Faiq Tobroni
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摘要

本文旨在运用人权原则重新考虑nusyūz在印度尼西亚伊斯兰教法汇编中的安排。这一目标将通过回答两个问题来实现,即:nusyūz的监管产生了哪些问题?为什么需要对法规进行审查?本研究采用文献研究法的定性研究方法。通过文档获取的数据。这项研究发现,《伊斯兰教法汇编》实际上将nusyūz的采用范围缩小到仅限妻子,从而导致性别偏见的不平等关系。shari的论点,扩大nusyūz的制定可以通过安尼萨经文34和128的组合获得。此外,根据第1/1974号法律和第32/2004号法律规定的人权原则,它可以被视为一种特殊的平等范例。只适用于妻子的nusyūz概念否定了人权概念中的平等原则,与夫妻关系平等的概念(第1/1974号法律)和在实施暴力时适用于双方的刑事责任概念(第32/2004号法律)并置时也有弱点。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
NUSYŪZ DALAM TINJAUAN PRINSIP HAM
This paper aims to use human rights principles to reconsider nusyūz's arrangements in the Compilation of Islamic Law in Indonesian. This goal will be achieved by answering two questions, namely: what are the problems arising from the regulation of nusyūz? and why does the regulation need to be reviewed? This study uses a qualitative research method with a literature approach. Data obtained through documentation. This study found that the Compilation of Islamic Law actually narrowed the adoption of nusyūz only to wives, resulting in unequal relations which is gender biased. Shar'i arguments to expand the enactment of nusyūz can be obtained through a combination of An-Nisa 'Verses 34 and 128. In addition, it can be felt as a special paradigm of equality according to the human rights principles brought under Law 1/1974 and Law 32/2004. The concept of nusyūz which only applies to wives alone is a denial of the principle of equality in the concept of human rights, and also has weaknesses when juxtaposed with the concept of equality of husband and wife relations (Law 1/1974) and the concept of criminal liability that applies to both when doing violence (Law 32/2004).
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