Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.
This study aims to analyze the effectiveness of the Multi-Matobe learning strategy in enhancing elementary-school students' critical thinking skills. The research population was elementary school students in Salatiga, Indonesia. Using purposive sampling, 160 students were chosen as samples. The research has a Randomize Pretest-Posttest Control Group Design. Students' critical thinking skills are measured by a validated test containing real religious tolerance issues. Data were analyzed using Paired Samples t-test. The results showed that the integration of Multi-Matobe learning is effective in enhancing students' critical thinking skills. The contribution of this research is that students can think critically and have a tolerance to face global competition by integrating the Multi-Matobe strategy in schools.
The aim of the article is to trace the development of the Western scholar’s studies on hadith as the second of Islamic sources. It started from the eighteenth century, and was an implication of their study on Islamic history, legal and theology. The most central problem associated with Prophetic <em>hadith </em>has undoubtedly been their authenticity. This issue occupied Muslim specialists since the early classical period. The first generation of Western scholars inclined to doubt the hadith authenticity, and then, followed by the next generation to convince that hadiths are forged. One of the ultimate theories to prove the hadith authenticity is “Common Link” theory, that hadith is originated from the common link figure, not the prior, moreover the Prophet. There are two or three generations from the figure to the Prophet. However, there is a scholar’s tent to refuse the previous research result on hadith, approving Muslim scholars opinion that most hadiths have been real event of what the Prophet did and said. They demonstrate some evidence by having some research results as the previous generation did.
Normatively, Islamic doctrine prohibits figurative art in the form of sculpture or painting. The prohibition actually comes not from the Koran but from various narrations of the Prophet's hadith. However, it has been transformed into an orthodox doctrine for its adherents. This research does not aim to find the essential meaning of the hadith text which prohibits figurative art, but to find out how the Moslem sculptors, who live at Prumpung Magelang area, respond and negotiate toward it, so in the end they decided to compromise with their profession as a sculptor. Reception theory is used in this study to map the creative reasoning model of Moslem sculptors when negotiating with texts. Through the reception approach, and field data collection through in-depth interviews with several informants consisting of Muslim sculptors at Prumpung Magelang, this research concludes that the existence of the statue, according to the perspective of the Moslem sculptors at Prumpung Magelang is merely works of art so that in existence there are no theological problems.
In pluralistic society, democracy has become the best solution for respecting human rights dan giving thefreedom of expression. Normatively, democracy could solve any social-political issues through majorityvoices. Even though, Islam has not mention the term of democracy, its basic tenets teaches thathumankind is equal before God; and it teaches that the nobility of humankind depends on theirproximity and nearness to God. Islam explicitly forbids the believe in that one nation to claim theirsuperiority than the others. In Islam, syura has the significant role of solving any kinds of problem inliving together. Thus, democracy in principle did not transgress the Islamic teaching on humanism. Onthe contrary, sectarianism has created negative sentiment and conflict between East and West whichapparently represented by United States and Middle East. Through their sophisticated camouflage theUnited States has accused almost Islamic countries as the hotspot of terrorism, even thought theirindictment has been factually wrong and misguided.
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