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Rethinking Vasectomy Policy: MUI’s Fatwas, Ethics, and Economic Coercion in West Java a Maqasid Syari’ah Analysis Ahmad Bahauddin AM; Zulfikar, Eko; Abdul Gofur; Ahmad Baedowi; Mufti Rasyid; Abdurrazak; Agus Nurhadi
El-Mashlahah Vol 15 No 2 (2025)
Publisher : Sharia Faculty of State Islamic Institute (IAIN) Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/el-mashlahah.v15i2.10162

Abstract

Economic hardship remains an unresolved issue in Indonesia. Data from Statistics Indonesia (BPS) shows that 8.57% of the population still earns below IDR 609,160 per month, meaning approximately 24 million people live below the poverty line. The Governor of West Java plans to implement a policy requiring vasectomy as a condition for receiving social assistance, which has sparked controversy in society. This plan indirectly places poor families in a position where they feel compelled to undergo the procedure. They face hidden pressures that limit their freedom of choice, creating ethical tensions between religion, policy implementation, and basic livelihood needs. The study examined the responses of West Java society to objectively evaluate and engage in a comprehensive dialogue about the Governor’s policy plan, which includes vasectomy as a requirement for social assistance, through the lens of maqasid al-syari'ah (the objectives of Islamic law). Using empirical legal research with a mixed-methods approach, the study combined quantitative and qualitative data. Findings reveal that over 60% of respondents underwent vasectomy due to economic incentives or policy pressure rather than personal conviction. Qualitative data also indicate that although the fatwa is understood as a normative reference, in practice, people prioritize social and economic needs. The particular analysis confirms that the fatwa cannot be applied rigidly without considering the structural pressures and ethical dilemmas faced by the community. Through the framework of maqasid al-syari'ah, focusing on daruriyyat (essential needs), particularly hifz al-nafs (preservation of life), hifz al-nasl (preservation of lineage), and hifz al-mal (preservation of wealth), a reinterpretation of the fatwa becomes an ethical imperative.  Then, it ensures Islamic law remains contextual, just, and responsive to contemporary realities, especially when religious authority and state regulations intersect in governing the rights of vulnerable groups.
Student Engagement with the Arabic Language on Social Media: A Media Exposure Approach to Language Learning   Shovi Maryam; Sutaman Sutaman; Miftahul Huda; Mufti Rasyid; Dissanayake, B. Y.
Izdihar : Journal of Arabic Language Teaching, Linguistics, and Literature Vol. 8 No. 1 (2025): Izdihar: Journal of Arabic Language Teaching, Linguistics, and Literature
Publisher : Arabic Education Department, Islamic Studies Faculty, Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/jiz.v8i1.36201

Abstract

This research aimed to determine the type and level of engagement with Arabic-language social media among students in the Arabic Language Education Department at Maulana Malik Ibrahim State Islamic University in Malang. The study employed a quantitative descriptive approach. The research population consisted of students from the Arabic Language Teaching Department, with a sample selected through purposive sampling, focusing on those who utilized social media for Arabic language learning in class. Data were collected using questionnaires featuring a Likert scale and brief interviews. The researchers employed descriptive statistical analysis to summarize and present the collected data in terms of frequencies, percentages, and means, providing an overview of students' participation in Arabic-language social networking platforms. The results of the research were as follows: (1) the students actively engage with social media for learning Arabic, their interaction is predominantly limited to grammar content created by Indonesian speakers, with minimal exposure to native Arabic media and cultural resources., and (2) the students occasionally engage with Arabic-language social media, mainly on Instagram and YouTube, but overall participation and consistency remain low. The limited and irregular exposure of students to Arabic-language media—particularly from native sources—suggests a missed opportunity in Arabic language pedagogy, where consistent engagement with authentic media could significantly enhance linguistic competence, cultural understanding, and communicative skills.