Analyzing Domestic Violence in the Qur’an through Hermeneutics of H.G. Gadamer: Views of Amina Wadud
Abstract
This study is motivated by interpretation and followed by an understanding of the position of men and women, which discredits one party. This research focuses on the thoughts of the philosopher Amina Wadud, a reformist Muslim thinker, in interpreting the Qur'an with her work Qur'an and Women. The purpose of this study is to discuss domestic violence further. This research is qualitative; the data were obtained from library sources, with the primary source from the Qur'an and Women. Data processing is done by grouping, reduction, and codification. Meanwhile, in data analysis, Hans-Georg Gadamer's Hermeneutical approach is that of intelligence subtility–how to understand (das Verstehen), explicandi subtility–how to explain (dem Auslegen), and applicandi subtility–how to apply (das Anwenden). The research results obtained in this article demonstrate that the interpretation of Amina Wadud does not violate Islamic teachings. Values and forms of deconstruction of understanding are by and refer to the Qur'an. Amina Wadud said that the Qur'an, in substance, never teaches the use of violence to solve family problems, especially in marital relations. The meaning that can be concluded is deliberation in solving issues by placing husband and wife in the same position because all human beings are equal before God.
Downloads
References
[2] Alwasilah, A. C. (2011). Pokoknya Kualitatif, Dasar-dasar Merancang dan Melakukan Penelitian Kualitatif. Pustaka Jaya.
[3] Andriani, A. (2013). Konsep Penciptaan Perempuan, Studi Pemikiran Amina Wadud dalam Buku Qur’an and Women. Jurnal Kontemplasi-STAIN Tulungagung, 1(2), 305.
[4] Ari, A. W., & Kurniawan, R. (2021). Al-Ajru dalam Perspektif Ra’yu Zamakhsyariy (Studi Tematis Kitab Tafsir al-Kasyaf). El-Afkar: Jurnal Pemikiran Keislaman Dan Tafsir Hadis, 10(1), 90–107. https://doi.org/http://dx.doi.org/10.29300/jpkth.v10i1.3607
[5] Arief, H., & Rahim, R. (2015). Kekerasan Rumah Tangga terhadap Wanita: Kajian Perbandingan Sosio-Perundangan di Malaysia dan Indonesia. Al-Adl, 7(14), 225075. https://doi.org/10.31602/AL-ADL.V7I14.240
[6] Ath-Thabari, M. bin J. (2001). Tafsir Al-Thabari, Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an, tahqiq Dr. Abdullah bin Abdul Muhsin al-Turky. Daru Hijr.
[7] Aulia, R. N. (2011). Menakar Kembali Pemikiran Feminisme Amina Wadud. Jurnal Studi Al-Qur’an, 7(1), 44–62. https://journal.unj.ac.id/unj/index.php/jsq/article/view/4731
[8] Band & Kim, M. G. (2017). Merriam-Webster: America’s Most Trusted Dictionary. Merriam-Webster Inc., Chicago. https://www.merriam-webster.com/
[9] Creswell, J. W. (2019). Research Design: Qualitative, Quantitative, and Mixed Methods Approaches. Sage Publications.
[10] Dewi, E. (2013). Pemikiran Amina Wadud tentang Rekonstruksi Penafsiran Berbasis Metode Heurmeneutika. Jurnal Substansial, 15(2), 145–167. https://doi.org/http://dx.doi.org/10.22373/substantia.v15i2.4891
[11] Fathurrosyid. (2016). Islam Progresif Versi Abdullah Saeed (Ikhtiar Menghadapi Problem Keagamaan Kontemporer). AL-IHKAM: Jurnal Hukum & Pranata Sosial, 10(2), 285–308. https://doi.org/10.19105/al-lhkam.v10i2.722
[12] Gadamer, H. G. (2010). Kebenaran dan Metode, Terj. Ahmad Sahidah. Pustaka Pelajar.
[13] Isri, S. (2015). Konsep Pendidikan Jerman dan Australia; Kajian Komparatif dan Aplikatif terhadap Mutu Pendidikan Indonesia. Jurnal Pendidikan Islam, 4(1), 25–47. https://doi.org/10.14421/jpi.2015.41.25-47
[14] Kurniawati. (2015). Pendidikan Sejarah dalam Kurikulum di Republik Federal Jerman A Lesson Learned. Jurnal Pendidikan Sejarah, 4(1), 1–13. https://doi.org/https://doi.org/10.21009/JPS.041.01
[15] Lotha, G., & Murray, L. (2023). University of Michigan | Big Ten, Research, Education. Britannica. https://www.britannica.com/topic/University-of-Michigan
[16] Madaniyyah, F., & Munawar, E. (2022). Gerakan Islam Progresif Abdullah Saeed Implikasinya Terhadap Metodologi Fiqh Islam. Journal Analytica Islamica, 11(2), 428–439.
[17] Murtadlo, H. (2014). Intervensi Militer Perancis di Mali: Sekularisme vs Fundamentalisme Islam. Jurnal Hubungan Internasional, 7(2), 139–151.
[18] Murtopo, A. (2016). Perguruan Tinggi Islam di Asian Tenggara di Tengah Tantangan Global: Sebagai Acuan ISTAC. Jurnal Manajemen Pendidikan, 2(1). https://doi.org/https://doi.org/10.19109/elidare.v2i1.903
[19] Mutrofin, M. (2015). Kesetaraan Gender dalam Pandangan Amina Wadud dan Riffat Hassan. Teosofi: Jurnal Tasawuf Dan Pemikiran Islam, 3(1), 234. https://doi.org/10.15642/teosofi.2013.3.1.234-266
[20] Muzir, I. R. (2016). Hermeneutika Filosofis Hans-Georg Gadamer. Ar-Ruzz Media.
[21] Quthb, S. (2001). Fi Dzilal Al-Qur’an, Di bawah Naungan Al-Qur’an, Terj. As’ad Yasin, Abdul Aziz Salim B., Muchotob Hamzah.
[22] Shihab, M. Q. (2008). M. Quraish Shihab Menjawab, 1001 Soal Keislaman yang Patut Anda Ketahui. Penerbit Lentera Hati.
[23] Shihab, M. Q. (2012). Tafsir al-Mishbah, Pesan Kesan dan Keserasian al-Qur’an. Penerbit Lentera Hati.
[24] Uwaidah, S. K. M. (2013). Fiqih Wanita, Edisi Indonesia Lengkap oleh M. Abdul Ghaffar E.M. dan HM. Yasir Abdul Muthalib. Pustaka al-Kautsar.
[25] Wadud, A. (1999). Qur’an and Women, Rereading the Sacred Text from a Woman’s Perspective. Oxford University Press.
[26] Wadud, A. (2006). Qur’an menurut Perempuan, Membaca Kembali Al-Qur’an dengan Semangat Keadilan, Terj. Abdullah Ali. PT. Serambi Ilmu Semesta.
[27] Wadud, A. (2008). Inside the Gender Jihad, Women’s Reform in Islam. Oneworld Publications.
[28] Warsito. (2013). Perempuan dalam Keluarga menurut Konsep Islam dan Barat. Profetika: Jurnal Studi Islam, 14(2), 148–163. https://doi.org/https://doi.org/10.23917/profetika.v14i2.2014
[29] Wulandari, D. A. (2009). Kajian tentang Faktor-faktor Komitmen dalam Perkawinan. Jurnal Psycho Idea, 7(1), 2. https://doi.org/10.30595/psychoidea.v7i1.168
[30] Yanggo, H. T. (2010). Fikih Perempuan Kontemporer. Penerbit Ghalia Indonesia.
This work is licensed under a Creative Commons Attribution 4.0 International License.