Reciprocality in Quran and Hadith: A Study on Qiraah Mubadalah

MubaadalahNews.com

Ala’i Nadjib

Faculty of Ushuludin UIN Syarif Hidyatullah Jakarta

Keywords: Mubadalah, male-female, relations, site, idea, context.

Abstract: This paper discusses about efforts to uncover Quranic texts and Hadith that are fair for male and female

relations. As actual topic and become a reference, the way to disseminate the ideas is done so that the themes

can immediately reach the reader. This method is then supported by rapid and sophisticated IT development.

One of them is with electronic media, e-news etc. Mubadaalahnews is a site that spreads the idea and concepts

of mubadalah (reciprocity) whose ideas are spread through MubaadalahNews.com and mubaadalah.com.

Mubadalah is trying to answer questions on the relationship of men and women in the texts by revealing the

main texts and revealing the message by looking for munasabah or linkages with other texts. The author

tries to examine whether there are methods than mubadalah in reinterpreting the text of male and female

relations? What is the uniqueness and distinctiveness of the mubadalah. How the idea of the mubadalah. How

the idea of the mubaadalah is disseminated to a wider network.

1 INTRODUCTION

The internet and social media give us the widest

space to access information. Among those

conveniences is the ease of learning religion.

Religious knowledge can now be read easily from

various online media and e-book. With all the

shortcoming and advanges, the dissemination of

knowledge through online media makes it easier for

readers to obtain new information without waiting

for a work to be printed directly. There are other

benefits with this new technology, by means of e-

learning or its name, every new idea can be spread to

places farther through continent and ocean, as long as

the user is connected with internet access.

The availability of various kinds of knowledge

in digital or electronic from has made it easier people

to learn. In this various sites, manager not only

provide articles of scientific , article, institusional

activies but also questions and answer. Islamic

Studies for example, are very much in demand by

reader who want to know about religion. When

viewed from a variety of looks, usually Islamic sites

contain article article Islam, questions and answer

about religious issues and institutional activities. In

the bustle, learning religion from the site or e-learning

is a necessary tool, especially for urban communities.

Among the representative sites ara

MubaadalahNews.com . A site initiated by Fahmina

Institute Cirebon. Talk about mubadalah was already

in 2009, introduced in various forums and then used

as an approach to the religious deliberations of the

Indonesian Women’s Ulama Conggress (KUPI)

2017. The website itself was launched in 2016, this

site contains Islamic articles, actual information and

new books update every day. Following the world of

information flow that has begun to paper less, this

website is presented to actual and contextual Islmaic

learner, especially millennial generations who

always want Islam landing and grounded, answering

contemporary social problem but not leaving

tradition.

This era is a time when people are increasing

their enthuasiasm to learn their religion, especially

religious material accessed from the digital world,

social media. With that enthusiasm, an information,

notion and ideas can be enjoyed by its readers

without waiting for the day to change. We can access

a news or mubadalah fulfills the needs and desires of

his readers from light wrting to academic. If we want

to read scientific papers complete with references,

then reader just click the references column at

MubadalahNews.com and we will find scientific

writing with an argumentative full review.

1970

Nadjib, A.

Reciprocality in Quran and Hadith: A Study on Qiraah Mubadalah MubaadalahNews.com.

DOI: 10.5220/0009938019701976

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1970-1976

ISBN: 978-989-758-458-9

2 LITERATURE REVIEW

The discussion about the equality of men and

women relations have been going on for a long time,

the method of mubaadalah is what I am going to

adopt in this article is an attempt to erode inequality

and injustice towards the relations of men and

women. In the Indonesian context, Islamic and

women's studies began in the early 1990s even though

Indonesia was no stranger to the thought of Qasim

Amin, an Egyptian reformer who also offered ideas

about women's emancipation in the early 20th

century.

Women's and Islamic movements in the 1990s

were marked by many non-Indonesian thinkers who

meet Indonesian activists and academics. From that

network the ideas of their ideas were disseminated,

such as, Riffat Hassan from Pakistan settled and

taught in America, Asghar Ali Engineer from India,

Amina Wadud etc. Since then the Indonesian public

is familiar with books that contain ideas about their

ideas.

In the concept of Mubaadalah, there are many

issues of Islam and women being discussed,

Mubaadalah is introduced as a methodology in

reading texts that contain relations of relations

between men and women, reciprocality in order to

bring justice. In this literature review, the author tries

to discuss one of the themes, namely the question of

the balance of fair relations between husband and

wife in marriage. If we discuss marriage, we will talk

about monogamy and polygamy. In the perspective of

Mubaadalah, Faqihudin argues that polygamy is not a

solution in marriage, but a problem that often brings

evil.

This opinion is based on Surat al-Nisa: 129 that

justice as an absolute condition in polygamy is

something that is difficult to achieve. Paragraph 129

is flanked by two other verses; about nusyuz (4: 128)

and about divorce / divorce (4: 130). This can be read

that polygamy as the relationship between husband

and wife is the same crucial problem as the nusyuz

and divorce. Because of that the Quran warns for

choosing monogamous marriage if you are worried

you cannot do justice. Even asserting monogamy as a

safer way and surviving the possibility of wrongdoing

/ dhalim (Qur'an 4: 3).

Mubaadalah thinking about marriage before was

also voiced by Rifaat Hasaan. She considers Surat al-

nisa verse 2-3, according to she polygamy is not a

suggestion only, it is carried out in difficult social

conditions and there are humanitarian goals. There

are conditions and conditions inherent in polygamy

that should not be forgotten by men, namely the

protection of orphans. (Riffat Hasan: 2005). If they

feel they cannot do justice then they should only have

one wife, justice is very required in the Quran. But in

practice, men are ignorant of the conditions required.

it is wrong if Islam recommends polygamy.

The reality is that polygamy is detrimental to

women's position. The Quranic verse about polygamy

must be practiced to protect women and orphans not

to satisfy sexuality or obey the male ego. Despite the

practice, many Muslims have distorted this goal

especially in situations where there is a wife who is

economically poor and dependent on her husband,

seriously ill and forced to approve a second marriage

provided that she is not left or divorced by her

husband. Polygamy marriage involves a widow who

does not have financial strength but must bear the

living of children and often this can also be accepted.

Riffat has written many books and papers and has

very basic beliefs that the Quran is in principle putting

women in a noble place, there is no discrimination

and injustice. Riffat made the text normative but

looked at and considered the context in placing a fair

relationship between men and women including the

relationship between husband and wife. Text must be

distinguished between normative and practical

frames. If seen injustice and subordination, this

cannot be separated from the biased history and

patriarchal culture that has been going on for

centuries.

As for Amina Wadud, contemporary Muslim

American thinkers use the Quranic text approach with

the Quran when interpreting the Quran's text and

avoiding the hadith because the hadith requires a lot

of devices to check its authenticity. She put Quran as

resources and humans as sources. Amina offers

methodological reconstruction in order to produce a

sensitive interpretation of gender and justice. (Amina

Wadud; 1999). Like Riffat, She saw the Quran

occupying women and men equally. Because the

message of the Quran must be seen in a specific

historical context. She argues that the interpretations

that have existed so far are not objective. While there

is no verse verse that is considered singular in its

interpretation. In looking at the 3rd verse of surat al-

Nisa which is often used as the legitimacy of

polygamy, the amine emphasizes the protection of

orphans.

The verse is an order for fair treatment of orphans,

where guardians (men) function as managers to

manage their property. But most of them cannot

afford to be fair. The recommended solution is Surat

al-Nisa verse 3 is more a recommended solution to

prevent doing unfair to them. While the limitations of

the Quran are only four, it is the eradication of the

Reciprocality in Quran and Hadith: A Study on Qiraah Mubadalah MubaadalahNews.com

1971

ability of husbands to their wives in the matter of their

livelihood and responsibility for maintaining the

assets of orphans so that they are not mixed with

others with the best management. Meanwhile, the

reasons for the perpetrators of polygamy are very

gender biased and not found in the verses of the Quran

itself.

Their reasons for justifying polygamy for

example can be seen from 3 things; First, the

economy, both the wife is barren or cannot be a

member of the descendants. Third, to fulfill the sex

needs of high (hypersexual) men. According to

Amina, it is very biased, because in the economic

context, women are like financial burdens,

reproductive agents and not producers or producers.

Even though many women today work, are

independent and do not depend on men. As for barren

or not having offspring, it does not negate the

opportunity for the husband / wife to remarry.

That is, if the husband turns out to be barren, the

wife also has the opportunity to look for another

partner by divorcing her partner first. And the

solution is not only to remarry but they can also care

for other children who need a helping hand. The third

reason for quality is not found in the Quran. If the lust

is not satisfied, forever he will be dissatisfied. the

prophet gives signs for the restriction that the wife

only up to 4 is in the framework of restraint of lust.

Because it is not impossible if there is no limit, it will

continue to increase, not satisfied 2, 3 and so on

(Amina Wadud: 2006). Obviously the Quran does not

approve of the release of lust, but what must be done

is self-control. When a wife is told to be loyal, to

control herself and to do good, it is not possible for

men to be at a low point by freeing their desires.

When women or wives are encouraged to do good

as wives, be faithful, maintain morals to a high

degree, men (husbands) should also be so, with

arguments should the polygamy door be locked. This

is a reciprocal relationship, where qiroat mubaadalah,

is juxtaposed for equitable relations. On this issue,

classical scholars such as Zamakhsari, indeed do not

explicitly prohibit polygamy, allow it but with due

consideration of justice to orphans and wives.

While Muhammad Abduh, who is categorized as

a contemporary thinker with his interpretation,

through Al-Manar allows him with conditions, if the

wife is sick or declared barren, even then with

options, polygamy or separation, besides that at all

should not be done. On the other hand al-Maraghi

says that the ideal marriage is a monogamous

marriage, happiness if there is one wife for one

husband. This monogamy must be accepted by the

people (al-Maraghi; 1998). The Indonesian Mufassir,

Quraish Shihab, argues that polygamy was only a

small door to be able to be carried out on non-light

conditions. If it is permissible, the reason is the same

as Qosim Amin.

In the media, many discourses on the issue of

Islam and women are carried out by online media. For

example Rahima was established in 2000 with its

online media, https://www.swararahima.com which

is an online media for the print edition of Swara

Rahima. The media aimed at the issue of Islam and

women is the solution to the problems of women by

offering new ideas or reinterpreting religious texts.

Besides Swara Rahima, there is https://fahmina.or.id

and https://islami.co. Slightly different from swara

rahima, Fahmina and Islami.co, working on

humanitarian issues in general, but having space and

themes about women's issues in their rubric and

gender perspective.

In addition to the media media above,

http://mubaadalahnews.com is intended to introduce

and promote the idea of mubadalah both by Faqihudin

Abdul Kodir and his followers, or the contributors of

this online media rubric. so this media does not only

contain a single mind, but has a single method

framework. As for Swara Rahima, it is better

understood as a house for seeding and disseminating

ideas on issues of Islam and women in various themes

and has become a reference for 18 years. There is

another media that is Rifka Annisa, who is more

focused on the idea of advocacy. http://www.rifka-

annisa.org.id . It must be understood that, Fahmina ,

swararahima, Islami.co, and mubaadalahnews.com

have become references for activists, academics and

boarders. Online media, of course, its advantages is

that it is very fast in access and distribution. By

looking at this, we can conclude that the media

mubaadalahnews.com is not the only aspiration to

convey the idea of ideas about Islam and progressive

women, but it is the one that offers the right as a

methodology of thinking.

3 RECIPROCITY ISLAM, A

CONSEPT OF MUBADALAH

The Person who made the idea of mubadalah was

Faqihudin Abdul Kodir, a young intellectual who was

comcerned with the issue of women and Islam,

especially hadith. He has written various books and

offered the idea of mubadalah in various forums and

studies. This idea is indeed spread in various writings,

but by 2018 there is already a full book draft

academic version that has been discussed in a national

ICRI 2018 - International Conference Recent Innovation

1972

workshop. This book is expected to be one of the

references on the issues of male and female relations,

justice relations for men and women. The relation is

named mubadalah, reciprocal.

The conception of mubadalah is taken from

Arabic which means exchange, both physical and

non-physical. I t can also be interpreted as reciprocal

or distraction. The meaning of the mubadalah is

intended to be an understanding and movement

towards resistance to the values and behaviors that are

hegemonic, tyrannical, discrimination, dlalim etc.

The mubadalah movement is essentially to change

norms and perspectives on male and female relations

on values of ignorance, friendship, cooperation for a

better life justice and peace and history. Everything is

aimed at happiness in the world. Islam is a blessing

for men and women.

In term of terminology, it can be defined as “the

Islamic principle of confusion between men and

women in carrying out their gender roles in the

domestic and public spheres, based on the quality

between them, justice and benefit for both, so that one

does not hegemonize the other and or become victims

of injustice from others. But relationship that support

each other, work together, and help one another.

In Practical techniques, mubadalah is

(reciprocal) intended as a perspective in everyday

actions. Smiles, friendliness, service and all good

deeds can be done by the wife to her husband, and

vice versa. Likewise, bad deeds, unpleasant; cursing,

hitting and so on are bad deeds are also not

permissible and must be avoided by husband and

wife.

What about public life, mubadalah is a view that

both men and women are equal. Both have speed,

rights and obligations. This right and obligation can

be a potential to complement each other, strengthen

and build social life. At the same time when men and

women can manage public life, men can also

contribute to the domestic realm which is assumed to

be only a women’s obligation.

One example of reciprocity (mubadalah) is an

example of the concept of aurat and lust. In the

MubaadalahNews.com column. As soon as the media

was busy with news of the Asian Games athlete’s (his

name is Jojo) victory celebration that opened their

clothes after the match. Women hysteria ensued.

Why? Apparently his athletic and six pack body has

fascinated women. Social media also talks about the

way this athletes is grateful for his victory. An author

poured his observations in a mubadlah news with a

perspective of the distraction or mubadalah itself.

He saw that what had been alleged against women

that their body shape was a source of slander for men

so that they might fall into bad deeds bfallen men as

the subject of attention. Of course, in this case the

athlete’s body is stunning and arouses women’s

passion. Sarah Hajar writes this phenomenon and is

academically reviewed in refence to mubadalah.com,

one of the hadith quoted is the authentic hadith of the

prophet, for example, states: “ Ma taraktu ba’di fitnah

adharra ala al-rijal min al-nisa” ( I do not pass on on

a slander that is more detrimental (harmful) to men

except women). The word “fitnah” in Arabic, not in

Indonesian terminology, literally and generically

means trials and test. The shape can vary, with levels

that are also varied, light. Heavy ti endanger life. As

a trial or test, slander can effect anyone; believers and

non-believers.

There are many stories where women are sexually

attracted to men. In the Quran there are many sotory

about Zulaikha , the wife of a high ranking official of

the Egyptian kingdom at that time. She was tempted

by her heart to Yusuf, who later became the prophet.

This man with beautiful posture and a handsome wife

face, was so disturbing an tickling Zulaikha’s libido,

who was said to later become his wife. It was also told

that this woman’s ‘s passion was to have fun with

Yusuf, the son of the Prophet Yaqub, As, as if

unberarable. The Quran informs this situation; “ And

the woman (Zualikha) whom Yusuf lived in his house

tempted Yusuf to bow himself ( to him) and he closed

the doors, sayin;” Come here. “Yusuf said” I take

refuge in Allah, indeed my lord has treated me with

good with good” (QS. Yusuf, 12:23) ‘Yusuf said” He

tempted me to subdue myself (to him), ( Q.S. Yusuf

12:26) “and the women in the city said”; Al Aziz’s

wife tempted her servant to subdue her (to him),

actually his love for his bachelor is very deep “. ( Q.S,

Yusuf, 12:30).

4 MUBADALAH IN QURAN AND

HADITH

If we have seen the practice of mubadalah

practice in daily practice. Are there any sources of

mubadalah. In the Quran and Hadith?, many. The

souces of the texts, for example, in the letter At-

Taubah “those who believe, men and women, are

helping one another, one to another; in sending

goodness, forbidding evil, establishing prayer,

issuing zakat and obeying Allah and his apostles.

They will be blessed by God. Verily Allah is strong

and wise. (QS. Al-Taubah, 9;71)

There are many other verses, such as (al-

Baqarah, 2: 197:232:233, Ali Imran’ 3:195, and al-

Nisa 4:19) which specially affirm the perspective of

Reciprocality in Quran and Hadith: A Study on Qiraah Mubadalah MubaadalahNews.com

1973

explicit ignorance between men and women, both in

the social and household domains. In addition to the

general verses concerning the importance of

ignorance in life, such as the verses of al-Maidah

(5:2) and al-Anfal (8:72). Of course there is sufficient

explanation in the interpretation of verses which

emphasizes the confusion between men and women.

What about the hadith? The hadith below is one

of his inspirations. Narrated from Anas Ra, from the

prophet, said “ It is not faithful for someone among

you to love for his brother what is loved for him.” In

muslim history there is an addition: “what is loved for

him from good things.” While in Ahmad’s history,

the editor: “it is not faithful for someone among you

except to love for others what is loved for him.”.

(Sahih Bukhari no.13, Sahih Muslim no. 179, Sunan

al-Turmudzi no. 2705, Sunan al-Nasai no.5034,

Sunan Ibn Majah no.69, and Musnad Ahmad

no.14083).

Faqihudin Abdul Kodir offers a way to read the

text by understanding mafhum mukhalafah in the

interpretation rules to interpret the text. This is so that

the text can cover the lives and relationships of men

and women. The text in Arabic, of course, also invited

a number of problems because of the language system

that used many male terms. So that it is often seen

sexist and lame in its interpretation.

Qiraah mubadalah is inviting us to discuss, when

we are faced with text, both the Quran and the Hadith,

then we should not just be fixated on the subject of

objects that usually contain male and female

elements. But you have to focus on the mesaage you

want to convey the text. That way we can associate

the text mesaage in the principle of ignorance

scattered in various verses and other hadith.

Another example of the principle of reciprocal in

the verse is: for example , the verse al-Rum (30;21),

in Arabic, the verse is for men to be invited to speak

so that the object is the wife. “God created for you

(Arabic “kum”means you men) wives so that you get

calm from them (wives). This is a literal translation.

But the main message of the text is about marriage

that creates mutual calm between each other, between

husband and wife (See for example QS.2: 187). Its

reciprocal interpretation technique: take the main

message and tur the subject and object over. So, “God

also created you (women) your husband and wife (see

for example QS. 2:187). Its reciprocal interpretation

technique: take the main message and turn the subject

and object over. So, “God also created you (women)

your husband so that you will get peace from them.”

Because Indonesian language does not recognize

gender, it can actually be translated directly more

reciprocally. Namely: “ Among His verses, He

created for all of you couples (marriage), so you can

get the peace of the couple.

5 IS QIRAAH MUBADALAH A

NEW CONCEPT?

As a concept and daily practice, which is offered

continuosly with various updates and ideas on the

website, mubaadalah is a new way of dissemination

for Islam and woman’s issues. It is a very informative

and easily accessible way. In light news that is easy

to digest we can continuously in

MubaadalahNews.com or in academic form in

mubadalah.com. Qiroah mubadalah certainly not the

first effort in seeing a balanced and fair relationship

between men and women. Rifat Tahtawi, Qasim

Amin, Muhammad Abduh, were figures of the past

who fought for it. But in the context of these two

decades, we can see other big ideas that fit the times

and answer the problem.

Nasr Hamid Abu Zaid in 2000 through his book,

offered a method of contextual reading (manhaj

qiraah siyaqiyah) in looking at male and female

relations. He offered a broader reading of the text of

the Quran by lppking at the whole historical social

context when revelation was revealed. So that in this

context the interprters can decide a law that considers

the authenticity of revelation with customs and

religious habits and the social situation in the 17

century. Contextual reading makes a distinction

between the historical meaning obtained from a

context on one side and significance (al-maqdza)

indicated by menaing in the the context of socio-

historical interpretation on the other side. The

menaing and significance in a text for Abu Zayd are

two things that are inseparable, such as cause and

effect.

When doing the interpretation activities

meaning is origin while significant is the goal (al-

ghayah). This method is the development of the

method of ushul fiqh on the one hand and the

continuation of the hard work of the previous Islamic

reformer, especially Muhammad Abduh and sheikh

Amin al-Khulli. If Ulama of Islamic law (ushuliyyin)

emphasize the importanze of asbab al-nuzul to

understand meaning, then Abu Zayd’s contextual

reading looks at the problem from a broader

perspective, nemly the overall historical social

context at the time of revelation, because it is through

this context that interpreters can determine for

example in the framework of law and shariah,

between the authority of a revelation, the customs,

religious customs and conditions of pre Islamic

society.

If the ushul scholars state that asbab al-nuzul is

not temporal (waqtiyyah) and is not limited as a cause

so that the method appears “holding the lafdz

publicity not because of the cause (al-ibroh bi umum

al-lafdzi la khusus al-sabab) . Contextual reading

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1974

makes a difference between historical meanings

obtained from a context on one side and significance

(al-maghdza) indicated by meaning in the context of

socio historical interpretation on the other side. The

interpretation according to him is the simuktaneous

motion between ensuring the meaning and purpose

not the one motion between the two. If not, the quality

of interpretation tends to produce unproductive

understanding (ghair al-muntijah), tendentious

(mughridhah) and easy to enter the interpreter’s

ideology. If thid is the case then the the initial

menaing and substance are not in accordance with

significance because it has been co-opted by the

interpreter’s interests rather than capturing the

menaing of substance, namely the menaing that is

contextualized to the present reality. what must be

considered further is the context in the following 1)

context of sequential revelation 2) Narrative context,

which is the broaders context of orders and the

prohibitions that are conveyed in various form 3)

linguistic structure, where the text is seen and

analyzed in language (nahu and balaghah).

One example presented by Abu Zayd with that

method is about the concept of wawwamah, during

this time he was only interpreted as a Sharia where

the leadership of men over women was understood

as the responsibility of men towards women with all

their implications. Where as by quoting the concept

of al-Suyuti, about sabab al-nuzul, qawwamah (QS.

Al-Nisa; 34) this is not tasyri,” because it is only a

description of conditions. The excess of men also not

divine decree, because it is only a testimony to the

reality that can be changed for fundamental equality.

If qawwamah is assumed to be tasyri’ then it is not

absolute arbitrariness to subjugate wives absolutely

and also make decisions. Therefore qawwamah

according to Abu Zayd is economic and social

responsibility.

If Abu Zayd brings the context closer to reading

the text and re and reading the text with other texts.

Then another with Abdullah Naim who offered

sharia deconstruction, saw the text with the

background of Medina Mecca and the human rights

framework. Broadly speaking, he introduced the

evolution of Islamic legislation. According to him,

the the development of tody’s increasingly modern

causes irrelevance of Islamic law (sharia) in the past

which caused discrimination of women. The

evolution is to see the Meccan texts as the baisi of

sharia and put them as a principle. . The message or

revelation in Mecca is eternal, fundamental and

universal and this is the opposite of the message in

Medina.

When the Medina; verse comes, there is a dvison

which causes a distinction in the law of men and

women, for example in the the matter of inheritance

law, leadership, divorce etc. We can see the

explanation about the texts of polygamy, according to

Naim msut use an approach with the principle of a

new interpretation, so that polygamy is restricted and

men have absolute equality before the law. In the

context of of historical sharia, women depend on men

for economic security and welfare . Because of the

small number of men due to the war in the seventh

century, the best for women is to be combined rather

than become an old maid. Similar to that, part of QS.

Al-Baqarah 228 which states that men have higher

dgrees than women must also be seen in the historical

context and have no legal consequences in the

modern context. Therefore, if the sharia in the past

(sharia history) is related to constitutional problems,

criminal lawa, international relations and human

rights, it can cause serious problems. Because the

approach to taking the law is only seen with the

historical socio-approach. And those who will be a

affected will be women and non-muslim

communities. What about men? He will also

experiences barriers and lose freedem because of the

law.

With this approach, al-Naim said that the UN

charter is the best sources for what this study calls

“the sources and principles of international law”. The

UN Charter is an agreement that legally binds almost

all countries in the world, including all modern

Islamic countries. The above offer also at the time

responded to the challenges of the issues of the

implementation of sharia history by means of the

deconstruction of sharia. In the idea of Abu Zayd

who actually also continued Abduh oand al-

Khulli.Likewise with Naim which is inseparable from

the great idea of his teacher Mahmud Thoha Of

course the world record there are also Fatima

Mernissi ‘s effort to criticize missogini on hadith and

Amina Wadud’s with the idea of social and

reconstruction interpretation.

Chart viewer of mubaadalahnews.com January -September

2018

Reciprocality in Quran and Hadith: A Study on Qiraah Mubadalah MubaadalahNews.com

1975

6 CONCLUSIONS

By paying attention to the above. The idea of

understanding mubadalah or Qiraah mubadalah is an

inspirational offer of a just male-female relationship.

Perhaps this is e-quality (to mention Faqihudin

making mubadalah is an equal male and female

relation and always neutralized), it is also because

Faqih sees the Indonesian context, offering what is

good at being soft as a strategy. In order for his ideas

to be landing and easily accepted, he brings to the

context of Indonesia, presenting women’s leadership

as world history, especially Indonesia which is often

forgotten. Mubadalah is revealing the main text in the

form of mudzakkar and muannats ( male and female

in Arabic word) so that it can be apllied to two sexes,

especially if there is partial text. This method can

beseen as an effective way to convey the message

that, the gender struggle has been prioritizing

women’s right, instead of inviting men as synergies.

But the mubadalah also must make exeptions so

that not all text are searched for mischief. For

example, because men are said to be able to have four

wives, women will also be treated equally. Faqihudin

proposes a way to understand mubaadalah to see

those relations. the work of the mubaadalah is more

on the answered normatively. It is not to confront the

normative text to universal laws, human rights and

CEDAW document for example. It seems that

mubadalah is not taking the isuue excepts, making

human right and others laws as one of the references

So the mubadalah is not a deconstruction but an

internal movement. Many muslim thinkers may have

spirit like what mubaadalah does but as awareness,

perspective, methodology of interpretation,

mubaadalah is a newest.

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