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All Journal ALQALAM Harmoni POLITICA: Jurnal Hukum Tata Negara dan Politik Islam Muwazah: Jurnal Kajian Gender
Moh Rasyid
IAIN KUDUS
Religion Arts Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

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MENGEVALUASI HUKUMAN KEBIRI DAN PENTINGNYA FATWA MAJELIS ULAMA INDONESIA Moh Rasyid
Politica: Jurnal Hukum Tata Negara dan Politik Islam Vol 6 No 2 (2019): POLITICA: Jurnal Hukum Tata Negara dan Politik Islam
Publisher : Prodi Tata Negara (Siyasah) IAIN Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/politica.v6i2.2734

Abstract

Children need protection and guidance from adult people to become a quality generation. Relationship between children and adult people in their surrounding community plays significant role in children development. However, in some case, adult people cause suffering for children such as in the case of child abuse or violence. Meanwhile, the regulation concerning child fails to provide protection for children. Due to the rise of crime against children, President Joko Widodo signed Perppu No 1/2016, later on became the Law no 17/2016, which threatened the actor of child abused to be emasculated. Human right activists and medical experts were opposing the law. Despite the debate between the proponents and the opponents of castration, including among Moslems, the Council of Indonesian Ulama (MUI) did not published fatwa concerning this matter. The most important thing is protecting children from being abused by empowering education and restorative justice.
MODERATE MUSLIM BY BAHA’I RELIGIOUS COMMUNITY: A CASE STUDY IN PATI REGENCY IN CENTRAL JAVA Moh Rosyid
Al Qalam Vol 37 No 1 (2020): January - June 2020
Publisher : Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/alqalam.v37i1.2340

Abstract

This article based on research carried out in Januari-Juni 2019 among the Baha'i religious community in the village of Cebolek Kidul, Pati Regency, Central Java. Data of this article were collected through interviews, observations, documentations, and focus group discussion by qualitative approach. In Cebolek, there are 27 people of 9 families. Baha’i is an independent religion that was first known in Persia in 1840s and came to Indonesia in 1870 brought by joint medical experts in the UN program so that the villagers of Cebolek knew the Baha’i teachings through the Baha’is. In the era of the Old Order and the New Order, Baha'i organizations were banned by the state so they sought protection from NGOs and government institutions even though their efforts were unsuccessful. In the era of President Gus Dur, the president revoked the ban, although negative views by the public and the government still exist today. In the midst of their life, the Baha'is in Cebolek Village have now been responded positively by Nahdliyin (NU) in the form of (1) tying the tomb and attending the funeral when the Baha'i died, (2) praying (reading tahlil) at the house of Baha'i after the funeral. The Baha’is feel comfortable because of the following reasons: (1) NU embodies the teachings of ahlussunnah wal jamaah, (2) there are no 'defenders of Islam' in the Baha'i, (3) a way of thinking figur NU is moderat, (4) Baha'is always ready to give the construction of public facilities and places of worship for the NU. Baha'i people who have funds and land, provide capital to their neighbors (NU) who wish to raise cattle, work on rice fields and shrimp farms with a profit sharing system. Good interaction between the financiers and the capitalists creates positive interactions in the neighborhood. Convenience was preserved because the Baha'i: (a) began to do good with NU in the cultural forum of rural residents accommodated by NU, (b) together with the Baha'i institution, opening themselves to the public for their teachings, and (c) no longer complaining about their problems to NGOs and the government.
RESOLUSI KONFLIK BERLATAR AGAMA: STUDI KASUS AHMADIYAH DI KUDUS Moh. Rosyid
Harmoni Vol. 12 No. 3 (2013): September-Desember 2013
Publisher : Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (554.195 KB)

Abstract

The purpose of this research are knowing the life of the Ahmadi community member in the city of Kudus, Central Java which can live together in peace with moslem people there; exploring conflict resolution model done by the Ahmadi community member in the city of Kudus, Central Java. The main source of the data of this research are observation and indepth interviews. The research methode used in this study was qualitative research methods. The results show that the Ahmadi community member in the city of Kudus did the conflict resolution so well in encountering conflict. These are: distributing flyers to residents of Colo, Kudus in 2006. Words written on flyers is “the same God, the same Prophet; in their mosque written “Laailahaillallah Muhammdurrasulullahilla; they embedded in social activities with the resident of non - Ahmadis in Colo; they are proactive and adhere to the the regulation and social norms which prevailing in their communites and living together with the all the Colo residents.
RESOLUSI KONFLIK UMAT AGAMA BAHA’I DENGAN MUSLIM: STUDI KASUS DI PATI JAWA TENGAH Moh Rosyid
Harmoni Vol. 18 No. 1 (2019): Januari-Juni 2019
Publisher : Research and Development Center for Guidance for Religious Societies and Religious Services, the Research and Development and Education and Training Agency of the Ministry of Religious Affairs of the Republic of Indonesia (MORA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (449.575 KB) | DOI: 10.32488/harmoni.v18i1.345

Abstract

This research was conducted in 2018 among Baha’i community in Cebolek Kidul, Margoyoso, Pati, Central Java. The purpose of this study is to describe conflict resolution between Baha’i community and their Muslim neighbors. Data were gathered through interview, documentation, observation and focus group discussion. There are 9 (nine) families of Baha’i consisting of 27 people. In their village, some Muslims were accused Baha’i people as deviants. Thus Baha’i people were not allowed to be buried in the same cemetery as Muslims, in some cases Baha’i people also do not receive the same service in administrative matters from the village officers as their Muslims fellows such as do not receive religious education at formal school, do not have marriage certificate since their marriage is not acknowledged by the government. After the Reformation, Baha’i people struggle to gain public attentions in several ways: 1) distributing information on Baha’i through public meetings; 2) initiating non-formal religious class for Baha’i people and people of other religions; 3) inviting neighbors and friends during Baha’i religious celebration.
Perempuan dalam Jaringan Radikalisme vis a vis Terorisme Global Moh Rasyid
MUWAZAH : jurnal kajian gender Vol 10 No 2 (2018)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/muwazah.v10i2.9909

Abstract

This paper discusses about women in the framework of a global radical network on behalf of Islam as the basis of their struggle. This study uses a qualitative approach, with data sources from mass media and electronic media (newspapers, television, social media, etc.). Data collection techniques using document study. Analysis techniques use content analysis. The results show that women's involvement in the terrorist movement has been identified since the 1970s, where women became bombers after being brainwashed by male terrorists. Factors that led to the involvement of women in the global terrorism network, namely: 1) as an escape because of the discriminatory treatment that befell them; 2) reasons for concern over the inequalities suffered by the global Muslim community; 3) narrow religious awareness so that by becoming terrorists they feel they have the same social position as male terrorists in jihad; 4) psychologically unstable because of problems, and they surf on social media, so they are vulnerable to being trapped as terrorists and; 5) women whose husbands become terrorists are also involved as terrorists. The strategy carried out by terrorist groups in conquering women is by marrying them, even marrying them through social media that is legalized and / or legalized, so that according to the husband's wishes.
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