Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
AL-MAJAALIS : Jurnal Dirasat Islamiyah Volume 13 Number 1 November 2025 Email Jurnal : almajalis.
ejornal@gmail.
Website Jurnal : ejournal.
__________________________________________________________________________________________
THE EFFORTS OF PREVENTING FEMICIDE FOR THE STABILITY OF FAMILY
SECURITY IN THE PERSPECTIVE OF ADTH
(A Thematic Study of the adths in al-Kutub al-Sitta.
Helmi Amirudin.
Muhammad Aziz Dzikrur Rohman.
Hamzah Universitas Islam Negeri Sunan Ampel Surabaya.
Islamic University of Madinah.
King Khalid University of Abha helmilaw@gmail.
com, azizdzikry@gmail.
com, hmzhahb@gmail.
ARTICLE HISTORY
ABSTRACT
Received : 03-October-2025 Revised : 10-October-2025 Accepted : 13-October-2025 The research objectives is to explore the preventive measures against the crime of femicide for achieving the stability of family security in the light of the Prophetic Hadiths.
Femicide is considered the most dangerous form of gender-based violence, manifested in the killing of women solely due to their gender This research employing a qualitative, library-based approach, the research draws on both primary and secondary sources, analyzed descriptively within the frameworks of critical discourse analysis with conclusions reached deductively.
The study concludes that Islam, through the Prophetic Hadiths, offers both ethical and practical guidance to prevent such This includes strengthening religious education, the ProphetAos exhortation to treat women kindly, showing gentleness towards them, prohibiting their physical abuse, and cultivating individual awareness of the severity of injusticeAi especially toward womenAidue to its detrimental consequences for the oppressor in both this world and the hereafter.
KEYWORDS:
Femicide.
Stability of Family Security.
Prophetic.
Hadith.
AI DISCLOSURE
STATEMENT
The authors used ChatGPT and Deepseek to improve the language and readability of this article.
All content was reviewed and verified by the authors, who take full responsibility for the integrity and originality of the work.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
INTRODUCTION
The family constitutes the fundamental social unit within society and assumes a strategic role in achieving stability, security, and collective well-being.
289 When the family is disrupted as a result of domestic violence, it leads to the destabilization of the entire social 290 Among the most extreme forms of violence that have increasingly attracted global attention is what is known as femicideAithe killing of women on the basis of gender-based This phenomenon not only reflects a distortion in power relations within the family but also serves as evidence of the failure of the social system to protect womenAos right to life.
Although the term femicide is a contemporary designation, the essence of this problem had already been a matter of concern in Islamic sharia since the time of prophethood.
Islam came with a message that elevates the status of women and seeks to eradicate manifestations of violence that undermine human dignity.
291 The Prophet AA, in many of his hadiths, demonstrated a profound moral commitment to protecting women in their various rolesAias daughters, wives, mothers, and members of society.
292 Among his most notable sayings in this regard is: AoKhayrukum khayrukum li-ahlihi, wa-anA khayrukum li-ahlAo .
arrated by alTirmid.
293 This hadith serves as an ethical foundation for building family relationships based on mercy and respect.
The Prophetic Sunnah does not stop at the level of moral exhortation.
rather, it also encompasses preventive principles that prohibit manifestations of violence within the Atma Ras et al.
AuAnalisis Peran Orang Tua dalam Optimalisasi Fungsi-Fungsi Keluarga di Desa Lattekko Kabupaten Bone,Ay Jurnal Neo Societal 9, no.
4 (October 2.
: 4.
Okta Pratama Andika.
AuDisfungsi Seksual dan Dampaknya dalam Keharmonisan Rumah Tangga (Studi Putusan Pengadilan Agama Gedong Tataan Nomor: 265/Pdt.
G/2020/PA.
Gd.
Ay (PhD Thesis.
UIN RADEN INTAN LAMPUNG, 2.
Dody Riyadi HS.
Islam Membaca Realitas Pendidikan.
Kemanusiaan, dan Perempuan (Deepublish.
Muhsan Syarafuddin.
Winning Son Ashari, and Siti Nazla Raihana.
AuEskalasi Konflik Keluarga dalam Dinamika Globalisasi dan Pendekatan Resolusi Berbasis Fikih,Ay Al-Majaalis: Jurnal Dirasat Islamiyah 12, no.
: 30Ae52, https://doi.
org/10.
37397/al-majaalis.
Umi Sumbulah.
Fauzan Zenrif, and others.
AuKesetaraan Gender dalam Perceraian:(Kajian Hadis Tentang Gugat Cera.
,Ay Al-Majaalis: Jurnal Dirasat Islamiyah 11, no.
: 354Ae67.
Pandu Wiguna Muharomi et al.
AuThe Perspective of the QurAoan and Hadith on Domestic Violence: A Normative Analysis and Its Implementation in Family Life,Ay NIZAM: International Journal of Islamic Studies 3, no.
1 (June 2.
, https://journal.
com/index.
php/nizam/article/view/1128.
Muuammad ibn AosA al-Tirmidh.
Sunan al-Tirmidh, 2nd ed.
, ed.
Aumad Muuammad ShAkir .
1Ae .
Muuammad FuAoAd AoAbd al-BAq .
, and IbrAhm AoAwah AoAws al-Mudarris f al-Azhar al-Sharf .
4Ae .
, al-JAmiAo al-auu (Egypt: Sharikat Maktabah wa-MabaAoah MuafA al-BAb al-alab, 1.
No.
3895, vol.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
294 The Prophet A Aforbade striking oneAos wife, enjoined gentleness, and strongly condemned harsh conductAiindicating that Islam seeks to establish a safe and harmonious family environment.
295 From this perspective, the significance of studying the Prophetic hadiths emerges, as they provide a preventive framework for addressing the crime of femicide, aiming to clarify IslamAos unequivocal stance on protecting women and to offer cultural and spiritual solutions for reducing gender-based violence.
Some previous studies have addressed the crime of femicide from legal and human rights perspectives.
In a study entitled AuLegal and Islamic Perspectives on Femicide: An Analysis of Regulations and Protection in Indonesia,Ay296 the seriousness of this phenomenon in Indonesian society was highlighted, and QurAonic texts such as Surah Al-Naul .
:58Ae.
, which explicitly condemn this crime, were analyzed.
According to Islamic jurisprudence, the killing of a woman is classified as a jinAyah qiAiyyah .
retaliatory crim.
that necessitates an equivalent punishment.
297 Nevertheless.
Indonesian laws still lack specific legislation that directly criminalizes femicide, which results in primary reliance on provisions of the general criminal code, as well as human rights, domestic violence, and child and women protection Another study entitled AuLegal Reforms on Femicide in Indonesia: The New Criminal Code.
Victim Protection, and the Role of Islamic LawAy, 298 the phenomenon was analyzed through three main dimensionsAinational law, victim protection, and Islamic lawAiwith an emphasis on justice and the safeguarding of women.
The study highlighted the new legal Della Rahmayani and Rahma Nurwahyuningsih.
AuRelasi Gender dalam Hadis: Implikasinya bagi Pencegahan Kekerasan Perempuan dan Anak,Ay AN-NISA 18, no.
1 (June 2.
: 1, https://doi.
org/10.
30863/an.
Sri Ayu Andari Putri Alwaris.
Sitti Aisyah Kara, and Abdul Rahman Sakka.
AuHadith Review on Domestic Violence in Marriage,Ay Multidisciplinary Indonesian Center Journal (MICJO) 2, no.
: 1013Ae Misbahuzzulam and Farhan.
AuKorelasi Antara Surat Al-NisaAo Ayat 34 dengan Konsep Kehidupan Rumah Tangga yang Ideal,Ay Al-Majaalis: Jurnal Dirasat Islamiyah 6, no.
2 (May 2.
: 55Ae79, https://doi.
org/10.
37397/almajaalis.
Khusnul Khotimah et al.
AuLegal and Islamic Perspectives on Femicide: An Analysis of Regulations and Protection in Indonesia,Ay ALFIQH Islamic Law Review Journal 4, no.
1 (February 2.
: 1.
Yonna Beatrix Salamor et al.
AuPengaturan Tentang Femisida Dalam Hukum Pidana Indonesia (Kajian Perbandingan UU HAM Dan UU TPKS),Ay Litigasi 25, no.
: 95Ae109.
Alfitri Alfitri.
AuProtecting Women from Domestic Violence: Islam.
Family Law, and the State in Indonesia,Ay Studia Islamika 27, no.
: 273Ae Antory Royan Adyan and Ariesta Wibisono Anditya.
AuLegal Reforms on Femicide in Indonesia: The New Criminal Code.
Victim Protection, and the Role of Islamic Law,Ay Journal of Law and Legal Reform 6, no.
2 (April 2.
: 617Ae58, https://doi.
org/10.
15294/jllr.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
provisions in the Indonesian Criminal Code of 2023, which, although not explicitly stipulating the crime of femicide, nonetheless provide a legal foundation for holding perpetrators The third article was entitled AuFemicide and the Feminist PerspectiveAy.
299 It employed feminist theory to interpret the roots of the phenomenon and argued that patriarchal structures and male dominance are the primary drivers of such crimes.
300 Despite the criticisms directed at this approach, the study emphasized the explanatory power of feminist theory in understanding the recurring pattern of women being killed by their male partners.
It further recommended the formulation of public policies that take into account the gender dynamics within society.
What distinguishes this study, entitled AuThe Efforts of Preventing Femicide for the Stability of Family Security in the Perspective of Hadith (A Thematic Study of the Hadith in al-Kutub al-Sitta.
,Ay is its reliance on a source that has not been sufficiently highlighted in previous research: the Sunnah of the Prophet.
While earlier studies concentrated on legal frameworks.
QurAoanic texts, or ideological analyses from a feminist perspective, this research emphasizes the Prophetic hadiths as an ethical, legislative, and spiritual foundation for establishing protection against the crime of killing women.
The scholarly contribution of this research lies in its exploration of Prophetic hadiths that contain explicit or implicit principles advocating for the protection of women, prohibiting domestic violence, and promoting the establishment of marital and familial relationships based on mercy and justice .
Through this approach, the noble hadith is not viewed merely as a religious source but also as a socio-cultural reference that contributes to formulating civilizational alternatives to combat violence against women within the family sphere.
Accordingly, this study fills a gap in contemporary literature, which has been dominated by legal or ideological dimensions, and presents a comprehensive Islamic alternative of a humanitarian and spiritual natureAione that harmonizes with the essence of Muslim society and strengthens its familial and social AuFemicide and the Feminist Perspective - Rae Taylor.
Jana L.
Jasinski, 2011,Ay accessed July 24, 2025, https://journals.
com/doi/abs/10.
1177/1088767911424541.
Sumbulah.
Zenrif.
And Others.
AuKesetaraan Gender Dalam Perceraian:(Kajian Hadis Tentang Gugat Cera.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
METHOD
This study employs a qualitative research approach aimed at understanding and explaining social phenomena from the perspectives of individuals and groups.
Qualitative research, which has its intellectual roots in the disciplines of anthropology and sociology, rests on the assumption that human experiences and social realities can be systematically examined within their natural contexts.
301 This approach allows the researcher to interpret meanings, values, and motivations embedded within textual and cultural expressions rather than focusing on numerical measurement or statistical generalization.
The primary method of data collection used in this study is the library research method, which involves systematic exploration and analysis of relevant texts and written materials.
This method is characterized by four essential features: .
direct engagement with textual sources, .
the availability of ready-to-use data, .
the absence of spatial and temporal limitations, and .
the secondary nature of the materials used.
Accordingly, the research relies on secondary data, which include scholarly publications such as academic journals, contemporary studies, and classical worksAiparticularly compilations of hadiths.
These sources provide the necessary corpus for examining the selected themes and interpreting them within the broader framework of Islamic scholarship.
Concerning the data analysis, this study adopts Critical Discourse Analysis (CDA) as its theoretical framework.
CDA is employed to investigate how discourses may be shaped by specific ideological or cultural interests and how such influences affect textual meaning and Through this analytical lens, textual phenomena are described and examined in depth to uncover the underlying principles and values they convey.
The analytical procedure follows a descriptiveAedeductive method, 303 in which data are first organized and Olav Muurlink and Bastian Thomsen.
AuQualitative Research Approaches to Social Phenomena,Ay Advanced Research Methods for Applied Psychology .
Routledge, 2024, 99Ae110.
Haradhan Kumar Mohajan.
AuQualitative Research Methodology in Social Sciences and Related Subjects,Ay Journal of Economic Development.
Environment and People 7, no.
: 23Ae48.
Morteza Farhadytooli.
AuStudying the Fundamental Approaches to Critical Discourse Analysis:
Disclose the Criticism of Power and Ideology,Ay International Journal of Social Science and Education Research Studies 05 (February 2.
, https://doi.
org/10.
55677/ijssers/V05I02Y2025-04.
Dewi Ratnaningsih.
AuAnalisis Wacana Kritis: Sebuah Teori dan Implementasi,Ay Universitas Muhammadiyah Kotabumi, 2019.
Hossein Nassaji.
AuQualitative and Descriptive Research: Data Type versus Data Analysis,Ay Language Teaching Research 19, no.
2 (March 2.
: 129Ae32, https://doi.
org/10.
1177/1362168815572747.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
interpreted descriptively to capture their essential characteristics, and then synthesized deductively to derive specific conclusions from broader theoretical and textual observations.
RESULTS AND DISCUSSION
General Overview of the Crime of Femicide Femicide constitutes the most extreme form of gender-based violence, defined as the intentional killing of women on the basis of their gender identity.
305 This phenomenon is not limited to criminal acts alone but also reflects the unequal power relations between men and women within the social structure.
306 Such crimes frequently occur within intimate contexts, such as the family or romantic relationships, where the perpetrator occupies a position of dominance while the victim is placed in a state of dependence or is constrained in her ability to resist or defend herself.
The term femicide began to spread widely in international academic and legal discourse during the 1970s, in tandem with the rise of feminist movements that highlighted the systemic violence against women.
In many cases, femicide is preceded by acts of physical and psychological abuse, fueled by cultural factors and patriarchal norms, as well as by the failure of legal systems to provide adequate protection for women.
307 Femicide is not merely an individual tragedy but a social issue closely linked to gender justice, human rights, and Theophilus Azungah.
AuQualitative Research: Deductive and Inductive Approaches to Data Analysis,Ay Qualitative Research Journal 18, no.
4 (November 2.
: 383Ae400, https://doi.
org/10.
1108/QRJ-D-18-00035.
Fernanda Amelia and Sekaring Ayumeida Kusnadi.
AuPerlindungan Hukum Terhadap Perempuan Korban Pembunuhan Berbasis Femisida di Indonesia,Ay Gorontalo Law Review 8, no.
1 (June 2.
: 107Ae17, https://doi.
org/10.
32662/golrev.
Alessia Nicastro.
Addressing Femicide through International Criminal Law: The Need for a Binding Legal Framework, 2025.
Amir Masoud Sharifnia et al.
AuMuslim WomenAos Experiences of Domestic Violence and Abuse: A Meta-Ethnography of Global Evidence,Ay Trauma.
Violence, &amp.
Abuse 26, no.
4 (October 2.
: 694Ae711, https://doi.
org/10.
1177/15248380241286836.
Nechama R.
Brodie.
AuFemicide: A Need for Orientation,Ay Sociology Compass 18, no.
11 (November 2.
, https://doi.
org/10.
1111/soc4.
Chen Reis and Sarah R Meyer.
AuUnderstudied and Underaddressed: Femicide, an Extreme Form of Violence against Women and Girls,Ay PLoS Medicine 21, no.
: e1004336.
Saverio Bellizzi and Alessandra Nivoli.
AuData on Femicides: Where Do We Stand?,Ay International Journal of Gynecology &amp.
Obstetrics 167, 2 (May 2.
: 862Ae63, https://doi.
org/10.
1002/ijgo.
Anastasia Koureta et al.
AuHeterosexual Intimate Partner Femicide: A Narrative Review of Victim and Perpetrator Characteristics,Ay Brain Sciences 15, no.
6 (May 2.
: 589, https://doi.
org/10.
3390/brainsci15060589.
Bo Zhang.
AuExploring Situational Triggers of Intimate Partner Femicide within the Ecological Framework:
Evidence from Married Females in China,Ay Victims &amp.
Offenders 20, no.
3 (October 2.
: 441Ae69, https://doi.
org/10.
1080/15564886.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
family stability.
308 When a woman is killed because of her gender, the impact does not only fall upon her family but extends to threatens harmony and security within society at large.
Hence, understanding this phenomenon and striving for its effective prevention constitutes a fundamental step toward building safe families and just societies that guarantee dignity and protection for all gender groups.
Analysis of the Hadiths Concerning the Prevention of Femicide for the Attainment of Family Security and Stability Several noble hadiths have been reported that serve as foundational sources in efforts to prevent femicide and to enhance family security, including:
a a a e a a A a eI acOAU A a eI acO a ac sIAU A a eI aI eO a aAU A a eI a ac aAU A a ac aI a a eO aI e aI a acE sOAU A a ac aI aO aE ac e aI acO eO aA:ACE IEIA
a AAI eI aEA
ca A aIA: AaN aeO a aA
e A aOAUA aAu a aN a a eI U aA eE aO a aE acE eI a eO a eO E aO e aE eAUAI aO eI aI NEE aO eE aO eOI eA
a A a eOA
a :AEA a AEIO aCA
AAOA
ca s ca ca ca ca ca a ca ca ca ca ca ca ca eA aOu eI a a eE a aN aE eI aO aEAUA aOu acI a e aO a a eO s AO E aE e aaE aN u eI a aN e a aC aOI aN aE a ea aNAUA aAu acI eaEa e a a aE aC e I eI aEAUAEI aA ca ca ca ca caa ca ca ca ca ca ca s ca ca a ca e UA e aO aA AA aOAO EI O UA ca ca ca Muslim narrated: addathanA Ab Bakr ibn Ab Shaybah, uaddathanA usayn ibn Al, from ZAidah, from Maysarah, from Ab Azim, from Ab Hurayrah, from the Prophet A Awho said: AuWhoever believes in Allah and the Last Day, when he witnesses a matter, let him speak good or remain silent.
And enjoin goodness upon women, for indeed the woman was created from a rib, and the most crooked part of the rib is its upper portion.
If you attempt to straighten it, you will break it.
but if you leave it, it will remain crooked.
Therefore, enjoin goodness upon women.
Ay The hadith of the Prophet A Anarrated by Muslim conveys two essential messages:
maintaining social harmony by speaking only good words or choosing silence, and the exhortation to treat women with kindness.
Both messages hold profound relevance in efforts to prevent femicide and safeguard the stability of family security.
The prohibition against speaking except with goodness underscores the importance of verbal restraint in domestic Many cases of domestic violence, even culminating in femicide, often begin with Muhammad Riyadi Setiyawan and Zahra Fitriana Ramadhani.
AuAnalysis of Intimate Femicide Acts against Women in Gender Power Relations: Case Study in West Bandung Regency,Ay Journal of Feminism and Gender Studies 5, no.
2 (July 2.
: 2, https://doi.
org/10.
19184/jfgs.
Ani Purwanti.
Kekerasan Berbasis Gender.
Yogyakarta: Bildung, 2020.
Muslim ibn al-ajjAj, auu Muslim.
Corrected edition compared to several manuscripts and reliable copies, ed.
Aumad ibn RifAoat ibn AoUthmAn ilm al-Qarah iAr.
Muuammad AoIzzat ibn AoUthmAn al-ZaAofarAn Blw, and Ab NuAom AllAh Muuammad Shukr ibn asan al-Anqaraw.
Within the Takhrij Service (Turkey: DAr al-ibAAoah al-AoAmirah, 1.
No.
1468, vol.
4, p.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
words that are harsh, demeaning, and filled with anger.
By instilling the ethic of speaking well, the Prophet A Awas, in fact, laying the foundation of peaceful communication, which serves as the basis for family harmony.
Furthermore, the command to treat women well, along with the analogy of women to a bent rib, carries a profound social meaning.
The Prophet A Awas not belittling women.
he emphasized that women possess distinctive characteristics that call for an approach rooted in gentleness, patience, and compassion.
Any attempt to AustraightenAy them through harshness would only AubreakAy them, leading to conflict and violence.
On the contrary, understanding and accepting these differences foster harmony within family relationships.
Within the framework of Critical Discourse Analysis, this hadith can be interpreted as the ProphetAos A Aintervention against the patriarchal discourse prevalent in Arab society at the He shifted the paradigm of gender relations from domination to respect and protection.
This message remains highly relevant in the modern context, where femicide often arises from gender inequality, domestic violence, and unequal power relations.
Therefore, this hadith serves as a moral and social foundation for preventing femicide.
It teaches that family security and stability cannot be achieved through violence, but rather through healthy communication, mutual respect, and compassion toward women.
By embracing the ProphetAos A Amessage, families can be safeguarded from destructive conflict, and society as a whole may enjoy greater social stability and security.
a a a a e a ca a a a a ca a a a a e a a e a ca a a a a ca a a A a ac a aI a eA aOA:AEA a AA aCA
A a eIAUA a eI acN acI e acI a e aOAUAIA
A I II I OOA:A I II I o CEA:ACE EIOA
ca a a a a e a a a a a e a a AA aE eI A a aA
a ea a ea a ea
a a a a e
AAONA
A CA:A CEAUA I acAUA ac acONA ca A O acu IAUA AO aE eI O aE eI aceEN acE acN OI O aE eI aceEN acEOA:AacEE A ca AE aOEA a e a a ae a e a e a a a a aa U a U a a U a a a ca a a AEIO aI eA A UaEA ca ca A acIAUA I ac acONAUAN acO I A acO O acOO N I acN acI acI OA Narrated by al-Tirmia: uaddathanA Muuammad bin YauyA, he said: uaddathanA Muuammad bin Ysuf, he said: uaddathanA SufyAn, from HishAm bin Urwah, from his father, from Aishah, who said: The Messenger of Allah A Asaid: AuThe best among you is the one who is the best toward his family, and I am the best among you toward my family.
And when your companion has passed away, then leave him .
o not revile Ay This hadith is uasan auu.
It is also narrated from HishAm bin Urwah, from his father, from the Prophet A Ain a mursal form.
al-Tirmidh.
Sunan al-Tirmidh.
No.
1163, vol.
3, p.
Muhammad AoAbdullah al-DhiyaAo.
Al-JamiAo al-Kamil Fi al-Hadits al-Shahih al-Kamil.
I (Riyadh: Dar al-Salam, 2.
No.
192, vol.
11, p.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
The hadith narrated by al-Tirmia conveys a fundamental message concerning the ethics of family relations.
The Messenger of Allah A Astated: AuThe best among you is the one who is the best toward his family, and I am the best among you toward my family.
Ay This statement establishes that the standard of excellence for a Muslim is not determined merely by outward achievements but by oneAos attitude and treatment of family members.
Furthermore, this hadith contains an ethical exhortation not to revile the deceased, thereby upholding human dignity even after death.
When analysed through the lens of Critical Discourse Analysis, this hadith reveals three dimensions: textual, discursive practice, and social practice.
On the textual level, the ProphetAos A Aemphasis on kindness toward oneAos family positions women as individuals who should be treated with gentleness, compassion, and respect.
The phrase Aukhayrukum li-ahlhiAy represents a discursive construction that defines the measure of an individualAos moral and social excellence.
From the perspective of discursive practice, this hadith emerged within the 7th-century Arab society, which was still deeply embedded in patriarchal structures, where women were frequently positioned as subordinate.
Through his statement, the Prophet A Aintervened in this dominant discourse by redefining the standard of honorAinot through power or violence, but through gentleness and responsibility within the domestic sphere.
Thus, this hadith functions as a transformative discourse that challenged patriarchal structures and redirected them toward more just relations.
From the perspective of social practice, this hadith is highly relevant to the contemporary context, particularly in the prevention of femicide.
Many cases of femicide arise from the failure to perceive the family as a space of affection, as well as from the persistence of unequal power relations.
This hadith affirms that violence can never serve as the foundation of family life.
rather, the true measure of a manAos dignity lies in the extent to which he ensures safety, respect, and affection within his household.
The additional exhortation not to revile the deceased further underscores the principle of respecting human dignity, aligning with efforts to build families free from violence.
Accordingly, this hadith may be understood as both a normative and preventive framework for addressing femicide.
It affirms that family stability and security can only be The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
achieved through relationships founded on kindness, gentleness, and profound respect for From the perspective of Critical Discourse Analysis, this text is not merely a moral teaching for individuals but also a social strategy that promotes a new cultural paradigm: from domination to compassion, from threat to protection, and from violence to enduring social a e a a e a a a a a a a a a ca a a a e a a a a a e a a a e a a a a a a ca a ANEEA ca A AI a a aOEA:A I ac CEAUA I ac acONAUA I acN sIAUA I O IAUA IN O E aO sA:ACE IEIA ca ca a U e a a e a a a a a a U a a a a ca a U e a a A aA aO eI aC aI I eIA a a a a e a ca AA ac ac acN acueEA A OI acIOE acIIN O CAUANEEA ca A acueE I O acN acAO ac acOEAUA OeE eI a OeE ac UIAUA O C acO ac acNA ca ca a a aea e a a a e 312A.
AI NEE aA aO eI aC aI acEE OEA ca ca ca ca ca ca AI OI aNE eO U acII IA Muslim narrated: addathanA Ab Kurayb, uaddathanA Ab UsAmah, an HishAm, an abhi, an Aishah, who said: AuThe Messenger of Allah A Anever struck anything with his hand, neither a woman nor a servant, except when striving in the cause of Allah.
And he was never wronged in anything and then sought retaliation from its doer, except when one of the sanctities of Allah was violated, in which case he sought retribution for the sake of Allah.
Exalted and Glorified.
Ay The hadith narrated by Muslim through the transmission of Aishah .
) affirms that the Prophet Muhammad A Anever committed physical violence with his hand, neither against a woman, a servant, nor any other person, except in the context of jihad in the path of Allah.
This hadith also demonstrates that he never sought personal revenge for any mistreatment directed at him, except when a violation involved the rights of Allah.
From the perspective of Critical Discourse Analysis, this hadith can be interpreted as a discourse that reconstructs power relations within the family.
First, it deconstructs the patriarchal paradigm that normalizes male violence against women.
By emphasizing that the Messenger of Allah AA never struck his wives or his servants, this discourse offers a normative model that resists the practice of domestic violence.
Second, it highlights an ethical orientation in which the use of force is justified only within the framework of jihad, not in personal relationships.
Symbolically, this constrains the legitimacy of violence.
socially, it rejects the normalization of violence against women.
In relation to the prevention of femicide, this hadith serves as both a moral and normative foundation, emphasizing that violence against women not only contradicts the Prophetic example but also threatens family stability.
Femicide often stems from patterns of Muslim ibn al-ajjAj, auu Muslim.
No.
2328, vol.
7, p.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
domestic violence that are tolerated or legitimized.
By portraying the Prophet A Aas a figure of compassion who avoided domestic violence, this hadith constructs an alternative discourse aimed at preventing the escalation of violence that may culminate in femicide.
From the perspective of family security, the hadith conveys the message that harmony and stability do not emerge from physical domination or intimidation, but from self-restraint, compassion, and respect for the rights of others.
The affirmation that the Prophet A Abecame angry only when the sanctities of Allah were violatedAiand not for personal mattersAi establishes moral values as the foundation of family relationships.
Thus, this hadith is not merely a normative text but a transformative discourse that encourages social changeAifrom a culture of violence to a culture of compassionAias an effort to prevent femicide and safeguard the stability and security of the family.
a a a a a a a a a a ca a U A a acI acaE eC a acI aO aN aO e aI aeO ac e acI aN acI sAU A a ac aI e aAU A a ac aI acOAU ANEE e aI aI a s E a eI a ac acOA ca A I eOA:ACE IEIA a e a ca e a a ca a a a a e ca a a ca a ca e a a a a e a A aOeE aOI a a acI eI eO s acueEAUAEA aC eE aOEOI acAO eO s acueE aI aNA ca A acAuIA:A I ac O ac EI ac acO acI EI ac acO CEAU AI ac acONA a a 313A.
AI aNA Muslim narrated: uaddathanA Ubayd AllAh ibn MuAdh al-Anbar, uaddathanA ab, uaddathanA Shubah, an al-MiqdAm .
ho is ibn Shurayu ibn HAn.
an abhi, an Aishah, the wife of the Prophet AA, an al-Nab AA, who said: AuIndeed, gentleness .
is not found in anything except that it adorns it, and it is not removed from anything except that it disgraces it.
Ay The hadith narrated by Muslim through the transmission of Aishah .
) affirms the fundamental principle that gentleness .
l-rif.
is an ethical value that beautifies every aspect of life, while its absence leads only to disgrace.
From the perspective of Critical Discourse Analysis (CDA), this hadith does not merely convey an individual moral norm but also functions as a discursive intervention within a social structure characterized by practices of violence, including within the domestic sphere.
At the textual level, the ProphetAos A Astatement emphasizes a binary opposition between rifq .
and its absence.
Gentleness is constructed as an element that adorns, beautifies, and strengthens social relations, whereas violence is positioned as a destructive The phrase lA yaknu f shayin illA zAnahu constitutes a discursive construction that Muslim ibn al-ajjAj, auu Muslim.
No.
2594, vol.
8, p.
Muuammad ibn IsmAl al-BukhAr.
AlAdab al-Mufrad, 2nd ed.
, ed.
Muuammad FuAd Abd al-BAq (Beirut: DAr al-BashAir al-IslAmiyyah, 1.
, 167.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
promotes gentleness as a universal ethical standard, rather than as an optional behavioral From the dimension of discursive practice, this hadith emerged within the context of seventh-century Arabian society, which still normalized violence both in power relations and within the household.
By affirming that gentleness invariably leads to goodness, the Prophet A Adeconstructs the legitimacy of violence and constructs an alternative discourse that rejects the normalization of male physical domination over women.
In this sense, the hadith functions as a transformational discourse that shifts the social paradigm from power through violence to authority through compassion.
At the level of social practice, this hadith is highly relevant to contemporary efforts to prevent femicide.
Many cases of femicide stem from the absence of gentleness in family relations, replaced by patterns of control and violence.
By emphasizing gentleness as a moral virtue, this hadith provides a normative framework for preventing domestic conflicts from escalating into extreme violence culminating in the killing of women.
The value of rifq guides men to build households grounded in affection, respect, and self-restraint, which in turn fosters family stability and security.
Thus, this hadith can be read as a preventive strategy against femicide: it deconstructs violence as a social norm, reverses patriarchal paradigms, and institutionalizes gentleness as the foundation of familial relations.
From the perspective of critical discourse, the ProphetAos A Astatement is not merely an individual moral injunction, but a transformative discourse that reconfigures social culture towards a familial order that is safe, just, and free from the threat of violence against women.
a e e a a ca a a a e a a e a a s A a ac a aI aC a eO a a e aI aA:ACE IEIA a AA U A a eI ac acONAU A a acI E aaE acAU AOE aO aN aO e aI a e aA sA ca A I acu aIA:AO O acE acO I s CeEA ca caA uIA:AEA a Aa eI aO aN aeO a a a acI a aOA a A OeE I ACAUA acAOI II eE ac eNI ENA a ANEE CA a A aEA acEA:A CEOA a A A aOI I aEA acEA:AEA AEA ca ca ca e ea aA aO a aAEAUAE aN aA a A I eI a acIO aO eO aO eO aI eEC aO aI A a A aO a aE aE aIAUA aO aC a aA aN aAUA aO aO e acO aC e a a aI aN aAUAA aaE s aOA aOI aO a aE sA ca ca ca ca ca AaEA acEA ca ca a a a a a a a a a a A aOAUAa aI aN aA A A acu eI A acI aO e a a aI aN C e aE eI aO eC a O aI aE eO acNAUA aO aN acI eI a a aI ac acNAUA a a aN A aO eO aN acI eI a a aI ac acNA ca a a ca a e a a e a a a e a a a a e a a 314A.
AEIA
ca A I ac acAOAUA ac acII ONI A ac EO acNA Muslim narrated: uaddathanA Qutaybah ibn Sad wa-Al ibn ujar qAlA: uaddathanA IsmAl wa-huwa ibn Jafar, an al-AlA, an abhi, an Ab Hurayrah, anna Rasl AllAh A AqAl: AuDo you know who the muflis .
he bankrup.
is?Ay They said: AuThe muflis among us is the one who has neither dirham nor goods.
Ay He A Asaid: AuIndeed, the muflis of my ummah will come on the Day of Resurrection with prayer, fasting, and zakat, but he Muslim ibn al-ajjAj, auu Muslim.
No.
2581, vol.
8, p.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
will also come having insulted this one, slandered that one, unlawfully consumed the wealth of this one, shed the blood of that one, and struck this one.
Thus, this person will be given from his good deeds, and that one will be given from his good deeds.
his good deeds are exhausted before what he owes is repaid, then some of their sins will be taken and cast upon him, and then he will be cast into the Fire.
Ay The hadith narrated by Muslim concerning al-muflis provides a powerful ethical framework for understanding the social and moral dimensions of human actions.
The Prophet A Ateaches that the truly bankrupt person on the Day of Judgment is not the one who loses material possessions, but rather the one who comes with acts of worship yet is burdened, in his social relations, with verbal and physical violenceAiinsulting, slandering, consuming the wealth of others, shedding blood, and striking others.
315 This hadith unveils a discursive structure of social justice and interpersonal responsibility that is often neglected in religious narratives that focus exclusively on ritual dimensions.
From the perspective of Critical Discourse Analysis, this hadith functions as a counterdiscourse against the normalization of violence, particularly in the domestic sphere.
deconstructs the narrow religious perception that ritual devotion alone is sufficient to guarantee salvation in the Hereafter.
On the contrary, this hadith affirms that acts of verbal or physical violence may nullify the spiritual value of oneAos worship.
316 This moral message is highly relevant to the prevention of femicide, as many cases of femicide are rooted in patterns of domestic violence legitimized by patriarchal power relations, in which women are frequently positioned as objects of domination.
From the angle of power relations, this hadith repositions the perpetrators of violence:
those who typically perceive themselves as superior due to social, economic, or gender status are described by the Prophet A Aas the ones ultimately at a loss and bankrupt before Allah.
other words, power exercised through violence loses its significance, as every violation of human dignity becomes a moral liability on the Day of Judgment.
This constitutes the most Mohammad Hidir Baharudin.
Rahmawati Mohd Yusoff, and Nadzrah Ahmad.
AuRejecting Domestic Violence in Malaysia Based on the QurAoan and Prophetic Traditions,Ay Journal of Asian Wisdom and Islamic Behavior 1, no.
Makmur Haji Harun and others.
AuDomestic Violence In Muslim Societies: A Legal Sociology Perspective,Ay EDUCATE: Journal of Education and Culture 3, no.
: 586Ae93.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
fundamental preventive message: there is no religious justification for committing violence against women, even in its most minor forms, such as insulting or degrading their dignity.
Practically, this hadith can serve as the foundation for a new discourse within Muslim families: family security can be sustained only when relationships are built upon respect, justice, and the rejection of all forms of violence.
Preventing femicide requires a transformation of values from the ritualistic-religious to the ethical-social.
By referring to this hadith, society may internalize the message that perpetrators of domestic violence are not truly pious but rather AubankruptAy both morally and spiritually.
Thus, through the lens of Critical Discourse Analysis, this hadith dismantles the patriarchal ideology that often silences domestic violence while offering an egalitarian paradigm of social justice as the foundation for preventing femicide.
Family security and stability, therefore, are not achieved through the domination of one party over another but through a collective awareness of human dignity and the moral responsibility borne by every family member.
a :AEA a A a eI a acON aCAUA a eI acN aIAUA a ac a aI a aO a a aI aAUA a ac a aI a aO aE aeOA:ACE IEIA AAI ac acN aI e aI a acE acOI e acI ac a sI aEOA ca ae a aa aA a aO AO eE eaO aACA:A aI a e aI aN eI aC aEOA:AEA aAE eI aACA ca AEI aC e aC aOIO AOA ca AeE eI a A aA a e aNA:AE N a UIA A acIIA ca ca ca ca ca ca ca ca s AIA ca ca ca ca A AOA a ca a a a a a ca a a a a ca a a a ca AaE aI e a a aO aEA 317A.
AE eI aOA ca ca A acuI NEE O ac E acOI O acOI EIA:ANEE OCOEA Muslim narrated: addathanA Ab Kurayb, uaddathanA Ab UsAmah, an HishAm, an abhi, who said: AuHishAm ibn akm ibn izAm once passed by a group of Nabateans in al-ShAm who had been made to stand in the sun.
He asked.
AoWhat is the matter with them?Ao They said.
AoThey have been detained for the jizyah.
Ao HishAm then said.
AoI bear witness that I heard the Messenger of Allah A Asay: Indeed.
Allah punishes those who punish people in this world.
AoAy The hadith narrated by Muslim through the incident of HishAm ibn akm reveals a universal message: Allah will punish those who torment human beings in this world.
This message is not confined to the context of detention of people on account of the jizyah in alShAm, but rather presents a fundamental principle of social justice and the prohibition of all forms of torture, oppression, and violence against fellow human beings.
From the perspective of Critical Discourse Analysis, this hadith can be interpreted as a counter-discourse against the normalization of violent practices legitimized by structures of Muslim ibn al-ajjAj, auu Muslim.
No.
2613, vol.
8, p.
The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
The detention and torture carried out under the pretext of fulfilling tax obligations, as mentioned in the context of this hadith, illustrates how authority often instrumentalizes law to legitimize violence.
Through his statement, the Prophet A Aintervenes in this discursive structure by reversing the legitimacy of power: those who are perceived as powerful in this world due to their acts of violence are instead positioned as those who will face divine punishment in the Hereafter.
When applied to the context of femicide and domestic violence, this hadith provides a strong preventive framework.
Many cases of femicide are stem from the abuse of power within the household, where men exploit patriarchal authority to control and even torment women physically or psychologically.
This hadith deconstructs such legitimacy by affirming that violence not only violates human dignity but also incurs divine retribution.
Hence, the hadith functions as a discourse of resistance against patriarchal ideology that normalizes violence within the family.
At the level of social practice, this hadith offers guidance for maintaining family security and stability.
Such stability can never be achieved if family relations are founded upon oppression, repressive control, or abuse.
On the contrary, security can only be realized through relationships free from violence, grounded in respect for human dignity, and governed by justice.
By internalizing the message of this hadith.
Muslim families are encouraged to construct relational patterns that reject all forms of violence, thereby preventing the escalation of domestic conflicts into femicide.
Thus, through the lens of Critical Discourse Analysis, this hadith can be understood as a preventive strategy against femicide.
It deconstructs violence as a socially accepted norm, affirms the prohibition of torture as a universal moral principle, and offers a new paradigm for Muslim families: power must not be exercised through violence but rather through justice, compassion, and respect for the right to life of every family member.
This constitutes the true foundation for achieving family security that is stable and free from the threat of femicide.
CONCLUSION
Viewed through the framework of Critical Discourse Analysis, the selected hadiths articulate a coherent moral and social vision that functions as a counter-discourse to systems legitimizing violence, particularly within the domestic sphere.
Femicide is not merely a The Efforts Of Preventing Femicide For The Stability Of Family Security Al-Majaalis : Jurnal Dirasat Islamiyah Volume 13 Number 1.
November 2025
P-ISSN: 2339-2630
E-ISSN: 2477-8001
__________________________________________________________________________________________
criminal issue but rather a mirror reflecting a social and moral failure to protect women.
Islam, through the Prophetic hadiths, offers practical and ethical pathways for its preventionAi through exhortations regarding women, warnings against injustice, the cultivation of gentleness, and cautioning against violence and bloodshed.
Effective prevention requires educational and spiritual reform that begins within the family, reinforced by just legislation and individual awareness of the consequences of injustice.
Protecting women from violence is both a religious and humanitarian responsibility, and the stability and security of the family can only be realized through justice, mercy, and education grounded in respect for others.
REFERENCES