Siapa Bilang KB Haram? (Who Says KB Haram?)

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KB is doubted that it will achieve the goal of welfare. This book maps the discourses that connect family planning, welfare and reproductive health. This book consistently uses ushul fiqh and maqashid al-syari’ah as methodological tools in exploring Islamic law. This argument is so  important that the government consistent in ensuring the fulfillment of women’s reproductive rights by fulfilling good, prime, and principle-based KB based on the principle of respect for human rights.


Get this book at Yayasan Rumah Kita Bersama or send messages via facebook rumahkitab.

Inspirasi Jihad Kaum Jihadis (Jihad Inspiration of the Jihadists)

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This book is a results of study of the books selected by the researchers of Rumah Kita Bersama Foundation (Rumah KitaB) as a reference that contains the idea of ​​jihad. For a year Rumah KitaB held a series of discussions on various campuses and processed them into this book. By presenting a number of informants, this discussion examines the concepts of jihad, offers for jihad, and the concept anatomy of jihad in the socio-historical context.
Lies Marcoes-Natsir, MA. – Director of Rumah Kita Bersama Foundation
Contributors:
Jamaluddin Mohammad
Ulil Abshar Abdalla
Mukti Ali
Roland Gunawan
Jamaluddin Mohammad
Badrus Sholeh
Din Wahid
Jajang Jahroni
Lies Marcoes-Natsir
Sirojuddin Ali
Achmat Hilmi 

Publisher:
Rumah KitaB Foundation 

Year:
2017 

Number of pages:
440 pages

Contoh

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Radicalism emerges from thoughts about heaven: Kalla

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Panca Nugraha

The Jakarta Post

Mataram, West Nusa Tenggara | Sun, November 26, 2017 | 11:53 am

Vice President Jusuf Kalla has said radicalism is driven by groups that focus on how to instantly enter heaven.

“Radicalism exists because of thoughts on the promise of heaven. Why are they [radicalized individuals] willing to commit suicide? It is because they want to instantly enter heaven. So please avoid suggesting that we can enter heaven through simple ways [such as suicide bombing] that encourages radicalism,” said Kalla.

He was speaking during the closing ceremony of the national meeting of Indonesia’s biggest Islamic organization, Nahdlatul Ulama, in Lombok, West Nusa Tenggara, on Saturday.

Kalla said radicalism had become a major challenge in Islam and Indonesia. Moreover, the rapid growth of information and communications technology has made it easier for radical ideologies to spread via social media and the internet.

“Most people who have been radicalized think about that [the instant ways to enter heaven]. We should prevent radicalism using a science-based approach and through peaceful means. This is our challenge.”

The Vice President said technology and modernization were beneficial for Indonesian people. Nationally, there are around 39,000 Islamic missionary programs aired on 15 national and 300 local TV stations.

“They are an effective proselytization tool of Islamic teachings for Indonesian people,” said Kalla.

However, preventive measures must be taken as the younger generation absorbed information largely from the internet via mobile devices. (ebf)

Source: http://www.thejakartapost.com/news/2017/11/26/radicalism-emerges-from-thoughts-about-heaven-kalla.html

Kneeling woman is brutally caned for adultery by masked sharia law enforcer in Indonesia

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  • WARNING GRAPHIC CONTENT
  • Those who are sentenced to the brutal punishment are hit up to 29 times  
  • The sentence is carried out by a masked sharia enforcer in a specially built area
  • People are flogged for variety of crimes, including standing too close to partner
  • Aceh allowed to have Sharia as part of peace deal following 30 year insurgency 

Ten people have been caned for adultery in the Indonesian province of Aceh, where strict sharia law is in force.

The pictures show a man and a woman, who is in obvious distress, being led to a specially erected covered area where they are caned by a masked sharia enforcer, known as an ‘algojo’

The woman is forced to kneel before her punishment begins, which usually consists of the prisoner being hit up to 29 times for their so-called crime.

A woman is forced to kneel before being caned for adultery in the Indonesian province of Aceh

Earlier this year footage emerged of a woman collapsing in pain due to the severity of their injuries inflicted during the beatings.

The barbaric punishments, which occurred today in Banda Aceh, are the latest to emerge from the only province in the country to implement the Islamic punishment.

Despite than 90 per cent of the 255million people who live in Indonesia describing themselves as moderate Muslim, the region is allowed to retain brutal sharia punishments as part of a peace deal that ended a three decade insurgency.

A peace agreement signed in 2005 granted special autonomy to Aceh, at the northern tip of Sumatra, on condition that it remained part of the sprawling archipelago.

People are still flogged for a range of offences including gambling, drinking alcohol, gay sex or any sexual relationship outside marriage.

Back in September 2014, Aceh approved an anti-homosexuality law that can punish anyone caught having gay sex with 100 lashes.

Anybody caught engaging in consensual gay sex is punished with 100 lashes, 100 months in jail or a fine of 1,000 grams of gold.

The law also sets out punishment for sex crimes, unmarried people engaging in displays of affection, people caught found guilty of adultery.

People can be caned for something as innocent as standing too close to a partner in public or being seen alone with someone they are not married to.

Indonesia urged to end discriminatory virginity test for female security force applicants

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New York based rights group Human Rights Watch (HRW) has urged President Joko “Jokowi” Widodo to order the chiefs of the National Police and Indonesian Military (TNI) to immediately ban virginity testing for female applicants, saying the practice is a form of gender based violence.

The decades old practice that includes a “two-finger” test to determine whether a female applicant’s hymen is intact was degrading and discriminatory, as well as harming women’s equal access to job opportunities, HRW women’s rights advocacy director Nisha Varia said.

“The Indonesian government’s continuing tolerance for abusive virginity tests by the security forces reflects an appalling lack of political will to protect the rights of Indonesian women,” Varia said in a statement on Wednesday.

“Indonesian women who seek to serve their country by joining the security forces shouldn’t have to subject themselves to an abusive and discriminatory virginity test,” she said.

Despite criticism from human rights campaigners, security forces continue to impose the test, classified as psychological examinations, on the grounds that the virginity test was for “mental health and morality reasons”, senior police and military officers told HRW.

All females who took part in the test told HRW that the experience of having doctors inserting two fingers into their vagina to check the level of vaginal laxity was traumatic, painful and embarrassing.

World Health Organization (WHO) guidelines issued in 2014 stated that virginity testing has no scientific validity. The discriminatory practice has also been internationally recognized as a violation of human rights.

The rights group further urged Jokowi to prohibit virginity tests by the Police and TNI, and establish an independent monitoring mechanism to ensure the two institutions comply.

By ending the practice, the Indonesian government would abide by its international human rights obligations as well as honor the goals of the International Day for the Elimination of Violence against Women, which falls on Nov. 25, HRW said.

“The Indonesian police and military cannot effectively protect all Indonesians, women and men, so long as a mindset of discrimination permeates their ranks,” Varia added. (afr/dmr)

Source: http://www.thejakartapost.com/news/2017/11/23/indonesia-urged-to-end-discriminatory-virginity-test-for-female-security-force-applicants.html

See the Small Mexican Town Embracing Islam

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In Chiapas, 400 Mexicans are building a new identity by merging their indigenous practices with Islam.

By Nina Strochlic
Photographs by Giulia Iacolutti

PUBLISHED

In photographer Giulia Iacolutti’s native Italy, the conversation about Islam revolved around fear and terrorism, but when she arrived in Mexico, she found none of that.

In 2014, a professor introduced Iacolutti to the imam of one of the mosques popping up around Mexico City to host a growing Muslim community. For a year, she embedded herself in their homes, rituals and feasts for a project called Jannah, an Arabic word that represents paradise in Islam.

Islam came to Mexico in spurts over the past decades, with immigrants from Lebanan and Syria, and even a group of Spanish Sufi Muslims who came to convert members of the Zapatista revolutionaries in the ‘90s. It caught on quickly. The country now has around 5,270 Muslims—triple what it had 15 years ago, Iacolutti says. An Arabic teacher helps them read the Quran and a scholarship offers a chance to study at a medina in Yemen.

In Mexico, which is largely Catholic, Iacolutti found that having a belief system is more important than following a particular religion. She spoke to Catholic mothers who didn’t want their daughters to convert to Islam, but were pleased when the change inspired a more pious way of life. “In Mexico it’s better to convert to Islam than in Europe,” she says. “They don’t think of terrorists.”

 

Up: Amina stands outside of her house in Molinos de Arcos.
Down: Thirteen-year-old Yalal has a brother who is studying in Yemen on a scholarship offered to the Muslim communities in Mexico.
Photograph by Giulia Iacolutti

“They want to build identity,” Iacolutti says of the new Mexican Muslims. “What is pleasing about Islam is that it brings practical actions in daily life: You have to pray five times each day. You can’t eat pork and you can’t drink alcohol.” (Read more about progressive Muslim women)

Converts are fueling the growth in Mexico City, while high birthrates and large families spur it on in rural regions.

After a year of living with the community, Iacolutti asked for an introduction to the imams who tended to a rural community of Muslims in the southern state of Chiapas. By merging their indigenous practices with Islam, these 400 converts lived much differently than their Mexico City counterparts.

For one, they tend to blend in easily, since many indigenous women wrap their heads in scarves. “I want to speak my language, I want to put on the indigenous dress, but I also want to believe in allah,” they told Iacolutti.

But the remoteness makes it difficult to maintain important tenets of their religion. Chiapas is a poor state, and meat that has been butchered in accordance to Islam, called halal, is rare. During one holiday feast, Iacolutti watched as the community sacrificed two cows and immediately brought meat to their Christian neighbors. “One ideal of Islam is you have to help a person that is poorer than you,” she says. “It’s not important if you believe in another god—you are my neighbor and you can eat the same food.”

Iacolutti is an atheist, but she was never once asked to convert. In such a devout country, her subjects seemed unbothered by a nonbeliever in their midst. Once, in a conversation with a Muslim woman in Mexico City she felt a longing for the other’s faith. “I think you have a very rich life because you believe,” Iacolutti told her. “I don’t believe. I see you and think you have a better life.”

The woman scolded her. “You take pictures,” she replied. “Your god is photography and beauty and information. You believe in this. I believe in allah.”

Source: https://www.nationalgeographic.com/photography/proof/2017/10/muslims-mexico-indigenous-religion-islam/

Teenagers fight to end child marriage

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Child marriage is still rampant in some parts of the archipelago for various reasons, from cultural beliefs to parents who still believe that marriage is an ultimate solution to the economic problem.

While in fact, child brides must sacrifice their adolescence to deal with domestic life, experiencing early pregnancy and facing other possible health problems that can put their lives at risk.

Angelina Ratu, 18, a university student from East Nusa Tenggara (NTT), said child marriage is still common in her hometown. She is one of those lucky young girls who grew up in a family that prioritizes education.

“Many young girls, especially in my area, still fall victim to child marriage. In order to at least minimize it, there must be [communal] self-awareness,” she said, adding that she actively teaches teenagers in her community about the physical and psychological risks of child marriage.

Angelina’s active involvement in advocating education and her aspiration to become a leader brought her to Jakarta to participate in the annual Sehari Jadi Menteri (Minister for a Day) event at the Women’s Empowerment and Child Protection Ministry on Oct. 11 to commemorate this year’s International Day of the Girl.

She was among 21 teenagers who passed a nationwide selection organized by PLAN International Indonesia and the ministry, and supported by UNICEF and non-governmental organization on gender equality Aliansi Aksi.

Prior the event, the 21 teenagers joined a three-day leadership training aimed at empowering them to fight child marriage in their respective communities.

Afterward, they formulated a nine-point strategy to end child marriage, one of which is asking the central government and city administrations to raise the minimum legal marriageable age for children through various regulations, including the government regulation in lieu of law (Perppu), ministerial decree (Permen) and city bylaws.

Currently, the 1974 Marriage Law includes a minimum legal marriage age of 16 years for women and 19 years for men. In some parts of Indonesia, child marriages can involve girls as young as 13 years old.

According to the Central Statistics Agency (BPS) and the Institute for Criminal Justice Reform (ICJR), there has been no significant decrease in the number of child marriages in the past eight years. Young women who wed under the age of 18 accounted for 27.4 percent of total marriages in 2008. The number decreased to 24.7 percent in 2011, but went up to 25.7 percent in 2017.

Kurnia Henderika Alberthus, a high school student who also comes from NTT, said teenagers should be empowered to have the courage to make their parents understand the importance of education. Having the audacity to have such an argument with parents, she said, was really important.

“We have to keep struggling by empowering ourselves with knowledge and tell our parents to know about the consequences [of child marriage],” she told the Post.

“If parents [believe] that education is a priority, they will encourage their children to go to school,” she said.

The 21 teenagers participating in the Minister for a Day event shared the same commitment to stopping child marriages in the country by becoming brand ambassadors in their respective provinces.

“We are proud of this event. The teens have gone through quite a long selection process. We hope you can keep your spirits high and continue your life as champions — as teenagers who pioneer the prevention of child marriage,” Lenny N. Rosalin, the Women’s Empowerment and Child Protection Ministry’s undersecretary overseeing child development, told participants.

***

Agus Dwi Hastutik

The Jakarta Post

The writer is an intern at The Jakarta Post

Sumber: http://www.thejakartapost.com/life/2017/11/09/teenagers-fight-to-end-child-marriage.html

Rebuilding ties with Islamic leaders needed for FP revitalization

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JAKARTA, Indonesia, 27 March 2017: The active role of various elements of the society, including Islamic leaders has contributed meaningfully to Indonesia’s success in promoting family planning (FP) in the past, resulting in improved maternal and child health, better wellbeing and welfare of families and nation. Rebuilding ties with Islamic leaders is needed to revitalize FP.

 

UNFPA and the National Population and Family Planning Board (BKKN) provided support to Rumah KitaB, a foundation for Islamic research, to conduct a study on FP in Islam. The findings will be used for the development of FP advocacy, based on Islamic values, with active involvement of Islamic leaders throughout Indonesia. The study revealed opinions of prominent religious leaders in Indonesia, backed by Islamic teachings, stressing, among others, that:

– FP programme is very relevant today and need to be continued;

– FP is not a product of Western countries;

– FP does not alter/tamper with Allah’s creation; and

– FP is part of women’s right to have control over their bodies by allowing them to decide when to get pregnant and how many children to have.

 

“Hopefully, this study would assist in identifying strategies and evidence-based arguments to advocate about the importance of family planning, for the health of women and children and for a good quality of life for the family,” said UNFPA Representative Dr. Annette Sachs Robertson.

 

Head of BKKBN, Dr. Surya Chandra Surapaty, said that the country should not forget its past success as it proved that FP is essential for family resilience and contributes to building healthy and competent younger generation, which is necessary for national development.

 

For its past success in FP, Indonesia was awarded with the UN population award in 1989. However, recently, FP-related achievements, such as total fertility rate, unmet need and contraceptive prevalence rate have stagnated.

 

Population observers and activists have joined voices with BKKBN, calling on national and subnational government, civil society organizations, including Islamic leaders to renew commitment to FP and mobilize their active role for enhanced community engagement in FP.

 

Source: http://indonesia.unfpa.org/en/news/rebuilding-ties-islamic-leaders-needed-fp-revitalization

Australian Ambassador for Women and Girls Visits Indonesia

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Media Release

30 October 2017

Australia’s Ambassador for Women and Girls, Dr Sharman Stone has begun her first visit to Indonesia since taking up the post earlier this year.

In Jakarta Dr Stone will meet Minister for Women’s Empowerment and Child Protection Professor Yohana Yembise, members of parliament, prominent Indonesian women business leaders, community groups and Australian alumni.

The discussions are expected to focus on health issues, support for migrant workers and empowering women in small business. During her time in Jakarta she will also visit a women’s cooperative in Tangerang which is supported by Australia through the Peduli program. The cooperative enables women to become involved in local government decision-making and assists them set up small businesses.

Dr Stone will also join ASEAN Ambassadors to discuss the role of women in enhancing regional security and prosperity.

On 1 November Dr Stone will travel to Makassar, South Sulawesi to meet with Islamic women leaders and regional government representatives.

In South Sulawesi Dr Stone will visit communities campaigning to end early and forced marriages for young girls through the Australia Indonesia Partnership for Justice’s programs. She will also meet women’s groups and local government partners working to promote women’s health services and legal recognition through identity documents – programs delivered through Empowering Indonesian Women for Poverty Reduction (MAMPU) and Governance for Growth (KOMPAK).

Australian Ambassador to Indonesia, Paul Grigson, said this week’s visit would be a valuable opportunity to discuss how Australia and Indonesia can continue to work together to help women and their families access key services and participate in the economy.

Australia works closely with the Government of Indonesia to promote women in leadership, women’s economic empowerment and ending violence against women.  Gender equality is central to economic and human development and a fundamental right. It helps to address the root causes of instability and conflict, drives economic growth, reduces poverty and builds resilience.

Source: http://indonesia.embassy.gov.au/jakt/MR17_076.html