Reorientation of rights and duties of husband and wife: Analitical studies of compilation of islamic law on Abdullah Saeed’s progressive islamic thought

ENGLISH:

Sociological reality has changed in terms of the paradigm of rights and duties of husband and wife. Some people had to be sensitive to some misrepresentation between the norms outlined by classical scholars with current social reality. The legal texts in Indonesia were impressed impartially the position of women, as well as the making legal resources derived from the classical scholars that highly patriarchal is evidence of disorientation thought. The sources of gender inequity is come from the distortion understanding of the teachings of Islamic law by political law making in Compilation of Islamic Law (KHI). Paradigm of progressive Islam of Abdullah Saeed is a new discourse in response to the disparity of thought of rights and duties of husband and wife in KHI.

This studies purposes is to explain the orientation of rights and duties of husband and wife in KHI as well as the aplication of its reorientation by Islamic Progressive of Abdullah Saeed. This Research is kind of yuridical-normative research that use the historical-conceptual approach with library research. KHI as a primer resourches will analysis by Progressive Islamic Thought of Abdullah Saeed that applicated on his book: Islamic Thought: An Introduction and Interpreting the Qur’an: Towards a Contemporary Approach.

The results of studies has showed that the orientation of rights and duties of husband and wife in KHI is not egalitary, where the domination of men power (husband) to wife is too strong. It is also evident from the inconsistency of the articles of the KHI rights and duties of husband and wife is ambivalent, on the one hand there is a norm that respects equality, but on the other hand gives the inferior role of the position of the wife. Reorientation of Islamic legal sources have used in QS. al-Nisa’/4: 34. The result is: : (1) literally, this verse states that leadership (domination) husband to wife due to its advantages in providing a living; (2) historical socio‐cultural at the time of revelation these verse was shaped that the model of family is patriarchal; (3) the verse can be applied contextualist by applying its primary mission, namely justice and equality. Thus, the reorientation of the norms can be applied by "Both husband and wife are jointly responsible for the leadership of the family".

INDONESIA

Realitas sosial masyarakat saat ini telah mengubah paradigma tentang hak dan kewajiban suami istri. Masyarakat telah mempunyai kepekaan terhadap adanya beberapa misrepresentasi antara norma yang telah digariskan oleh ulama’-ulama’ klasik dengan kenyataan sosial saat ini. Teks-teks hukum di Indonesia yang terkesan tidak memihak keberadaan perempuan, ditambah lagi pengambilan sumber-sumber hukum yang berasal dari ulama’ klasik yang sangat patriarkhis adalah bukti dari adanya disorientasi pemikiran. Ketidakadilan gender tersebut bersumber dari adanya distorsi pemahaman ajaran hukum Islam oleh politik hukum dalam pembuatan Kompilasi Hukum Islam (KHI). Paradigma Islam progresif Abdullah Saeed merupakan suatu wacana baru dalam menanggapi disparitas pemikiran terhadap hak dan kewajiban suami istri dalam KHI.

Penelitian ini merupakan jenis penelitian yuridis-normatif yang menggunakan pendekatan historis-konseptual dengan penelitian kepustakaan. Metode tersebut secara ringkas diimplimentasikan dengan menjadikan KHI sebagai sumber primer yang akan dianalisis menggunakan Pemikiran Islam Progresif Abdullah Saeed yang diperoleh dari studi pustaka dalam bukunya: Islamic Thought: An Introduction dan Interpreting the Qur’an: Towards a Contemporary Approach.

Hasil Kajian menunjukkan bahwa orientasi hak dan kewajiban suami istri dalam KHI adalah tidak egaliter, dimana dominasi kekuasaan laki-laki (suami) terhadap istri sangat kuat. Hal ini juga terlihat dari ketidak konsistenan pasal-pasal dalam KHI tentang hak dan kewajiban suami istri yang bersikap mendua, di satu sisi terdapat norma yang menjunjung kesetaraan, namun disisi lain memberikan peran yang inferior terhadap kedudukan istri. Reorientasi dilakukan terhadap sumber hukum Islam yang digunakan, yakni QS. al-Nisa’/4: 34. Hasil yang ditemukan adalah: (1) Secara literal ayat tersebut menyatakan bahwa kepemimpinan (dominasi) suami terhadap istri disebabkan oleh kelebihannya dalam memberikan nafkah; (2) Secara historis sosio-kultural model keluarga pada saat turunnya ayat adalah berbentuk patriarkal; (3) Ayat tersebut dapat diaplikasikan secara kontekstualis dengan menerapkan misi utamanya, yakni keadilan dan kesetaraan. Sehingga, reorientasi norma yang dapat diaplikasikan adalah “Baik suami maupun istri secara bersama-sama bertanggung jawab atas kepemimpinan keluarga”