A Humanistic Phylosophical Analysis on Women Existence in the Fiqih of Syafii

Artikel ini mengkaji kedudukan kaum wanita dalam fiqh Imam Syafi'i. Untuk itu, beberapa karya besar Imam Syafi'i seperti Kitab al-Umm, al-Risalah fi Ushul al-Fiqh, Qaul Qadim dan Qaul Jadid ditelaah secara mendalam dengan menggunakan pendekatan filsafat Humanis. Semangat pemberdayaan kaum perempuan yang menampakan nilai-nilai kemanusiaan dalam karya al-Syafi'i dapat ditemukan baik dalam aspek metodologi (ushul Fiqh) maupun pada produk hukum (Fiqh) yang dihasilkan oleh beliau. Dalam aspek metodologi, pengembangan prinsip-prinsip Maslahah Mursalah yang mengacu pada kepentingan masyarakat luas merupakan suatu indikasi bahwa nilai-nilai kemanusiaan menjadi bahan pertimbangan utama dalam mengeluarkan suatu produk hukum

Perempuan dan Media Massa

The role of mass media is not only providing information to the public to fulfill their 'right to know' and 'right to expression', but also leading the creation of societies' images, myths, behavior, knowledge, even ideologies. Mass media produce new realities through texts, define facts or reality which amongst the semiotics such process is called creating the second reality from the first reality by the media. The media have created new realities in which men are portrayed as superior and engaging in all public spheres, whereas women are visualized as the weak. The production of mass media is also closely related to capitalist system of economy, which sometimes requires certain to become the victims; and women have been the victims in this capitalist system

AFA'AH in ISLAM: Towards a Pogressive Interpretation

Etimologically, the word kafa'ah means egalitarian, equivalent, comparable, orsimilar. In the constellation of the Islamic thought, kafa'ah is meant that a prospective husband is expected to be comparable to the prospective bride in terms of religion, education, social status, profession, descent/ancestry, independence status, physical-spiritual conditions, wealth, position, degree and so on. It is intended to guarantee the relation between a husband and his wife as well as ensuring a harmony oftheir family life in the future. This article describe about kind of Moslem's thinker perspective, especially about kafa'ah concept. Some of the recommend a strict implementation of kafa'ah from the point of religion to the factor of wealth that the prospective groom must meet all the detailed requirements; but some others do not give much regards to it. The latter grounds their views on a reason that any Moslem, as long as he is not an adulterer, has the right to marry any Moslem's woman he want. Kafa'ah secara etimologi berarti egaliter; sepadan; sebanding; semisal. Dalam konstalasi pemikiran Islam, kafa'ah dimaksudkan bahwa seorang calon suami diharapkan sebanding dengan calon istri dalam agama, tingkat pendidikan, status sosial, profesi, keturunan, kemerdekaan, kondisi jasmani-rohani, kekayaan, jabatan, derajat dsb. Hal ini dimaksudkan agar terjaminnya keharmonisan pergaulan suami istri dalam berumah tangga di kemudian hari. Artikel ini coba menguraikan beragam pandangan para pemikir Muslim mengenai konsep kafa'ah. Ada yang mensyaratkan secara ketat pelaksanaan kafa'ah, sejak poin agama sampai poin kekayaan; di mana kriteria calon mempelai laki-laki harus memenuhi secara terinci persyaratan di atas. Namun ada juga yang sama sekali tidak melihat kepentingan kafa'ah ini, dengan alasan Muslim mana saja, asal tidak pezina, memiliki hak untuk menikahi Muslimah yang diinginkannya

Pembaharuan Konsep Kesepadanan Kualitas (Kafaa\u27ah) Dalam Al-qur\u27an Dan Hadis|

Dewasa ini muncul pemikiran yang berupaya mendekonstruksi konsep Kafa\u27ah karena dinilai bias dan sudah tidak memadai untuk kondisi masyarakat saat. Padahal, sebagian ulama tradisional menempatkan Kafa\u27ah pada wilayah sakral, sehingga tidak mungkin didekonstruksi. Artikel ini akan membahas konsep Kafa\u27ah dalam perspektif al-Qur\u27an dan Hadis serta implikasinya dalam pernikahan. Kafa\u27ah mengandung makna seorang calon suami diharapkan sebanding dengan calon istri dalam agama, tingkat pendidikan, status sosial, profesi, keturunan, kemerdekaan, kondisi jasmani-rohani, kekayaan, jabatan; derajat dan sebagainya. Untuk mengembangkan progresifitas egalitarianitas-muslimah di satu sisi dan terhindarnya liberalitas laki-laki di sisi lain, maka ukuran Kesepadanan Kualitas Mempelai (kafa\u27ah), perlu disederhanakan menjadi dua saja, yaitu; pertama penilaian soal agama, dan yang kedua Hasil Kesepakatan unsur mempelai. Al-Qur\u27an memberi tuntunan hanya agama yang tidak dapat ditawar-tawar, sedangkan yang lain bersifat relatif. Seharusnya wanita berperan utama dalam menetapkan usulan kriteria kafa\u27ah selain agama. Ini semua diperlukan sebagai upaya mencapai kemaslahatan, sekaligus untuk mengembangkan progresifitas muslimah.

A Genealogical Analysis on the Concept and Development of Maqaṣid Syarī‘ah

Maqāṣid syarī‘ah has a tremendous urgency to the process of Islamic law's adaptability and modernization, especially in response to the increasingly complicated and crucial human problems where the treasures of classical fiqh are no longer capable to answer them. This paper studies a genealogical analysis to answer the question about the origin of the concept of maqāṣid syarī‘ah by uncovering its embryo and genes of this completely new concept. It was library research employing discourse analysis. Primary and secondary sources of works from previous and contemporary Muslim scholars discussing maqāṣid were studied and analyzed using Gadamer's hermeneutics. The study found that from the historical perspective, maqāṣid syarī‘ah did not just emerge at the time of al-Syaṭibi, but, based on empirical data, it had been present long before his time. The literature analysis on uṣūl fiqh concluded that the figures before al-Syaṭibi had developed some works that were actually in the area of the essential and substantial values of maqāṣid syarī‘ah, however, they presented them using other words and terms so that they were considered as not of maqāṣid syarī‘ah

Fiqh of Reciprocity (Exploring the Concept of Construction and Deconstruction of the Rights of Guardianship of Children; Perspectives of the Indonesian Islamic Marriage Registrar Association and the Indonesian Family Law Lecturers Association)

This study aimed to reveal the essence of the rulings concerning guardianship in Islamic marriages through the construction and deconstruction of the perspectives of the Indonesian Family Law Lecturers Association (Asosiasi Dosen Hukum Keluarga Islam or ADHKI, Ind.) and the Indonesian Islamic Marriage Registrar Association (Asosiasi Penghulu Republik Indonesia or APRI, Ind.) based on the fiqh (Islamic jurisprudence) of reciprocity. The underlying background was various cases of neglect of girls that lead to problems when they become adults and need guardians in their marriages. In such a situation, the main construction of the parents' responsibilities is closely related to the right to be the daughters' guardians: does it belong to the parents or to those who have been carrying out the responsibility of taking care of the daughters? This study, based on a qualitative method with a multi-site study basis and the formulation of the fiqh of reciprocity, was expected to spawn new opportunities in Islamic legal ijtihad regarding guardianship in marriage. This comprehensive and in-depth study found that 1) the construction of the guardianship of adopted children in the perspectives of APRI and ADHKI means that the essence of guardianship is to fulfill the needs and bear the lives of the children under the guardianship and 2) based on the point of views of APRI and ADHKI, the deconstruction in the concept of guardianship of adopted children by adoptive parents or those who become protectors of the children is based on a reinterpretation of the shari'ah texts, which show that guardianship must be of those who have nasab (lineage) paths or wali hakim (a Muslim judge as the marriage guardian), using a sociological approach, human rights, and the embodiment of justice (maslahah)