HADIST PENCIPTAAN PEREMPUAN DARI TULANG RUSUK (Analisis-Kritis Terhadap Pandangan Feminis)

Ryandi Ryandi
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Abstract

This paper examines further the hadith about the creation of women from the ribs by displaying various related hadith texts, the men-takhrij sanad, analyzing their matan through the comments of the authoritative scholars. This is based on the assumption of feminists that the hadith is a gender bias or "mysoginist" - from the aspect of the sanad dho'if and comes from israiliyat, while the matan is contrary to the verses of the Koran (Surat an-Nisa: 1). From here it is found that in the sanad the hadith is valid, because all the rites are tsiqat. Although the hadith contains Israiliyat, it does not reduce its validity because it does not conflict with Aqeedah and the teachings of Islam. This hadith is not contrary to Qs. Nisa, verse: 1, is actually used as an explanation as found in At-Tabari, Ibn Kathir, Ar-Razi, and Thantawi. There are two views in interpreting the hadith, namely textual and metaphorical. The different ways of interpreting it are not tadhadd (contradictory) but only tanawwu '(diverse). In addition, this meaning does not necessarily make women inferior to men, because in the Islamic perspective, glory is not measured from the origin of creation. Therefore, the rejection and accusation of Muslim feminists regarding the hadith is wrong.
本文通过展示各种相关的圣训文本《男子圣训》,通过权威学者的评论,进一步考察了从肋骨创造女性的圣训。这是基于女权主义者的假设,即圣训是一种性别偏见或“神秘主义者”-从sanad dho'if的角度来看,它来自以色列,而matan则与古兰经的经文相反(苏拉特-尼萨:1)。从这里可以发现,在sanad中,圣训是有效的,因为所有的仪式都是平等的。虽然圣训包含了以色列语,但它并没有减少它的有效性,因为它与Aqeedah和伊斯兰教的教义没有冲突。这段圣训与Qs并不矛盾。Nisa,第1节,实际上是作为一种解释,在At-Tabari, Ibn Kathir, Ar-Razi和Thantawi中都可以找到。解读圣训有两种观点,即文本观点和隐喻观点。不同的解释方式不是tadhadd(矛盾),而是tanawwu(多样)。此外,这一含义并不一定意味着女性不如男性,因为在伊斯兰教的观点中,荣耀不是从创造的起源来衡量的。因此,穆斯林女权主义者对圣训的拒绝和指责是错误的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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