Siti Atieqoh
Badan Riset dan Inovasi Nasional (BRIN)

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Menilik Kualitas Bimbingan Manasik Haji Melalui Program Sertifikasi Pembimbing Manasik Haji Siti Atieqoh; M. Fakhruddin; Zaenal Abidin; Hendri Purbo Waseso
Jurnal Penelitian Agama Vol. 23 No. 1 (2022)
Publisher : IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24090/jpa.v23i1.2022.pp125-146

Abstract

Sertifikasi pembimbing manasik haji dilakukan sebagai proses penilaian atas kemampuan dan keterampilan seseorang untuk melakukan bimbingan manasik haji secara profesional. Output dari proses penliaian tersebut berupa sertifikat pembimbing manasik haji. Perlunya dilaksanakan evaluasi sertifikasi pembimbing manasik adalah untuk melihat sejauh mana efektifitas penyelenggaraan sertifikasi pembimbing manasik haji yang telah dilakukan di Perguruan Tinggi Keagamaan Islam Negeri (PTKIN) yang tersebar di Indonesia, permasalahan dan problematika yang muncul dalam pelaksanaan sertifikasi pembimbing dan peran pembimbing manasik bersertifikat dalam memberikan edukasi dan bimbingan kepada jemaah haji. Evaluasi dilakukan menggunakan model CIPPO (Context, Input, Process, Product dan Outcome. Penelitian yang dilakukan dengan pendekatan kualitatif ini dilakukan di UIN Walisongo Semarang dan UIN Saifuddin Zuhri Purwokerto, lembaga yang ditunjuk oleh Ditjen PHU sebagai lembaga penyelenggara kegiatan program Sertifikasi Pembimbingan Manasik Haji. Sebagai hasil dari evaluasi dengan menggunakan model CIPPO bahwa pelaksanaan program sertifikasi pembimbing manasik haji telah sesuai dengan pedoman da peraturan yang ditetapkan oleh Ditjen PHU yang meliputi dasar pelaksanaan, kepesertaan, tenaga pengajar dan narasumber, proses dan prosedur pelaksanaan dari mulai awal pembelajaran sampi dengan evaluasi dan dimensi keluaran yang diharapkan dari program tersebut walaupun masih ada sedikit perbedaan persepsi dalam penyelenggaraan program.
M, Kea Menegosiasikan Keadilan dalam Cerai Gugat (Perceraian yang Diajukan Istri): Pengalaman Perempuan di Pengadilan Agama Indonesia Warnis; Martin Kustati; Nelmawarni; Syarifatul Hayati; Siti Atieqoh
AL-ISTINBATH : Jurnal Hukum Islam Vol 11 No 1 (2026)
Publisher : Institut Agama Islam Negeri Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/jhi.v11i1.15780

Abstract

The rising number of divorce cases in Indonesia reflects shifting gender relations within families and the dynamics of Islamic family law. Existing studies have largely focused on formal legal aspects or statistical trends, while limited attention has been given to how women articulate their gendered legal consciousness in the practice of wife‑initiated divorce (cerai gugat). This study addresses that gap by highlighting the novelty of analyzing gendered legal consciousness as a framework for understanding women’s agency in litigation. Using a qualitative case study design in three Religious Courts (Surabaya, Semarang, Bandung), data were collected through in‑depth interviews with 7–12 female petitioners and 5–7 court actors (judges, clerks, lawyers) in each site, complemented by courtroom and mediation observations. Purposive sampling with maximum variation was applied to capture diverse experiences based on grounds for divorce, socio‑economic background, and legal representation. Findings reveal that women strategically mobilize legal procedures and mediation to transform private issues—domestic violence, infidelity, neglect—into legally recognized claims. Although litigation imposes emotional and administrative burdens, participation in court provides new forms of empowerment and symbolic legitimacy. More importantly, women’s interactions with judicial processes shape gendered legal consciousness: they come to understand and reinterpret law as both a site of constraint and a space for renegotiating gender relations. Thus, litigation and mediation are not neutral mechanisms but arenas where agency is asserted and justice redefined. Theoretically, this research expands socio‑legal scholarship by situating gendered legal consciousness within Islamic family law. Practically, it demonstrates that Religious Courts function as dynamic social arenas where gender power relations are contested and women’s agency is reconstituted.