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All Journal Sawwa: Jurnal Studi Gender Al-Ahwal: Jurnal Hukum Keluarga Islam Dinika : Academic Journal of Islamic Studies Ahkam: Jurnal Hukum Islam Journal of Islamic Law Dinika: Academic Journal of Islamic Studies.
Arifah Millati Agustina, Arifah Millati
IAIN Tulungagung
Religion Arts Humanities Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences

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PERAN SOSIAL DOMESTIK PEREMPUAN DALAM TAFSIR IBN KATSIR Sebuah Tinjauan Hermeneutik Agustina, Arifah Millati
Ahkam: Jurnal Hukum Islam Vol 4, No 2 (2016)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (344.596 KB) | DOI: 10.21274/ahkam.2016.4.2.349-362

Abstract

In understanding a text, of which focus is to find meaning in an openand comprehensive meaning, it needs to take into account not onlyliteral but also moral ideas. The effort needs to be done to revive thedestination stored in the one of the methods used by contemporarycommentators is Hermeneutics. In this article the writer employshistory analysis (Historically effected consciousness) and preunderstanding(Vorverstandnis) to understand the text. On the basis ofthe use of the theory of hermeneutics, the writer applies these theoriesin defining gender topics. Selection of gender topics is based on theconsideration that many laws that do not contain moral ideas as aresult of the reading of the text. The application of the two analysesabove will result in objective interpretations as the meaning of textwhich is intended by its commentators.Kata kunci: Peran Sosial Domestik, Perempuan, Tafsir Ibn Katsir
PERAN SOSIAL DOMESTIK PEREMPUAN DALAM TAFSIR IBN KATSIR Sebuah Tinjauan Hermeneutik Agustina, Arifah Millati
Ahkam: Jurnal Hukum Islam Vol 4 No 2 (2016)
Publisher : IAIN Tulungagung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21274/ahkam.2016.4.2.349-362

Abstract

In understanding a text, of which focus is to find meaning in an openand comprehensive meaning, it needs to take into account not onlyliteral but also moral ideas. The effort needs to be done to revive thedestination stored in the one of the methods used by contemporarycommentators is Hermeneutics. In this article the writer employshistory analysis (Historically effected consciousness) and preunderstanding(Vorverstandnis) to understand the text. On the basis ofthe use of the theory of hermeneutics, the writer applies these theoriesin defining gender topics. Selection of gender topics is based on theconsideration that many laws that do not contain moral ideas as aresult of the reading of the text. The application of the two analysesabove will result in objective interpretations as the meaning of textwhich is intended by its commentators.Kata kunci: Peran Sosial Domestik, Perempuan, Tafsir Ibn Katsir
Nalar Fikih Sufistik Fatwa Majelis Ulama Indonesia (MUI) dalam Merespons Pandemi Covid-19 Agustina, Arifah Millati
DINIKA : Academic Journal of Islamic Studies Vol 5, No 2 (2020)
Publisher : IAIN Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/dinika.v5i2.3001

Abstract

During the Covid-19 pandemic period, the Indonesian ulama council (Majlis Ulama Indonesia, MUI) issued fatwas related to worship practices particularly in terms of communal prayers such as Ied prayers and Friday prayer. This fatwa is important because the worship of Muslims is much congregated held. This article aims to uncover while testing about whether the MUI fatwa produced during the pandemic era, particularly in terms of the Muslims congregated worshipping practices, contains only sharea dimension or also Sufistic dimension. The study uses the Sufistic fiqh approach of al-Ghazali that posits the existence of unification between fiqh (islamic jurispudence) and Sufism for which the product of the law issued contains the dimensions of both fiqh and at once Sufism. The study found that the fatwa of MUI was grounded three dimensions; first, the dimension of rage evidenced by the use of the religious doctrine in formulating fatwas; second, the dimension of logic attested by the existence of rationality and dynamization in the production, for example keeping shaf (lines) on congregational prayer to avoid the physical interaction, social distancing; third, the Sufistic dimension as evidenced by an appeal to Muslims to frequently and multiply chant (dhikr) bringing peace of mind and peace of mind. The purpose of the existence of these three dimensions is to improve the welfare of all people, generally the Indonesian people from Covid-19.
Challenging Traditional Islamic Authority: Indonesian Female Ulama and the Fatwa Against Forced Marriages Agustina, Arifah Millati; Ismah, Nor
Journal of Islamic Law Vol. 5 No. 1 (2024): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v5i1.2319

Abstract

Forced marriage practices have garnered significant attention from various international communities, including the community of female ulama in Indonesia. Despite being a relatively new presence, the community of female ulama affiliated with the Congress of Indonesian Female Ulama (KUPI) has taken a decisive stance against this practice, issuing a firm fatwa (Islamic legal opinion) that underscores its detrimental impact on women. This article addresses the primary question of why female ulama associated with KUPI redefine the concept of wilāyāt al-ijbār (compulsory guardianship) in marriage, departing from the prevailing opinion among traditional Islamic scholars. Through a combination of literature review and field research conducted over eight months, spanning from April to November 2022, this study reveals that KUPI interprets ijbār not as the paternal right to force a daughter into marriage, but rather as a form of guardianship that entails responsibility and nurturance towards their daughter. This fatwa framework is rooted in what is termed the ‘KUPI Trilogy’: ma‘rūf (good), mubādalah (reciprocity), and keadilan hakiki (substantive justice), which promote principles of equality and egalitarianism. By employing theological, sociological, and juridical arguments and emphasizing the experiences of female victims, KUPI contends that the concept of wilāyāt al-ijbār in fiqh (Islamic jurisprudence) is not absolute, thereby prohibiting guardians from coercing or intimidating their daughters into marriage. This article argues that female ulama have boldly contested the authority of traditional ulama by reinterpreting the essence of ijbār in fiqh, while incorporating the lived experiences of female victims of forced marriage practices. [Praktik perkawinan paksa telah menarik perhatian serius dari berbagai komunitas internasional, termasuk komunitas ulama perempuan di Indonesia. Meskipun relatif baru, komunitas ulama perempuan yang tergabung dalam Kongres Ulama Perempuan Indonesia (KUPI) ini mengeluarkan fatwa tegas yang menentang praktik ini, menyoroti dampak buruknya terhadap perempuan. Artikel ini menjawab pertanyaan utama mengapa ulama perempuan yang tergabung dalam KUPI merekonstruksi konsep ijbār wali dalam perkawinan secara berbeda dengan mayoritas pendapat ulama fikih tradisional. Melalui kombinasi penelitian pustaka dan lapangan selama delapan bulan, mulai dari April hingga November 2022, penelitian ini mengungkap bahwa KUPI menginterpretasikan makna ijbār bukan sebagai hak paksa wali untuk menikahkan anak perempuannya, melainkan sebagai bentuk tanggung jawab dan kasih sayang wali terhadap putrinya. Pendekatan fatwa ini didasarkan pada konsep Trilogi KUPI, yaitu ma‘rūf, mubādalah, dan keadilan hakiki, yang menawarkan semangat kesetaraan dan egaliter. Dengan mengadopsi argumen teologis, sosiologis, dan yuridis dengan menekankan pengalaman korban perempuan, KUPI berpendapat bahwa konsep ijbār wali dalam fikih tidak bersifat mutlak, sehingga wali dilarang memaksa atau mengintimidasi anak perempuannya untuk menikah. Artikel ini berargumen bahwa ulama perempuan telah berani menantang otoritas ulama tradisional dengan merekonstruksi makna ijbār dalam fikih, dengan melibatkan pengalaman korban perempuan terkait praktik perkawinan paksa.]
Protecting Women’s Rights in Exogamous Society: Mahram in Minangkabau Customs Agustina, Arifah Millati
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 17 No. 2 (2024)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2024.17204

Abstract

The study discusses the interpretation of mahram and the implementation of this concept in a sociological context. In Islamic jurisprudence (fiqh), mahram refers to individuals who are prohibited from marrying due to blood relations. This concept differs from exogamy, which, in the context of Minangkabau customs, refers to the prohibition of marriage between members of the same Minangkabau tribe. This prohibition is grounded not only in biological considerations but also in customary practices. Using a socio-legal approach, the researcher explored how the Minangkabau community implements the tradition of exogamy as a social rule that is deeply valued. This anthropological study included interviews with Minangkabau individuals who uphold the tradition of exogamous marriage. The researcher argues that the exogamous marriage practices of the Minangkabau people contribute to feminist fiqh because the prohibition on marriage within the same Minangkabau tribe significantly benefits women. Although the concept of mahram in Islamic jurisprudence differs from the traditional rules of the Minangkabau community, both, in practice, aim to protect women's welfare. Moreover, the Minangkabau community's mahram system is more stringent. While the concept of mahram in fiqh aims to prevent marriages among close relatives, exogamous marriage imposes stricter requirements by prohibiting marriage within the same tribe, clan, surname, or kinship group. [Artikel ini membahas konstruksi mahram di ranah sosiologis. Dalam kajian hukum Islam, mahram disebut sebagai pihak-pihak yang dilarang untuk dinikahi sebab hubungan darah. Konsep ini berbeda dengan eksogami yang dalam konteks adat Minangkabau mengandung makna keharusan menikah dengan seseorang yang berada diluar lingkup sosial suku minang. Dalam konteks adat minang, larangan menikah tidak hanya didasarkan atas pertimbangan biologis namun juga adat. Penelitian  ini menggunakan pendekatan Socio-legal untuk menggali informasi tentang implementasi eksogami masyarakat Minang. Artikel ini berargumen bahwa praktik perkawinan eksogami masyarakat Minangkabau menciptakan prinsip fikih feminis, karena dengan larangan seseorang  menikah dengan orang satu suku, perempuan mampu melepaskan dirinya dari sistem patriarkhi, sekaligus akan masuk dalam keluarga dengan status sosial yang lebih tinggi. Meskipun konsep mahram dalam hukum Islam berbeda dengan aturan adat masyarakat Minang, namun secara implementatif keduanya memiliki nilai yang sama yaitu kemaslahatan bagi perempuan. Bahkan, sistem mahram masyarakat adat Minang lebih ketat. Jika dalam konsep mahram pada fikih bertujuan untuk menjaga agar tidak terjadi perkawinan dengan saudara, maka perkawinan eksogami bersyarat lebih selektif, tidak membolehkan seseorang menikah dengan seseorang yang satu suku, klan, marga dan kerabat.]
HAK-HAK PEREMPUAN DALAM PENGARUSUTAMAAN RATIFIKASI CEDAW DAN MAQĀṢID ASY-SYARĪ‘AH AGUSTINA, ARIFAH MILLATI
Al-Ahwal: Jurnal Hukum Keluarga Islam Vol. 9 No. 2 (2016)
Publisher : Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ahwal.2016.09205

Abstract

A concern in the elimination of discrimination against women with special treatment is recognized by the international community. This is manifested in the convention on the elimination of all forms of discrimination against women (CEDAW), which aims at achieving the equality and justice. The elimination of discrimination acts as the mainstreaming of women towards the gender equality. It is even formulated as a basic need for the promotion of the human rights in the millennium development goals. This article discusses maqāṣid asy-syarī'ah with the principle of substantive equality, the principle of non-discrimination in the fulfillment of basic freedoms and human rights, and the principle of state obligation that has the responsibility to ensure the realization of the right equality of men and women using the approach of al-maṣlaḥah.[Perhatian pada penghapusan diskriminasi terhadap perempuan dengan perlakuan khusus diakui oleh dunia Internasional. Hal ini diwujudkan dalam Convention on the Elimination of All Forms of Discrimination Againts Women (CEDAW) yang bertujuan untuk mencapai persamaan dan keadilan. Penghapusan diskriminasi tersebut berperan sebagai pengarusutamaan perempuan menuju kesetaraan gender. Bahkan hal ini dirumuskan sebagai kebutuhan dasar pemajuan hak asasi manusia dalam millenium development goals. Tulisan ini mendiskusikan maqāṣid asy-syarī'ah dengan prinsip kesetaraan substantif, prinsip non-diskriminasi dalam pemenuhan kebebasan-kebebasan dasar dan hak asasi manusia, serta prinsip kewajiban negara yang memiliki tanggungjawab untuk memastikan terwujudnya persamaan hak laki-laki dan perempuan, dengan menggunakan pendekatan al-maṣlaḥah.]
Nalar Fikih Sufistik Fatwa Majelis Ulama Indonesia (MUI) dalam Merespons Pandemi Covid-19 Agustina, Arifah Millati
DINIKA : Academic Journal of Islamic Studies Vol. 5 No. 2 (2020)
Publisher : Universitas Islam Negeri Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/dinika.v5i2.3001

Abstract

During the Covid-19 pandemic period, the Indonesian ulama council (Majlis Ulama Indonesia, MUI) issued fatwas related to worship practices particularly in terms of communal prayers such as Ied prayers and Friday prayer. This fatwa is important because the worship of Muslims is much congregated held. This article aims to uncover while testing about whether the MUI fatwa produced during the pandemic era, particularly in terms of the Muslims congregated worshipping practices, contains only sharea dimension or also Sufistic dimension. The study uses the Sufistic fiqh approach of al-Ghazali that posits the existence of unification between fiqh (islamic jurispudence) and Sufism for which the product of the law issued contains the dimensions of both fiqh and at once Sufism. The study found that the fatwa of MUI was grounded three dimensions; first, the dimension of rage evidenced by the use of the religious doctrine in formulating fatwas; second, the dimension of logic attested by the existence of rationality and dynamization in the production, for example keeping shaf (lines) on congregational prayer to avoid the physical interaction, social distancing; third, the Sufistic dimension as evidenced by an appeal to Muslims to frequently and multiply chant (dhikr) bringing peace of mind and peace of mind. The purpose of the existence of these three dimensions is to improve the welfare of all people, generally the Indonesian people from Covid-19.
Contestation between Fiqh and Culture in Indonesia: The Maqāṣid al-Sharī’ah Paradigm in Dangers of Forced Marriage against Women Agustina, Arifah Millati
Sawwa: Jurnal Studi Gender Vol. 18 No. 2 (2023): October
Publisher : Pusat Studi gender dan Anak (PSGA) Universitas Islam Negeri Walisongo Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/sa.v18i2.17280

Abstract

This article addresses the contentious issues between Islamic Jurisprudence (fiqh) and cultural practices related to forced marriage. Motivated by the widespread prevalence of forced marriage in society, often perpetuated with religious arguments, the research aims to provide insights into the meaning of the term “ijbar” in fiqh discourse. While fiqh interprets “ijbar” as a custodian’s right to coerce their daughter, the article highlights the specific term “ikrah” for coercion in Islamic law. Utilizing a qualitative method, the study involves document analysis through an in-depth examination of fiqh literature. Data sources include classical and contemporary jurisprudence literature, information on forced marriages in Indonesia, and religious fatwas from the Indonesian Women’s Ulama Congress (KUPI). The article argues that forced marriage contradicts the maqāṣid al-sharī'ah, evidenced by spiritual and religious decline, domestic violence, restricted access to education, adverse reproductive effects, and limited economic resources.
Co-Authors Nor Ismah