Rifqi As'adah Laili, Ubaidillah Hasan, Siti Marpuah

Sarungan Sexology: Exploring the Moral Ideas of the Qurán as an Effort to Prevent Sexual Violence in Pesantren

Introduction

Sarungan sexology: exploring the moral ideas of the qurán as an effort to prevent sexual violence in pesantren. Explore Sarungan Sexology, analyzing Qur'anic moral ideas and pesantren literature to prevent sexual violence in Islamic boarding schools. Covers preventative literacy, spatial management, and communication models.

Abstract

Sexual violence at public educational institutions, particularly Pesantren or Islamic Boarding Schools, is a strong warning since it has gone beyond the limits of public values, morality, and ethics, even in sacred spaces. This study investigates how the Qur'an and pesantren sexology literature respond to violence through a thematic examination of Qur'anic verses and analysis of pesantren literature material using a linguistic structural analysis approach. As a result, key phrases like al-'Aurat, Tasta'nisu, Ghaddu al-Bashar, 'Adam al Ikhtilat, Zinatun, al-Farj, Tukhalitu, and Fakhisyah are included in the Qur'anic moral concept of language structure. When considered in its context, the phrase demonstrates value in two significant ways: first, it highlights the relationship between Kiyai and Santri, which is followed by the paradigm of sexology preventative literacy for teenagers, and second, it highlights the preventive system of pesantren spatial management and the communication model.

Review

This paper, "Sarungan Sexology: Exploring the Moral Ideas of the Qurán as an Effort to Prevent Sexual Violence in Pesantren," addresses a highly critical and sensitive issue: sexual violence within Islamic boarding schools. The abstract immediately highlights the urgency and profound violation of public values, morality, and ethics, particularly given the sacred context of these institutions. The study's unique proposition of exploring "Sarungan Sexology" as a framework, grounded in Qur'anic moral ideas, offers a novel and culturally resonant approach to tackling this pervasive problem. This focus on indigenous moral frameworks for prevention is a significant and timely contribution to both Islamic studies and broader discussions on safeguarding in educational environments. Methodologically, the study employs a two-pronged approach: a thematic examination of Qur'anic verses and a linguistic structural analysis of pesantren sexology literature. The abstract effectively conveys the identification of several key Qur'anic phrases—such as al-'Aurat, Tasta'nisu, Ghaddu al-Bashar, 'Adam al Ikhtilat, Zinatun, al-Farj, Tukhalitu, and Fakhisyah—which are posited as integral to the Qur'anic moral concept of language structure. The findings suggest that these phrases carry value in two primary domains: first, in shaping the Kiyai-Santri relationship and developing preventative sexology literacy for teenagers, and second, in informing the preventive system of pesantren spatial management and communication models. This structured approach to dissecting moral concepts and linking them to tangible prevention strategies appears robust, offering a nuanced understanding of how traditional texts can inform modern safeguarding efforts. Overall, the paper presents a compelling and well-conceived exploration of an exceedingly important topic. Its strength lies in its innovative use of "Sarungan Sexology" to bridge traditional Islamic moral teachings with contemporary challenges of sexual violence prevention. While the abstract provides a strong overview of the approach and findings, the full paper would benefit from a more explicit articulation of how "Sarungan Sexology" functions as a distinct theoretical or practical framework. Further elaboration on the specific mechanisms through which the identified Qur'anic phrases translate into concrete preventative strategies within pesantren spatial management and communication, beyond general statements, would also enhance its impact. Nonetheless, this study promises to be an invaluable resource for policymakers, religious leaders, and educators committed to fostering safer environments in Islamic educational institutions.

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