“Love Jihad”, “Forced” Conversion Narratives, and Interfaith Marriage in the Sikh Diaspora

This paper sets out to critically examine the “forced” conversion narrative circulating across the Sikh diaspora. The “forced” conversion narrative tells the story of Muslim men allegedly deceiving and tricking “vulnerable” Sikh females into Islam. The paper explores the parallels between the “forced” conversion narrative and the discourse on “love jihad” propagated by the ruling Bharatiya Janata Party (BJP), as well as drawing out its particularities within the Sikh community. The paper is informed by new empirical data generated by a series of qualitative interviews with Sikhs in the UK, US, and Canada, and captures the complexities and nuances of my respondents in their interpretations of, and challenges to, the “forced” conversions narrative. The paper adopts a decolonial Sikh studies theoretical framework to critically unpack the logics of the discourse. In doing so, it reveals a wider politics at play, centred upon the regulation of Sikh female bodies, fears of the preservation of community, and wider anxieties around interfaith marriage. These aspects come together to display Sikh Islamophobia, whereby the figure of the “predatory” Muslim male is represented as an existential threat to Sikh being.

Marriage: A Sublime Institution, Not Mere Social Contract

The Qur’anic portrayal of marriage involves some tender imagery even as it establishes it as a social contract—seven centuries before it became so in Europe and 12 centuries before divorce terms were included in the latter. Monogamy is very much the norm as well as the ideal in the Qur’an, with polygyny only sanctioned in specific circumstances and under certain conditions. Muhammad’s personal story gives life to Qur’anic values in this regard, with 25 years of a monogamous marriage to his first wife followed by 12 years of polygyny after her death involving a total of 11 other women. Ten out of the 12 women he married over time were widows, unsurprising given the Qur’anic rationale for polygyny. Meanwhile, interfaith marriage is blessed in the Qur’an, i.e. without the non-Muslim party having to convert to Islam.

Preventive Interfaith Marriage Conflicts Through Assistance for Hindu Families Based on Swadharma Grahasta Dormitory in Ngis Hamlet, Buwun Sejati Village, Narmada District, West Lombok Regency

The community service program carried out by the Hindu Religious Information Study Program aims to strengthen religious character, increase sradha and devotion to the younger generation of Hindus through family communication based on swadharma grahasta asrama to improve the method used, namely service learning which consists of the preparation stage, service stage, and also the reflection stage. The results of this service are that there is a strengthening of religious character in the form of increasing devotional service for the younger generation of Hindus through family communication assistance, the formation of the Widya Gitanjali Pasraman as a non-formal educational institution as a forum for learning Hinduism for the younger generation of Hindu Dusun Ngis in an effort to strengthen character, increase sradha and bhakti in an integrated manner, sustainable

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).

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.

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.

Realitas Pernikahan Beda Agama pada Masyarakat suku Dayak Ngaju di Kota Palangka Raya, Kalimantan Tengah

The practice of interfaith marriage has occurred in the Dayak Ngaju community for various reasons and considerations. Similar reasons include love, pregnancy before marriage, and thinking that he is the only match. Interfaith marriage is not easy to unite thoughts and wills together in an ideal marriage. This is because interfaith marriage couples need very high understanding, patience and loyalty in carrying out their married life as an effort to build high tolerance for differences that occur between them through mutual agreement and commitment. Unavoidable phenomenon. This can be seen in couples who marry different religions with a background of emotional experiences together. Through this agreement, a join commitment is neeeded to carry it out responsibly as joint commitment is needed to carry it out responsibly as a form of loving God and others (Matthew 22:37-40). Abstrak: Praktik perkawinan beda agama telah terjadi pada masyarakat Dayak Ngaju dengan bermacam pertimbangan dan alasan. Alasan yang hampir sama antara lain terjadi atas dasar cinta, hamil sebelum menikah, dan adanya pemikiran bahwa hanya dia pasangan yang cocok. Perkawinan beda agama tidaklah mudah menyatukan pikiran dan kehendak bersama dalam sebuah perkawinan yang ideal. Hal ini dikarenakan pasangan perkawinan beda agama membutuhkan pengertian, kesabaran dan kesetiaan yang sangat tinggi dalam menjalankan kehidupan perkawinan mereka sebagai upaya membangun toleransi yang tinggi terhadap perbedaan-perbedaan yang terjadi di antara mereka melalui kesepakatan dan komitmen bersama. Fenomena yang tak bisa dihindari. Hal ini nampak pada pasangan yang menikah beda agama dengan dilatarbelakangi oleh pengalaman emosional bersama. Melalui kesepakatan ini, maka diperlukan komitmen bersama untuk melaksanakannya dengan penuh tanggung jawab sebagai salah satu bentuk mengasihi Tuhan dan sesama (Matius 22:37-40).