Mukhannath term in the study of Islamic law by Muslim feminists is considered to be a basis for the legitimacy of homosexual behavior. Muslim feminists refer to the meaning of the term as behavior and sexual orientation that is permitted in Islam and not contradictory with divine nature. Therefore, homosexuality is a natural act in Islam and must be accepted as it is. Under the pretext, the feminists distinguish homosexuality with liwath that can be applied to homosexual, heterosexual and bisexual perpetrators. This is contrary to Islamic law/shari'a regarding the heresy of the Prophet Luth a.s people or luthi, the perpetrators of liwath. Likewise, in interpreting the mukhannath term, the feminist developed a framework based on gender concept which is not under Islamic study or Islamic perspective. Therefore, the researcher aims to research and analyze the meaning and concept of the mukhannath term according to the Islamic worldview. Through the descriptive-analytical method and library research as a database, the research showed the following conclusion: Mukhannath means an act of men resembling women in terms of speaking, behaving, and clothing. The definition of the term above does not differentiate between sexual orientation and behavior. That is why it must be returned to the nature of its creation, the original biological sex. Muslim scholars have agreed that the translation of homosexuality in Islam is liwath and it is considered as a destroyer of human nature in the Qur'an. The divine nature must be in harmony with eternal destiny. In addition, homosexual law in Islam is qath'i, not mutaghayyirah. Therefore, it is inaccurate if a gender analysis system that is developed based on relatively social constructs is used in qath'i Islamic law discussion.
The following article tries to research the concept of equality in women's testimony, either in revelation perspective or gender one. For feminists, women's testimony in Islam which is considered half of the man's testimony has been led to discrimination against women in the public sector. In Islam, implementing testimony is fard} u kifâyah, including the testimony implemented by women. A woman's testimony is accepted in all cases that may not be done by men absolutely. Related to this, there are fundamental differences on the issue of women's testimony between viewpoints based on gender and viewpoints based on Islamic thought. Gender issues in the perspective of Islamic thought are basically always in harmony with nature and the human mind at all times and places. Thus, it is surprising if a Muslim believes that in Islamic law there are aspects of injustice and discrimination against women, he tries to deconstruct interpretation of the Qur'an and the hadits as the feminists do. The principle of fairness and equality in Islam is not just restricted to the meaning of the empirical and material. But it also contains elements of spiritual, welfare, a guarantee of rights and obligations, the aspect of helping each other, supporting each other, and being responsible. Islam does not interpret men and women as a separate entity, apart, and competing. The difference in the rights, obligations and rukhs} ah in the law, can not be interpreted as preferential treatment or discrimination.
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