scholarly journals Pendidikan Agama Pada Anak Pasangan Orang Tua Beda Agama

2021 ◽  
Author(s):  
Muhamad Murtadlo

Interfaith marriages have implications for children's religious choices. This study aims to answer the question: how does religious education take place for parents of different religions. The research was conducted in Jakarta and Yogyakarta. This study is a qualitative research with a multi-case approach, namely to 9 couples of different religions. The results of this study indicate that the choice of children in religion in interfaith couples varies, most of them follow the pattern of religious interaction developed and the agreement of parents. Whether the child follows one of the parents' religions, or is divided, or is freed; the child will tend to follow that pattern. Religious education for interfaith couples each has its pluses and minuses that should be understood by interfaith marriage actors.

Fenomena ◽  
2021 ◽  
Vol 20 (2) ◽  
pp. 249-266
Author(s):  
Muhaiminah Darajat

Manusia adalah makluk sosial yang tidak mungkin bisa hidup tanpa bantuan orang lain. Karena itu, ia hidup bermasyarakat dan mengembangkan kebudayaan serta peradaban untuku kepentingan bersama. Maka pernikahan merupakan jalan dalam bersosialisasi dengan manusia lainnya. Akan tetapi jika pernikahan dihadapkan pada masalah perbedaan terutama perbedaan agama maka hal ini menjadi rumit untuk menjalankan roda kehidupan kedepan. Sebab, jika sudah memiliki anak maka hal ini dapat menimbulkan kegoncangan pada diri anak. Ia akan ragu untuk memilih antara agama ayah atau ibunya. Islam sangat jelas sekali dalam mengatur hal ini. Penelitian kualitatif deskriptif ini, bermaksud untuk mengungkap hasil dari pada pernikahan beda agama tersebut, yaitu dampak Pernikahan antar agama bagi kelangsungan pendidikan anak desa Wonorejo Kabupaten Situbondo. Dari studi penelitian yang ada terungkap bahwa Pernikahan antar agama bagaimanapun tetap merugikan, terlebih bila dipandang dari sudut pedagogis, sebab secara tidak langsung berarti sudah mempersiapkan lingkungan yang kurang baik bagi kedua belah pihak (pasangan dan keluarganya masing-masing) serta bagi kelangsungan pendidikan anak-anaknya. Social creatures, that's humans who cannot possibly live without the help of others. Therefore, he lives in society and develops culture and civilization for the common good. So marriage is a way of socializing with other humans. However, if marriage is faced with the problem of differences, especially religious differences, it becomes complicated to run the wheel of life in the future. Because, if you already have children, this can cause shock in the child. He will hesitate to choose between the religion of his father or mother. Islam is very clear in regulating this. This descriptive qualitative research, intends to reveal the results of the interfaith marriage, namely the impact of interfaith marriage for the continuity of education for the children of Wonorejo village, Situbondo City. From existing research studies, it is revealed that interfaith marriages are still detrimental, especially when viewed from a pedagogical point of view, because it indirectly means that they have prepared an unfavorable environment for both parties (spouse and their respective families) as well as for the continuity of children's education. his son.


2021 ◽  
Vol 1 (1) ◽  
pp. 6-10
Author(s):  
Ai Pebrianti Purwa Delimas ◽  
Siska Lis Sulistiani ◽  
Ilham Mujahid

Abstract. Marriage that will bring peace and spirituality, must have the same religious beliefs, must not be of different religions, in accordance with the Word of Allah, Surat Al-Baqarah: 221 and encouraged by Law Number 1 of 1974 concerning Marriage, with this type of qualitative research. In the case of interfaith marriages, which are manifested in related books, journals, theses, articles, do not forget the Al-Qur'an and Sunnah in accordance with this theme. The purpose of this research is to look in depth about interfaith marriage according to Islamic law and according to the Marriage Law. What are the views of these two sources and the location of the similarities or similarities of Islamic law and the law on interfaith customary marriages. The result of this research is that in Islamic law it is not allowed because of a new breakthrough in faith. Therefore, inter-religious marriages, for various reasons such as better than allowing cohabitation. There is also the opinion that this may have been her match and is a human right. This reason cannot be accounted for, both in Islamic law and in state law, because in law, marriage will be said to be valid according to the law of each religion, it is said to be valid, because marriage will be accounted for before Allah SWT as a creator who has worked with all His perfection. Abstrak. Perkawinan yang akan membawa ketenangan lahiriyah dan bathiniyah itu, harus sama keyakinan agamanya, tidak boleh berbeda agama, sesuai dengan Firman Allah Surat Al-Baqarah : 221 dan di dorong dengan Undang-undang Nomor 1 Tahun 1974 Tentang Perkawinan, dengan jenis penelitian kualititif yaitu menelusuri terhadap pelaku terjadinya perkawinan beda agama dan dihubungkan dengan buku-buku yang terkait, jurnal, skripsi, artikel tidak lupa Al-Qur’an dan sunnah yang sesuai dengan tema ini. Tujuan dari penelitian ini adalah ingin mengetahui secara mendalam tentang pernikahan beda adat beda agama menurut hukum Islam dan menurut Undang-Undang Perkawinan. Bagaimana pandangan dari dua sumber tersebut serta letak perbedaan atau persamaan dari hukum Islam dan Undang-undang mengenai perkawinan adat beda agama. Hasil dari penelitian ini bahwa dalam hukum Islam tidak diperbolehkan karena menyangkut perbedaan iman. Oleh sebab itu, perkawinan antar penganut agama, dengan berbagai macam alasannya seperti lebih baik dari pada membiarkan kumpul kebo. Ada juga beranggapan bahwa ini mungkin sudah jodohnya dan merupakan hak asasi manusia. Alasan tersebut tidak dapat dipertanggungjawabkan, baik secara hukum Islam maupun hukum negara, karena dalam undang-undang pun perkawinan akan dikatakan sah apabila menurut hukum masing-masing agama nya dikatakan sah, karena perkawinan akan dipertanggungjawabkan dihadapan Allah SWT sebagai pencipta yang telah mengatur kehidupan dengan segala kesempurnaan-Nya.


2018 ◽  
Vol 1 (2) ◽  
pp. 110-121
Author(s):  
Rivanti Muslimawaty

Many parents do not understand the concept of faith education inchildren. This could be based on an assumption that children are stilltoo young to be educated in matters of faith. Whereas the family, in thiscase the parents, is an educational institution that is directly related tothe child since he was born. So there is a thought that the family isbelieved to have a very strong influence on children’s religiouseducation. This happens because the relationship that exists betweenparents and children for 24 hours is very important in education.Zakiah Daradjat is an education expert who also believes that theimportance of faith education is given to children as early as possible,so the purpose of this study is to find out how Zakiah Daradjat’sthoughts about children’s religious education are in the family. Byusing qualitative research methods, the author seeks to explain theeducation of children’s faith in the family according to ZakiahDaradjat. The author found that Zakiah Daradjat had clear thoughtsabout children’s religious education in the family, which aims to makechildren as human beings, through the six pillars of faith, with methodsof exemplification, habituation, wrong correction, erroneous quarrelsthat occur and reminding the forgotten. The evaluations carried out inthe form of memorization tests, tests of understanding and practice ofworship. This makes Zakiah Daradjat’s thoughts still relevant to beapplied in today’s life and become a reference for psrents, teachers abdother related parties.


2021 ◽  
Vol 2 (1) ◽  
pp. 1-30
Author(s):  
Luthviyah Romziana

Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public,  interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and  al-Azhar interpretation by HAMKA. This research used  muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition  marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.


2021 ◽  
Vol 13 (3) ◽  
pp. 2621-2630
Author(s):  
Mohammad Usman ◽  
Muhammad Zainuddin ◽  
Muhammad In’am Esha

The purpose of this study was to gain an understanding of Islamic Religious Education Teachers' exemplary approach to developing students' emotional, spiritual quotients. This article employs a qualitative research methodology in conjunction with a case study approach. The approach taken is consistent with the formulation of the problem under investigation. Informants were chosen based on the research's objectives. Formal and informal interviews were conducted. The findings of this study demonstrate two aspects of the emotional approach in Islamic education: Methods of persuasion and education. Teachers develop spiritual, emotional intelligence by providing students with new knowledge that includes exemplary figures dating all the way back to the Prophet Muhammad's time and exemplary national figures, as well as by inviting students to practice family strategies for recognizing and managing their own emotions, the ability to motivate themselves, the ability to recognize the emotions of others, and how to build relationships with others.


2016 ◽  
Vol 12 (3) ◽  
pp. 604
Author(s):  
Faiq Tobroni

This paper has three key issues. The first issue discusses the arguments constructed by applicant of judicial review (JR) to assess the constitutional rights’ violations caused by the application of Article 2 (1) UUP. The second issue discusses on how the Constitutional Court (MK) seated position of state associated marital affairs in the rejection of JR. The third issue discusses model of freedom of ijtihad (legal thought) on interfaith marriage as the impact of MK’s Decision. Based on    the discussion, regarding to the first issue, the applicant of JR assess the application of Article 2 (1) UUP has legitimized the state as the sole interpreters of religious teachings for a requirement validity of the marriage. According to the applicant,  the role is used by the state (The Office for Religious Affairs/KUA) to not accept interfaith marriage. This refusal led to the violation of some other constitutional rights. Furthermore, as the findings of the second issue, MK’s decision has placed   the real position of state not as interpreters of religious teachings, but merely to accommodate the results of religious scholars’s ijtihad regarding marriage into the state law. Thus, it is not true that the state has violated the constitutional right to more intervene the religious life of citizens. Last findings as the third issue, MK’s decision has affected the model of ijtihad freedom on interfaith marriage. Actually interfaith marriage can still be served through the Civil Registry Office (KCS). KCS could be an alternative way to facilitate the interfaith marriages for all religions in Indonesia. Special for KUA, the institution reject to record interfaith marriage.   In this way, it only accommodates freedom of ijtihad within the limits of ijtihad jama’i. KUA just accomodates ijtihad by institutions such as the Majelis Ulama Indonesia, Nahdlatul Ulama, Muhammadiyah and other similar institutions that reject interfaith marriage. Special for marriage in muslim community, ijtihad jama’i is better than ijtihad fardiy because the second could trigger the liberalization of marriage laws (temporary marriages, polygamy more than four, underage marriages and denial of recording).


Author(s):  
Roys Afreni

This study was conducted with regard to the phenomenon of Islamic religious education graduates who became class teachers in Madrasah Ibtidaiyah Pangkalan Susu distric. The purpose of this research is to know: 1) Problematic graduates of PAI as classroom teachers in planning instructional. 2) Problematic graduates of PAI as classroom teachers in implementing instructional. 3) Problematic graduates of PAI as classroom teachers in conducting instructional evaluation. The type of research is using qualitative research methods with phenomenology approach. The subject of research is the graduate of Islamic Religious Education who has become a class teacher. The result of the research that problematic of PAI graduates as teacher of Madrasah Ibtidaiyah class in planning instructional in Pangkalan Susu sub-district of Langkat district is still having difficulties to make instructional plan independently. Besides these three Madrasah Ibtidaiyah also do not have a library that can provide books that qualified to be used as a source of learning. While in implementing the instructional is the similarity of teachers in the method of learning and the lack of mastery of the material. This is due to their lack of knowledge about the variety of instructional methods and the lack of mastery of the material. On the other hand these teachers rarely attend training, seminars, workshops that can provide information for development for their profession. As for the evaluation of learning is not yet meet the assessment procedures. This is because the teacher has not understood the way the preparation of the implementation Plan of instructional.


2019 ◽  
Vol 8 (1) ◽  
pp. 55-76
Author(s):  
Jihan

This study discusses the strategy of strengthening religious education in Qurrota A'yun Islamic Elementary School (SDIT) in Marawola Subdistrict, Sigi Regency, with the problem is how the model of religious education learning in Qurrota A'yun Islamic Elementary School (SDIT) in Marawola Subdistrict, Sigi Regency. What is the strategy of strengthening religious education in the Integrated Islamic Elementary School (SDIT) Qurrota A’yun Marawola District Sigi Regency ?. This study used qualitative research methods. The research results are a model of religious education learning in SDIT Qurrota A’yun is to implement an integrated curriculum, namely between religious and general subjects, where the curriculum is designed by integrating Islamic values ​​in learning activities. While the strategy of strengthening religious education at SDIT Qurrota A’yun was carried out in two activities namely learning and habituation. Learning activities are carried out through curricular learning and extracurricular learning.


Jurnal CMES ◽  
2021 ◽  
Vol 14 (1) ◽  
pp. 80
Author(s):  
M. Ibnu Nafiudin ◽  
Imam Makruf

This research aims to describe the structure of the text and the meaning of the poetry on the book Ta'līmu Al-Muta'allīm by Burhānuddīn Az-Zarnūji. This research will be analyzed through structural and Roman Ingarden's strata of norm approach which reveals about educational values. This descriptive qualitative research employs observation and note technique as a method of data collection, in which the researcher records data in the form of verses in the Ta'līmu Al-Muta'allīm book, especially those in chapter 5. The poetry data found, is analyzed by using data triangulation. The results of the research show that the text structure of the poetry of the book Ta'līmu Al-Muta'allīm by Burhānuddīn Az-Zarnūji consists of five layers, including 1) sound layer, 2) meaning layer, 3) layers of things that are stated, 4) the world layer, and 5) the metaphysical layer. Meanwhile, the educational values contain in the meaning of the poetry include the values of religious education, the values of moral education, the values of social education, the values of cultural education, and the values of aesthetic education.


Author(s):  
Hamdan Nasution

Marital status of different religions in the legal system in Indonesia is illegitimate. Marriage Law Number 1 of 1974 in Article 2 paragraph 1 reveals that marriage is legal if it is carried out according to the law of each religion and belief. It means that marriage can only take place if the parties (future husband and wife) follow the same religion. From the formulation of Article 2 paragraph 1, there are no marriages outside their respective laws and beliefs. Interfaith marriages are held abroad. Keywords: Analysis, Legitimacy, Interfaith Marriage


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