The Scholars stated that occurring verses of milkul yamin (slave ownership) had been stoped because of its locus which was disappeared. Meanwhile, the trademark of al-Qur"an as the book of revelation which is always relevant unlimitedly to dynamic of era has been paradox. On the other hand, through Syahrur verses of milkul yamin uniquely can be interpreted with the new locus. Syahrur assumed that nowadays the context of milkul yamin can be compared with "aqdul ihshan (commitment of sexual intercourse) as the way to legitimate sexual intercourse outside marriage that is happening in the Western tradition. This concept was based on sexual intercourse between man and his slave which was taken from three chapters; al-Ahzab: 50, al-Mu'minun: 5-6, and an-Nur: 31 as a consequence of the view of Syahrur"s limit theory to the comprehnsive norm of al-Qur"an. However, the problem is that is reinterpretation of Syahrur relevant accordance with the principal orinentation of al-Qur"an (maqashid al-Qur'an). Ideally, the recontextualization should considered general benefits (mashlahat) for human because not all traditions can be accommodated by Islam. It shows that living Qur"an to verses of milkul yamin on Syharur"s perspective ignored the dialectic between mashlahat (benefit) and 'urf (tradition). In this position, reexamining Syharur"s thought of his reinterpretation to milkul yamin by considering the ideal of human-social reality does not find base paradigm.

This study discusses the modin and its authority as the officers of the marriage registrar in Temas village. The focus of this study is the idea of banning pregnant marriage by modin. Pregnant women who want to marry are prohibited from doing marriage until she gives birth. This study is an empirical research of law by placing sociology of law as its approach. This research puts the theory of legal authority and reasoning in anlyzing data. Related to the theory of legal authority, the theory of Freidman and Khaled Abou el-Fadhl was chosen for legal sociology analysis. The three things which are focus of this study are about why did modin issue the policy, how is the policy authority position, and how did modin interpretation of article 53 KHI related to the prohibition of pregnant marriage. First, this study shows that there are two major narratives (sociological reasons) of why modin should implement the idea; these are preventing stigmatization of free sex and preserving the lineage. Second, through the theory of autorithy, modin got three authorities at once; persuasive authority, traditional authority, and charismatic authority. Therefore, that policy automatically had the authoroty. Third, in constructing his idea, modin applied three interpretation methods; authentical interpretation, sociological interpretation, and historical interpretation.

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<p>This study departs from a compilation of women-themed hadiths that were interpreted progresively by Faqihuddin in his book <em>“</em><em>60 Hadis Hak-Hak Perempuan Dalam Islam</em><em>:</em><em>Teks </em><em>d</em><em>an Interpretasi</em><em>”. </em>Another starting used to study this topic is because women-themed hadiths tend to affrim men’s superiority over women. Of the sixty hadith that have been interpreted, the researcher only chose a few hadiths, which are categorized in four major themes; the principle of male and female relations, women’s dignity, women’s choices and rights, and the relations of husband and wife. This study tries to learn and analyze how Faqihuddin applies the theory of <em>qira’ah</em> <em>mubadalah </em>(reading reciprocally)<em> </em>to these selected hadiths. The approach of this study are conceptual approach and content analysis approach. This study finds that <em>qira’ah mubadalah</em> is a progressive interpretation theory that relies on two things, the universal value of Islam and the substantial understanding of a text. Dialecting both things will be able to produce interpretations that carry the value of equality holistically. In the application level, Faqihuddin has internalized Islamic universalism in facilitating the substance of the text. When interpreting the hadith, Faqihuddin uses three types of interpretation; grammatical interpretation, historical interpretation and sociological interpretation. The first two types of interpretations are used to find the main text; the ground idea of the text. Meanwhile, sociological interpretations are used to reduce main thoughts and expand the meaning egalitarian.</p><p> </p><p><span lang="EN-ID">Kajian ini berangkat dari kompilasi hadis-hadis</span><span> bertema perempuan</span><span lang="EN-ID"> yang diinterpretasikan </span><span>secara progresif </span><span lang="EN-ID">oleh Abdul Kodir </span><span>dalam bukunya </span><em><span lang="EN-US">60 Hadis Hak-Hak Perempuan Dalam Islam</span><span>:</span><span lang="EN-US">Teks </span><span>d</span><span lang="EN-US">an Interpretasi</span><span>.</span></em><span> Titik tolak lain yang digunakan untuk mengkaji topik ini adalah karena </span><span lang="EN-ID">hadis-hadis</span><span> bertema perempuan cenderung</span><span>m</span><span lang="EN-ID">eneguh</span><span>kan</span><span lang="EN-ID"> superioritas laki-laki atas perempuan</span><span>. Dari enam puluh hadis pilihan yang telah diinterpretasikan, peneliti hanya memilih beberapa hadis, yang terkategorikan dalam empat tema besar, yaitu prinsip relasi laki-laki dan perempuan, martabat perempuan, posisi dan hak-hak perempuan, dan relasi suami istri. Kajian ini bertujuan untuk mengetahui bagaimana Abdul Kodir mengaplikasikan teori <em>qira’ah mubadalah-</em>nya terhadap hadis-hadis pilihan. Pendekatan yang digunakan adalah pendekatan konseptual <em>(conceptual approach) </em>dan analisis isi <em>(content analysis)</em>. Kajian ini menemukan bahwa <em>qira’ah mubadalah </em>adalah teori interpretasi progresif yang  bertumpu pada dua hal, nilai universal Islam dan gagasan substansial sebuah teks. Mendialektikan keduanya akan mampu menghasilkan interpretasi yang mengusung nilai kesetaraan secara holistik. Dalam tataran aplikasi, Abdul Kodir telah mengin</span><span lang="EN-ID">tegrasikan</span><span> universalisme Islam dalam me</span><span lang="EN-ID">mahami</span><span> substansi teks.</span></p>

This study photographed  the ijtihad method of two organizations Rumah KitaB  Bersama (Rumah KitaB) and the Indonesian Women Ulema Congress (KUPI). The two points examined are the framework of the ijtihad method and the extent to which it can advocate for the rights of women and children. This study is a normative study by utilizing conceptual and philosophical approaches. Rumah KitaB and KUPI have a basic ushuliyyah approach, but differ in the construction of the paradigm and framework of ijtihad. The House of Book makes maqashid al-Islam a medium of dialogue between text and context. When linked to maqashid al-Islam, the text should be read with a critical paradigm while context with a spiritual paradigm. Then, the relationship of text and context should be read with a framework of alignments. Meanwhile, KUPI makes the rules of ushuliyyah   and fiqhiyyah  as methods elaborated with maqashid ash-sharia  and Islamic universal values, such as humanity, justice, equality, interconnectedness, kindness, benefit, nationality, and universality. The main approaches used are mubadalah, makruf, and ultimate justice. This article  finds that the ijtihad framework both contribute significantly to the strengthening of women's rights. It proves that both have created a new current of progressive, responsive, and inclusive collective ijtihad methods in Indonesia without having to abandon the classical texts. In fact, they have fought against Indonesia's established collective ijtihad framework but tend to be less responsive to marginal issues.