The Urgency of Grouping Nash into Objective & Temporal in

Ensuring Justice for Women

Khoirudin Nasution

and Syamruddin Nasution

Sunan Kalijaga State Islamic University, Yogyakarta, Indonesia

Sultan Syarif Kasim State Islamic University, Pekanbaru

Keywords: women, justice, equality, nash, objective/deconstructive, temporal/reconstructive.

Abstract: Five indicators are indicating that one of Islam's renewal missions is to elevate the status of women to be

equal to men and to obtain equal justice between men and women. The first, pre-Islamic Arabs prioritizing

men that is converted by Islam into an equal status of men and women. Secondly, pre-Islamic men may marry

as much as possible regarding numbers and ways. Islam changes it into a monogamous principle. Thirdly,

pre-Islamic Arab men divorce their wives at the same level as marriages. Islam converts it to a parallel status

between men and women, where men have divorce rights while women have the right of khuluk. Fourth, pre-

Islamic Arab women are inherited by their husbands, as a property. Islam convertes it to male and female in

the right to inheritance. Fifth, women become a source of family embarrassment which tradition showed that

they had to be buried when they were born. Islam convertes it by banning such tradition. Unfortunately, the

rights of women’ justice has not been in line with the mission of Islamic renewal. This paper seeks to show

the urgency of grouping the texts into Nash Objective on one side and Nash Temporal on the other.

1 INTRODUCTION

Five indicators are indicating that one of Islam's

renewal missions is to elevate the status of women to

be equal to men and to obtain equal justice between

men and women. The five indicators are first, pre-

Islamic Arabs prioritizing men that is converted by

Islam into an equal status of men and women.

Secondly, pre-Islamic men may marry as much as

possible regarding numbers and ways. Islam changes

it into a monogamous principle. Thirdly, pre-Islamic

Arab men divorce their wives at the same level as

marriages. Islam converts it to a parallel status

between men and women, where men have divorce

rights while women have the right of khuluk. Fourth,

pre-Islamic Arab women are inherited by their

husbands, as a property. Islamconvertes it to male and

female in the right to inheritance. Fifth, women

become a source of family embarrassment which

tradition showed that they had to be buried when they

were born. Islamconvertes it by banning such

practice.

In neither theory nor practices, the rights of

women have not been in line with the mission of

Islamic renewal. One of the sources of why it has not

been synchronized between theory and reality is the

method of understanding the Qur’an and Sunnah of

the Prophet Muhammad (nash), as a source of Islamic

renewal. Nash as a source of Islamic renewal is not

understood by the method of Islamic renewal itself.

Islam uses two methods of renewal, i.e.,

deconstructive (objective) and reconstructive

(temporal). Unfortunately, the method of

understanding the nash as a source of Islamic

teachings is not in line with these two methods. The

grouping of nash has been done by some experts

(thinkers, ‘ulama, scholars, experts), but not to show

the role and synchronization with the Islamic renewal

method.

This paper aims to show how the role of a

grouping of texts of nash becomes deconstructive &

reconstructive in ensuring justice for women while

protecting them from discriminatory treatment,

following the Islamic reform mission. Islam provides

a guarantee of justice for women but only in the

concept formulated by some experts. Regarding the

practices in the community, there is no guarantee that

women will be treated equally.

For this purpose, the systematic discussion after

the background begins with the proof that Islam aims

Nasution, K. and Nasution, S.

The Urgency of Grouping Nash into Objective Temporal in Ensuring Justice for Women.

DOI: 10.5220/0009930915111518

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1511-1518

ISBN: 978-989-758-458-9

1511

to renew and ensure justice for women (wives) in

family life and abolish discriminatory treatment. The

following discussion shows the originality of the nash

groupings and the description concept of grouping

nash by some experts.

2 JUSTICE IN IN THE LIFE OF

THE HOUSEHOLD

One of Islam’s renewals is to elevate the status, rights,

and roles of women. Islam comes placing women

equal to men. Five indicators can be recorded to prove

this mission. Islam also emphasizes equality among

fellow human beings, regardless of sex, regardless of

color, regardless of race and ethnicity, and the like.

The five indicators are as follows.

First, the proclamation of the Qur’an, that the

element that distinguishes one from another is the

quality of taqwa (atqâkum) and its good work (‘amal

al-s}aleh}), as mentioned in some verses of the

Qur'an and sunnah Prophet Muhammad SAW.

Among these are mentioned in al-Hujurat (49): 13,

and al-Mu’min (40): 40. In al-Hujurat (49): 13 states,

O people, indeed We created you from a man and a

woman and made you nations and tribes so that you

knew each other. Surely the noblest of you in the sight

of Allah is the one who has the most fear among you.

Verily Allah is the Knower. In al-Mu’min (40): 40

states, Whoever does evil deeds, he will not be

rewarded but equal to that evil. And whosoever does

good deeds both men and women while he is in a state

of faith, then they will go to heaven, they are given

sustenance in it without reckoning. Many verses of

the Qur'an show good works (‘amal al-s}aleh}) as the

basis for differentiation and class appointment

between one person and another, not male and

female.

A number of these verses can also be the basis that

Islam gives equal opportunity to (line) men and

women to be the best (atqâ and ah}san), Islam does

not put men’s (line) first, Islam does not put women

in the second either.

The second indicator, Islam aligns men and

women namely, the monogamous principle of Islamic

marriage; a woman has a husband as a spouse, and a

man has a wife as a life partner. It is by this

monogamous marriage that is most likely to achieve

the purpose of marriage; build a happy family;

happiness for the whole family; husband, wife, and

child. Meanwhile, polygamy (husband has more than

one wife) provides opportunities for the creation of

husband happiness over the suffering of a wife and/or

children. If that happens then, the purpose of marriage

is not achieved. Therefore, what states in al-Nisa’ (4):

3 is only a solution to the problems facing Muslims at

the time. This conclusion can easily be taken by

looking at the verse of al-Nisa' (4): 1-3 completely.

The permissibility of polygamy mentioned in this

verse is contextual and emergency. The emergency

here is a social emergency, that is, many orphans and

widows need protection, not personal emergencies

such as biological needs. Al-Nisa’ (4): 1-3, O people,

fear your Lord who created you from one self, and

from him God created his wife; and than both of them

God multiplied many men and women. And fear

Allah who with (using) His name you ask each other,

and (maintain) the relationship of friendship. Verily

Allah always watches over you. And give to the

orphans their wealth, do not exchange the good with

the bad and do not eat their wealth with your wealth.

Indeed the actions (exchanging and eating), are great

sins. And if you are afraid you will not be able to do

justice to the (rights) of orphaned women (if you

marry them), then marry the (other) women you like:

two, three or four. Then if you are afraid you will not

be able to do justice, then (marry) only one, or the

slaves you have. That is closer to not doing

persecution.

The third indicator that Islam aligns men and

women is, women are given the right divorce, khulu’.

More precisely when the verses of the Qur’an and

Sunnah of the Prophet Muhammad who discussed the

process of resolving family problems, it is clear that

Islam only gives the right to divorce initiation. The

right to divorce initiation is given to the husband and

wife because there are complicated issues in family

life. The divorce decision is not the absolute right of

the husband, nor the absolute right of the wife, but it

is decided upon whom the neutral (judge), as

mentioned in al-Nisa’ (4): 35. Al-Nisa’ (4); 35 states,

And if you are worried about a dispute between the

two, then send a arbitrator (hakam) from the family

of a man and a arbitrator (hakam) from a female

family. If the two arbitrator (hakam) people intend to

make repairs, surely Allah will give the husband and

wife a favor. Verily Allah is the Knower, the Knower.

Fourth, women have inheritance rights as the man

does. The Qur'an forbids and condemns the practice

of pre-Islamic Arab societies that make women

property rights, equal to the rights and possessions of

other inheritable objects. Similarly, Islam forbids

children to marry a stepmother as if a child inherits

his stepmother, as stated in al-Nisa’ (4): 22, And do

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not marry women who have been married to your

father, except in the past. Surely this act is very cruel

and hated by Allah and as bad as the way (taken

Fifth, the Qur’an condemns the traditions of pre-

Islamic Arab societies that kill female children for the

reason of shame and considered a family burden, as

stated in al-An‘am (6): 151 and al-Takwir (81): 8-9.

In al-An‘am (6): 151 states, and do not kill your

children for fear of poverty. In al-Takwir (81): 8-9

states, when female babies buried alive are asked.

because of sin whether he was killed.

Briefly, we can see the Islamic renewal from first,

the patriarchal system which puts men in superior

while women in inferior. Islam renews it by putting

both man and woman into parental form, aligning

men and women. Second, unlimited polygamy

renewed by Islam become monogamy. Third, women

have no right to divorce is renewed by Islam by

granting equal rights of divorce initiation for

husbands and wives. Fourth, women who become the

subject of inheritance isrenewed by Islam by

becoming heirs who are entitled to inheritance equals

men. And last, women who are the source of family

embarrassment is renewed by Islam into equal

women and have equal opportunity with men to be

the best. Thus, from these five indicators it is clear

that Islam renews the status and role of women and

aligns them with men.

The concept of equality between men and women

and have equal opportunity with men which renewed

by Islam can be found with thematic and contextual

studies. Conversely, when using partial studies, the

concept of equality is not found. Unfortunately, the

majority of thinkers still use partial studies in

examining the Qur'an and the sunnah of the prophet

Muhammad as a source of Islamic teachings. Only a

small number of thinkers have used thematic and

contextual studies. This partial study is the main

reason for the emergence of concepts that

discriminate against women. In summary, partial

studies are the main cause of the birth of a concept

that has not guaranteed Islamic reform for women.

The second reason why Islam seems marginalize

women (wives) in family life, and not to give equal

positions to men (husbands), and there is no guarantee

of justice for women (wives) is a number of

statements in the Qur’an and the sunnah of the

Prophet Muhammad. A number of verses of the

Quran and the sunnah of the Prophet put women

(wives) in a marginal position and there is no

guarantee of justice.

The third reason in terms of the concept of why

women (wives) do not have equal positions with men

(husbands) is the result of studies that do not pay

attention to history and social context. The study of

the Qurran and the Sunnah of the Prophet is carried

out purely based on the text, not paying attention to

the context, both historical context and social context.

The fourth reason is to embrace a patriarchal

Muslim culture into the understanding of thinkers. So

that the understanding of texts is not purely Islamic

teachings, but also includes the culture of the thinker.

The fifth reason is Islamic studies that are too

stressful and based on pure religion, do not consider

or use concepts or theories of other sciences, such as

theories born from sociology, anthropology, history

and the like (Mernissi, 1991).

The six, embrace a patriarchal Muslim culture into

the understanding (istithna’, exception), both these

specificities are easily understood because there is a

clear and unequivocal historicity, as well as being

understood by the way of serious study, namely by

way of an integral and inductive understanding of the

related texts.

The seven, take the law as a legal product from the

stipulation of law based on siyâsah al-Syar‘îyah, or

saddu al-zarî‘ah (preventive efforts) into a general

and substantial provision. That is, the determination

of the law based on the consideration of siyâsah al-

syar‘îyah or saddu al-zarî‘ah. The result of this case

is the loss of legal substance. That is, the law is

substantially tertiary, or otherwise tertiary law

becomes substantial law.

The eight, factor of the ruler, where the ruler

supports a concept that matches the tastes of the ruler,

while the concept that is not in line with the wishes of

the ruler is removed. Included in the context is entry

of the role of power or authority in interpreting texts.

As a result of the entry of the interests of power, the

concept emerged that marginalized women (wives).

In summary, there are at least eight main reasons

why a woman (wife) is in a marginal position and

does not get a guarantee of justice. Those are partial

studies, some Quranic verses show the

marginalization of women, studies do not pay

attention to history and social context of the nash,

studies are too stressful and based on pure religion,

embrace a patriarchal Muslim culture into the

understanding of Islam, take the law as a legal

product from the stipulation of law based on

preventive efforts into a general and substantial

provision, and entry of the role of power or authority

in interpreting texts.

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3 THE POLITICAL CONTEXT

It is a common view that Islam uses two methods of

renewal, i.e., deconstructive and reconstructive. First,

the method of deconstructive renewal is renewal by

completely changing the old law and practice and

then replacing it with new laws and practices.

Secondly, the method of reconstructive renewal,

which means patching up the embroidered laws and

practices that existed in Arab society before Islam.

The consequence of Islam using two methods

renewal, then the Qur’an and sunnah of the Prophet

Muhammad, as a source of Islamic teachings (nash),

by itself contain two types of teachings. It is in this

context that the necessity of grouping of nash into two

groups, namely deconstructive nash (objective nash)

and reconstructive nash (temporal nash).

Grouping nash has been done by some scientists

ranging from the classical era to the contemporary

era. In the study of the methodology of discovering

Islamic law (Us}ûl al-Fiqh, istinbât} al-h}ukm), in

linguistic analysis (lughāwî) is found the grouping of

texts, which are generally grouped into two; ‘âmm

and khâs}s}, mut}laq and muqayyad, etc (Khallâf,

1971). While in the analysis of law objectives

(maqâs}id) found two groupings as well; the ultimate,

the principal goal (maqâs}id al-us}ulîyah) and the

branch purpose (maqâs}id al-far‘îyah). There is also

an other two groups, that is a final destination

(maqâs}id) on one side, the instrument(wasâ’il) on

the other side (Ibn ‘Asyur, 2001). Similarly, the

grouping of nash became the Makkiyah and

Madaniyah, of muhkamat and mutasyabihat, nasikh

and mansukh, and aike in the study of tafsîr (‘ulûm

al-tafsîr) (Denver, 1983).

As a development in the field of interpretation and

contrast to the general understanding of Makkîyah

and Madanyah theories, Mahmud Muhammad Taha

makes another grouping, namely Makkiyah as the

principle verse (us}ûl), Madaniyah as the branch

verse (furû‘). This new grouping developed and

became the basis for al-Naim to formulate Islamic

law that is more in line with contemporary demands

(an-Naim, 1990).

The concept of an-Naim is very different from the

concept of scientists in general. The initial concept

and the general view of scientists is that Makkiyah

and Madaniyah are grouped into three. First, a

concept based on the period of the revelation of the

Quran; some went down in Makkah, some went down

in Medina. So the verses that came down in Makkah

were grouped into verses of Makkiyah, while the

verses that came down in Medina were grouped into

Madaniyah verses. Second, the concept is based on

the time, there is a period of Mecca, there is a period

of Medina. So even though the revelation came down

not in Mecca, but in the lifetime of the prophet and

Muslim in Makkah, this verse was classified as a

Makkiyah verse. Likewise the Madaniyah verse, the

verse that descended in the period of the prophet and

the Muslims lived in Medina. So that even though the

verse is not in Medina, but in the Madaniyah period,

it is called Madaniyah verse. Third, grouping based

on the contents of the revelation; revelation which

contains for all humans, Muslims or not, is included

in the Makiyah verse, while the revelation which

contains only Muslims (mukminin) is grouped in the

Madaniyah verse (Tim, 2017). An-Naim took the

third group, based on the contents of the revelation.

In addition, the meaning based on the content used by

an-Naim is different from the general concept of

scientists. Generally scientists argue, it is the

Madaniyah verse that applies to Muslims (believers).

Instead, for An-Naim it is precisely the Makkiyah

verse that applies, because now Muslims live in their

respective countries (nation states) not Muslim

countries. Even though there are countries that call

Muslim countries, they are Islamic countries in the

country, not all Muslims.

Rahman's distinction between general law and a

temporal law is found in various statements. For

example, as stated above, Rahman observed,

"Nevertheless there is a dire need for a hermeneutical

theory that will help us understanding the meaning of

the Qur'an as a whole so that both the theological

section of the Qur'an and its ethical and ethic-legal

parts become a unified whole"( Rahman, 1982). In

this statement, we find the term ethical for general

law and ethic-legal for a temporary law.

Rahman also stated, “If we look at the Qur’an, it

does not in fact give many general principles: for the

most part it gives solutions to and rulings upon

specific and concrete historical issues; but, as I have

said, it provides, either explicitly or implicitly, the

rationales behind these solutions and rulings, from

which one can deduce general principles”(Rahman,

1982). This quotation contrasts the general principle

or general law and solution or ruling or temporary

law.

As far as the characteristics of the Quranic verses

concern, al-Haddad (Salem, 1984) distinguishes

between (Khallâf, 1971)eternal principles or

universal norms, such as the credo of unity, ethical

requirements, justice and equality, which apply at all

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times, and in all places; and (Ibn ‘Asyur, 2001) those

precepts dependent upon human contingencies and

social context, particularly as they relate to conditions

in the Jahiliya (pre-Islamic) period in Arabia (Salem,

1984). Al-H{adda>d argues that for a better

understanding of the book (the Qur'an), and his

central thesis is the importance of historical context.

Similarly, Asghar Ali Engineer distinguishes between

statements in the Qur’an which are normative and

those who are contextual(Engineer, 1992).

Furthermore, Ismail Faruki gave different names

with the same basis: ethics and casuistic-cosmic (al-

Faruqi, 1962);John L. Esposito with ethico-religious

and socio-economic (Esposito, 1982);Abdul Aziz

Sachedina (Sachedina, 2003) with thick and thin

norm; Masdar F. Mas‘udi used Us}u>l al-Fiqh term,

qat}‘i> and muh}kamât for normative, while z}annî

and juz’îyah for contemporary (contextual) (Mas'udi,

1997).

The characteristics of each are then explained

further by Masdar F. Mas‘udi:the characteristics of

normative nashare that the content is universal,

principle, fundamental, and not depend on a specific

context; time, place, situation, and such. The

characteristics of temporal nash, on the other hand, is

that the content is stated in detail, applicable

andpracticable, and the application is depended on a

context: time, place, situation and such. In other

words, a temporal law is applicable in daily life

(practical law [

]).

The grouping of texts by a number of scientists

mentioned above can be seen as clearly out of sync

and not in line with the method of Islamic renewal.

Herein lies the importance of the grouping carried out

in this paper, namely grouping the nash into

deconstructive text and reconstructive text. Although

the characteristics of deconstructive text are similar to

normative texts and reconstructive texts are similar to

the temporal nash, but with deconstructive and

reconstructive distinctions in accordance with and in

line with the method of renewal brought by Islam.

The second basis why is important to group the nodes

to be deconstructive and reconstructive related to the

method of understanding texts; which is different

between deconstructive nash and reconstructive one.

The method of understanding deconstructive text is

first to formulate the law in accordance with the

context; times and circumstances, to achieve the goal

of law. While reconstructive text is done by searching

first what the purpose of the law is. Then after

knowing the purpose of the law, then the law is

formulated in accordance with the context. So the

method of formulating a deconstructive text is just

one step, while reconstructive text takes two steps.

Furthermore, the characteristics of the

deconstructive and reconstructive nash are similar to

those presented by Masdar F. Masudi. Based on these

characteristics, the Nash who governs family life,

especially the nash that governs the relationship of

husband and wife, generally is classified in

reconstructive nash. Nash referred to is as follows.

First, that men have inheritance rights more than

double inheritance rights of women, as mentioned in

al-Nis’ (4): 11. Secondly, that male testimony is

equal to twice the female testimony, as mentioned in

al-Baqarah (2): 282. Third, that the husband seems to

have an absolute right of divorce, while the wife is

not, as can be concluded from al-Baqarah (2): 226-

231. Fourth, that there are different treatments to

respond to inappropriate behavior by the husband or

wife, where if the wife is indecent, the remedial step

is given a warning, even if the warning does not

succeed, a husband can hit his wife as mentioned in

al-Nis’ (4): 34, while a violating husband is

encouraged a husband and wife to be reconciled, as

mentioned in al-Nis’ (4): 128. It is even explicitly

mentioned in the Quran that husbands have a surplus

of one degree compared to wives, as mentioned in Al-

Baqarah (2): 228, and the husband has the status of a

leader (qawwm), as mentioned in al-Nis’ (4): 34.

Al-Nis’ (4): 11, Allah has ordained for you about

(your inheritance for) your children. Namely: the

share of a boy is equal to two daughters. Al-Baqarah

(2): 282, And testify with two witnesses from the men

among you). If there are no two men, then (may) a

man and two women from the witnesses you are

pleased with, so that if someone forgets then another

person reminds him. Al-Nis’ (4): 128, And if a

woman is worried about nusyuz or an indifferent

attitude from her husband, then there is no reason for

both of them to hold true peace, and peace is better

(for them) even though man is miserly in character,

and if you hang out with your wife well and take care

of yourself (from nusyuz and indifference), then

verily Allah is the Knower of what you do. Al-

Baqarah (2): 228, And women have equal rights to

their obligations according to a meaningful way. But

husbands have one level of strength over their wives.

The reason why the quality of husband and wife

in household life has not been achieved, and the right

to justice for the wife is not guaranteed in the daily

reality, are found five actors. The first actor is a

religious teacher; teachers in formal and informal

institutions. The second actor is the speaker and / or

The Urgency of Grouping Nash into Objective Temporal in Ensuring Justice for Women

1515

ustadz. The third actor is a community leader. The

fourth actor is a judge in court. Each of these actors

has their own mass. The explanation of each actor can

be explained briefly as follows.

First, the role of religious teachers, that religious

teachers in formal and informal education play an

important role in ensuring the equality of husbands

and wives in household life and providing social

security for women (wives). Teachers play an

important role since they become role models for

students. The guidance given by the teacher to

students occurs almost in all aspects of life; speech,

behavior and character. Furthermore, the influence of

teachers on students is very imprinted, because

transformation occurs at a productive age in memory

formation and behavior. School age is the most

productive age in shaping and remembering students.

The influence of teachers on students in formal

education runs from the elementary level (elementary

school), even from kindergarten until the level of

college or university. In the twelve years for primary

and secondary education, the role of the teacher

influencing the views and practice of students is

certainly very large and influential. Moreover, when

it comes to the level of higher education in

universities, the teacher's influence is even greater. It

is at this time that students are influenced by teachers

in their views, attitudes and behavior, which generally

do not provide concepts and behaviors that provide

equality to men (husbands) and women (wives).

Likewise, what happens in informal education,

such as courses, short cours, and the like. Teachers in

informal institutions also do the same thing and there

is a process similar to what happens in formal

education. No different from what happens in non-

formal education at home, carried out by parents.

What is conveyed by parents is generally determined

by the preachers and Ustadz.

Second, the role of the preacher. The role of the

preacher influences the views, beliefs and behavior of

the people is undoubtedly very large and influential.

Because the preacher have the opportunity that is not

less great than the teacher at school. Preacher

influence people's views, beliefs and behavior,

through routine lectures; daily, weekly, monthly and

yearly. Likewise the speakers disseminate their

views, beliefs and behavior through incidental

lectures, such as in commemoration of Islamic

holidays, such as the anniversary of the birth of the

prophet (maulid Nabi), commemoration of the

hijriyah new year, commemoration of Isra’ mi'raj,

and others. Likewise the preacher conveyed their

views, beliefs and behavior through Friday sermons,

Eid al-Fitr and Eid al-Adha. There are still other

moments that are in fact very effective in influencing

people's views, beliefs and behavior. In other words,

the role of the preacher is not inferior to the role of

the teacher in educational. The only difference is the

object; The teacher has the object of students and

students, while the preacher has the object of the

general public

Therefore, preacher has transformed belief,

knowledge and behavior for the general public. The

views, belief and behaviors of society are very much

determined by the views and practices of the

preacher. Preachers who are generally religious

teacher status are referrals of the community in their

daily lives. What the community will do is generally

referred to the lecturer and / or religious teacher.

Third, community leaders, and in many cases also

refer to the community in opinions and behavior, and

generally the views and behaviors of community

leaders are influenced by the preacher.

The fourth, the role of the judge in the court, that

the judge clearly determines whether or not the

equality between husband and wife is reached and

there is a guarantee of justice for the wife. In deciding

the case in court, the Judge has actually provided

legislation that generally has accommodated an

egalitarian view between husband and wife, and

guarantees justice for the wife. But the facts on the

ground, there are still many judges who are still

ambiguous in applying what is available in the

legislation. Most judges still have the same views as

the majority of the people. So it is not surprising that

the decisions given in court are still discriminatory for

women (wives). In addition, there are actually two

positions of judges in the community, namely judges

who formally decide cases in court, and community

referral figures in solving problems in daily life

outside the formal court. These two roles are certainly

very important and big. However, his views, which

are still largely discriminatory, have resulted in a

strengthening of discriminative public views.

In summary, these four main figures play a role in

ensuring equality between husband and wife, and

whether or not justice is guaranteed for the wife.

Unfortunately, the majority of the of these figures still

hold partial views on the teachings of Islam.

With the presence of the four actors mentioned

above, and they mutually reinforce each other. As a

result, the views, beliefs and behaviors are

discriminatory and do not guarantee equality for men

(husbands) and women (wives), and there is no

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guarantee of justice for women. As if this view, belief

and behavior is correct. This condition at the same

time resulted in very difficult to change the views,

beliefs and behavior of the community.

Thus to conform with the Islamic renewal

objectives, this reconstructional texts of the nash need

to be understood by the objectives of Islamic renewal.

Some scholars understood many reconstructive texts

by the objectives of Islamic renewal, but have been

rejected by majority Muslim, including the judge in

the court for not being consistent with their

understanding as conventional speech implied in the

books. Hence, sociologically it is needed a continuous

socialization effort to the community. The more

people and media used to disseminate the

deconstructive concept the faster the concept of

deconstruction is accepted by society. As for the

method that it used to understand reconstructive nash

so in line with the mission and purpose of the renewal

of Islam is by the historical background

understanding of the nash.

While the causes of these actors have views that

are not yet in line with Islamic reform, put women

equal with men and guarantee for women (wife) there

are at least 3. First, the books that are available and

read as their reference referral actors that contain

concepts that marginalize women (wives), have not

guaranteed equality and have not guaranteed justice

for wife. Second, the references that provide the

concept of equality and guarantees of rights for

women (wives) are still very limited. Likewise the

reference that provides the concept of equality of

husband and wife and guarantees of wife's rights are

written in Latin, not Arabic. While the community

feels less certain when the reference is written in

Latin, non-Arabic.

In relation to the religious life of the general

public, they are still more confident and fit when

referring to books written in Arabic, even though the

writing is only the work of ordinary people. On the

other hand the work written in Latin is

underappreciated, less trusted, even though the

writing is the fruit of the work of great people. So

psychologically speaking, Latin and Arabic writing

influence the trust and stability of society.

The advice to accelerate the birth of gender

awareness, equality between husband and wife and

guaranteed right of justice for the wife. First, multiply

activities and media that can change the views and

paradigms of the actors mentioned above. Among the

activities that can be done are seminars, workshops,

talk shows, discussions, Focus Group Discuss (FGD)

and the like. While the media that can be used are

mass media, TV media, radio media, and other media.

Second, increase the number of writings that provide

the concept of equality guarantee and guarantee the

right of justice for the wife. Third, write and

reproduce gender perspective references written in

Arabic.

4 CONCLUDING REMARK

Deconstructive nash renews women's status and

position in equal with men. However, there is a

reconstructive nash that still places male in superior

and women in inferior, and includes the texts that

govern the relationship of husband and wife in

domestic life. Many thinkers have grouped the texts

into two groups, but no grouping has been based on

Islamic reform methods, namely deconstruction, and

reconstruction. This paper breaks it down according

to the renewal method. There have been many

reconstructive nash that have been understood as a

deconstructive nash by some thinkers. Generally

people unfortunately still reject the concept, including

judges in the court. The reason is that the concept is

not in line with their understanding which is also

written in the current books that are the source of their

reading. In order to accept the deconstruction concept

more quickly then it takes more media and people

who promote and socialize the concept of

reconstructive one. This paper is one of it. Hopefully,

it will be more media and paper from many different

people who interested in women issues, especially

putting women in an equal position with men based

on deconstruction concept.

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