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Статті в журналах з теми "Apostasy"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 29 липня 2024

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1

Siregar, Nurlaini Milo, Muhammad Syukri Albani, and Imam Yazid. "The Rights of an Apostate Wife Whom Her Husband Divorces Based On the Judgment of Islamic Religious Judges." JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan 10, no. 1 (April 11, 2023): 11. http://dx.doi.org/10.29300/mzn.v10i1.9761.

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Анотація:
This study aimed to analyze the rights of apostate wives divorced by their husbands, focusing on the Klaten Religious Court Number 0082/Pdt.G/2022 / PA decision. Klt. This study aims to fill the gap in Marriage Law No. 1 of 1974, revised into law No. 16 of 2019, and the compilation of Islamic law, which needs to provide detailed regulations on the legal consequences of post-divorce due to apostasy (riddah). This research uses normative juridical methodology (literature research) with a comparative approach to analyze the data. The study found that the decision of the Klaten Religious Court registered as 0082 / Pdt.G/2022 / PA. The Atos recognizes apostasy as one of the causes of the dissolution of marriage, as stated in the compilation of Islamic Law Article 114 reasons for the dissolution of marriage letter (h). The court granted the apostate wife the right to iddah and Mut'ah based on the Judge's view that apostasy could be grounds for marriage termination. As a result, the ex-wife has the right to apply for his rights. In conclusion, the decision of the Klaten Religious Court addressed the issue of the rights of apostate wives divorced by their husbands. However, it underscores the need for a more detailed and comprehensive legal framework to guide similar cases and protect the parties' rights. Tujuan dari penelitian ini adalah untuk menganalisis hak-hak istri murtad yang diceraikan oleh suaminya, dengan fokus pada keputusan Pengadilan Agama Klaten Nomor 0082/Pdt.G/2022/PA. Klt. Studi ini bertujuan untuk mengisi kesenjangan dalam Undang-Undang Perkawinan No. 1 Tahun 1974, yang direvisi menjadi Undang-Undang No. 16 Tahun 2019, dan Kompilasi Hukum Islam, yang tidak memberikan peraturan yang rinci mengenai konsekuensi hukum pasca perceraian karena apostasi (riddah). Penelitian ini menggunakan metodologi yuridis normatif (penelitian pustaka) dengan pendekatan komparatif untuk menganalisis data. Studi ini menemukan bahwa keputusan Pengadilan Agama Klaten yang terdaftar sebagai 0082/Pdt.G/2022/PA. Klt, mengakui apostasi sebagai salah satu penyebab pembubaran pernikahan, seperti yang dinyatakan dalam Kompilasi Hukum Islam Pasal 114 Alasan Pembubaran Pernikahan huruf (h). Pengadilan memberikan hak iddah dan mut'ah kepada istri murtad, berdasarkan pandangan Hakim bahwa apostasi dapat dianggap sebagai alasan pemutusan pernikahan. Akibatnya, mantan istri berhak untuk mengajukan hak-haknya. Kesimpulannya, keputusan Pengadilan Agama Klaten mengatasi masalah hak-hak istri murtad yang diceraikan oleh suaminya. Namun, hal tersebut menggarisbawahi kebutuhan kerangka hukum yang lebih rinci dan komprehensif untuk membimbing kasus serupa dan melindungi hak-hak para pihak yang terlibat dalam situasi seperti itu secara memadai.
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2

Rizky HK, Muhammad, and Agus Ghulam Ahmad. "Qadhiyyat al-Riddah fi al-Islam." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 2, no. 1 (September 7, 2020): 78–104. http://dx.doi.org/10.20414/sophist.v2i1.23.

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Анотація:
Apostasy is one of the major sins and the greatest crimes in Islam. Rather, it is related to the principle of Islam, faith to the one God an the Prophet Muhammad. The apostate had previously believed and believed in Allah, then turned from truth to falsehood and became an unbeliever. This apostasy represents a major betrayal to the God and His Messenger. That is why God Almighty has promised to those who apostatize from his religion, the decline of deeds in this world and torment in the hereafter. The Messenger of God, may God bless him and grant him peace, promised to kill him when he said: (Whoever changes his religion, kill him). Apostasy is also measured by murder and adultery in its commentary. This article aims to explore the dialogue between ‘ulama about apostasy by describing and comparing all mazhab. Hence, the scholars differed in bringing rulings for the apostate from Islam. And every opinion has its inference, which we have mentioned for a long time. Among these different opinions regarding the punishment for apostasy between the proven and the defiant. The appointment of a person of apostasy is submitted to the judge in the court, as well as applying the punishment to him according to the judge’s judiciary after the conditions for that are met. The differences are expected to be able to bring a lot of dialogue on the table, so that in the future there will be no more tendency to commit violence against people who change their religions.
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3

Rofiq, Muhammad Khoirur. "PEMBERIAN HAK ASUH ANAK DALAM PERCERAIAN KARENA PERALIHAN AGAMA (MURTAD)." Journal of Islamic Studies and Humanities 6, no. 2 (October 28, 2021): 97–110. http://dx.doi.org/10.21580/jish.v6i2.8171.

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Анотація:
Divorce due to apostasy causes child custody issues, is religion or the welfare of the child a priority? This study is a qualitative normative legal research with a juridical approach and a case approach. Primary data in this study are seven decisions of the Religious Courts regarding divorce by apostate parents and the determination of child custody. This paper focuses on examining (1) judges' considerations in determining custody of children in divorce due to apostasy, (2) patterns of granting custody of children in divorce due to apostasy. This research results in (1) The judge considers the conditions of the parties with three priority conditions for determining child custody, namely Islam, morals, and the ability to care for children. (2) the pattern of granting custody of children in divorce due to apostasy is (a) Islam becomes a priority requirement in determining child custody (b) if Islamic requirements are not met, then the moral requirements and the ability to care for the benefit of the child will be prioritized. The panel of judges will analyze the conditions of both parents to determine what is best for the child, even though custody is given to the apostate parent.
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4

Wahyuni, Nurul, and Zainuddin Zainuddin. "Tinjauan Integratif Fiqh dan Sosial terhadap Fenomena Murtad di Indonesia." ISLAMIKA 5, no. 1 (January 1, 2023): 165–76. http://dx.doi.org/10.36088/islamika.v5i1.2476.

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Анотація:
This study examines the review of the integration of fiqh and social towards the phenomenon of apostasy in Indonesia. The problem is that the phenomenon of apostasy in Indonesia is increasing, while religious doctrine, especially Islam, does not tolerate such apostate behavior. From these problems, research questions arise: 1) How does society react to apostates? 2) What are the implications of apostasy in social life? This research is a field research using a qualitative approach. Data was collected through interviews with 20 informants, tracking online media and print media such as social media, Google, news on online sites, and Youtube to collect information relevant to apostates in a review of fiqh and social integration. The data collected was analyzed using descriptive analysis techniques which will be presented in order to answer the problems. Based on the results of the study it was found that in the problem of apostasy there is a significant integration of fiqh and social. This can be seen from the impact/implications arising from the act of apostasy in a fiqh and social review, namely being the cause of a person's apostasy through a study of fiqh and social facts, apostasy being the cause of rifts in the family, being a hindrance to child custody, and being the cause of a couple's divorce. husband and wife, as well as the reaction of an indigenous community that advises apostates to return to Islam is also taught in fiqh and social matters.
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5

Zega, Fati Aro. "Vista Siklus Apostasi dan Kuasa Doa dalam Kitab Hakim-hakim untuk Intensi Relevansional." Ritornera - Jurnal Teologi Pentakosta Indonesia 1, no. 2 (August 31, 2021): 88–116. http://dx.doi.org/10.54403/rjtpi.v1i2.18.

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Abstrak: Gambaran kebejadan dan apostasi manusia itu terlihat dengan jelas di dalam Kitab Hakim-hakim. Kitab ini menjadi catatan sejarah dan metafora tentang tendensi di setiap zaman dan setiap generasi terhadap fenomena apostasi. Apostasi terjadi bukan karena tidak mengakui adanya Tuhan tetapi memercayai sesuatu selain Tuhan. Ternyata satu-satunya yang dipelajari dari sejarah adalah tidak mempelajari sejarah. Mengunakan metode kualitatif deskriptif dengan pendekatan studi literatur didapatkan kesimpulan bahwa dosa kemurtadan membuat semua prestasi manusia sia-sia. Semua hasil kerja keras tidak dapat dinikmati. Dosa merampas apa pun yang diperoleh. Bahkan akan mendatangkan bencana kemanusiaan, sampai mereka bertobat. Tetapi, jika mereka sungguh-sungguh bertobat, mencari Tuhan, dan berdoa memohon belas kasihan-Nya, maka sesuai dengan wahyu di Kitab Hakim-hakim, Tuhan akan mendatangkan kelegaan, kesembuhan. Hakim yang definitf, Yesus Krustus, akan turun tangan mengatasi apa pun yang tidak bisa dilakukan manusia. Prinsip penting yang muncul dalam Kitab Hakim-hakim sebagai sebuah kebenaran alkitabiah, “dosa apostasi mengasilkan sengsara, doa dan pertobatan melahirkan kesejahteraan. Allah di tambah ketaatan akan mengasilkan kuasa, kasih karunia Tuhan lebih besar dari segala dosa. Abstract: The description of human depravity and apostasy can be seen clearly in the Book of Judges. This book is a historical record and a metaphor for the tendency in every age and every generation to the phenomenon of apostasy. Apostasy occurs not because of not acknowledging the existence of God but believing in something other than God. It turns out that the only thing to learn from history is not to study history. Using a descriptive qualitative method with a literature study approach, it is concluded that the sin of apostasy makes all human achievements in vain. All the results of hard work cannot be enjoyed. Sin takes whatever is gained. It will even bring disaster to humanity, until they repent. However, if they truly repent, seek God, and pray for His mercy, then according to the revelation in the Book of Judges, God will bring relief, healing. The definitive Judge, Jesus Christ, will intervene in anything that humans cannot do. An important principle that appears in the Book of Judges as a biblical truth, “the sin of apostasy produces suffering, prayer and repentance beget prosperity. God plus obedience will produce power, God's grace is greater than all sin.
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6

Freeman, Jason A. "Is Apostasy Heritable? A Behavior Genetics Study." Twin Research and Human Genetics 22, no. 2 (April 2019): 88–94. http://dx.doi.org/10.1017/thg.2019.4.

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AbstractThe present study explores whether genetic factors explain variation in the levels of apostasy — defined as a disengagement from religious belief, identity and/or practice — in a US-based sample during the transition from adolescence to early adulthood. I posit that genetic factors at least partially explain the variance of three measures of apostasy: disengagement from religious institutions, cessation of prayer and religious disaffiliation. I argue that genetic factors associated with risk-taking behaviors, externalizing behaviors and/or correlates of apostasy may all influence the likelihood of becoming an apostate during the transition from adolescence to early adulthood in the USA. Results reveal that genetic factors explain approximately 34% of the variance in cessation of prayer and 75% of the variance in religious disaffiliation. However, genetic factors do not influence disengagement from religious institutions. This study advances our knowledge of the etiology of apostasy and highlights the need to incorporate genetic data into social scientific research.
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7

Assagaf, Ja'Far. "Kontekstualisasi hukum murtad dalam perspektif sejarah sosial hadis." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 14, no. 1 (June 30, 2014): 21. http://dx.doi.org/10.18326/ijtihad.v14i1.21-39.

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Apostasy is a conversion of the original Muslim, abandoning the faith and following other religionthan Islam. In Islamic law, the perpetrator of apostasy will receive punishment of execution accordingto the jurists’ consensus. The consensus is understood from some hadiths containing the command toexecute the apostates and the fact of execution of apostates in the prophetic period of Muhammad saw.This article analyzes hadiths about the problematics of apostasy from the used terms, the background,and the contexts of the existance of command to execute apostates. The hadiths about apostasy wereanalyzed through socio-historical view of hadiths by the theory of compromise towards the seeminglycontradictive hadiths. The result of analysis shows that the background of execution of apostatestended to the war situation in that period and the social crimes committed by the apostates, indicated bythe existance of fact that the apostates committing religious crime, changing verses of al-Quran, receivedamnesty and were not executed. At present time, execution of apostates is a lively issue of debate. Theresult of analysis can provide other alternatives since apostate execution is not the only right way and itcannot be applied in any countries.
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8

Underwood, Susan O’Dell. "Appalachian Apostasy." Appalachian Heritage 39, no. 4 (2011): 112–13. http://dx.doi.org/10.1353/aph.2011.0122.

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9

Womersley, D. J. "GIBBON'S APOSTASY." Journal for Eighteenth-Century Studies 11, no. 1 (October 1, 2008): 51–70. http://dx.doi.org/10.1111/j.1754-0208.1988.tb00489.x.

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10

Thompson, Laura A. "Blaspheming apostates? The lines between insulting religion and leaving Islam in post-Arab Spring Tunisia." Contemporary French Civilization 47, no. 2 (June 1, 2022): 161–77. http://dx.doi.org/10.3828/cfc.2022.9.

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Анотація:
In the wake of the 2010-2011 Arab Spring uprisings, six Tunisians of Muslim parentage were prosecuted in quick succession for blasphemy in a series of unprecedented trials. This article focuses specifically on the link between blasphemy and apostasy in the prosecutions of Tunisians in the 2011-2013 period. Some defendants accepted the link between blasphemy and apostasy, while others rejected being labeled apostates. Through an analysis of these cases, I conclude that the defendants who embraced the label of apostate were more severely punished by the local judicial system than those who rejected it. I also explore the possibility that those who openly assume an apostate position situated outside the Islamic community are also simply less well connected, and thus ill-advised, as to how to navigate a legal system whose public order and public decency articles allow judges significant latitude.
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11

Galed, Daniel Ortega. "Tindak Pidana Apostasia (Murtad) Studi Kanonik." Studia Philosophica et Theologica 22, no. 1 (April 23, 2022): 138–57. http://dx.doi.org/10.35312/spet.v22i1.408.

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Apostasia, in the penal canon law, is one of the most serious offences. There are at least two fundamental reasons for this; first, apostasia is a direct attack on Christian faith, a fundamental aspect of spiritual life, and secondly, from a juridical perspective, the prescribed canonical sanction is one of the very limited penalties imposed by the codex, namely excommunication latae sententiae (cf. can. 1318). The apostasy is a sensitive and actual topic and therefore needs to be understood properly in order to gain a more comprehensive understanding of it. The concern about the cases of apostasy within the Catholic Church make us learn more about how and when someone really leaves the Catholic faith totally. At the same time, we are invited to understand the various juridical consequences established by canon law for this offence. The ultimate goal of this study is to make a conceptual contribution to the act of apostasia through canonical analysis and to explain how the punishment of excommunication is abolished. The Church through its juridical system judges and at other times also facilitates how the concrete conversions are realized. Keywords: Apostasia, penal canon law, censura, excommunication, the remission of canonical penalties
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12

Enstedt, Daniel. "Afterword: narrating ex-Muslim lived experiences." Contemporary French Civilization 47, no. 2 (June 1, 2022): 257–67. http://dx.doi.org/10.3828/cfc.2022.14.

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Анотація:
Research on apostasy has previously focused on leaving Christianity, and to some extent Judaism and New Religious Movements (so called “cults”), in the North-Atlantic hemisphere. In addition, most previous studies have been conducted in an English-speaking context, thus excluding possible insights from other linguistic and cultural contexts. More recent theoretical developments in apostasy research questions the linear understanding of the process of leaving religion (i.e. switching from one religion to another religious or non-religious position). In this essay, which serves as an afterword to this special issue, I argue that if we want to further our understanding of the lived experiences of former Muslims, we need to theoretically develop how the autobiographical story functions as narrative, where we locate agency in the narrative analysis, and how we can better understand the dynamics between the apostate, their former religious group, and the societal context in which apostasy takes place. In addition, in line with the contributions to this special issue, we must be attentive to the colonial legacies that affect the perception of Islam in many European countries.
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13

Muhammadun, Muhammadun, Oman Fathurrohman, and Idris Ahmad Rifai. "Death Penalty for Apostasy: The Perspective of Hadith and Positive Law." JURNAL INDO-ISLAMIKA 11, no. 1 (June 30, 2021): 1–20. http://dx.doi.org/10.15408/jii.v11i1.20360.

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Анотація:
This article analyses the death penalty for apostasy. Islam as moral and religious teaching recognizes the existence of such punishment. This can be traced from a number of verses from the Qur'an and the hadith of the Prophet which explain the concept of the death penalty aimed at certain criminal acts (jarimah) such as apostasy. However, is this the true understanding of the hadith to kill apostates? is still relevant to be applied in the present context, especially when the death penalty has received a very harsh response from human rights activists, both at national and international level? As a response to these questions, the writing analyzes the issue using a descriptive analysis method by making the hadith originating from Ibn Abbas as the research object and by using the theory of sunnah tasyri and ghairu tasyri' by Mahmud Syaltut. The comparison with positive law in Indonesia is also made at the end. In summary, the death penalty for apostasy is no longer relevant in the contemporary context. However, there is an exception when an apostate also commits rebellion (bughat) against the state.
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14

Sabet, Amr G. E. "Apostasy in Islam." American Journal of Islam and Society 30, no. 4 (October 1, 2013): 109–12. http://dx.doi.org/10.35632/ajis.v30i4.1089.

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This lucid and concise book is an important and timely contribution in light of current intra-Muslim political rivalries that find their fueling justifications in the domain of “excommunication” and mutual accusations of disbelief and apostasy (takfīr). This situation has caused Alalwani, the author of this “treatise,” to delve into the controversies and subtleties of this sensitive and manipulation-laden issue. He attempts, both scripturally and logically, to clarify its various aspects and challenge the conventional and traditional approaches to it, which have been obscured by the historical weight of dogma and power politics (pp. 19-20, 129). Alalwani’s contends that there is no explicitly stated evidence, whether from the Qur’an or the Prophet’s Sunnah, that mandates the death penalty for merely changing one’s religion, as long as doing so is not accompanied or associated with another criminal act. He highlights that when stipulating that an apostate should be killed, the jurists were in fact dealing with “compound” crimes that involved, in addition to apostasy, other political, legal, and social dimensions (p. 1). He proceeds to make his point by providing evidence from the Qur’an and the Sunnah while casting doubt on the authenticity or consistency of much of what the fuqahā’ (jurists and scholars) narrated later on and attributed to the Prophet or his Companions. His chosen method combines philosophical, analytical, inductive, and historical approaches along with Islamic textual sciences and fields of knowledge (p. 3). He focuses on cases in which an individual changes his/her faith without engaging in hostile or criminal activities against the Muslim community, which otherwise would elevate the case to one of security threat or treason (p. 4). The study comprises six chapters. The first two deal with whether apostasy is a capital crime and with the Qur’anic depiction of what apostasy means. Alalwani points out that despite unleashing the “sword of consensus” regarding the death penalty for this event, in fact there is no such consensus, for no ...
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15

Littlejohn, Clayton. "Apostasy done right." Philosophers' Magazine, no. 59 (2012): 113–14. http://dx.doi.org/10.5840/tpm201259129.

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16

Koestenbaum, Wayne. "A Fan's Apostasy." University of Toronto Quarterly 67, no. 4 (September 1998): 828–40. http://dx.doi.org/10.3138/utq.67.4.828.

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17

Keen, H. "The new apostasy." BMJ 313, no. 7056 (August 31, 1996): 566. http://dx.doi.org/10.1136/bmj.313.7056.566.

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18

Nafhani, Ahmad, and Abdullah Arief Cholil. "The Implementation of Talak Ba’in Sughro towards Apostate Husband." Law Development Journal 2, no. 2 (October 4, 2020): 97. http://dx.doi.org/10.30659/ldj.2.2.97-106.

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Анотація:
The purpose of marriage is to form a happy and eternal family based on One Godhead. Marriage can be broken up because one party is Apostate, Apostasy can cause a problem in the household. In this study, the panel of judges decisions in accordance with the laws in Indonesia, namely Act No. 1 of 1974 and Compilation of Islamic Law. The method used by juridical normative focuses on the inventory of positive law, legal principles and doctrines, legal findings in concrete, legal systematics, level of legal synchronization, comparative law. Research findings the Demak Religious Court based on its relative and absolute competence has the right to examine, decide, and settle the case at the first level, so it is appropriate if the Plaintiff registers the case with the Demak Religious Court, for divorce on grounds, religious conversion or apostasy which causes dissonance in the household . That the separation that occurred as a result of the apostasy of one of the husband and wife couples from Islam was a fasakh, not a fall in the divorce of Ba’in Sughro. The purpose of the research itself is to be able to present accurate data so that it can provide benefits and be able to solve problems.
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19

Abd.Haris. "MEMBACA KITAB AL-MUSTASHFA: RESPON TERHADAP KASUS MURTAD DAN KEBEBASAN BERAGAMA DI INDONESIA." Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin dan Filsafat 18, no. 2 (November 9, 2022): 217–44. http://dx.doi.org/10.24239/rsy.v18i2.1020.

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Анотація:
The issue of apostasy in Indonesia is still controversial and widely discussed by the public. Leaving the Islamic religion or moving from one religion to another is closely related to religious law and freedom of religion. Today, cases of apostasy are rife among artists for various reasons. Thus, a question arises, does their status make fun of religion? Or blasphemy against religion? Or part of human rights? This paper seriously reviews the case of changing religions using the Ushul Fiqh approach, especially the work of Al-Mustashfa al-Ghazali. This type of research is library research, and looks at phenomena and facts that occur among artists as figures and idols for Indonesian people. From the analysis conducted, this paper concludes that; first, apostates move from Islam and return to disbelief; secondly theologically that killing apostates is not the right solution and is not in accordance with Islamic norms as a religion of rahmatan lil 'alamin. Third, the verses and hadiths do not indicate any killings, except in the context of the verses whereby the perpetrators of apostasy had the aim/intention to be enemies of Islam. Fourth, artists who apostate must be subject to sanctions according to the rules and regulations that apply in Indonesia
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20

Saputra, Maulana Adi, Silvia Widyawati, Razi Ardiyanto, Novia Pitriana, and Agil Gilang Ramadhan. "Kompleksitas Perceraian Akibat Murtad: Analisis Peran Pengadilan Agama dalam Konteks Hukum Islam." Journal of Contemporary Law Studies 2, no. 2 (May 5, 2024): 129–40. http://dx.doi.org/10.47134/lawstudies.v2i2.2239.

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Анотація:
Divorce on grounds of apostasy is a complex research topic within Islamic law. This study explores the legal provisions of apostasy within the context of Islamic marriage law, with a focus on the role of the Religious Courts as dispute resolution institutions. The aim of this research is to investigate whether apostasy can constitute a valid basis for divorce according to the applicable law in the Religious Courts. The research method employed is a normative juridical approach to analyze the legal framework governing divorce cases involving apostasy. The research findings indicate that although apostasy can annul a marriage in religious terms, the Religious Courts do not always grant divorce without evidence of marital discord related to apostasy. This highlights the complexity of applying Islamic law in the context of divorce within the Religious Courts. Analysis of Article 116 (h) of the Compilation of Islamic Law regarding apostasy as a basis for divorce reveals that divorce is determined not only by religious conversion but also by the occurrence of marital discord resulting from apostasy. The implications of this discovery underscore the importance of a comprehensive understanding of Islamic law and contextual considerations in the process of resolving divorce disputes in the Religious Courts.
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21

Rahmah, Miftahur, and Zainuddin Zainuddin. "Murtad dalam Perspektif Fikih, Teologi, dan Hak Asasi Manusia." TAJDID 28, no. 1 (July 15, 2021): 105. http://dx.doi.org/10.36667/tajdid.v28i1.559.

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This study examines apostasy from the perspective of jurisprudence, theology and human rights. Freedom in choosing beliefs is the right of all humans. Even in Human Rights (HAM) it has been mentioned about basic human rights in detail, one of which is freedom of interest and religion. Not only in human rights, the law in Indonesia is the same. In Islam also regulates freedom of religion. But what is happening today is the issue of apostasy, which is an important issue in Islam. This study often occurs among Muslims and is a very sensitive issue because someone who leaves Islam or is called an apostate will disturb the feelings and harmony of many parties as well as the harmony of the community. This study aims to determine how apostasy is in the perspective of fiqh, theology and human rights. This type of research is library research. Data were collected through books and journal articles related to research. The results of this study indicate that there is no compulsion in adhering to religious beliefs. A person has the freedom to choose Islam or anything else. However, if someone has made his choice to Islam, then there is no freedom to choose anymore, that person must obey and obey the teachings of Islam in a kaffah (comprehensive) manner. There are penalties and sanctions for those who violate.
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Rahmawati, Tiara Putri, and Septiayu Restu Wulandari. "Analisa Hukum Perihal Murtad Sebagai Alasan Putusnya Perkawinan." As-Syar'i: Jurnal Bimbingan & Konseling Keluarga 6, no. 2 (June 13, 2024): 1925–37. http://dx.doi.org/10.47467/as.v6i2.6800.

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The problem of regarding the breakup of marriages that is motivated by the apostasy of one of the couples still occurs. The regulations regarding apostates are not clearly regulated, only in KHI regulation regarding apostates as a reason for the breakdown of marriage is regulated by a condition if there is a lack of harmony in the family due to apostates. So this gives an understanding that when apostasy does not impact anything on domestic life, marriage can still be continued even though between husband and wife already have different beliefs. Legal uncertainty arises when the marriage of two people besides Islam, one of which is to change religion, is different from Muslims in Indonesia who have KHI in their guidelines regarding apostates. This type of research is a normative juridical legal research, namely by literature study, finding legal material which is then collected to get an analysis by interpreting the contents of the legislation into the existing problems. Murtad is something that does not meet the requirements of marriage in Islam, if in domestic life one of the husband or wife of apostate or out of Islam, the requirements of the marriage become damaged or fasakh automatically or null and void Both were punished by adultery. The legal consequences of the apostasy case are regulated in the compilation of Islamic law in the chapter of marriage cancellation, namely Article 75 letter a and in the reasons of divorce Article 116 letter h regarding the apostasy of someone during the marriage period is not mentioned in Law Number 16 of 2019 Amendment to Law Number 1 Year 1974 Regarding apostates only mentioned in Presidential Instruction No. 1 of 1999 Compilation of Islamic Law in Articles 75 and 116 in which the two articles say that Murtad can occur marriage and marriage breakdown
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23

Cook, Robert R. "Apostasy: Some Logical Reflections." Evangelical Quarterly: An International Review of Bible and Theology 65, no. 2 (September 6, 1993): 147–54. http://dx.doi.org/10.1163/27725472-06502004.

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As a simple exercise in philosophical theology this article challenges on rational grounds three common assumptions found amongst scholars regarding the matter of Christian apostasy. These assumptions are firstly that, to be internally consistent, non-Calvinist theologies of an Arminian or Wesleyan persuasion must maintain the possibility of Christian apostasy. Secondly, that the Calvinist theological system with its doctrine of unconditional election should provide greater assurance of salvation than non-Calvinism. And thirdly, that scriptural warnings about the dire consequences of apostasy are best understood as merely hypothetical.
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24

BOROWITZ, EUGENE B. "APOSTASY FROM JUDAISM TODAY." Modern Theology 11, no. 2 (April 1995): 173–79. http://dx.doi.org/10.1111/j.1468-0025.1995.tb00058.x.

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25

Isaac, Jeffrey C. "The Road to Apostasy." East European Politics & Societies 16, no. 2 (May 1, 2002): 564–71. http://dx.doi.org/10.1177/088832502766276055.

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26

Isaac, Jeffrey C. "The Road to Apostasy." East European Politics and Societies: and Cultures 16, no. 2 (May 2002): 564–71. http://dx.doi.org/10.1177/088832540201600209.

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27

Custer, Jay F. "The Perils of Apostasy." North American Archaeologist 26, no. 1 (January 2005): 119–37. http://dx.doi.org/10.2190/16lh-71yh-bcct-3g8e.

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28

Larsson, Göran. "Disputed, Sensitive and Indispensable Topics: The Study of Islam and Apostasy." Method & Theory in the Study of Religion 30, no. 3 (March 13, 2018): 201–26. http://dx.doi.org/10.1163/15700682-12341435.

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AbstractUsing examples from my research on apostasy from Islam, in this article I address some basic methodological and theoretical issues in the study of religions. The article contains an outline of major Muslim debates about apostasy in Islamic traditions, why apostasy is punished, where it is punished and the methodological challenges involved in its study. My aim in doing so is to show why it is difficult, but also important, to study apostasy and to show why we need to engage with empirical research that takes into consideration the lives of individuals who are accused of it.
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Tamarischa Rante Labi. "Dinamika Kemurtadan: Kajian Psikologis Terhadap Faktor-Faktor Individu dan Lingkungan dalam Masyarakat Kontemporer." Jurnal Riset Rumpun Agama dan Filsafat 3, no. 1 (March 20, 2024): 196–206. http://dx.doi.org/10.55606/jurrafi.v3i1.2770.

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This research aims to explore theological views on apostasy in the context of Christianity. Apostasy is defined as an act of rejection of one's faith and religious teachings, with a focus on serious spiritual consequences. The main source of insight is the Bible, which provides strong warnings against apostasy, highlighting specific passages such as Hebrews 6:4-6. This verse reflects the theological view that for those who consciously abandon the Christian faith, repentance may no longer be possible. This view reflects the serious spiritual consequences that can separate an individual from the presence of God. Although the Bible provides a strong warning against apostasy, the theological perspective also highlights God's grace and forgiveness. The Bible shows that repentance is always open to those who sincerely desire to return to God. In Luke 15:7, Jesus emphasizes the joy in heaven over one sinner who repents, providing hope that despite the seriousness of the apostasy, God always provides a way for repentance and restoration of a spiritual relationship with Him. Overall, the theological view of apostasy reflects a balance between stern warnings about the spiritual consequences and God's gracious mercy that is always open to those who return to Him.
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30

Stausberg, Michael, Denis MacEoin, Sen McGlinn, Eric Stetson, Frederick Glaysher, and Moojan Momen. "Challenging apostasy: Responses to Moojan Momen's ‘Marginality and Apostasy in the Baha’i Community’." Religion 38, no. 4 (December 2008): 384–93. http://dx.doi.org/10.1016/j.religion.2008.08.009.

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31

Sulaiman, Adibah, Md Yazid Ahmad, Mohd Azmir Mohd Nizah, and Ezad Azraai Jamsari. "APOSTASY: IS IT HUMAN RIGHTS OR/AND FREEDOM OF RELIGION?" International Journal of Advanced Research 8, no. 11 (November 30, 2020): 208–15. http://dx.doi.org/10.21474/ijar01/11997.

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This study investigates the issue of apostasy or riddahor as a human right to freedom of religion or belief, especially among the Muslims. The purpose is to examine the question of whether apostasy should be recognized by modern Muslim states and societies as a human right that must be guaranteed for their citizens. Or, should it strictly be denied, thus freedom of religion or belief should not be extended to apostasy for Muslims and Muslim converts? The method used to complete the study is historical research and content analysis. This study showed that the call for recognition of apostasy as a human right is indeed influenced by the West which extremely enjoys freedom of belief or religion. As for Islam, apostasy is indeed contradictory with its teachings. This article is meaningful as it highlights the Universal Islamic Declaration of Human Rights (UIDHR) which speaks on religious freedom with limitations. UIDHR invariably attempts to match the Universal Declaration of Human Rights (UDHR) that recognizes the right to believe in whatever men want or to change their religion as they wish, at any time.
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32

Akhmatov, Vsevolod. "Typology of Apostasy in the Christian Historical and Cultural Context." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2020, no. 2 (October 2, 2020): 137–45. http://dx.doi.org/10.21603/2542-1840-2020-4-2-137-145.

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The paper features apostasy as a cultural-historical, ecclesiastic law, eschatological, spiritual, and moral phenomenon. The author focuses on the eschatological, spiritual, and moral aspects of the issue in the context of religious and philosophical discourse to perform a comparative and typological analysis of the causes of social conflicts and violence. The article introduces a typology of apostasy in the early Christian cultural and historical context based on the concept of Christian anthropology. The research also revealed a number of reasons behind the phenomenon of apostasy as a classification of its forms and directions. The author made an attempt to find a basis for apostasy classification, its essential directions, and reference types, as well as to identify the main criteria for the present study and its ontological premises. The author believes that the phenomenon of apostasy should be studied in the cultural and historical context. The research objective was to show the relevance of spiritual and moral issues in the modern philosophical discourse, thus preventing interreligious and social conflicts, violence, extremism, and terrorism.
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33

Istifanus, Saul. "Understanding apostasy and freedom of religion among Fulani Muslims in Mayo-Belwa, Adamawa state Nigeria." Journal of Philosophy and Religion (JPR) 2, no. 1 (August 11, 2023): 133–43. http://dx.doi.org/10.51317/jpr.v2i1.389.

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This article presents the understanding of apostasy among the Fulani Muslims Mayo-Belwa Adamawa State and the entire Northern Muslims of Nigeria. It demonstrates the effects of apostasy in the region as witnessed over the years. Mayo-Belwa is a multi-ethnicity and religious community that often engages in religious activities such as preaching, naming ceremonies, burials, and weddings, encouraging individuals to disassociate from violence and disturbances. Sadly, the negative effects of apostasy have led to conflicts and violence among religions in communities. The ripple effects of apostasy are of global concern due to its threat to life. This article adopted the library and the historical approach as the primary and secondary sources for the collection of data. The qualitative research design was used to have better research. The qualitative data analysis was done through thematic analysis. This article used sample techniques and purposive sampling of 22 men and women, respectively, as respondents. Apostasy is seen as leaving Islam, rejecting the way of Allah, and abandoning Islamic religion after believing it for a long or short time, apostasy is grouped with other acts of treason that demand corporal punishment, such as reviling, rebellion, adultery, highway robbery, drinking wine, and theft. The article recommends that an interfaith dialogue centre be established to deal with religious issues and to promote peace and tolerance.
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34

Gillmor, Alan. "The Apostasy Of George Rochberg." Articles 29, no. 1 (February 3, 2010): 32–48. http://dx.doi.org/10.7202/039109ar.

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Abstract An exploration of George Rochberg’s much-publicized rejection of musical modernism—in particular serialism—in the early 1960s. The paper will explore Rochberg’s conception of musical time and space, duration in music and its relationship to the roles of memory, identity, intuition, and perception in the shaping of human experience. It will explain his notion of the “metaphysical gap between human consciousness and cosmos,” which he derived in part from Wittgenstein’s proposition that ethical and aesthetic judgments lie outside the property of language. In Rochberg’s view, serialism fails to provide an organic three-dimensional model of duration as experienced through the human perception of time: past (memory) and future (anticipation) become conflated into a continuous present, and the crucial balance between information and redundancy has malfunctioned.
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35

McLean, Hugh, and George J. Gutsche. "Moral Apostasy in Russian Literature." Russian Review 48, no. 1 (January 1989): 94. http://dx.doi.org/10.2307/130265.

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36

Monas, Sidney, and George J. Gutsche. "Moral Apostasy in Russian Literature." Slavic and East European Journal 33, no. 1 (1989): 119. http://dx.doi.org/10.2307/308390.

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37

Green, M. Christian. "APOSTASY THROUGH DOUBT AND DISSENT." Journal of Law and Religion 31, no. 2 (June 20, 2016): 261–73. http://dx.doi.org/10.1017/jlr.2016.18.

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What if instead of studying religions by texts, history, and practices we studied them by what they fear? I first had this thought in considering philosophical differences between Plato's Republic and Laws. What accounted for the shift from the profound idealism of the Republic to the apparent authoritarianism of the Laws? The standard answer is that Plato was born in a time of troubles, at the tail end of the oligarchic regime of the Thirty Tyrants, who took hold of Athens at the end of the Peloponnesian Wars. As recounted in the Apology, it was a regime that was famously and vigorously opposed by Plato's great teacher, Socrates. Socrates is absent from Plato's last dialogue, the Laws, written as an older man, after a stint in prison for having opposed another tyrant. In the Laws, the contemplation of ideal forms in Republic gives way to promulgation of detailed laws to achieve unity, harmony, and a perhaps tenuous peace. Most imperative of all is the need to avoid the chaos of war and tyranny. The philosopher is gone—Plato has lawyered up.
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38

Helfand, Jonathan I. "Assessing apostasy: Facts and theories." Jewish History 5, no. 2 (September 1991): 65–71. http://dx.doi.org/10.1007/bf01668932.

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39

Dévényi, Kinga. "Apostasy in Modern Egyptian Law." Arabist: Budapest Studies in Arabic 38 (2017): 1–14. http://dx.doi.org/10.58513/arabist.2017.38.1.

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40

Rofiq, M. Khoirur, Siti Fauzizah, Najichah, and Indah Listyorini. "Pemberian Nafkah Iddah dan Mut’ah Akibat Pembatalan Nikah karena Murtad." Qanun: Jurnal Hukum Keluarga Islam 1, no. 1 (May 1, 2023): 74–96. http://dx.doi.org/10.51825/qanun.v1i1.14.

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Apostasy in Indonesian marriage law can be the reason for the termination of a marriage through divorce or Fasakh (annulment of marriage) as in 2 decisions of Pengadilan Agama Kendal Nomor 2186/Pdt.G/2019/PA.Kdl dan 1727/Pdt.G/2020/PA.Kdl. Initially, both were divorce cases which were decided by the panel of judges based on the ex officio rights of the judge. Fasakh decision is because one of the husband and wife apostates and determines the iddah and mut’ah expenses. This research includes legal research with a juridical and case approach. The results of this study are (1) Judges use ex officio rights in deciding divorce cases due to apostasy being a marriage phase according to the judge's interpretation in addition to the lack of clarity of marriage marriage law because of apostasy in Indonesian marriage law. (2) The determination of the iddah income due to the marriage phase is analogous to the iddah income due to talak divorce (proposed by the husband) and the wife is not nusyuz. As for the determination of mut’ah living due to apostasy due to apostasy, it is equated with the provisions of mut’ah living due to divorce on the condition that the wife has intercourse and is not nusyuz.
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41

Grabowska, Magdalena. "Leaving religion as a letting go ritual: exploring the trajectories of meaning making in narratives about apostasy1." Język. Religia. Tożsamość. 1, no. 29 (June 5, 2024): 173–90. http://dx.doi.org/10.5604/01.3001.0054.5834.

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The present paper elaborates on the meaning-making processes of leaving the Roman Catholic Church in Poland as indicated in the material coming from interviews and posts published on the Facebook group “Apostazja 2020”. Analysing biographical narratives concerning the experience of apostasy, we are inquiring whether it betrays traces of a rite of passage. Briefly, we present apostasy as social and religious phenomena, but we draw particular attention to the state of Catholic religiosity in Poland. We are seeking an answer to the question whether the act of apostasy is a transformative experience, a liminal moment which affects a person’s sense of identity and opens a new phase in life.
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42

Akhmatov, Vsevolod V. "Apostasy and the Apostate Man in Eschatological Presentiments of Russian Religious and Philosophical Thought." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 57 (October 1, 2020): 141–52. http://dx.doi.org/10.17223/1998863x/57/13.

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43

Fram, Edward. "Perception and Reception of Repentant Apostates in Medieval Ashkenaz and Premodern Poland." AJS Review 21, no. 2 (November 1996): 299–339. http://dx.doi.org/10.1017/s0364009400008540.

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Converts to the faith have often been perceived as somewhat problematic by Judaism; apostates even more so.1 This was especially true in medieval Christian Europe, where the adversarial relationship between Christianity and Judaism made apostasy, particularly apostasy by choice, more than mere defection; it cast aspersions on the rejected religion.
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44

Alfin Susanto Zagoto and Abad Jaya Zega. "Peringatan Untuk Tidak Murtad Berdasarkan Ibrani 5 : 11-14." PROSIDING SEMINAR NASIONAL PENDIDIKAN DAN AGAMA 4, no. 2 (November 12, 2023): 194–200. http://dx.doi.org/10.55606/semnaspa.v4i2.1286.

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This article explores Hebrews 5:11-14 as the main source for understanding the warning against apostasy in the Christian context. Through a text exegesis approach, this article outlines the key messages contained in the article, focusing on the threat of apostasy and the importance of maintaining the faith. In addition, this article also explores the relevance of this warning in the context of modern spiritual life and how this message can provide guidance for people. believe to strengthen and maintain their faith. By detailing the cultural and theological context of Hebrews S-11-14 this article provides deep insight into the urgency of the warning against apostasy and invites readers to reflect on its significance in their personal journey of faith
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45

Muniroh Ahdaniah, Dzurrotul, Sri Lumatus Sa’adah, and Muhammad Faisol. "Divorce Due To Apostasy (Study of Differing Decisions in Religious Courts)." Eduvest - Journal of Universal Studies 4, no. 3 (March 20, 2024): 777–83. http://dx.doi.org/10.59188/eduvest.v4i3.1087.

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The case of divorce due to apostasy is a civil case that is not directly regulated in Indonesian legislation. Therefore, there are differing decisions in cases of divorce due to apostasy. In the divorce case No. 0333/pdt.G/2013/PA.Bdw, with the reason of the husband's apostasy, the court issued a decision of talak bain sughra, while in the divorce case No. 3/pdt.G/2019/PA.Bky, with the same reason, the court issued a decision of fasakh. The research method used is a normative method with a statutory approach. The researcher employs descriptive analysis in discussing relevant theoretical studies related to divorce due to apostasy. The findings of this research are: 1) the legal considerations of the judges in the cases No. 0333/pdt.G/2013/PA.Bdw and No. 3/pdt.G/2019/PA.Bky were not appropriate and should have referred to KHI article 116 letter k. 2) the judges' decisions in the cases No. 0333/pdt.G/2013/PA.Bdw and No. 3/pdt.G/2019/PA.Bky were in accordance with the maqasid shariah in terms of preserving religion because both decisions terminated the marriage bond, either through talak bain sughra or through fasakh.
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46

Holt, Thomas C., and David Brion Davis. "Of Human Progress and Intellectual Apostasy." Reviews in American History 15, no. 1 (March 1987): 50. http://dx.doi.org/10.2307/2702218.

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47

최인각. "A canonical study on the apostasy." Catholic Theology ll, no. 22 (June 2013): 195–244. http://dx.doi.org/10.36515/ctak..22.201306.195.

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48

Zulhamdani, Zulhamdani. "RELIGIOUS FREEDOM AND APOSTASY IN ISLAM." Jurnal AlifLam Journal of Islamic Studies and Humanities 2, no. 2 (July 28, 2021): 138–56. http://dx.doi.org/10.51700/aliflam.v2i2.225.

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This study started from the Islamic understanding of religious freedom for mankind. The Qur'an does not teach compulsion for anyone to convert to Islam. However, what if the followers of Islam themselves leave their religion? Is religious freedom still sustainable? Or are there prohibitions and punishment for those who leave Islam? For this reason, the authors analyze parallel texts between the Qur'an, hadith and historical sources with the contextual approach developed by Abdullah Saeed. Thus, it will be revealed how the attitude of the Prophet Muhammad and his companions towards apostates. So, the stigma of Islam which is accused of being the religion of murderous will be explored and answered contextually.
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49

Katz, David S. "Jewish Apostasy in the Modern World." Journal of Jewish Studies 40, no. 2 (October 1, 1989): 264–65. http://dx.doi.org/10.18647/1497/jjs-1989.

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50

Pannofino, Nicola, and Mario Cardano. "Exes speak out, Narratives of apostasy." International Journal for the Study of New Religions 8, no. 1 (July 27, 2018): 1–26. http://dx.doi.org/10.1558/ijsnr.34152.

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The paper presents a study of the trajectories of apostasy from three religious movements, Jehovah’s Witnesses, the Soka Gakkai Buddhist institute and the Church of Scientology, through the analysis of a body of autobiographical narratives posted online by Italian apostates. Even more than being the account of a past religious experience, these narratives are the last stage in the gradual articulation of a voice with which the disaffected believers publicly express a critical view of the organizations they have left, charging them with using practices of interdiction to prevent dissent by their members. The common theme that emerges from these stories is not the loss of faith, but the discovery of a hidden deception, the breach of the implicit pact of trust that bound the narrator to the religious group.
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