Respective Religions Research Articles

Childfree Dikalangan Masyarakat Millenial Studi Lintas Agama (Islam, Kristen dan Hindu)

The term Childfree has recently become a sensation among millennials today, not long after public figure Gita Safitri Devi and her husband Paul Andre Partohap stated on their social media account that they intended not to have children. Childfree is actually not a new issue, but the term childfree has been around since the end of the 20th century and has spread throughout the world along with the development of liberalism throughout the world. Childfree is a choice in a household relationship, namely a decision for a husband and wife not to have children on purpose. This phenomenon is an interesting issue to discuss from various perspectives, one of which is from a religious perspective. Of course, each religion will have different views in responding to the issue of childfree in accordance with the teachings of their respective religions. The method used in this research is a qualitative research method, library research approach. Research originating from books, journals, videos, and research that has been conducted, is then analyzed in depth. This research concludes that seen from a religious perspective, in this case there are three religions that are the focus of reference for researchers, namely Islam, Christianity and Hinduism, that chidfree is something that is contrary to the principles in their teachings. In responding to the Chidfree problem, there is a solution provided by each religion as long as it is considered humane and does not eliminate the benefits, or brings harm and does not conflict with religious rules and principles.

Religious Fanatic Subjects in the Postmodernism Era: the Meta-Theory of the Sociology of Religion Peter L. Berger

<p><em>The tendency of every adherent of a religion or a sect of belief</em><em>, i</em><em>t acknowledged or not, is fanaticism. It seems that there is not a single believer who will say that his religion is worse than any other religion. Every adherent of a religion will tend to defend their respective religions. Even if there is a difference, it only lies in the level of moderation; one is more open, while the other is more closed. In the book The Sacred Canopy: Elements of a Sociological Theory of Religion, Berger seeks to understand how religious belief is shaped at the individual and social levels. Furthermore, he wants to say, of course, latently, that religion is like a shell or canopy, which makes its adherents feel safe but at the same time, it is difficult to see other values </em><em></em><em>that exist outside the spectrum of values </em><em></em><em>of the truth of their religion. The nature of the religious belief system creates perspective restrictions and ideological tendencies. Berger's thoughts on the sociology of religion are still relevant today, especially in the context of a pluralistic Indonesian society in the context of caring for diversity. This research method is qualitative, with literacy study techniques that refer to Berger's works, as well as through literacy studies of other relevant writings. The results of this research are expected to enrich theoretical studies for sociology scholars, especially those interested in the sociology of religion.</em><em></em></p><p><em><br /></em><em></em></p><p><br /><em></em></p><span id="docs-internal-guid-84e1d85b-7fff-3558-a14a-a765f1fcbc92"><span><br /></span></span>

The Legal Force Of Interfaith Marriage In Indonesia

religions to obtain legality, but the existence of the life of a pair of people of different religions as husband and wife is a reality that cannot be denied in fact, many couples want to live together as husband and wife but are constrained to different religions or beliefs. Some choose a way of life to be together without marriage ties or "cohabitation" while still maintaining their respective religions and beliefs. This situation is still allowed to exist without a solution or their behavior is considered as community waste which must be approached with a controlling approach. Then what about the consequences of their relationship that are not protected by the laws in force in this country, such as the existence of offspring that are born, the assets that are generated, and other rights? This problem will not be a solution if the marriage of interfaith couples is not registered by the authorized institution.

Adoption of Caste by Christian and Jewish Communities in India

Abstract This essay investigates how caste, the most problematic cultural category of India, renders Indian versions of two Abrahamic religions, Judaism and Christianity, a site of ambivalence and conflict. It explores how caste has played out differently in the lives of two Abrahamic religious communities, i.e., the Christians and the Jews at two different locales, Kerala and Andhra. In Kerala, both Syrian Christians and Cochin Jews adopted caste as the given social order of the host country. They practised it to their advantage as it not only made it possible for them to get integrated into the existing Hindu cultural universe of the host nation but also conferred upon them a respectable social status, resulting in the acquisition of social/cultural capital. However, in Andhra, Christian and Jewish Madigas embraced their respective religions to eschew caste and gain self-respect. In Kerala, while caste became an effective route for a harmonious integration into the cultural matrix of the host territory, it not only disrupted intra-communal amity both among the Cochin Jews and the Kerala Christians but also became a source of defiance and alienation from the core teachings of each of these religions, resulting in the loss of ‘spiritual capital’. On the contrary, the rejection of caste on the part of the Madiga Jews and Madiga Christians, perhaps, brought them closer to the central message of fraternity and equality found both in Judaism and in Christianity, whereby they fared better in ‘spiritual and religious capitals’ than their counterparts in Kerala.

Isu-isu Masyarakat terhadap Pembangunan Rumah Ibadah di Desa Laut Dendang Percut Sei Tuan Studi Kasus Gereja di Desa Laut Dendan

Laut Dendang Village, a village located on Jalan Tegal Sari Dusun IX Kenanga, Percut Sei Tuan District, is a village where 80% of the people adhere to Islam and 20% of Christians. Issues are something that is contradictory or that creates polemics about a person or an organization. Issues can appear in the form of opinions, namely statements that can be conveyed through words. Society is a group of individuals who live together, work together to obtain common interests that already have an order of life, norms and customs that are adhered to in their environment. According to the Big Indonesian Dictionary (KBBI), a house of worship is a place used by religious people to worship according to religious teachings or beliefs. Houses of worship are buildings that have certain characteristics that are specifically used for worship for adherents of each religion on a permanent basis, excluding family places of worship. The research method used by researchers is the anthropological approach. While the theory approach is comparative theory. This type of research conducted by researchers is qualitative research. The research findings are that Islam is the majority religion in Laut Dendang Village. Data collection techniques in this study with observation, interviews and documentation. The results of this study show that the people of Laut Dendang Village partially agree that the construction of a house of worship is very significant, because it relates to religious harmony. The people of Laut Dendang Village who do not agree with the construction of a house of worship can lead to conflict because they do not get the support of the local community, who in the majority have a different religion from the owners and users of the house of worship. The conclusion of this research is that the establishment of worship is a place used by religious people to worship according to the teachings of their respective religions or beliefs. Houses of worship for every religion are centers of activity and culture. Therefore, the existence of houses of worship is a necessity for every religious community.

Keabsahan Perkawinan Semarga Masyarakat Adat Batak Ditinjau Dengan Undang-Undang Nomor 1 Tahun 1974 Tentang Perkawinan

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>Marriage in Batak traditional society is a sacred tradition and its implementation must adhere to the rules established by the ancestors. In Batak customs, intermarriage within the same clan is considered as incest, which is prohibited by Law No. 1 of 1974 concerning marriage. The legal requirement for a valid marriage is that it must be conducted according to the laws of each respective religion and belief system. The research journal utilizes a Normative Juridical approach, and the study is of a Descriptive Analytical nature. The research findings indicate that firstly, intermarriage within the same clan in Batak traditional society is considered valid and not prohibited by marriage laws. This is because intermarriage within the same clan does not fall under the category of incest as prohibited by Article 8 of the marriage laws. Secondly, if intermarriage within the same clan is still conducted, the customary legal consequence in Batak society is that the marriage is considered invalid, and there are customary sanctions that will be imposed if the intermarriage persists. However, from a national legal perspective, there are no clearly defined sanctions in the marriage laws for intermarriage or incestuous relationships. </span></p></div></div></div>

Legalitas Perkawinan Beda Agama dalam Sudut Pandang Undang-Undang Perkawinan dan Undang-Undang Administrasi Kependudukan Dikaitkan dengan Hak Asasi Manusia

The background of this research is that interfaith marriages are not explicitly regulated in Law no. 16 of 2019 concerning Amendments to Law no. 1 of 1974 concerning Marriage, so there is a legal vacuum to strictly regulate interfaith marriages in Indonesia. This is because more and more people in Indonesia are doing interfaith marriages. With the Law no. 23 of 2006 concerning Population Administration (UU Adminduk) can accommodate interfaith marriages being disabled, but in practice it is best not to do so. Article 35 letter a of the Adminduk Law relating to interfaith marriages is a special rule that overrides more general regulations and does not erase old provisions, so that Law no. 16 of 2019 concerning Amendments to Law no. 1 of 1974 concerning Marriage is still valid in the national regulatory system in the field of marriage. With the existence of rules that prohibit interfaith marriages as a solution to overcome the legal vacuum by not giving rights to interfaith marriage actors to register their marriages through a court order. As for the legality of marriage materially, it still returns to the laws of their respective religions, while with regard to formal, civil law relations arising from marriage, if the marriage has received legal recognition, then everything is protected by law. The rejection of interfaith marriages in Indonesia is basically a discriminatory act that is not in accordance with the principles of Human Rights (HAM) itself. However, humans are obliged to prioritize their basic human obligation to comply with their religious laws and the state as law enforcer needs to regulate prohibitions on interfaith marriages so that violations do not occur in society.

Konsep Bela Negara dalam Perspektif Islam dan Kristen Protestan

The background of this research is that the authors are interested in conducting further research related to the Concept of State Defense in an Islamic and Christian Perspective because they want to know more about the concepts of the Koran and the Bible regarding state defense and how Islam and Christianity respond to state defense. Therefore, the author conducted a study entitled: "The Concept of State Defense in the Perspective of Islam and Protestant Christianity". The type of research that the authors conducted was library research, namely survey techniques used to collect data and information from various types of materials such as books, newspapers, magazines, journals, theses related to the discussion of this research, and several other works related to researcher this Tian. While the presentation of the data is qualitative. The results of the research findings that have been carried out can be stated as follows: State defense in an Islamic perspective is in Islam, jihad aims to defend, maintain, and also elevate the religion of Allah (Islam). Islam permits jihad or defending the country as long as it is not with war. Where to reject tyranny, to respect places of worship, to guarantee the independence of the homeland, eliminate slander, and guarantee the freedom of everyone to embrace their respective religions. Protestant Christianity explains that the participation of Protestant Christians in defending the country in life, nation and state should always try to make a contribution to the state. Defending the country is synonymous with the values contained as a mandatory action for every citizen. For Islam peace and if the country is good depends on the actions of their people, and always as a guide is the Al-Qur'an and Hadith to make the country better. The Qur'an also explains obeying Allah SWT, Rasulullah and ulil amri according to Allah's teachings. Meanwhile, in the Protestant Christian concept of defending the country that they think that the country is God, the formation of the country is from God, if they submit to the state then submit to God.

THE BENEFITS AND CHALLENGES OF SAME-RELIGIOUS AND INTERFAITH MARRIAGES

Indonesia is a country with a diverse ethnic makeup, and marriage is considered to be a fundamental aspect of family life and is regulated by Law Number 1 of 1974. A Christian man has been in a loving relationship with a Muslim woman for over nine years. Both parties have agreed to continue their relationship to get married but remain committed to their respective religions eventually.
 Law is a complex system of principles and rules that guides us in living together as humans, with fairness being a key focus. The qualitative research involving long-term couples from different religious backgrounds who have maintained harmonious relationships, along with input from legal professionals, can provide valuable insights.
 According to Article 2, Paragraph 1 of Law Number 1 of 1974 Concerning Marriage, marriage is only recognized as legal if carried out within the same religion.

Religious Preaching on Social Media; Perception of University Students in Lahore

This study aims to analyze the impact of religious narratives presented by Islamic scholars belonging to different sects on social media platforms. A large number of youngsters using social media platforms follow their favorite Islamic scholars on social media. Youth’s dependency for seeking religious knowledge through social media platforms has transformed from traditional religious learning to digital learning of religious knowledge. Different Islamic scholars' opinions on religious orders are being debated on social media, making it difficult for young people to decide which scholars to trust. Survey of 100 students, ages 18 to 30, from 6 leading universities will be given questionnaire. This study will incorporate cultivation theory to study respondents’ interpretation of religious messages by scholars using social media platforms. Participants were questioned about their knowledge of Islam, the impact of following an Islamic preacher had on their lives, their experience and perception about the digital preaching phenomenon, and whether or not those scholars helped them learn more about their respective religions believes and ideologies.

Pengaruh Pendidikan Akhlak Terhadap Hubungan Bertetangga Yang Harmonis

Morals are traits that grow in human nature. These properties unite within themselves, thus becoming everyday life. Based on these morals, it is hoped that people can apply them in their daily lives in the form of morality towards God SWT, morality towards Rasulullah SAW, morality towards oneself, morality towards family, morality towards society and morality for the environment. The purpose of making this article is to be a guide for the community how to behave in society and uphold Islamic religious values, this is considered very important when considering many phenomena and cases, understanding and awareness of citizens that they must have morals for whatever happens. Actions responsible for the welfare and development of the country are reduced. Modernization and rapid globalization have contributed to the weakening of public awareness and apart from ethnic unity, our nation is a nation that is very diverse in all respect religion, race, ethnicity, culture and between groups.

THE TEACHER'S ROLE IN INTERNALIZING LOCAL WISDOM VALUES AT SMA PGRI KUPANG

This study aims to determine the role of teachers in SMA PGRI Kupang and to find out how teachers internalize local wisdom values in SMA PGRI Kupang. The type of research used for this research is qualitative to understand in depth the role of the teacher in internalizing local wisdom values at SMA PGRI Kupang. Data collection techniques used are observation, interviews and documentation. The results of this study indicate that the teacher's role at SMA PGRI Kupang is that the teacher internalizes the value of local wisdom so that students continue to preserve local wisdom that has existed for a long time from religious values that require students to pray before carrying out learning activities with the aim of students remaining for teachings of their respective religions. Second, the value of Gotong Royong with the aim of creating cohesiveness, fostering an attitude of helping each other and strengthening a sense of brotherhood. Third, cultural and artistic values that require students to comply with the rules in SMA PGRI Kupang and continue to practice positive habits such as 3S culture (smile, greet, greet), use of school uniforms according to the rules and recommendations for maintaining 5K (cleanliness, security, order, beauty and kinship).

Konsep Kafa’ah Dalam Hukum Islam \dan Urgensinya terhadap Keutuhan Rumah Tangga Sakinah Menurut Pandangan Wahbah Az-Zuhaili


 Kafaah in marriage is one of the factors that encourage the creation of happiness and more guarantees women's safety from husband and wife failure and more guarantees women's safety from failure or household turmoil. Based on the research results, first Jumhur ulama' explained that the concept of kafa'ah is not evaluated in terms of religion alone, but in Islamic Law, kafa'ah is measured from religious matters. The Compilation of Islamic Law (KHI) in determining the kafa'ah of marriage is more judgmental in terms of religion. Prevention of marriage can be done in certain matters that are discussed through KHI Article 60 Paragraph, second, that is prevention of marriage can be done if the prospective husband or prospective wife does not meet the requirements of marriage according to the law and Islamic law, because one of the content of the conditions of marriage is both couples are said to be valid when done in accordance with the laws of their respective religions. Third, the concept of kafa'ah of Wahbah Az-Zuhaili's view is in line with Imam Malik's opinion, which considers equality only in religion and conditions. The meaning of this condition is to be safe from the shame that makes a woman choose a candidate when she wants to get married. Wahbah Az-Zuhaili analyzed it in accordance with daily life in the community, 3) things that can affect the occurrence of harmony in the household, namely between husband and wife having compatibility. Harmony and happiness in a household is determined by the harmony of the couple.
 Keywords: Kafa'ah, Islamic Law, Urgency, Household Integrity, Wahbah Az-Zuhaili

Pola dan Strategi Dakwah Dalam Moderasi Beragama


 Religion moderation has multiple characteristics, Indonesian society is multicultural. Culture, religion, race, language, ethnicity, tradition, and others are examples of diversity. Even though it is not a religious country, its people are closely related to religion. Life, and the constitution guarantees freedom of religion. The first precept of Pancasila, "Belief in One Almighty God", indicates that this state system is based on Indonesian religious principles, teachings, and values. Every citizen faces the challenge of striking a balance between national commitments and religious rights. The purpose of this paper is to help readers understand the methods and strategies of da'wah, in Indonesia itself there are still many obstacles to religious moderation. In the evolution of Islamic society, the study of da'wah is inseparable from the strategies outlined. The goals and desires of this da'wah may not necessarily be fulfilled in accordance with expectations if we do not conceptualize them. Meanwhile strictly speaking, in each meeting they presented several examples in their respective religions. Despite the fact that they are interested in maintaining religious harmony. In addition, it includes the possibility of preaching to all religions. Whereas everyone must believe in and maintain a good relationship with their God and with each other as well. An advanced Indonesian nation can benefit from a tolerant, peaceful and harmonious religious and national life through religious moderation.
 Keywords: Pattern, Strategy, Da'wah, and Moderation of Religion.

ISBAT NIKAH SUDUT PANDANG UNDANG-UNDANG PERKAWINAN

Marriage Isbat is an application for marriage validation that is submitted to the Religious Court to declare the marriage valid and has legal force. Marriage certificate is the determination of the marriage of a man with a woman as husband and wife which has been carried out in accordance with the provisions of the Islamic religion, that is, the conditions and pillars of marriage have been fulfilled. However, this previous marriage has not been or has not been registered with the competent authority. Through marriage certificates, marriage becomes legal according to their religion, legal certainty, so that the legal consequence of having a marriage registration is that marriages are considered valid, both according to their respective religions and beliefs, and legal according to the law because they have been recorded at the Office of Religious Affairs (KUA) or the Registry Office. Civil. The status of the child born in the marriage has a good civil relationship with the mother and father, giving rise to inheritance rights for the child and his parents (father).

Interfaith Marriage in Indonesia: a Critique of Court Verdicts

This paper investigates the deviation of court decisions legalising interfaith marriage, as against Article 1 and Article 2 Paragraph (1) of Act Number 1 of 1974 concerning Marriage. Such a notion is discussed by the norms of six major religions in Indonesia. This paper utilises the doctrinal approach by analysing norms and their interpretation in practice. Doing so reconfirms the validity of marriage based on the One and Only God in which its performance ought to follow the rule of the respective religion and faith, which invalidates marriages between people of different religions. Interfaith marriage may be considered legal by one religion but unlawful by another. It simply means that the conformity between religious laws will render the status of legality of interfaith marriage. This paper found there is possibility that interfaith marriage may considered legal. Nevertheless, the judge and all concerned parties need to be aware of the laws of the respective religions and beliefs if one prohibits interfaith marriage. Even if the other permits it, the marriage will be considered unlawful by the prohibiting religion.

PERNIKAHAN BEDA AGAMA DI INDONESIA DITINJAU DARI HUKUM ISLAM DAN HAK ASASI MANUSIA (HAM)

According to Islamic law, interfaith marriages are not permitted because they involve differences in faith. Based on the MUI fatwa Number: 4/MUNAS VII/MU/8/2005 which was issued as a result of the Second National Deliberation on 26 May to 1 June 1980 which determined that marriage between different religions is haram, the reasons are: a. Al-Qur'an Surah Al-Baqarah verse 221 explains that it is forbidden for Muslim men to marry non-Muslim women until they become believers. Apart from that, it also explains that it is forbidden for guardians to marry women under their responsibility to non-Muslim men. b. Al-Quran Surah Al-Mumtahanah verse 10 explains that believing men should not maintain their marriages with non-Muslim women, as well as non-Muslim women should be returned to Muslim men, because their marriages are forbidden by Allah. c. Al-Qur'an Surah Al-Tahrim verse 6 commands believers to guard and protect themselves and their families from the fire of hell. d. The words of the Prophet Muhammad SAW narrated by Imam Al-Tabarani taught that marriage is half of the teachings of religion. And we are instructed to be careful of the rest. e. The words of the Prophet Muhammad SAW narrated by Ibn. Al-Sura'i who taught about the importance of teaching religious education for parents to their children. Law Number 39 of 1999 concerning Human Rights in Indonesia, there is an explanation about freedom of religion, there is also freedom to marry and continue offspring, as stated in Article 10 paragraph (1 ) which states that every person has the right to form a family and continue their offspring through legal marriage. Thus, the right to carry out a marriage is limited by the Marriage Law. Meanwhile, in Article 2 of the Marriage Law, a valid marriage is a marriage carried out based on their respective religions and beliefs. This article is often seen as a prohibition against interfaith marriages, because marriages must be carried out according to their respective religions and beliefs, whereas it is impossible for one marriage to be carried out with two religious ceremonies. Therefore, in carrying out an interfaith marriage, one party should follow the religion of the other party. Religious freedom in Indonesia cannot be fully implemented, because there has been coercion by the institution of marriage on someone to embrace a certain religion in order to carry out a marriage. Keywords: Interfaith marriage, Islamic law, human rights

Vincento Ignaco Marevičiaus „Abiejų lyčių edukacijos sistema“: apie natūralaus ugdymo adeptą Lietuvos Didžiojoje Kunigaikštystėje

Wincenty Ignacy Marewicz’s “A System of Education for Both Sexes”: About an Adept of Natural Education in the Grand Duchy of Lithuania The article discusses the system of children’s education presented in Proiekt nieuskuteczniony prozą i wierszem (1788; The Unfulfilled Project in Prose and Verse) by Wincenty Ignacy Marewicz (1755–1822). The article examines how the writer, who came from the petty nobility of the Grand Duchy of Lithuania, adapted the new ideas of pedagogy that were spreading in Europe in the second half of the eighteenth century. An attempt is made to discern what was typical in W. I. Marewicz’s work and what individual nuances were given to it by a particular personality. In the work discussed, the author’s pedagogical views are presented in the chapter “Systema Edukacyi dla Płci oboiey” (A System of Education for Both Sexes). The writer sets out his system like a narrative to his future wife about how he would bring up their future children. It is noteworthy that although the access to the works of Western pedagogical theorists was limited, the system of children’s education described by W. I. Marewicz was close to the model of natural education developed by Jean-Jacques Rousseau. W. I. Marewicz based his work on the postulate that the child’s great teacher is nature. In his project, the child’s upbringing takes place in the countryside and is based on observation of nature and the child’s direct experience. The writer envisages the upbringing of the child from infancy, the parents’ active involvement in their children’s education, and supports the notion that teachers should take into account the child’s age characteristics and individual needs. He resorts to the means of ‘negative education’, when the child seems to be acting on his or her own initiative, but is guided by an educator who protects the child from wrong things. At the same time, we can observe that W. I. Marewicz adapted the system of natural education by using his own life experience and taking into account the realities of his own country. The educational system described by W. I. Marewicz is aimed at the upbringing of a decent citizen. It is based on the attitudes that the writer used to declare in his patriotic works: work for the good of society, obedience to the king, respect for religion, the striving for the unity of the nation, and hatred of outsiders who undermine the state. Keywords: Wincenty Ignacy Marewicz, eighteenth-century literature, natural education, Jean-Jacques Rousseau.

Nurcholish Madjid’s Perspective About Thought of Religious Pluralism

One of the modern Islamic reformers in Indonesia is Nurcholish Madjid. The focus of this research is to find out the style of thought of Nurcholis Madjid regarding religious pluralism. The aims of this study are to (1) describe the style of Nurcholis Madjid’s thought related to religious pluralism, (2) open new insights regarding modern Islamic views, and (3) describe the contributions and controversies of Nurcholis Madjid’s thoughts regarding religious pluralism. This study uses a descriptive-comparative research approach. The results of this study indicate that there are three thoughts of Nurcholis Madjid about religious pluralism. First, according to him, religious pluralism is an understanding that recognizes the existence of other religions and is mature in dealing with diversity. Second, Nurcholish Madjid's idea of religious pluralism is a religious principle that recognizes freedom of religion, living with risks that will be borne by each believer. Third, according to Nurcholish Madjid, religious pluralism in Islam is not based on the doctrine of assuming that all religions are true, but Islam only gives recognition to the extent of each individual's right to exist in harmony with the freedom to practice their respective religions to realize a tolerant life in Indonesia.

MODERASI BERAGAMA MENURUT PERSPEKTIF TOKOH AGAMA DI KOTA MANADO

Religious moderation was used as the object of research because they wanted to know the concept of religious moderation of each religious figure based on their respective holy books. This research is a qualitative research, using a love theory approach. it means that the perspectives of various religious figures see other creatures as part of themselves, one family even though they are different. The results of this study indicate that the concept of religious moderation in each religion is essentially based on the concept of compassion for others taught by their respective religions. This means respecting differences in beliefs, differences in how to approach God are not the focus of attention, but it is the basic humanity that causes them to respect each other among fellow creatures. Different humans are a destiny of God but they are like one family so they must love each other, love each other. The conclusion of this study is that Islam, Hinduism, Buddhism, Christianity have the principle of religious moderation based on their respective holy books. Each of their religious teachings teaches to love God's fellow creatures even though they are different, including different religions