Psychological Impacts on Interfaith Families in Palangkaraya in Educating Their Children

Abstract

The main aim of this study is to discuss and to explore psychological impacts on interfaith families in educating their children. Materials and Methods: This is a qualitative field research that involved 10 study subjects having inclusive criteria to be studied using a snowball sampling technique. The methods of data collection used in this study include observation, documentation, and in-depth interview with a number of informants and subjects. The data analysis was done simultaneously from the beginning of conducting the research to the process of writing conclusions. Results: The findings show that interfaith families generally live peacefully and harmoniously although they still feel psychological ripples within their heart. But this does not lead to conflicts, except for subjects' number 10 who decided to divorce. Interfaith marriage causes some psychological impacts on families. The children experience doubts about their religion. On one side, they want to possess the religion that one of their parents have, but, on the other hand, they often have to follow a certain belief due to their parents' agreement. Parents also suffer from psychological stress, both major and minor stress, because of the couples' different religion. Some of them lose their responsibility as a father or as the main teacher for their children, and it happens especially in the process of adhering their children's belief or faith. Conclusion: It has been found that two families are willing to make an agreement to decide their children's religion for the sake of eternal enlightenment of their household hereafter.

Reconstruction of Different Religion Inheritance through Wajibah Testament

“…So, the adopted children have the right to receive a certain portion of the property of their adoptive parents (Minhaji, 2008: 296). The provision of the compulsory or mandatory will to the interfaith family members does not merely happen without judicial consideration that the person who gives heir and gets heir to have a harmonious relationship, mutual respect, and mutual assistance (Hamdanah, 2018;Jusoh et al, 2019;Ropiah, 2018;Sewenet et al, 2017).…”

Failure of Good Faith in Mediating Divorce Cases in Religious Court

“…In Islamic studies, mediation efforts have existed since the revelation of the surah An Nisa' verse 35 concerning the obligation to send a hakam (peacemaker) in major conflicts (which are called syiqaq) (Rokhmad, 2017). However, its implementation could be more optimal because more than one can carry 96 │ out rights and must be carried out by professionals (Artemyeva, 2019;Ismayilova et al, 2023;Koppejan-Luitze et al, 2021) The success of divorce conflict mediation is largely determined by the cultural behavior of the disputing parties, and especially the mediator who has the role of facilitator in the mediation process (Carter, 2016;Hamdanah, 2018;Nashwan & Alzouabi, 2023). According to Friedman (1984), law can run effectively if it has three supports: structure, substance, and legal culture.…”

science in Islamic perspective

“…Thus appears that the belief that coincided with science will lead to charity. (Aslan, 2019;Basir, 2020;Mizani et al, 2020;Hamdanah, 2018). According to Islam, it is only natural that Nurcholis Madjid states that faith and scientific deeds form a triangle of this solid life pattern to mediate between faith and charity (Muslimah, 2016;Larijani & Zahedi, 2004;Al-Karasneh & Saleh, 2010;Munawar, 2014).…”