LIBERAL THINKING IN SALAF PESANTREN, IS IT POSSIBLE? (FREEDOM OF THOUGHT THE SANTRI MA’HAD ALY SUKOREJO, SITUBONDO)

The existence of Ma’had ‘Aly is an exciting thing and brings a narrative of controversy. Since being legalised in 2002, Ma’had ‘Aly has transformed into a modern Islamic educational institution under the auspices of a traditional Salaf pesantren. This article aims to explain Ma’had ‘Aly as an Islamic educational institution that specifically (takhaṣṣuṣ) produces fiqh experts and supports freedom of thought in exploring Islamic law. The research method uses a qualitative approach by studying documents extracted from the history of Ma’had ‘Aly, the takhaṣṣuṣ curriculum, and the Tanwirul Afkar (TA) bulletin. The results reveal the integration of the Ma’had ‘Aly curriculum, which is combined with the general curriculum and contemporary scriptures. Second, the controversy over TA as a forum for students to manifest their competence as fuqaha on various developing issues. Some of the controversial issues decided by TA were allowing interfaith marriages, allowing non-Muslim Indonesian President elections, and similarities between Islam and Christianity in relations and history. Some realities above show that Islamic liberal thought has emerged in salaf pesantren through Ma’had ‘Aly. The contribution of this research provides novelty that apparently Ma’had ‘Aly is trying to show that the door of ijtihād in the excavation of Islamic jurisprudence is still wide open.

Legal Counseling On Civil Rights Due To Marriage Different Religions In Ogan Ilir Regency – South Sumatra Province

Interfaith marriage is a marriage bond between a man and a woman who have different beliefs and religions. In principle, interfaith marriages are prohibited by every religious teaching. Every religious instruction requires a marriage bond to be carried out in a bond of the same faith (one religion). Based on Article 2 paragraph (1) of Law Number 1 of 1974 concerning Marriage, it is explained that a marriage is considered valid if it is carried out according to their respective religions and beliefs. Legal problems arise due to interfaith marriages, including the validity of marriages that give rise to rights and obligations between husband and wife and children's status due to interfaith marriages on their inheritance rights. Interfaith marriages occur in society but are usually covered up. In the case of interfaith marriages in Ogan Ilir Regency, our Community Service Team, Faculty of Law, Sjakhyakirti University conducted legal counseling to understand the legal consequences of interfaith marriages, especially regarding the validity of marriages, child status, and inheritance.

Religious Moderation as A Solution of Interfaith Marriages in Multicultural Society

Multicultural implies the differences. If it is managed properly, the multicultural can generate the positive strength for national development. Conversely, if not managed properly, pluralism and multiculturalism can be destructive factors and lead to catastrophic disasters. Based on the plurality, in the field of marriage law, there is an element of pluralism or multicularism with the occurrence of interfaith marriages. This marriage occurred khilfaiyah (differences) of opinion among the scholars. There are some of them who allow interfaith marriages with the limitation that they only allow to marry women who are ahl al-Kitab, while other scholars strictly prohibit interfaith marriages. This research was a library research using descriptive analysis method. In this case the author sought to describe and analyze religious moderation as a solution to interfaith marriage in a multicultural society. The result of this research is that marriage between Muslim men and women of scripture is allowed if in their actions there is a benefit and does not cause damage or harm in accordance with the principle of "jalbu al-mashalih wa daf'u al-mafashid" (taking the goodness and rejecting the destructive). Meanwhile, the marriage of polytheistic Muslim men and women, that is the women from other religions other than the divine religion, is strictly prohibited. In principle, its application must be based on the values of moderation, fairness and rationality at the value of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance).

‘I’m not Catholic and I’m not Protestant’: Identity, individualisation and challenges for history education in Northern Ireland

Teaching sensitive histories in post-conflict societies makes particular demands on educators to understand students’ identities and their relationships to the past. This paper expands our understanding of post-conflict youth identities and experiences of history education through a small-scale study of students’ life stories in Northern Ireland which defied sectarian boundaries in different ways: some were children of interfaith marriages, while others attended integrated schools or were part of cross-community peace-building organisations. Participants saw themselves as forging new identities and ‘moving on’ from the past, although this process was fraught with ambivalence. I describe these expressions of identity through Ulrich Beck’s (1992) model of triple individualisation. For these ‘post-sectarian’ students, school history was seen largely as a tool towards achieving qualification, far removed from their everyday struggles of self-fashioning.

PERKAWINAN BEDA AGAMA DAN DAMPAKNYA TERHADAP PENDIDIKAN ANAK DI DESA WONOREJO KABUPATEN SITUBONDO

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.

Implikasi Hukum Kewarisan terhadap Ahli Waris Yang Lahir Dari Perkawinan Berbeda Agama

Law of inheritance in Indonesia up to now in a plurality, consisting of Islamic inheritance law, western inheritance law in the Civil Code and customary inheritance law. The plurality will have implications for various things. Religious differences are seen to be a factor preventing a child from obtaining inheritance rights from parents. In Islamic law, children from different religions and their parents will prevent from receiving inheritance, not in line with civil law that one barrier to receiving inheritance is religious different. This study analyzing the legal implications of the implementation of interfaith marriage for the heirs and how the legal protection of the rights of heirs born from interfaith marriages. The research methodology that the uses is normative by conducting analysis. The settlement of the issue children born from different religions of each party is subject to different laws based on religious law or customary law. There are similarities and differences in the implications of the provisions of Article 832 of the Civil Code and Article 171 of the Compilation of Islamic Law. However, protection for children born of different religions can obtain asset from their parents through grants, wills and gifts with the principle of justice.

Proses Komunikasi Interpersonal dalam Membangun Relasi Pasangan Beda Agama GN dan DN

Couples of different religions are prone to conflicts related to issues, especially regarding beliefs. In interfaith marriages, the inner bond that exists between a man and a woman but of different religions gives rise to state and religious administrative obstacles as well as other non-administrative obstacles. The purpose of this study was to determine the communication process in building relationships between interfaith couples. This study uses interpersonal communication theory and social penetration theory. This research using qualitative descriptive methods and interviews to collect data. The data obtained is the result of in-depth interviews with 2 sources who have become husband and wife of different religions. The research process from data reduction, data presentation, then analyzed to draw conclusions. The results of this study explain that through the process intimate relations. Interpersonal communication processes that are intertwined become a means to build better and harmonious relationships. The process is influenced by the memory of each partner. In building relationships through interpersonal communication there are factors that influence relationships, such as two-way communication, openness, comfort, trust, and supportiveness is a way of maintaining relationships Keywords: Communication Process; Different religion; Interpersonal Communication; Interfaith Couples Abstrak Penelitian ini membahas tentang proses komunikasi dalam membangun relasi pasangan beda agama. Pasangan beda agama rentan adanya konflik yang berhubungan dengan permasalahan khususnya menyangkut keyakinan. Dalam perkawinan beda agama, ikatan batin yang terjalin antara seorang pria dan wanita tetapi berbeda agama sehingga memunculkan kendala administratif negara dan agama serta kendala non administratif lainnya. Tujuan penelitian ini adalah untuk mengetahui proses komunikasi dalam membangun relasi pasangan beda agama. Penelitian ini menggunakan teori komunikasi interpersonal, proses komunikasi dari pengenalan sampai dengan yang lebih intim pemetaan dari pengertian teori penetrasi sosial. Penelitian ini merupakan penelitian kualitatif dengan menggunakan metode deskriptif kualitatif dan wawancara untuk mengumpulkan data. Data yang diperoleh merupakan hasil wawancara mendalam dengan 2 narasumber yang telah menjadi suami istri yang berbeda agama. Proses penelitian dari reduksi data, penyajian data, kemudian dianalisis untuk pengambilan kesimpulan. Hasil Penelitian ini menjelaskan bahwa melalui proses dari intim menuju ke lebih intim. Proses komunikasi interpersonal yang terjalin menjadi sarana untuk membangun relasi yang lebih baik dan harmonis. Proses komunikasi membangun relasi tidak semata-mata langsung dekat ada proses didalamnya. Proses tersebut dipengaruhi oleh memori dari masing-masing pasangan. Penelitian sebelumnya menjelaskan mengenai kecerdasan dalam berkomunikasi dalam perbedaan agama antar pegawai dalam suatu instansi untuk mengetahui strategi dalam berkomunikasi. Dalam membangun relasi melalui komunikasi interpersonal ada faktor-faktor yang memengaruhi relasi seperti komunikasi dua arah, keterbukaan, kenyamanan, sikap percaya, suportif dan mendukung adalah cara dalam pemeliharaan hubunganKata Kunci: Beda Agama; Komunikasi Interpersonal; Pasangan Suami Istri; Proses Komunikasi

Relevance of The Fatwa of The Indonesian Ulema Council to The Renewal of Islamic Family Law in Indonesia (Study of MUI Fatwa Number: 4/Munas VII/MUI/8/2005 on Marriage of Different Religions)

Fatwa is a practical law similar to fiqh (al-ahkām al-'amaliyah). Therefore, the fatwa must be context-bound; context of time (tempus), place (locus), context of natural conditions, social context, demographic context, and other contexts. In the Indonesian context, the Indonesian Ulema Council (MUI) is the official state-recognized institution to issue fatwas as guidelines for Indonesian Muslims. This paper answers two questions: how is the MUI fatwa related to the legal status of interfaith marriages? Furthermore, is the MUI fatwa on interfaith marriage relevant to the reform of Islamic family law in Indonesia? As a result, although many scholars allow interfaith marriages because Muslim men and women are experts of the book, the MUI fatwa forbids interfaith marriages based on sadd al-dzari'ah to prevent negative impacts. This is a family law product with a renewal side, because it is responsive to social dynamics and changing times, by prioritizing the benefit based on maqasid shari'ah

Pendidikan Agama Pada Anak Pasangan Orang Tua Beda Agama

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.

Negotiating Love and Faith: Interfaith Marriage in Manado, Indonesia

Interfaith marriages in people's lives have been practised in many areas in Indonesia, even if it's not legally registered. The rule of law in Indonesia does not accommodate interfaith marriages. When interfaith marriage happens, the registration system should follow marriage registration either at the KUA (office of religious affairs) for Muslims or in the Civil Registry office for other religions. This study aims to analyse the practice of interreligious marriage in Manado and how they maintain a good marital relationship between the spouse of different religions. This research employs a qualitative approach by collecting data through interviews with 30 informants who practice interfaith marriages in Manado. The results of this research found that many people in Manado consider interfaith marriage as permissible. They argue that religion is a relationship between humans and God, while marriage is related to human beings. The family of different religions based their relationship on the principle of "Torang Samua Basudara" (we are bound through kinship). Based on this principle, the family avoids using religious symbols in their communication that can cause tension and disrupt harmony among family members. The principle of torang samua basudara is the basis for establishing good communication in the family.