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KEKERASAN DALAM RUMAH TANGGA PERSPEKTIF ISLAM Zulkifli Zulkifli
Raheema Vol 6, No 2 (2019)
Publisher : PSGA LP2M IAIN Pontianak

Data from the field shows that the number of violence against women, especially in the household continues to increase from time to time. Domestic violence (Kekerasan Dalam Rumah Tangga [KDRT]) is one proof of gender equality and justice not being realized. It is generally understood that one of the important factors that support and even enrich the practice of domestic violence is religious teachings, especially Islamic teachings contained in the Koran and Hadith. The basic question raised in this paper is: is it true that the Qur'an and the hadith teach about domestic violence? By using the literature study method, it is found that there has been a interpretation of gender bias in interpreting the verses and hadiths related to hitting a wife who is indicative of nusyuz. The verses of the Qur'an and the traditions of the Prophet do not justify committing acts of violence against wives and women in general. Thus, the source of domestic violence is not sourced from the Qur'an and the hadith of the Prophet. The source is the understanding of scholars (ulama) who are gender biased. Therefore, a new perspective is needed in interpreting the verses of the Qur'an and the traditions of the Prophet towards understanding the teachings of Islam with gender justice. Data dari lapangan menunjukkan angka kekerasan terhadap perempuan, khususnya di dalam rumah tangga terus meningkat dari waktu ke waktu. Kekerasan dalam rumah tangga (KDRT) merupakan salah satu bukti belum terwujudnya kesetaraan dan keadilan jender. Umum dipahami bahwa salah satu faktor penting yang mendukung bahkan menyuburkan praktik KDRT adalah ajaran agama, khususnya ajaran Islam yang terdapat di dalam Alquran dan hadis. Pertanyaan mendasar yang diajukan dalam tulisan ini adalah: benarkan Alquran dan hadis mengajarkan tentang KDRT? Dengan menggunakan metode kajian pustaka, ditemukan bahwa telah terjadi tafsir bias jender dalam memaknai ayat-ayat dan hadis yang terkait dengan memukul istri yang terindikasi nusyuz. Ayat-ayat Alquran dan hadis-hadis Nabi tidak membenarkan melakukan tindak kekerasan terhadap isteri dan perempuan pada umumnya. Dengan demikian, sumber perilaku KDRT bukanlah bersumber dari Alquran dan hadis Nabi. Sumbernya adalah pada pemahaman para ulama yang bias jender. Oleh karena itu, diperlukan cara pandang baru dalam memaknai ayat-ayat Alquran dan hadis-hadis Nabi menuju pemahaman ajaran Islam yang kerkeadilan jender.

MUSLIM KANAYATN: MINORITY IDENTITY DISORDER Zulkifli Zulkifli; Zaenudin Hudi Prasojo; Mohammed Sahrin
Analisa: Journal of Social Science and Religion Vol 4, No 02 (2019): Analisa Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18784/analisa.v4i02.919

In the past people identified the dayak, especially sub ethnic of Kanayatn as Christians or Catholics. By the time and the rapid progress of the Kanayatn communities in their religious aspect, there was also a change of faith. Since the 1980s several Kanayatn people started converting to Islam or mualaf. To reveal how the existence of those who live as minority Muslims in the midst of the Kanayatn who are still Christian or Catholic, this study was done using a qualitative approach with a case study design. The location of the study was in the remote area in West Kalimantan, precisely in Sidas Village, Sengah Temilah District, Landak Regency. Result of the study showed that after the Kanayatn people converted to Islam, they are experiencing a breakdown of identity. Their existence is accepted by halfhearted both by the Kanayatn and Malay communities. The Malay community in general are still perpetuating them as "converts". Meanwhile the Kanayatn community (Christian community) considers them as Malay or descendant of Malay. Nevertheless, Kanayatn people who convert to Islam try to maintain their identity as Kanayatn people who are Muslim or in short Muslim Kanayatn. Other findings show that as the minority where they are lack of religious guidance, the Muslim community of Sidas Village must be smart in responding to the situation so that they can survive and coexist peacefully among of the Christian majority.

MUSLIM KANAYATN: MINORITY IDENTITY DISORDER Zulkifli Zulkifli; Zaenudin Hudi Prasojo; Mohammed Sahrin
Analisa: Journal of Social Science and Religion Vol 4, No 02 (2019): Analisa Journal of Social Science and Religion
Publisher : Balai Penelitian dan Pengembangan Agama Semarang

In the past people identified the dayak, especially sub ethnic of Kanayatn as Christians or Catholics. By the time and the rapid progress of the Kanayatn communities in their religious aspect, there was also a change of faith. Since the 1980s several Kanayatn people started converting to Islam or mualaf. To reveal how the existence of those who live as minority Muslims in the midst of the Kanayatn who are still Christian or Catholic, this study was done using a qualitative approach with a case study design. The location of the study was in the remote area in West Kalimantan, precisely in Sidas Village, Sengah Temilah District, Landak Regency. Result of the study showed that after the Kanayatn people converted to Islam, they are experiencing a breakdown of identity. Their existence is accepted by halfhearted both by the Kanayatn and Malay communities. The Malay community in general are still perpetuating them as "converts". Meanwhile the Kanayatn community (Christian community) considers them as Malay or descendant of Malay. Nevertheless, Kanayatn people who convert to Islam try to maintain their identity as Kanayatn people who are Muslim or in short Muslim Kanayatn. Other findings show that as the minority where they are lack of religious guidance, the Muslim community of Sidas Village must be smart in responding to the situation so that they can survive and coexist peacefully among of the Christian majority.

STRATEGI DAKWAH SUFISTIK PETANI (STUDI DAKWAH LEMBAGA PENGKAJIAN AL-MAUNAH AL-KAROMAH) TERHADAP MASYARAKAT DUSUN TANJUNG GUNDUL DESA KARIMUNTING KECAMATAN SUNGAI RAYA KEPULAUAN KABUPATEN BENGKAYANG Wahyu Kusuma Dewi; Zulkifli Zulkifli
J-MD Jurnal Manajemen Dakwah Vol. 1 No. 1 (2020): J-MD
Publisher : Program Studi Manajemen Dakwah, FUAD, IAIN Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/j-md.v1i1.113

The majority of the population who live in the village area work as farmers. Some farmers spend their time in the fields. So, Most farmers find it difficult to worship, especially to praying together in mosques. But, in Tanjung Gundul there is a group of devount people who worship like always praying together in mosque even thought they are a farmers. It turns out they are members of a study institute of Al-Maunah Al-Karomah (Al-Makka). Besides that, they also regularly attend recitation from Al-Makka. It’s show that the strategy of preaching by the Al-Makka to farmers was effective. Therefore this study aims to reveal what strategies are used by da’i from Al-Makka. This research in included in qualitative research. This research method uses a case study. Data collection techniques using interviews, observation, and documentation with data collection tools in the form of researchers themselves, interview guidelines and observation guidelines. Data analysis using data reduction, data presentation and data verification. Data validity test using triangulation and peer deriefing. Based on the analysis carried out, the researcher can conclude that: the sufistic da’wah strategy of farmers implemented by da’’ from Al-Makka, namely da’wah is carried out in the al-hikmah way which adapts to mad’u habits. The majority of mad’u work as farmers, most of time spent on agricultural land. Therefore da’i Al-Makka took this into account by guiding mad’u as well as in agriculture. From an economic-social point of view, it runs smoothly, then the next is from a spritual perspective. Dai made an approach using a sufistic da’wah stategy through the practice of the tarekat teachings ti the peasants. It turns out that non-forcing strategy is in great demand for mad’u.

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