PANDANGAN USTAZ PONDOK PESANTREN WAHID HASYIM YOGYAKARTA MENGENAI FENOMENA CHILDFREE

Achmad Hilyan Mattappa, NIM.: 22103050057 (2026) PANDANGAN USTAZ PONDOK PESANTREN WAHID HASYIM YOGYAKARTA MENGENAI FENOMENA CHILDFREE. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This study examines the growing phenomenon of childfree in Indonesia from the perspective of religious leaders in Islamic boarding schools. The main focus of the research is to explore the views of Ustaz Pondok Pesantren Wahid Hasyim Yogyakarta on childfree using Fazlur Rahman's Double Movement theory as an analytical tool. The purpose of this research is to understand how the Ustaz interpret the arguments for having children and how they view women's reproductive rights amid the dynamics of modern times. The type of research used is field research employing a sociological-normative approach. Primary data was obtained through in-depth interviews with Ustaz at the Wahid Hasyim Islamic Boarding School, a unique institution that combines the salaf and modern education systems. Data analysis was conducted through two stages of Fazlur Rahman's movement: first, understanding the socio-historical context of the text (QS. an-Nahl (16):72 and Hadith narrated by Sunan an-Nasa'i no. 3175); second, drawing ideal moral values to be applied in the current context. The results of the study show a methodological transformation from a textual (qauli) mindset to a methodological (manhaji) approach among Ustaz. In the Double Movement perspective, Ustaz view that the moral ideal of having children is not merely a biological quantity, but rather the achievement of family quality, the preservation of superior generations, and the welfare of couples (sakinah). Therefore, the childfree choice is seen as not in line with moral ideals and as a methodological solution, Ustaz tend to suggest efforts to delay childbirth (tanzim al-nasl) rather than permanently eliminating children, with the proviso that all decisions must be based on deliberation, agreement between both parties, and consideration of subjective welfare without the intention of absolutely opposing sharia.

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