Pendekatan Tafsir Maqashidi Ibnu 'Ashur pada Ayat-ayat Gender dan Posisinya dalam Diskursus Kesetaraan

This item is published by Universitas Islam Negeri Sunan Ampel Surabaya

Millati, Halya (2019) Pendekatan Tafsir Maqashidi Ibnu 'Ashur pada Ayat-ayat Gender dan Posisinya dalam Diskursus Kesetaraan. Undergraduate thesis, UIN Sunan Ampel Surabaya.

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Abstract

This research is motivated by two things. Firstly, the mind wrestling about gender equality among muslim aspirants is still a crucial issue. Secondly, the emergence of a statement stating that Tafsir al-Tahrir wa al-Tanwr by Ibnu ‘Ashur is an interpretation that can moderate of two paradigms, liberal and conservative. This is because the interpreter reconstructs the method of interpretion of the text by elaborating on maqasid al-shari’ah as the basis of interpretation, so that it can be a respond to the current context without neglecting al-ma’thur sources. This study aims to describe the approach of maqasidi interpretation implemented by Ibnu ‘Ashur in gender verses, with a focus discussion on hijab shar’i (Al-Ahzab: 59), patriarchal culture (An-Nisa’: 34), nushuz (An-Nisa’: 34), and polygamy (An-Nisa: 3). In addition, this research describes the interpretation position among the liberal and conservative interpreters which refer to the thoughts of Amina Wadud, Fatimah Mernissi, Nasr H{amid Abu Zaid, al-Mutawalli al-Sha’rawi, and ‘Ali al-Sabuni. The results of this study argues that Ibnu ‘Ashur applied the features of maqasid al-shari’ah in the form of universality of Islamic law, sadd al-dhari’ah, maslahat, and maqasid family law in gender verses. From the various maqasids, maqasid universality of Islamic law dominates. This is proved by its friendly custom interpretation. Meanwhile, there were three responses from Ibnu ‘Ashur when faced with liberal and conservative interpreters; the first, he agreed with the conservative interpreters (al-Mutawalli al-Sha’rawi and ‘Ali al-Sabuni) and have contradictory point of view with the liberal interpreters (Amina Wadud dan Nas}r Hamid Abu Zaid) on the issue of polygamy and patriarchal culture; the second, contradicted with a liberal (Amina Wadud) and conservative interpreters (al-Mutawalli al-Sha’rawi and ‘Ali al-Sabuni) on the issue of hijab shar’i; the third, contradicted with the liberal interpreters (Amina Wadud and Fatimah Mernissi) and didn’t fully agree with the conservative group (‘Ali al-Sabuni) on the issue of legality hitting the wives at nushuz. Culture-friendly interpretations can be an intermediary for liberal figures who are too sensitive regarding with gender verse interpretations as a form of subordination to women, without considering between the two functional relationships and the diversity of cultural contexts, and conservative figures, who tend to be rigid and did not notice to the cultural diversity.