church, the use of the sign of the cross in baptism and the wearing of the surplice precisely because religion was something which affected their every significant action. The perils of antinomianism were never very great, even to the most rigid believer in Predestination. It is to the modern divorce between religion and everyday life, which lies at the root of some of the most prevalent and currently fashionable modes of historical Whiggism, that we should look for an explanation of the fact that such doctrinal and similar issues are today left to the largely disregarded speculations of a few professional and amateur theologians. It is partly his realization of