scholarly journals Islam dan KDRT (Tinjauan Hukum Islam terhadap Praktek Kekerasan dalam Rumah Tangga)

2018 ◽  
Vol 4 (1) ◽  
pp. 1-18
Author(s):  
Abu Yazid Adnan Quthny

Cases of domestic violence or domestic violence are still a frequent phenomenon in people's lives. Not infrequently, the violence produces physical harm to the victim. The perpetrators of Violence often defend themselves with the rogue, what it does is a right guaranteed in culture and religion.In a patriarchal society, the act of domestic violence is often not a serious problem. In fact, not infrequently the women to close the meeting of the actions of his partner because it is considered a disgrace of the husband. In Indonesia, the biggest religion is Islam.Namun in the last 10 years, the number of domestic violence is quite alarming.A narrow religious understanding, as well as the women's permissive culture of domestic violence become one of the root causes of the problem, why such action is still ongoing. Islamic law, which in fact provides high positions for women, is much reduced to justify acts of domestic violence. Keywords: Islam, KDART, Violence, Household Appliances

2020 ◽  
Vol 5 (1) ◽  
pp. 21-38
Author(s):  
FAISAL AKBAR ◽  
Syamsuddin RS ◽  
Dadan Anugrah

Penelitian ini bertujuan untuk mengetahui metode Program Fajar Indah yang ada di Radio Citra Progo dalam meningkatkan pemahaman keagamaan masyarakat, mengetahui klasifikasi da’i pengisi program Fajar Indah, serta pesan dakwah dari program Fajar Indah. Penelitian ini menggunakan penelitian kualitatif dengan metode deskriptif. Pengumpulan data dalam penelitian ini menggunakan teknik observasi, wawancara dan dokumentasi. Analisis data digunakan penafsiran logika yang dihubungkan dengan konteks Komunikasi Penyiaran Islam. Hasil penelitian menunjukan bahwa Radio Citra Progo dalam program Fajar Indah menggunakan metode ceramah dengan pembawaan da’i yang santai ketika siaran. Adapun klasifikasi da’i dalam siaran dakwah ini, dapat dilihat dari wawasan keilmuan penyiar dalam menguasai Al Quran dan Hadist sebagai sumber hukum Islam dan kedisiplinan untuk menjalankan tugas sebagai da’i penyiar radio. Dalam siaran Program Fajar Indah terdapat pesan dakwah berupa materi Aqidah untuk meningkatkan kepercayaan masyarakat kepada Allah, mengimani rukun Iman dan rukun Islam, serta materi Akhlak yang diperintahkan oleh Allah dan dicontohkan oleh Nabi Muhammad SAW, materi Ibadah yang menyampaikan tatacara beribadah kepada Allah meliputi hukum pernikahan, hukum bertetangga, shodaqoh, sholat, puasa dan menyampaikan materi tentang hari-hari besar umat Islam. This study aims to determine the methods of the Beautiful Fajar Program on Radio Citra Progo in improving people's religious understanding, knowing the classification of preachers for the Fajar Indah program, and preaching messages from the Fajar Indah program. This study uses qualitative research with descriptive methods. Data collection in this study uses observation, interview and documentation techniques. Data analysis used the interpretation of logic connected with the context of Islamic Broadcast Communication. The results showed that Citra Progo Radio in the Fajar Indah program used a lecture method with a relaxed nature when broadcasting. The da'i classification in this da'wah broadcast, can be seen from the broadcaster's scientific insights in mastering the Qur'an and Hadith as a source of Islamic law and discipline to carry out their duties as radio broadcast preachers. In the broadcast of the Fajar Indah Program there is a da'wah message in the form of Aqeedah material to increase public trust in God, faith in the pillars of faith and pillars of Islam, as well as moral material ordered by God and exemplified by the Prophet Muhammad, the material of worship which conveys the procedure of worship to God including marriage law , neighborly law, shodaqoh, prayer, fasting and delivering material about the Muslim holidays.


Jurnal CMES ◽  
2020 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Nur Hidayah

This article discusses the concept of Islamic aesthetics, which is the view of art and beauty according to Ismail Raji Al Faruqi and Seyyed Hossein Nasr, the representation of the two intellectual figures is seen as representing a pattern of religious understanding, especially with regard to the perspective of art objects in Islam. The aim is to explain descriptively the comparative views of the two modern Islamic thinkers and examine how Muslims respond to their thoughts in the Islamic art world today. furthermore, the article explain conceptually how religious art thought is believed and chosen as a basis in determining the direction and expression of art in the socio-cultural space. The method used in this study is descriptive qualitative analytic, with a religious philosophical approach to Islam, while data collection techniques are carried out through qualitatively described literature. The results show that aesthetics built on Sufistic conception and spiritual appreciation so distinctively in it’s paradigm. The Sufistic paradigm emphasizes how art encourages one's psyche without debating legal status, while monotheistic aesthetics built on the basis of dogmatism and belief in the faith underlines the exoteric level, the foundations that are considered permissible or not may not legally Islamic law. Community social responses and the selection of aesthetic views are sectarian in accordance with their religious beliefs.


2019 ◽  
Vol 1 (2) ◽  
pp. 229-256
Author(s):  
Diyan Putri Ayu

Marriage is a strong contract (mitsaqan Ghalidzan), containing transcendental values ​​(divine), carried out consciously by men and women to form a family whose implementation is based on willingness and agreement between the two. Understanding that a woman (wife) under any circumstances must fulfill her husband's sexual desires and if the wife refuses her husband's sexual invitation, then he is said to be a great sinner often used as a legitimate tool in the name of religion. Thus, it becomes natural if then the husband's sexual coercion of his wife which should be between each other intercourse in ways that are ma'ruf and loving. Given this reality, the author will discuss the main problem is the analysis of Maqashid Shari'ah on the effects of marital rape in Law No.23 Th. 2014 and RUKHP. The results of the analysis explained that in an effort to deal with the wife of a victim of domestic violence must be in line with the objectives of Islamic law, namely the protection of the 5 main principles in Islam, namely maintaining religion, life, reason, descent and wealth. Perkawinan merupakan akad yang kuat (mitsaqan Ghalidzan), mengandung nilai-nilai transendetal (ilahiyah), dilakukan secara sadar oleh laki-laki dan perempuan guna membentuk keluarga yang pelaksanaanya didasarkan pada kerelaan dan kesepakatan diantara keduanya. Pemahaman bahwa wanita (istri) dalam keadaan apapun harus memenuhi keinginan seksual suaminya dan jika istri menolak ajakan seks suaminya, maka ia dikatakan berdosa besar kerap kali dijadikan alat legitimasi atas nama agama. Dengan demikian, menjadi wajar jika kemudian terjadi pemaksaan seksual suami terhadap istri yang seharusnya diantara keduanya saling menggauli dengan cara-cara yang ma’ruf dan penuh kasih sayang. Dengan adanya kenyataan inilah, maka penulis akan membahas Pokok permasalahanya adalah analisis Maqashid Syari’ah terhadap akibat tindakan marital rape dalam UU No.23 Th. 2014 dan RUKHP. Hasil analisis mejelaskan bahwa dalam upaya penanganan istri korban kekerasan dalam rumah tangga harus sejalan dengan  tujuan hukum islam yakni perlindungan terhadap terjaminya 5 prinsip utama dalam islam yakni memelihara agama,jiwa, akal, keturunan dan harta.


2020 ◽  
Vol 4 (1) ◽  
pp. 259
Author(s):  
Mohd. Kalam Daud ◽  
Rahmatul Akbar

This study discusses the protection of women through the provision of hareuta peunulang in terms of traditional aspects and Islamic law. This study uses a qualitative approach based on the theory of benefits in Islamic law and traditional theory. This research chooses research locations namely Banda Aceh, Aceh Besar and Pidie on the grounds that these three regions practice the giving of hareuta peunulang. This research concludes that the pattern of giving hareuta peunulang is usually the parents submitted to their children after marriage. Hareuta peunulang is usually in the form of land, houses, gardens, household appliances, livestock or other forms of assets that can be used as capital in taking on a new life after being married and separated from their parents. Giving this property is proven to protect women in economic, social and even psychological aspects, for example when a girl is given a house or land, she will be protected economically and socially. Then from the customary perspective that this is part of a tradition that aims to preserve adat, while from the perspective of Islamic law, this gift contains maslahat values that lead to harmony, prevent divorce, mobilize brotherhood between nuclear families.


AKADEMIKA ◽  
2020 ◽  
Vol 14 (02) ◽  
Author(s):  
Abd. Halim Soebahar ◽  
Abdul Karim

Konflik keagamaan yang sering terjadi di Indonesia banyak disebabakn oleh perbedaan dalam mehami sumber hukum islam yakni al-Qur’an. Penilitian ini mencoba ingin mengungkap berbagai permasalah yang terjadi dalam perselisihan keagamaan di Kabupaten Jember dan Bondowoso. Hasil Penelitian ini menunjukan: 1) Pola Perselisihan Paham keagamaan di wilayah Kabupaten Jember dan Kabupaten Bondowoso diantaranya, yaitu: a) Pola perselisihan paham keagamaan berskala lokal, Nasional dan Internasional. b) Pola keyakinan dan tafsirnya yang kontroversi terhadap teks keagamaan. c) Pelibatan tokoh dengan otoritasnya menyebabkan perselisihan kegamaan ditingkat dearah. d) Model tausiyah kegamaan yang kontroversial dan ujuran kebencian. 2) Peran institusi keagamaan MUI, FKUB dan Kementerian Agama dalam menangani perselisihan paham keagamaan di wilayah Kabupaten Jember dan Kabupaten Bondowoso, yaitu: a) Memberi kepastian hukum terhadap ajaran kelompok yang menyimpang dengan fatwa-fatwa yang mencerahkan. b) Organisasi keagamaan melakukan proteksi dini. c) Pembinaan-pembinaan hubungan umat beragama melalui instansi pemerintah dan lembaga swasta. 3) Solusi perselisihan paham keagamaan di wilayah Kabupaten Jember dan Kabupaten Bondowoso diantaranya, yaitu: a) Pemerintah berkawajiban untuk menindak tegas dan melarang aktivitas aliran yang dianggap menyimpang. b) Pro aktif masyarakat untuk mengawasi setiap gerak gerik penyebaran ajaran yang disebarkan oleh eks kelompok menyimpang. c) Paham-paham keagamaan bersikap inklusif dan moderat terhadap kelompok lain. d) Strategi dakwah yang berhaluan dakwah rahmatan lil alamin. e) Pembinaan secara continue pasca konflik. f) Membentuk desa siaga konflik. g) Terbentuknya Tim terpadu dari organisasi pemerintah dan non pemerintah.Religious conflicts that often occur in Indonesia are caused by dissenting points of view in understanding the source of Islamic law, namely the al-Qur'an. This study tries to know religious disputes in Jember and Bondowoso Regencies. The results of this study show that: 1) The pattern of disputes over religious understanding in the Jember and Bondowoso regencies includes: a) The pattern of disputes over religious understanding on a local, national and international scale. b) Pattern of controversial beliefs and interpretations of religious texts. c) The involvement of figures with their authority causes religious disputes at the regional level. d) The controversial religious religious sermon littered fully with hate speech. 2) The roles of religious institutions such as MUI, FKUB and the Ministry of Religious Affairs in handling disputes over religious understanding in Jember and Bondowoso regencies, namely: a) Providing legal certainty for deviant group teachings with enlightening fatwas. b) Religious organizations carrying out early protection. c) Fostering religious relations through government agencies and private institutions. 3) The solutions to disputes over religious understanding in the Jember and Bondowoso regencies include: a) The government is obliged to take a firm stand and prohibit activities of religious groups that are considered deviant. b) Pro-active society to take account of any activities in spreading teachings conducted by deviant groups. c) Religious ideas are inclusive and moderate towards other groups. d) Preaching strategies which are oriented towards the so-called rahmatan lil alamin. e) Giving continuous guidance after the conflict. f) Forming conflict alert villages. g) The establishment of an integrated team from both government and non-government organizations.


Author(s):  
Rahmat Pulungan

<em>Kafaah aims to create harmony and balance in marriage. Criteria of kafaah in jurisprudence according to scholarly is nasab, wealth, beauty, diyanah, hirfah and self independence. The problem that occurs is when determining kafaah in Bagan Batu, the Malay community has its own way in the process or determine kafaah, they carry the tradition called merasi to ensure compatibility between their children who will carry out the marriage. The main problem to be answered through this research is to determine how the process of merasi in determinig kafaah conducted by Malay community in Bagan Batu, what is the purpose of this tradition and how the views of Islamic law against the tradition. The purpose of this study: 1). To know the procedures of merasi tradition 2). To find out the purpose of merasi in determining kafaah 3). To find out the views of the Islamic law in the determination of kafaah through merasi process undertaken by the community of Bagan Batu , Bagan Sinembah ,Riau Province. The research is a field research that is descriptive qualitative. In the collection of necessary data, the author uses interview and observation techniques. While in the data analysis techniques, used qualitative method that describe the situation on the ground systematically. The results of this research is merasi tradition that conducted by people in Bagan Batu by combining both the name of the bride, and the progenitor will predict the state of their household after marriage. The way of this merasi may vary according to the progenitor who will perform it. Whereas the purpose of this merasi to reduce the disadvantages and for the achievement of the benefit in marriage. Merasi tradition in determining kafaah that happened inBagan Batu may be accepted and enforced. Because, during the process nothing contrary to Islamic law, also aimed to benefit of the people. In fact, before merasi the progenitor will ask the religious understanding of the bride, and it is also used as a basic foundation for determining the kafaah between the couple.</em> Kafaah bertujuan untuk menciptakan keserasian dan keseimbangan dalam perkawinan. Kriteria kafaah dalam fiqih menurut jumhur ulama ialah nasab, kekayaan, kecantikan, diyanah, hirfah, dan kemerdekaan diri. Permasalahan yang terjadi adalah saat menentukan kafaah, di Kel. Bagan Batu, para masyarakat Melayu mempunyai proses atau cara tersendiri dalam menentukan kafaah, mereka melaksanakan tradisimerasi untuk memastikan keserasian antara anak mereka yang akan melaksanakan perkawinan. Masalah penelitian ini adalah bagaimana proses merasi dalam menentukan kafaah yang dilakukan masyarakat Melayu di Kel. Bagan Batu, apa tujuan dari tradisimerasi dan bagaimana pandangan hukum Islam terhadap tradisimerasi tersebut. Riau. proses merasi yang dilakukan masyarakat Bagan Batu yaitu dengan cara menggabungkan kedua nama calon mempelai, dan datuk yang bersangkutan akan meramal keadaan rumah tangga mereka setelah menikah. Cara merasi ini beragam metodenya sesuai dengan datuk yang akan mem-faal. Sedangkantujuan dari merasi ini untuk mengurangi kemudharatan dan demi tercapainya kemaslahatan dalam pernikahan. Tradisimerasi dalam penentuan kafaah yang terjadi di Kel. Bagan Batu ini boleh diterima dan diberlakukan. Karena, selama proses merasi tidak ada hal yang bertentangan dengan hukum Islam yang juga menginginkan kemaslahatan umat. Bahkan, sebelum merasi para datuk akan menanyakan pemahaman agama para calon pengantin, dan hal ini juga dijadikan sebai landasan dasar dalam menentukan kafaah antara pasangan tersebut.


2021 ◽  
Vol 6 (1) ◽  
pp. 49-72
Author(s):  
Eki Resa Firiski

This article is the result of library research. The direction of this research discussion is how the Islamic religion addresses the issue of forced sexual intercourse between husband and wife. This article discusses vis a vis between maqāsid sharī'ah and Law Number 23 of 2004 concerning the Elimination of Domestic Violence. Claim of this research is the forced sexual intercourse of husband and wife according to Law Number 23 of 2004 is in line with the objectives of Islamic law (maqashid syar'iah) which is to protect tauhid/monotheism (hifd al din) men and women. The equality of relations between men and women is contained in the teachings of mu'āsharah bi al-ma'rūf (good association). Sexual violence can occur in both husband and wife. If the husband forces sexual intercourse, then it is prohibited. Vice versa, if the wife refuses to have sex without a syar'i reason, then this is also prohibited. not allowed. According to Islamic law, sexual violence can be punished with a finger of ta'zir sanction. Islam forbids acts of forced sexual intercourse as well as violence by husbands against their wives. And vice versa. Islam came with the main mission of realizing the benefit of all creatures, men and women. Islam teaches equal and equal sexual relations between husband and wife. Keywords: forced sexual intercourse, maqashid shari'ah   Abstrak Artikel ini adalah hasil dari penelitian kepustakaan. Arah diskusi penelitian ini adalah bagaimana agama islam menyikapi  isu pemaksaan hubungan seksual suami istri. Artikel ini mendiskusikan vis  a vis antara maqāsid sharī’ah dan Undang-Undang Nomor 23 Tahun 2004 Tentang Penghapusan Kekerasan Dalam Rumah Tangga. Klaim penelitian ini adalah bahwa pemaksaan hubungan seksual suami istri menurut Undang-Undang Nomor 23 Tahun 2004 selaras dengan tujuan syariat islam (maqashid syar’iah) yaitu melindungi ketauhidan (hifd al dīn) laki-laki dan perempuan. Kesetaraan relasi laki-laki dan perempuan tertuang dalam ajaran mu’āsharah bi al-ma’rūf. Kekerasan seksual dapat terjadi pada istri maupun suami. Jika suami memaksa hubungan seksual, maka itu dilarang. Demikian pula sebaliknya, jika istri menolak berhubungan tanpa alasan yang syar’i, maka ini juga dilarang. tidak diperbolehkan. Menurut hukum Islam, kekerasan seksual dapat dipidana dengan sanksi jarimah ta’zir. Islam melarang tindakan pemaksaan hubungan seksual juga kekerasan yang dilakukan suami atas istri.dan juga sebaliknya. Islam datang dengan misi pokok mewujudkan kemaslahatan bagi seluruh makhluk, laki-laki maupun perempuan. Islam mengajarkan relasi seksual suami–istri yang sejajar dan setara. Kata Kunci : pemaksaan hubungan seksual,  maqashid syari’ah


2008 ◽  
Vol 2 (2) ◽  
pp. 197-208
Author(s):  
Ramdani Wahyu

UU no. 23 th. 2004 about domestic violence demolishing is intended to prevent the violence in domestic area. Based on Islamic syariah, the forbidding about violence to woman is already in line to the Islamic law.


2020 ◽  
Vol 2 (1) ◽  
pp. 45-66
Author(s):  
Nurzakia .

Islam regulates the resolution of nusyuz (disobedience) for husbands and wives in the Qur'an Surah an-Nisa’ verse 34 and an-Nisa’ verse 128. Within the Islamic law, the resolution of nusyuz does not promote any violence against wives. Beatings to wives as stated in Surah an-Nisa’ verse 34 should be interpreted as actions to give lessons. However, some cases of domestic violence, relate to the understanding of nusyuz developed within the community. People generally understand nusyuz as an act of a wife's disobedience towards her husband. This inaccurate understanding of nusyuz may lead to domestic violence by the husband, under the pretext of a disobedient wife, while most often it is the husband who is disobedient. In this present study, the field research approach was used. The data collection techniques included interviews and documentation. The data were then analyzed using the qualitative descriptive analysis by interpreting and describing the data. The results of the study revealed that there were three groups of people that understood the concept of nusyuz differently at Ingin Jaya Subdistrict of Aceh Besar District. The first group perceived that nusyuz could be present both in the wife and in the husband. The second group argued that the nusyuz attitude only existed within the wife, whereas the third group had no idea of the concept of nusyuz at all even though they might have done it. The public understanding of nusyuz is very likely obtained from their educational background. Those studying in Islamic boarding schools have had more knowledge of religion and vice versa. Here, most of the interviewees stated that the concept of nusyuz was closely related to domestic violence because public perception had been highly influenced by Surah an-Nisa’ verse 34 concerning the beating of a nusyuz wife. This perception has then given the husband a valid reason to physically beat the wife who has been considered nusyuz. Thus, it is difficult to separate the Islamic doctrine that has long developed within the lives of today’s Muslim communities.


2020 ◽  
Vol 7 (2) ◽  
pp. 107-125
Author(s):  
M. Farid Zaini

This paper is a form of literary study of Islamic law related to the interpretation of truth from two groups, namely Radical Muslims and Moderate Muslims. Radical Muslims construct narratives of "imagined Islam", both as a mythology of the past and a future utopia. They are aggressive and speak out loud in expressing their religious understanding, so that the impact becomes acts of violence and terror. In contrast to moderate Muslims, with a narrative of harmony that Islam is compromised with the local context of society, with the aim of realizing God's mercy and compassion for all human beings. The nature of compassion and moderation which are the basic values ​​of Islamic law must always be fought for against other Muslim groups who have violent and fierce faces. Furthermore, this paper wants to reveal the point of issue which is the source of interpretation between moderates and radicals in defining the meaning of "the truth of the Islamic faith" in applying God's laws on earth.


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