Main Article Content

Abstract

Converts in strengthening their diversity need moral and social support. This is based on the commitment and consequences of converts after conversion that are vulnerable to conflict and terror on the part of the family. Several studies that discuss the issue of converts focus more on the process of religious conversion. While converts who get terror or threats from the family need special empowerment with the aim of giving the right to freedom of religion. Therefore, the researcher will discuss the problem of converts after conversion and the role of the Yogyakarta Center for converts as religious institutions in fostering and providing decent living rights for converts. This study uses a psychological approach to religion and the theory of religious empowerment. The research method used is descriptive-qualitative by taking a closer look at the life of the informant so that it is easier to follow the flow of his life. Data collection includes participatory observation, interviews, questionnaires, and documentation. Data analysis was performed using data reduction procedures, data presentation and data verification using the triangulation method, and drawing conclusions. The results showed: 1) Converts get terror and termination of relations with family after the shahada. 2) Yogyakarta Mualaf Center provides moral and legal assistance in assisting post-shahadah converts with the aim of assisting the process of religious consolidation and providing post-shahada religious freedom of rights in terms of economic, independence of life, save house, and legal protection.

Keywords

Religious Empowerment Post-conversion Converts

Article Details

References

  1. Gerungan. (1986). Psikologi Sosial, Cet. Ke-9. Bandung: PT. Eresco.
  2. Hamali, Syaiful. (2012). "Dampak Konversi Agama terhadap Sikap dan Tingkah Laku Keagamaan Individu." Jurnal Al-Adyan, UIN Raden Intan Lampung, Vol. 7, No. 2, Desember, 21-40.
  3. Hidayat, Topan. (2018). " Peran Mualaf Center dalam Pembinaan Keagamaan Mualaf di Yogyakarta." Jurnal Al-Ghazali, UIN Sunan Kalijaga Yogyakarta, Vol. 1, No. 1, Januari-Juni, 59-84.
  4. Moleong. Lexy J. 1989. Metodologi Penelitian Kualitatif. Bandung: Remaja Rosda Karya.
  5. Muhdhori, Hafidz. (2017). "Treatmen dan Kondisi Psikologis Mualaf." Jurnal Edukasi, UIN Ar-Raniry, Vol. 3, No. 1, 16-39.
  6. Rambo, Lewis, R. (1995). Understanding Religious Conversion. New Haven: Yale University Press.
  7. Ridwan, Saftani. (2017). "Konversi Agama Dan Faktor Ketertarikan Terhadap Islam (Studi Kasus Muallaf Yang Memeluk Islam Dalam Acara Dakwah Dr. Zakir Naik Di Makassar)."Jurnal Sulesana, UIN Alauddin Makassar, Vol. 11, No. 1, April, 1-18.
  8. Sinta, Dyah, A., dan M. Falikul Isbah. (2019). "Filantropi Islam dan Konversi Agama (Studi Pada Mualaf Center Yogyakarta dan Lembaga Amil Zakat Dompet Dhuafa dan Rumah Zakat)." Tesis Magister Sosiologi, Universitas Gadjah Mada.
  9. Soekanto, Soerjono. (1984). Antropologi Hukum Materi Pengembangan Ilmu Hukum Adat. Jakarta: CV. Rajawali.
  10. Subandi. (2013). Psikologi Agama dan Kesehatan Mental. Yogyakarta: Pustaka Pelajar.
  11. Subur, S., Nugroho, I., & Qasim, M. N. (2019). Konsep SRA (Sekolah Ramah Anak) Dalam Membentuk Budaya Islami di Sekolah Dasar. Jurnal Tarbiyatuna, 10(2), 128–136.
  12. Taylor, E. Shelley, Sherman, D.K., Jarcho. (2004). “Culture and Social Support: Who Seeks It and Why?” Journal of Personality and Social Psychology, Vol. 87, No. 3, 354–362.