Peer-reviewed article

Interpretasi milenial Muhammad Shahrur tentang isu-isu perempuan.

Saifuddin Herlambang · 26 Sept 2024

Abstract

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 ulemas and controversial. Therefore, it is necessary to describe Shahrur's theory and interpretation of women's 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's issues are: a) relationships between teenagers of the opposite sex without marriage or living together are " halal" if they follow their will without a contract and are accompanied by syecih, or permission; b) the maximum limit of the 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 a lower limit. Shahrur allows polygamy under two conditions: widows with children whose husbands left them to protect them; polygamy has two limitations: a limit for quantity and a limit for quality; and 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 the conclusion that the product of Islamic law is highly dependent on the sociocultural context.