scholarly journals Diskursus Gender Dalam Hukum Islam

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Mesraini Mesraini
Keyword(s):  
Islamic Law ◽  
Primary Source ◽  
Western World ◽  
Men And Women ◽  
Islamic Studies ◽  
Gender Discourse ◽  
Islamic Jurisprudence

Abstract:Gender discourse is an issue that has its distinct challenges in Islamic studies. This is due to the notion that gender discourse emerged from the western world and is also considered less linear with Islamic studies. The main cause of this impression is due to a lack of proportional understanding. Gender does not actually treat a person on the basis of sex, but on one's competence. If the gender approach is biological-natural and irreversible, then the gender approach is constructive-social, not natural, and thus can be altered. This paper argued that Qur'an Hadith as the primary source of Islam ensures that in the issues of position, worship, and law, men and women have equal position. Nonetheless, some aspects of fiqhiyah (Islamic jurisprudence) as an implementation of the primary source's understanding are still considered biased. The differences of thinking, the culture of society, and the challenges faced by imam fiqh (Islamic jurisprudence leaders) contribute to gender biasKeywords: Gender, Islamic Law, Fiqh Abstrak: Wacana gender merupakan isu yang memiliki tantangan tersendiri dalam kajian keislaman. Di samping lahir dari dunia Barat, wacana ini dipandang kurang linier dengan kajian keislaman. Kesan ini cenderung didasarkan atas pemahaman yang kurang proporsional. Gender bukanlah memperlakukan seseorang atas dasar jenis kelamin, tetapi atas kompetensi seseorang. Jika pendekatan jenis kelamin itu bersifat biologis-kodrati dan tidak dapat diubah, maka pendekatan gender bersifat konstruk-sosial, bukan kodrati, dan dapat diubah. Sumber primer Islam, seperti Alquran Hadits, memastikan dalam persoalan kedudukan, ibadah, dan hukum antara laki-laki dan perempuan memiliki posisi yang sama. Namun, sebagian dari aspek fiqhiyah sebagai implementasi atas pemahaman sumber primer itu dipandang masih bias. Perbedaan pemikiran, budaya masyarakat, dan tantangan yang dihadapi oleh para imam fiqh berkontribusi atas bias gender.Kata Kunci: Gender, Hukum Islam, Fiqh

scholarly journals THE DISCOURCE OF DRESS CODE IN ISLAMIC LAW

2019 ◽  
Vol 4 (2) ◽  
Author(s):  
Rusjdi Ali Muhammad ◽  
Dedy Sumardi
Keyword(s):  
Islamic Law ◽  
Standard Form ◽  
The Body ◽  
Standard Formulation ◽  
Dress Code ◽  
Men And Women ◽  
Islamic Jurisprudence ◽  
Muslim Men ◽  
Moral Teachings ◽  
Moral Requirements

The discussion concerning dress code or clothing will always be closely related to the debate of aurat or ‘awrah, as the clothing mainly serves to cover aurat.  The ‘awrah (in Arabic) or aurat (in Bahasa) is the parts of the body which must be covered with clothing. The boundary of the aurat in the Islamic jurisprudence (fiqh) study is associated with the prayer (salah), which is then ascribed to the boundary of the aurat beyond prayer, based on qiyas. The thinking framework of fuqaha’ (the expert in Islamic law) in their attempt to cover the aurat of Muslim men and women refers to common terms, such as hijab, jilbab, khimar, dir sabigh and milhaf. Even though these terms do not represent the standard form and model of dressing, they are adequate to reveal the restriction of dressing based on Islamic teaching (shariah). The absence of a standard formulation for the form and model of Islamic dressing indicates that Islamic teachings are flexible for the discovery of ideal forms and models of clothing adhering to religious norms, ethics and moral teachings. Clothing is part of the cultural product as well as religious and moral requirements without denying the custom of society. Abstrak: Pembahasan tentang busana/pakaian akan senantiasa terkait erat dengan pembahasan  aurat,  karena  fungsi  utama  pakaian  adalah  sebagai  penutup aurat. Batasan aurat dalam kajian fiqh Islam dikaitkan dengan ibadah shalat, yang kemudian diaplikasikan kepada batasan aurat di luar shalat, berdasarkan qiyas. Landasan berpikir yang digunakan fuqaha' dalam upaya menutup aurat laki-laki dan perempuan muslim merujuk pada istilah umum seperti hijab, jilbab, khimar, dir sabigh dan milhaf. Meskipun istilah-istilah ini belum mewakili bentuk dan model busana/pakaian yang baku, tetapi mampu mengungkap batasan makna busana/pakaian dalam ajaran Islam. Tidak adanya rumusan baku tentang bagaimana bentuk dan model busana/pakaian islami mengindikasikan bahwa ajaran Islam memberi keleluasaan dalam menemukan bentuk dan model pakaian ideal yang tetap mengacu pada norma-norma agama, etika dan ajaran moral. Pakaian merupakan bagian dari produk budaya sekaligus tuntunan agama dan moral tanpa menafikan adat kebiasaan suatu masyarakat. Kata Kunci: Pakaian, Aurat, Fiqh

scholarly journals The Early Development of Islamic Jurisprudence

1997 ◽  
Vol 14 (3) ◽  
pp. 83-86
Author(s):  
Abuhamid M. Abdul-Qadir
Keyword(s):  
Early Development ◽  
Islamic Law ◽  
Legal Theory ◽  
Primary Source ◽  
Second Century ◽  
Social Lives ◽  
Islamic Jurisprudence ◽  
History Of ◽  
The Subject ◽  
Independent Thinking

Professor Ahmed Hasan has made a great contribution to the understandingof the early history of Islamic jurisprudence up to the time of al Shafi'i (d. 204A.H.). A few works. such as The Origins of Muhammadan Jurisprudence byProfessor Joseph Schacht, have been published on the early development ofIslamic jurisprudence. and Hasan's work is a valuable addition. Islamic jurisprudenceis a dynamic, ongoing, and virtually limitless subject. The communitycannot survive without it as long as new issues arise to be resolved andIslamized. Thi field of study helps the community to move forward, encouragingmembers to solve new problems that arise in their social lives. Hasan discusseshow jurists debate one another over the extraction of God's law and how.ultimately, uch debates have developed Islamic jurisprndence and the differentlegal schools. ljma' (consensus) and qiyas (analogy) did not exist at the time ofthe Prophet; they developed through ijtihtid, based on the principle sources theQur'an and Sunnah. The subject has a kind of progressive flow, tide, and dynamiccharacter. Hasan divide his book into seven chapter, beside an introductionand a concluding discussion. He also includes a bibliography and an index. Theauthor chose a period in the history of jurisprudence for which sources for synthesisare difficult co obcain. He shows the historical development of lslamicjurisprudence in the first two centuries of Hijrah based mainly on the work ofMalik. Abu Yusuf, al Shaybani and al Shafi'i.This book is designed for readers who are particularly interested in Islamiclaw and history. In the introduction the author describes the meaning of fiqh andother allied terms. He analyzes the origins of the early schools of law-such asthe schools of Medina and Iraq-that developed through the work of scholarswho extracted God's law from the revealed sources. Further analysis by theauthor suggests that after the middle of the second century A.H., scholars weregenerally engaged in independent thinking on law. ln the same way. al Shafi'ideveloped his own legal theory and brought consistency into law. After him theregional character of the early schools began to disintegrate and faithfulness toone master and his principles gradually predominated.The author discusses the sources of Islamic law beginning with the developmentof the main five categories of judgment of Muslims' aces, namely, theobligatory. the recommended, the neutral, the disapproved, and the prohibited.These categories are ultimately based on four sources: the Qur'an, the Sunnah,ijma' and qiyas. The author first deal with the Qur'an, briefly pointing out thatit is the primary source of legislation and guidance. The author discusses thedoctrine of the abrogation of individual verses in the Qur'an (naskh) in a separatechapter, pointing out the development of the theory of naskh and its significantrole in Islamic jurisprudence. Although naskh is an established doctrine inthe field of Islamic jurisprudence, the author's long analysis of naskh suggeststhat since the Qur'an is eternal there can be no reasonable ground for the thesis ...

Imperialist Feminism and Islamic Law

Hawwa ◽  
2019 ◽  
Vol 17 (2-3) ◽  
pp. 97-134
Author(s):  
Lena Salaymeh
Keyword(s):  
Islamic Law ◽  
Muslim Women ◽  
Male Gaze ◽  
The West ◽  
Men And Women ◽  
Islamic Jurisprudence ◽  
Muslim Men

Abstract This article presents three arguments about defects in imperialist feminism. First, I show that imperialist feminists engage in decontextualized comparisons: they consistently compare Western women to the Muslimwoman, without comparing Muslim men and women or comparing non-Muslim men and women. These inconsistent comparisons are the source of significant misrepresentations of Muslim women. Second, I propose that imperialist feminists view Muslim women through the heteronormative male gaze. That is, when imperialist feminists assess Muslim women’s practices, they implement the normative assumptions of heterosexual males in the West. Third, I argue that imperialist feminists incorrectly presume that Western women enjoy full autonomy or fail to recognize that women everywhere do not enjoy full autonomy. I present medieval Islamic legal ideas about a wife’s right to sexual fulfillment as evidence that the liberal myth of autonomy is not translatable to orthodox Islamic jurisprudence.

scholarly journals ZAKAT BATU AKIK HASIL TAMBANG MENURUT PERSPEKTIF HUKUM ISLAM

2016 ◽  
Vol 1 (2) ◽  
Author(s):  
Rizkiyallah
Keyword(s):  
Islamic Law ◽  
Primary Source ◽  
Research Problem ◽  
Payment System ◽  
Agricultural Products ◽  
Minimum Amount ◽  
Islamic Jurisprudence ◽  
Research Findings ◽  
Society Perspective

Fiqh (Islamic jurisprudence) sets certain wealth that is charitable, such as agricultural products, mining, and cattle. However, people in the community pay zakat (compulsory charity or religious tax) on the mining product (Batu Akik, agate) as found in the community in Beutong, Nagan Raya. This research aimed to investigate the zakat of batu akik from the Islamic law perspective. The research problem was whether the mining product (batu akik) is eligible to pay zakat or not. Besides, it also investigated the society perspective on zakat, the payment system, and the calculation. The research findings indicated that batu akik was the primary source of income; therefore the society perception mentioned that they had to pay zakat on it when reached the nisab (minimum amount of wealth eligible to pay zakat).  The payment system of zakat of in Beutong, Nagan Raya reached the nisab after the batu akik is sold. It is eligible to pay 2,5% zakat if the sale reached the nisab and the haul. Abstrak:  Dalam fikih ditetapkan beberapa harta yang dapat dizakatkan, misalnya hasil pertanian, pertambangan, dan binatang ternak. Namun dalam konteks masyarakat telah dipraktekkan mengenai zakat Batu Akik hasil pertambangan, sebagaimana terjadi pada masyarakat di Kecamatan Beutong Kabupaten Nagan Raya. Menarik kiranya mengkaji lebih lanjut tentang zakat Batu Akik ditinjau menurut hukum Islam. Pertanyaannya adalah apakah batu akik hasil tambang wajib dikeluarkan zakat menurut Hukum Islam, bagaimana persepsi masyarakat terhadap zakat tersebut, serta bagaimana sistem pembayaran zakat batu akik dan kadar nisabnya sebagaimana yang terjadi pada masyarakat di Kecamatan Beutong Kabupaten Nagan Raya. Persepsi masyarakat batu akik dapat menjadi sumber ekonomi yang bermanfaat, diwajibkan mengeluarkan zakat dari penghasilan batu akik ketika telah sampai nisab. Sistem pembayaran zakat batu akik pada masyarakat Kecamatan Beutong Kabupaten Nagan Raya berikut dengan batasan nisabnya adalah dengan mengeluarkan zakat hasil penjualan batu akik. Hasil penjualan batu akik dizakatkan ketika sudah mencapai nisab, yaitu 2,5% dan telah sampai haul. Kata Kunci: Zakat, Batu Akik, Tambang, Hukum Islam

scholarly journals Propaedeutics in Practice: Islamic Legal Studies and the Public Sphere

2020 ◽  
Vol 37 (3-4) ◽  
pp. 1-23
Author(s):  
Timothy Gutmann
Keyword(s):  
Islamic Law ◽  
Engaged Scholarship ◽  
The Public ◽  
Islamic Studies ◽  
Legal Studies ◽  
Legal Traditions ◽  
Islamic Jurisprudence ◽  
New Material ◽  
The Public Sphere ◽  
Self Formation

In this paper, I outline a propaedeutics of Islamic legal studies. I am using the term “propaedeutic” to refer to scholarship and pedagogy that introduces audiences to new material in a way that structures their curiosities and asks them to rethink commonplace familiar situations and assumptions. Those who teach about Islamic law in North American Islamic studies are working in an environment shaped by distinctive anxieties and preconceptions. Engaged scholarship informed by thinkers such as Wael Hallaq and Talal Asad seeks to disentangle conceptions of law from modern expectations of law enforcement, codification, and the supervisory neutrality of the state to consider other deliberations and practices of justice. Such propaedeutic scholarship should suggest how religious legal authority deals with more than just “spiritual” and “personal” matters. Imprecise introduction to the idea that Islamic legal opinion is non-binding can unintentionally imply that such opinion makes only moral suggestion that one chooses to follow or not. Scholarscritical of Max Weber’s judgment that Islamic jurisprudence amounts to little more than arbitrary invocations of authority should be careful not to present Islamic jurists as merely creatively “free” to be unsystematic and their decisions inconsequential if following them is not coerced. Drawing on the work of Hussein Agrama, I explore the idea of fatwa discernment as guiding counsel directed not at adversarial procedure but at ethical self-formation. Finally, I consider Saba Mahmood’s account of religious difference to suggest how Islamic legal traditions might complicate liberal ideas of jurisdiction.

scholarly journals Islam and Medicine: A Study on The Fatwa of Indonesian Ulama Council on Vaccines

2021 ◽  
Vol 6 (1) ◽  
pp. 85
Author(s):  
JM. Muslimin ◽  
Rizky Fauzi Iskandar ◽  
Yulia Fatma
Keyword(s):  
Content Analysis ◽  
Islamic Law ◽  
Primary Source ◽  
Health Sciences ◽  
Analysis Techniques ◽  
Library Research ◽  
Islamic Jurisprudence ◽  
The Future ◽  
The Law

The principles of Islamic jurisprudence can provide a convenient solution for practitioners of Islamic law in formulating the law of this rapidly expanding vaccine field for now and the future. This study aims to obtain the rationale of fiqhiyyah principles used by Indonesia Ulama Council (Majelis Ulama Indonesia, MUI) related to contemporary medical and health sciences, especially vaccines.. This research is a qualitative library research with primary source the fatwa of  Indonesian Ulama Council.. The data and document are reviewed through content analysis techniques using descriptive-analytical and interpretative methods. The approach in this study uses the Principles of Islamic Jurisprudence (usul al-fiqh) and Islamic legal maxims (qawa'id fiqhiyyah) approach. . The conclusion of the study is the permissibility and prohibition of using vaccines are based on the ingredient of the vaccines. If the ingredient is extracted from allowed materials (halal), the vaccines are accepted. On the contrary, if it is contaminated by illegal materials, the vaccines are rejected. However, in the urgent situations, all vaccines can be accepted based on the logics of emergency and need.

scholarly journals NORMA-NORMA HUKUM HAK ASASI MANUSIA DALAM AL-QURAN: STUDI KRITIS ATAS TAFSIR AL-QURAN SURAT AL-NISÂ’ AYAT 135

Asy-Syari ah ◽  
2015 ◽  
Vol 17 (2) ◽  
Author(s):  
Deni Kamaludin Yusup
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
Primary Source ◽  
Western World ◽  
Critical Study ◽  
Human Beings ◽  
Way Of Life ◽  
Legal Norms ◽  
Holy Book ◽  
The Way

This paper is simply explaining on the legal norms of human rights in the Quran through critical study on the Quranic interpretation Surah al-Nisâ’ verse 135. As the primary source of Islamic law, the Quran is believed covered the various verses which are relevant with the legal norms of human rights. Moreover the guarantee of human rights and its consideration in the Quran has been presently existed more than the idea of human rights in Western world. In addition, the crucial proble here is not talking about accepting or rejecting human rights within the Quran, but many scholars find the difficulties on understanding human rights in the Quran more than accepting it as the Holy Book and the way of life for human beings.

scholarly journals استنباطِ احکام میں فقہائےاحناف اوراہل ظواہرکامنہج اور عصری معنویت

2021 ◽  
Vol 3 (02) ◽  
pp. 65-83
Author(s):  
Dr. Abdul Ghaffar ◽  
Muhammad Asif
Keyword(s):  
Intelligence Quotient ◽  
Islamic Law ◽  
Primary Source ◽  
Primary Sources ◽  
Great Contribution ◽  
Islamic Jurisprudence ◽  
Way Of Thinking ◽  
Different Origins

Islamic Sharīʿa gives importance to intellect as well as imitation. For better comprehension of imitation, it is necessary to have perception. Intellect is helpful for imitation to interpret comprehensively. There is no dissension in imitation but for Intellect having a difference in way of thinking and intelligence quotient, there might be dissension. In Islamic Jurisprudence, there are five schools of  Fiqh  (Ḥanafī, Mālḳī, Shafi՚ī, Ḥanblī, and Ẓāhirī). Each one has its principles of interpretation. There is a dire need for comparison among these schools of Fiqh. In this article, it has been tried to compare the principles of interpretation between the Hanafi and Zaheri schools of Fiqh. Islamic law regulates the practical affairs of life such as virtual laws, family matters, financial matters, banking laws, judicial proceeding affairs, inheritance, and criminal laws. In this article, an introduction of both jurisprudential scholars, Imam AbŪ Ḥanīfa and Imam AbŪ Dawud Ẓāhirī including their famous students who have a great contribution, has been discussed. A valuable discussion has also been done on their principles of interpretation. These two schools of  Fiqh have two different origins and places, but both follow Qu՚rān, Sunnah/Ḥadith, and Ijmā՚ as the primary sources of interpretation while other sources such as Qiyās, Istiḥsan, Shara՚ mā Qabl, Urf are quite different. Ẓāhirī scholars do not accept Qiyās and Istiḥsan as a source of interpretation, but they accept Dalīl and Istashab as a primary source of interpretation.

scholarly journals Pengaruh Wacana Gender Dalam Pembangunan Hukum Keluarga di Indonesia

2013 ◽  
Vol 1 (1) ◽  
Author(s):  
Asep Syarifuddin Hidayat
Keyword(s):  
Structural Change ◽  
Islamic Law ◽  
Family Law ◽  
Law Reform ◽  
Advocacy Groups ◽  
Muslim Community ◽  
Men And Women ◽  
Gender Discourse ◽  
Muslim Countries ◽  
The Social

The Effect of Gender Discourse in the Development Family Law in Indonesia. One of the social movements that emerged and gained its strength in the second half of the 20th century is feminism movement that encourages a structural change in the patriarchal structure society and equality between men and women. The movement also includes Muslim countries. The struggle of feminism or gender equality gained its momentum when the practice of discrimination towards women prevail in the Muslim community that is supported by treasury classical Islamic law (fiqh). It is on that particular context, the process of family law reform in Muslim countries at the end of the century-20s became an important arena of women's advocacy groups of their rights, as well as incorporate aspects of family law reform.  DOI: 10.15408/jch.v1i1.2985

Islamic Law: A Very Short Introduction

2021 ◽  
Author(s):  
Mashood A. Baderin
Keyword(s):  
International Law ◽  
Islamic Law ◽  
Western World ◽  
Short Introduction ◽  
Inheritance Law ◽  
System P ◽  
Islamic Jurisprudence ◽  
Penal Law ◽  
History Of ◽  
Muslim Communities

Islamic Law: A Very Short Introduction examines the evolution, nature, and theory of Islamic law, incorporating both classical and modern scholarly perspectives. Islamic law is one of the world’s major legal systems, yet it is often misunderstood, particularly in the West. It is applicable in different forms as part of state law in countries across the Middle East, Asia, and Africa, and has a strong influence on Muslim communities throughout the Western world. This VSI traces the history of Islamic jurisprudence. It covers its scope—including family law, inheritance law, financial law, penal law, and international law—and its practice, providing an overview of this key legal system.

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