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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Jurnal YIN YANG IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Al-Tahrir: Jurnal Pemikiran Islam Qawwam: Journal for Gender Mainstreaming Wawasan : Jurnal Ilmiah Agama dan Sosial Budaya Holistik: Journal For Islamic Social Sciences MAHKAMAH: Jurnal Kajian Hukum Islam SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Budapest International Research and Critics Institute-Journal (BIRCI-Journal): Humanities and Social Sciences Equalita: Jurnal Studi Gender dan Anak Sibatik Journal : Jurnal Ilmiah Bidang Sosial, Ekonomi, Budaya, Teknologi, Dan Pendidikan Al-Manahij : Jurnal Kajian Hukum Islam Yinyang: Jurnal Studi Islam Gender dan Anak el-Aqwal: Journal of Sharia and Comparative Law SETARA: Jurnal Studi Gender dan Anak TAJDID: Jurnal Ilmu Ushuluddin Saintifika Islamica: Jurnal Kajian Keislaman Asian Journal of Management, Entrepreneurship and Social Science
Wardah Nuroniyah
Universitas Islam Negeri Syarif Hidayatullah Jakarta
Religion Arts Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Nursing Social Sciences Other

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Sexual Violence in an Islamic Higher Education Institution of Indonesian: A Maqasid Al-Shariah and Foucauldian Perspective Muhsin, Ilyya; Ma’mun, Sukron; Nuroniyah, Wardah
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 5, No 1 (2021): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v5i1.9144

Abstract

Sexual violence was prevalent in many settings, including in religious educational institutions. This article analyzed cases of sexual violence at an Islamic higher education institution in West Java, Indonesia, using the maqasid al-shariah and Foucault's theory of sexuality as the theoretical frameworks. This mixed-method research used Google form's surveys, in-depth interviews, and observations as the data collection methods. The data were analyzed using a flow model, which comprised selection, display, analysis or discussion, and conclusion. This study showed that verbal and non-verbal sexual violence was rampant. It occurred between student and student, lecturer and staff, staff and staff, and lecturer and student. Four models of sexual violence were found based on the typology designed by Dzeich and Weiner, who categorized thirteen forms of sexual violence. The maqasid al-shariah analysis outlined that sexual violence was against the fundamental values and objectives of sharia and human rights. Additionally, Foucault's theory identified patriarchal and cultural hegemony aspects in sexual violence. This study's intriguing part was the findings that combined in-depth interviews, observations, and surveys, intended to understand the intensity of existing cases. On the other hand, the power of analysis was centered on normative fiqh and sociological aspects. According to the literature reviews, these two approaches had not been administered by previous researchers. 
Gender Discourses within Pesantren in Cirebon: Understanding the Typologies of Kyais’ Interpretations of the Concept of Qawwām Nuroniyah, Wardah
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 7, No 2 (2023): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v7i2.15689

Abstract

The gender discourse within pesantren is a significant scientific subject due to its reliance on classical fiqh literature that often maintains patriarchal ideology. One such issue is the interpretation of the concept of “qawwām”, a fragment of the Qur’anic verse (An-Nisā’: 34), meaning supporter or protector, in which the kyai (the spiritual leaders of pesantren) predominantly associates the role with men and their responsibilities. This understanding is influenced by the traditional (salaf) paradigm and results in a patriarchal interpretation. This study applies descriptive qualitative analysis to answer how pesantren leaders interpret the concept of “qawwām” in relation to gender ideology. Data was conducted through interviews with kyais in Cirebon and observations of their family life. The article analyses their understanding of “qawwām” based on the trichotomy of gender understanding: extreme patriarchy, moderate patriarchy, and liberal. The article argues that differences in the kyais’ viewpoints regarding the distribution of roles within the family can be traced back to their textual, eclectic, and contextual comprehension of religious teachings. The study recommends that an intricate understanding of religious teachings, taking into account the evolving social context and the diverse range of interpretations, may pave the way for a more balanced and egalitarian allocation of responsibilities between spouses in the family. 
Program Wadul Bae (Warga Peduli Bocah Lan Emboke) Sebagai Upaya Menekan Tingkat Kekerasan Seksual Pada Anak di Kota Cirebon Nuroniyah, Wardah
Jurnal Studi Gender dan Anak Vol 4 No 01 (2022): SETARA: Jurnal Studi Gender dan Anak
Publisher : Center of Gender Studies and Child of State Islamic Institute of Metro

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32332/jsga.v4i01.5018

Abstract

Kekerasanseksualdapatterjadikepadasiapapuntidakmemandang tua maupunmuda.Tentunyaisukekerasanseksualsudahtidakasinglagidalam deretankasuskejahatan,khususnyadiIndonesia.Kejahatan seksualyang mendominasidiIndonesiaadalah kekerasan seksualpadaanak,yang semakin marakterjadisetiap tahunnya.Jawa Baratmerupakanprovinsiyangmemilikitingkatkasus kekerasanseksualpadaanakcukuptinggidanmemprihatinkan.Hal inijelas mengindikasikan bahwamasihbanyak diskriminasiyang dialami olehanakdinegeri ini. Kota Cirebon denganmendapatkanpenghargaanKotaLayakAnak,hal tersebutsebagaisalah satubuktinyatakeberhasilan Pemerintah Daerah KotaCirebonyang dibantuolehelemen-elementerkait,salahsatuelemen yang mempunyaiperanan besaradalahPusat Pelayanan Terpadu PerlindunganTerhadapAnakdan Perempuan(P2TP2A)Kota Cirebon dalam programnya yaitu Kader Wadul Bae (WargaPeduli Bocah Lan Mboke). Programyangtelahdirintissejaktahun2005hingga saatini merupakan layanan terpadu untuk penanganan kasus kekerasan terhadap anak dan perempuanyangterintegrasi diDinas Sosial Pemberdayaan Perempuandan PerlindunganAnak(DSPPPA)KotaCirebon danPusat Pelayanan Terpadu Perlindungan PerempuandanAnak(P2TP2A)Kota Cirebon,program Wadul Baemerupakan layanan terpadu untukpenanganankasus kekerasan terhadapperempuandananak.ProgramWadulBaejugaadalahsuatuwadah kepedulian wargaakanhak-hak anakyang adadiwilayahnya.Tujuandari programWadulBaeiniantara lainuntukmelindungi perempuandananakdarikekerasanditingkatRTRW danKelurahandi Kota Cirebon, membantumenyelesaikanmasalah,danmengurangiangka kekerasan terhadapperempuan dan anak diKotaCirebon.
Constitutional Analysis of Religious Moderation Policy in Serbia: Between Legal Precepts and Social Norms Nuroniyah, Wardah; Krajišnik, Vesna; Prastiwi, Navira Shandra
Jurnal Syariah dan Hukum Komparatif Volume 4 Issue 1 (2025)
Publisher : Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/el-aqwal.v4i1.13572

Abstract

This study examines the alignment between Serbia’s religious moderation policies and its constitutional guarantees of religious freedom, secularism, and non-discrimination. While Serbia’s 2006 Constitution enshrines these principles, the practical application of religious policies reveals discrepancies shaped by social norms and dominant religious narratives. The preferential treatment of "traditional" religious communities, especially the Serbian Orthodox Church, reflects a persistent intertwining of national identity with Orthodox Christianity. Through legal analysis and case studies, the study illustrates how cultural and institutional biases can undermine formal constitutional protections. It also explores the role of public perception, media discourse, and policy implementation in reinforcing religious hierarchies. Ultimately, the study argues that Serbia’s religious moderation remains only partially consistent with constitutional ideals, as prevailing sociocultural dynamics continue to influence both interpretation and enforcement. A more inclusive approach requires bridging legal norms with democratic values of pluralism and equal treatment for all religious communities.
Religious Moderation within Indonesian Diaspora in Australia’s Secular Society Ma'mun, Sukron; Nuroniyah, Wardah; Salim, M Arskal; Maula, Bani Sarif; Shodikin, Akhmad
AL-TAHRIR Vol 25 No 1 (2025): Islamic Studies
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v25i1.10176

Abstract

This study investigates the concept and practice of religious moderation within the Indonesian diaspora community in Australia, with a focus on how members navigate religious identity in a Western, secular society. Grounded in the four pillars of religious moderation established by Indonesia’s Ministry of Religious Affairs—national commitment, tolerance, anti-violence, and accommodation of local cultural values—the research employs a hybrid methodology combining online and in-person interviews, as well as direct observation, drawing on the author's field experience in Sydney. The findings highlight three core dimensions. First, the practice of religious moderation is significantly shaped by diaspora organisations such as PCI Nahdlatul Ulama Australia-New Zealand, PCI Muhammadiyah Australia, the Iqro Foundation, and the Indonesian Diaspora Network (IDN), which promote inclusive religious practices and enhance community cohesion. Second, Australian public institutions play a vital role in fostering values such as religious freedom and pluralism, providing a supportive environment for the diaspora to sustain their cultural and religious identities. Third, the Indonesian diaspora demonstrates effective acculturation by preserving religious traditions while adapting to Australia’s multicultural landscape, despite ongoing challenges related to identity negotiation in a pluralistic context. The study concludes that the Indonesian diaspora in Sydney exemplifies a resilient model of religious moderation through inclusive engagement, institutional collaboration, and cultural adaptation, offering valuable insights for broader discussions on religion, migration, and pluralism in global settings.
Assessing Indonesia and Malaysia’s Legal Responsiveness to Domestic Violence Victims within Islamic Law Framework Nuroniyah, Wardah; Al Azkiya, Mohammad Azka; Wahid, Abdul; Labib Shodiq, Fatimah Lubabiyah; Maula, Bani Syarif
Al-Manahij: Jurnal Kajian Hukum Islam Vol. 19 No. 2 (2025)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/mnh.v19i2.13736

Abstract

This study presents a comparative analysis of Indonesia and Malaysia’s legal frameworks for protecting victims of domestic violence through the lens of Islamic legal principles. It examines both substantive and procedural dimensions in light of maqāṣid al-sharī‘ah, which emphasize the preservation of life (ḥifẓ al-nafs), dignity (ḥifẓ al-‘ird), and family integrity (ḥifẓ al-nasl). Indonesia’s Law No. 23 of 2004 provides broad substantive protection by recognizing various forms of violence physical, psychological, sexual, and economic and extending safeguards to domestic workers. This inclusivity aligns with the Islamic principle of ‘adl (justice) and the duty to uphold human dignity, though weak coordination and limited law enforcement training hinder procedural implementation. In contrast, Malaysia’s Domestic Violence Act 1994 demonstrates stronger procedural responsiveness, particularly in issuing protection orders and promoting inter-agency cooperation. While its narrower scope excludes domestic workers, it reflects dar’ al-mafāsid (prevention of harm) through timely intervention. Malaysia’s dual legal system also integrates Islamic values into judicial practice. The study concludes that Indonesia excels in substantive inclusivity, while Malaysia demonstrates procedural strength. A hybrid model combining Indonesia’s normative scope with Malaysia’s procedural efficiency would better fulfill the Shariah’s holistic objectives of justice and protection.
Co-Authors Abdul Wahid Ahmad Nurfadilah Al Azkiya, Mohammad Azka Azizahtul Khasanah Bakhri, Syaeful Bani Syarif Maula Bani Syarif Maula Herawati, Cucu Hifny Faqih Ilham Bustomi Krajišnik, Vesna Labib Shodiq, Fatimah Lubabiyah Ma'mun, Sukron Maula, Bani Sarif Ma’mun, Sukron Muhsin, Ilyya Naila Farah Nursyamsudin Nursyamsudin Nurul Ma’rifah Prastiwi, Navira Shandra Salim, M Arskal Shodikin, Akhmad Sukardi, Didi