This paper analyzes women's rights in the thematic interpreter of Surat al-Nisā'. One of the surahs of the Qur'an which uses the name al-Nisā' and is enshrined by Allah as one of the Surahs of the Qur'an. Surat al-Nisā' means "the women" is a form how Islam respect to women. The name of this surah is "the Women" because the discussions about womanhood are more discussed in this surah than in other surahs. The thematic interpretation of this surah is so important, because this surah is targeting the issues of women who are usually regarded as the marginalized part. The method used is to use a thematic interpretation method, as one form of contemporary interpretation method with the use of classical references such as the books of Tafsīr bil Ma'tsūr about Sura al-Nisā'. The results of this study explain that there are many rights related to women in Surat al-Nisā': equality rights with men are a central issue in this surah. In addition, there are other women's rights: the right to choose a spouse and the right to inherit and fair treatment. These rights were existed long ago in the beginning of Islam, at a time when women's rights were castrated, not even seen as noble creatures when compared to men.
This paper is the exposition of tafsir in the frame of maqashid al-Shariah. Generally the discussion of maqashid al-shariah is about the purpose of sharia law, either general purpose or special purpose on the laws that God has set. But then the discussion maqashid al-Shariah shifted on the study of the Qur'an called maqashid al-Qur'an. If the Maqashid al-Shari'ah is more focused on the purpose of establishing Islamic law, while the verses of the Qur'an do not all contain Islamic laws. However, it is precisely on the scope of maqashid al-qur'an beyond the legal issues that are only a small part of the Qur'an. From here the scholars' come with the study of maqashid al-Qur'an pioneered by Abu Hamid al-Ghazli through his book, Jawahir al-Qur'an, and forwarded by Islamic thinkers such as Abduh, Rashid Rida, Badiuzzaman Said Nursi, Ibn Asyur , Muhammad Al-Ghazali, Izzat Darwazah, and so forth. The main points of the Qur'an are called maqashid al-Qur'an. The focus of maqashid al-Qur'an in this paper is surah al-Fatihah which is called Ummul Kitab or Ummul Quran. This surah is the key of a Muslim prayer of 17 rakaat for 5 times a day overnight. If one understands the maqashid al-quran on this surah, then this will make him understand the purposes of God in this surah.
<p><span lang="EN-ID">Kesehatan sering tidak mendapat porsi perhatian dalam persiapan perkawinan. Hal ini dapat dilihat dari ketiadaan peraturan perundang-undangan tentang ini baik dalam KHI ataupun UU Perkawinan. Ditambah pula dalam fiqih klasik pun tidak ditemukan pembahasan tes kesehatan sebagai salah satu syarat pra nikah. Di Indonesia telah diterapkan Imunisasi Tetanus Toksoid bagi calon pengantin perempuan untuk mencegah Tetanus, TBC, Differi, Batuk Rejan dan Campak, tidak dapat mengetahui riwayat kesehatan calon pasangan dan penyakit menular seksual dan keturunan, seperti HIV/AIDS dan Thalasemia yang semakin mewabah dengan angka yang semakin meningkat pada tiap tahunnya. Cek kesehatan bagi pasangan yang akan menikah menjadi salah satu solusi pencegahan bertambahnya angka penyakit ini, karena cek kesehatan lebih komprehensif. Keharmonisan rumah tangga dengan kehadiran keturunan sehat dari rumah tangga yang sehat pula. Pemeliharaan keturunan menjadi salah satu bagian dari Maqashid al-Syariah. </span></p><p><span lang="EN-ID"> </span></p><p><span lang="EN-ID">Penelitian ini bersifat study literatur, dan memberikan sebuah hasil: Praktek ini telah diterapkan oleh banyak negara, salah satunya di Kuwait yang menerapkan peraturan ini sebagai salah satu contoh untuk dapat dipertimbangkan penerapannya di negara Indonesia. Tentu penerapan ini bersifat ijtihadiyyah, yang dapat berganti sesuai dengan kondisi yang malatarbelakangi. </span></p><p><span><span style="font-family: Times New Roman; font-size: medium;"> </span></span></p>
Misyar’s marriage caused many problems from various sides. The goals of marriage: happiness dan calmness for both, husband and wife is far realized because the husband does not fulfill the responsibilities that are truly his obligation. In addition, rights and obligations do not run in a balanced manner, even though one of the principles adhered to by the Marriage Law is: The rights and position of the wife are balanced with the rights and obligations of the husband both in domestic life and in social relations. This paper discusses a problem that arises because of the permissible misyar marriage, one of which is by Wahbah al-Zuhaily. In addition, the author examined al-Zuhaily’s opinion, analyzing and criticizing the reasons used. The type of research that the author uses is a type of literature research that is research conducted by taking literature that is in accordance with the theme, by documentation methods. This paper examines al-Zuhaily’s opinion. It analyzes and criticizes the reasons used. The results of the study, that al-Zuhaily allows misyar’s marriage, because this marriage can be achieved the goal of marriage. While the author tend to reject this opinion because there are more madharat than the benefits or marital goals achieved such as that the wife were victimized, because of the her rights and children’s right was neglated by husband.AbstrakPernikahan misyār menimbulkan banyak permasalahan dari berbagai sisinya. Maqāṣid perkawinan berupa ketenangan kebahagian baik untuk suami ataupun istri jauh terealisasi karena suami tidak memenuhi tanggung jawab yang sejatinya menjadi kewajibannya. Di samping itu hak dan kewajiban tidak berjalan dengan seimbang, padahal salah satu prinsip yang dianut oleh UU Perkawinan adalah: hak dan kedudukan istri adalah seimbang dengan hak dan kewajiban suami baik dalam kehidupan rumah tangga maupun dalam pergaulan masyarakat. Tulisan ini membahas sebuah permasalahan yang muncul dikarenakan perkawinan misyar yang dibolehkan, salah satunya oleh Wahbah az-Zuhaily. Disamping itu, penulis meneliti pendapat al-Zuhaily, menganalisis dan mengkritisi alasan yang digunakan. Jenis penelitian yang penulis gunakan adalah jenis penelitian kepustakaan (library research) yaitu penelitian yang dilakukan dengan mengambil literature yang sesuai dengan maksud penulis dengan metode dokumentasi. Hasil penelitian, bahwa al-Zuhaily membolehkan jenis perkawinan misyār , karena dengan perkawinan misyār dapat tercapai maslahat perkawinan yaitu terjaganya kehormatan baik dari sisi suami ataupun istri. Sementara penulis menolak pendapat ini dikarenakan madharat yang muncul jauh lebih banyak : perempuan menjadi korban, terlantarnya hak istri dan anak-anak karena suami tidak terikat kewajiban apapun terhadapnya, penyepelean terhadap akad nikah sehingga sisi madharat lebih banyak bila dibanding dengan sisi kemaslahatan.
This paper intends to see the extent of legal awareness of the community in the village area of the santri against family law derived from national legal products. The results of the study show two main points, first, the understanding of Islamic civil law (marriage and inheritance) of Mangkang region society is dominated to the accepted understanding of classical fiqh. The people of Mangkang region are not anti-starch against the civil law of Islam issued by the state in the form of positive law. Although the Mangkang area people see that both are ijtihadiyah products, but the existence of Indonesian civil law that has an administrative effect on others makes them accept a good denan. Second, a persuasive approach in the form of a cultural approach is more readily accepted by citizens. Mangkang area people feel comfortable when invited to dialogue and discussion related to Islamic civil law of Indonesia. In the end, by reaching the common point and the good that might be obtained, Indonesian civil law can be understood and well accepted.Abstrak: Tulisan ini bermaksud melihat sejauh mana kesadaran hukum masyarakat di wilayah kampung santri terhadap hukum keluarga yang bersumber dari produk hukum nasional. Hasil dari kajian menunjukkan dua hal pokok, pertama, pemahaman hukum perdata Islam (penikahan dan kewarisan) masyarakat wilayah Mangkang didominasi kepada pemahaman yang diterima fiqh klasik. Masyarakat wilayah Mangkang tidak anti pati terhadap hukum perdata Islam yang dikeluarkan negara dalam bentuk hukum positif. Meskipun masyarakat wilayah Mangkang melihat bahwa keduanya merupakan produk ijtihadiyah, namun keberadaan hukum perdata Islam Indonesia yang memiliki dampak administratif kepada yang lainnya menjadikan mereka bisa menerima denan baik. Kedua, pendekatan persuasif dalam bentuk pendekatan budaya lebih mudah diterima oleh warga masyarakat. Masyarakat wilayah Mangkang merasa nyaman ketika diajak berdialog dan berdiskusi terkait hukum perdata Islam Indonesia. Pada akhirnya, dengan mencapai titik temu dan kebaikan yang mungkin akan didapat, hukum perdata Islam Indonesia bisa dipahami dan diterima dengan baik..
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