TINJAUAN HUKUM ISLAM TERHADAP WEWENANG IMAM MASJID SEBAGAI WALI MUHAKKAM DALAM PERNIKAHAN BAWAH TANGAN

Promiscuity among teenagers is one of the causes of underhand marriages using muhakkam guardians because the perpetrators of promiscuity are ashamed or afraid to report the incident to their family and relatives. In addition, the incident of religious conversion from Hinduism or Christianity to Islam is a factor that often occurs in Tolai village, because basically guardianship of parents other than Islam is not legal according to Islamic law, this causes the marriage process to be represented by a muhakkam guardian. There was a marriage problem that occurred in Tolai Village related to guardianship, a mosque imam married a girl to her partner because the girl did not have a nasab guardian or mujbir guardian because she was a convert, seeing this incident the mosque imam took steps to marry off the two couples without a valid marriage registration according to the law as stated in law number 16 of 2019 concerning marriage in article 2 paragraph 2 which reads: every marriage is recorded according to the applicable laws and regulations. Abstrak Pergaulan bebas dikalangan remaja menjadi salah satu penyebab terjadinya pernikahan bawah tangan dengan menggunakan wali muhakkam karena para pelaku pergaulan bebas malu ataupun takut untuk melaporkan kejadian itu kepada keluarga dan saudara. Selain itu, peristiwa perpindahan agama dari agama Hindu atau Kristen keagama Islam adalah faktor yang sering terjadi di desa Tolai, karena pada dasarnya perwalian atas orangtua selain Agama Islam adalah tidak sah menurut Hukum Islam, hal ini menyebabkan proses pernikahan diwakilkan kepada wali muhakkam. Terdapat permasalahan Pernikahan yang terjadi di Desa Tolai terkait perwalian, seorang imam masjid menikahkan seorang gadis dengan pasanganya karena gadis tersebut tidak memiliki wali nasab atau wali mujbir karena mualaf, melihat kejadian ini imam masjid mengambil langkah untuk menikahkan kedua pasangan tersebut tanpa adanya pencatatan perkawinan yang sah menurut undang-undang sebagaimana tertera dalam undang-undang nomor 16 tahun 2019 tentang perkawinan pada pasal 2 ayat 2 yang berbunyi: tiap-tiap perkawinan di catat menurut peraturan perundang-undangan yang berlaku.

Understanding “Hijrah and Atonement” among Indonesian Celebrities: Social Psychology and Psychology of Religion Perspectives

This article aims at understanding “hijrah and Atonement” from the perspectives of psychology in particular psychology of religion. This article focuses to investigate the phenomena of young people who conduct hijrah and the process of their hijrah? This article is part of the qualitative studies on religious conversion among young generations including those are among Indonesian celebrities. Data and information are gathered from various online news and social media particularly from YouTube as the main source. Two main figures of Indonesian celebrities are chosen to be subjects of the study by using their life stories and statements about religious conversion in various online news and social media, and then those of stories and statements are analyzed with thematic analysis technique. This paper finds that the choice of religious conversion takes place through a long psychological and social process. Starting from a psychological crisis in a personal and interpersonal context and ending with a strong commitment and acceptance facing the consequences of their decision. The pivotal conclusion of this study addresses that hijrah is a long process of seeking God and constructing meaningfulness. Keywords: emigration, psychology, conversion, millennial Tulisan ini bertujuan untuk memahami fenomena hijrah dari sudut pandang ilmu psikologi, terutama mencaritahu mengapa anak muda pesohor Indonesia tertarik untuk berhijrah dan bagaimana proses mereka berhijrah? Tulisan ini adalah hasil studi kualitatif tentang konversi agama di kalangan generasi milineal terutama di kalangan pesohor Indonesia. Data dikumpulkan dari berbagai berita online dan media sosial terutama Youtube sebagai sumber informasi. 2 tokoh pesohor Indonesia papan atas dipilih sebagai subyek studi dengan mengkaji pengalaman hidup dan pernyataannya terkait konversi agama di pemberitaan online dan media sosial lalu dianalisis dengan teknik analisis tematik.. Studi ini menemukan bahwa pilihan melakukan konversi keagamaan berlangsung melalui proses psikologis dan sosial yang panjang. Dimulai dari krisis psikologis dalam konteks personal dan interpersonal dan berakhir dengan komitmen yang kuat dan penerimaan konsekuensi dari keputusan berhijrah. Kesimpulan penting dari penelitian ini adalah bahwa hijrah merupakan perjanalan spiritual yang panjang dalam mencari Tuhan dan Kebermaknaan dengan segala cobaan dan tantangan yang mengikutinya. Kata Kunci: hijrah, psikologi, konversi, milineal

'O li'ili'I 'o lisega 'o le fanaa'e: Missionary and government influences on Samoan language change 1906-2014

<p>The arrival of the missionaries and foreign administrations¹ in Sāmoa in 1830 and 1900, respectively, initiated a surge in the integration of foreign types (words) in the gagana Sāmoa (Samoan language). To date, research regarding changes to the gagana as a result of this contact has largely been observational (Pratt 1862, Cain 1986, Mosel and Hovdhaugen 1992, Allardice 2000, Lāmeta 2005, Tamasese 2005, Ma‘ia‘i 2010, Macpherson 2010, Kruse-Vā‘ai 2011, Ma‘ilo 2016). While these studies are valuable, this study seeks to enhance current research through a systematic and empirical examination of changes to the gagana. As a result, this research is guided by three research questions: 1. What can a diachronic analysis of the lexicons of lāuga fa‘amatai and lāuga fa‘alelotu tell us about language change in gagana Sāmoa since the arrival of the missionaries in 1830? 2. What has been the nature of language contact between lāuga fa‘amatai and lāuga fa‘alelotu? 3. To what extent can changes in the gagana Sāmoa be attributed to social change? Fa‘afaletui and Corpus methodologies were used. The Fa‘afaletui methodology is a Samoan methodology used to obtain the perceptions of insider informants about changes to the gagana. The corpus methodology was used as an empirical method to also analyse changes to the gagana. To investigate changes to the gagana over time and at specific periods, four indicator years were used for the corpus to represent a significant period of social contact in Sāmoa. These are: 1906, 1944, 1977 and 2014. From the corpus of Sulu Sāmoa and Sāvali texts from 1906-2014, a combined word list consisting of 1,475 foreign types was identified. The perceptions of insider informants point to the profound influence of the missions on the gagana, and how the written word, particularly the translation of the Bible, aided religious conversion and formalised new ideologies and vocabularies. Their perceptions also point to the considerable influence of government on the gagana in the areas of government divisions and education. In addition, the lack of gagana standardisation and the increase in Samoan population movement and growth in metropolitan centres have intensified language change. The fa‘afaletui sessions were enhanced by the corpus findings which indicate that over time, the evolution of foreign words into the gagana was integrated using five different lexical constructions and demonstrate the Samoan language has changed considerably between 1906-2014. The implementation of the fa‘afaletui and corpus methodologies meets the Pacific research aims of this research in that it values the use of both Pacific and non-Pacific methodologies for Pacific language research. This research offers a platform for examining changes to gagana Sāmoa over time that draws on the perspectives of insider informants and data from newspaper texts. The examination is an in-depth discussion and overview of the influences of the mission Church and Westminster State on changes to the gagana and provides a holistic approach and appreciation of the correlations between language and the social environment. Finally, this research values the call by Teaiwa (2009) for more Pacific-related research that values and incorporates both Pacific and non-Pacific methodologies. ¹ Foreign administrations here refer to the formal establishment of the German and New Zealand administrations in 1900 and 1914 respectively. It does not include consulates that were in place in Sāmoa prior to 1900.</p>

'O li'ili'I 'o lisega 'o le fanaa'e: Missionary and government influences on Samoan language change 1906-2014

<p>The arrival of the missionaries and foreign administrations¹ in Sāmoa in 1830 and 1900, respectively, initiated a surge in the integration of foreign types (words) in the gagana Sāmoa (Samoan language). To date, research regarding changes to the gagana as a result of this contact has largely been observational (Pratt 1862, Cain 1986, Mosel and Hovdhaugen 1992, Allardice 2000, Lāmeta 2005, Tamasese 2005, Ma‘ia‘i 2010, Macpherson 2010, Kruse-Vā‘ai 2011, Ma‘ilo 2016). While these studies are valuable, this study seeks to enhance current research through a systematic and empirical examination of changes to the gagana. As a result, this research is guided by three research questions: 1. What can a diachronic analysis of the lexicons of lāuga fa‘amatai and lāuga fa‘alelotu tell us about language change in gagana Sāmoa since the arrival of the missionaries in 1830? 2. What has been the nature of language contact between lāuga fa‘amatai and lāuga fa‘alelotu? 3. To what extent can changes in the gagana Sāmoa be attributed to social change? Fa‘afaletui and Corpus methodologies were used. The Fa‘afaletui methodology is a Samoan methodology used to obtain the perceptions of insider informants about changes to the gagana. The corpus methodology was used as an empirical method to also analyse changes to the gagana. To investigate changes to the gagana over time and at specific periods, four indicator years were used for the corpus to represent a significant period of social contact in Sāmoa. These are: 1906, 1944, 1977 and 2014. From the corpus of Sulu Sāmoa and Sāvali texts from 1906-2014, a combined word list consisting of 1,475 foreign types was identified. The perceptions of insider informants point to the profound influence of the missions on the gagana, and how the written word, particularly the translation of the Bible, aided religious conversion and formalised new ideologies and vocabularies. Their perceptions also point to the considerable influence of government on the gagana in the areas of government divisions and education. In addition, the lack of gagana standardisation and the increase in Samoan population movement and growth in metropolitan centres have intensified language change. The fa‘afaletui sessions were enhanced by the corpus findings which indicate that over time, the evolution of foreign words into the gagana was integrated using five different lexical constructions and demonstrate the Samoan language has changed considerably between 1906-2014. The implementation of the fa‘afaletui and corpus methodologies meets the Pacific research aims of this research in that it values the use of both Pacific and non-Pacific methodologies for Pacific language research. This research offers a platform for examining changes to gagana Sāmoa over time that draws on the perspectives of insider informants and data from newspaper texts. The examination is an in-depth discussion and overview of the influences of the mission Church and Westminster State on changes to the gagana and provides a holistic approach and appreciation of the correlations between language and the social environment. Finally, this research values the call by Teaiwa (2009) for more Pacific-related research that values and incorporates both Pacific and non-Pacific methodologies. ¹ Foreign administrations here refer to the formal establishment of the German and New Zealand administrations in 1900 and 1914 respectively. It does not include consulates that were in place in Sāmoa prior to 1900.</p>

Transformative Experience and the Problem of Religious Disagreement

Chapter 6 considers how peer disagreement over religion presents an epistemological problem: How can confidence in any religious claims including their negations be epistemically justified? Here, it is shown that the transformative nature of religious experience poses a further problem: to transition between religious belief and skepticism is not just to adopt a different set of beliefs, but to transform into a different version of oneself. It is argued that this intensifies the problem of pluralism by adding a new dimension to religious disagreement, for we can lack epistemic and affective access to our potential religious, agnostic, or skeptical selves. Yet, access to these selves seems to be required for the purposes of decision-making that is to be both rational and authentic. Finally, the chapter reflects on the relationship between the transformative problem and what it shows about the epistemic status of religious conversion and deconversion, in which one disagrees with one’s own transformed self.

The Archaeology of Missionization in Colonial Senegambia

The archaeology of missionization in colonial Senegambia is a nascent area of study within the broader historical archaeology of colonialism that explores the historical processes of evangelization and conversion as they were experienced by Senegambian converts. Senegambia was a prominent target of Catholic and Protestant missionaries throughout the 19th and 20th centuries. Archaeology is a uniquely situated discipline for expanding our understanding of missionization beyond the historical and anthropological perspectives because—through its focus on material remains—it uncovers the experience of proselytization and conversion from the ground up by illuminating the daily lives of mission residents who are often underrepresented in archival sources: African converts themselves, including women and children. The archaeology of missionization exposes lines of evidence that have left behind a robust footprint of religious and institutional architecture, landscape elements, and material culture accessible through archaeological survey and excavation. Furthermore, missionization was deeply rooted in the materiality of everyday life, so it is not simply because mission sites exist that they should be excavated, but because missionaries widely considered material practices to be integral to the broader conversion process. The archaeology of missionization interrogates the relationship between the theory and practice of evangelization during the period of colonization, and reveals the lived experience of religious conversion among Senegambian mission residents, both neophytes and those who did not embrace Christianity.

Religious Freedom in Contest

Legal regulation of religious conversion has become one of the central human rights issues worldwide. Numerous countries, especially in South Asia, have enacted laws that prohibit proselytizating on the grounds of force, allurement, and misrepresentation. Critics have consistently relied on freedom of religion to oppose these laws, but courts in these jurisdictions have upheld them on the very grounds of religious freedom. The present Article explains the historical and ideological bases of this counterintuitive approach to religious freedom by focusing on the case of India. It argues that this approach is based on a historically evolving conception of religion associated with modern Hinduism, according to which all religions have an equal claim to spiritual truth. This precept of religious equality has come to constitute the political and judicial approach to religious freedom and religious conversion laws. The Article uses this interpretive insight to renew the normative critique of such laws.