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Ismatu Ropi

UIN Syarif Hidayatullah Jakarta

Author-ID : 363950

Religion Arts Humanities Education Social Sciences Other

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Konstitusi dan Nomenklatur Kebebasan Beragama: Pengalaman Berbagai Negara Ismatu Ropi
ILMU USHULUDDIN Volume 7, Nomor 1, Januari 2020
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

This article examines the idea of religious freedom as the constitutional rights of some countries. In the beginning, the principles of freedom of religion (liberty of religion) was deeply rooted and strongly associated with the concept of 'freedom of thought and conscience', a phrase that first appeared in the Westphalia Treaty of 1648 which ended a long war in the name of religion in Europe. In this context, religious freedom was understood as freedom to believe (or not believe), adhere (or not adhere) to a religious proposition, belief or doctrine on the basis of individual experience or reasoning. It also contained the freedom to change that belief at any time if desired for the reason that basically human being through out his/her life continues to carry out what to be called as the process of preference and selection from the 'better' life. Nevertheless, religious freedom is not merely a natural right belonging to every individual but in turn also a given right granted by the state as a political authority manifested later in the respective Constitution. For this reason, the state as the holder of the people's mandate has the right to take actions in maintaining this order which in turn may in principle be possible to limit the rights of the community itself, including those relating to religion. Hence this article discusses several important matters on the issue. First, how and to what extent international law guarantees religious freedom normatively; second, how do the general portrait of various state constitutions when discussing religious freedom, and third, to what extent freedom is practically influenced by conditions such as the concept of the public sphere and the existence of a dominant majority group.

REGULATING RELIGIOUS HETERODOXIES IN CONTEMPORARY INDONESIA Ropi, Ismatu; Wahid, Din
ILMU USHULUDDIN Vol. 11, No. 1, July 2024
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v11i1.44337

This article delves into a discussion about how the Indonesian government, specifically the Ministry of Religious Affairs (Kemenag RI), regulated the handling of problematic religious movements and groups in Indonesia in 2017. It also aims to investigate whether the 2013 fatwa issued by the Indonesia Council of Ulama (MUI), which consists of religious scholars and holds significant influence, played a pivotal role in shaping this regulatory framework. Both of these documents were issued in response to the actions of individuals and groups that were perceived to have crossed the line of acceptability or violated the core beliefs of mainstream religious groups in Indonesia. They both outline key principles aimed at preventing any activities, teachings, or movements that strayed beyond the boundaries of legitimate dissent and encroached upon the sacred aspects of religion. In essence, the primary theme running through both documents is the preservation of mainstream religious orthodoxy. This reflects the government's and the dominant religious group's efforts to control and closely monitor any groups that appear to deviate from mainstream beliefs. The government and the majority religious community are viewed as the protectors of orthodoxy, and they are unhesitant in restricting individuals or groups accused of being "problematic" or "deviant" from participating in the public sphere.

REGULATING RELIGIOUS HETERODOXIES IN CONTEMPORARY INDONESIA Ropi, Ismatu; Wahid, Din
ILMU USHULUDDIN Vol. 11, No. 1, July 2024
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v11i1.44337

This article delves into a discussion about how the Indonesian government, specifically the Ministry of Religious Affairs (Kemenag RI), regulated the handling of problematic religious movements and groups in Indonesia in 2017. It also aims to investigate whether the 2013 fatwa issued by the Indonesia Council of Ulama (MUI), which consists of religious scholars and holds significant influence, played a pivotal role in shaping this regulatory framework. Both of these documents were issued in response to the actions of individuals and groups that were perceived to have crossed the line of acceptability or violated the core beliefs of mainstream religious groups in Indonesia. They both outline key principles aimed at preventing any activities, teachings, or movements that strayed beyond the boundaries of legitimate dissent and encroached upon the sacred aspects of religion. In essence, the primary theme running through both documents is the preservation of mainstream religious orthodoxy. This reflects the government's and the dominant religious group's efforts to control and closely monitor any groups that appear to deviate from mainstream beliefs. The government and the majority religious community are viewed as the protectors of orthodoxy, and they are unhesitant in restricting individuals or groups accused of being "problematic" or "deviant" from participating in the public sphere.

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