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1
Varun, Prashant. "History of Female Coparcener and her rights to Coparcenary property towards Gender Justice: A Legal Study under Hindu Law." ANVESHA-A Multidisciplinary E-Journal for all Researches 3, no. 1 (2022): 36–40. http://dx.doi.org/10.55183/amjr.2022.vo3.lsi.01.007.
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In a country where parochial mind sets are deeply rotted, it is evident to find laws structured specially to cater to the benefits of men, who occupy a dominant pole in every spare. A relatable Instance was the devolution of property among the coparceners, where the only male coparcener of the Hindu joint family reckoned to be natural heirs to the ancestral property. It was the ipso facto gender-biased and unjust. The devolution of property under Hindus is governed by the Hindu Succession Act, 1956, which is with the due course of time change the status of a female coparcener and their right to coparcenary property. This is a journey where a female from nothing to getting equal status as to the male coparcener by reforming the patriarchal laws which were prevailing before the modern Hindu law. The Indian Constitution also enshrined the concept of equality and gender justice. By the virtue of Constitutional morality, the Indian judiciary preserved the right to equality and justice for all without any discrimination. The discriminatory practice of the female right to property is now changed and she also has the right to property absolutely like a son.
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Hazarika, Rupa. "Right To Property and Maintenance of Illegitimate Child Under Hindu Law." International Journal of Membrane Science and Technology 10, no. 5 (January 26, 2024): 684–89. http://dx.doi.org/10.15379/ijmst.v10i5.3439.
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The concept of property is evolving from the days of adopting the law relating to property of Hindu people. The laws relating to property undergoes many changes from time to time as to accommodate the changing need of the society. The major changes in the law of property held after the adoption of our Constitution. The Article 14 of the Constitution of India guarantees equality among men and women as a fundamental right. Following by Article 15 which allows special provisions can be made for women and child. Article 19 1(f) which said that right to property was a fundamental right, which later on amended and now property is a legal right under article 300A of the Constitution of India. Article 39(f) which is directive principle also concern about the safeguard of the child. The court observed that right to property is not only a constitutional right but also a human right1, and no person can be deprived of his property save and except by and in accordance with law. Due to Constitutional guarantees the legislature has brought Hindu Succession Act in 19562 and Hindu Marriage Act in 19553 along with three other Acts. Hindu Succession Act has amended and codified the law relating to intestate succession4. This Act has laid down a uniform and comprehensive system of inheritance of property. Moreover this Act gave rights to women to property which were unknown till then. The provision of this Act in relation to property is clear for legitimate child, but is silent for illegitimate child. The paper will focus on the right of illegitimate progeny to maintenance from their parents as well as right of inheritance to their parents self acquired as well as ancestral property in a Hindu family.
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Yussof, Sheila Ainon. "Conversion Issues in Malaysia: A Challenge to Religious and Racial Harmony." ICR Journal 5, no. 3 (July 15, 2014): 446–49. http://dx.doi.org/10.52282/icr.v5i3.392.
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There is a worrying trend recently of inter-religious cases which have fuelled angst amongst multiracial communities in Malaysia, and which threaten to disrupt racial harmony or dismantle the 1Malaysia Unity Framework. We refer to the recent case of a “Muslim” bride (named Zarina Majid) marrying her Hindu boyfriend of seven years.
The earlier version of her story goes like this. Zarina was a product of the law which at its time allowed a unilateral conversion of minors by their parents who converted to Islam. Zarina’s parents married as Hindus in 1980. Her father converted to Islam at the urging of a relative while her mother remained a Hindu. It was reported that they remained in the “dual-religion” marriage for a good number of years, and Zarina said that her mother, being illiterate, did not realise that her children were Muslims. Her father registered them as Muslims in their birth certificates and in their MyKad (the national identity card). The problem arose when their father left his home after the birth of Zarina’s brother in 1990 and abandoned them. As a result of abandonment, Zarina was Muslim in name only, nurtured by her Hindu mother to become a practising Hindu, whilst the Muslim father moved on with his life presumably to marry a Muslim wife.
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Arif, Sardar M. A. Waqar Khan, Saqib Shahbaz, and Syed Mudasser Fida Gardazi. "Lawyers' Tale in the History of Indian Subcontinent: An Analytical Study of the Mughal Imperial System and Classical Hindu Law." Global Legal Studies Review VII, no. II (June 30, 2022): 44–49. http://dx.doi.org/10.31703/glsr.2022(vii-ii).05.
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Lawyers do have many skills, but their training and work are client-centered. Therefore, the major considerations remain in the interests of clients. Lawyers did play an important role in the administration of justice.The history of the legal profession and the role of Lawyers has been expounded by many scholars in their writings.However, this article focuses on representation through Lawyers in British India and analyses textual data of classical Hindu law. In the reign of Mughal emperors, particularly Muhiyuddin Muhammad Awrangzib (1658-1707), representation through lawyers was recognized, and even to date, the role of lawyers plays a significant rolein order to secure ends of justice and prevention of abuses. The paper critically discusses representation by lawyers, their role and their duties in British India. In particular, it analyses the text of classical Hindu law by contextualizing the text of Classical Hindu Books. Finally, it establishes that for the first time in the reign of Aurangzeb, Vakil-e-Sarkar or Vakil-e Shara were appointed as lawyers (Vakils) to defend the State in the suits filed in every district. It also finds that classical Hindu law recognizes representation through lawyers.
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Farrukhi, Ghazal Asif. "Entangled Impurities in Contemporary Sindh: Some Evidence from Law and Bureaucracy." Journal of Sindhi Studies 3, no. 1 (March 13, 2023): 1–25. http://dx.doi.org/10.1163/26670925-bja10012.
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Abstract This article lays out a framework for conceptualizing how religious differences and hierarchical, hereditary inequality consolidate in contemporary Sindh. I argue that the terms Hindu, Dalit, and hari are often conflated due to their entangled trajectories. Addressing this conflation sheds light on how structural inequality and discrimination function in Sindh. The article begins by focusing on a government document that limits potential applicants for a sanitation job to “non-Muslims.” Next, it explores how the religious category of Hindu has become, over time, susceptible to ritual stigmas, social marginalization, caste oppression, and hierarchization. Last, it addresses a legal judgment that hinges on recognizing caste inequality but cannot say so. Analysis of the decision reveals how the entanglement of Hindu, Dalit, and hari legal categories produces certain citizen-subjects as perpetual legal minors requiring the state’s paternalistic protection. Throughout, the article illustrates how the production of multiple hierarchies in the social fabric of Sindh and Pakistan broadly operates through the deployment of caste stigma as a public secret.
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Pande Putu Gita Yani, I Ketut Sukadana, and Luh Putu Suryani. "Perkawinan yang Tidak Dicatatkan dalam Masyarakat Hindu di Bali." Jurnal Preferensi Hukum 2, no. 1 (March 19, 2021): 150–55. http://dx.doi.org/10.22225/jph.2.1.3061.150-155.
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According to Article 2 of Law Number 1 of 1974 concerning Marriage, that marriage is considered valid if carried out according to religion and belief, and registered with civil registration. The divorce process is not stated in the Hindu community in Bali and due to marriage which is not recorded in the Hindu community in Bali. The research method uses a type of normative research, legal research that examines written law and divided aspects. Over time, problems often arise as a result of disharmony in domestic life. As a divorce arises, divorce is the end of a marriage. In Law No. 1 of 1974 the termination of marital ties can be caused by death, divorce, and court decisions. In the trial the divorce case does not have a marriage certificate so it can be replaced with a statement from the village.
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Borah, Upasana, Monika Bharati, Mukesh Chopra, and Abhishek Bharati. "Concept of Law, Dharma and Justice: An Insight to Hindu Jurisprudence." Shanlax International Journal of Arts, Science and Humanities 8, no. 2 (October 1, 2020): 33–45. http://dx.doi.org/10.34293/sijash.v8i2.3431.
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Any authorities could have a robust foundation for its survival, “if it’s far based on liberty and justice”. Justice below regulation with out social justice, now no longer has any which means or significance. It isn’t any any doubt that humans due to the fact instances immemorial was hoping for justice and its survival always and ‘justice’ has been the watchword of all foremost social and political reform movements. Endless and ceaseless efforts have been made to abolish in justice, tyranny and exploitation. In the not unusual place parlance justice is equated with the whole thing this is good, mercy, charity and truth and different equal expressions. However, with inside the phrases of a Greek philosopher Thrasymachus, it can’t be described because the interest of thestronger. Justice isn’t always an irrational concept and the search for it’s far an everlasting quest. As a Hindu we in no way neglect about and notice the picture graph of a few preeminent Divine beings, for example, Rama, Krishna, Shiva, Durga beneath neath the state of affairs of Paap Punya or a signal of judgment, and recollect because the incomparable jury of our the whole thing works. Dharma is moreover an equal phrase of Justice. In the Hindu society Dharma has dependably been taken into consideration as signal of Justice and its all updates or implications take us to the demonstrations of legal guidelines whether or not it is going beneath neath the existing time or historic time. Slam is continuously taken into consideration as a Saint and Maryadapurushottam due to the fact Ramayan period. He is likewise taken into consideration as a supporter and spreader of Dharma which dependably paintings for the development of character and a dwelling society.Also, on this manner there have been several similitudes noticed due to the fact historic time.
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Fazal, Khairil, and Mawardi Mawardi. "HUBUNGAN SIMBIOSIS MASYARAKAT ACEH BESAR DENGAN TRADISI HINDU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 30. http://dx.doi.org/10.22373/arj.v1i1.9482.
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The people of Aceh, which are known as the majority are Muslim, have various customs and traditions and cultures. However, some of the culture and customs of the Acehnese people do not come purely from Islam, but come from Hindu culture, such as Kenduri Blang, Kenduri Laot and Peusijuek culture. Peusijuek is a Hindu culture that has been Islamicized in accordance with Islamic law and has been carried out from generation to generation until now, the Islamization of Hindu culture occurred during the time of Sulthan Ali Mughayat Syah. The symbiotic relationship that occurred between the Acehnese people and the Hindu tradition had occurred thousands of years ago, because before Islam entered Aceh, Hinduism developed earlier in Aceh, so the culture used by the Acehnese at that time was Hindu culture, a symbiotic relationship. This was preceded by trade relations to establishing friendships between nations as well as resulting in cultural contact and inter-ethnic relations, which developed naturally in Aceh at that time. The method in this research is descriptive-qualitative. The data collection technique was carried out through interviews, observation, literature review by reading a number of books related to this research and documentation. The results showed that some of the Blang Bintang community acknowledged that the customs prevailing in Aceh were still influenced by Hindu culture. One of them is the peusijuek culture. The people of Blang Bintang believe that Peusijuek is a Hindu culture that has long developed in Aceh as a legacy from previous ancestors. However, things that are contrary to Islamic teachings have been adjusted after the Islamic Religion came and spread in Aceh.
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Milner, Murray. "Hindu Eschatology and the Indian Caste System: An Example of Structural Reversal." Journal of Asian Studies 52, no. 2 (May 1993): 298–319. http://dx.doi.org/10.2307/2059649.
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Virtually all interpreters of Hinduism agree that the notions of samsara, karma, and moksa are central to nearly all varieties of Hinduism. That is, it is agreed that most Hindus assume continuing reincarnations (samsara), that a person's current incarnation and experiences are, at least in part, the fruit of past actions (karma), and that release or liberation (moksa) from this ongoing cycle is possible and desirable. As David Kinsley (1982:8) says, “certain underlying beliefs are accepted by most Hindus: karma, samsara, and moksa, for example.” J. L. Brockington (1981:5) notes, “Doctrines concerning … samsara, karma and moksa … may be regarded as axiomatic by most schools of Hindu philosophy.” Thomas Hopkins (1971:50) observes, “By the early sixth century B.C.E., transmigration and the “law of karma” had been generally accepted as basic facts of existence and were rarely challenged from that time on by any major Indian system of thought.” According to A. L. Basham (1989:42): “These [karma and samsara] are the beliefs of nearly all Indians, other than Muslims, Christians, and Parsis, down to the present day.”
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Budhathoki, Mahendra Kumar. "Exploring the Subject of Hindu Widowhood in Koirala and Shah’s Short Stories." JODEM: Journal of Language and Literature 13, no. 1 (August 25, 2022): 68–79. http://dx.doi.org/10.3126/jodem.v13i1.47464.
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Nepali Hindu widows have been discriminated in social, cultural and religious activities that have affected the psyche of the widows. People debilitate widows and consider them vulnerable and insecure. The research paper has explored the portrayal of Nepali Hindu widows’ conditions in B. P. Koirala’s “To the Lowlands” and Prem Shah’s “A Husband” from the viewpoint of new criticism. The conflicts, tensions, symbols and meanings of the lives of the Hindu widows portrayed in the selected texts are analysed from a new critic’s perspective. The study has exploited exploratory qualitative method. Koirala has portrayed a Hindu widow who left the house because of abuses by her brother-in-law and tortured by in-laws. She moved to the plain (tarai) with four men including Gore for happy life. But Gore stole the widow’s gold and money despite her marriage proposal. Shah portrayed a widow Nirmala who was teased and abused by a driver and her sister’s probable husband. She wants to make up her face, but she was frightened with her elder brother, sister and mother because of restrictions imposed upon Hindu widows. Koirala and Shah have depicted miserable widowhood in the Nepali Hindu society. Although sati tradition has been abolished and remarriage of widows are encouraged in the present time, widows are psychologically shattered because of Hindu socio-cultural viewpoints on them, and Hindu widows still sacrifice their lives through psychological sati in Nepali society. The analysis of widowhood in the stories contributes to understanding the condition of widows in Hindu society.
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I Made Purana. "Study Of Critical Disadvantages System Catur Varna To Concept Catur Kasta In Civil Society Bali Hindu." Kamaya: Jurnal Ilmu Agama 5, no. 1 (January 21, 2022): 20–27. http://dx.doi.org/10.37329/kamaya.v5i1.1524.
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The people apanage of Bali know the concept of Kasta. Such stratification creates different views between the Tri Wangsa and jaba groups. The Tri Wangsa want an acribed status, whereas the Sudra or Jaba group want the achieved status, which in turn leads to polemics among the people of Bali apanage. As a qualitative study with a cultural perspective, this study aims to reveal and analyze more clearly the blurring of the varna system into a kasta concept in Balinese Hindu society. Data sources are extracted based on bibliographic or documentary data. Data collection using reading techniques and recording techniques. Data analysis on the problem is done by qualitative descriptive analysis and comparative analysis. The results showed that the blurring of the varna system into a kasta concept is inseparable from the royal politics of its time. The traditional educational system originating from Hindu literature and religion can only be enjoyed by the upper layers, the brahmins and the knights, while the sudra or jaba classes are strictly prohibited. The Kasta architects of Bali in the past few centuries, so expertly exploit the situation of the backwardness of Hindus outside the brahmans and the knights, so the teachings of Hinduism are manipulated in terms of caste naming. The elements of caste plagiarize the elements of varna that are indeed Hindu teachings. In addition, Dutch colonial politics is also very influential on the order of life in Bali, which causes problems in the system of social status. The Dutch government has not fully implemented the modern system of government. This is evident in the system of appointment of new employees (civil servants). The Dutch government has not carried out according to rational legal criteria, but still uses the traditional system of judging a person in terms of the height of the Kasta, not in terms of ability. Therefore, it is necessary to increase knowledge of village manners in the field of customary law and knowledge of village manners in the field of religion according to what is stated in the Hindu scriptures.
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NARAYAN, ROCHISHA. "Widows, Family, Community, and the Formation of Anglo-Hindu Law in Eighteenth-Century India." Modern Asian Studies 50, no. 3 (February 4, 2016): 866–97. http://dx.doi.org/10.1017/s0026749x15000116.
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AbstractLate eighteenth-century colonial agrarian and judicial reforms had a direct impact on women from elite and non-elite backgrounds. Informed by British liberal ideologies and upper-caste Brahmanical norms, colonial policies marginalized women's access to, and control over, resources in the emergent political economy. In this article, I reconstruct histories of the ways in which Anglo-Hindu law compromised women's status as heirs, businesswomen, and members of society who wielded social capital with other community groups. Focusing on widows in Banaras who commandeered their property disputes, I illustrate that pre-colonial precedents of case-resolution under the Banaras rulers, and practices of ‘forum shopping’ by disputants themselves, shaped the widows’ approach to the colonial courts. Colonial judicial plans being incommensurable to everyday life, the courts incorporated pre-colonial forms of dispute handling and maintained a flexible approach to the practice of colonial law under the supervision of an Indian magistrate for a period of time. These characteristics made the courts popular among local society in the Banaras region. However, British officials, insistent on applying abstract scriptural laws, aligned customary practice to the dictates of Anglo-Hindu law. This article shows that the narrow legal subject position available to widows under scriptural law reordered their relationships with family and community networks to their disadvantage.
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Subagia, I. Nyoman, I. Nyoman Sueca, and Ida Ayu Kartika Dewi. "Use Google Classroom as Educational Learning Media Hindu Religion and Characteristics at 7 SMA Denpasar." Revista de Gestão Social e Ambiental 17, no. 5 (June 29, 2023): e03458. http://dx.doi.org/10.24857/rgsa.v17n5-012.
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Purpose: The aim of this research to increase the activeness and sentence of students during the learning process. E-learning or online learning (on a network) is a method proclaimed in the 2013 Curriculum. As an online learning medium, Google Classroom can help maximize the learning process. Method: This qualitative research intends to obtain an overview of distance learning to suppress the spread of Covid-19 in the school environment. The method used is observation, interviews, and document recording. Results and conclusion: The results of Google Classroom providing space to continue learning even though it is hindered by distance, play, and time. Research implications: In education, the internet can provide variants of online learning or e-learning. The utilization of Google Classroom in the learning process of Hindu Religion and Moral Education at SMA Negeri 7 Denpasar helps provide clear information about the benefits of using Google Classroom in the learning process in the Hindu Religion and Moral Education field. Originality/value:. this study focuses on using learning media for Hindu religious education with the Google Classroom application to improve students' academic and non-academic quality in Hindu spiritual education lessons.
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Ardhana, I. Ketut, and Ni Wayan Radita Novi Puspitasari. "Adat Law, Ethics, and Human Rights in Modern Indonesia." Religions 14, no. 4 (March 24, 2023): 443. http://dx.doi.org/10.3390/rel14040443.
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The fact that legal issues support local wisdom, ethics, and human rights and the way in which they operate in the nation-state are not well-understood; however, this is a significant issue. Indonesian independence, achieved on 17 August 1945, initiated substantial changes in the religious life of Indonesians. While most of Indonesia is Islamic, other religious beliefs include Hinduism and Christianity. Indonesia did not consider the Balinese a formal religious group in 1945. However, because of the Mount Agung eruption in Bali, many Balinese migrated outside the island. They lived in Lampung (Sumatra), certain places in Java, Palangkaraya (Borneo), Palu (Celebes), and other areas in the Indonesian archipelago, and have lived there for a long time. The total number of Balinese at the present day is around three million, but outside Bali, their number is 10 million. Their number increased throughout the Old Regime, the New Order, and the Reformation periods until the present time. They face many significant problems regarding the marriage and divorce laws juxtaposed with national law, as is the case with other religious communities, such as the Islamic community in Indonesia. Several important questions need to be addressed in this paper. First, what is adat law, or customary law, in Bali and outside Bali regarding the concept of Hindu Nusantara? Second, how should customary law be implemented, for example, relating to marriage and divorce issues in the building of the nation-state? Third, what is the customary law relating to the present situation of the Hindu communities in Indonesia? These are some significant questions. By using interdisciplinary approaches to customary laws, religious history, anthropology, and sociology, we expect to have a better understanding of how the Balinese customary law can become part of the formal law in modern Indonesia. By understanding these issues, it will be possible to strengthen national regulations by adopting certain values of customary law in modern Indonesia.
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Derson, I. Ketut Subagiasta, and Ida Bagus Dharmika. "Shifting on Usik Liau game in Wara ceremony towards Hindu Kaharingan society of Dayak Dusun." International research journal of management, IT and social sciences 5, no. 4 (July 31, 2018): 98–105. http://dx.doi.org/10.21744/irjmis.v5n4.271.
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The Hindu Kaharingan society of Dayak Dusun in South Barito watershed has a very strong divine insight as reflected in the aspects of their lives. The religion was not in the major religions, Islam, Christianity, Catholicism, Buddhism, and Hinduism. It was not limited to the world of its tribal environment. It was related to the essential for its own ancestors. Hindu doctrine that was often seen generally regarding the implementation of the religious ceremonies. It was called yadnya. It defined as the sacred sacrifices were conducted sincerely. Due to the diversity for each activity, it was done in accordance with the concept included Desa (place), Kala (time), and Patra (situation and condition). Kaharingan Hindu society was located in the South Barito watershed. There was a mandatory ceremony to be performed. The Liau ancestors can be detached from suffering and misery and could reach the realm of eternity. It was Lummut mountain. Usik Liaugame still exists in the Hindu Kaharingan society although it was often classified that the game as a deviant behavior. Due to it was toward the values of Hinduism and positive law. The religious meaning values of the game were forwarded to the ancestors. The now game implementation ceremony has undergone a shift. The society was bound to the tradition. It was assumed that the game was a pure traditional ceremony was inserted with a gambling game made the event to do business for the momentary benefit. The ritual ceremony was mandatory to be implemented as a form of devotion to his ancestral devotion.
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Annisa, Firda. "TAHLILAN SEBAGAI SINKRONISASI AGAMA DAN BUDAYA." Sahaja 1, no. 2 (October 31, 2022): 97–108. http://dx.doi.org/10.61159/sahaja.v1i2.22.
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Before Islam came, the majority of Indonesian people at that time are still Hinduism. Then Walisongo came to bring Islam and started to spread Islam doctrines in order to call the Indonesian who at that time were still keep up with Hindu doctrines, one of their doctrine called "pinde pitre yajna" which is better known as "tahlilan" right now. The pinde pitre yajna doctrines originally had a ritual/activity called "jagongan" this ritual works by talking late into the night, gambling, drinking liquor and also reciting magic spells at the funeral home. The method of discours that used by Walisongo is the method of assimilation of Islamic - Hindu culture by changing these bad habits with activities that are more Islamic. The magic spell that is usually recited is changed to the t}ayyibah (good) sentences. However, there are several Islamic sects that contradict with this method and then state that the teachings conveyed through the Walisongo contain elements of bid’ah (acts that were not taught by the Prophet Muhammad). This paper uses a qualitative method in terms of literature. In this journal the author wants to explain the facts of the concept of tahlilan using the maxim law perspective (ka>idah fiqhiyyah), namely the 'urf (tradition). Tahlilan can be justified as 'urf which is not in Islam because tahlilan is a misleading tradition then guided by the Walisongo in accordance with Islamic law without any coercion.
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Raja Fawad Ali and Syeda Hira Waqar. "Evolution Of Law & Ways to Improve Biased Law System in Pakistan." International Journal of Emerging Multidisciplinaries: Social Science 1, no. 1 (September 20, 2022): 1–6. http://dx.doi.org/10.54938/ijemdss.2022.01.1.126.
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Every citizen has a fundamental right to justice. The judicial system is essential for fostering harmony and peace in society. Examining how the law, legal procedures, and transitional justice have changed through time is the focus of this work. Around the turn of the 20th century, the idea of legal development saw a renaissance and is still present in many contemporary theories. Theories of the development of law use a variety of methodologies and include elements from philosophical, social, and historical viewpoints. The viewpoints of different legal scholars on how the law is applied to describe a trend in legal evolution are discussed. This work also analyses the discriminatory, historical legal, and practical issues related to the application of the law in Pakistan. The history of Pakistan's legal system may be traced back to various occurrences in the subcontinent's Hindu, Muslim, and English eras. Pakistan is an Islamic nation, but it continues to uphold the outdated British-provided law and has legal gaps. To enhance the legal system and bring justice to everyone at their doorstep, this research paper will examine the fundamental problems, their causes, and potential solutions. We are unable to meet the new difficulties facing the judiciary without them. We cannot discount the importance of judges in determining what constitutes social fairness. By implementing new advances and the judiciary's or law commissions' recommendations, we may strengthen our legal system.
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Sulaksono, Aruji, Yasser Ahmed Adas, and Ayad Almaimani. "Islamic Influence on the Local Majapahit Hindu Dwelling of Indonesia in the 15th Century." Architecture 3, no. 2 (April 28, 2023): 234–58. http://dx.doi.org/10.3390/architecture3020014.
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Majapahit was one of Indonesia’s most prominent and last Hindu kingdoms in the 12–15th centuries. During this time, there was a process of changing religious beliefs among the Javanese population, who then embraced Hinduism to eventually become Muslim. In the 14th and 15th centuries, according to estimates, Islam began to spread throughout the Majapahit Empire. There was also a cultural shift in the Majapahit Kingdom’s society, from how they dressed to the shape of their houses. This study aims to determine how structures from that time were interpreted using a 3D model based on field surveys and previous studies. This documentation’s findings are divided into typology, spatial distribution, and architectural elements. Each of these three groups was further defined through Islamic law to determine the extent of Islam’s Influence on dwellings throughout the Majapahit Era. The impact of Islam on Majapahit architecture during that time was characterised by openness in terms of building typology, compactness in the internal layout of buildings, and the employment of ornamental architectural features based on plant and abstract patterns.
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Irfan Riyadi, M., and Khairil Umami. "Integrasi Hukum Islam Di Kerajaan Demak Abad XVI M." Ascarya: Journal of Islamic Science, Culture, and Social Studies 1, no. 2 (October 17, 2021): 252–65. http://dx.doi.org/10.53754/iscs.v1i2.119.
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: The transfer of government from Majapahit to Demak at the end of the 15th century, as well as a transition from the Hindu era to the Islamic era, also gave birth to social, political, cultural, and legal transformations. The pattern of the penetration of Islam into peaceful Javanese culture, or penetration pacifique, has shown integration in all fields. Integration creates a stable and equilibrium condition. The question that then arises is how Demak produces laws that are able to create such stable conditions. It is important to do this on the fiber Suryangalam legal text of the Demak era. The purpose of this study is to identify the Serat Suryo Alam manuscript, explore Islamic law legislation in the text, and explain how the Islamic kingdom of Demak carried out social engineering to realize a just and peaceful society. Then to answer the problem, philological and historical methods are used, while the analysis uses content analysis with Talcott Parson's integration theory. This study concludes that: 1) the Suryo Alam manuscript is a legal text that can be found in the digitization of British Library manuscripts, 2) this manuscript contains legal, material, and judicial sources at the same time, and 3) social engineering can be measured by the stages of adaptation of Hindu and Islamic law, with the Trirasa Goal of efforts, legal integration, and efforts to maintain the law in people's social lives or latency. This stage gave birth to an equilibrium society of tata titi tentrem gemahripah loh jinawi kartaraharja.
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Titisari, Anastasia Septya, Luh Kadek Ratih Swandewi, Carol Warren, and Anja Reid. "Stories of women's marriage and fertility experiences: Qualitative research on urban and rural cases in Bali, Indonesia." Gates Open Research 7 (October 11, 2023): 124. http://dx.doi.org/10.12688/gatesopenres.14781.1.
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Background: As a Hindu-majority province in Indonesia, Bali presents a unique and distinctive culture. Patrilocal (purusa) marriage and patrilineal inheritance as a continuation of the patriarchal system puts a man in the key role as a family successor. Having a son is a priority for a married couple in Balinese society. As a consequence, Balinese women experience several constraints related to their economic productive, reproductive, and adat (ritual) roles. When a family does not have a male heir, their daughter is pressed to find a spouse willing to accept sentana (matrilocal) marriage. This secondary form of marriage brings another complication for Balinese-Hindu women and does not necessarily relieve their submissive position. This research analyzes Balinese-Hindu women’s perspectives on their marriage experiences and fertility decisions. Methods: The data was collected in two areas representing rural (Banjar Tumbakasa in Gianyar) and urban (Banjar Biaung in Denpasar) locations in Bali Province, Indonesia from November 2019 to February 2020. Primary data was based on in-depth interviews of six rural and six urban married Balinese-Hindu women. Results: This qualitative inquiry into Balinese women's experience of the marriage system and fertility options in urban and rural Bali revealed varying degrees of social expectation to provide male descendants for their families. At the same time, economic burdens still haunt them in this development era, and have conflicting implications for family size. Their stories of purusa (patrilocal) and sentana (matrilocal) marriage were complex, being strongly associated with customary law (adat) in traditional society. Paradoxically, however, it was rural women in the study sample who disproportionately opted for the sentana arrangement and limitation of family size. Conclusions: This study explores women's fertility aspirations, notably regarding son precedence. It problematizes the sentana marriage alternative as a solution to lighten the expectations and burdens affecting women.
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Siddique, Khalil Ahmad, and Muhammed Mumtaz Ali. "The Development of Islamic Thought in Post-Independent India (Perkembangan Pemikiran Islam Era Pasca Kemerdekaan India)." Journal of Islam in Asia (E-ISSN: 2289-8077) 16, no. 2 (June 9, 2019): 300–320. http://dx.doi.org/10.31436/jia.v16i2.764.
Full textAbstract:
Post-Independent India is considered as an ethnically diverse multi-ethnic and multireligious republic. Muslims as a minority are granted constitutional rights. However, the environment of the country was communalized against Muslims. Numerous Hindu organizations disagree with Muslim minority rights especially their existence with different identity. They want to change the secular constitution of India and turn it to a Hindu state. Nevertheless, to eradicate and to put an end to this demand the contemporary Muslim scholars want to create an environment of mutual-relationship as an inevitable remedy for a peaceful co- existing between Muslims and Hindus. For this purpose, Muslims are asked to develop a healthy relationship with the people of other faiths; and they must contribute towards the development of the state; and they should convey the true message of Islam to them. This paper aims at shedding light on the role of Abul Hasan Ali Nadwi who recognized the pulse of the time and worked continuously through his writings and organizational activities for religious harmony. In this paper, our study covers Nadwi's works and activities. Nadwi's views for interreligious dialogues, communal harmony and Muslim identity will be explored and analysed. This study follows qualitative approach and depends on books, articles, online academic materials. The finding shows that Abul Hasan Ali Nadwi has enormously contributed to the development of Islamic thought in post-independent India.
Keywords: Abul Hasan Ali Nadwi, Payame Insaniyat, co-existence, Muslim Personal Law Board, Muslim Majlis-e Mushawarat.
Abstrak
India era pasca kemerdekaan dianggap sebagai republik multi-etnik dengan kepelbagaian agama. Sebagai kumpulan minoriti, penduduk Islam diberikan hak-hak dalam perlembagaaan negara. Namun begitu, situasi dalaman negara lebih menjurus kepada meminggirkan komuniti Islam. Sebahagian besar organisasi-organisasi agama Hindu menolak hak-hak Muslim minoriti ini terutamanya daripada segi hak keberadaan mereka yang wujud dengan pelbagai identiti. Tujuan mereka adalah untuk menukar perlembagaan India yang bersifat sekular kepada bentuk negara Hindu secara totok. Demi membasmi dan menghentikan desakan golongan ini, cendekiawan-cendekiawan Islam masa kini merasakan perlunya membina kerjasama dua hala sebagai satu cara penyelesaian mutlak agar keamanan dalam hubungan saling hidup bersama dapat dicapai di antara penganut-penganut Islam dan Hindu. Bagi tujuan ini, penganut Islam disarankan agar membina hubungan yang sihat dengan penganut agama lain; menyumbang kepada kemajuan negara; dan menyampaikan risalah Islam sebenar kepada mereka. Artikel ini bertujuan memberi pencerahan tentang peranan berterusan yang dilakukan oleh Abul Hasan Ali Nadwi yang sedar akan keperluan ini dan melalui penulisan dan aktiviti-aktiviti organisasi, beliau berusaha memperjuangkan keharmonian beragama. Maka pandangan Nadwi tentang dialog antara agama, (dan) keharmonian komuniti dan identiti Muslim dikenalpasti dan dianalisis. Kajian ini menggunakan kaedah kualitatif di mana sumber utamanya ialah buku, artikel, dan kajian ilmiah yang diakses secara atas talian. Dapatan kajian menunjukkan bahawa Abul Hasan Ali Nadwi telah memberikan sumbangan besar dalam perkembangan pemikiran Islam pada era pasca kemerdekaan India.
Kata kunci: Abul Hasan Ali Nadwi, Payame Insaniyat, hubungan saling hidup Bersama, Badan Undang-Undang Peribadi Islam, Majlis Mesyuarat Muslim.
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Bhatta, Damaru Chandra. "Do Humanity and Duty Conflict? A Moral-Philosophical Reading." Mindscape: A Journal of English & Cultural Studies 2, no. 1 (December 31, 2023): 53–62. http://dx.doi.org/10.3126/mjecs.v2i1.61680.
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The purpose of this article is to explore the idea how humanity (human values) and duty conflict in many circumstances. I believe that they cannot be done at the same time and when one tries to do one of them alone, the other comes on the way. And to prove this, I have referred to characters and quotes from different areas of knowledge such as Buddhist and Hindu religions, literature, law, education, medical profession, war, army and, especially from the Bhagavad-Gita. Humanity or human values are truth, right conduct, love, peace, and non-violence. All religions are formed under this basic foundation. Duty is an obligatory act or a course of action that is to be fulfilled according to one’s position, social custom, law, religion, or morality of a particular culture.
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Sharma, Kanika. "Withholding Consent to Conjugal Relations within Child Marriages in Colonial India: Rukhmabai's Fight." Law and History Review 38, no. 1 (February 2020): 151–75. http://dx.doi.org/10.1017/s0738248020000024.
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Married at the age of eleven, Rukhmabai refused to go and live with her husband who had filed a suit for restitution of conjugal rights against her in 1884. This paper analyses the transplantation of the notion of restitution of conjugal rights into Hindu personal law in India at a time when child marriage was rife and there was no minimum age of marriage. Within this context Rukhmabai's case symbolises an important interjection in its attempt to posit lack of consent to an infant marriage as a defence against suits for restitution of conjugal rights. This marked a shift from female consent being understood as a question of physical maturity alone, to a claim of intelligent consent and the capacity to withhold such consent within an unconsummated marriage arranged in the girl's infancy. While analysing these notions of consent within colonial law the paper also closely scrutinises Rukhmabai's public writings to recover one of the earliest published Indian female views on the need for marital consent.
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Darmawan, I. Putu Ariyasa. "Dosa Dan Kewajiban Agama Dalam Catur Yuga Menurut Parāśara Dharmaśāstra." Pramana: Jurnal Hasil Penelitian 2, no. 1 (March 18, 2022): 94. http://dx.doi.org/10.55115/jp.v2i1.2683.
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The Dharmaśāstra is considered the most important and interesting of the many śāstra books which contain the basic set of Hindu teachings and is known as one of the Vedaṅga books, namely the body part of the Vedas which cannot be separated from other Veda Śruti books. Dharmaśāstra is one of the Vedāṅgas and has the most important meaning and position in Hindu society. It consists of Śikṣa, Vyākaraṇa, Chanda, Nirukta, Jyotiṣa and Kalpa. The most important type of Vedāṅga and which has something to do with this Dharmaśāstra book is the Kalpa type. The origin of this Kalpa book is sourced from the Brāhmaṇa saṁhitā and is written in the form of a sūtra or śloka. Based on their usage, this group of Kalpa vedāṅga consists of four types according to their respective topics. The laws of Mānu were enacted during the time of Satya; the law of Gautama in the time of Tretā; the laws of Śaṅkha and Likhita during the time of Dvāpara; and the law of Parāśara in the Kaliyuga.Strict observance of penance (tapa) was a virtue during the Satyayuga; knowledge of the self (jñana) in the Tretāyuga; performing religious sacrifices (yajña) during the Dvāparayuga period, and performing almsgiving (dānam) during the Kaliyuga period. Kāliyuga means the age of strife marked by the fading of the spiritual life, because the world is fettered by material life. Human orientation is only on pleasure by satisfying sensual desire (Kāma) and if this continues to be followed, then lust is like a fire doused with kerosene or gasoline, it will not go out, but destroys the human being. The characteristics of the Kāli era (Kāliyuga) are increasingly evident in the era of globalization which is marked by the rapid flow of information, driven by technological developments with the content of the philosophy of Hedonism which is only material oriented and attempts to obtain mere pleasures
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Mustawhisin, Alfain Nur, Rully Putri Nirmala P, and Wiwin Hartanto. "Sejarah Kebudayaan: Hasil Budaya Material dan Non-Material Akibat Adanya Pengaruh Islam di Nusantara." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 1, no. 2 (July 31, 2019): 54–66. http://dx.doi.org/10.31540/sdg.v1i2.251.
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Indonesia is a country with diverse cultures that live side by side in it. There are various factors that influence the diversity of cultures that Indonesia has, one of which is the influence of foreign parties, it has been known that Indonesia was once influenced by Hindu and Buddhist culture in a long period of time and has instilled cultural values in Indonesia, after influence Hindu and Buddhist culture declined, came new cultures and influences brought by Islam. The arrival of Islam in the form of the influence of religion and culture does not necessarily erase the Indonesian original culture or culture resulting from the acculturation of Hinduism and Buddhism and Indonesia. The arrival of Islam that uses peaceful means tends to be more easily accepted by Indonesian people, by means of Islam that comes peacefully and does not impose its influence and culture, then slowly the development of Islam in Indonesia can develop rapidly, and another way that Islam uses is to alienate culture existing ones with teachings that are considered to be in accordance with Islamic law, so that unconsciously people are led to use Islamic methods through existing cultures, which is why later Indonesian cultures will emerge that are influenced by the existence of Islam in Indonesia, both in material and non-material forms.
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Limarandani, Ni Putu, Ahmad Sihabudin, and Mirza Ronda. "Inter-caste Marriage and the Impact on the Intra-cultural Communication Pattern of Balinese Hindu in Indonesia: An Ethnography Study." Asian Social Science 15, no. 3 (February 28, 2019): 40. http://dx.doi.org/10.5539/ass.v15n3p40.
Full textAbstract:
Intra-cultural communication of the Balinese community, acted as a representation of cultural and social identity. This intra-cultural relationship has consciously built relations of power in the life of the Balinese Hindu community including in very personal matters such as marriage. There are two kinds of marriages for Balinese Hindu, memadik (wooing) and ngerorod (eloping). The second married arose when women from high caste married with a man from a lower caste. In the Dutch colonial era, this kind of marriage was outlawed, since this time categorized as unexpected marriage. One of the consequences of eloping married, known as nyerod in Bali is a decline in the caste of the bride as same as the groom. Accordingly, the couple should change their ways of communication when they interact with the bride family. The aims of this paper is to describe the intra-cultural communications among the nyerod couple with their family and the indigenous environmental in Balinese Hinduism. The ethnography approach was taken to describing and analyzing the primary data from interview and observation. The result shows that the intracultural communication pattern among nyerod women and their parent, sibling and extended family, represent by their impression management. The foundation of interactions are the form of their identity which develops in four layers and bound by customary law.
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Ariesman, Ariesman, and Iskandar Iskandar. "Studi Eksistensi Hukum Islam pada Peraturan Daerah di Sulawesi Selatan." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 1 (April 24, 2020): 93–105. http://dx.doi.org/10.36701/bustanul.v1i1.130.
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Islamic law existed in Indonesia in the 7th century AD or the first century Hijri. This is in line with the entry and development of Islam in Indonesia, whereas previously Indonesians embraced animism, dynamism and Hindu-Buddhist beliefs which were very far from Islamic values. The development of Islamic Law in Indonesia continues to experience development in all regions in the archipelago, including has spread in South Sulawesi, so that the values or rules of Islam have colored all aspects of community life in South Sulawesi. Based on the results of the literature study, the development of Islamic law in South Sulawesi began since Islam was officially accepted by King Gowa-Tallo on Friday night, September 22, 1605 AD The first king to accept Islam on that day was a king from Tallo named I Malingkaang Daeng Mannyonri , the king then changed his name to Sultan Abdullah Awwalul Islam. In line with the long course of time the development of Islamic law is increasingly showing its existence through the birth of the "Islamic Sharia Enforcement Preparation Committee" (KPPSI) which was inaugurated on April 15, 2001 AD at the al-Markaz al-Islami Mosque in Makassar and various official regulations issued by the provincial, district and village level governments.
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Chatterjee, Moyukh. "Archives as the Infrastructure of Anti-Muslim Violence in India." Contributions to Indian Sociology 57, no. 3 (October 2023): 251–75. http://dx.doi.org/10.1177/00699659231208696.
Full textAbstract:
Through a reading of over 100 police First Information Reports (FIR) of the anti-Muslim pogrom in Gujarat in 2002, I suggest a compositional approach to legal archives of violence that goes beyond the binaries of absence/presence and success/failure in the court of law. Such an approach focuses on forms—repetition, aggregation and trace—that lie on the surface of police documents. Focusing on what is aggregated, repeated and even left blank, this article describes how archives comprise the infrastructure of anti-minority violence in India. I describe how police archives attach themselves to colonial categories of the riot, transform public attacks against Muslims into spontaneous outbursts of ‘Hindu anger’ and produce a space-time when collective violence against minorities becomes natural destruction: anonymous violence without agency or legal culpability.
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Imeldatur Rohmah, Elva. "Problematika Poligami dalam Lintas Sejarah dan Agama." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 25, no. 1 (June 21, 2022): 83–97. http://dx.doi.org/10.15642/alqanun.2022.25.1.83-97.
Full textAbstract:
This paper aims to determine the phenomenon and problems of polygamy throughout history and the views of several religions on polygamy. This article was written using a descriptive-analytical method. The result is that almost all nations in the world, from time immemorial, have been familiar with polygamy. For example, since time immemorial, polygamy has been known by Hindus, Israelis, Persians, Roman Arabs, Babylonians, Tunisians, and others. Polygamy also extends to the Hebrews and Sicilians, who later gave birth to most of the Russians, Lithuanians, Poles, Czechoslovakia, and Yugoslavia, as well as part of the population of Germany, Switzerland, the Netherlands, Denmark, Sweden, Norway, and England. Polygamy exists in every human civilization. Islam, Christianity, Hinduism, Buddhism, and Judaism do allow polygamy, although, in essence, the principle of marriage taught in these religions is monogamy. Meanwhile, modern Church Law forbids its followers from polygamy. The Qobty Orthodox Church, the Roman Orthodox Church, and the Syriac Orthodox Church do not allow a husband or wife to have a second marriage as long as the first marriage is still ongoing or has not been cancelled. So, a marriage that is recognized as legal is the marriage of a man to a woman, and polygamy is not allowed. Abstrak: Tulisan ini bertujuan untuk mengetahui fenomena dan problematikan poligami sepanjang sejarah dan pandangan beberapa agama tentang poligami. Artikel ini ditulis dengan menggunakan metode deskriptif analitis. Hasilnya adalah hampir seluruh bangsa di dunia, sejak zaman dahulu kala tidak asing dengan poligami. Misalnya, sejak dahulu kala poligami telah dikenal oleh orang-orang Hindu, bangsa Israel, Persia, Arab Romawi, Babilonia, Tunisia, dan lain-lain. Poligami juga meluas pada bangsa Ibrani dan Sicilia yang kemudian melahirkan sebagian besar bangsa Rusia, Lithuania, Polandia, Cekoslowakia, dan Yugoslavia, serta sebagian penduduk Jerman, Swiss, Belanda, Denmark, Swedia, Norwegia, dan Inggris. Poligami ada dalam setiap peradaban manusia. Dalam agama Islam, Nasrani, Hindu, Budha, maupun Yahudi memang memperbolehkan adanya poligami, meskipun pada hakikatnya asas pernikahan yang diajarkan dalam agama-agama tersebut adalah monogami. Sedangkan Undang-undang Gereja modern mengharamkan pengikutnya berpoligami. Gereja Qobty Ortodoks, Gereja Roma Ortodoks, dan Gereja Suryani Ortodoks tidak membolehkan seorang suami atau istri melakukan pernikahan kedua, selama pernikahan pertama masih berlangsung atau belum dibatalkan. Jadi, pernikahan yang diakui sah adalah pernikahan seorang laki-laki dengan seorang perempuan, dan poligami tidak diperbolehkan.
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Babuśka, Jakub. "THE INDIGENOUS SUBJECT IN LAW: AT THE INTERSECTION OF THE CARTESIAN SUBJECTIVITY AND THE RULE." Studia Iuridica, no. 96 (July 7, 2023): 7–20. http://dx.doi.org/10.31338/2544-3135.si.2023-96.1.
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This paper addresses a key question raised by the tension between the subject of normative law and indigenous, collective systems. Within the framework of the Lacanian psychoanalysis, the author explores Cartesian specificity of a legal subject. He argues that structural nature of that legal construct not only affects an individual ontologically but also reorients the dialectics inherent in legal dogmatism. Following Baudrillardian thought, it is assumed in the paper that the total opposition to normative law is not the absence of law but rather the Rule. The Rule is a concept engaging the individual into dialectics of a game and at the same time ruling out any sense of inherently legal transgression. However, the context of indigenous systems based on the Rule, besides amplifying an alienating effect of the individualization of responsibility, also explains the incongruity of normative law in some cultural contexts. The failure to integrate indigenous, traditional and local legal systems into the post-colonial normative discourse is just one of many illustrations of this. As an exemplary case, the author evokes injustice (in the Lyotardian sense) resulting from litigation simultaneously based both on Brahmanical marriage rules and the Hindu Code Bill. In its final part, the text summarises the impasses of the legal dialogue with indigenous rules and the ways of emancipation for an individual imbedded in the Cartesian subjectivity, which are inspired by transcultural encounters.
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Sri Diantari, Putu Ayu Wulan, and Gusti Nyoman Mastini. "Implementation of the Lontar Wreti Sasana Teachings for Pemangku." Metta : Jurnal Ilmu Multidisiplin 3, no. 3 (October 4, 2023): 277–93. http://dx.doi.org/10.37329/metta.v3i3.1778.
Full textAbstract:
The existence of Hinduism always upholds and respects local traditions, local culture and customs adopted by the village or local area. Traditions that are sourced from literature or lontar made by spiritualists or poets. Bali, which is rich in Hindu literature, is local and rich in sources of Hindu religious teachings from traditional texts, both in the form of prasasti, lontar, tutur, babad, pupuh and other forms. One of the lontars that are still used today, in particular, is the Lontar Wreti Sasana which is a lontar which describes how the rules of a pemangku in carrying out their obligations in society. Next, the background behind discussing further about the teachings of Lontar Wreti Sasana is wanting to introduce Lontar Wreti Sasana to the younger generation and prospective pemangku so that they are able to know that Lontar Wreti Sasana is a lontar which contains rules for being a pemangku and needs to be preserved so that it does not heredity with time. Data collection methods used are literature study, observation, interviews and documentation. The data collected were analyzed using descriptive qualitative analysis method with data reduction steps, data presentation and drawing conclusions. The results showed, 1) Lontar Wreti Sasana contains the teachings of panca yama brata and panca niyama brata. 2) Hindu religious education values contained in Lontar Wreti Sasana, namely religious education values, ethical education values and social values (3) implementation of teachings in Lontar Wreti Sasana for pemangku in Pelaga Village that most pemangku have implemented the contents of Lontar Wreti Sasana ie not eating any food (aharalaghawa), only taking one wife after the study period (krisna brahmacari), not taking a wife who should not be his wife (agamyagamana), never telling lies and harsh words and words that hurt others (satya), has never dealt with the law (awyawahara), then is not negligent in carrying out duties (apramada). So the teachings in Lontar Wreti Sasana are gym texts for someone wreti, namely people who carry out wrata or brata, namely the promise and realization of life based on religious teachings.
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Bhagat, Prathibha, and Ravichandra Gurushantappa Kantekure. "An investigation into the Dharmasutras' Manusmruti Varna system." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 11 (November 14, 2023): 122–27. http://dx.doi.org/10.31305/rrijm.2023.v08.n11.018.
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A wealth of knowledge on the political, judicial, and social climate of that era may be found in Manusmriti. The earliest and most well-known smriti is Manusmriti, also known as Manava dharmasastra. A standard representation of Hindu society and civilization, the Manusmriti is the most authoritative source of Hindu law. The second-century manuscript Manusmriti is credited with maintaining the varna system, which consists of four divisions within society. This classification, however, does not only apply to Manusmriti. Instead, it is a prevalent aspect—indeed, a fundamental component—of all of the Dharma literature. The challenges the Brahmin group faced during a time of extreme social upheaval seem to have been taken into consideration when the book was written. The Vyavaharapadas worldview aims to restore the oneness of the Brahmin and Kshatriya ethnic groups. Eleven The focus on this topic is intended to be seen as a gift of similarity from the ruling elite to the religious community. Apart from the Vedas, very few other literary works in the world perhaps give women as much respect and privileges as these do, as the Manu Smriti gladly attests to. It might be necessary to search for further modifications even in well-known women's activist works to properly arrange Manu Smriti. It is not very clear from everything I have looked at that women are the cornerstone of a good society. The other ancient political philosophers shared Manu's belief that women were a creature that required care and protection and could not exist on their own. However, the intellectuals' belief reduced women to subservient entities. Women have always taken a backseat to men in society. She was seldom treated with respect; occasionally, somebody would refer to her pitiful situation. The author attempted to analyze the varna system in Manusmriti as well as the position of women during that time.
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Ismail, Ismail. "Pembaruan Hukum Islam di Indonesia." TAJDID 26, no. 2 (October 12, 2019): 215. http://dx.doi.org/10.36667/tajdid.v26i2.331.
Full textAbstract:
In the early days of the entry of Islam in Indonesia the emphasis of Islamic teachings on legal aspects was not as strong as it is now. From the historical record, Islam that developed in Indonesia in the early days was very oriented towards tasawuf. This is because Islamic tasawuf who came to the archipelago, in certain aspects "fit" with the background of the local community influenced by Hindu-Buddhist asceticism and syncretism of local beliefs. In the next stage, Islam is oriented to Sufism, gradually becoming more oriented towards shari'ah. This change in orientation was partly due to a process of renewal or refinement that began in the 17th century and continues today. The Islamic law developing in Indonesia nowadays has got much changing from its origin, syafi’iyah to moderate. The modernity of Islamic law that take long time is provable by appearing of the national fiqh mazhab (religious sect). To get the better understanding on the happening process, the writer will divide into two periods of modernity. First is the initial period indicated by having ijtihad and self-releasing on taklid or fanatic attitude to a certain mazhab. The Second period load the effort to bear the mazhab that is suitable to the national personality. This is called National mazhab later.
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Susanti, Triana, Dewi Puji Rusmawati, and Fiffy Delfina. "Nilai-Nilai Pendidikan Karakter Dalam Kesenian Kompang." Jurnal Al-Kifayah: Ilmu Tarbiyah dan Keguruan 2, no. 1 (June 9, 2023): 51–59. http://dx.doi.org/10.53398/ja.v2i1.297.
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Kompang art is a traditional art that still exists today, and is still widely used in formal events such as plain flour pats. Kompang is an art that already has a lot of customs in it which shows identity as a Malay nation that upholds art with a touch of Islamic law. In this paper the author is interested in discussing the character values contained in the Kompang art in Pasiran Village. Using a qualitative descriptive method, this study conducted in-depth interviews with one of the informants, namely Mr. Kasim who lives in Pasiran Village who is the owner of the Kompang Pasiran art studio. Then do an analysis that this Kompang art has existed for a long time, and has moral and aesthetic values in it. Where Hindu teachings are still felt so strong in the use of the tools used in every plain flour patting event, but the Islamic teachings that have been assimilated into it bring prayers and sholawat in the book of al Barzanji to make the connection with Islamic law so felt. With the existence of Islamic teachings, this will make the character and personality of the local community better in attitude, behavior, in accordance with Islamic teachings contained in the Kompang art
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Talbot, Ian. "SAFETY FIRST: THE SECURITY OF BRITONS IN INDIA, 1946–1947." Transactions of the Royal Historical Society 23 (November 19, 2013): 203–21. http://dx.doi.org/10.1017/s0080440113000091.
Full textAbstract:
ABSTRACTA month into his viceroyalty, Lord Mountbatten took time out from sounding Indian political opinion about independence to discuss the future security of British residents with his provincial governors. By this stage, the concerns stemmed from fears of a general breakdown in law and order and Hindu–Muslim conflict rather than nationalist assault. Detailed plans were developed for a sea-borne evacuation. In the event, the only Britons who were evacuated were those airlifted from Srinagar in November 1947 as they were in the path of an invasion of the disputed Kashmir territory by Pakhtun tribesmen from Pakistan. Despite numerous articles on the British departure from India and the aftermath of Partition, little has been written about either the airlift or the broader strategic planning for European evacuation. The paper will focus on this neglected corner of the history of the transfer of power. It argues that while anti-British sentiment declined from a peak around the time of the Indian National Army trials, of 1945–6, the memories of the wartime chaotic flight from Burma and Malaya and the irreparable damage this had done to British prestige in Asia coloured the safety first approach adopted in 1947.
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Pandey, Shalini. "Pangs of Widowhood in Bapsi Sidhwa’s Novel Water." YMER Digital 21, no. 02 (February 26, 2022): 701–7. http://dx.doi.org/10.37896/ymer21.02/65.
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Since the dawn of time, gender inequity and sex discrimination have been the result of the human mentality. Internationally acclaimed author Bapsi Sidhwa has contributed significantly to the field of feminist fiction. Her magnificent novels are a mix of conflict and beliefs, sensibility and dignity, all of which are rooted in the Indian Subcontinent's historical, political, and socio-cultural context. Bapsi Sidhwa’s novel Water, set against the backdrop of Indian Freedom Movement, questions the orthodox religious traditions and the repressive restraints imposed on Hindu widows, pushing the bounds of India's male-dominated cultural narratives beyond patriarchal predicaments. She exposes the centuries-old practices that oppress women though her internationally acclaimed novels. The novel Water’s theme is contentious and complicated. It is about the plight of widows in India in 1930s. Water exposes traditional intrinsic indifference, fatalism, and orthodox conventions and injustice to women.
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Patel, Asmita. "Draupadi: Journeying from Materiality to Liberation." Vidhyayana 9, si1 (December 1, 2023): 28–37. http://dx.doi.org/10.58213/vidhyayana.v9isi1.1578.
Full textAbstract:
Materialistic quest concerning the school of Lokayata or Charvaka in Hindu philosophy, is the pursuit of worldly desires, pleasures, and happiness, without regard for spiritual or ethical values. (Chattropadhyaya) According to Buddhism, these desires or cravings are the forbearers of dukkha. This signifies that the Attachment to earthly substances, abstract or concrete, binds him like a chain to the worldly sorrows whereas the same attachment to the divinity leads him to the ultimate liberation of his soul, which is called Moksha. It is the ultimate goal of human life which sets one free from the cycle of death, rebirth and the law of cause and effect. The Palace of Illusion is a contemporary retelling of the Mahabharata by Chitra Banerjee Divakaruni which centres on the protagonist Draupadi. The story presents her life journey, from her childhood to her demise. Her humanness is established with the combination of her virtues as well as follies. Her persistent quest for earthly self-identity and materialistic pleasure turns out to be a mirage at the time of her final time whereas her attachment to Krishna leads her to spiritual liberation. The paper aims to highlight Draupadi’s materialistic quest and its consequences concerning her attachment to Krishna that transcendences her spirit and sets her free from all the earthly agony.
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Damai, Andry Hikari, Theodorus Aries Bryan Nugraha Setiawan Kusuma, and Andika Witono. "Komunikasi Visual Dalam Relief Karmawibhangga Candi Borobudur." PANALUNGTIK 3, no. 2 (December 28, 2020): 105–16. http://dx.doi.org/10.24164/pnk.v3i2.44.
Full textAbstract:
Relief is a 3-dimensional work of art carved on a rock that is related to religious teachings, both Hindu and Buddhist. Relief is used to show religious lessons to followers, one of the relief is the Karmawibhangga relief found in Borobudur Temple which explains about karma law lessons using the community background at that time. This research will discuss the problem of depicting life in Karmawibhangga relief which can be a visual communication medium in the Mataram Kuno era. The purpose of this research was to determine the role of reliefs related to the values of social life and the values of the great traditions of the Karmawibhangga relief at Borobudur Temple. This study used a descriptive analysis method with primary data based on direct observation of the Karmawibhangga relief object at Borobudur Temple, and secondary data in the form of photos from a collection from the Borobudur Temple Conservation Center, as well as literature studies. In visual communication, aesthetics is a part that contains aspects of natural configuration so as to convey the message as a whole. Relief Karmawibhangga is a visual communication medium that depicts life in the ancient Mataram era.
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Widia Asih, Dewa Ayu Putu, I. Gede AB Wiranata, Kasmawati ., Aprilianti ., and Dewi Septiana. "Effects of Mebyakaonan Marriage Law in the Perspective of Balinese Customary Law: Study on Balinese Community, Rantau Jaya Village, Ilir District, Putra Rumbia, Central Lampung Regency." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 3 (May 9, 2024): 167–76. http://dx.doi.org/10.62225/2583049x.2024.4.3.2760.
Full textAbstract:
Marriage is the outward and inner bond between a man and a woman as husband and wife to continue their lineage. Marriage in Balinese customs is called pawiwahan. Pawiwahan is a sacred thing in the process of human life from the status of brahmacari to the time of grhasta. Mebyakaon marriage is marriage under the hand. The problem in this study is why mebyakaon marriage is taken by the parties to form a marriage and the legal consequences of mebyakaon marriage on their marital status in the community and the status of children born from this marriage in Rantau Jaya Ilir Village, Putra Rumbia District, Central Lampung Regency. This research is normative-empirical legal research with a descriptive research type. The problem approach used sociological juridical approach with data sources is primary data and secondary data. Data collection techniques with literature studies and field studies are interviews with informants and respondents who carry out marriage mebyakaon. Data analysis is qualitative analysis. The results of research and discussion show that the reason for the marriage is caused by several factors, namely economic factors, educational factors, mutual demen, parental desire factors, and the factor of men who are still legally married to other women. The marital status of mebyakaon is not the same as traditional Balinese marriage in general, what distinguishes it from mebyakaon marriage is that it lies in a traditional procession that has not been carried out completely. Based on the decisions and decrees of Parisadha Hindu Dharma Indonesia (PHDI), the validity of marriage is determined on condition that Tri Upasaksi. The legal position of mebyakaon marriage does not have a strong binding force so that this marriage may not have the same legal status as traditional Balinese married couples in general. Similarly, the legal consequences of marriage will be different. Couples who perform mebyakaon marriage may not enter the temple and participate in the massacre in the village because mebyakaon marriage is valid according to the parties only but, according to Balinese customary law this marriage is invalid and children born from mebyakaon marriage are extramarital children (anak astra) and marital property in mebyakaon marriage There is no legal certainty and there is no mixing of property between husband and wife.
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Adib, Shohibul. "PERAN NABI MUHAMMAD DAN YESUS KRISTUS DALAM SISTEM PERADILAN TUHAN." Tasamuh: Jurnal Studi Islam 9, no. 2 (November 12, 2018): 451–86. http://dx.doi.org/10.32489/tasamuh.215.
Full textAbstract:
In Christian belief, God’s justice system reflects a perilous justice found in justice in the world. To realize justice in the judicial system of God then acting as a judge is Jesus Christ himself and not God the Father. This implies that in the Christian religion, the role of Jesus Christ so great occupy status as God. At the time, there is no higher authority than Jesus Christ. Who is on trial at the time was everyone from the Christian, Muslim, Buddhist, Hindu and a number of other religions. The main law laid down by Jesus Christ in human judge both of Christianity and non-Christian religions is love and faith in Jesus. It is obvious, that the pressure point is the Christian perspective of love as the main reference for justice law at the time the judge of mankind. From here it would seem that the Christian belief of Jesus Christ seemed to have authority above God the Father and God the Father not only has the power difference as a symbol or symbolic. That is why the Trinity in Christianity is believed to be monotheism. God is three (God the Father, God’s son and the Holy Spirit), but three in a singularity, which is the highest authority in the justice of God in Jesus Christ monopoly. Unlike the case with the Islamic belief system that God later in the justice system that acts as a single judge. The position of Prophet Muhammad can only apply for intercession, pleading for help to God means that man who sought the intercession was forgiven by God. This means that the role of the Prophet Muhammad is no more only as a servant of God and a very long and may not be equated with God’s position. Syafa’at is not necessary for God to grant it. God may grant or deny the intercession of it.
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Brekke, Torkel. "Islamophobia and Antisemitism are Different in Their Potential for Globalization." Journal of Religion and Violence 9, no. 1 (2021): 80–100. http://dx.doi.org/10.5840/jrv202142689.
Full textAbstract:
A widespread assumption in research on prejudice and hate crime is that Islamophobia and antisemitism are analogous phenomena: both travel easily across national and cultural boundaries and adapt to new contexts. This article argues that this assumption is incorrect. Islamophobia works well in very different cultural contexts and shows highly diverse localized expressions. Antisemitism is linked to Christian theology even when expressed in Muslim societies and is not global to nearly the same extent as Islamophobia. The key question is this: how can we understand the cultural conditions for the globalization of antisemitism and Islamophobia? To answer this the article looks briefly at Islamophobia and antisemitism in Chinese and Hindu civilizations and then moves on to introduce the theory of cultural models. Islamophobia is a family of more or less similar cultural models belonging to a range of different cultures across time and space. This is the general answer to the question of why Islamophobia is an intensely globalizing prejudice. Islamophobia should be conceptualized as a number of overlapping cultural models found in various societies. Today, local varieties of Islamophobia seem to come into closer contact, to converge and sometimes to exchange elements as a result of intensifying transnational and global communication.
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Susilo, Donny. "Macro-Regional Analysis of Tourism Entrepreneurship Environment in Bali: A Descriptive Study." International Journal of Economics, Business, and Entrepreneurship 3, no. 1 (August 7, 2020): 1–13. http://dx.doi.org/10.23960/ijebe.v3i1.74.
Full textAbstract:
Bali has always become a world-class famous tourism destination since a long time ago. Entrepreneurship development in Bali is needed because it can create job for local people and maximize the utilization of local resource for regional growth and development. This research aims to understand tourism entrepreneurship environment in Bali based on macro-regional analysis. This research used PESTEL framework and secondary data from various sources to analyze external environment of Bali as a place to develop tourism entrepreneurship. This research also conducted seasonal analysis from secondary data to understand characteristic of tourism market in Bali. The research founded that governments actively promoted Bali as world-class tourism destination, while at the same time provided grant for green project. Through their investment coordinating board, governments also helped investor to enter Indonesia market easily and conveniently. In economic aspect, tourism industry growth is seasonal but prospective because the economic growth in Bali is visibly good and stable. While setting up business in Bali needs basic knowledge in local Hindu culture, the technology infrastructure in Bali still needs improvement especially related to internet speed. Green project is important because Bali has significant environmental issue on recently, which also becomes opportunity for entrepreneurs to innovate. The protection law and legal standing for entrepreneurs in Bali is basically available but still need improvement, especially in the field of start-up taxation, garbage reduction and green project regulation.
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Dr. Pooja Srivastava. "Navigating Legal Disparities: Women's Rights in India." Tuijin Jishu/Journal of Propulsion Technology 44, no. 4 (October 24, 2023): 1484–90. http://dx.doi.org/10.52783/tjjpt.v44.i4.1091.
Full textAbstract:
The genesis of property rights can be traced to how the human species evolved into a civilized society, bringing with it a variety of cultures and ways of life that were rooted in religion. Emerging into rights to property for Hindu, Christian, Parsi, Muslim, and tribal women. The comparative thought-provokingideas about women from various religious sects is limited to the traditions and theological context in which they have lived for their overall achievement in shaping a civilized society.The key tenet is building the groundwork for their acknowledgment by granting them property right since that right center on their position and personal security, and that idea was developed through the creation of a law for property rights. The woman is the primary support for creating a family as an independent social unit. Since the beginning of time, women have played the primary role in raising a family. Of course, men have been an equally important limb and pillar, but without giving women the same legal rights to property as men, laws won't serve their intended purpose. We are legally required to treat everyone equal under our constitution, and this purpose can be served by including property rights. The preamble of the Indian Constitution is built on the dignity of every human being, including women, men, and children.
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Dewi, Anak Agung Galuh Ratna Chyntia, I. Wayan Wesna Astara, and I. Ketut Sukadana. "Kedudukan Wanita Bali yang Daha Tua (Tidak Menikah) terhadap Hak Warisan di Desa Adat Abianbase Kabupaten Gianyar." Jurnal Konstruksi Hukum 1, no. 1 (August 27, 2020): 26–31. http://dx.doi.org/10.22225/jkh.1.1.2161.26-31.
Full textAbstract:
Balinese unmarried women still do not get legal protection in the rights of inheritance. This is because the Hindu community in Bali adheres to the Patrilinial family system that only men are entitled to receive inheritance. In the development of the main assembly of Pakraman village, Bali (MUDP) has taken the initiative to grant the rights of inheritance to women with their parents' property. From the fact, then the research problems are formulated as (1) How the position of unmarried Balinese women in the customary village of Abianbase? (2) How to implement the birthright of unmarried Bali women in the customary village of Abianbase. The research method used is empirical-juridical research implemented by researching the reality in Abianbase customary village and the Supreme Pasamuhan Decree of MUDP III. The data types used are the primary data and the secondary data. Finally it was concluded that the position of unmarried women equals the women’s position on the customary law of Bali. The unmarried woman cannot have a birthright except the right to take advantages of their parents’ inheritance as the cost of living with other heirs. The implementation is, in the traditional village Abianbase after the decree of the main assembly of Pakraman village about the results of Pasamuhan Agung III MUDP Bali, there’ a need for a relatively longer time because it concerns the tradition that has been ingrained in society life.
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Subbulakshmi, S. "Cosmic Dance and The Universe." Shanlax International Journal of Arts, Science and Humanities 10, no. 4 (April 1, 2023): 11–17. http://dx.doi.org/10.34293/sijash.v10i4.6005.
Full textAbstract:
Hindu religion is the only one in the world has the idea that Cosmos itself undergoes an infinite number of death and rebirths. It is the only religion in which the time scales correspond to those of modern scientific cosmology. The cosmic dance of Nataraja is not a random motion but it is beautifully choreographed movement by law of nature. Nothing in the universe has been created but only transformed from one form to another. So creation and destruction is only a transformation. It is said that the Nataraja is the embody of inner process of human being. The galaxies are moving just like the movement of cosmic dance. It is like the birth and death and our consciousness forming and reforming. Nataraja is called the Cosmic Dancer because it is the most powerful form of dance intriguingly eclectic, keeping everything in the Universe intact. In Physical Science a Subatomic Particle is a particle that composes an Atom. Every subatomic particle not only does an energy dance but is also a pulsating process of creation and destruction without end. The electrons by diffusing around the nucleus forms the unstopped dancing movement. So for the modern physics the dance of cosmic dancer is a dance of subatomic matter. His dance symbolizes the daily rhythm of birth and death and the cosmic cycles of creation and destruction. Cosmic dancer seems to be real as he continually keeps creating and dissolving the forms in the external flow of his dance.
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Singh, Sudha. "Status of Muslim Women in India: A Critical Study." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 7 (July 15, 2023): 65–71. http://dx.doi.org/10.31305/rrijm.2023.v08.n07.009.
Full textAbstract:
Women's human rights discourse as an ideology is a Western intellectual feminist intervention. The demand for women's rights, which started in Europe from the 19th century, has now assumed a global form. India has also not remained untouched by this and in the last few decades, women empowerment and human rights have emerged as important issues. Looking at the history of Indian women, it is known that Indian women were given the right to equality in the constitution after the independence of the country, facing the adverse conditions of the ancient times to the Middle Ages, but even in the present time all Women do not even legally have the same rights that men have. Although Hindu, Sikh, Jain and Buddhist women have been legally given equal equality with men, but Muslim women still do not have the same rights as Muslim men in the law, which seem to be violating their human rights. Even today some conservative rules and laws prevail in Muslim society, due to which women have to face many types of problems, for example, Muslim men have the right of four marriages and unilateral divorce, which women do not have. To solve these problems, change in Muslim Personal Law or Uniform Civil Code is necessary. At the same time, the enlightened people of the Muslim society also need to change the conservative and bigoted thinking of the society so that Muslim women can be motivated for modern education and economic independence.
Abstract in Hindi Language:
एक विचारधारा के रूप में स्त्री मानवाधिकार का विमर्श एक पश्चिमी बौद्धिक नारीवादी हस्तक्षेप है। 19वीं शताब्दी से यूरोप में प्रारम्भ स्त्री अधिकारों की मांग ने वर्तमान में वैश्विक स्वरूप ग्रहण कर लिया है। भारत भी इससे अछूता नहीं रहा है तथा पिछले कुछ दशको में महिला सशक्तिकरण व मानवाधिकार, महत्वपूर्ण मुददों के रूप में उभरे हैं | भारतीय नारी के इतिहास पर द्रष्टिपात करने से ज्ञात होता है कि प्राचीन काल की सशक्त स्थिति से लेकर मध्यकाल की विषम परिस्थितियों का सामना करते हुए भारतीय नारी को देश की स्वतंत्रता के बाद संविधान में समानता का अधिकार प्रदान किया गया, किन्तु वर्तमान समय में भी सभी महिलाओं को क़ानूनी रूप से भी वे अधिकार प्राप्त नही है जो पुरुषों को प्राप्त हैं | हालाँकि हिन्दू, सिक्ख, जैन व बौद्ध महिलाओं को क़ानूनी रूप से पुरुषों के बराबर समानता प्रदान की गयी है परन्तु मुस्लिम महिलाओं को आज भी कानून में मुस्लिम पुरुषों के समान अधिकार प्राप्त नही है जो उनके मानवाधिकारों का हनन करते हुए प्रतीत होते हैं | मुस्लिम समाज में आज भी कुछ रुढ़िवादी नियम और कानून व्याप्त हैं, जिसकी वजह से महिलाओं को कई प्रकार की समस्याओं का सामना करना पड़ता है, उदाहरण के लिए मुस्लिम पुरुषों को चार निकाह व एक पक्षीय तलाक़ का अधिकार है जो महिलाओं को प्राप्त नहीं है | इन समस्याओं के समाधान हेतू मुस्लिम पर्सनल लॉ में बदलाव या समान नागरिक संहिता आवश्यक है | साथ ही मुस्लिम समाज के प्रबुद्ध लोगों को समाज की रुढ़िवादी व कट्टर सोच को बदलने की भी आवश्यकता है जिससे मुस्लिम महिलाओं को आधुनिक शिक्षा तथा आर्थिक स्वावलंबन के लिए प्रेरित किया जा सके |
Keywords: राजनीति, भागीदारी, अधिकार, जातिगत भेदभाव, महिला आन्दोलन
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Januariawan, I. Gede. "Fungsi Kearifan Lokal Dalam Menjaga Kelestarian Lingkungan Hidup Di Desa Penglipuran." Jurnal Penelitian Agama Hindu 5, no. 3 (July 11, 2021): 130–43. http://dx.doi.org/10.37329/jpah.v5i3.1297.
Full textAbstract:
This article examines the function of local wisdom of the Penglipuran Village community in preserving the environment in the insistence of modern life. Data obtained by in-depth interview techniques, observation, and by conducting a literature study. The discussion uses the functional structural theory from Talcot Parsons which states there are four important functions needed by all systems, namely adaptation, goal attainment, integration, latency. The analysis shows that the Penglipuran community can still survive to maintain local wisdom in terms of environmental conservation because traditional villages as a system function properly good. Hulu Apad Adat Elders and Adat leaders (Bendesa Adat), as implementers and enforcers of customary law both awig-awig and perarem who regulate environmental issues related to Hindu religious teachings, Tri Hita Karana, which regulates harmonious relations with God, fellow human beings, and natural environment. The effort made by the Penglipuran community to maintain local wisdom and at the same time be able to adapt to modern life is by maintaining the pattern of values inherited from their ancestors. In the field of pawongan, the community maintains local wisdom to maintain harmony in neighboring and community life, among others; maintaining the existence of a hatchery or a road that gives access to neighboring yards, maintaining the existence of blended corals to avoid polygamous marriages which are believed to cause disharmony in family life, and to strengthen community social relations in addition to cooperation in carrying out mutual social activities and also cooperation in carrying out religious ceremonial activities, there is also local wisdom of nyangkepang sager. Sangkep or meeting with the tradition of eating together with a menu of rice with a side dish of salted fish (sager) added with grated coconut. In addition to fostering familiarity with fellow community members, it also means teaching a simple lifestyle that is different from the consumptive lifestyle of modern times. The preservation of traditional values is passed on by parents to the next generation from an early age. Likewise, in the field of palemahan, environmental cleanliness, forest preservation is still maintained by protecting it through the enforcement of customary law whose sanctions are linked to beliefs or religions, namely Hinduism. Actions that cause damage to the environment are believed to be sinful acts. Adat community obedience to comply with these Customary rules when analyzed with the theory of validity and legal enforceability of Meuwissen. that the principles of Customary Law meet the requirements; social or factual enforceability, juridical enforceability and moral enforceability.
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SK, Zamsuddin. "Disparate Distribution of Time in the Universe: Time and Intercourse with Quantity & Intensity of Energy, Matter and Space." Dec 2022-Jan 2023, no. 31 (December 3, 2022): 1–7. http://dx.doi.org/10.55529/jmc31.1.7.
Full textAbstract:
Time is an imperceptible thing. We can just appreciate it through our works and events. Nevertheless, time does not equally elapse in the entire universe. Since, time is predominantly gush based on quantity & intensity of energy, matter and space. Our universe is unlimited and all of energy & matter are not equally distributed in the whole universe. Ordinarily energy is divided into two categories: dark (bad) energy and white (good) energy. Equally matter is divided into two categories: dark matter (dirty matter) and white (limpid) matter. Law of energy- Pure energy is always in a motion mood in the universe and it flows upward in the universe from the main source. (Wasted energy always flows toward the upper universe). For instance- wasted energy of the sun always flows upwards in the universe or toward the upper universe. Law of matter- Pure matter is always static (motionless) and it static toward the lower universe & it static downwards in the Universe. (Although very little pure energy and pure matter appear in the universe since more than appear as mixed conditions consequently matter obtained motion mood). Time is extremely dependent on the appearance of energy, matter and space. Our universe is rounded as earth and it can divide as: upper and lower or it can divide as north, south, east and west. Ordinarily, more than space and energy appear in the western part of the universe and extremely less amount of energy & space appear in the eastern Universe since more than matter appears in the eastern, northern and southern universe. Although comparatively more space and energy appear in the southern universe than eastern & northern universe. Notwithstanding, in the western universe an unlimited amount of space and unlimited amount of energy appeared. Nevertheless, comparatively little matter appears in the western universe. Henceforward, time is rapidly flowing in the western universe due to appearance of huge amounts of energy and extension of unlimited space in the western universe. Otherwise, time is extremely slow flowing in the eastern, northern and southern universe because very little energy appears and space is low extended. Although, comparatively, time is faster in the southern universe than eastern and northern universe because comparatively more energy appears and space is more extended. Our universe is divided into two parts: visual or spiritual and invisible or real elements. Notwithstanding, time flows equally on spiritual and real world since time flows predominantly depends on the amount of energy, appearance and extension of space. For instance, if anyone reaches the ending part of eastern universe then time is extremely slow flowing in this part because very little energy appears in this part and space is extremely thin & limited. Time flows faster with increasing distance from eastern to western Universe. Furthermore, he can see past events of earth because earth time is a million times faster than this place. One seconds from the end of eastern universe will be millions of years in time on earth. Otherwise, if any person reaches the western part of the universe or the middle point of the star then time will be million times faster than earth and he will be able to see all future events in the earth or solar system because enormous amounts of energy exist in this western part and space is comprehensively extended. Time is similarly slow in the northern parts of the universe as the eastern part of the universe because matter is large but energy is little and space is limited consequently it is slow of the time. Otherwise, in the southern parts of the universe appear comparatively more energy and space are more extended than eastern & northern parts of the Universe however huge amounts of matter appear in this southern part of universe. Consequently, time is many times faster than eastern & northern universe but it is trillion times slower than western Universe. Although, all religions' opinions are correct based on their position. These religion’s view fragments explaining the past & future events basis their ideology. For instance, Islamic view rejects matter or prayer to the statue since in the western universe enormous energy and space is comprehensively extended. Henceforward, their opinion is 100% genuine and accurate because they follow just western meditation. Otherwise, Hindu and Buddhist religions accept matter or prayer to statues since huge matter appears in the eastern universe and energy is limited. Else, they believed repeated birth nevertheless Islam is not believed it because spirits or energy is limited in the eastern part of the universe and they follow just eastern meditation. In the southern universe energy and matter several times appears in this part henceforward they accept both matter and spirituality. Although, the spiritual life of the universe is numerous times powerful, smarter and has advantages because they are built up especially by invisible energy and humans can't watch it because they are a million times thicker than the human body. Ordinarily, pure energy is dense, powerful and invisible but pure matter is million times larger, thin and visible. Notwithstanding, space is unlimitedly thinner than energy and matter. All life created within the space and without space life is impossible. Henceforward, time is an amazing thing which we can feel through our works. We can control time through time machines or overtake the distance but it needs enormous energy to control or overtake it. The adequate energy is not present in the earth notwithstanding in the future it is possible to control it through improvement of technology. If we control time then we can watch past and future events.
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Sueca, I. Nyoman, I. Nyoman Sumertha, and I. Wayan Winaja. "A Time-Lag Study on Perceived Threat of COVID-19 in Hindu Religious Community: Moderating Role of Hindu Religious Coping." Journal of Ethnic and Cultural Studies 8, no. 3 (June 26, 2021): 217. http://dx.doi.org/10.29333/ejecs/855.
Full textAbstract:
The COVID-19 pandemic had a serious impact on developing various psychological stressors in society. Grounded in cognitive appraisal theory, the current study has been conducted to investigate the moderating role of Hindu religious coping in mitigating the impact of the perceived threat of COVID-19 in developing perceived stress, insomnia, anxiety, and depression among the Hindu residents in Bali, Indonesia. The current study contributed to the body of knowledge regarding religious practices acting as a coping mechanism to help the community cope with crises scenario such as COVID-19. Using a longitudinal field survey, data were collected at two different times from 423 Hinduism believers who actively practiced religion and lived in Bali, Indonesia. Data were analyzed using measurement and structural models in SmartPLS. Results revealed that the perceived threat of COVID-19 impacted a higher level of stress, insomnia, anxiety, and depression among the target sample. Results further depicted that the intensity of the perceived threat of COVID-19 to develop negative stressors among those individuals is low who believe in Hinduism and practice religious obligations on a regular basis. This reflects the moderating role of Hindu religious coping in decreasing stress, insomnia, anxiety, and depression among Hindu believers aimed at COVID-19.
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Madaan, Vishu, and Prateek Agrawal. "Anuvaad." International Journal of Social Ecology and Sustainable Development 13, no. 1 (January 2022): 1–14. http://dx.doi.org/10.4018/ijsesd.295088.
Full textAbstract:
Machine Translation is best alternative to traditional manual translation. The corpus of Sanskrit literature includes a rich tradition of philosophical and religious texts as well as poetry, music, drama, scientific, technical and other texts. Due to the modernization of tradition and languages, Sanskrit is not on everyone's lips. Translation makes it convenient for users to understand the unknown text. This paper presents a language Machine Translation System from Hindi to Sanskrit and Sanskrit to Hindi using a rule-based technique. We developed a machine translation tool 'anuvaad' which translates Sanskrit prose text into Hindi & vice versa. We also developed bi-lingual corpora to deal with Sanskrit and Hindi grammar rules and text applied rule based method to perform the translation. The experimental results on different 110 examples show that the proposed anuvaad tool achieves overall 93% accuracy for both types of translations. The objective of our work is to ensure confidentiality and multilingual support, which can be tedious and time consuming in case of manual translation.