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The Understanding of the Jamaah Tabligh on Wife Gender Justice: A Maqāṣid Sharīʿa Review Dri Santoso; Yusefri Yusefri; Laras Shesa; Musda Asmara; Sheikh Adnan Ahmed Usmani; Ahmad Syarifudin
JURIS (Jurnal Ilmiah Syariah) Vol 21, No 2 (2022)
Publisher : Institut Agama Islam Negeri Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v21i2.6935

Abstract

This research explained the concept of gender justice based on maqāṣid sharīʿa. The concept of gender justice will be used to criticize the teaching of Jamaah Tabligh, which often marginalizes womenfolk in their families. This study is field research that uses the normative approach. The data-collecting techniques of this research are interviews and documentation. The analysis technique of this research is descriptive. The findings of this research were the concept of gender justice of maqāṣid sharīʿa based on that which has the fundamental basis; namely, benefit, and it also cannot be generalized between women another. In Jamaah Tabligh's teaching context, several things should be criticized; negative stigma toward the wife, the wife's livelihood, the children who have been left for months, even years, and the obligation to support the preaching that the husband does. The Jamaah Tabligh's doctrine toward wife is the determining factor for good or bad of human life. This doctrine is not suited to maqāṣid sharīʿa hifdz al-irdl's concept (maintaining honour's concept). Legally the husband is obliged to protect his wife's honor (hifdz al-irdl Jawzah), either physically or psychologically.
Trendy Veil: Law, Function, and Its Stigma on Muslim Society Musda Asmara; Rahadian Kurniawan; Wahyu Abdul Jafar; Anggoro Sugeng; Sakirman Sakirman
JURIS (Jurnal Ilmiah Syariah) Vol 22, No 2 (2023)
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v22i2.8609

Abstract

The trendy Veil was a phenomenon among young women, especially after the Covid 19 outbreak. Many wear the veil as well as a mask to prevent disease. The purpose of this study was to reveal facts related to law, function, and social stigma against women who wear the trendy veil. This research was field research that used a normative approach. Data collection techniques in this study were interviews and documentation. At the same time, the analysis technique used in this study is descriptive. The findings in this study were that the law on wearing a trendy veil was sunnah as long as a trendy veil follows the general rules of dress for Muslim women. The trendy veil has three functions: worship, social, and health. In addition, there has been a change in the stigma of women who wear the veil today, especially women who wear trendy veils. The negative stigma against women who wear the veil has begun to disappear. The Muslim community has considered the trendy veil a necessity and a common thing.
Polygami Practices of Khulafa al-Rasyidin: A Classical Turast Study Musda Asmara; Rahadian Kurniawan
Justicia Islamica Vol 16 No 2 (2019)
Publisher : Faculty of Sharia UIN Kiai Ageng Muhammad Besari Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/justicia.v16i2.1558

Abstract

This paper aims to trace the practice of polygamy by the prophet's companions (khulafa al-rasyidin). Polygamy is part of Islamic teachings engraved in the Alquran and practiced by the Prophet Muhammad as written in history; besides that, the references of polygamy by Prophet Muhammad are straightforward to find, those have been written and translated into various languages in the world while the manuscript that explains about polygamy practices of Khulafa al-Rasyidin is still lacking. This paper is carried out with a historical normative approach by tracing the classical books (turast), while the data comes from primary and secondary data. From various classic references, it was found that the practice of polygamy carried out by Abu Bakar and Umar bin Khathab, no history was found; however, in some narrations, it is said that Umar bin Khathab and Abu Bakar had many wives, without explaining whether they were polygamous, divorced or caused by death. Unlike Ali bin Abi Thalib, he never practiced polygamy during his marriage to Fatimah. Usman bin Affan married two daughters of the Prophet, the first wife named Ruqayyah binti Rasulullah. After Ruqayyah died, Usman remarried Ummu Kaltsum binti Rasulullah. Usman never did polygamy while marrying the Prophet's daughter. Although Ali bin Abi Talib and Usman bin Affan did not mix the Prophet's daughters after they died, Ali and Usman remarried many women.Tulisan ini bertujuan untuk menelusuri praktik poligami yang dilakukan oleh para sahabat nabi (khulafa al-rasyidin). Poligami merupakan bagian dari ajaran Islam yang terukir secara nyata dalam Alquran dan dipraktikkan oleh Nabi Muhammad saw sebagai mana yang ditorehkan dalam sejarah. Selain itu, sangat mudah ditemui referensi terkait praktik poligami nabi bahkan sudah ditulis dan diterjemahkan ke berbagai bahasa di dunia. Hal ini ternyata jauh berbeda dengan poligami yang di praktikkan oleh para sahabat nabi (khulafa al-rasyidin). Ini tentu menarik untuk dikaji karena sangat minimnya referensi terkait praktik poligami para sahabat nabi. Pendekatan yang digunakan dalam tulisan ini adalah normative historis dengan menelusuri kitab-kitab klasik (turast), sementara data yang digunakan berasal dari data primer dan data sekunder. Dari berbagai referensi yang penulis telusuri dalam kitab klasik, ditemukan bahwa praktik poligami yang dilakukan oleh Abu Bakar dan Umar bin Khathab, tidak ditemukan riwayat, hanya saja dalam beberapa riwayat dikisahkan bahwa Umar dan Abu Bakar mempunyai Istri yang banyak, tanpa menjelaskan apakah di poligami, dicerai atau ditinggal mati. Berbeda halnya dengan dua khalifah setelah mereka, Ali bin Abi Thalib misalnya, selama menikah dengan Fathimah tidak pernah melakukan praktik poligami. Begitu juga dengan Usman bin Affan yang menikahi dua putri Rasulullah, istri pertama bernama Ruqayyah binti Rasulullah, setelah Ruqayyah wafat Usman menikah lagi dengan Ummu Kaltsum binti Rasulullah, Usman tidak pernah melakukan poligami selama menikahi putri Rasulullah. Walaupun Ali bin Abi Thalib dan Usman bin Affan tidak memadu putri-putri Rasulullah, namun setelah mereka wafat Ali dan Usman menikah lagi dengan wanita lain dalam jumlah yang banyak.