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PERKAWINAN LESBIAN, GAY, BISEKSUAL DAN TRANSGENDER/TRANSEKSUAL (LGBT) PERSPEKTIF HUKUM ISLAM Rohmawati, R.
Ahkam: Jurnal Hukum Islam Vol 4, No 2 (2016)
Publisher : IAIN Tulungagung

The marriage between transgender, lesbian, gay, bisexual couplehas become the most discussed-public issues. The rising intereston this issue is due to the more open access to the information, freeexpression right, and human rights. In the past, the marriage betweenthose couples was done under cover. Today, such a marriage is not ataboo anymore. The pros and the contras arise. From the perspectiveof Islamic law, the marriage between transgender, lesbian, gay, andbisexual couples is forbidden because it is against the civilized normsof family settlement guided through the transcendental divine of theQuran and Hadis. Such a marriage is a threat to the existence of theessential human nobility because it will devastate human origins,thought, and soul.Kata Kunci: LGBT, Hukum Islam

TINJAUAN HUKUM ISLAM TERHADAP LEGALITAS ABORSI AKIBAT PERKOSAAN DALAM PP NO. 61 TAHUN 2014 Rohmawati, R.
Ahkam: Jurnal Hukum Islam Vol 3, No 1 (2015)
Publisher : IAIN Tulungagung

The issue of the Government Regulation Number 61/2014 about ReproductionHealth is intended to guarantee the rights of people through the qualityservice. It includes safe and responsible service for mothers to produce highquality generation and reduce the number of mortality of mother. However,such regulation leads to pros and contras because it is considered thatit legalizes abortion. It is clearly stated in the regulation that abortion isallowed due to some conditions such as emergency medical problem or thepregnancy because of rape.Kata kunci: Legalitas Aborsi, Perkosaan, PP No. 61 Tahun 2014, HukumIslam

PERKAWINAN LESBIAN, GAY, BISEKSUAL DAN TRANSGENDER/TRANSEKSUAL (LGBT) PERSPEKTIF HUKUM ISLAM Rohmawati, R.
Ahkam: Jurnal Hukum Islam Vol 4 No 2 (2016)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/ahkam.2016.4.2.305-326

The marriage between transgender, lesbian, gay, bisexual couplehas become the most discussed-public issues. The rising intereston this issue is due to the more open access to the information, freeexpression right, and human rights. In the past, the marriage betweenthose couples was done under cover. Today, such a marriage is not ataboo anymore. The pros and the contras arise. From the perspectiveof Islamic law, the marriage between transgender, lesbian, gay, andbisexual couples is forbidden because it is against the civilized normsof family settlement guided through the transcendental divine of theQuran and Hadis. Such a marriage is a threat to the existence of theessential human nobility because it will devastate human origins,thought, and soul.Kata Kunci: LGBT, Hukum Islam

TINJAUAN HUKUM ISLAM TERHADAP LEGALITAS ABORSI AKIBAT PERKOSAAN DALAM PP NO. 61 TAHUN 2014 Rohmawati, R.
Ahkam: Jurnal Hukum Islam Vol 3 No 1 (2015)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/ahkam.2015.3.1.65-94

The issue of the Government Regulation Number 61/2014 about ReproductionHealth is intended to guarantee the rights of people through the qualityservice. It includes safe and responsible service for mothers to produce highquality generation and reduce the number of mortality of mother. However,such regulation leads to pros and contras because it is considered thatit legalizes abortion. It is clearly stated in the regulation that abortion isallowed due to some conditions such as emergency medical problem or thepregnancy because of rape.Kata kunci: Legalitas Aborsi, Perkosaan, PP No. 61 Tahun 2014, HukumIslam

Progresivitas Hukum Kewarisan Beda Agama di Indonesia Berbasis Keadilan dan Maṣlahah R Rohmawati
International Journal Ihya' 'Ulum al-Din Vol 20, No 2 (2018)
Publisher : Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia

The Division of the inheritance of the most crucial of them, there is a difference of religion between the heirs and the muwarriṡ, both the difference when muwarriṡ was still alive or when a heir has died. Indonesia, Islamic law as contained in the compilation of Islamic law (KHI), have determined that religious differences can be a hindrance to each other can be inherited. Along with the development of the times, the provision in the KHI was not considered relevant to the needs of today's society, so the necessary progressive efforts to respond to the problem of Islamic inheritance laws in Indonesia. Complexity and plurality of society Indonesia demanding the Islamic jurist to do the renewal of the law, as the religious court judges has been made in resolving the different religious inheritance matters by using the rechtsvinding function justified by positive law and compile Islamic law, when there is no law that governs. The renewal of the law in the form of the granting of the estate to the heirs of muwarriṡ Muslims from non-Muslims and the granting of probate wajibah to non-muslim heirs of muwarriṡ of Islam. This is done for the sake of Justice and benefit of tegaknya in human life.

Legal reasonings of religious court judges in deciding the origin of children: a study on the protection of biological children’s civil rights Rohmawati Rohmawati; Ahmad Rofiq
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 21, No 1 (2021)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v21i1.1-20

This study explores the extent to which religious court judges decided the origin of biological children following the implementation of the Indonesian Constitutional Court Decree number 46/PUU-VIII/2010. A substantial ambiguity was apparent in the Indonesian family law concerning civil relationships between children born out of wedlock and their biological fathers. Consequently, judges had different legal interpretations over status of children, which created disparities of the children’s civil right protection. This study focuses on investigating the judges’ legal reasonings when deciding origin of biological children born out of wedlock. This is a case study with a legal philosophical approach. Data collection includes document collection, whereas data analysis involves deductive and inductive approaches. This study found three typologies of judges’ legal reasonings in relation to how they decided the origin of the biological children. Pragmatic judges would not provide legal protection to the biological children as they failed to accept lineage of these children towards their parents, creating uncertainty over the children’s legal status. Conservative judges with a positivistic mindset would acknowledge legal relationship between the biological children and their mothers, generating the children’s civil rights in relation to their mothers. Progressive judges would provide legal protection to the biological children. Progressive judges accepted the lineage of these children towards their parents but acknowledged their civil rights in relation to their fathers in limited ways such as living allowance and testament. Disparities of judges’ decisions regarding the origin of the biological children substantially created a legal uncertainty to these children.

PERKAWINAN LGBT PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF Rohmawati Rohmawati; Abdulloh Chakim; Lilik Rofiqoh
istinbath Vol 17 No 1 (2018): Juni
Publisher : Universitas Islam Negeri Mataram

Recently, marriage among lesbian, gay, bi-sex and transgender inIndonesia became a phenomenal issue discussed by the society. The effort tolegalize such a marriage in Indonesia is conducted in the name of freedomof choice and the human rights that should be upheld. This has evoked prosand cons among the community. Therefore, the researchers are interestedin discussing this marriage in depth, based on the perspective of Islamic andpositive laws. This is a study on normative laws (doctrine) using deductivelogic in analyzing primary and secondary legal materials. The results of thisstudy are (1) in the perspective of Islamic laws, same-sex marriage amongLGBT is forbidden since it violates the nature and is contrary to maqasid shari’ain the sense that it could threaten the essential needs of existence of humanbeings such as not preserving religion, soul, descendants, mind and honor; (2)in the perspective of positive laws in Indonesia, the state allows merely themarriage between male and female and that it should be in accordance withtheir religion. Meanwhile, all religions in Indonesia, including Islam, forbidsame-sex marriage. Therefore, marriage among LGBT is unlawful and as aresult the state does not guarantee their prosperity. Akhir-akhir ini, isu fenomenalperkawinan LGBTdi Indonesiasemakin mencuat ke permukaan dan marak diperbincangkan diberbagaikalangan.Upaya legalisasi perkawinan LGBT di Indonesia semakin marakdilakukan atas nama kebebasan dan hak-hak asasi manusia yang harusdihormati dan dijunjung tinggi. Hal ini tentunyamenimbulkan pro dankontradi kalanganmasyarakatBerdasarkan hal tersebut, peneliti tertarik untukmelakukan kajian mendalam tentang bagaimana sebenarnya perkawinanLGBT dalam perspekif hukum Islam dan hukum positif Indonesia.Penelitianini merupakan penelitian hukum normatif (doktriner), dengan menggunakanlogika deduktifdalam menganalisis bahan hukum primer dan sekunder. Hasildari penelitian ini adalah: (1) Dalam perspektif hukum Islam, perkawinansesama jenis oleh kaum LGBT adalah dilarang karena menyalahi kodrat danbertentangan dengan maqâshid al-syar?’ah, karena dapat mengancam eksistensikebutuhan esensial bagi kehidupan manusia, yaitu tidak terpeliharanya agama,jiwa, keturunan, akal, dan kehormatan; (2) Dalam perspektif hukum positifIndonesia, Negara hanya membolehkan perkawinan yang dilakukan antaralaki-laki dan perempuan, dan pelaksanaannya harus sesuai dengan agamanyamasing-masing. Sementara semua agama di Indonesia, termasuk Islam,tidak membolehkan adanya perkawinan sejenis. Jika dilakukan perkawinansesama jenis oleh kaum LGBT, maka perkawinannya dianggap tidak sahyangberimplikasi kepada tidak diperolehnya jaminan kesejahteraan sosial dariNegara bagi kaum LGBT yang melakukan perkawinan.

KONTEKSTUALISASI TAFSIR WARIS LAKI-LAKI DAN PEREMPUAN: (Pendekatan Hermeneutika Kritis Jurgen Habermas) Rohmawati Rohmawati
Ulumuna: Jurnal Studi Keilsman Vol 7 No 1 (2021)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36420/ju.v7i1.4922

This paper examines the contextualization of interpretations of male and female inheritance using the critical hermeneutic approach of Jurgen Habermas. The idea of critical hermeneutics developed by Habermas seeks to link the interpretation of religious texts with poverty problems such as oppression, injustice, and gender discrimination. The characteristics of Habermas’ ideas on critical hermeneutics put subjects involving in the communication into parallel, coexistent, and dominance-free positions. The interest of text users is stored within the text. Thus, despite interpreter’s horizon, text should be suspected. This is necessary to be done in analyzing Islamic sciences since the proposed concepts could be utilized to reveal the interest or ideology behind the domination of interpretation. Habermas believed that the combination of hermeneutics, emancipatory reflection and analytical knowledge could provide a new basis on critical theory yet setting critical limits on social science absolutism. The dominant interpretation distinguishing men and women in inheritance (2:1) as stated in Q.S. al-Nisa’ verse 11 can be critically reinterpreted according to the text and context on behalf of human liberation from discrimination and injustice orientation.

ANTROPOLOGI KEKERASAN AGAMA : Studi Pemikiran Jack David Eller Rohmawati Rohmawati
Sabda: Jurnal Kajian Kebudayaan Vol 13, No 2: 2018
Publisher : Fakultas Ilmu Budaya Universitas Diponegoro

This article aims to study the anthropology of religious violence in Jack David Eller's perspective. The conclusions are: (1) violence, anthropologically, is not an objective quality of a concept and a judgment, depending on the person who sees it. Some violence is considered good and ordered as rights and obligations; (2) the factors supporting violence are: constituents of cultural violence, integration into groups, identities, institutions, interests, and ideologies; (3) religious violence is practiced in all religions because there are some aspects of violence in religious doctrine; (4) religious violence has various forms: sacrifice, martyrdom, persecution, holy war, ethno-religious conflict, abuse, crime and murder.

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