Journal articles on the topic 'Interfaith marriage – Social aspects'
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1
Joko, Antonius Padua Dwi. "Perkawinan Campur dan Beda Agama: Sikap dan Kebijakan Gereja." Lux et Sal 1, no. 2 (April 18, 2021): 117–30. http://dx.doi.org/10.57079/lux.v1i2.17.
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In marriage, husband and wife together strive to realize the community of life and love in all its aspects and dimensions: personal-human and spiritualreligious dimensions. In order for such a fellowship to be attained more easily, the Church wants the people to choose a partner who is of the same faith, bearing in mind that faith has a very strong influence on the inner and outer unity of husband and wife, the education of children and the welfare of the family. Out of respect for other religions, recognition of the right of every person to marry (cf. Can. 219), and various social realities, it is possible in the Catholic Church to have mixed marriage (mixta religio) or interfaith marriage (disparitas cultus). After all, mixed marriages and interfaith marriages can be a problem that continues to arise, in the midst of a pluralistic society. A lot of young Catholics at some point in their lives have to face this problem and seek information and assistance to determine attitudes and make concrete choices that must be accounted for. Moreover, some mixed marriages and interfaith marriages ofen need assistance in the journey of their married life. Renewal of the Church's position and policy towards these problems is a Church concern that can provide relief to the people. However, with the existing policies and guidelines, personal problems are not automatically resolved. It is the duty of the pastors of souls to continue to develop the ministry of mixed marriage and interfaith marriage, so that Catholics counterparts in such marriages are still able to witness the power of God's word and assist their children to grow in the Catholic faith.
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Amalia, Tyas. "MODEL MANAJEMEN KONFLIK PERNIKAHAN BEDA AGAMA DALAM PEMIKIRAN AHMAD NURCHOLISH." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 1. http://dx.doi.org/10.14421/jsa.2018.121-01.
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Interfaith marriage is still an interesting theme to be discussed which is full of controversy. Ahmad Nurcholish and Ang Mei Yong were one of the phenomenal interfaith marriages in Indonesia in 2003. This study focused on the conflict management model of interfaith marriage undertaken by both. Ahmad Nurcholish is a devout Muslim, and Ang Mei Yong is a Confucian. The interfaith marriages that are lived by them are mutual agreements without any element of coercion. According to Ahmad Nurcholish, to deal with interfaith marriages there are at least 3 models, namely: self-reflection, asking for advice from the closest person, and presenting mediators, through the process of externalization, objectification, and internalization. While in conflict management there are several aspects, namely, competency, collaboration, compromise, avoidance, and accommodating.Keywords: Marriage different religion, Ahmad Nurcholis, Social Construction, Conflict Management AbstrakPernikahan beda agama masih menjadi tema menarik untuk diperbincangkan yang sarat akan kontroversi. Ahmad Nurcholish dan Ang Mei Yong merupakan salah satu pelaku nikah beda agama di Indonesia yang fenomenal pada tahun 2003. Kajian ini, memfokuskan pada model manajemen konflik Nikah beda agama yang dijalani oleh keduanya. Ahmad Nurcholish yang beragama Islam taat, dan Ang Mei Yong yang beragama Khonghucu. Pernikahan beda agama yang dijalani keduanya merupakan kesepakatan bersama tanpa ada unsur paksaan. Menurut Ahmad Nurcholish, untuk menangani nikah beda agama setidaknya ada 3 model, yaitu: refleksi diri, minta saran orang terdekat, dan menghadirkan mediator, melalui proses eksternalisasi, objektivikasi, dan internalisasi. Sementara dalam memanajemen konflik ada beberapa aspek yaitu, kompetesi, kolaborasi, kompromi, menghindar, dan mengakomodasi.Kata Kunci: Nikah Beda Agama, Ahmad Nurcholis, Konstruksi Sosial, Manjemen Konflik
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Putri Tjandra, Odelia Christy, and Kevin Kusumaatmaja Hasugian. "PERKAWINAN LINTAS IMAN DITINJAU DARI HUKUM ISLAM DAN HUKUM POSITIF DI INDONESIA." Res Nullius Law Journal 5, no. 1 (January 19, 2023): 35–46. http://dx.doi.org/10.34010/rnlj.v5i1.7335.
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In general, every human being will appearing the desire to live side by side with another, to bulid for a hapy family. Based on one belief and same decisions that they want to educate with their descendants with good religious. Whereas, not a few copules who get married with diffrent beliefs. It cannot be denied that there is no boundaries and limit to build a social contact and interaction between them. Moreover, there are a problems in the regulation and recording of whether or not an interfaith marriage is legal, the procedures that must be prpeared well and the substance of the marriage law which does not provide spaces for copules to carry out marriages of diffrent religions. The result of the research used by empirical juridical which is data are obtained based on empirical and juridical aspects. This research approach, and the reasearch’s team uses a qualitative approach because of the problems related to humans are fundamentally based on our observations. The purpose of writing this journal is to find out how Indonesia is able to regulate interfaith marriage in terms of positive law, and islamic law. Second, as well as what strategies are carried out by prospective copules who want to carry out interfaith marriage.
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Hastuti, Indira, Edy Sanjaya, and Budi Prasetyo. "Interfaith Marriage And Its Legal Consequences For Children Born According To Islamic Law." International Journal of Educational Research & Social Sciences 3, no. 1 (February 20, 2022): 509–17. http://dx.doi.org/10.51601/ijersc.v3i1.303.
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Interfaith marriages, which are widely practiced in society, will, in the long term, have a social and psychological impact on children born to these couples. In contrast, in terms of legal aspects, they certainly have legal consequences for children born to couples of different religions. The purpose of this study was to determine the legal implications of interfaith marriages for children born according to Islamic law. Methods This study uses a normative juridical method by reviewing various literature relevant to the studied theme. Data was collected through a literature study to find secondary legal materials pertinent to the prescriptive descriptive approach. The study results indicate that the legal consequences of interfaith marriages are invalid marriages, and children born are not permitted according to Islamic law. According to Islamic law, Interfaith marriages have legal implications for children who are born; namely, children are considered as children born out of wedlock. Children born out of wedlock only have a kinship relationship with their mother and their mother's family.
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Korovkina, N. V., and E. V. Sadretdinova. "RELIGIOUS IDENTITY AND INTRODUCTION OF CHILDREN TO RELIGION IN INTERETHNIC FAMILIES (ON THE EXAMPLE OF THE REPUBLIC OF BASHKORTOSTAN)." KAZAN SOCIALLY-HUMANITARIAN BULLETIN 11, no. 6 (December 2020): 36–42. http://dx.doi.org/10.24153/2079-5912-2020-11-6-36-42.
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The article reveals some results of a sociological study on the features of religious identity of spouses and social practices of children's inclusion in interethnic families (on the example of the Republic of Bashkortostan). This topic is most relevant for multi-ethnic regions, where interfaith marriages are quite common, despite the presence of isolationist attitudes among a part of the population. Marriages between representatives of various religious movements lead to the formation of a special cross-cultural environment of interaction, which requires the spouses to make many decisions, including on the confessional affiliation of children, on the choice of mechanisms for the formation of religious identity. Based on the author's research, the article analyses the state of religious identity of a resident of a multi-ethnic region in a dynamic aspect. Special attention is paid to spouses who are in an interethnic marriage. The author studies variants of religious communications, among which the dominant one is the co-existence of religions in variations from "common / unified religion" to "equality". Most of the families studied are classified as egalitarian and democratic in terms of their power structure and upbringing model. The article provides data on the state of religious identity of children raised in multi-ethnic families. The authors call traditional, psychological and educational motives for introducing children to religion the predominant ones. Based on the presented material, the authors come to the conclusion that there are two most common models of introducing children to religion in interethnic families: passive (indirect) and active religious socialization. The first model is the most popular among residents of large cities, while traditional families choose the second one.
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Fatkhullin, R. A. "The Single Vector of the Social Orientation of Christianity and Islam." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 40 (2022): 114–24. http://dx.doi.org/10.26516/2073-3380.2022.40.114.
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The relevance of the exploration is related to the study of a single vector of the social orientation of Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Quran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari, Muslim, Abu Daud and others, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in relation to a person and society. This is also manifested in the commandments of Christianity, with the exception of the doctrinal aspect, since the concept of God in Christianity and Islam is different from each other and not identical. Identity is observed in those qualities, some of which a true believer should have: love for the transmitter of revelation, love for neighbor, love for enemies, humility, patience, righteousness, purity of heart, mercy, repentance, trust in the Lord, preservation of the world, etc. There is a similarity in those qualities that a believer must eradicate in himself: breaking an oath, lying, anger, arrogance, a passion for accumulation, etc. The identity of traditional values in Christianity and Islam is considered: the institution of traditional marriage, the equality of men and women, the dignity of motherhood, the attitude to children, the prohibition of abortion and homosexuality, the attitude to slavery, which was at the time of the emergence of Islam and the existence of Christianity, is separately mentioned. The conclusions emphasize that feelings of love and compassion, understanding of man as the crown of creation, spiritual and moral development and gaining transcendental experience are common to Christianity and Islam. This exploration will allow us to better study the Russian model of interfaith relations in building a constructive dialogue in the socio-cultural sphere and, if necessary, use it in countering the challenges of our time. It should be taken into account that the Abrahamic religions are characterized by the concept of religious exclusivity, which practically excludes tolerance in matters of dogma and worship, as well as recognition of other religions as equal to them, while this allows you to save the religions themselves from distortion.
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Hedi, Fathol, Abdul Ghofur Anshori, and Harun Harun. "Legal Policy of Interfaith Marriage in Indonesia." Hasanuddin Law Review 3, no. 3 (December 26, 2017): 263. http://dx.doi.org/10.20956/halrev.v3i3.1297.
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Marriage is not just a bond between men and women, but the inner bond between a man and a woman based on the One and Only God. This research was a philosophical normative, thus the approaches used were philosophical, normative, and historical. Besides, a qualitative-descriptive strategy was used in finding a depth description of the law politics of interfaith marriage regulation in Indonesia based on the the 1974 Marriage Law. The results show that the interfaith marriage is not regulated in the 1974 Marriage Law, because: First, the rejection of the majority of Muslims and the faction in Parliament because the interfaith marriage is against the aqidah (matters of faith) of Islam; Second, the interfaith marriage is contrary to the marriage culture in Indonesia, because marriage contains legal, sociology and religious aspects; Third, the interfaith marriage is contrary to the theological teachings of religions in Indonesia that do not want interfaith marriages, such as Islam, Christianity, Protestantism, Hinduism and Buddhism. Furthermore, the interfaith marriage is inconsistent with the philosophical purposes of marriage in Indonesia where the purpose of marriage forms a happy and eternal family based on the One Supreme God.
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Megawati, Megawati. "Ketentuan Hukum Positif Indonesia Dalam Mengatur Perkawinan Beda Agama dan Akibat Hukumnya." JOURNAL of LEGAL RESEARCH 4, no. 4 (September 25, 2022): 893–906. http://dx.doi.org/10.15408/jlr.v4i4.28234.
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Compilation of Islamic Law discussion of interfaith marriage is regulated in the chapter on marriage prohibition which is described in articles 40 to 44. This study aims to determine the provisions of positive Indonesian law in regulating interfaith marriages. In addition to knowing the law of interfaith marriage according to positive Indonesian law. This study uses a qualitative research method with a statutory approach. The results of the study stated that there were negative consequences of interfaith marriages, both from the psychological and juridical aspects. The psychological aspect is indicated by the waning and not achieving the goals of domestic life. This interfaith marriage slowly destroys the happiness in the household. In addition to fighting over the influence of children to follow the teachings of their respective religions which causes children to be mentally disturbed.
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Zahara, Rifqiawati, and Makhfud. "Problematika Pernikahan Beda Agama: Antara Konsep dan Praktek di Masyarakat." Indonesian Journal of Humanities and Social Sciences 3, no. 1 (March 31, 2022): 59–72. http://dx.doi.org/10.33367/ijhass.v3i1.2839.
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Interfaith marriage is not a new thing anymore. In Indonesia, interfaith marriages have been met by many from various social circles, ranging from public figures, officials, to ordinary people. This thing that is considered normal does not necessarily justify or ignore interfaith marriages, but instead often becomes the main controversy in Islam. This paper will describe the meeting point between the rules of Law no. 1 of 1974 which is considered not to accommodate interfaith marriages and provisions in the Qur'an and Hadith which are the guidelines for the Muslim community. In addition, this paper will also show how the practice of interfaith marriages among the community and the impacts they face. Thus, this paper aims to describe the phenomenon of interfaith marriage so that there are new treasures in reinforcing interfaith marriage laws in terms of state and religious rules.
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Mashuri, Muhammad Fath, and Avin Fadilla Helmi. "Tongkonan Social Identity: Families Harmonization on Interfaith Marriage in Toraja." ETNOSIA : Jurnal Etnografi Indonesia 4, no. 2 (December 13, 2019): 115. http://dx.doi.org/10.31947/etnosia.v4i2.6450.
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Interfaith marriage can be called a meeting of inter-social identities specifically within the context of family. It is therefore an indispensable part of the process for every interfaith marriage couple to de-categorize and re-categorize and consolidate their social identity as a couple so that they can successfully define their new family values. The purpose of this study is to analyze how married couples of different faiths in Toraja harmonize their differences from the perspective of social identity. This study used an ethnographic approach with six informant actors from three interfaith families in Toraja. The results show that these married couples operationalize a dual-hierarchical identity model in an inter-family harmonization effort. Tongkonan identity is placed vertically as a collective identity, while the identity of religion as a person-based social identity is placed horizontally. Both of these have consequences for the emergence of a cross-categorized identity.
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Simajuntak, Herry Anto. "A Interfaith Marriage based on Positive Law and Protestantism Perspective." Al Ahkam 18, no. 2 (January 24, 2023): 30–36. http://dx.doi.org/10.37035/ajh.v18i2.7741.
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Interfaith marriage is currently being widely discussed and is actually not a new thing for the multicultural Indonesian people. The marriage has occurred in the community (in various social dimensions) and has been going on for a long time. However, it does not also mean that the issue of interfaith marriage is not a problem, in fact it tends to always reap controversy among the public. There is an assumption that the cause is the existence of Law no. 1 of 1974 as amended by Law no. 16 of 2019 concerning Marriage, which does not accommodate interfaith marriage issues. The problems that have arisen recently are interfaith marriages are also widely opposed among the community, for example among Protestant Christians, because interfaith marriages are still considered taboo because according to Protestant Christianity, interfaith marriages will cause new problems in the future for descendants and in administration. Therefore, until now, there is no Protestant Christian religious leader who has agreed to legalize interfaith marriages because it is written in the Bible 2 Corinthians 6:14, which reads: "Do not be an unequal partner with unbelievers". Whereas, an unequal partner means that there are the differences in belief, so that according to the Protestant Christian faith, interfaith marriages are not approved. The prohibition of interfaith marriages is also the same as the view of Islam as stated in the Central MUI Fatwa Number: 4/Munas/VII/MUI/8/2005 which emphasizes the prohibition of interfaith marriages, both marriages between a Muslim woman and a non-Muslim, as well as marriages between a Muslim woman and a non-Muslim woman. a Muslim man with a woman of the people of the book.
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Silfanus, Jessica. "PERKAWINAN BEDA AGAMA SECARA ALKITABIAH DALAM MASYARAKAT PLURALISME." Way Jurnal Teologi dan Kependidikan 8, no. 1 (April 30, 2022): 82–95. http://dx.doi.org/10.54793/teologi-dan-kependidikan.v8i1.78.
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Interfaith marriages in a pluralistic society often occur due to the diversity of religious adherents in Indonesia. The problem is that when the commitment does not go well, then the relationship will become complicated. The result is the disruption of the harmony of married life because there is no role of religion in the purpose of the marriage bond. The purpose of writing this article is to look at the biblical perspective on interfaith marriage in a pluralistic society. The true foundation of marriage in Christianity or in other religions. The method used for this research is a qualitative method of library studies. The causes of interfaith marriages are social life, minimal religious education, parental background, and the current of globalization also encourage new social constructions. Interfaith marriages in the Old and New Testaments are not permitted by God, because marriage is God's initiative and must be centered on Jesus Christ. Marriage must Return to carry out God's eternal plan so that marriage can achieve its original purpose, namely humans must Return to God and His Word to understand it. This is the reason God wants marriage to be a marriage of faith. Marriage is the foundation because it is on this relationship that God begins to build society. Healthy marriages must be built and run according to Christ and these relationships are based on Christ as the head of the family and church.
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Togatorop, Andri Rifai. "Perkawinan Beda Agama." Journal of Religious and Socio-Cultural 4, no. 1 (January 14, 2023): 26–36. http://dx.doi.org/10.46362/jrsc.v4i1.126.
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Interfaith marriage becomes polemic because it creates a debate between agreeing and disagreeing, but the impact of interfaith marriage is not only personal but also social and cultural. Is interfaith marriage allowed? Maybe some people say it's okay because marriage is sacred. But in fact, marriage is fun for people of different religions. The Religion Law number 1 of 1974 clearly states that people may marry the same religion, not different religions. However, interfaith marriage is the best solution without partner prayer. The purpose of this article is to introduce an understanding of interfaith marriage by Islam and Christianity, as well as how to reflect on theological ethics. Therefore, this research is qualitative in nature supported by books to see whether marriage is permissible in a particular religion. The result is Law number 1 of 1974 concerning marriage, which says that one must have the same faith. This interfaith marriage is not recommended. Marriage is not to destroy kinship; marriage should make you happy.
Pernikahan beda agama menjadi polemik karena menimbulkan perdebatan antara setuju dan tidak setuju, tetapi dampak dari pernikahan beda agama tidak hanya secara pribadi tetapi juga sosial dan budaya. Apakah pernikahan beda agama diperbolehkan? Mungkin sebagian orang mengatakan tidak apa-apa, karena menikah itu sakral. Namun nyatanya menikah itu menyenangkan bagi yang berbeda agama. Undang-Undang Agama nomor 1 tahun 1974 dengan jelas menyatakan bahwa orang boleh menikah seagama, tidak boleh beda agama. Tetapi demikian, menikah beda agama merupakan solusi terbaik tanpa doa pasangan. Tujuan artikel ini adalah mengantar pemahaman pernikahan beda agama oleh Islam dan Kristen, serta bagaimana refleksi etis teologisnya. Oleh karena itu, penelitian ini bersifat kualitatif yang didukung oleh buku-buku untuk melihat diperbolehkan atau tidaknya perkawinan dalam suatu agama tertentu. Hasilnya Undang-Undang nomor 1 tahun 1974 tentang pernikahan, dimana dikatakan bahwa harus seiman. Pernikahan beda agama ini tidak di rekomendasi. Menikah bukan untuk merusak hubungan kekerabatan, seharusnya pernikahan itu membuat bahagia.
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Petersen, Larry R. "Interfaith Marriage and Religious Commitment among Catholics." Journal of Marriage and the Family 48, no. 4 (November 1986): 725. http://dx.doi.org/10.2307/352565.
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Watungadha, Cornelis Hendra, Muhammad Arfah P, and Yulia A. Hasan. "ANALISIS PENETAPAN HAKIM DALAM PEMBERIAN IZIN PERKAWINAN BEDA AGAMA DI PENGADILAN NEGERI MAKASSAR." Indonesian Journal of Legality of Law 2, no. 1 (December 9, 2019): 13–17. http://dx.doi.org/10.35965/ijlf.v2i1.139.
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Penelitian ini bertujuan untuk mengidentifikasi pemberian izin perkawinan beda agama. Penelitian menggunakan metode kualitatif, yang bersumber dari data informan kunci, dokumen-dokumen dan wawancara serta bahan-bahan dari pustaka yang berlaku dan berkaitan dengan pemberian izin nikah beda di Pengadilan Negeri Makassar. Hasil penelitian menun-jukkan bahwa fenomena perkawinan beda agama yang terjadi di kalangan masyarakat Indonesia bisa menimbulkan berbagai macam permasalahan dari aspek hukum dan lingkungan masyarakat. Perkawinan beda agama menurut Undang-Undang No 1 Tahun 1974 adalah perkawinan yang sah, karena berdasarkan Pasal 2 ayat (1) Undang-Undang Perkawinan No 1 Tahun 1974, perkawinan yang sah adalah perkawinan yang dilakukan menurut hukum masing-masing agama dan kepercayaan. Dari Pasal 2 ayat (1), berbunyi bahwa undang-undang perkawinan menyerahkan sahnya suatu perkawinan dari sudut agama, jika suatu agama memperbolehkan perkawinan beda agama maka perkawinan agama boleh dilakukan, tetapi jika suatu agama melarang perkawinan beda agama, maka tidak boleh melakukan perkawinan beda agama. Berda-sarkan hasil penelitian lapangan menunjukkan bahwa setiap agama di Indonesia melarang untuk melakukan perka-winan beda agama. Oleh karena itu, perkawinan beda agama adalah perkawinan yang tidak sah menurut undang-undang perka-winan, serta Hakim juga harus melihat bagaimana rumah tangga pelaku perkawinan beda agama ke depannya, karena sulit terjadi keharmonisan dalam keluarga jika masing-masing pasangan tunduk pada agama yang berbeda, dan rentan perse-lisihan antar pasangan dalam hal mengasuh anak.
This study aims to identify the licensing of interfaith marriages. The study uses qualitative methods, which are sourced from key informant data, documents and interviews as well as material from applicable libraries and are related to granting different marriage licenses in the Makassar District Court. The results showed that the phenomenon of interfaith marriages that occurred among Indonesian people could cause various kinds of problems from the legal aspects and the community environment. Interfaith marriage according to Law No. 1 of 1974 is a legal marriage, because based on Article 2 paragraph (1) of Marriage Law No. 1 of 1974, a legal marriage is a marriage conducted according to the law of each religion and belief. From Article 2 paragraph (1), it states that the marriage law gives up the validity of a marriage from the point of religion, if a religion allows interfaith marriages then religious marriages are permissible, but if a religion prohibits interfaith marriages, then no marriages may be of different marriages. religion. Based on the results of field research shows that every religion in Indonesia forbids interfaith marriages. Therefore, interfaith marriages are illegitimate marriages according to marriage law, and the Judge must also look at how households of interfaith marriages in the future, because harmony in the family is difficult if each partner is subject to different religions, and prone to disputes between partners in parenting.
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Efendi, Roni. "Perkawinan Beda Agama dalam Paradigma Sosiological Jurisprudence." Al Hurriyah : Jurnal Hukum Islam 5, no. 1 (July 14, 2020): 49. http://dx.doi.org/10.30983/alhurriyah.v5i1.2396.
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<p align="center"> </p><p><em>The promulgation of the Marriage Law is as a tool of social engineering or an instrument to regulate the community </em><em>and</em><em> as a guideline for the community to carry out a marriage. So those friendships that are carried out are not based on or violate religious law contained in the Marriage Law deemed invalid, one of which is interfaith marriages. The diversity of Indonesian society has been regulated by several provisions and diverse institutions, moreover related to the requirements of marriage. The occurrence of social facts in the form of violation of the regulations of marriage in the way of interfaith marriages according to the Sociological jurisprudence school is the result of proper gradation, morals which have been the basis for the formation of law. If ethics or morals become evil, it will result in bad behavior, both the behavior of individuals, groups and state officials.</em></p><p> </p><br /><p> </p>
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Yakin, Ayang Utriza. "Hukum Pernikahan di Kesultanan Melaka Abad ke-15 dan ke-16 M." Ulumuna 19, no. 1 (June 29, 2015): 1–32. http://dx.doi.org/10.20414/ujis.v19i1.1248.
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This article examines legal aspects of Marriage law in the Sultanate of Malaka in the 15th and 16th centuries. It focuses on some legal aspects of Undang-undang Melaka (a text of laws of Melaka) represented by Liaw Yock Fang, regarding the issues of marriage such as wali (marriage guardian), ijāb-qabūl (consent of both parties), witness(es), t\alāq (repudiation), faskh (broken marriage contract), interfaith marriage and marrying slave. This study aims to know the source of the marriage laws of Undang-Undang Melaka (UUM). It shows that UUM was a collection of common law in Melaka and consisted of Islamic law. One aspect of Islamic laws was marriage law. In UUM, the legal aspect was based on fiqh of several schools (madhhab), particularly the al-Shāfi‘ī school derived from al-Iqnā’ written by al-Sharbini. This finding also refuses the previous research finding stating that it was derived from al-Taqrīb by Abū Shujā‘.
DOI: http://dx.doi.org/10.20414/ujis.v19i1.1248
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Bahry, Nurinayah. "MENYELISIK HUKUM PERNIKAHAN BEDA AGAMA DALAM Al-QURAN." Comparativa: Jurnal Ilmiah Perbandingan Mazhab dan Hukum 2, no. 2 (October 13, 2022): 171–86. http://dx.doi.org/10.24239/comparativa.v2i2.34.
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Interfaith marriages, that often occur because of love, ignores the legal aspects, whereas marriage is not only about love, but is also related to law. This article discusses the interpretation of Al-Qur'an in Surah Al-Baqarah verse 221 and other related verses, regarding the law of interfaith marriage. This verse shows that religion does not allow Muslim women to marry non-Muslim men; polytheists and scribes. It is also illegal to marry a polytheist woman, whether it is a pagan, Buddhist, or atheist. As for the law of Muslim men marrying people of the book (Jews and Christians) who still adhere to the scripture, the fiqh experts are divided into two groups. The first group argues that Muslim men can marry people of the book. The second group argues that it is unlawful to marry people of the book.
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Syahrul, Syahrul, and Evie Syalviana. "Unification of Marriage Law and Its Problems." TASAMUH: Jurnal Studi Islam 12, no. 2 (September 14, 2020): 421–32. http://dx.doi.org/10.47945/tasamuh.v12i2.255.
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Abstrak
Law is a normative rule that govern human behaviors. The development of law as rule is not stagnant in one situation. But, its grew out from the awareness of society that requires the existence of law. Therefore, law always adopts the values that grow in society like; customary law, traditions and religions law. The consequences of laws as social and cultural products, even products of political ideology, making law is always contextual with the reality of society. This article try to understand the unification of marriage law in Indonesia and the problems that arise in the unification process. Unification is process of unify the laws in sociey or unify the national law in society. The article finds that there are many problems arising from the unification of marriage law in Indonesia, especially those related to interfaith marriages. So, it is not surprising that there are so many products of the marriage law probide the interfaith marriage in Indonesia, especially if interfaith marriage involves woman and man Muslims.
Keyword: Interfaith Marriage, National Law, Islamic Law
Abstrak
Hukum adalah aturan-aturan normatif yang mengatur pola perilaku manusia. Hukum tidak tumbuh di ruang yang vakum, melainkan tumbuh dari kesadaran masyarakat yang membutuhkan adanya suatu aturan bersama. Karena itu, hukum selalu mengadopsi nilai-nilai yang tumbuh dan berkembang dimasyarakat; nilai-nilai adat, tradisi dan agama. Konsekuensi hukum sebagai produk sosial dan kultural, bahkan juga produk politik yang bernuansa ideologi, menjadikan hukum selalu bersifat kontekstual. Tulisan ini berusaha untuk mengungkap tentang unifikasi hukum perkawinan di Indonesia dan problematika yang muncul pada proses unifikasi tersebut. Unifikasi merupakan penyatuan hukum yang berlaku secara nasional atau penyatuan pemberlakuan hukum secara nasional. Penulis menemukan adanya banyak persoalan yang muncul dari unifikasi hukum perkawinan di Indonesia, khususnya yang terkait dengan perkawinan beda agama. Maka, tidak heran jika begitu banyak produk undang-undang perkawinan yang menjadi penghalang terjadinya nikah beda agama di Indonesia, khususnya jika melibatkan orang Islam.
Kata Kunci: Pernikahan Beda Agama, Hukum Nasional, Hukum Islam
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Siregar, Puad Muzakkar. "Relevance of The Fatwa of The Indonesian Ulema Council to The Renewal of Islamic Family Law in Indonesia (Study of MUI Fatwa Number: 4/Munas VII/MUI/8/2005 on Marriage of Different Religions)." JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan 8, no. 1 (October 1, 2021): 85. http://dx.doi.org/10.29300/mzn.v8i1.4865.
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Fatwa is a practical law similar to fiqh (al-ahkām al-'amaliyah). Therefore, the fatwa must be context-bound; context of time (tempus), place (locus), context of natural conditions, social context, demographic context, and other contexts. In the Indonesian context, the Indonesian Ulema Council (MUI) is the official state-recognized institution to issue fatwas as guidelines for Indonesian Muslims. This paper answers two questions: how is the MUI fatwa related to the legal status of interfaith marriages? Furthermore, is the MUI fatwa on interfaith marriage relevant to the reform of Islamic family law in Indonesia? As a result, although many scholars allow interfaith marriages because Muslim men and women are experts of the book, the MUI fatwa forbids interfaith marriages based on sadd al-dzari'ah to prevent negative impacts. This is a family law product with a renewal side, because it is responsive to social dynamics and changing times, by prioritizing the benefit based on maqasid shari'ah
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Siregar, Puad Muzakkar. "Relevance of The Fatwa of The Indonesian Ulema Council to The Renewal of Islamic Family Law in Indonesia (Study of MUI Fatwa Number: 4/Munas VII/MUI/8/2005 on Marriage of Different Religions)." JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan 8, no. 1 (October 1, 2021): 85. http://dx.doi.org/10.29300/mzn.v8i1.4865.
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Fatwa is a practical law similar to fiqh (al-ahkām al-'amaliyah). Therefore, the fatwa must be context-bound; context of time (tempus), place (locus), context of natural conditions, social context, demographic context, and other contexts. In the Indonesian context, the Indonesian Ulema Council (MUI) is the official state-recognized institution to issue fatwas as guidelines for Indonesian Muslims. This paper answers two questions: how is the MUI fatwa related to the legal status of interfaith marriages? Furthermore, is the MUI fatwa on interfaith marriage relevant to the reform of Islamic family law in Indonesia? As a result, although many scholars allow interfaith marriages because Muslim men and women are experts of the book, the MUI fatwa forbids interfaith marriages based on sadd al-dzari'ah to prevent negative impacts. This is a family law product with a renewal side, because it is responsive to social dynamics and changing times, by prioritizing the benefit based on maqasid shari'ah
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Elmali-Karakaya, Ayse. "Interfaith Marriage in Islam: Classical Islamic Resources and Contemporary Debates on Muslim Women’s Interfaith Marriages." Religions 13, no. 8 (August 10, 2022): 726. http://dx.doi.org/10.3390/rel13080726.
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In Islamic tradition, both Muslim men and women are prohibited from marrying mushriks and are required to marry only other believers. However, Muslim scholars’ definitions of ‘believers’ and ‘mushriks’ differ for men and women. Whereas kitabī (Jewish and Christian) women are accepted as believers, not mushriks; kitabī men, who believe in the same religion as kitabī women, are not accepted as believers. Thus, there is a prohibition of Muslim women marrying men of different faiths in Islam. This prohibition is mainly based on the consensus of scholars, which is mostly derived from the cultural and social understanding of marriage and gender roles in the family rather than strictly from religious sources of reference. The aim of this article is to discuss how classical and contemporary Muslim scholars have approached the question of Muslim women’s interfaith marriages in Islam. Classical Muslim scholars did not consider the changing circumstances in their society and reconsider the religious rule regarding Muslim women’s interfaith marriages, as they did for Muslim men’s interfaith marriages. On the other hand, some contemporary Muslim scholars argue that the absence of any explicit prohibition in the Qurʾān indicates that Islam leaves the decision regarding whom to marry up to the Muslim woman and that she should consider her conditions and her prospective husband’s attitude toward her religious faith before making the decision for herself.
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Tamalapakula, Sowjanya. "The Politics of Inter-caste Marriage among Dalits in India." Asian Survey 59, no. 2 (March 2019): 315–36. http://dx.doi.org/10.1525/as.2019.59.2.315.
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Marriage in Hindu communities is caste-endogamous. Any transgression leads to violence against the men and women who move toward inter-caste unions. A few inter-caste/interfaith couples manage to enter conjugality despite the familial and social pressures. This paper explores the caste and gender politics that operate within inter-caste marriages.
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Khoridah, Siti. "PANDANGAN MAHASISWA JURUSAN AL -AHWAL ASY -SYAKHSIYYAH FAKULTAS SYARIAH DAN HUKUM UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA TERHADAP PERKAWINAN BEDA AGAMA PERSPEKTIF HUKUM ISLAM." Al-Ahwal: Jurnal Hukum Keluarga Islam 8, no. 1 (June 14, 2015): 97. http://dx.doi.org/10.14421/ahwal.2015.08108.
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Marriage is a sacred thing that its legality is determined by religion. Related with the legality of the marriage, especially marriage of different religions, may arise and continue to occur as a result of social interaction between all Indonesian citizens who have a variety of religions. Nowadays many contemporary problem in islamic family law which need response fast. Scholarly argues that interfaith marriage is legitimate if it is done by a Muslim man with a non-Muslimah, so, in KHI and the Act No. 1 of 1974, the interfaith marriage is disagreed, althought there give the permissibility of interfaith marriage with the release of the jurisprudence of the Supreme Court No. 1400/K/Pdt/1986 dated January 20, 1989. The legal dualism still requires a definitive answer which then becomes the responsibility of the scholars of Islamic family law.
[Perkawinan merupakan hal sakral yang keabsahannya ditentukan oleh agama. Terkait dengan keabsahan perkawinan, khususnya kawin beda agama, mungkin akan timbul dan terus terjadi sebagai akibat dari interaksi sosial di antara seluruh warga Indonesia yang memiliki beragam agama. Dewasa ini banyak masalah-masalah kontemporer dalam hukum keluarga yang membutuhkan jawaban segera. Jumhur ulama berpendapat bahwa perkawinan beda agama sah jika dilakukan oleh laki-laki muslim dengan wanita Ahli Kitab, selain itu tidak boleh (haram), demikian dalam KHI dan Undang-Undang No. 1 tahun 1974 tidak disetujui, meskipun ada celah untuk diperbolehkannya perkawinan beda agama dengan dikeluarkannya yurisprudensi Mahkamah Agung No. 1400/K/Pdt/1986 tanggal 20 Januari 1989. Dualisme hukum tersebut membutuhkan jawaban pasti yang selanjutnya menjadi tanggung jawab para sarjana hukum keluarga Islam.]
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Shumchuk, Bogdan. "MARRIAGE: LEGAL, SOCIAL AND RELIGIOUS ASPECTS." Visnyk of the Lviv University, no. 37 (2021): 142–50. http://dx.doi.org/10.30970/pps.2021.37.17.
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Sian, Katy Pal. "“Love Jihad”, “Forced” Conversion Narratives, and Interfaith Marriage in the Sikh Diaspora." Religions 12, no. 12 (December 9, 2021): 1085. http://dx.doi.org/10.3390/rel12121085.
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This paper sets out to critically examine the “forced” conversion narrative circulating across the Sikh diaspora. The “forced” conversion narrative tells the story of Muslim men allegedly deceiving and tricking “vulnerable” Sikh females into Islam. The paper explores the parallels between the “forced” conversion narrative and the discourse on “love jihad” propagated by the ruling Bharatiya Janata Party (BJP), as well as drawing out its particularities within the Sikh community. The paper is informed by new empirical data generated by a series of qualitative interviews with Sikhs in the UK, US, and Canada, and captures the complexities and nuances of my respondents in their interpretations of, and challenges to, the “forced” conversions narrative. The paper adopts a decolonial Sikh studies theoretical framework to critically unpack the logics of the discourse. In doing so, it reveals a wider politics at play, centred upon the regulation of Sikh female bodies, fears of the preservation of community, and wider anxieties around interfaith marriage. These aspects come together to display Sikh Islamophobia, whereby the figure of the “predatory” Muslim male is represented as an existential threat to Sikh being.
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Safrodin, Safrodin. "Islamic Da'wah Challenge in Marriage of Different Religions in a Contextual Interpretation Review." Ilmu Dakwah: Academic Journal for Homiletic Studies 16, no. 1 (June 30, 2022): 77–92. http://dx.doi.org/10.15575/idajhs.v16i1.17984.
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This paper aims to explain the opportunities and challenges of Islamic da'wah in interfaith marriages between Muslim men and Ahl al-Kitab women from the point of view of the interpretation of the Qur'an. The research is directed to explore the perspective of da'wah in answering polemics about interfaith marriages. The study method in this paper is a qualitative study with the muqaran (contextual) interpretation method. The results of this study explain that it is permissible for Muslim men to marry Ahlu Kitab women (as stated in al-Maidah: 5) as an opportunity for preaching and preaching among non-Muslims in addition to challenges. This da'wah opportunity can be seen in the existence of a patriarchal social system, where the husband has a substantial, more dominant role as the leader of the family, making it possible to convey enlightenment about Islam in a dialogical, humanistic, mauidzah hasanah and promising way to his wife so that she can know the truth of Islam, understand it to the fullest. Believe it. Meanwhile, the challenge Muslim husbands face in da'wah is the necessity of having strong faith in addition to good da'wah competence so that, on the one hand, he does not waver in his faith and his da'wah efforts also do not disturb the harmony of his relationship with his wife. The results of this study provide space for da'wah to non-Muslims through interfaith marriages for competent Muslim men.
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Bhatoo, Sumayyah, and Uma Bhowon. "Voices of Young Women in Interfaith Marriages." Asian Journal of Social Science 46, no. 3 (June 14, 2018): 281–303. http://dx.doi.org/10.1163/15685314-04603004.
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Abstract This qualitative study captures the experiences of young women in an interfaith marriage, in a social context where ethnic/religious identity is not contested or threatened. In-depth interviews were conducted with ten women to understand through narrative the conflicts and challenges they experience and how they cope with them. Narratives explored not only the present difficulties in the lives of women in interfaith marriages, but also the past experiences. It is under this framework that the cultural/religious transition of these women were studied. The collective experiences of these women were organised under six main themes: role of religion, views on being associated with another religion, initiation of interfaith relationships, problems and conflicts experienced, reactions of in-laws, peers and society and coping and adaptation. Results suggest that although these women experience challenges, such as rejections, threats to identity and discrimination, the multicultural context of Mauritius facilitates integration of conflicting religious identities.
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Darajat, Muhaiminah. "PERKAWINAN BEDA AGAMA DAN DAMPAKNYA TERHADAP PENDIDIKAN ANAK DI DESA WONOREJO KABUPATEN SITUBONDO." Fenomena 20, no. 2 (October 17, 2021): 249–66. http://dx.doi.org/10.35719/fenomena.v20i2.65.
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Manusia adalah makluk sosial yang tidak mungkin bisa hidup tanpa bantuan orang lain. Karena itu, ia hidup bermasyarakat dan mengembangkan kebudayaan serta peradaban untuku kepentingan bersama. Maka pernikahan merupakan jalan dalam bersosialisasi dengan manusia lainnya. Akan tetapi jika pernikahan dihadapkan pada masalah perbedaan terutama perbedaan agama maka hal ini menjadi rumit untuk menjalankan roda kehidupan kedepan. Sebab, jika sudah memiliki anak maka hal ini dapat menimbulkan kegoncangan pada diri anak. Ia akan ragu untuk memilih antara agama ayah atau ibunya. Islam sangat jelas sekali dalam mengatur hal ini. Penelitian kualitatif deskriptif ini, bermaksud untuk mengungkap hasil dari pada pernikahan beda agama tersebut, yaitu dampak Pernikahan antar agama bagi kelangsungan pendidikan anak desa Wonorejo Kabupaten Situbondo. Dari studi penelitian yang ada terungkap bahwa Pernikahan antar agama bagaimanapun tetap merugikan, terlebih bila dipandang dari sudut pedagogis, sebab secara tidak langsung berarti sudah mempersiapkan lingkungan yang kurang baik bagi kedua belah pihak (pasangan dan keluarganya masing-masing) serta bagi kelangsungan pendidikan anak-anaknya. Social creatures, that's humans who cannot possibly live without the help of others. Therefore, he lives in society and develops culture and civilization for the common good. So marriage is a way of socializing with other humans. However, if marriage is faced with the problem of differences, especially religious differences, it becomes complicated to run the wheel of life in the future. Because, if you already have children, this can cause shock in the child. He will hesitate to choose between the religion of his father or mother. Islam is very clear in regulating this. This descriptive qualitative research, intends to reveal the results of the interfaith marriage, namely the impact of interfaith marriage for the continuity of education for the children of Wonorejo village, Situbondo City. From existing research studies, it is revealed that interfaith marriages are still detrimental, especially when viewed from a pedagogical point of view, because it indirectly means that they have prepared an unfavorable environment for both parties (spouse and their respective families) as well as for the continuity of children's education. his son.
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Syamhudi, M. Hasyim. "Konstruksi sosial pernikahan beda agama dikalangan Muslim Tionghoa di Probolinggo." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 11, no. 2 (December 31, 2011): 127. http://dx.doi.org/10.18326/ijtihad.v11i2.127-143.
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The reciprocal connection between religion and family life makes the topic of religious intermarriage ofparticular importance in the sociology of religion. This study was conducted to examine social phenom-ena of interreligious marriage which become popular among Moslems Chinese society in Probolinggo.The main purpose of this study will try to find, why Moslems Chinese society in Probolinggo performinterfaith marriage, which was all the long associated to be forbiden in both Islamic legal system andpossitive common law of Indonesia. In this research the researcher has difficulties to get proper infor-mation about religious behavior, especially about interfaith marriage problems. To solve this problem,the researcher asked for help from the leader of Persatuan Imam Tauhid Indonesia (PITI) Probolinggo,Mr. Irem Grok Sing to get access to main informans.This qualitative research used Berger’s theory ofsocial reconstruction process to explain phenomena. Interreligious marriage as a social discordance inProbolinggo Chinese Moslem community was predicted will expand faster. So there was need somedialogue between religious ideal concepts. In Islamic law, this phenomena can be understood as anactualization of the rahmatan li al-‘alamin mission.
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Najibah Mohd Zin, Nora Abdul Hak, Abdul Ghafur Hamid @ Khin Maung Sein, and Hidayati Mohamed Jani. "THE AMENDMENT TO THE LAW REFORM (MARRIAGE AND DIVORCE) ACT 1976: RECONCILING THE IRRECONCILABLE." IIUM Law Journal 29, (S1) (May 12, 2021): 1–15. http://dx.doi.org/10.31436/iiumlj.v29i(s1).631.
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This article examines the ramifications of the recent amendment to the Law Reform (Marriage and Divorce) Act 1976 (Act 164) in protecting the wellbeing of the family relationship involving interfaith marriage and other legal issues governing non-Muslim families. The amendment witnessed substantial reforms to section 51 of Act 164 pertaining to the divorce on the ground of conversion, increasing the age limit for child maintenance and adopting more flexible principles in dividing matrimonial assets. However, the focus will be on the impact of the amendment to section 51 of Act 164 due to its significant in changing the landscape of legal arguments pertaining to jurisdiction of the court in dealing with the subject matter in dispute, ranging from the divorce and other intense arguments pertaining to maintenance of wife, child custody and religious status of children. The study adopts qualitative study in elucidating relevant documents that comprised of statutory laws, articles in legal journals and decided cases where arguments leading to the need for the reform of those affected issues were well addressed. Certain aspects of Islamic jurisprudence will be referred to and analysed in searching for authoritative and practical legal arguments within the existing legal framework. Harmonisation of law is adopted whenever applicable when dealing with the resolution of conflict of laws. It is hoped that this study will provide constructive argument and invaluable source of reference for the Malaysian civil court in disposing of interfaith family disputes when the law is fully enforced.
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Basavaraju, U. C., and M. Annapurnamma. "Social and Legal Aspects of Marriage Versus Divorce." International Journal of Social and Economic Research 6, no. 2 (2016): 173. http://dx.doi.org/10.5958/2249-6270.2016.00030.1.
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Pileva, Desislava. "Marriage migrants in Bulgaria - aspects of social adaptation." Bulletin de l'Institut etnographique 67, no. 3 (2019): 661–79. http://dx.doi.org/10.2298/gei1903661p.
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Muzammil, Iffah. "Telaah Gagasan Paramadina tentang Pernikahan Beda Agama." ISLAMICA: Jurnal Studi Keislaman 10, no. 2 (March 1, 2016): 396. http://dx.doi.org/10.15642/islamica.2016.10.2.451-474.
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This article deals with the idea of interfaith marriage proposed by the Endowment Foundation of Paramadina (Yayasan Wakaf Paramadina) established by Nurcholish Madjid and his colleagues. The activists of this foundation offer ideas to give freedom to every Muslim, both male or female, to marry a non-Muslim, regardless of their religion and their faith. This idea is at least starting from two basic assumptions; first, that the Qur’ân only prohibits marriage with Arab polytheists which are almost certainly does not exist now; and second, that all religions and faiths that exist today are People of the divine Book. This idea had never been previously proposed by other scholars who only allow the marriage of male Muslim with woman from the people of the Book (Jews and Christians). Even the existing Indonesian law requires that marriage should be performed by a pair of co-religionists. This idea refers to the considerat-ion of social relationships, namely the creation of inter-religious harmony, but apparently tend to ignore the interests of the faith.
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Masduqi, Anis. "HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (September 30, 2017): 297–322. http://dx.doi.org/10.32489/al-riwayah.144.
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Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socioeconomic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.
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Masduqi, Anis. "HUBUNGAN ANTARAGAMA DALAM BIDANG PENDIDIKAN, PERKAWINAN, PENGUBURAN JENAZAH, DAN UPACARA HARI-HARI BESAR KEAGAMAAN." Al-Riwayah: Jurnal Kependidikan 9, no. 2 (September 30, 2017): 323–48. http://dx.doi.org/10.32489/al-riwayah.171.
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Interfaith relation is an important issue in the education field. Perhaps, it is because education plays a crucial role in the transfer of the science of religion and theology custody. Then religious education became a central issue in the arena of interreligious relations. Education will determine the style of interfaith relations in a plural society. Legislation on religious education thus should be criticized. The plurality of religion becomes a source of instability and disintegration seems to make the government tried to cope with any vulnerability harmony. Finally, the government issued regulations related to this issue. One of them is the Minister of Religious Affairs Decree Number 84 Year 1996 regarding Implementation Guidelines for Vulnerability Reduction Religious Harmony of Life. The operational guidelines vulnerability religious harmony is intended as a guide to the work of the officials and leaders of organizational units within the Ministry of Religious Affairs (now the Ministry of Religious Affairs) to take measures and coordinate in preventing insecurity in the field of religious harmony. Under these regulations, the causes of insecurity interreligious harmony, among others: the establishment of places of worship, evangelism, foreign aid, interfaith marriage, religious festivities, blasphemy, activity streams splinter and aspects of the non-religious influence, such as population density, the gap socio-economic, implementation of education, ideological and regional political infiltration and international scale, which entered Indonesia through religious activities. This article examines these issues in the context of Indonesia.
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Porter, Jean. "For the Life of the World: Some Reflections." Theology Today 78, no. 4 (December 22, 2021): 357–64. http://dx.doi.org/10.1177/00405736211048797.
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As its title would suggest, For the Life of the World: Towards a Social Ethos of the Orthodox Church offers a comprehensive statement of the ideals and principles that should guide Orthodox Christians, and the church itself, in the effort to live a Christlike life in today's pluralistic society. The expression “social ethos” might suggest that this document limits itself to social questions as these are commonly understood, offering a kind of Orthodox equivalent of Roman Catholic social encyclicals. On examination, it is clear that this document goes beyond the standard topics pursued under the rubric of social ethics. It includes an extended discussion of marriage and family life, addressing questions of marital relations and family dynamics as well as the social dimension of marriage; a comparably extended discussion of medical ethics; extended comments on ecumenical and interfaith relations; and reflections on the liturgy as the ultimate context for the moral life. We even find brief but perceptive remarks on our treatment of animals. This document is not so much a presentation of social ethics as a treatise on moral theology comprehensively considered. The nearest Roman Catholic parallel would be Veritatis Splendor, rather than one of the social encyclicals.
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Idiatullov, Azat. ""Russian guy and chechen girl": analysis of comments on internet publications about interfaith marriages." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2022): 173. http://dx.doi.org/10.31857/s086919080018246-7.
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Interfaith marriages are in the focus of attention of ethnologists and sociologists from various regions of the post-Soviet space. Their writings have repeatedly noted the special importance of mixed marriages as markers of tolerance. In addition, many researchers recognize the cultural and social significance of mixed marriages and continue to address them in the context of such problems as migration and the interaction of religions. However, such a side of the issue as the attitude to interethnic and interfaith marriages of Internet users remained without the attention of researchers, which emphasizes the relevance of the publication. The purpose of the article is to analyze the relationship to interfaith marriage of a Russian and a Chechen. The source base of the study was 726 comments to thematic articles on mixed marriages, published on Yandex Zen. The texts were analyzed using the breadth-first search method. Summing up the research, the author concludes that there is two options for the attitude of commentators to interfaith marriages. The first option is a negative attitude. The second option is a neutral-positive. Endogamous marriages remain a priority for a number of regions of Russia, primarily for the North Caucasus, with its traditional culture and the increasing influence of religion over the past decades. However, the study found that the religious is not the leading factor in the assessment of mixed marriages. Besides, when they describing their attitude to certain examples of such marriages, they appeal to other factors. For example, to the cultural differences of ethnic groups.
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Shofi, Muhammad Aminuddin. "Marriage and Religion: Dynamics of Religious Conversion in Marriage and The Advancement of Community Religious Life Perspective of Religious Psychology and Sociology (Study in Lumajang Regency)." Dialog 44, no. 1 (June 29, 2021): 51–66. http://dx.doi.org/10.47655/dialog.v44i1.422.
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This study analyzes how and why interfaith couples tend to return to their religions after marriage. The results showed that the choice of interfaith couples to embrace their partner’s religion at the time of marriage is necessary, because they saw that their new religion provides attractive rewards (marriage). The discovery of the converters who later reverted to their original religion indicated that the religious conversion was carried out for the purpose of marrying their partners only. There were three reasons for the conversion: a) A strong belief in the original religion so that it is difficult to completely convert to a new religion when getting married. b) Freedom of religious observance given by the spouses and the families becomes social support which makes the converters remain calm and confident about their actions. c) The surrounding environment is also the reason as to why conversion occurs; the religion of the majority of the surrounding community can also influence conversion to the original religion.
Penelitian ini akan menganalisis bagaimana dan apa alasan pasangan beda agama melakukan konversi agama kembali pasca perkawinan. Hasil penelitian menunjukkan pilihan pasangan beda agama untuk memeluk agama pasangannya ketika menikah adalah sebuah keniscayaan, sebab mereka melihat agama baru yang dianut memberikan reward yang menarik (menikah). Ditemukannya pelaku konversi yang kemudian kembali menganut agama asal menandakan konversi agama yang dilakukan tidak sungguhan, hanya sebatas untuk dapat mengawini pasangannya. Ada tiga alasan tindakan konversi yang dilakukan informan penelitian: a) Kuatnya keimanan pada agama asal sehingga sulit untuk harus secara total melakukan konversi agama ketika melangsungkan perkawinan. b) Kebebasan dalam menganut agama yang diberikan oleh pasangan dan keluarga menjadi dukungan sosial yang menjadikan pelaku konversi tetap tenang dan percaya diri atas tindakannya. c) Lingkungan sekitar juga menjadi alasan pelaku konversi, agama mayoritas masyarakat sekitar juga dapat mempengaruhi tindakan konversi pada agama semula.
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Bonavita, Anthony, Oksana Yakushko, Melissa L. Morgan Consoli, Steve Jacobsen, and Rev Laura L. Mancuso. "Receiving Spiritual Care: Experiences of Dying and Grieving Individuals." OMEGA - Journal of Death and Dying 76, no. 4 (February 21, 2017): 373–94. http://dx.doi.org/10.1177/0030222817693142.
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The study examines the perceptions of interfaith spiritual care, received through a volunteer hospice organization, by 10 individuals facing death and dying. Qualitative methodology based on the Interpretive Phenomenological Analysis was used to collect and analyze the data. Four superordinate themes reflected meanings ascribed to spirituality and spiritual care in facing end of life: Vital Role of Spirituality in the End-of-Life Care, Definitions and Parameters of Spirituality and Interfaith Spiritual Care, Distinct Aspects of Interfaith Spiritual Care, and Unmet Spiritual Needs. The results expand an understanding of the role of spirituality and spiritual care as part of the hospice and palliative care through attention to individual perceptions and experiences, as well as to ways to expand attention to spirituality within the hospice care.
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Ridlo, Himmaturojuli Rosyid, and Reisca Tiara Hardiyani. "MEDICAL, LEGAL, AND SOCIAL ASPECTS OF THE SURROGATE MOTHER PHENOMENON." Journal Philosophy of Law 3, no. 1 (January 31, 2022): 42. http://dx.doi.org/10.35973/jpl.v3i1.3351.
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<p><em>U</em><em>terine rental (Surrogate Mother)</em><em> is</em><em> where a woman makes a gestational agreement with a husband and wife. The surrogate mother is willing to bear the seeds of a married couple by receiving certain rewards. </em><em>U</em><em>terine rental occurs because the wife can not conceive because of something that happened to her womb. This study uses normative law research methods using normative case studies in the form of legal behavior products by reviewing Law No. 36 of 2009 concerning Health,</em><em> Government Regulation</em><em> </em><em>(</em><em>PP</em><em>)</em><em> No. 61 of 2014 concerning Reproductive Health, the Civil Code, and Law No. 1 of 1974 concerning Marriage.</em><em> The results of this study are 1. U</em><em>terine rental </em><em>is a pregnancy outside the natural way that can only be done to married couples bound by a legal marriage and experience infertility or infertility to produce offspring 2. All forms of surrogate mother agreements in Indonesia are null and void because they contradict the existing laws and regulations. 3. A child born to a Surrogate Mother who is bound in marriage is the legal child of the woman and her husband, but if the child is born to a Surrogate Mother who is not bound by marriage, the child will be the illegitimate child of the woman. 4. Inheritance rights of children born to surrogate mothers who are bound in marriage will receive inheritance rights from the surrogate mother and her husband. If the surrogate mother is not bound by marriage, the child will only receive inheritance rights from the surrogate mother.</em></p>
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Zykov, S. V. "Dissolution of Marriage: An Interrelation between Legal and Social Aspects." Actual Problems of Russian Law 15, no. 1 (February 20, 2020): 92–102. http://dx.doi.org/10.17803/1994-1471.2020.110.1.092-102.
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The paper deals with the legal institution of dissolution of marriage in the context of creating conditions for the marriage preservation. It is concluded that it is necessary to change the procedure of dissolution of marriage in order to ensure the possibility of reconciliation of spouses, for example, to determine the powers of the court to refer the case to a specialist, who performs conciliation (mediator or psychologist), if this procedure is free of charge for spouses. Given the importance of preservation of the family when there are minor children in the family, the possibility of reconciliation must also be extended. The second approach to changing the existing law in the area of marriage dissolution with regard to the grounds, may include the transition to the concept of “divorce/ sanction” (including its flexible application). This approach is widely used in foreign legislation, it has long been traditional for domestic law and is approved in legal consciousness. The third approach may involve the modification of law enforcement practices relating to post-divorce upbringing of children, which indirectly motivates one party to divorce, even though this practice does not correspond either to the law or to social expediency. As a possible option, we recommend the use of the foreign institution of “joint guardianship” adapted in our system of law as determination of the place of residence of the child on a parity basis.
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AHMED RANA, AFRASIAB, BILAL HUSSAIN, and ZEESHAN HUSSAIN. "2. Legal and Social Review of Child Marriage in Pakistan: A Judicial Perspective." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (June 27, 2022): 12–18. http://dx.doi.org/10.53575/u2.v6.02(22).12-18.
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Child marriage in Pakistan is associated with social, economic, and juridical aspects rather than mere religion. It is an exception to general Islamic law for the best interests of the child. The determination of the legal age of marriage for a child is discussed, but no efficient steps are taken in Pakistan. Marriage is still regulated by an old ambiguous colonial law. Furthermore, penal amendments are introduced with zero implementation. Although child marriage is covered by penal clauses, the courts recognise such marital contracts. Recently, FST (Federal Shariat Court) and IHC (Islamabad High Court) discussed this matter in detail and equalised child marriage as a crime clearly. These courts confirmed the determination of the legal age for marriage according to sharia. Moreover, several contemporary legal principles of Islamic jurisprudence are stressed on this issue. It is highlighted to examine child marriage in the context of social and public interest. The research at hand will review child marriage in the juridical context of the courts. It will denote the social aspects of this issue. This article will analyse the latest judgments of FST and IHC.
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Zhdanova, I. V., O. H. Shakhova, and T. S. Lykhachova. "GENDER ASPECTS OF SOCIAL-PSYCHOLOGICAL READINESS OF STUDENTS FOR MARRIAGE." Habitus 1, no. 12 (2020): 170–75. http://dx.doi.org/10.32843/2663-5208.2020.12-1.30.
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محمد زيدان, طاهر حسين. "الحوار في ضوء القرآن والسنة." الدراسات الإسلامية 56, no. 1 (March 31, 2021): 09–57. http://dx.doi.org/10.52541/adal.v56i1.1497.
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This article discusses different aspects of dialogue in the light of the Qur’ān and Sunnah. The Qur’ān calls for dialogue and the biography of the Prophet Muḥammad tells that he interacted with polytheists, hypocrites, and the people of the book. Therefore, dialogue with other religions is not just a forced choice imposed by geographical, social, or political realities; rather it is the best strategy that the Prophet employed during the Meccan and Medina phases of Islamic preaching. However, in the modern period, some people may accuse Islam of opposing interfaith dialogue. This study highlights that such accusations are baseless and that Islam teaches its followers to have dialogue with the adherents of other religions in the best possible way. Moreover, this study identifies the ways to promote and strengthen interfaith dialogue in the modern age.
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Edivildus, Avitus, Gisela Nuwa, and Abdullah Muis Kasim. "Implementation Of the Waihawa Community Traditional Marriage Service from Social Cultural Aspects in Waihawa Village." Jurnal Riset Ilmu Pendidikan 2, no. 4 (October 18, 2022): 205–9. http://dx.doi.org/10.56495/jrip.v2i4.181.
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Traditional marriage is actually a bond between men and women who are united through traditional marriage rituals by going through various stages in the custom, as a legal customary marriage process between husband and wife. Customary marriage is not only a bond between husband and wife, but involves the entire extended family of both parties, relatives and tribes or clans who are part of the members of the couple legalized in the customary marriage. Through traditional marriages, kinship and kinship relations are increasing and increasingly displaying a social relationship that creates a familial bond between the two parties. This kinship and kinship relationship is a sign that customary marriage is not only legalizing husband and wife but more than that, embracing the big family and the relationships in the social life of the community become full of brotherly bonds with each other. With traditional marriages that are structured in an area, it is proof that the community is able to maintain and preserve the value of the traditional marriage in social life and is able to provide education to the community and the younger generation to maintain the elements and values ??contained in the traditional marriage. In the midst of increasingly rapid developments, the role of indigenous peoples has become more active in maintaining the nobility of these customary values. Therefore, the participation of all parties in social groups is important because without the involvement of all parties from within the family, community, tribal/clan members, local government and customary stakeholder institutions as well as society in general in social groups, so that cultural heritage cannot be lost. only belongs to individuals but belongs to all people in social groups, because it is a sign and identity of every community in social life.
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Wuri Arenggoasih, Mukti Al,. "Ethics and Human Dignity as Communication of Javanese Family that Interfaith Religious Life." Psychology and Education Journal 58, no. 1 (January 20, 2021): 5417–29. http://dx.doi.org/10.17762/pae.v58i1.1799.
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Character values are important for the Indonesian people, especially in Java. Therefore, parents have a role and responsibility in realizing ethical values to their children. For example, the children's habit of greeting guests when they come to visit is part of the assessment of Javanese manners. However, not all parents have the same background so it is easy to realize the value of children's character. One of the differences in the backgrounds of parents is differences in religion. Although Indonesia is one of the countries that does not legalize interfaith marriage, in fact, there are many interfaith marriages. Therefore, the aim of this research is to reveal the phenomenon of Ethics and Human Dignity as Communication of Javanese Family in Difference Religious Life. This research describes the behavior of individuals of different religions which are manifested in their daily social life by referring to Javanese politeness rules or manners. Social manners and politeness in Java determine the shape of the relationship between humans, determining which movements and language are used to express respect. In Javanese mindset and religion regarding human life and life in this realm are not cognitive-experiential in nature. The Javanese mindset does not make an essential definition about “what is life” but is more preoccupied with the problem about "how man reaches jumeneng as ‘tetungguling laku’. The Javanese family behavior system has a cosmic philosophical meaning, the balance between microcosmos and macrocosmos, namely the interrelation of individual and social life between oneself and others.
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Nizam Fahmi, Nurkafidz. "IMPLEMENTASI NILAI-NILAI HAM TENTANG KEBEBASAN BERAGAMA DALAM PENETAPAN FATWA MUI TENTANG PERKAWINAN BEDA AGAMA." Jurnal Tarbiyatuna: Jurnal Kajian Pendidikan, Pemikiran dan Pengembangan Pendidikan Islam 2, no. 01 (June 1, 2021): 1. http://dx.doi.org/10.30739/tarbiyatuna.v2i01.982.
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This study found that the fatwas of the Indonesian Ulema Council on interfaith marriages were based on two arguments that cannot be separated from one another. The first argument is an Islamic legal argument in the form of the Qur'an, hadith, and ijma> 'based on the interpretation and opinion of the classical authoritative scholars. The second argument is the argument for human rights in the form of religious freedom. Every individual who carries out a marriage that is not in accordance with the Qur'an, Hadith, and ijma> ', is automatically considered to be limiting in terms of religious freedom.They explained that the fatwa was the mechanism of the MUI to bring to orthodox (Sunni) religious understanding. The determination of MUI towards Sunni theology has the consequence of disqualifying other theological concepts. Therefore, the fatwa of the MUI in this field of theology tends to be exclusive. This study also agrees with M.B. Hooker (2003) explained that the MUI fatwas concerning religious freedom were the object of the government's interest in maintaining the integrity of the country. The standard of religious freedom in this context is a standard constructed by the government itself. This study rejects the opinion of Piers Gillespie (2007) who states that the main basis of the publication of the MUI fatwa on interfaith marriage is social factors, not religious or political factors. This factor is the dissatisfaction of the MUI towards the Reformation era (1998-present) which provides broad freedom, especially in freedom of expression.This research is a library research. The approach used is the normative approach of human rights. The primary data of this research is the result of the MUI fatwa collection on religious marriage in 1980-2005. While the secondary sources are the books of Jurisprudence and ushul jurisprudence, which are mainly the MUI reference in fasting, as well as national and international laws on human rights.
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Yahya, Siham, and Simon Boag. "“My Family Would Crucify Me!”: The Perceived Influence of Social Pressure on Cross-Cultural and Interfaith Dating and Marriage." Sexuality & Culture 18, no. 4 (January 7, 2014): 759–72. http://dx.doi.org/10.1007/s12119-013-9217-y.
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Tóth, Olga, and Péter Róbert. "Sociological and Historical Aspects of Entry into Marriage." Journal of Family History 19, no. 4 (September 1994): 351–68. http://dx.doi.org/10.1177/036319909401900403.
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This study analyses the timing of first entry into marriage of Hungarian men and women born between 1916 and 1967. Marriages take place at a considerably earlier age than the West European average, and at the same time show significant differences between cohorts. In the course of the analysis we consider the social and economic circumstances which affect the timing of entry into marriage, and we connect the variables of men and women's educational attainment with their age at marriage. In each cohort we examine the sociological characteristics of those who marry significantly earlier or later than the average for their generation, i.e. than the “normal” age.