The Quran promotes universal values. However, the interpretation of the Quran may potentially reduce its universality. This paper presents the concept of shūrā and sadaqa in al-Taḥrīr wa al-Tanwīr authored by Ibn ‘Āshūr, focusing on Surah Āli ‘Imrān (3): 159 and Surah al-Baqarah (2): 264. It also brings up other interpretations to provide a variety of opinions from Muslim scholars. This study builds up on the Malasevic’s theory of identity politics, stating that identity politics is not only exercised by marginalized people, or minorities in the midst of a major power within a country, but also in the majority, as well as in the ruling group. This study argues that Ibn ‘Āshūr’s interpretation is influenced by Islamic identity politics that negate other identities. He therefore excludes non-Muslims’ engagement in the process of national consolidation and development in Tunisia. This paper further maintains that, unlike Ibn ‘Āshūr’, the interpretation of the concept of shūrā should yield a peaceful coexistence between minorities and majorities in Muslim countries and beyond.
Background: This study examines Muhammad Shahrur's theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur's approach conveyed women as different from traditional ulema, and controversial. Therefore, it is necessary to describe Shahrur's theory and interpretation on women issues. Methods: This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur's books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar'ah . Results: Shahrur’s interpretations on women issues are: a) relationships between teenagers of the opposite sex without marriage or living together is "halal" if it follows their will, without a contract, being accompanied by syecih or permission, b) The maximum limit of hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) women's intimate parts are shown only to the seven groups; brothers, fathers, children of a sibling, parents of one's wives and their children, d) Polygamy has both an upper limit and lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them, polygamy has two limitations, limit for quantity and limit for quality, e) the law of adultery has a lower and upper limit. Conclusion: According to Shahrur, women's issues are divided into four limits, sometimes they are at the upper limit and sometimes at the lower limit. Shahrur's linguistic approach finally led him to draw a conclusion that the product of Islamic law is highly dependent on the sociocultural context.
Schools discipline aims to keep the peace and the good implementation process of learning in school. Besides, the habituation of student’s discipline is very vital that the students get used to obeying the rules, accustomed to being an orderly, neat, and organized in a range so that students are comfortable to achieve a better future, for themselves, society, nation, and state. However, many students in the school who are less or even break on school discipline, so the result is a deviation and dependency character (moral) that occur in society, especially in young children (school age). This research approach is a qualitative approach with descriptive methods analytic types of case studies. The location of this research is Madrasah Aliyah Negeri 1 (MAN) Mempawah. Data collection techniques are observation, interviews, and document analysis. While the data analysis technique is a reduction, display, and data verification. The results reveal that the internalization of disciplinary character in MAN 1 Mempawah conducted seriously through the process of values transformation, transaction, and trans internalization as well as through various extracurricular activities and disciplinary culture in schools. AbstrakDisiplin sekolah bertujuan untuk menjaga ketentraman dan terlaksananya proses pembelajaran di sekolah dengan baik. Selain itu pembiasaan kedisiplinan siswa sangat vital, agar siswa terbiasa taat pada aturan, terbiasa tertib, rapi, dan teratur dalam jangkauan sehingga siswa nyaman untuk meraih masa depan yang lebih baik, bagi dirinya, masyarakat, bangsa. dan negara bagian. Namun banyak siswa di sekolah yang kurang atau bahkan melanggar disiplin sekolah, sehingga mengakibatkan terjadinya penyimpangan dan ketergantungan karakter (moral) yang terjadi di masyarakat terutama pada anak usia sekolah (usia sekolah). Pendekatan penelitian ini adalah pendekatan kualitatif dengan metode deskriptif analitik jenis studi kasus. Lokasi penelitian ini adalah Madrasah Aliyah 1 (MAN) Kabupaten Mempawah. Teknik pengumpulan data adalah observasi, wawancara, dan analisis dokumen. Sedangkan teknik analisis datanya adalah reduksi, penyajian, dan verifikasi data. Hasil penelitian menunjukkan bahwa internalisasi karakter disiplin di MAN 1 Mempawah dilakukan secara serius melalui proses transformasi nilai, transaksi, dan transinternalisasi serta melalui berbagai kegiatan ekstrakurikuler dan budaya disiplin di sekolah.How to Cite: Rianawati., Yusuf, M., Herlambang, S., Ramli, Y. (2020). Improving Student’s Positive Responses to Schools Rules. TARBIYA: Journal of Education in Muslim Society, 7 (1), 119-132-118. doi:10.15408/tjems.v7i1.15038.
Background: This study examines Muhammad Shahrur's theory of limits and women’s issues. This theory adjusts the muhkamat verses to remain relevant to sociocultural conditions while remining within the jurisdiction of Allah SWT. Shahrur's approach conveyed women as different from traditional ulema, and controversial. Therefore, it is necessary to describe Shahrur's theory and interpretation on women issues. Methods: This was an exploratory bibliographic study using descriptive-hermeneutic analysis. Two of Shahrur's books were selected and five chapters from Al-Kitāb wa Al-Qur’ān, Qirā’ah Mu’āshirah and five chapters from Nahw Ushūl al-Jadīdah Li al-Fiqh al-Islāmy; Fiqh al-Mar'ah . Results: Shahrur’s interpretations on women issues are: a) relationships between teenagers of the opposite sex without marriage or living together is "halal" if it follows their will, without a contract, being accompanied by syecih or permission, b) The maximum limit of hijab is to cover the entire body except the face and palms. In contrast, the minimum limit covers the juyūb, including cleavage under the armpits, body parts, genitals, and buttocks. Apart from these, it does not include intimate parts and adapts to the community. c) women's intimate parts are shown only to the seven groups; brothers, fathers, children of a sibling, parents of one's wives and their children, d) Polygamy has both an upper limit and lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them, polygamy has two limitations, limit for quantity and limit for quality, e) the law of adultery has a lower and upper limit. Conclusion: According to Shahrur, women's issues are divided into four limits, sometimes they are at the upper limit and sometimes at the lower limit. Shahrur's linguistic approach finally led him to draw a conclusion that the product of Islamic law is highly dependent on the sociocultural context.
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