Articles
<![CDATA[Relasi Gender Dalam Membentuk Keluarga Harmoni : Upaya membentuk keluarga Bahagia ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Jurnal Harkat : Media Komunikasi Gender Jurnal Harkat : Media Komunikasi Gender, 13(1), 2017 ]]>
Publisher : <![CDATA[Pusat Studi Gender dan Anak (PSGA), Universitas Islam Negeri Syarif Hidayatullah ]]>
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DOI: 10.15408/harkat.v13i1.7713
<![CDATA[Artikel ini menelisik akar dari sumber perdebatan dan perbedaan pandang tentang realitas pola relasi keluarga patriarkhis yang mendikotomikan peran antara laki-laki (suami) dan perempuan (isteri) dalam rumah tangga, dimana suami adalah kepala keluarga (public) dan isteri adalah ibu rumah tangga (domestic). Pola relasi keluarga yang dikotomis, mengakibatkan ketidakadilan dan ketidaksetaraan gender. Kondisi tersebut tentunya memerlukan konstruksi pola relasi yang berbasis pada keadilan dan kesetaraan gender, sehingga terwujud kemitraan gender menuju keluarga yang harmonis. Konstruksi pola relasi gender yang berkeadilan dan berkesetaraan gender, terwujud jika ada kerjasama dan pembagian peran yang setara dan adil antara suami dan isteri, yang merujuk pada perencanaan dan pelaksanaan manajemen sumberdaya keluarga, sehingga anggota keluarga mempunyai pembagian peran dalam berbagai aktivitas (domestik, publik, dan kemasyarakatan).]]>
<![CDATA[ISLAM DAN KEKERASAN DALAM RUMAH TANGGA ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam Vol 16, No 1 (2017): Jurnal Komunikasi Antar Perguruan Tinggi Agama Islam ]]>
Publisher : <![CDATA[Kopertais Wilayah I DKI Jakarta dan Banten ]]>
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DOI: 10.15408/kordinat.v16i1.6460
<![CDATA[Islam dan Kekerasan Dalam Rumah Tangga. Kekerasan dalam rumah tangga diartikan sebagai tindakan kekerasan yang dilakukan oleh seseorang terhadap perempuan yang berakibat timbulnya penderitaan secara fisik, seksual, psikologis, kesengsaraan dan penelantaran rumah tangga. Secara khusus Islam tidak mengenal istilah kekerasan dalam rumah tangga. Namun bagaimana jika kekerasan itu dilakukan dalam rangka untuk mendidik/memberikan pengajaran sebagaimana yang dibenarkan oleh ajaran Islam dan dilindungi peraturan perundang undangan, seperti suami dibolehkan memukul istri mereka yang nusyuz. Islam adalah agama rahmatan lil’alamin yang menganut prinsip kesetaraan partnership (kerjasama) dan keadilan. Tujuan perkawinan adalah tercapainya keluarga yang sakinah, mawaddah dan rahmah. Oleh karena itu segala perbuatan yang mengakibatkan timbulnya mafsadat yang terdapat dalam kekerasan dalam rumah tangga dapat dikategorikan kepada perbuatan melawan hukum. Islam mengajarkan mendidik dengan moral dan etika dan dibenarkan oleh syar’i.]]>
<![CDATA[REINTERPRETASI PERKAWINAN USIA ANAK-ANAK: Menafsir Ulang Teks-Teks Keagamaan Tentang Perkawinan Anak ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Al Ashriyyah Vol. 5 No. 2 (2019): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v5i2.97
<![CDATA[This article is intended to explain the answers about the negative and positive sides of child marriage which are sourced from religious texts. Some Muslim communities consider that marriages at the age of children can cause problems that can ease the economic burden of parents as well as to immediately obtain offspring and stay away from free sex. Others consider that child marriages will cause harm, both physical-biological, psychological, economic, and other impacts. Physically, biologically, the tools of reproduction of minors are still in the process of maturing, so they are not ready to have sexual relations, especially if they are pregnant and giving birth. It should be that religious texts and science go hand in hand without contradicting one another. This article also explains the role of education as a solution in solving community problems related to child marriage.]]>
<![CDATA[Peluang Perempuan Menjadi Wali Nikah Di Indonesia ]]>
<![CDATA[Abdul Aziz]]>;
<![CDATA[Ghufron Maksum]]>
<![CDATA[ Al Ashriyyah Vol. 5 No. 1 (2019): Al Ashriyyah ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Nurul Iman Bogor ]]>
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DOI: 10.53038/alashriyyah.v5i1.113
<![CDATA[This article tries to explain the answers to Islamic law related to the system of marriage guardians, especially female marriage guardians in the Muslim world. The majority of the Muslim world who follow the Maliki, Shafi'i and Hambali schools of thought assume that a marriage guardian must be from a man's side so that a marriage is not valid if it is carried out in the absence or without the presence of a male guardian. While there are also scholars who also think that men do not have to be a prerequisite and the legal harmony of a marriage, it means that a woman who is competent as a man can also be the validity of a marriage. This article also explains the meeting point of answers that the Indonesian people already have a reference to the formulation of their own marriage system, namely the Islamic Law Compilation and Presidential Instruction.]]>
<![CDATA[MODERASI BERAGAMA DALAM PERSPEKTIF AL-QUR’AN: (Sebuah Tafsir Kontekstual di Indonesia) ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 21 No. 02 (2021): Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an ]]>
Publisher : <![CDATA[Universitas PTIQ Jakarta ]]>
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DOI: 10.53828/alburhan.v21i02.383
<![CDATA[Artikel ini bermaksud menjelaskan bahwa al-Qur’an sama sekali tidak membenarkan adanya praktik kekerasan atau sikap ekstrem dengan mengatasnamakan agama. Justru sebaliknya, Al Qur’an mendorong kepada sikap beragama yang seimbang antara pengamalan agama sendiri (eksklusif) dan praktik keagamaan orang lain yang memiliki keyakinan berbeda (inklusif). Penelitian ini menawarkan solusi melalui tiga prinsip dasar dalam al-Qur’an yakni prinsip universalitas, prinsip integrasi, dan prinsip multikulturalisme. Studi ini menggunakan data-data kepustakaan (library research) yang bersifat deskriptif analisis dengan merujuk dan mengambil pemikiran para mufassir baik klasik maupun modern serta merujuk pada buku-buku, jurnal, artikel yang dapat mendukung penulisan ini. Hasil tulisan ini menemukan bahwa melalui pemahaman dasar dalam prinsip-prinsip Al Qur’an, seseorang yang memiliki pemahaman inklusif dan radikal dalam beragama sedikit demi sedikit akan melahirkan sikap eksklusif, saling menghargai, menerima dan bersikap toleran dalam kehidupan bermasyarakat.]]>
<![CDATA[Cultural Transformation and the Work Environment of Civil Servants Based on the Values of the Qur’an ]]>
<![CDATA[Ruddy Yunivan]]>;
<![CDATA[Nur Arfiyah Febriani]]>;
<![CDATA[Made Saihu]]>;
<![CDATA[Abdul Aziz]]>;
<![CDATA[Afif Faizin]]>
<![CDATA[ ALFIHRIS : Jurnal Inspirasi Pendidikan Vol. 4 No. 2 (2026): April: Jurnal Inspirasi Pendidikan ]]>
Publisher : <![CDATA[LP3M INSTITUT KH YAZID KARIMULLAH ]]>
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DOI: 10.59246/alfihris.v4i2.1921
<![CDATA[This research is motivated by the critical role of work culture and climate in enhancing the performance of State Civil Apparatus (ASN) within the educational sector. The primary objective of the study is to analyze and describe the work culture and climate at Senior High School (SMA) 2 Krakatau Steel Cilegon, Banten, through an Al-Qur'an perspective. This study employs a qualitative methodology, utilizing a thematic (maudhu'i) interpretation approach for Qur'anic analysis combined with exploratory field research. Data were gathered through observation, in-depth interviews, and documentation. The results indicate that a productive work culture and a harmonious climate are achieved by implementing four holistic elements derived from Qur'anic signals: integrity (al-amanah), professionalism (al-itqan), responsibility (al-mas’uliyah), and exemplary leadership (al-qudwah). The findings suggest that the integration of Islamic values—such as honesty, loyalty, and mutual respect—significantly increases employee motivation and organizational performance. The study concludes that synergizing religious values with professional duties creates a sustainable and inclusive educational environment, positioning SMA 2 Krakatau Steel Cilegon as an inspirational model for other institutions in Banten.]]>
<![CDATA[From a Patriarchal Orientation to a Relational Justice Model ]]>
<![CDATA[Sugeng Aminudin]]>;
<![CDATA[Taufik Hidayat]]>;
<![CDATA[Abdul Aziz]]>;
<![CDATA[Afif Faizin]]>;
<![CDATA[Lukman Hakim]]>
<![CDATA[ Hikmatuna : Journal for Integrative Islamic Studies Vol 12 No 1 (2026): Hikmatuna: Journal for Integrative Islamic Studies, June 2026 ]]>
Publisher : <![CDATA[Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/hikmatuna.v12i1.13162
<![CDATA[This research aims to reconstruct the concept of ḥaḍānah (childcare) by shifting from a patriarchal orientation to a relational justice model from the perspective of fiqh mubādalah. Through the analysis of maṣlaḥah mursalah as the basis for the renewal of Islamic family law, this study addresses the practice of ḥaḍānah in classical fiqh, which tends to be oriented towards a patriarchal structure that hierarchically assigns roles to mother and father. The fiqh mubādalah approach offers a relational paradigm that promotes gender justice by emphasizing the principle of reciprocity (mubādalah) in parenting responsibilities. Through a qualitative method with a normative-philosophical approach, this study examines classical and contemporary fiqh texts and reinterprets the concept of ḥaḍānah based on the principle of maṣlaḥah mursalah, which is contextual and dynamic in Egypt, Morocco, Tunisia, Brunei Darussalam, Malaysia, Saudi Arabia, and Indonesia. The results of the study show that maṣlaḥah mursalah functions as an epistemological instrument to shift the paradigm of Islamic family law toward a relational justice model. This reconstruction emphasizes the importance of rearranging ḥaḍānah norms to be more in line with maqāṣid al-syarī‘ah and modern social realities, while strengthening the position of fiqh as a social ethical system that is adaptive to changing times. ]]>
<![CDATA[Diskresi Hakim dan Perlindungan Anak: Analisis Maqashid Syari’ah terhadap Penolakan Dispensasi Nikah Akibat Hamil di Luar Nikah ]]>
<![CDATA[Abdul Aziz]]>;
<![CDATA[Iqbal Subhan Nugraha]]>;
<![CDATA[Abdul Wafi Muhaimin]]>;
<![CDATA[Sugeng Aminudin]]>
<![CDATA[ Qonuni: Jurnal Hukum dan Pengkajian Islam Vol. 5 No. 01 (2025): Qonuni: Jurnal Hukum dan Pengkajian Islam ]]>
Publisher : <![CDATA[Prodi Ahwal Asy Syahsiyah, Fakultas Syariah dan Hukum, Universitas PTIQ Jakarta ]]>
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DOI: 10.59833/1rpn3f35
<![CDATA[This study aims to examine the legal considerations of religious court judges in denying marriage dispensation requests prompted by premarital pregnancy, specifically analyzing Decision Number 27/Pdt.G/2024/PA.CN through the analytical lens of Maqashid al-Shari’ah. Methodologically, this research employs a qualitative-doctrinal approach utilizing a case-study method to critically evaluate judicial reasoning alongside contemporary child protection frameworks. The findings indicate that the judge’s decision to deny the dispensation request was strictly rooted in a broader systemic paradigm that prioritizes the best interests of the child over immediate socio-cultural pressures or administrative relief. From a Maqashid al-Shari’ah perspective, while premarital pregnancy creates a social emergency, granting an early marriage to unprepared minors poses a more significant risk to their long-term well-being. Therefore, the denial serves as an operational implementation of protecting the soul (hifdh al-nafs), intellect (hifdh al-’aql), and future lineage (hifdh al-nasl) by preventing the perpetuation of unstable family structures and socio-economic vulnerability. Financially and socially, this study contributes valuable insights for legal practitioners and religious authorities by shifting the judicial framework from a purely formalistic administrative response to a substantive, protection-oriented mechanism. Ultimately, these insights offer a balanced and non-technical legal model that effectively reconciles traditional Islamic jurisprudence boundaries with modern civilizational child protection standards.]]>
<![CDATA[Legalitas Hukum Perkawinan Beda Agama di Indonesia: Analisis Surat Edaran Mahkamah Agung No. 2 Tahun 2023 ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Jurnal Legislasi Indonesia Vol 23, No 1 (2026): Jurnal Legislasi Indonesia - Maret 2026 ]]>
Publisher : <![CDATA[Direktorat Jenderal Peraturan Perundang-undang, Kementerian Hukum ]]>
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DOI: 10.54629/jli.v23i1.1239
<![CDATA[Munculnya multi penafsiran di kalangan Hakim terkait legalitas perkawinan beda agama dalam bingkai Undang- Undang Nomor 1 Tahun 1974 menimbulkan polemik hukum yang berdampak pada inkonsistensi putusan di pengadilan. Surat Edaran Mahkamah Agung (SEMA) Nomor 2 Tahun 2023 hadir sebagai respons normatif untuk menekan perdebatan tersebut. Penelitian ini bertujuan untuk menganalisis isi dan penerapan SEMA Nomor 2 Tahun 2023 dalam menanggapi perkara perkawinan beda agama di pengadilan. Metode yang digunakan adalah penelitian kepustakaan (library research) dengan pendekatan yuridis normatif, berfokus pada penafsiran, analisis, dan pengaplikasian regulasi tersebut. Hasil penelitian menunjukkan bahwa SEMA ini secara tegas menginstruksikan kepada para hakim untuk tidak memberikan izin terhadap pelaksanaan perkawinan beda agama atau keyakinan. SEMA ini juga berfungsi sebagai pedoman resmi dalam menghindari ambiguitas hukum dan konflik tafsir yang kerap muncul di pengadilan. Selain itu, SEMA memperkuat kewajiban hakim untuk tunduk pada ketentuan yang berlaku, dengan konsekuensi adanya sanksi administratif dari Badan Pengawas Mahkamah Agung bagi yang tidak mematuhi, mulai dari sanksi ringan hingga berat. Implikasi dari penelitian ini menegaskan peran penting SEMA sebagai instrumen penguatan keseragaman hukum dan kepastian hukum, serta sebagai pengingat terhadap batas kewenangan hakim dalam ranah hukum keluarga di Indonesia.]]>
<![CDATA[MODERASI BERAGAMA DALAM PERSPEKTIF AL-QUR’AN (Sebuah Tafsir Kontekstual di Indonesia) ]]>
<![CDATA[Abdul Aziz]]>
<![CDATA[ Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an Vol. 21 No. 2 (2021): Al Burhan: Kajian Ilmu dan Pengembangan Budaya Al-Qur’an ]]>
Publisher : <![CDATA[LP2M Universitas PTIQ Jakarta ]]>
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DOI: 10.53828/rw1gak63
<![CDATA[This article aims to explain that the Qur’an does not at all justify the practice of violence or extreme attitudes in the name of religion. On the contrary, the Qur'an encourages a balanced religious attitude between the practice of one's own religion (exclusive) and the religious practices of others who have different beliefs (inclusive). This study offers a solution through three basic principles in the Qur’an, namely the principle of universality, the principle of integration, and the principle of multiculturalism. This study uses library research which is descriptive in nature by referring to and taking the thoughts of both classical and modern commentators and referring to books, journals, articles that can support this writing. The results of this paper find that through a basic understanding of the principles of the Qur’an, someone who has an inclusive and radical understanding of religion will gradually give birth to an attitude of exclusiveness, mutual respect, acceptance and tolerance in social life]]>
