When people listen to the word pornography, what they have in their imagination is a sexy woman that can arouse sexual desire. Some people perceive pornography and women are interrelated and ...unseparable. If pernography is then correlated with moral degradation, consequently women are claimed to be the axis of demoralization. Thus, the problem is how to prevent the women from moral degradation, if needed by limiting their rights through constitution. To support the idea they use religious teachings based on the interpretation of Islamic scholars. Normatively, by intensive observation, it is found out that Quranic verses and the tradition of the Prophet are on the side of women
Therefore, pornography cannot be stopped merely by discriminating and limiting the rights of the women. What has to be done is providing the women with knowledge and awareness of sex by strengthening the function of family and giving sex education responsibly.
The Indonesian Government, led by President Joko Widodo, has heralded its commitment to evidence-based policy making. The public health community welcomes this commitment; however, as researchers, ...scientists, and practitioners, we have grave concerns that the government is missing an opportunity to implement an effective response to illicit drugs informed by evidence.
Tulisan ini menjelaskan tentang potret kebebasan berkeyakinan di Indonesia dalam rangka menatap masa depan kebangsaan Indonesia. Pembahasan ini terdiri dari kebebasan berkeyakinan dalam perspektif ...legal dan dokumen HAM. Konstitusi Indonesia dan sejumlah undang-undangnya secara tegas menyatakan kebebasan berkeyakinan merupakan hak asasi manusia yang paling mendasar dan tidak boleh dikurangi sedikitpun (non-derogable). Negara menjamin pemenuhan, perlindungan, dan pemajuan kebebasan tersebut, baik sebagai hak asasi yang mendasar bagi setiap manusia, maupun sebagai hak sipil bagi setiap warga negara. Upaya pemenuhan dan perlindungan terhadap hak kebebasan berkeyakinan di Indonesia yang masyarakatnya dikenal sangat heterogen dalam hal agama dan keyakinan menjadi sangat relevan dan signifikan. Sebab, akan membawa kepada tumbuhnya rasa saling menghargai dan menghormati di antara warga negara yang berbeda agama, dan pada gilirannya membawa kepada timbulnya sikap toleransi dan cinta kasih di antara mereka. Toleransi beragama dan perasaan cinta kasih merupakan faktor dominan bagi terwujudnya keadilan sosial seperti diamanatkan dalam Pancasila, dan terciptanya kerjasama kemanusiaan menuju perdamaian dunia, sebagaimana tercantum dalam cita-cita kemerdekaan Republik Indonesia.
Perempuan dalam agama apa pun selalu menjadi sasaran diskriminasi dan eksploitasi para penafsir fundamental yang benci pada perempuan (mysogini). Masyarakat Muslim yang mempertahankan ...fundamentalisme memiliki kecenderungan memanipulasi dan memanfaatkan ajaran Islam untuk melegitimasi kekuasaan patriarki yang merendahkan perempuan. Slogan fundamentalisme untuk kembali memurnikan ajaran Islam selalu bermakna kembali kepada Islam tekstualis dengan karakter ideologis yang statis, ahistoris, sangat eksklusif, dan bias nilai-nilai patriaki. Kembali mendiskriminasikan perempuan seperti pada masa-masa kegelapan Jahiliyah. Bukan kembali ke visi otentik Islam yang cirinya adalah dinamis, kritis, rasional, inklusif, dan memuliakan perempuan. Tulisan ini ingin menegaskan kembali bahwa Islam hadir demi membebaskan manusia (perempuan dan laki-laki) dari semua sistem tiranik, despotik, dan totaliter menuju masyarakat sipil yang berkeadaban (civic and civilized society). Masyarakat dimaksud adalah yang mengamalkan nilai-nilai kemanusiaan universal, seperti keadilan, kejujuran, kebenaran, kemaslahatan, kesetaraan, keindahan dan kebersihan.
INTRODUCTIONThe Compilation of Islamic Law in Indonesia was promulgated on 10 June 1991 through Presidential Instruction No. 1/1991. Comprising regulations on marriage, inheritance, and religious ...donation, it is the official legal guidance for judges in religious courts all over Indonesia. The Law consists of three books: Book I on marriage, Book II on inheritance, and Book III on religious donation. With 229 articles, the biggest portion is on marital law (170 articles).The Law was the government's response to the “social unrest” arising from different verdicts issued by the religious court on similar cases. The diversity is actually a logical consequence of the various jurisprudential references of the judges. However, instead of perceiving the diversity of views as a treasure of legal sources, the government responded by homogenizing the law. On the one hand, the Compilation made it easier for judges to issue a verdict and for other parties looking for legal references. On the other hand, it restricted the creativity and ijtihad (independent judgement, based on recognized sources of Islam, on a legal or theological question) efforts in the legal field.When analysed carefully, the Compilation of Islamic Law contains no less than nineteen crucial issues including, among others, the definition of marriage, marriage representatives, marriage registration, stipulation of marriageable age, dowry, interfaith marriage, polygamy, the right of the wife to divorce her husband and to return to her husband after reconciliation, love token given by a man to a woman at a betrothal or at the beginning of a sexual liaison (idah), mourning upon the death of one's husband (ihdah), the earning of a living, marriage vow, the wife's refusal to obey or follow what her husband asks her to do (nusyuz), rights and responsibilities, issues of inheritances involving different faiths, portion of inheritance for sons and daughters, religious donation involving different faiths, illegitimate children, and methods/formulae for calculating the different portions of inheritances (aul and radd).
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