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Telaah Nilai-nilai Moderasi Beragama yang Terkandung Dalam Film Ayat-Ayat Cinta 2 Muhamad Rouf Didi Sutriadi; M Jia Ulhaq
ISTIFHAM Vol 1 No 2 (2023)
Publisher : Seutia Hukamaa Cendekia

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The film ayat-2 is a film that was translated from a novel by Habiburrahman El Shirazy with the same title. This research examined the values ​​of religious moderation contained in the film. The researcher observes and describes the film Ayat-ayat Cinta 2 to obtain a more comprehensive analysis. The researcher also uses the theory of religious moderation used by the Ministry of Religion to analyze the film. After that, the researcher mapped out several scenes containing religious moderation values. The results of this study researchers found four scenes that carry the value of religious moderation. First, the scene of Fahri helping Grandma Caterina by taking her to the place of worship of the Jews is included in the "principle of relations between religions." Second, the religious moderation book explains the value of "Searching for Common Points." This is similar to what is presented in the film Ayat-Ayat Cinta 2. Fahri explains that only love should be loved and only enmity should be despised. This sentence applies to all humans and even all religions. Third, in religious moderation, it is required that every religious community not close themselves off from other people with different beliefs. Instead, be open. Fahri's action to help Keira, a Jewish neighbor who hates Fahri, by giving free and selfless education or music lessons to Keira is a form of attitude approved by the religious moderation guidebook of the Indonesian Ministry of Religion, namely in the form of the value of "movement moderation." Fourth, the value of "advising others wisely" is evident in Fahri's attitude, even though he disagrees with Hulusi's opinion, he still gives a rebuttal in a gentle tone and does not feel high even though Hulusi is the driver.
TRANSFORMASI PERAN PEREMPUAN DALAM TERORISME: Perspektif Gender dan Hukum Keluarga Islam Muh. Taufiqurrahman; Muhamad Rouf Didi Sutriadi
Usrotuna: Journal of Islamic Family Law Vol. 1 No. 1 (2024): Usrotuna: Journal of Islamic Family Law
Publisher : Taskuliah Edukasi Indonesia

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Abstract This article aims to examine the phenomenon of female terrorism through the perspective of gender and Islamic family law. The recent rise of women's involvement as the main actors in acts of terrorism shows a significant shift in the role of women. Women who were previously only secondary actors in terrorism have now become the main actors. This research uses a qualitative approach with an analytical descriptive method, the theory used is the theory of liberal feminism. The results showed that the emergence of gender awareness was one of the factors that caused the role shift. The active involvement in acts of terrorism that they believe is a form of equality with the position of men who are indeed jihad in the way of Allah, because in essence jihad is obligatory for all, regardless of biological men and women. The women's jihad group movement is a new Islamist movement that emerged in tandem with the post-secular era. The deprivatization of religion has encouraged the women's terrorism group movement to show its existence and identity in the public sphere. Abstrak Artikel ini bertujuan utnurk mengkaji fenomena terorisme perempuan melalui prespektif gender dan hukum keluarga Islam. Maraknya keterlibatan perempuan sebagai pelaku utama dalam aksi terorisme akhir-akhir ini menunjukkan adanya pergesaran peran perempuan secara signifikan. Perempuan yang sebelumnya hanya sebagai aktor sekunder dalam terorisme, kini telah menjadi aktor utama. Penelitian ini menggunakan pendekatan kualitatif  dengan metode desktiptif analitik,Adapun teori yang digunakan yakni teori femisisme liberal. Hasil penelitian menunjukan munculnya kesadaran gender menjadi salah satu faktor yang menyebabkan pergeseran peran tersebut. Keterlibatan aksi terorisme secara aktif yang mereka yakini sebagai bentuk kesetaraan dengan posisi laki-laki yang yang memang berjihad di jalan Allah, sebab pada hakikatnya jihad diwajibkan bagi semua, tanpa memandang biologis laki-laki dan perempuan. Gerakan kelompok jihad perempuan merupakan gerakan islamisme baru yang muncul beriringan dengan era post sekuler. Deprivatisasi agama telah mendorong gerakan kelompok terorisme perempuan untuk menunjukkan eksistensi dan jati dirinya di ruang publik.