Contemporary social development has been marked by the phenomenon of the emergence of professional women who work in public space. Although they have to work in public sphere, they have to responsible for domestic affairs. This article aims to elaborate the double burdens of these women from the perspective of Islamic law. This article argued that it is possible for women to have jobs in public sphere as far as they can guarantee that they can fulfill some conditions such as permission from their husbands, avoiding seclusion (khalwat), chosing jobs which is in line with women nature. Saat ini telah terjadi pergeseran nilai yang merubah pola hidup para wanita yang dulu hanya mengurusi pekerjaan domestik. Sekarang para wanita sudah banyak yang berkarir dan bekerja. Dengan demikian, wanita yang bekerja memiliki beban yang lebih berat, di satu sisi ia harus bertanggung jawab atas urusan-urusan rumah tangga, di sisi lain ia juga harus bertanggung jawab atas pekerjaan di luar rumah. Tulisan ini mengkaji peran ganda wanita yang bekerja di luar runah dari perspektif hukum Islam. Hasil penelitian ini menyimpukan bahwa Wanita diperbolehkan untuk bekerja di luar rumah selama dapat menjaga dan menjamin bahwa pekerjaannya tidak bertentangan dengan syariah. Dalam konteks ini izin dari suami, adanya keseimbangan antara peran domestik dan publik, tidak menimbulkan khalwat dengan lawan jenis, dan sebaiknya menjauhi pekerjaan yang tidak sesuai dengan fitrahnya atau karakter kewanitaannya.
This article discusses the changes in the minimum age for marriage as regulated in Law Number 1 of 1974 concerning marriage, which was later amended by Law No. 16 of 2019 on the same topic. In Law no. 1/1974, the minimum age for marriage for the prospective groom and bride is differentiated in which for the prospective groom the minimum age for marriage is 19 years while for the bride is 16 years. This kind of distinction was later removed by Law No. 16 of 2019 which stipulates the minimum age for marriage for the prospective groom and bride to be the same, namely 19 years. This change in minimum limits is really important as it can have positive effects, especially for women, as they can be physically and psychologically ready to become a wife as well as a mother for their children. Indeed, physical and mental maturity for someone intending to get married is important. This is also following the principles of Islamic Law which view that marriage requires physical and spiritual readiness and that the family is the main source for producing quality human beings.
The era of society 5.0 is an era where humans have a hybrid life. Humans are side by side with technology that has almost the same intelligence as humans, but the difference is that if humans are God's creation, then technology is human creation. The use of artificial intelligence can be fully controlled by humans. So to bring out the controller in this situation, a human religious identity is needed. Religious identity is able to accommodate the factors that influence human development in the era of society 5.0. In society 5.0 there are three dimensions, namely innovative policies, having an entrepreneurial spirit, and having skills in entrepreneurship. These three dimensions, if based on human understanding of religion through their respective identities in their respective religions, will increasingly direct the development of this era to be more advanced.
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