Matters Of Religion Research Articles

ULIL AMRI AUTHORITY ON LIMITATION OF CONGREGATIONAL WORSHIPS IN THE PANDEMIC OF COVID-19 IN PERSPECTIVE OF FIQH SIYASAH

ABSTRACTThis article discusses the issue of limiting worship of Muslims in Indonesia, during the COVID-19 pandemic, which is regulated by Ulil Amri in Indonesia, namely the Government and Majelis Ulama Indonesia. In the regulation of restrictions on worship, it is not implemented as it should. There is a group of Muslim communities, which do not comply with the policy. This article is a literature study with a qualitative approach. The data in this study were produced from literature processing from various views of fuqaha, which is viewed from the perspective of fiqh siyasah. The results of the study concluded that Ulil Amri has full authority on social and ijtihadi (furu) issues, but not on the subject matter (ushul) of religion because it is the authority of Allah SWT as al-Shari '(maker of the Shari'a). Included in the Ulil Amri authority is issuing policies in preventing and overcoming the spread of the coronavirus in Indonesia, by implementing a policy of limiting worship, based on the fatwa from Majelis Ulama Indonesia, and with regulations issued officially by the Government.Keywords: COVID-19; Ulil Amri Authority; Worship Restrictions, Islamic Law

Nikah Beda Agama dalam Kajian Hukum Islam dan Tatanan Hukum Nasional

<p><em>Legitimate marriage is a dream for couples and harmony in family life, so that in Islam always depends on the ultimate goal Marriage is to get sakinah, mawaddah and warohmah. With this aim, sometimes it is wrong to place the rules of marriage only, one of them agreeing on a harmonious family but forgetting to look at the couple's religious side. The phenomenon of interfaith marriages often occurs not only in different countries but also in Indonesia, a lot of this is done.</em></p><p><em>This study aims to look at the phenomenon of interfaith marriage in a qualitative form so that the ultimate goal can be developed with special concepts to be given at specific conclusions with various updates.</em></p><em>Interfaith marriages often occur in Indonesian society, in marriage law No. 1 of 1974 concerning marriage clearly has a ban. Also in the Compilation of Islamic Law in Article 40 paragraph (c) and Article 44, too. The same can also be seen in the MUI Fatwa. Nevertheless, there are also some opinions of scholars who allow marriages of different religions from Muslim men and women experts of the book. In response, it is fitting to look at the social conditions of people in Indonesia who uphold religious norms, so that depending on the committee will be corrected on the understanding of specific ideas in matters of religion</em>

SULTAN ADAM LAW IN THE PROGRESSIVE LAW PERSPECTIVE IN BANJAR COMMUNITIES IN THE 18TH CENTURY AD

The Sultan Adam Law provides an important and interesting role in the development of the historyof law in the Banjar land. This happened during the reign of Sultan Adam Al-Watsiq Billah from 1825 to 1857AD. This Law contains matters of religion and worship, issues of Governance Law, Marriage Law, JudicialProcedures, Land Law, and Transitional Regulations. This article discusses the role of the Sultan Adam Lawin the resolution of religious problems in the Banjar community in South Kalimantan and in Progressive law.The findings of this study are that the Law of Sultan Adam became the guide of the judges in deciding cases,becoming a unifying instrument of the kingdom, and an antidote to deviant sect that developed in the 18thcentury AD The Sultan Adam Law also exists as a progressive law, because as a a legal instrument, this lawcan come out of existing traditions and be able to respond to problems that occur in society and always try toconstantly find new meanings and not be bound by absolute meanings. This Law is also able to act as a law thatlives in the midst of society and to meet their needs.

HAK ASUH ANAK DALAM PERSPEKTIF KHI DAN MADZHAB SYAFI’I

In principle, the responsibility of caring for children is the burden of both parents, whether they are still living in harmony or a divorce has occurred. Hadanah itself is an act that must be carried out against their parents, because without Hadanah it will result in the child being neglected and his life is wasted, because if the child is still small or not yet mumayyiz, it is very well nurtured and educated, and will have a negative impact on their future. , can even challenge the existence of their soul. Child care, in the view of KHI, includes all the needs that can support the development of the child's life both in the scope of primary and secondary needs, such as the need for education, living expenses, peace of life, welfare, especially in health.In Shafi'i's view regarding child custody (hadanah), children who are seven years old are allowed to choose for themselves if both parents are equally worthy to take care of their hadhanah, be it in matters of religion, property or affection. so the child is invited to choose it, on the grounds that the child is considered to be able to distinguish which one is good and what is bad for himself, therefore the child is given the freedom to choose what he thinks the child is able to make his own choice whether to follow his mother or follow his father .

In CEOs we trust: When religion matters in cross-border acquisitions. The case of a multifaith country

This paper examines the emergence of trust by multifaith target-firm personnel in foreign acquirer CEOs during early post-acquisition integration, a decisive period for acquisition success, yet considerably under-researched. Combining self-categorization and similarity-attraction theories, we argue that religious similarity with the foreign acquirer’s CEO represents shared values to the personnel, from which trust in the CEO arises. Further, we scrutinize the moderating effects of the personnel’s religiosity and prior alliance success between the acquirer and target firm. We test our model using field-experimental data from 411 multifaith Malaysian personnel. The findings show that personnel-leader trust occurs more readily with religious similarity than religious dissimilarity, and that the personnel’s religiosity strengthens this relationship. However, a successful prior alliance does not weaken the religious similarity–trust relationship. Our research encourages acquisition managers to consider religion, a factor beyond the traditional acquisition playbook, as a trust antecedent during early post-acquisition integration.

Happiness in Hard Times: Does Religion Buffer the Negative Effect of Unemployment on Happiness?

AbstractTwo well-known findings are that the religious are happier than the non-religious, and people are less happy when they lose their job. We investigate a link between these by asking whether religion buffers against the negative effect of unemployment on happiness. Although theorized or implicitly assumed in many studies, empirical demonstrations of a causal, moderating effect of religion have been infrequent and often not strong methodologically. We conduct individual-level fixed effects models to test for the buffering effect in the US context using recent panel data from the 2006–2014 General Social Surveys. Religious service attendance, belief in life after death, and trying to carry one’s religious beliefs over into other dealings in life all substantially buffered the effect of unemployment on happiness. Praying daily, believing God exists, identifying as a religious person, and having a religious affiliation did not. We discuss these results in the context of prior work and existing theory. To further support a causal interpretation of these findings, we also conduct a secondary analysis showing that unemployment does not appear to increase or decrease religiousness. This paper makes an important sociological contribution to the growing field of happiness research and to our understanding of how religion matters to people during hard times.

ПИСЬМО ДЖУСТИНО ДА ЛИВОРНО ОТ 1687 ГОДА КАК ИСТОЧНИК

The paper deals with the letter sent to Rome in 1687 by Justino Da Livornos - a missionary of the Capuchin Order (Rtsihivio, vol.31). Justino arrived in Georgia in the second half of the 60s of the 17th century (1666-1667). He gained a great authority among the locals because of his good knowledge of the Georgian language. The Capuchins’Mission was founded in 1667 in Gori and was led for 7 years. He became Vice-prefect in 1675 after death of Tbilisi Mission Prefect Seraphino da Melikoka and he led it till October 29 ,1687. A new Prefect of the Mission, brother Bartolomeo da Milano arrived in Tbilisi that day. Although Justino was aware of the Roman chiefs’ desire about his returning back to Rome, he decided to obey neither their desire nor the order and remain under the new Prefect’s leadership. His decision might have been supported by a close relationship with King of Kartli, Giorgi XI who is characterized in his letter. After reading the letter, it appears that Justino was a heavy-handed, ambitious person,he had difficulty in finding common language with colleagues. When dealing with them he felt his superiority not only in matters of religion, he didn’t hide it. This must have been the reason why a group of missionaries sent letters of complain to Rome (Justino particularly picked out Father Dionizio da Piachentsa) and this letter also shows that he was not liked in Rome as well. According to its theme the article is divided into the following parts:1.`Your Excellence and Dear Patrons’’(The translation of Justino’s letter);2. Inevitability of the knowledge of the Georgian language for the missionaries activity in Georgia; 3. On the Ethnicity of Catholics; 4. About King Giorgi XI Catholicism.

The Portrayal of the Suffering of Socially Denigrated, Suppressed and Silenced Class in Indian Fiction

These lines are more appropriate to the present day. It’s a time when India is emerging as economic power, globalized culture and trends but still there lies an abominable and harrowing portrait of caste system behind this glittering appearance. It is so appalling that despite of 69 years of freedom from the clutches of imperialism, we are not yet free from our own social vices of stigmatizing the people belonging to the so called “lower classes”. It’s the harsh reality of our society that even in this 21th century there are some people called “Dalits or Untouchables”, who face discrimination, violence, and oppression from the higher castes or traditional upper classes particularly in access of jobs (works), education, health care, property and marriages etc. They are discriminated socially, economically, even in the matter of religion also. This paper intends to throw some light on the sordid saga of Dalit’s plight and their frequent subjection to oppression, silence to violence and marginalization. Their voice was suppressed so long, their rights has been violated, they are denied to access to land and forced to work in degrading conditions, also they are abused by police and upper- caste society routinely. Though things have changed with the flow of time but still dalits are suffering in many ways, which will be highlighted in this paper with the help of some fiction in Indian literature.

HIGHER EDUCATION DEVELOPMENT IN CONFLICT CONDITIONS: EVOLUTION FROM KNOWLEDGE SOCIETY TO UNDERSTANDING SOCIETY

Peacebuilding in society is impossible without generating and implementing an effective higher education development strategy. Education representing the ideological and value principles of humanism, democracy, tolerance, dialogue is a powerful tool in the consolidation of a conflict society, its gradual transformation into a society of understanding. In this regard, the role of the teacher in peacebuilding cannot be overestimated. Unfortunately, most politicians prefer to finance short-term projects where certain material benefit can be obtained in a minimum period of time. This is probably one of the major strategic mistakes that can cause extremely negative consequences. In general terms, peace can be compared with a kind of humanitarian deposit that is long-term oriented. Its main dividend is the stable development of a society in which the confidence of individual citizens in each other acts as a metaphorical interest rate. That is, the greater the social trust within society, the greater the likelihood that war will not affect the territorial integrity of a particular state. The level of trust implies the support of state institutions of power from the side of ordinary citizens, as well as interpersonal trust in matters of religion, ethnic and valuebased differences. Universities should increase the level of trust within society, thus advocating as a means of conflict prevention acording to optimistic scenario or social rehabilitation acording to pesimictic scenario. However, public investment in its development should be steadily increased beside grant financial infusions.

MOTIVES OF RURAL PEOPLE TO JOIN LITERACY PROGRAMS IN FAYOUM GOVERNORATE

The main objective of this study was to identify the characteristics of the respondents benefiting from the adult literacy programs of the Adult Education Authority in the study area, and describe the dimensions of the motivations of rural people to enroll in literacy programs (social, cultural, economic, educational, educational, psychological, health, religious and moral) and determine their relative importance. Study the correlation between study variables and the motivations of rural beneficiaries of literacy programs, identify problems facing rural beneficiaries of literacy programs and their implementers and proposals to solve them from their point of view. The study population was represented in all teachers and students in the project of literacy and adult education in the villages of the Fayoum Center as the largest centers in the number of classes, students and teachers, where the total number of classes for the project of literacy and adult education of the Adult Education Authority in the villages of Fayoum Center about 80 classrooms with a total of 1080 students, 80 The sample size of the beneficiaries of the adult education literacy programs was determined by using the Karjsi and Morgan equation. Krejcie & Morgan (1970, PP: 607 – 610) Thus, the size of the sample of beneficiaries of literacy programs of the Adult Education Authority about 285 beneficiaries, in addition to that the method used Foucs Group discussions for the 80 literacy program implementer The interview questionnaire was used as a key tool for collecting research data, and the Foucs Group discussions method was used for literacy program implementers through 12 panel discussions to ask them about the problems they encounter during the implementation of literacy programs and proposals to solve them from their point of view. The field data during the period from January to February 2019, after data collection was discharged and analyzed statistically, where the iterations, percentages, weighted average, and simple correlation coefficient were used, the most important results were as follows: 58.2 % `The majority of respondents were females, representing 65.3% of the respondents are young (45-55 years), 56.1% of the respondents are married, 46.3% of the respondents are in the medium-sized family (4-6 individuals. The majority of respondents work in agricultural professions (62.1%), more than half of respondents have low exposure to information sources (53.3%), 58.6% of respondents are of average cultural openness and two-thirds of respondents (66.7%) the duration of their enrollment in literacy classes on average. The results showed that the most important social and cultural motivations for the enrollment of respondents in literacy programs is to help the illiterate to improve his social status, the most important economic motivation is the low cost of studying in literacy classes, and the most important educational and educational motivations is the desire of the learner to obtain a certificate in order to be able to work. Concerning psychological and health motivations, the most important came to reduce the feeling of the learner ashamed to go to literacy classes. With regard to religious and moral motives, it turned out that the most important desire of the educated to know everything related to matters of religion. The results showed that the most important problems facing the beneficiaries of literacy programs are: The illiteracy of male illiterates from enrolling in literacy centers because of the quest for livelihood and lack of time for them. The most important suggestions mentioned by the beneficiaries of literacy programs are: Organizing training courses for literacy teachers. to raise their efficiency.

KOMUNIKASI ORANGTUA DAN ANAK (STUDI KASUS PADA KELUARGA BEDA AGAMA)

Communication has a very important role in every relationship, one of which is a family relationship. Both in families who live in one religion or who live with different religions. Differences in beliefs do not have such a large impact on the harmony of a family if previously the family already had a commitment to respect each other's beliefs. It is indeed more difficult to maintain harmonious relationships based on religious differences compared to relationships with one religion. But in a family, if parents already trust and respect each other in matters of religion, then parents will also give confidence to their children to choose their own religion so as not to interfere with the establishment of communication between family members. The frequency with which communication occurs frequently between parents and children affects the emotional closeness between parent and child. The more frequent communication occurs within a family, the familial relationship will be more intimate and bring about mutual openness among family members. Because of the communication style given by parents to children can have an influence on the pattern of development of children's thinking.

Życie religijne na łamach „Gazety Żydowskiej”

This article gives an overview of various aspects of the Jewish religious life as presented in Gazeta Żydowska, a Nazi reptile newspaper. They were discussed in texts devoted to the subject matter of religion, in regular columns, such as the Weekly Jewish Calendar, and also as one of the topics of articles about history, the society, politics, or economy. The subject matter of Judaism also appeared in literary texts published in the newspaper, particularly in stories and poetry.

Liberal Citizenship and the Hermeneutics of Public Dialogue: A Rawlsian Perspective

Abstract Focusing on the topic of public dialogue between religiously theistic, quasi-religious, atheistic, and non-religious citizens in a liberal democracy, this paper develops a practical strategy of dialogue in the wake of Rawls’ Political Liberalism (1993). To set the stage for a rereading of Rawls, the chief points of liberal citizenship are outlined in critical dialogue with recent literature that urges citizens to abandon liberalism. While metaphysics, religious norms, and moral visions of the good are not bracketed by liberal regimes, it is true that liberal states nonetheless attempt to remain neutral in matters of religion and worship. This may yield many worldviews incommensurable with each other. Liberalism, then, as a political order, involves a pluralism of worldviews, some religious and some not. A hermeneutics of public dialogue can enable citizens to be reconciled with, rather than escape, the pluralism born of liberalism. I suggest the point of departure for such a hermeneutic lies in the vocabulary of Rawlsian “overlapping consensus.” Reconsidered in this light, overlapping consensus can open up the prospect of dialogue among citizenry in the public square in a manner that facilitates agreement and cooperation. This is due to the fact that overlapping consensus contrasts with the idea that when one converges on a policy, one must always do so for the same reason or theoretical justification. The paper concludes with the structure of a four-way dialogue that may result from the application of this hermeneutic.

Bridging the gaps: a better future for the study of religion

ABSTRACTA better future for the study of religion would incorporate innovative and engaging approaches to bridge the gaps between popular and scholarly understandings of what comprises religion and why it remains relevant and significant in our world. This article calls for studying religion in a manner that emphasizes how it is thoroughly enmeshed with other ways of acting and existing in the world. The study of religion appears here as the study of how people attribute certain things as special, powerful, and authoritative, which conveys much about how people construct and manage social and cultural forms more generally. We argue that religion matters not because it supposedly represents a unique, autonomous realm of life, but rather because its workings are related to and paradigmatic for many other forms of human behavior.

Sekularisme Ataturk: “Madaniyah” atau “Lā Dῑniyah”? (Tipologi Sekularisme Ataturk )

<p class="06IsiAbstrak"><span lang="EN-GB">This article outlines the question whether Ataturk's secularism has the dimension of abolition of religion (lā dῑniyah) as assumed by many people or has the dimension of state domination over religion which is an expression of nationalism? This is because most classical Islamic political thinkers view that the relationship between religion and state is an organic unity, which cannot be separated from one another. The institutional form for the organic relationship arises in the form of a khilafah. These conditions describe the relationship between politics or power and religion as a symbiotic relationship that is mutually beneficial. As Europeans entered the Middle East, modern thoughts in the region also entered, one of which was kemalism. It was with this understanding that Ataturk in Turkey shocked the Islamic political world by displacing the already weak Ottoman Caliphate. The ideology of kemalism is caused by Ataturk actually a nationalist who admires the west, who wants the progress of Islam, therefore, according to him, it needs to be renewed in matters of religion to suit the Turkish soil. Thus, the practice of secularism in Turkey, broadly, belongs to the category of semi-secular practice, or typology of differential secularism, or "madaniyah". Because Ataturk places religion under state power, not abolishing or even destroying religion</span></p>

Religions and Conflicts

Many believe that a peaceful, tolerant and respectful coexistence among religions is not compatible with the conviction that only one of them is true. I argue that this ‘incompatibility problem’ (IP) is grounded in a ‘naturalistic assumption’ (NA), that is, the assumption that every subject, including religion, should be treated without taking into account that a super‐natural being may exist and reveal to us an unexpected way to deal with our experience. I then argue that in matters of religion, NA is untenable and that its very opposite, which I call ‘super‐naturalistic assumption’ (SA), should be adopted. My thesis is that, once SA is adopted, IP can be dismissed and that it is plausible to maintain that a peaceful, tolerant and respectful coexistence among religions is compatible with the conviction that only one of them is true.

Peran Penyuluh Agama dalam Kehidupan Beragama guna Meningkatkan Keluarga Sakinah (Studi Kasus pada Majelis Ta'lim Al-Muhajirin Sukarame II Bandar Lampung)

ABSTRACT
 Islamic Religious Instructor has a quite strategic role in the midst of society. besides he is a preacher of Islam, also the Islamic Religious Instructor, according to his function as a guide, illuminator, and community builder with religious language. The role of religious counselors in addition to functioning as an impetus for the community to actively participate in development also plays a role in overcoming obstacles that build the course of development, particularly overcoming negative impacts. Religious instructors as religious leaders always guide, nurture, and move the community to do good and stay away from prohibited acts, inviting something that is needed by the community in fostering its territory both for the purposes of social facilities and worship. The Religious Instructor is a place to ask questions and a place to complain for his community to solve and resolve with his advice. Religious Instructors as community leaders act as priests in matters of religion and social problems as well as in matters of state by an effort to succeed the government program. The role of religious instructors in improving and creating the quality of sakinah families in the Muhajirin AL Muhajirin voluntary II Ta'lim Assembly group in Teluk Betung Barat Subdistrict, Bandar Lampung City, it can be concluded that religious counselors play an important role in improving the quality of sakinah families, one of which is in terms of worship , and also able to improve the quality of a new family and has long become a sakinah family.

Teaching and talking about religion: strategies for teacher educators

PurposeThe purpose of this paper is to outline arguments for addressing religion in social studies teacher education, including strategies teacher educators might use on how and why pre-service teachers should incorporate teaching about religion in their classes. Topics addressed are: issues surrounding pre-service teachers’ religious identities; teaching pre-service teachers about legal issues associated with religion in public school classrooms (e.g. teaching about religion vs teaching for religion, First Amendment rights and constraints); teacher education’s role in developing religious knowledge and the influence of religion in the disciplines that comprise the social studies; and an overview of strategies and resources that teacher educators can use with their pre-service teachers.Design/methodology/approachThis paper provides a literature review and arguments for addressing religion in social studies teacher education. A lesson plan and resources for teacher educators are also provided.FindingsTeaching and talking about religion can no longer be marginalized or ignored within social studies teacher education. Whether it be the importance of pre-service teachers’ religious identities, legal issues related to public schooling or the influence of religion across the social studies disciplines – religion matters to social studies teacher education. As the current social, political and cultural realities attest, the influence of religion appears to be more and more significant in our interconnected and interdependent world.Originality/valueReligious literacy is a key part of civic competence and if social studies is viewed as a way to help prepare a more informed citizenry – and a way to teach and promote dialogue across difference – then social studies teacher educators must find a way to include religion in their courses. By doing so, teacher educators encourage pre-service teachers to examine how religious identity may influence their teaching, and also help develop religious literacy and an understanding of how religion is integral to the various social studies disciplines. Ultimately, this important and often ignored work in teacher education may foster cultural understandings that will lead to a more informed and respectful society.

Die Religionspädagogik und das Grundgesetz. Sondierungen zu einem dynamisch-geistreichen Wechselverhältnis

Abstract By taking recourse to the conditions surrounding the origin of the specific content of Germany’s federal Constitution which is relevant for matters of religion, the essential constitutional foundations of the responsibility to offer religious education also come into view. At the same time, such an historical orientation allows to define more closely, in accordance with the “spirit” of the Constitution, what the current challenges for religious education are and to do it in such a way as to inform current and future discussions of it. The stipulations of the Constitution and of fundamental rights which are relevant for the topic of religion are, in the truest sense of the term, not carved in stone. They require, rather, an ongoing transformation which is appropriate to the current situation and which results in concrete processes of education which are oriented towards democracy and human rights.

Demographic and Religious Dimensions of Jewish Identification in the U.S. and Israel: Millennials in Generational Perspective

The mutual relationship between demography and religion is explored in this paper through a comparison of the two largest Jewish populations worldwide: the U.S. and Israel. Special attention is devoted to the younger adult population – the Millennials – operationalized here as ages 18 to 29 and divided into three sub age groups. Data come from the Pew Research Center’s surveys of Jewish Americans in 2013 and of Israelis in 2015. After a short review of the main demographic differences between the two Jewish populations, the paper focuses on the multiple possible meanings and contents of Jewishness. The paper explores age-related differences regarding indicators of contemporary Jewish identity: religiosity, peoplehood and nationalism. We discover that young Jewish adults – the Millennials – in Israel and in the U.S., especially those 18–21 years old, are more likely than their elders to view their Jewishness mainly as a matter of religion rather than as a culture or ethnicity. Emerging similarities and differentials between Jews in Israel and in the U.S. are interpreted in the light of general theories of demographic change and religious identification, and are related to specific events and developments that have affected Jews in the two countries and their mutual relationships.