ISLAM, HAK DAN KESEHATAN REPRODUKSI

1970 ◽  
Vol 7 (2) ◽  
Author(s):  
Waliko Waliko

Islam is often preceived as a religion that give lack attention to the rights ofreproduction for women. Islam is considered as religion that views reproduction aswomen’s duty and never views women’s rights in relation to reproduction. In onehand, as the functions of reproduction, a woman has some duties to be pregnant, givebirth, breast feed, and take care of her children as well as other duties related tothese. But, on the other hand, woman’s rights related to reproduction are oftenignored. Moreover, conventinal interpretation often leads muslims to have aperception that choosing a marital partner, enjoying sexual intercouse, havingchildren, deciding when to be pregnant, and the decision to divorce are not parts ofwoman’s rights. All of these decisions are commonly hold by a man. Such problemoften occurs in Majlis Ta’lim in Banyumas Regency, especially one in Cikembulan,District of Pekuncen, which most of the members are women.This is a qualitative research mostly depending on the ability to observe,interview, and interpret. The analysis used in this research was qualitative dataanalysis using verstehen model. The research findings are: generally memebers ofSalma al-Fareeha assume that the right to decide pregnancy and to have children isthe right of husband because it is the husband who is responsible to work (nafkah) tosupport the family. Although some of them said that they made the decisiontogether, some others said that the husband decide what contraception to be used bythe wife. This fact shows that the ideals and the reality of the rights of reproductionin the majlis ta’lim were influenced by their level of understanding the religion,education, experience, and age. The younger they are, they realize more about theimportance of reproduction health for women.

2018 ◽  
Author(s):  
Abdallah Badahdah ◽  
◽  
Azza Abdelmoneium ◽  
John DeFrain ◽  
Sylvia Asay ◽  
...  

All the problems in the world either begin in families or end up in families. Sometimes families create their own problems, and at other times, families are forced to deal with problems that the world has thrust upon them. For this reason, it is imperative that all societies seek to understand families in all their considerable diversity; to protect families; and to help strengthen families through intervention on the level of the family, the immediate community, the nation, and the international community. Research teams were assembled and conducted focus group studies of family members in Qatar, Jordan, and Tunisia. The purpose of this preliminary report is to discuss the qualitative research findings from focus groups with Arab family members in all three countries, revealing their perceptions of Arab family strengths and challenges, and how they see that families under stress can be better supported by society


Author(s):  
Diego Ardura ◽  
Ángela Zamora ◽  
Alberto Pérez-Bitrián

The present investigation aims to analyze the effect of motivation on students’ causal attributions to choose or abandon chemistry when it first becomes optional in the secondary education curriculum in Spain. Attributions to the effect of the family and to the teacher and classroom methodology were found to be common predictors of the choice to all the students in the sample. However, our analyses point to a significant effect of the students’ motivation in other types of attributions. In the case of at-risk of abandonment students, specific causal attributions to the effect of friends and to the subject's relationship with mathematics were found. On the other hand, the effect of media was a significant predictor only in the case of highly-motivated students. Our study provides several suggestions for teachers, schools, and administrations to design counseling strategies to help students make the right choices.


PERSPEKTIF ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 313-320
Author(s):  
Rika Kusdinar ◽  
Dewi Inggit Pergiwa

The purpose of the research that researchers do is to find out the extent of the Implementation of the Family Hope Program in Cisitu District of Sumedang Regency. The method used in this study is a qualitative research method which is used in research based on the philosophy of postpositivism, used to examine the natural conditions of objects, where researchers act as key instruments, data collection techniques are carried out by triangulation (combined), data analysis is inductive, and qualitative research results emphasize more meaning than generalization. The technique used in taking samples is to use purposive sampling, which is sampling based on needs, so the samples in this study were 4 people. As for what is determined to be the informant in this study are the executors who are considered to have authority, information, and are involved in implementation of the Family Hope Program in Cisitu District of Sumedang Regency. Based on the results of the study, the researchers can describe that the Implementation of the Family Hope Program in Cisitu District of Sumedang Regency can be side to be quite well run according to the success factor of the implementation. But on the other hand there are problems related to facilities, both facilities and infrastructure provided are not yet fully adequate, there are still many shortcomings, this is because the government and the organizers only provide basic facilities.


2020 ◽  
Vol 4 (2) ◽  
pp. 158-181
Author(s):  
I Made Suharta

Anak-anak di dunia ini sangat membutuhkan bimbingan dari orang tua yang dilakukan dengan adanya rasa kasih sayang dari keluarga terutama bimbingan dari orang tua.  Dengan bimbingan dan kasih sayang yang sepatutnya, seorang anak akan bertumbuh menjadi suatu kesukaan bagi orang tua, berkat bagi dunia, dan terang bercahaya bagi Allah. Pengaruh keluarga atau pun juga guru yang mengajar mereka di sekolah bagi perkembangan anak sangatlah besar. Karena guru juga merupakan tempat utama bagi pembentukan karakter, watak, dan kepribadian anak di sekolah. Dengan bantuan dan dorongan dari keluarga, teman-teman, dan anggota-anggota keluarga besar, anak-anak seharusnya merasakan masa kanak-kanak sebagai suatu masa untuk menemukan pribadi seperti yang telah dikehendaki oleh Tuhan. Namun keadaan dunia ini tidaklah selalu sesuai dengan yang diharapkan. Dunia saat ini memberikan kepada anak-anak kemudahan-kemudahan untuk melakukan sesuatu yang tidak sesuai dengan yang diajarkan dalam keluarga begitu juga dengan lingkungan sangat mempengaruhi pembentukan pola-pola kepribadian maupun pola-pola sikapnya. Ketika orang tua tidak memberikan kasih sayang kepada anak sejak kecil yang seharusnya diterima oleh anak dan ketika orang tua gagal memberikan kasih sayang kepada anak, maka anak tidak dapat bertumbuh dengan baik dan di sekolah pun anak tidak aktif dalam mengikuti pengajaran. Hal yang lainnya ialah, mereka bertumbuh menjadi anak-anak yang pemalu dan takut untuk tampil didepan umum, juga kurang percaya diri, menganggap diri kurang mampu, tidak hanya di sekolah namun di lingkungan juga.  Peristiwa lainnya ialah ketika orang tua tidak terlalu mementingkan pertumbuhan anak, maka akan membuat anak sulit mengikuti pengajaran yang baik di sekolah. Kasus-kasus di atas, adalah akibat kurangnya pastoral konseling terhadap anak pada usia 5-12 tahun sehingga berdampak pembentukan karakter dan emosi yang kurang baik. Oleh sebab itu guru diharapkan mampu untuk mengerti pastoral konseling dengan benar dan menjalankannya didalam pengajaran tiap-tiap hari yang dilakukan seorang guru di sekolah, karena pastoral konseling terhadap anak yang benar akan mempengaruhi kecerdasan anak dan anak dapat merasakan kasih sayang atau perhatian yang seharusnya mereka dapatkan dari orang tua.   Children in this world really need guidance from parents which is done with the love of family, especially guidance from parents. With proper guidance and affection, a child will grow into a joy for parents, a blessing to the world, and a bright light for God. The influence of the family or also the teacher who teaches them at school for children's development is very large. Because the teacher is also the main place for the formation of character, character, and personality of children in school. With the help and encouragement from family, friends, and members of extended families, children should feel childhood as a time to find the person who is desired by God. But the state of this world is not always as expected. Today's world gives children the ease of doing things that are not in accordance with what is taught in the family as well as the environment greatly influencing the formation of personality patterns and patterns of attitude. When parents do not give love to children since childhood which should be accepted by children and when parents fail to give love to children, then the child cannot grow properly and even in school the child is not active in following teaching. The other thing is, they grow up to be shy children who are afraid to appear in public, also lack of confidence, consider themselves less capable, not only in school but also in the environment. Other events are when parents are not too concerned with the child's growth, it will make it difficult for children to follow good teaching in school. The cases above, are due to the lack of pastoral counseling of children at the age of 5-12 years, which results in the formation of character and emotions that are not good. Therefore teachers are expected to be able to understand pastoral counseling correctly and carry it out in teaching every day that is done by a teacher at school, because pastoral counseling to the right child will affect the intelligence of children and children can feel the love or attention they should get from parents.


2019 ◽  
Vol 7 (1) ◽  
Author(s):  
Ikhwan Aulia Fatahillah ◽  
Dadan Anugrah

The implementation of Act No. 13 of 2003 on Manpower is intriguing to discuss since companies often violate and are apathetic in the right to act for employees' religious beliefs. The limited facilities of worship in the workplace also represents the commitment engagement of the company towards promulgated regulations which is still not implemented.The purpose of this study is to provide the more specified description and understanding towards the religiosity and implementation of Act No. 13 of 2003 on Manpower concerning The Rights to Perform Religious Obligations for Laborers. This study, which focuses on the religiosity of this worker class, took two different places, namely in Bekasi Regency and Subang Regency.This study uses qualitative methods which enables to reveal the actual circumstances. More specifically, qualitative research can be identified by the aim of research that seeks to understand the manifestation that does not require quantification--or because this manifestation is unable to be accurately measured. In relation to the method, the data collecting techniques are as follows: (1) nonparticipant observation and (2) in-depth interviews. While the data analysis starts from (1) data reduction, (2) data presentation, and (3) drawing conclusions.By this study, the authors concluded: (1) companies that have become research object in Bekasi and Subang District have provided worship facilities and infrastructure as regulated in Act N. 13 of 2003 on Manpower in the Respect to Perform Religious Obligations. On the other hand, the workers still look forward some improvements on quality and quantity of worship facilities to emerge conveniences in performing worship; and (2) in general, the religiosity among working class is found at an average level.  In other words, the workers truly believe in God (Allah) with common knowledge about faith. They also perform religious practices as the evidence of the faith itself and as proof of obedience to God. Besides carrying out the orders of religion (worship), the workers also put some expectations on the reward as the way to accomplish the glory on Earth and afterlife. However, the workers realize that the worship carried out would not come to a subjective perspective (their dialogue with supernatural powers, Allah). The workers also attempt to make religion as the basis of all actions as they consider the consequences of the life on Earth for the afterlife.


Panggung ◽  
2020 ◽  
Vol 30 (1) ◽  
Author(s):  
Vita Alfanikmah ◽  
Zulkarnain Mistortoify

ABSTRACTThis paper aims to find out the form of the tradition of tinilo pa’ita present at the ceremony commemoratingthe 40th day of someone’s death because currently the tradition of tinilo pa’ita is fairly difficult to find inits community. This study uses qualitative research methods using an ethnographic approach by Spradleyto understand a culture from the point of view of their owners of culture. Tinilo pa’ita is a tradition inthe form of chants. Tinilo Pa’ita is present in the tradition of wopato pulu huyi. This song containsan apology for the person who has died, advice to the family left behind to remain patient and sincere,advice to the other peolple who is left to always remember death and always carry out the religious ordersadopted by the community, namely Islam. In its implementation, tinilo pa’ita attended several stagesof the wopato pulu huyi ceremony. The presence of tinilo pa’ita in Gorontalo society can only be foundduring the wopato pulu huyi because, the community believes this song can only be sung when it is sideby side with the tomb that will be delivered to the tomb. Until now the tradition of tinilo pa’ita is stillbeing carried out even though it is only in certain areas.Keywords: Oral Tradition, Tinilo Pa’ita, Funeral ceremonyABSTRAKTulisan ini bertujuan untuk mengetahui bentuk tradisi tinilo pa’ita yang hadir dalam upacaraperingatan hari ke 40 kematian seseorang sebab saat ini tradisi tinilo pa’ita terbilang cukupsulit untuk dijumpai dalam masyarakatnya. Penelitian ini menggunakan metode penelitiankualitatif dengan menggunakan pendekatan etnografi oleh Spradley untuk memahami sebuahkebudayaan dari sudut pandang mereka pemilik kebudayaan. Tinilo pa’ita merupakan sebuahtradisi yang berbentuk lantunan nyanyian. Tinilo Pa’ita hadir dalam tradisi wopato pulu huyi.Nyanyian ini berisi permohonan maaf atas orang yang telah meninggal, nasihat kepada keluargayang ditinggalkan agar tetap sabar dan ikhlas, nasehat kepada handaitaulan yang ditinggalkanuntuk selalu mengingat kematian dan senantiasa menjalankan perintah agama yang dianutoleh masyarakat yakni agama Islam. Dalam pelaksanaanya, tinilo pa’ita hadir dalam beberapatahapan pelaksanaan upacara wopato pulu huyi. Kehadiran tinilo pa’ita dalam masyarakatGorontalo hanya dapat dijumpai saat wopato pulu huyi sebab, masyarakat percaya nyanyianini hanya bisa dilantunkan pada saat berdampingan dengan nisan yang akan diantarkan kemakam. Hingga saat ini tradisi tinilo pa’ita masih terus dilaksanakan meskipun hanya padadaerah-daerah tertentu saja.Kata Kunci: Tradisi Lisan, Tinilo Pa’ita, Upacara Pemakaman


2015 ◽  
pp. 137-153
Author(s):  
Filip Dziedzic

The subject of the article is the justification of the thesis that the differentiation of the legal situation of parents on the basis of the Act on the Large Family Card, who have established a family with at least three children violates the constitutional principle of equality before the law. On the one hand some parents are entitled to use the card without any time limit, and on the other hand there is a group of parents who also have large families, but are totally deprived of the right. According to the author of the article, the diversity does not represent any constitutionally protected value and the discrimination occurs due to the unlimited duration of the right to own the Card by eligible parents. The result of the above, as well as the fourth (another) child’s right to the Card depending on holding the Card by the parent, is discriminatory for the children born as the fourth (next) child in the family. The article is also an attempt to answer the question which way would be the best to remove the above-mentioned discrimination thus making it most coherent with the objective and content of the analyzed regulation.


2018 ◽  
Vol 2 (2) ◽  
pp. 1-11
Author(s):  
Nurelni Limbong

Abstrac The aim of this research is to dscribe concept of the position of women in the worship according to 1 Thimothy 2:11-12 and to formulated what can be reflected in this time? Is the interpretation of this chapter still relevant in the midst of contemporary life? This research is used by descriptive qualitative research methods with using literature (library research). The interpretation that is use in this research is exegesis method with the right step to get the right interpretation. With the literature that have a relation with the title, the writer try to review 1 Thimothy 2:11-12 to get the clear meaning, point out view that was said by the writer of this hook about the position of women in the worship. In this chapter Paul said a women can't teach and she is better keep silence. Paul said these case have a corelation with the patriarch culture at the time. Paul aim to prevent women from teacher heretical at the time. This teaching is actually addressed to the woman who was involved in the heresy/ false, who have abuse the ercercise of power that is true in the church. So Paul said that such matter is not to be understood universally. From this research or exegesis the writer conclude that the woman also be used in God's work, a woman also can be a servant of God because nor only man can serve God woman also called to do the same thing. Proper or not is not about gender. Because man or women are same in the presence of God So. it's not true when this chapter be a reason to limiting the space of woman in the service both in the church and in the family and society. Key words: the position of women, worship


PEDIATRICS ◽  
1986 ◽  
Vol 78 (1) ◽  
pp. 103-106
Author(s):  
John M. Graham ◽  
Forst E. Brown ◽  
Carol L. Struckmeyer ◽  
Christian Hallowell

Most previous cases of unilateral terminal transverse defects of the hand have not been familial. Several previously reported cases of apparent autosomal dominant inheritance of such defects have subsequently been reclassified as type B brachydactyly. We report a pair of adult twin women with unilateral terminal transverse defects affecting the left hand in one woman and the right hand in the other woman. The latter woman has one daughter with a unilateral terminal transverse defect affecting the left hand. The hand anomaly is characterized by absence of the terminal portions of digits 2 to 5 with a mildly hypoplastic thumb (adactylia). Tiny nail remnants are evident on the remaining digital stumps, and no soft tissue syndactyly is apparent. At 2 years of age, the daughter has hypoplastic first, fourth, and fifth metacarpals with no ossification of the second or third metacarpals or any of the phalanges. The affected mother has hypoplastic metacarpals for digits 2 to 4 and a vestigial fifth proximal phalanx on the affected hand, with no other phalanges evident by roentgenogram other than those of the thumb. The mother's twin sister has similar findings, except the ossified phalangeal remnant is on her second and third fingers rather than her fifth finger. Doppler flow arterial patterns appeared normal in each hand of affected family members. The other hand and both feet are clinically and radiologically normal in each case, and the family history is negative for any other individuals with limb anomalies. A review of the literature suggests that this family may very well be unique.


2015 ◽  
Vol 1 (1) ◽  
pp. 11-20
Author(s):  
Ani Yumarni

ABSTRACT               A legal marriage is the process of marriage which qualifies the requirements and pillars stipulated by law. However, the appearance of consenting marital guardian (wali) of marriage is among the pillars of legitimate (rukun) marriage. Accordingly, guardian as mentioned here is a relative guardian. This stipulation is applied to daughters including adopted daughters who intentionally going to perform marriage. In particular condition in the society, sometimes, a marital guardian of adopted daughters is untraceable.  Therefore, in order to examine and analyze the legitimate person to be guardian of marriage, an appropriate legal remedy that becomes the purpose of this research is needed. The methodology applied in the research is juridical normative approach whereby objectively explaining particular data followed by an analysis based on legal theory and related statutes of research objects. However, the custodial right of adopted child is only restricted to the right of custody, nurture, and education. On the other hand, marital custodial right is still belongs to biological parent so long the family tree is identifiable. On the contrary, In case of biological marital guardian is unidentifiable, a guardian judge can perform such right according to the court decision. It was advocated by Article 49 of Law No. 3 of 2006 concerning on Shariah Court. At the same vein, article 17 stipulated on the appointment of another person as guardian in case of somebody’s custodial right is rejected, and followed by Article 18 which stipulated on the appointment of guardian of not 18 (eighteen) years old enough bereaved child. Keywords: Guardian, Marriage, Adopted child.


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