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MB. Hooker
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Religion Education

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Introduction: Islamic Law in South-East Asia Hooker, MB.
Studia Islamika Vol 10, No 1 (2003): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (11518.74 KB) | DOI: 10.15408/sdi.v10i1.636

Abstract

In this paper the author confines herself to a specific set of material so as to narrow the issue. All too often this is not done and, as a consequence, argument very quickly degenerates into generalities, mostly driven by personal and/or political bias. Such is illustrated in Ahmad's discussion of Western feminist comment on Islam, Muslim women and human rights where, in quite influential books, we find a combination of inappropriate theory with no understanding of fiqh. The theory looks convincing to a Western reader because it is Western. The insidious nature of the assumptions involved is demonstrated in Ahmad's discussion of Iranian and Malaysian Muslim feminist writings in which we can find an "internalised orientalism". All that this means is that Western feminist theory has set the agenda and determines the method of argument, a position which is not acceptable.DOI: 10.15408/sdi.v10i1.636
Public Faces of Sharī’ah in Contemporary Indonesia: Towards a National Madhhab MB. Hooker; Tim Lindsey
Studia Islamika Vol 10, No 1 (2003): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (8146.204 KB) | DOI: 10.15408/sdi.v10i1.637

Abstract

The thesis of this article that all faces and expressions of shari'ah in Indonesia must be read together and that together they point to a debate about Islamic law that, while fragmented, might be said to be peculiar to Indonesia. Can they be made to amount to assonance or is dissonance the characteristic of this Madhhab Nasional Shari'ah Republik Indonesia? And if dissonance is the defining characteristic, is that necessarily a bad thing? We will suggest some answers to these questions in the conclusion to this article.DOI: 10.15408/sdi.v10i1.637
Introduction: Islamic Law in South-East Asia Hooker, MB.
Studia Islamika Vol. 10 No. 1 (2003): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v10i1.636

Abstract

In this paper the author confines herself to a specific set of material so as to narrow the issue. All too often this is not done and, as a consequence, argument very quickly degenerates into generalities, mostly driven by personal and/or political bias. Such is illustrated in Ahmad's discussion of Western feminist comment on Islam, Muslim women and human rights where, in quite influential books, we find a combination of inappropriate theory with no understanding of fiqh. The theory looks convincing to a Western reader because it is Western. The insidious nature of the assumptions involved is demonstrated in Ahmad's discussion of Iranian and Malaysian Muslim feminist writings in which we can find an "internalised orientalism". All that this means is that Western feminist theory has set the agenda and determines the method of argument, a position which is not acceptable.DOI: 10.15408/sdi.v10i1.636
Public Faces of Sharī’ah in Contemporary Indonesia: Towards a National Madhhab Hooker, MB.; Lindsey, Tim
Studia Islamika Vol. 10 No. 1 (2003): Studia Islamika
Publisher : Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/sdi.v10i1.637

Abstract

The thesis of this article that all faces and expressions of shari'ah in Indonesia must be read together and that together they point to a debate about Islamic law that, while fragmented, might be said to be peculiar to Indonesia. Can they be made to amount to assonance or is dissonance the characteristic of this Madhhab Nasional Shari'ah Republik Indonesia? And if dissonance is the defining characteristic, is that necessarily a bad thing? We will suggest some answers to these questions in the conclusion to this article.DOI: 10.15408/sdi.v10i1.637
Co-Authors Tim Lindsey