Search

Every year millions of people are forced to flee their homes in the context of climate change and disasters. Their needs and rights are unclear. This paper presents and discusses some findings from a socio-legal case study exploring the rights of disaster-affected Somalis and Ethiopians in Yemen. The first main findings relate to the challenges that Ethiopians faced in accessing, and succeeding with, the formal asylum process. This is discussed in light of legal aid theory and research as well as research on credibility assessments. Another category of findings relates to interactions of local, religious law and international law. This is discussed in light of legal pluralism, which helps in identifying an emancipatory potential. While complex, dynamic and dependant on regional politics and other factors, the way Islamic law was applied — and influenced other bodies of law — seemed to ensure better protection than the 1951 Refugee Convention alone. This potential should be further explored and possibly expanded in order to strengthen the rights of people displaced in the context of climate change and disasters more generally.

The aim of this study is to find exact formulation of the offense of adultery. Problems in the research: 1) how Indonesian muslim society understand and act toward adultery, 2) why muslimsociety solve adultery without taking 284 Criminal Code, 3) why reconstruction of adultery law is needed, The research designs are qualitative tradition, constructivism paradigm, socio legal methodology, while its approaches are hermeneutics, philosophy and phenomenological approach. Its analyzing data technique are inductive analysis through data reduction and triangulation.The results show that Indonesian muslimsociety in sanctioning toward people committing intercourse without any legal marriage. In sanctioning is based on local custom and Islamreligion believed by major local community, with its priority on justification principle, between human as individual and as social creatures, and its justification between the victim’s need and the actor’s importance.The conclusion is that adultery criteria based on society is every intercourse without legal marriage, in accordance of religion and state, both is done by heterogeneous gender or homogenous gender. The value on 284 Criminal Code clause does not suit on the believed value by society since it only protects marriage institution. Meanwhile, in the values of Islamreligion, ones whom are protected is not only marriage institution but also the values of sexual moral society, so muslimsociety does not use 284 Criminal Code clause to take an action toward adultery actor.In progressive law, if law has problem therefore it needs to be reconstructed, and it is not the people to be insisted in adopting toward the law, then 284 Criminal Code clause must be reconstructed, because it is not effective and cannot create proper justice for Indonesian society. In the concept of Legal Pluralism, to reconstruct the clause must based on religious law, local custom and state Law, to create perfect justice.

Thinking about the concept of democracy in countries that have a religious system like Islam, seems at first sight something that is not very compatible, since the system of government is deeply linked to religious dogma, which is characterized by its severity at the time of imposing sanctions, and that this could even be exclusive with individual liberties. But to think that the basic elements of a democracy could not occur in such an environment, would be to establish that the western model of democracy is the only one that has validity to be classified as such.

The article deals with the actual problem of the study, preservation and development of traditional forms of social and religious life in the modern Tatar Muslim community. In this vein, we study the development of religious and legal thinking of the Tatars, the place and role of the Hanafi legal school, the evolution of the perception of religious law schools among the most famous representatives of the Tatar social thought. We also examine points of theologians of different historical periods oт the madhhab, ijtihad, taqlid of the general line in the religious and law thought of the Ta-tars in the XVIII — beginning of the XX century.

As a matter of principle, endogenic law of Churches and other religious organizations is not a source of legal norms in the Republic of Poland. However, sometimes, public authorities are to interpret the religious law. The duty comes with some methodological and practical difficulties. The paper is to help untangle and overcome them. It deals with the following problems: models of relation of religious groups to law, sources of legal norms, mixed, that is legal and theological, character of laws, language of laws, rules of interpretation, and language issues of laws like: general clauses, technical terms, and expressions of identical form but different meaning in the field of Polish and religious law.

Poetic inspiration and a masterful literary ability to create rebounding poetry in combination with a mystical spirit, especially in addition to the possibility of drawing on the knowledge from a rich religious heritage - have a lot of originality to offer. This is actually the way in which a tradition worthy of attention is created, in addition to a rhythm which is in tune with every kind of emotion. This is how verses full of spirit are created, verses which will be born in order to outlive all generations, which will be created in order to last, and which will come to save mankind - from apathy, stagnation, immobility, lost paths, illusions, corrupt ideals. This is how human-like poetry is created, one imbued with love of the true, eternal kind. That's how life is created, actually. That is how the encouraging words of Mawlana Jalal al-Din Rumi were formed. Rumi's life can be divided into three periods: education, scientific life, mystical journey. During the first period young Rumi gained a vast knowledge and became familiar with almost all traditional and rational scientific disciplines. In the second period, experienced Rumi taught his students everything he had ever learned. And in the last period, spiritually awakened Rumi - or, as he himself would say, 'a burned lover' - sang a song about his detachment from God and loneliness among people. Although Rumi was different in each of these periods in comparison to the others, it is impossible to deny that there was a common thread that was present throughout his life - and this was his unwavering loyalty to the Shari'ah, or the Islamic religious law. Almost all of Rumi's collections and works were created during the last period of his life, which testifies to the fact that we are addressed in them by Rumi who had successfully passed through all those periods. It is therefore very important that we investigate how one exquisite poet and a great mystic and a devotee of God, who had previously proven himself as a great connoisseur of various Islamic sciences as well, observed society and social life. In this paper we will try to carefully consider this question.

Yei traditional wedding ceremony is a marriage that holds fast the traditions and customs of the indigenous people. Marriage is a sacred thing in determining a life partner so it must be decided together in the male family. In the implementation of Yei tribal marriages using traditional processions, national law processions, and religious law processions. The Yei tribe has a very thick history and traditional traditions and highly respects their customary law. the process of implementing Yei tribal marriages still uses customary processions combined with religious law so that there is a mixture of the implementation of marriages within the Yei tribal community. The purpose of this study is to study and analyze the implementation of marriage according to customary law in the Yei tribal community. The method used in this legal research is empirical juridical research methods using primary data and secondary data analyzed by descriptive analysis. The results showed that the process of implementing marriages according to customary law in the Yei tribal community is through marriage/application, the marriage process is carried out in a customary manner and then proceed with religion and state, after that it is closed with a custom event/traditional party.

The main problem in this research is, the marriage registration linked to the validity of a marriage according to Law No. 1 of 1974 and the Law of Islam as well as the legal consequences of marriage were not recorded according to Law No. 1 of 1974 and the Law of Islam. This research is penelitianYuridis Normative namely legal research using secondary data sources in the form of literature votes. research that emphasizes the science of law, tried to examine the legal principles that apply in the community and as supporting research carried Normative method. Marriage has been done according to the law of each religion and his belief that (a valid marriage according to religious law) must be registered in order to obtain legal protection. However, registration of marriage it does not specify when the validity of the marriage because of the validity of marriage is at the time held Munurut law of each religion and belief. Registration of marriages serves to record the occurrence of law concerning marriage, as well as the listing on the birth. The legal consequences of marriage were not recorded, although the religion or belief was valid, but the marriage conducted without the knowledge and supervision of employees marriage registrar does not have the force of law is certain. By law, it would be difficult demanding livelihood and legacy of the husband if the husband dies. Additionally wife is not entitled to the property ( Gono-gini ) in case of separation. The next legal consequences are children from the marriage that can not be listed deemed illegitimate children unless there is recognition of a father or a court decision. Although the validity of marriage is returned to the law of each religion and belief but the registration of marriages should be made legal by the state so that protection can be implemented to the maximum. And registration of marriages should be made at the same time with the implementation of the marriage. Keywords: Registration, Marriage, Validity

Learning Arabic is a necessity because we are helped with it to know this religion better. The sources of our religious law speak Arabic, and the poles of the turats are a reference in explaining the purposes of this religious teaching, all of them speak Arabic. Ibnu Taimiyyah said, Arabic is part of religion, and knowing it is an obligation. Because, understanding the Qur'an and the Sunnah is obligatory, while the two will not be understood without knowing Arabic. Something that is not perfect is an obligation but with it, then he too becomes obligatory.

Undang-Undang No. l Tahun 1974 In people's lives there is still a frequent way of marriage which is a violation of Law , especially article 2 paragraph 2, namely: "Each marriage is recorded according to the applicable laws and regulations". The definition of violation in the law, known as siri marriage. In this case the law must be understood as a set of rules governing, controlling society. Law in this sense is not part of the community system, but control of the community system. Law in this sense is not part of the community system, but control of the community system. According to Gustav Radbruch law must contain three basic values, namely: 1. Value of justice (philosophical aspect). The validity of the law is justified on the basis of human philosophical beliefs. 2. Value of certainty (juridical aspect). The law is enforced because it is determined by the state (gemeenschap), namely by the government and the people's representative council. 3. Value of benefits (sociological aspects). The validity of the law is due to social reality (society as a whole). In a sociological and philosophical view, siri marriage is relatively acceptable to the community, but judicially cannot be justified because it will have an impact on the low legal awareness of the community. Marriage recording does not determine the validity of a marriage, but only states that the marriage event actually happened, so it is merely administrative. Thus, the marriage is legitimate because it is carried out in accordance with religious law but has a weakness, namely the absence of a recording as referred to in article 2 paragraph 2 of Undang-Undang No. l Tahun 1974 . In reality the registration of marriages brought more good than bad in living in a society, so carrying out the registration of the marriage would be in line and not in conflict with religious norms

In this chapter, the authors introduce basic Jewish law regulations and doctrines regarding key legal institutions related to marriage. They focus on changes that have taken place over time in Jewish law concerning marriage and divorce, primarily on those that are relevant to the status of the wife within this regime. The authors show that the Ban of Rabbenu Gershom was originally limited in scope and judicial force. The objective of marriage is reflected in one of the most important codes of Jewish law, the Arba’ah turim of R. Jacob ben Asher. The authors explain the development of various trends in Jewish law concerning polygamy and monogamy among the Mizrachi, Sephardic, and Ashkenazi ethnic groups in the Middle Ages. Christian society affected Jewish society, which in turn affected Jewish law. One of the most significant discrepancies between Jewish law and modern civil divorce law is the legitimization of no-fault divorce.

There is a growing Orthodox Jewish population in the United States and Canada. Many Orthodox Jewish families have a large number of children and choose to breastfeed. The Orthodox Jew observes Jewish laws and customs literally as dictated by the Torah. Orthodox Jews consult a rabbi or posek before making most major life decisions, including matters related to breastfeeding to ensure adherence to religious law. Cultural practices applicable to the Orthodox Jewish family related to the provision of human milk and breastfeeding when a sick newborn may require special care and continued hospitalization after the mother has been discharged are presented. Guidelines for preconception lactation counseling for families are provided to tailor nursing care to meet the individual needs of each Orthodox Jewish infant and family. Special considerations related to pumping schedule, use of mechanisms such as timers for breast pumps, and discussions with religious leader about the saving of colostrum and/or milk when an infant is critically ill will be addressed. To provide culturally sensitive and appropriate counseling related to the provision of human milk and breastfeeding, nurses need to be culturally aware of the specific needs of the Orthodox Jewish family. Clinical implications and suggestions are provided.

In West Africa, religious violence has disrupted public harmony and political functioning intermittently over the last thirty years. This violence has varied in scale from localized terrorist attacks to coup d'etats and forced implementation of harsh religious law on unwilling populations. Despite creating the perception of a region wrought with political instability and religious conflict, religious violence has not reached all countries in West Africa. This article will focus on Burkina Faso, a country that has avoided religious violence and maintained social harmony despite its desperate poverty, lack of stable democratic leadership, diverse religious population and close geographic proximity to countries with various levels of religiousbased violence. Though Burkina Faso is placed near the bottom of many development indicators (including the Human Development Index, where Burkina Faso is ranked 183 out of 187 countries), its people have maintained a social harmony marked by religious tolerance. This article will explore why Burkina Faso remains comparatively peaceful and tolerant for its region, with a noticeable absence of religious-based violence and discrimination1. Many possible theories could explain Burkina Faso's atypical condition, and indeed many different factors come together to contribute to its peaceful state. These various factors will be closely examined, and an argument will be made that the communal-based living structures, the lack of any ethno-religious alliances, and the geographic dispersion of groups combine to create the present state of peace in the Land of Upright People.Conflict vs. ViolenceFor this article's purposes, 'violence' will be defined separately from 'conflict'. The significance of this difference is outlined by Rogers Brubaker and David D. in their article 'Ethnic and Nationalist Violence':It is important, that is, to ask specific questions about, and seek specific explanations for, the occurrence-and non-occurrence ... of violence in conflictual situations. These questions and explanations should be distinguished from questions and explanations of the existence, and even the intensity, of conflict. We lack strong evidence showing that higher levels of conflict (measured independently of violence) lead to higher levels of violence (Brubaker & David 1998: 426).The concept of conflict must therefore be separated from violence. Ethnicbased conflict is present today in many West-African countries, including Burkina Faso, but the escalation to violence between distinct groups rarely occurs in Burkina Faso. For the scope of this paper, violence will be defined as nation-wide political and social disorder, dissolution of effective lawenforcement, and 'direct use of force to cause bodily harm' on a widespread scale, either enacted by citizens or through military action (Brubaker & David 1998: 427). Conflict will be defined as long-standing tension or competition between locally-defined groups, potentially resulting in small-scale violent acts (usually as a result of a specific disturbance) as opposed to wide-spread acts of hate or discrimination perennially directed against a group. The level of collective identity development can also serve as a point of differentiation between conflict and violence. In his work on collective identity construction and violent collective action, Stanley Tambiah coins the terms 'focalization' and 'transvaluation' to describe the process of an action spreading from its localized origins into a wide-spread or national dispute (Tambiah 1996). In this process, a conflict or series of conflicts serve to unite distinct, local groups, forming them into a coalition tied together through mutual interest or shared animosity toward another group, thereby expanding the conflict from the local level into a wider-ranging quarrel. These terms will be applied here to describe the process of conflict transforming into violence in the West African context. …

This article aims at showing the role of productive zakat in reduce poverty and improving the economy of Indonesian society. This study is based on field research using the phenomenological approach. The method of data analysis used the analysis of the content on the messages received from the productive zakat. Zakat as a religious law, and a unique unity that combines educational functions with social purposes and economic realities require further study to discover more of its legislative secrets and to find out about its various miraculous aspects. One of the purposes of zakat legislation is to provide the necessary sufficiency to dispense with it, the person who is poor and in need, and for the Muzakki, he treats himself in a small way and distorts the instinct of ownership, so that he becomes accustomed in giving and spending for zakat. The attempt to remove usury without activating the zakat foundation leads to a fundamental flaw in the Islamic finance process, To regulate or at the level of practice making usury tricks it appears as a necessity that can not escape them, though, in fact, the problem does not only make matters worse.

In this chapter, the author focuses on the large number of Jewish ‘quota refugees’ who had a Jewish father and a non-Jewish mother. Considered as Jewish by the German authorities but not Jewish by Jewish communities, most were unable to join the communities. He explains the misunderstandings and miscommunications which allowed this situation to transpire, and how Russian-speaking Jews reacted to this challenge to their self-understandings as Jews. Finally, he investigates how and why the immigration regulations were modified in 2005 to bring the entrance criteria in line with Jewish religious law (the Halakha). This chapter therefore shows how a policy designed to help Jews facing persecution changed over time to become one that was aimed specifically at ‘strengthening’ Germany’s Jewish communities.

The recent 2018 special report on climate change produced by the Intergovernmental Panel on Climate Change (IPCC) of the United Nations unsurprisingly revealed states’ continued failure to properly implement environmental law and meet their climate change pledges, thus bringing the world closer to a point of no return. Considering the imperfections of national environmental laws in most countries, alternative sources of law and normativity can be engaged to complement efforts in effecting social control and fostering compliance. Religious law is one such source, and where the environment is concerned, religious leaders worldwide have highlighted the existence of an environmental ‘law’ in their respective traditions. Logically then, religious law can help effect behavioural change in religious communities such that they can become more ‘pro-environment’. This paper analyzes how Islamic law – specifically Islamic environmental law – has been used in Singapore, Malaysia, and Indonesia for this purpose. It particularly examines and analyzes the dissemination of Islamic environmental law to Muslims in these jurisdictions through religious rulings (fatwa) and mosque sermons (khutbah). The paper then evaluates the challenges to Islamic environmental law by situating its operation in two important contexts: (1) the context of religion-state relations in Southeast Asia, and (2) psychological studies on pro-environment behaviours arguing that religion alone cannot motivate individuals to behave in a pro-environment manner. The paper concludes by reflecting on what these challenges mean for the search for solutions to our environmental predicaments, as well as prospects for further intellectual inquiry.

Securalirism is an integral part of India, freedom of religion is a fundamental right provided to all the citizens of India. Religion is the most important aspect of all most every Indian, not only but most of the world's population consider religion as there important aspect. The Indian constitution and many other laws states about the protection of religious belief but it filled to provide the punishment for people who misuse those laws. Religion is a sensitive topic it not only involves morals of a person but also the emotion and upbringing of an individual .Any betterment comes when the flaws are accepted and rectified. In case of religion any flaws is suggested it is viewed in a negative aspect. All around the world believes India is divine place, so does the Indians but there are many flaws that happening around us, we fail to notice or neglect those flaws or mistakes. The truth to be told in India there are certain religious crimes are taken easily and accepting those crimes is very casual nowadays. Violence in the name of religion is becoming part of daily activity. Suppressing the minorities and hate crimes in India is also increasing. In the 21st century technology development amusing us, still now are doing hate cyber crimes. The majority of hate crimes in social media is based on girls, politics and religion. The today’s youth has to grow into matter human beings. The paper concentrate on the religious law and the crimes to accept the flaws and get better bring unity among the people.

This chapter describes how the media influences the shaping of social perceptions of fertility and fertility treatment. It outlines the theory of social construction of values and perceptions, and then offers a review of the literature from the last five years on media coverage of fertility and fertility treatment. Finally, it presents a study of recent Israeli media coverage of these issues. Based on the Machin and Mayr How to do critical discourse analysis. Sage, London, (2012) model for the analysis of semiotic selections, the study examines the linguistic and visual aspects of items relating to childbirth and fertility in the Israeli media, and shows how they reflect a specific point of view and values. Five major themes emerged from the analysis of linguistic expressions in the Israeli media: age and timing of treatment; a positive attitude toward treatment; allusions to the world of Jewish religious law or Israeli culture; reference to the natural world; and corporate-speak. Analysis of the visual images showed the most prominent to be photos of couples, women, doctors, and a clock symbolizing the woman’s biological clock.

Предметом данного исследования является концепция «отступничества», которая, по мнению автора, представляла собой мощный риторический, правовой и административный инструмент для православной церкви и имперского российского государства в обеспечении целостности на границах православной империи и слабо интегрированной иноэтнической периферии. Автор рассматривает трансформацию данного понятия на примере крещёных татар. В контексте этого анализа, была раскрыта суть процесса, через который религиозные самоопределения подданных империи дополняли и определяли традиционный акцент в бюрократической установке по вопросам установления конфессиональной идентичности. Данная статья акцентирует внимание на широких противоречиях между восходящей идентичностью, которую навязывала государственная власть, и самоопределением, отражавшим субъективные взгляды, стремления и убеждения. Автор приходит к выводу, что имперские власти чувствовали необходимость принять социальную действительность, которая противоречила официальным указаниям, и признать тот факт, что религиозные убеждения представляют собой один из компонентов конфессиональной идентичности. Но данный процесс зачастую встречал сопротивление в лице многих чиновников, придерживавшихся консервативных взглядов, в которых конфессиональный статус рассматривался в качестве вопроса общинной принадлежности, а не в качестве личного убеждения. В заключении автор отмечает, что напряженность и противоречия, характерные для этого незавершенного переходного периода, по-прежнему были зафиксированы в новых «либеральных» законах, принятых в 1905 году. Чиновники империи в большинстве своём не были способны принять мысль о том, что индивидуальная независимость должна стать основой общественной жизни., The focus of this study is the concept of "apostasy", which the author identifies as a powerful rhetorical, legal and administrative tool for the Orthodox Church and the Russian imperial state to ensure the integrity of the Orthodox Empire and the weakly integrated non-Russian periphery. The author considers the transformation of this concept using the case of baptized Tatars. This analysis considers the process by which bureaucratic imperatives and traditional conceptions of confessional belonging continued to frame the religious identities of the empire’s subjects. The article reveals the significant contradictions between ascriptive identity imposed by the state authorities, on the one hand, and self-determination reflecting subjective views, aspirations and beliefs of individual subjects, on the other. The author concludes that the imperial authorities felt the need to accept a social reality that was in contradiction with official indications and to recognize the fact that religious convictions constitute a core component of the confessional identity. However, resisting this view were many officials with more conservative views, according to which confessional status represented a matter of community affiliation rather than one of personal belief. In conclusion, the author notes that the tensions and contradictions inherent in this unfinished transition continued to inhabit the new "liberal" laws adopted in 1905. Most of the empire's officials were unable to accept the idea that individual conviction should become the basis of public life.

Since the 1990s the effects of globalization on law and legal developments has been a central topic of scholarly debate. To date, the debate is however marked by three substantial deficiencies which this chapter seeks to remedy through a reconceptualization of global law as a law of inter-contextuality expressed through inter-legality and materialized through a particular body of legal norms which can be characterized as connectivity norms. The first deficiency is a historical and empirical one. Both critics as well as advocates of ‘non-state law’ share the assumption that ‘law beyond the state’ and related legal norms have gained in centrality when compared with previous historical times. While global law, including both public and private global governance law as well as regional occurrences such as EU law, has undergone profound transformations since the structural transformations which followed the de-colonialization processes of the mid-twentieth century, we do not have more global law relatively to other types of law today than in previous historical times. The second deficiency is a methodological one. The vast majority of scholarship on global law is either of an analytical nature, drawing on insights from philosophy, or empirically observing the existence of global law and the degree of compliance with global legal norms at a given moment in time. While both approaches bring something to the table they remain static approaches incapable of explaining and evaluating the transformation of global law over time. The third deficiency is a conceptual-theoretical one. In most instances, global law is understood as a unitary law producing singular legal norms with a planetary reach, or, alternatively, a radical pluralist perspective is adopted dismissing the existence of singular global norms. Both of these approaches however misapprehend the structural characteristics, function and societal effects of global law. Instead a third positon between unitary and radical pluralist perspectives can be adopted through an understanding of global law and its related legal norms as a de-centred kind of inter-contextual law characterised by inter-legality.

Исследуется одна из наиболее значимых форм общественного права — религиозное право. Целью работы является теоретико-методологический анализ данного правового понятия; определены его признаки, даны определение, этимология, классификация, установлено место в понятийно-категориальном ряду. Методологию настоящего исследования составили диалектический, системный, структурный, функциональный, сравнительно-правовой, исторический методы исследования, а также методы анализа, синтеза, индукции и дедукции. Областью применения результатов исследования являются соответствующие разделы таких наук, как теория государства и права, сравнительное правоведение, история политических и правовых учений., This article is a study of one of the most important forms of public law — religious law. The aim of the work is the theoretical and methodological analysis of this legal concept. The author has defined its features, given the definition, etiology, classification, established a place in the conceptual and categorical series. The methodology of the present study consists of dialectical, systemic, structural, functional, comparative legal, historical research methods, as well as methods of analysis, synthesis, induction and deduction. The field of application of the research results is the relevant sections of such Sciences as theory of state and law, comparative law, history of political and legal doctrines.

REseña

The European Muslims, the majority of them come from Muslim countries, are facing the identity dilemma. On the one hand, they are the Muslims who are obliged to carry out their religious teaching, but on the other hand, they are the Muslims who have acquired European citizenship who cannot enforce religious laws and instead submit to secular state laws. The study analyzes French and Germany Muslim aspirations and their negotiations on carrying out sharia in the secular state. This is field study by qualitative approach. Primary data was collected by interviews with Muslims of Moroccan, Tunisian, Algerian, and Turkish descent living in France and Germany. The study found that French and German Muslims want to apply sharia, but France and Germany do not allow religious law to be made a state law. These have left French and German Muslims to negotiate without opposition, resistance, and conflict. As European citizens, they accept secular law without losing their religious and social identity, though couldn’t fully implement Sharia.

Tayub dance is held as one of the things that must be held every the implementation of the earth alm tradition. Tayub dance in the tradition of alms in Plaosan Village, Cluwak district, regency is an interesting center to be studied, especially from the perspektif of cultural fiqh. The focus of research in this study is related to the study of cultural fiqh which views the tayub dance ritual in the tradition of almsgiving in the village of Plaosan, Cluwak district, Pati regency. The reseach metod in this research is qualitative which describes in detail the reseach focus. The results showes that tayub dance as a mandatory ritual of the earth alms tradition is an activity carried out as an expression of joy and a form of gratitude to God Almighty. Based on the study of cultural fiqh in tayub dance. Basically it sees an important part that the tradition of dancing is not somethings that is prohibited bs Islam as long as it does not cause deterioration and mislead the community. Thus it permissible todo so because it does not contradict religious law.

This study was conducted to analyze the anatomy of a religious conflict in particular related to the conflict of the Ahmadiyya in Sukabumi and religious conflict resolution particularly in Sukabumi Ahmadiyya with sociological approaches as a means of mediation. The election is carried as a sociological approach to settling the conflicts which are selected based on a variety of considerations that the approach that has been done by the parties to put forward more mediator the legal aspects, the results are less effective. Legal approaches in religious conflicts in Sukabumi constellations into two mutually contradictory sides between the religious law is seen as the absolute power of God by positive law which was seen as the result of human which sometimes in disregard of religious fanaticism by. This study uses a qualitative method and a case study approach based on Cresswell's theory. The results showed that 1) the anatomy of the Ahmadiyya religious Congregations conflict happening in the Sukabumi can be seen from the cause of the onset of the conflict, the parties in conflict, the onset of the conflict, and the impact of the onset of the conflict. Impacts of the onset of the conflict, namely suspicion between the more powerful group, the two groups feel aggrieved at each other, the loss of religious tolerance and community, the destruction of the unity and the unity of the community, regional development is hampered. (2) religious conflict Mediation between Ahmadiyya Congregation with Non-Ahmadiyya in Sukabumi carried through; The formation of Team Handlers JAI by MUI, the Attorney, TNI, POLRI, Kodim Sukabumi, Socializing schools of true religion by MUI, Socialization harmony and unity of the nation by TNI AD, hospitality to the parties by Babinsa, Babinsa as mediators, conducting joint activities, the addition of the local Koramil post.

The prohibition of adoption is common to many Muslim jurisdictions; it passes directly from religious law into statutory law. The French PIL incorporates this provision by making, in principle, foreign minors of prohibitive status ineligible for adoption. The question arises whether such restriction is compatible with the right to respect for family life (article 8 ECHR). In Harroudj v France, the ECtHR did not hesitate to respond in the affirmative. The paper revisits this judgment and concurs with what is deemed to be its ultimate finding, namely that a reduction on the level of satisfaction of the right to respect for family life may sometimes be justified as a token of tolerance or hospitality towards foreign ‘cultural law’.

In Islam, marriage is a form of worship recommended by the Prophet Muhammad, so that the law is Sunnah. Marriage is something very sacred where a man and woman are united by a marriage bond and become a couple as husband and wife. Marriage is declared valid if it is carried out following religious law. In Indonesia, exist the term unregistered marriage. However, Indonesia's law considers marriage invalid if the KUA institution does not register the marriage even though it has carried out a marriage procession according to its religious law. This certainly has implications, both positive and negative, for couples, especially women. This is a normative legal research. The result of this study is it can be concluded that unregistered marriage is very detrimental to womenKeywords: Unregistered Marriage, Law, Detrimental

It is a relief to survive the strict scrutiny of these five great scholars of history, constitutional law, family law, religious law, and religious liberty. These are the five main disciplines, alo...

Public architecture has proven its utility as a metric for the materialization of religious authority; however, archaeologists have been less successful at identifying how ideology is materialized outside formal ritual settings. Here we address the question of how religious laws that dictated separation of people and activities – known as the kapu system – influenced the way homes were built in pre-European contact era Hawai‘i. On the landscape scale, we consider three variables that could be correlated with the influence of religious authority: distance to a local temple marking a district boundary, the degree of daily interaction within the community and investment in household architecture. Our findings suggest religious authority was materialized with a high degree of ubiquity across all house sites without regard to any of these factors, a pattern consistent with pervasive religious authority across daily life.

The concept of globalisation is commonly discussed as an issue in international law. However, little attention is paid to its influence in domestic family law. As a result of the growing trend of globalisation, legal and cultural norms of the host culture and the foreign culture are fused, thereby, leading to cultural homogenisation or cultural hybridisation, depending on the level of accommodation of the foreign norm by the host norm. One of the areas where hybridisation or homogenisation of cultural and legal norms manifests, especially in African countries including Nigeria, is in the marriage system, particularly in the conclusion of marriage contracts. In Nigeria, one of the impacts of cultural hybridisation is the evolvement of multi-tiered marriage, where a couple combines marriages under the statute law, customary law and religious law, especially Islamic law. This paper is an exploratory study of how globalisation impacts on how and why multi-tiered marriage is contracted in contemporary ...

The essay discusses three important aspects at the very beginnings of Islam in the transition from a pre-islamic society to an Islamic society. The purpose of this work is to examine and contrast the main differences between these two types of society. Were there any changes which took place and which were they? In the first place the article considers the formation of the ancient and of the new society. The pre-islamic society had its basis in the tribe, a group composed of individuals who recognized a common ancestor, that is, by common blood. The Islamic society, eventually called “Ummah”, is formed exclusively by those who believe in Allah as the only God, Creator of all that exists. Members of the Ummah also accept Muhammad as His messenger. It has little or nothing to do with blood ties. This criterion was applied in a very peculiar way to the Jewish tribe of the banu Awf in Medina. There are different opinions as to whether the Jewish tribe was or was not part of the Islamic Ummah. It is very enlightening to see how the Prophet provided a solution to this question. Such individuals were incorporated into the Ummah as “believers”. In this way, there never was a purely political, a secular Ummah, nor a plural religious community. In regard to the concept of “Sunnah”, the traditional or ancestral unwritten law of the preislamic society, did it continue to exist in Islamic times? Here we notice an important change. The Islamic Sunnah has a divine origin, it is not human law. Every innovation introduced by Muhammad to the old Sunnah has a Divine sanction, who obeys Muhammad obeys God. All the rituals of Islam, for instance, in regard to the pilgrimage, prayers, alms and fasting, were inspired by God and passed on to Muhammad. The same applies to decisions the Prophet took with regard to the social life of the Islamic community. The Muslims were paying attention to what the Prophet said and did in relation to the life of the community. In this way the concept of Prophetic Sunnah had to be present from the very beginnings of Islam and cannot be considered a late innovation introduced by the Islamic jurists to force the caliph, the political authority to submit the religious Law. Finally, in the transition from the pre-islamic Sayyid or Sheikh to the Caliph we notice a gradual change from one who is a primus inter pares to one who has the legitimate power to use physical force, or violence, to impose his will. But here the most important question is to see if the caliph, sometimes called “caliph of God”, had the right or authority to legislate, to create a body of laws with the same validity of those of the Prophet. In other words, is the caliph, or the political government, independent, superior or does he have to submit to religious law? There seems to be a consensus that the true Islamic government and ruler have to submit to the dictates of religious Law, to be considered a legitimate government or ruler. There is a discussion however, and different opinions as to whether or not verbal submission to Islam is sufficient or if a ruler has to has to practice more than that. This debate continues until today but without reaching a single common opinion.

Constitutional law and religious law are often portrayed as diametrically opposed domains. While there are obvious foundational differences between the two domains, the simplistic portrayal of religious law as altogether irrelevant to contemporary discussions about engagement with the laws of others provides an all-too-easy excuse for contemporary constitutional discourse to blind itself to religious law’s rich history and doctrinal innovation. Alongside other possible new horizons of interdisciplinary inquiry, religious law may provide a fertile terrain for placing contemporary debates in (comparative) constitutional law in a broader context. In particular, few authors have paid close attention to the potential value of legal concepts developed within religious law to meeting the challenge of encounters with foreign law. Even fewer have drawn analogies between the effect of extra-doctrinal factors on interpretation in the two domains. The poignant dilemmas of rejection of or interaction with foreign law yearn for thorough and prompt cross-disciplinary analysis, as their relevance to contemporary constitutional law comes to echo their historic importance in religious law. In this article, I explore elements of early engagement with the constitutive laws of others along two lines: (i) various doctrinal innovations in pre-modern religious law, particularly Jewish law, in respect to engagement with the laws of others; (ii) earthly motivations for change to religious law’s treatment of external sources and practices. I conclude by suggesting that the current liberal constitutional canon’s hostility toward religion, in particular its simplistic portrayal of religion as a monolithically “traditional,” “particularist,” “backward” and outdated domain runs the risk of throwing out the baby (religious law) with the bathwater (religion).

The article analyzes the official activities of the Commissioners of Religious Cult Affairs in the Kalmyk ASSR in 1960-1991 and provides their sociodemographic characteristics. The issues of religious policy and the relations between the commissioners, the Christian clergy and the Executive organs of religious societies were considered. Among the functions of the Commissioner for Religious Affairs were to attend worship services, talk with religious leaders and Church representatives, and travel to areas where he met with the believers and members of the party-state authorities. At the meetings he explained the nature of religious law, became acquainted with the religious situation, resolved problems encountered in the relationship between the believers and the authorities. The main duties of the Commissioner included the supervision over observance of legislation on religious cult affairs by believers and representatives of state institutions as well as public organizations. He checked the activities of the clergy and authorities, their documentation, attended meetings of believers. In case of violation of the law he had the right to initiate before the government authorities the process of striking off the register religious societies and groups, removing clerics from the performance of their official duties, achieving re-election of the Church Council and the audit Commission. In the late 1980s there were positive changes in Soviet religious policy: both the Buddhist and Christian clergy were actively involved in the political life of the Republic. Moreover, in 1989 the heads of Buddhists and Orthodox took part as candidates in the elections of the “Councils of Deputies and Workmen” of different levels. The article is based on the materials of the State Archive of the Russian Federation and the National Archive of the Republic of Kalmykia.

The theme of this composition is the right to procreate in the Israeli context. Our discussion of this right includes the implementation of the right to procreate, restrictions on the right (due to societal, legal, or religious concerns), and the effect of the changing conception of the right to procreate (both substantively and in practice) on core family concepts.In the current Israeli legal and cultural sphere, two issues are at the forefront of the discussion over the right to procreate: first, the regulations governing and conflicts surrounding surrogacy and egg donation, and second, the debate over posthumous fertilization. The first, surrogacy and egg donation, is the typological modern expansion of, or alternative to, traditional procreation. It opens the gates of procreation to individuals and couples for whom natural procreation was not possible in the past (due to medical reasons, sexual orientation, etc.), while, at the same time, it challenges the very understanding of fundamental family practices and concepts, especially as regards parenthood, motherhood, and fatherhood. Part 1 of this composition accordingly discusses the right to procreate, focusing on the regulation and practice of surrogacy and egg donation in Israel.The second issue, posthumous procreation, is an excellent illustration of the expansion of the right to procreate, and a typological example of how this expansion moderates, or even blurs, existential dichotomies, such as life and death. Part 2 therefore discusses posthumous fertilization, with a focus on the debate over posthumous sperm retrieval of fallen soldiers. This debate clarifies the conceptual distinction between an individual right to procreate and a communal, or familial, right to continuation, along with the fascinating tension between the legal system and the social and political atmospheres.On the basis of the first two parts, Part 3 focuses on the dramatic conceptual changes of parenthood definitions resulting from the evolution of assisted reproductive technologies (art) and from the broadening of the right to procreate (both are, of course, related, and influence each other). This part deals with the move from formal to functional parenthood, both in Israeli civil law and in Jewish law. The perspective of Jewish law is a significant player at this field, and it is discussed in various occasion throughout this composition. Part 4 accordingly completes the discussion by providing some description and analysis of the basic Jewish law approaches to art.To sum up, the main argument in this composition is that assisted reproduction in Israel gives expression to and develops the right to procreate. It is a complex right, and therefore at times no consensus has been reached on the form of its actual application (as in the case of surrogacy and egg donation, and, from a different direction, in that of posthumous sperm retrieval). This right, however, despite the debates on its boundaries, is widely accepted, practiced, and even encouraged in the Israeli context, with a constructive collaboration of three main elements: the Israeli civil legal system, religious law (which in the context of the Israeli majority is Jewish law), and Israeli society and culture.

While the subject of “Muslim integration” has received extensive scholarly attention, especially in the Western European context, there has been little study of the subject in Canada. Canada has a long history of welcoming immigrants who make up 20 percent of the population. Yet, Canada has not fully escaped the debates and anxieties related to the accommodation of Muslim immigrants and the integration of those populations. In particular, these anxieties have been displayed around the proposal to use religious law in family based disputes in Ontario in 2005, controversies around the wearing of the niqab in the oath of citizenship, the admission of Syrian refugees in 2015, and concerns over homegrown violent extremism after the 11th of September 2001. Employing semi-structured elite-level interviews (n20), the Ethnic Diversity Study (EDS) and Environics’ Survey of Muslims in Canada, the article examines social integration among Canada’s diverse Muslim communities. Using the barometer of a sense of national belonging, it examines the life experiences of Canadian Muslims and their ideas and sentiments related to belonging. It concludes that despite concerns in the community over discrimination and divisive areas of public policy (e.g., security), Canadian Muslims are well integrated socially. Resume: Bien que la question de « l’integration des musulmans » ait recu un interet academique important, particulierement dans le contexte de l’Europe occidentale, il y a eu peu d’etudes sur cette question au Canada. Le Canada a une longue histoire dans l’accueil des immigrants qui representent 20 pour cent de la population. Pourtant, le Canada n’a pas totalement echappe aux debats et aux inquietudes lies a l’accueil des immigrants musulmans et l’integration de ces populations. En particulier, ces inquietudes ont ete exposees dans la proposition d’utiliser la loi religieuse dans les conflits familiaux en Ontario en 2005, les controverses autour du port du Niqab pendant le serment de citoyennete, l’admission des refugies syriens en 2015, et les preoccupations sur la croissance interne de l’extremisme violent apres le 11 Septembre 2001. Sur la base d’entrevues d’elite semi-structurees (N20), l’etude sur la diversite ethnique (EDS) ainsi que les sondages d’ENVIRONICS aupres des musulmans au Canada, l’article examine l’integration sociale entre les diverses communautes musulmanes du Canada. En utilisant le barometre d’un sentiment d’appartenance nationale, il examine les experiences de vie des musulmans canadiens, ainsi que leurs idees et sentiments par rapport a l’appartenance. Il conclut que, malgre les preoccupations de la communaute sur la discrimination et les zones de discorde de la politique publique (securite par exemple), les musulmans canadiens sont bien integres socialement.

When immigrants first arrive in a country there is almost always friction between the host population and the new immigrants over housing, jobs, and culture. This article tells the story of such a clash in Britain in the late nineteenth century, tracing how Jewish bakers ran afoul of Britain's Sundays closing laws, which forbade bakers to bake and bakeries to sell their good on Sundays. In a time when most businesses worked a six-day week, Jewish bakers felt unfairly victimized, since their religion called upon them to close their establishments on Saturday in observance of the Sabbath while Christian bakers were free to bake and sell on Saturday, but the law required all bakers, including Jews, to close on Sunday for the Christian Sabbath. This story is a microcosm of social conflict and social change, and reveals the serious pressures that observant Jewish immigrants faced as they tried to find a place for themselves in British society.From medieval times, custom and the law in England assumed that Sunday was a day of rest and worship. Sunday observance laws were directed at errant Christians who failed to observe the Sabbath. Renaissance urban growth, increasing commercial activity, and the turmoil of the Civil War in the midseventeenth century all disrupted the habits of Sabbath observance. After the restoration of the monarchy, Parliament sought to restore religion to a central place in British life and to reestablish strict observance of the Sunday Sabbath with respect to the commercial life of the country. It passed the Sunday Observance Act of 1677, an avowedly religious law that was for centuries the foundation of Britain's legal structure on Sabbath observance. The act prohibited work and commerce on Sunday except in some limited instances.1 It was augmented a century later by the Sunday Observance Act of 1781, which required that the nation's theaters, taverns, libraries, museums, zoos, and retail shops were to be closed on Sundays.2 However, it was recognized that some businesses such as bakeries and food merchants had to be allowed to work even on Sundays in order to provision the populace.Medieval England had a small but thriving community of Jews but it was destroyed by the expulsion of Jews in 1290. Under the Tudors, Jews, mainly Spanish Jews, began to trickle back into Britain. The number of Jews continued to grow as British commerce and empire grew and British trade spanned the world. In 1734, there were about 6,000 Jews living in England.3 The Jewish population of Britain began to rise more rapidly in the nineteenth century as Jews from the German states arrived on British shores. In 1850, the Jewish population was approximately 25,000.4 Toward the end of the nineteenth century a new wave of Jewish immigration, composed largely of Jews from the Russian and Hapsburg Empires in eastern and central Europe, led to a substantial increase in Jewish population. About 120,000 Jews immigrated to Great Britain between 1880 and 1914. The Jewish population of London alone went from 47,000 in 1883 to 150,000 in 1905, which accounted for about three-fourths of the Jewish population in the UK.5 This influx of new Jewish immigrants, arriving at a time of significant changes in British social and economic life, faced them with-and helped to create-tension with the host population. Nowhere was this tension played out more visibly than in the British baking industry. Jewish bakers wanted to bake on Sunday, the day that was not their Sabbath, and ignore the legal restrictions on Sunday commercial activity. British law forbade that. By the late nineteenth century, there was conflict in the baking industry.Some legal restrictions on baking connected with Sunday closing existed before the nineteenth century. For instance, a 1794 act obliged bakers to refrain from work on Sunday except for three hours, from 10 a.m. to 1 p.m.6 The purpose was not to unburden bakers per se, but rather to obtain "better observation of the Lord's day by persons exercising the trade of Bakers. …

This book comes at a very advantageous time, for interfaith encounters havebecome part of a larger conversation in academic and non-academic circles.Journals and conferences have added the dimension of how to understand the“other” and create dialogue in many innovative ways. Islamic and JewishLegal Reasoning: Encountering Our Legal Other is precisely the type of textand rigorous academic guide to lead us at a time when so many religious lawsare misunderstood – especially between Jews and Muslims.The authors ask some questions: “Can the traditions of Judaism and Islambe read together through a legal religious lens without always having a commonground?” and “Can dialogue precipitate a philosophical framework thatcan demonstrate self-critical thought and still be engaged with the ‘Other’?”More importantly, in each section ask the authors some core questions aboutreligion and law in order to show why the modern preoccupation with religiouslaw is so relevant. In addition, through their methodological legal analysis,they at times demonstrate why religious law is irrelevant. The scholarsfeatured this book are meticulous, thought-provoking, and timely in terms oftheir significant lines of questioning.The book is unique in its conception, for Anver M. Emon and the contributors’organic approach makes it more accessible and, at the same time, academicallyrigorous. The book emerged from workshops and was “developedfurther when Emon went to Cambridge University to join Gibbs and others inthe Scriptural Reasoning project, where scholars read the scriptural texts ofmultiple traditions with scholars from those different traditions” (p. xi). Scripturalreasoning allows one to read another’s scriptures in a way that allows forpersonal readings and reactions to one another’s sacred text, an approach thatallows for “recognizing their own otherness to their own respective traditions”(p. xxiii).Islamic and Jewish Legal Reasoning opens up deeply complex and glaringissues of interpretation, authority of interpretation, and the historical conditionsof reading sacred text, especially for religious law. In the first chapter,“Assuming Power: Judges, Imagined Authorities, and the Quotidian,” RumeeAhmed and Aryeh Cohen introduce us to this complex problem of authorityand complex phenomenon through legal schools of thought in both traditions.The question of God as authority is crucial, as the authors ask, almost in a ...

Marriage is a very sacred bond. The purpose of this research is to study and analyze the existence of household life phenomena that occur misunderstandings, disputes, quarrels, which are prolonged, which trigger a break in the relationship between husband and wife, but there are also disputes in the household but do not break the relationship in the sense of divorce but the husband has an affair. The research method used in this research is normative legal research, with a statutory approach, conceptual approach and case approach. The results of the research show that the husband performs the next marriage, it is permissible in Islamic law as long as there is honesty and permission from the first wife, but if a marriage is carried out secretly without the permission of the first wife then this marriage will bring harm to the parties and this kind of marriage will not will be recognized by religious law and State law which will result in the parties not getting recognition and protection by law because the marriage is considered invalid and can be canceled.

The case of "Mr. Shaw "has generated a long debate about the existence of morals in law. This incident has sparked a long debate about Law and Morals. Law and Moral are two inseparable poles in the study of Islamic law, in contrast to the West which separates the two. According to Coulson, in the view of Islamic society, religious law and morality are often combined in the general philosophy of life. Actually there is a compulsion to obey morals as well as the obligation to carry out the law. But on the other hand, Coulson only pays attention to the lesser role played by the courts in carrying out Islamic (moral) behavior. For courts, there is a difference between legally enforceable regulations and morally desirable ones. The difference between Hanafi formalists and Hanbali moralists can be noted in the matter of legal trickery (Hiyal). According to Coulson Hiyal in this case it is not the same as hiyal which is known in the history of British law where the law is considered to exist from a contrived situation to be used as a procedural basis for the examination at hand, but in Islam, hiyal is truly legal trickery by the overt intention of avoiding the established thing from real law

The problem with the diversity of Muslims is a religion without essence. Religion without substance. Having religion without practicing religious law. Having religion with the practice of sharia but minus the essence of being religious. This issue is discussed using the maudhuiy interpretation approach. Starting from the verses that use the term al-Islam, whether followed by the term al-dien or not, it is found that Islam refers to two meanings and or two conceptions, namely Islam as a religious institution and Islam as the essence of teachings. True Muslims are religious, not only limited to adhering to Islam as a religious institution but actually grounding Islam as teaching, namely actualizing Islamic teachings universally and holistically in life and life.

The promulgation of the Marriage Law is as a tool of social engineering or an instrument to regulate the community and as a guideline for the community to carry out a marriage. So those friendships that are carried out are not based on or violate religious law contained in the Marriage Law deemed invalid, one of which is interfaith marriages. The diversity of Indonesian society has been regulated by several provisions and diverse institutions, moreover related to the requirements of marriage. The occurrence of social facts in the form of violation of the regulations of marriage in the way of interfaith marriages according to the Sociological jurisprudence school is the result of proper gradation, morals which have been the basis for the formation of law. If ethics or morals become evil, it will result in bad behavior, both the behavior of individuals, groups and state officials.

The problems examined in this study is wast are interfaith marriages in accordance with the philosophical values of Indonesian marriage law? and why is the validity of interfaith marriages still being disputed in Indonesian marriage law? Related to the principle of continuing legal conditions and public order, the implementation of registration marriage by registration is a form of acceptance of interfaith marriages and the community has accepted the phenomenon of interfaith marriages as a natural reality and is considered to be true. This research is normative legal research and quantitative sociological legal research. The study methodology is analyzed based on the principle of public order, law smuggling, and continuation of the legal situation or rights that have been obtained. From this research, it was concluded that interfaith marriages were considered incompatible with the philosophical values of Indonesian Marriage law which were based on religious law, and could injure the long struggle history of Indonesian marriage law legislation under the principle of public order. Therefore, the registrations carried out by the civil registry office are not authoritative, but merely administrative.

Marriage is a phase that binds a couple called husband and wife in a marriage bond. The purpose of marriage one of course is to have offspring as a family successor. But not all couples can have offspring naturally due to interference with reproduction in one partner or both partners, so they are considered as unproductive couples. However, as advances in the health sector began to be found assisted reproductive technology methods, which allow unproductive couples to have offspring through the method of fertilization outside the womb, henceforth this program is often known as the IVF program. However, this program cannot be immediately accepted in the community, causing controversy in its journey.In this paper, the IVF method is seen from the perspective of the legality ofnational law and Hindu religious law, which method of IVF is something that can be done with its terms and conditions. In national law it is regulated that IVF is legal as long as the sperm and egg cells that will be fertilized through this program are from a legitimate married couple. Likewise Hindu teaching in lontar bhuana mahbah views this positively, because having offspring is a good thing and can help ancestors in terms of experiencing the process of reincarnation, but in the process of implementing IVF there are some formulations of the requirements that must be done by Hindu couples in undergoing a baby program This tube, which is a masturbation carried out in order to obtain offspring is not a masturbation aimed at achieving sexual satisfaction (masturbation) but purely for health, and if an abortion occurs, the fetus who died must receive a ceremony of panglungahan

Changes in the social, especially religious life of people in Germany lead to a noticeable change in the constitutional religious law, which can be illustrated by some significant court decisions of the last 25 years. The sometimes conflicting legal treatment of religious symbols, such as the cross in public places or the veils worn by Muslim women in public service, have shown that in order to properly address the challenges posed by religious pluralism, both now and in the future, a consistently applied understanding of the open, unbiased neutrality of the secular state and a stronger emphasis on the constitutionally guaranteed religious freedom of the individual are essential. Old Christian patterns of thought, which are reflected for example in the concept of religious community or in holiday law, are incompatible with the Basic Law and must be abandoned. In this way, the state does not lose a cooperation partner, even if the importance of the churches fades.

The present article deals in two perspectives with the denominational religious education and the options to cooperate with other denominations. Initially the author describes the state-church law in Germany, according to which the religious education has to be taught denominationally. Thereafter an analysis of the dimension of canon law shows that the CIC/1983 implicitly acts on the assumption that all pupils belong to one denomination, but the canon law does not exclude pupils with other denominations. Hereupon the article analyses the document „Die Zukunft des konfessionellen Religionsunterrichts“, that was published by the German Bishops Conference in 2016. It names several models of denominational cooperation that shall prevent an action in a legal grey-area, such as the possibility to teach mixed denominational groups of pupils or other forms of denominational cooperation, where the denomination of the religious education is ensured through the denomination of the doctrine and the teacher.