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<![CDATA[ABORSI DALAM TINJAUAN ETIKAKESEHATAN, PERSPEKTIF ISLAM, DAN HUKUM DI INDONESIA ]]>
<![CDATA[Listiyana, Anik]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2107
<![CDATA[Abortion is still a controversial problem in Indonesian society recently. Statistical data which are revealed by National Board for family Planning Coordination show that around 2.000.000 cases of abortion practiced in Indonesia every year. The debate on its legality to be practiced, particularly the four schools of sect, agree to put abortion as an unlawful practice. Therefore, abortion generally is a cruel action, against humanity valuesand it also against law and religious tenets. However, regardless all those aspects, its legal status should be studied specifically and deeply because it is not a single action .This sort of action has various kinds of action based on its conditional consideration. This writing aims at discussing abortion by looking at Indonesian legal regulation through criminal law and health regulation.]]>
<![CDATA[PERTENTANGAN IMPLEMENTASI ATURAN KONSTITUSI DAN SYARI’AH DARI PUTUSAN UJI MATERI MAHKAMAH KONSTITUSI PADA UU PERKAWINAN NOMOR 1 TAHUN 1974 PASAL 43 AYAT 1 ]]>
<![CDATA[Fauziyah, Begum]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2108
<![CDATA[The discretion of constitutional court to issue material test on marital lawNumber I/1974 verse 43 on unmarried –born child to get law protectioncauses a debate among societies particularly among muslim societies. Withthis consideration, this constitution emphasizes that there is a civil lawrelationship between the child and his or her biologic father if it can beproven. As a result of the new regulation on this issue, an unmarried-bornchild gets his or her legal hereditary, inheritance right and guardian right.The dispute on the issue has not found clear solution to answer all the debateamong societies.  This writing tries to explore the form of mediation whichaims at making clear the implementation of unmarried-born child status regulation of which it can make constitutional regulation and Islamic law in line considering muslim society as the majority in Indonesia.]]>
<![CDATA[TINJAUAN HUKUM ISLAM TENTANG PENCEGAHAN BUDAYA KEKERASAN TERHADAP ISTRI ]]>
<![CDATA[Suhadak, Faridatus]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2109
<![CDATA[Indonesia tries to eliminate domestic violence by issuing Act Number23,2004 on domestic violence elimination. It aims at to build happy andprosperous Indonesian society particularly in small context that is family.Indonesian society consists of muslim as the majority. It influences on theway of life of the society for state law and Islamic law including family law.This paper tries to discuss family problem namely spouse’s relationship inIslamic law perspective. The focus of this discussion is spouse’s relationshipin form of domestic violence within its context of which cultural-based understanding as the factor of domestic violence.]]>
<![CDATA[PERAN SOSIAL PEREMPUAN DALAM ISLAM: KAJIAN HISTORIS-NORMATIF MASA NABI DAN KHULAFA’ RASYIDUN ]]>
<![CDATA[Masruri, M. Hadi]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2110
<![CDATA[The debate on women’s social role in Islam is an endless issue. What hasbeen done by contemporary muslim thinkers to cover women issues is notenough to influence central feminism issue, gender equality and genderequity. It can be shown from the stereotype for women to limit women’ssocial role only in domestic area still exists. The stereotype on womenis based on the understanding religious doctrine which is inherited byprevious generation and it is considered to have historical root in Prophet’stradition and His followers. This writing tries to prove that  in the age ofthe Prophet and the age of khulafa ar Rasyidun can be the pilot project ofsocial role of women historically as well as normatively. At least, womenplayed significant role during that age in social, economics, and politics areas. All the facts of women’s role are included within Qur’an and hadith and they are also released in classical history of Islam such as Tarikh alThabariand Thabaqat Ibn Sa’ad.]]>
<![CDATA[PERAN SAYYIDAH ‘AISYAH DALAM PEMBENTUKAN HUKUM ISLAM BERWAWASAN GENDER ]]>
<![CDATA[Izzuddin, Ahmad]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2111
<![CDATA[Islamic law and women are one of mostly debated discourses bycontemporary Islamic thinkers particularly those who are gender issuesproponents. That discourse grows due to the accuse towards Islam thatthis religion is the source of gender inequality for women through outmuslim world especially in education, fairness and domestic freedom aswell as social welfare in the family. The assumption is that Islamic law ismale-based law. Therefore, it is a need to explore the note on Islamic lawdevelopment which is perceived from the role of women in the early age oflaw construction not from the aspect of the thought of classical ulama inthe middle age. This paper tries to explore and to discuss mainly the role ofSiti Aisyah as the teacher and the transmitter of hadith as the foundation ofIslamic law construction to underline women’s position and contributionas the law maker that it will prove that Islamic law is not merely men-basedlaw as the assumption grows.]]>
<![CDATA[PEREMPUAN DAN PEMBERDAYAAN EKONOMI KELUARGA MELALUI PEMBUATAN PONGASI DI DESA WENGGUDUKU KABUPATEN KONAWE ]]>
<![CDATA[Syamsumarlin, Syamsumarlin]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2112
<![CDATA[As it has been known, traditional alcoholic drink namely pongasi  aremade by Wengguduku peoplein Konawe district. Pongasi production hasbeen a tradition of the people of that village as well as to earn money whichis difficult to leave particularly by housewives of the village because thissort of drink is delivered in  ceremonies among the societies. Besides, theproduction support their economic condition financially. Although the stateforbids the production of pongasi, the housewives in the village still producethe drink due to tradition consideration. Based on that reality,social impact  which is caused by pongasi distribution will be observed by etnoghraphy method by collecting data by collecting data, observation and interviewtowards research object based on field data. The result of this research willbe considered as reference for antropologhy of law for the society.]]>
<![CDATA[PERNIKAHAN DINI DAN IMPLIKASINYA TERHADAP KEHIDUPAN KELUARGA PADA MASYARAKAT MADURA (PERSPEKTIF HUKUM DAN GENDER) ]]>
<![CDATA[Faridatul Jannah, Umi Sumbulah]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2113
<![CDATA[Early marriage phenomenon in Madurese society is caused by parents’worry towards their children’s behaviour, self readiness, reducing economic  burden of the family, and less awareness of the importance of education. This sort of marriage implies on child care and the way the couple educatetheir child and tension within the marriage which is ended by divorce.People’s perceptions on early marriage practice are categorized intoproponent and opponent groups. The reasons for those who disagree withthe marriage are couple’s readiness in managing the family, couple’s agematurity biologically, sociologically as well as psychologically which willinfluence family’s life. By contrast, for those who agree with this earlymarriage, they propose that this marriage is practiced to save the religion and to avoid free sex. Besides, there are some parents who are proud if their children get married soon and not to be late age girl. Economic reason isanother consideration for parents that the son in law will support themfinancially.g]]>
<![CDATA[PENGARUH HIJAB PEREMPUAN PADA TATA RUANG RUMAH TINGGAL MUSLIM ]]>
<![CDATA[Rahmah, Sukmayati]]>
<![CDATA[ EGALITA EGALITA (Vol 7, No 1 ]]>
Publisher : <![CDATA[Pusat Studi Gender UIN Maulana Malik Ibrahim Malang ]]>
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DOI: 10.18860/egalita.v0i0.2114
<![CDATA[Women are the beings who guarded her nakedness than most men. Sowomen have a more privacy rooms than others. By keeping the hijab asmuch as possible, the activities of the household can work well withoutfear of nakedness is maintained. It is very clear that in islamic law, theorders keep the hijab has been described in the Holy of Quran and Sunnah.So the role of architectural space is very important in presenting a spacethat could keep the nakedness of women in the home. As we know thatspace as a place of human activities, one of which is accommodating theactivity of female residents in homes with a due regard to any restriction orhijab women in islam. This paper uses the theory as a method of approachand observe the formation of the muslim family residential. So the studycan show the attention to architectural form hijab women in spatialarrangement. Spatial planning with respect to public and private space, the circulation of the house and used a room divider has major role in maintaining and cover the nakedness of the inhabitants, especially womenin home. Separation of public and private space as one of the applicationsthat are close the genitals. So the concept of study of this theory can bereference in designing the lay out in residences are islamic.]]>
