Gender Analysis of Marriage Guardians in the Compilation of Islamic Law

The concept of marriage guardians in Islamic Law Compilation still seems biased and patriarchal, because women do not have the right to marry themselves or others. Articles on guardian of marriage are still less responsive to women's interests. A gender imbalance regarding the concept of marriage guardians is further strengthened by the provisions of marriage guardians in the Islamic Law Compilation which are strictly aimed at men. This research used literature review method based on the Compilation of Islamic Law and gender theory. This study found that, the information about guardian of marriage which is a man’s right from the father's line is actually in line with the pagan Arab culture, including the contribution of Quraish hegemony in interpreting religious propositions. In this regard, Arab societies like Quraish had great respect for a person based on their lineage, so that everyone who was respected would wholeheartedly keep their honor. The lineage in Arabic culture is in the hands of the male lineage, and women are entered into second-class citizens in front of them.

Salafi, Jihadis, dan Terorisme Keagamaan; Ideologi, Fraksi dan Interpretasi Keagamaan Jihadis

This article will discuss the ideological roots of jihadists who use religious propositions for acts of violence, including terrorism. Ideologically, a group that is characterized by salafism or what is often called Wahabism, is an understanding that wants the purification of Islamic teachings by rejecting various interpretations other than referring to the Al-Qur'an, the prophet's hadith and the words of friends. Although in terms of faith, all Salafi factions have similarities, in terms of the application and actualization of the faith, salafism is divided into three factions, namely the puritan salafi, the political salafi and the jihadi salafi. Puritan salafis represent old groups who are anti-political, while class political salafi groups use politics as a means of defending their faith, especially jihadist groups who use revolution and even acts of violence in applying the principles of their creed. The main issues discussed in jihadiism include jihad, takfir, and al-walaa 'wa-l-baraa'.

Kafa’ah among the Hadrami Arabs in the Malay World (Anthropology of Law Approach)

This article explores how Hadrami Arabs have been maintaining the law of kafa’ah marriage or endogamy marriage in the Malay world—in this instance Indonesia and Malaysia and, to some extent, Singapore—from the early 1990s to the present. Arabs, mostly of Hadrami descent, are carrying their traditions everywhere in their diaspora. Moreover, those traditions are related to the Islamic law of endogamy marriage. This study employs a qualitative research method. Library research is used in collecting data, published or unpublished documents. Data sources are done with a web search using the following databases: Google Scholar, Ebsco-host, Research gate, Sage Journal, Scientific Electronic Library Online (SciELO), and others. The results and discussion of the research explain that the process of the establishment of the tradition of endogamy marriage has begun since their existence in Hadramaut to preserve offspring, because they became the target of the murder of the Umayyad dynasty. In Hadramaut, they established Naqabah Asyraf Kubra, which served to record the genealogy and maintain the Syarifah ((female descendants of Prophet Muhammad) in order to obey the law of endogamy marriage. On the other hand, this paper will also examine issues related to the existence of the Arab’s community diaspora in the state order in the legal perspective reviewed from the guarantee of its legal certainty. The conclusion in this study is that in the end the issue of Syarifah marriage with this akhwal depends very much on the perspective of the community either from Alawiyyin group or not. Rigid attitudes towards traditions supported by religious propositions will still be able to preserve this. However, how big is the tradition of the law of endogamy marriage able to withstand the onslaught of globalization and modernization that continues to run, because some Syarifah groups question and even break out of or disobey this tradition.

AWARENESS ON ISLAMIC FEMINISM: Learning From Gus Dur and Husein Muhammad

Women has been an interesting research discourse due to various remaining practical problems. This is mainly triggered by embedded patriarchal culture within society. Ironically, men in general take advantage of this situation and make a justification on the basis of religious propositions. Therefore, this study becomes necessary by presenting the two influential male scholars promoting gender equality effort. The author tries to cooperate the two figures in a feminist frame. This study uses a critical analysis approach. The results of this study indicate that Gus Dur tends to adopt social feminism, while Husein Muhammad tends to be liberal feminism. Both feminism views of Gus Dur and Husein Muhammad intersect on humanity based on Islamic values. Nevertheless, Husein explicitly wrote about Gender. On the other hand, Gus Dur's view was implied from his writings. The feminist view of the two figures emerges as a social unrest response towards inequality. Therefore the main principle they proposed was justice. To the author, Husein's view did not taken into account feminist view of western scholars; Husein inclined to the opinion of As-Sat} bi and Ghazali. Meanwhile, independence of Gus Dur's feminist view has not been clearly seen.الملخص: إن المرأة موضوع بحث جذّاب لما فيها من مسائل وقضايا خاصة في مجال التطبيق الواقعي. ومن الأسباب هو دوام الثقافة الأبوية. ومع الأسف فإن كثيرا من الرجال يستفيدون هذه الحالة بل ويقوون وجودها على دليل ديني. إن هذا البحث مهم بإحضار شخصيتين معروفتين (من الرجال) ولهما آثار واسهامات في الجنس. حاول الكاتب مقارنة هاتين الشخصييتين في إطار الفكر النسوي . استخدم هذا البحث مدخل دراسة التحليل النقدي. دلّت نتائج البحث على أن نوع الفكر النسوي لعبد الرحمن واحد هو اشتراكي وأما لحسين محمد فلبراليّ. هناك نقطة توافق بين النضال النسوي لعبد الرحمن واحد وحسين محمد هو الروح الإنسانية على أساس القيم الإسلامية. وأما وجه الفرق بينهما فإن حسينأ كتب صريحا عن الجنس. وأما عبد الرحمن واحد فتظهر أفكاره عن الجنس في كتاباته (عن طريق المفهوم). إن فكرة كل منهما نشأت عن الوعي الإجتماعي تجاه الظلم ، لذا فإن الشيئ الأساسي الذي قدماه هو العدالة. طرح الكاتب النقد لفكرة حسين فإنه لم يعتبر بأفكار علماء الجنس الغربيين وهو يميل إلى رأي الشاطبي والغزالي. وأما عبد الرحمن واحد فإن فكرته عن الجنس لم تظهر قائمة مستقلةAbstrak: Wanita merupakan objek penelitian yang menarik, karena masih menyisakan berbagai persoalan terutama dalam praktiknya. Budaya patriarki yang mendarah daging menjadi salah satu pemicunya. Ironisnya kaum laki-laki banyak yang memanfaatkan kondisi ini serta memperkuat dengan dalil agama. Maka penelitian ini diperlukan dengan menghadirkan dua tokoh dari kalangan laki-laki yang cukup berpengaruh dalam perjuangan Gender. Penulis berusaha untuk mengkoparasikan kedua tokoh tersebut dalam bingkai pemikiran feminis. Penelitian ini menggunakan pendekatan studi analisis-kritis. Hasil penelitian ini menunjukkaan bahwa corak pemikiran feminisme Gus Dur bersifat sosialais sedangkan Husein Muhammad bersifat liberal. Terdapat titik temu perjuangan feminisme Gus Dur dan Husein Muhammad, yaitu spirit kemanusiaan berdasarkan nilai-nilai Islam. Perbedaannya Husein secara tegas menulis tentang Gender. Sedangkan Gus Dur include (tersirat) kedalam tulisan lainnya. Latar pemikiran feminisme kedua tokoh tersebut lahir dari kegelisahan sosial terhadap ketidakadilan, oleh karenanya prinsip utama yang mereka ajukan adalah keadilan. Kritik penulis terhadap Husein, pemikirannya belum mempertimbangkan ahli feminis dari barat, ia condong ke pendapat As-Sat}bi dan Ghazali. Sedangkan Gus Dur independence pemikiran feminis belum terlihat jelas.

Truth-triggered religious commitments

This article describes a new type of religious commitment that is activated only if the associated religious propositions are true. The notion of a conditional intention provides the mechanism for understanding how it works, and the justification for forming such an intention in the religious case comes from an awareness of human immaturity combined with a more fundamental and unconditional commitment to truth, goodness, and beauty. The article's argument promises to contribute widely and to supersede certain older arguments, including Pascal's Wager.

The exoteric/esoteric divide and Schellenberg's Sceptical Religion

In a ground-breaking series of books, Canadian philosopher J. L. Schellenberg (2005d; 2007b; 2009; 2013a) has developed a systematic non-theistic, non-naturalist philosophy of religion. One of the core claims within his system is that given our limited evidence (and limited capabilities for assessing what evidence we do have), scepticism concerning the truth of religious propositions is at present the only warranted epistemic response. In this article I draw attention to a potential complication for Schellenberg's assessment of the pragmatic implications of this evidential situation, a complication arising from the distinction between exoteric and esoteric religion.

The Collection of Grammatical Sophismata in ms London, bl, Burney 330. An Exploratory Study

Manuscript London, British Library, Burney 330 contains an anonymous collection of grammatical sophisms, dating in all probability from early 13th-century France or England, and all based on problematic biblical, liturgical or religious propositions. After a presentation of the manuscript and collection, this article examines two analysis tools that are applied in the majority of the sophisms, viz. a distinction between three layers of grammatico-semantic perfection or completeness, and the grammatical and semantic supposition doctrines. It appears that these sophisms pay prominent attention to improper or figurative supposition, but are not intended for highly advanced readers. These preliminary results suggest that the Burney Sophismata Collection constituted an exercise tool to support textbook-based instruction in theological grammar, which was developed by such masters as Peter the Chanter and William de Montibus in the late 12th and early 13th centuries.