Keabsahan Hakim Perempuan Perspektif Ulama Fikih Klasik

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Keabsahan Hakim Perempuan Perspektif Ulama Fikih Klasik KEABSAHAN HAKIM PEREMPUAN PERSPEKTIF ULAMA FIKIH KLASIK (STUDI KOMPARATIF IMAM SYAFI’I DAN IBNU JARIR AT THABARI) Diajukan Kepada Fakultas Syariah dan Hukum Untuk Memenuhi Salah Satu Persyaratan memperoleh Gelar Sarjana Hukum (S.H) Oleh: FATIMAH AJENG AULIA 11140440000091 PROGRAM STUDI HUKUM KELUARGA FAKULTAS SYARIAH DAN HUKUM UNIVERSITAS ISLAM NEGRI SYARIF HIDAYATULLAH JAKARTA 2018 ABSTRAK Fatimah Ajeng Aulia. NIM 11140440000091. KEABSAHAN HAKIM PEREMPUAN MENURUT ULAMA FIKH KLASIK (Studi Komparasi Imam As-Syafi’I dan Ibnu Jabir At-Thabari). Skripsi, Program Studi Hukum Keluarga, Fakultas Sayriah dan Hukum. Universitas (UIN) Universitas Islam Negri Syarif Hidayatullah Jakarta, 1439 H/ 2018 M. Skripsi ini bertujuan untuk mengetahui tentang keabsahan wanita menjadi seorang hakim dan juga analisis pustaka penulis terhadap keabsahan hakim wanita menurut dua orang tokoh ulama fikh klasik yaitu Imam As-Syafi’I dan Ibnu Jabir At- Thabari serta pendapat diantara keduanya juga persamaan dan perbedaan diantara kedua imam tersebut. Penelitian ini adalah penelitian studi komparatif yaitu penelitian komparasi dan penelitian pustaka. Sumber data yang diperoleh dari data sekunder. Data Sekunder yaitu data yang diperoleh dari pustaka, buku-buku, jurnal-jurnal, dan tesis. Pendekatan menggunakan kualitatif, yaitu melakukan kajian dengan deskriptif data yang dikumpulkan berupa kata-kata. Adapun teknik analisis data yang dilakukan dengan cara kualitatif yag menghasilkan data deskripstif analisis, yaitu menggambarkan masalah- masalah yang terkait dengan kasus yang diteliti, studi pustaka, juranl-jurnal, dan tesis. Hasil penelitian ini menunjukan perbedaan anatara konsep pendapat dari dua imam atau dua tokoh ulama fikh klasik yaitu pendapat Imam As-Syafi’I dan Ibnu Jabir At-Thabari. Dalam penulisan ini konspe pendapat dari Imam As-Syafi’I yang didapat adalah bahwa, seorang wanita memang mutlak tidak diperbolehkan menjadi hakim wanita didasarkan pada surat Al-Qur’an An-Nisa ayat 34 dimana memang menunjukan bahwa seorang laki-laki adalah pemimpin bagi kaum wanita dan wanita tidak pantas untuk berada di ranah pemerintahan. Tetapi lain halnya dengan pendapat yang dikemukakan Ibnu Jabir At-Thabari, dimana pendapat Ibnu Jabir adalah seorang wanita dianggap sah menjadi seorang hakim, selama persyaratan dan ketentuan menjadi hakim bisa dipenuhi oleh si wanita calon hakim. Pendapat dari ulama lain pun banyak, tetapi penulis mengambil haris besar dari kedua tokoh yang mendukung dan menoolak pernyataan seorang wanita boleh atau tidaknya menjadi seorang hakim. Dan dari penulisan yang terlah dibuat, dan setelah melihat kondisi dan penerapan nya di Indonesia sendiri, dimana wanita menjadi sah untuk menjadi seorang hakim, jika wanita itu memenuhi syarat dan bisa mengemban amanah dari pemerintahan tanpa melalaikan pekerjaan dan kodrat nya sebagai perempuan. Kata Kunci : Hakim Perempuan, Imam As-Syafi’I, Ibnu Jabir At-Thabari Pembimbing : Dr. Hj. Azizah, M.A Daftar Pustaka : 1968 - 2017 iv DAFTAR ISI PERSETUJUAN PEMBIMBING ................................................................... i LEMBAR PERNYATAAN .............................................................................. ii PENGESAHAN PANITIA UJIAN .................................................................. iii ABSTRAK ......................................................................................................... iv KATA PENGANTAR ....................................................................................... v DAFTAR ISI ...................................................................................................... viii BAB I PENDAHULUAN A. Latar Belakang Masalah ............................................................ 1 B. Identifikasi Masalah .................................................................. 7 C. Batasan Masalah........................................................................ 7 D. Rumusan Masalah ..................................................................... 7 E. Tujuan dan Manfaat Penelitian ................................................. 8 F. Review Kajian Terdahulu ......................................................... 8 G. Metode Penelitian...................................................................... 9 H. Kerangka Teoritik ..................................................................... 11 I. Rancangan Sistematika Penelitian ............................................ 12 BAB II PANDANGAN UMUM TENTANG HAKIM WANITA A. Syarat dan Ketentuan Hakim Wanita .......................................... 14 B. Pandangan Mahzhab tentang Hakim Wanita ............................ 17 BAB III PROFIL IMAM AS-SYAFI’I DAN IMAM IBN JABIR AT- THABARI A. Profil Imam As-Syafi’i .............................................................. 26 1. Latar Belakang .................................................................... 26 2. Riwayat Hidup .................................................................... 27 3. Riwayat Pendidikan ............................................................ 27 4. Karya-karya Imam Syafi’i................................................... 30 B. Profil Imam Ibnu Jabir At-Thabari ........................................... 32 1. Latar Belakang ..................................................................... 32 viii 2. Riwayat Hidup ..................................................................... 33 3. Riwayat Pendidikan ............................................................. 34 4. Karya-karya Ibnu Jabir At-Thabari ..................................... 36 BAB IV KEABSAHAN HAKIM WANITA MENURUT IMAM AS- SYAFI’I DAN IMAM IBN JABIR AT-THABARI A. Pendapat Imam As-Syafi’I dan Ibnu Jarir At-Thabari, Dalil-Dalil dan Munaqosyahnya ............................................... 39 B. Persamaan dan Perbedaan yang Signifikan antara Imam As-Syafi’i dan Ibn Jabir At-Thabari ........................................ 44 C. Analisis dan Tarjih Pendapat tentang Keabsahan Hakim Wanita ..................................................................................... 46 BAB V PENUTUP A. Kesimpulan ............................................................................... 49 B. Saran-Saran ............................................................................... 50 DAFTAR PUSTAKA ....................................................................................... 51 ix BAB I PENDAHULUAN A. Latar Belakang Perbincangan tentang perempuan dalam Islam selalu berujung pada kesimpulan bahwa Islam tidak ramah perempuan. Posisi perempuan yang lemah dan inferior tergambar jelas dalam fakta empiris di masyarakat islam maupun dalam lembaran-lembaran keislaman.1 Dalam hakikatnya , wanita muslimah adalah mitra kerja pria dalam memakmurkan bumi sesempurna mungkin. Wanita haruslah ikut serta dengan serius dan terhormat dalam berbagai lapangan kehidupan. Mengingat lapangan kehidupan itu lazimnya tidak lepas dari keberadaan laki-laki, bahkan kaum laki-laki lah yang menguasai mayoritas peranan penting dalam masyarakat, syariat Allah tidak menghalangi wanita bertemu dengan laki-laki dan melihatnya.Atau sebaliknya, Begitu pula dalam berbicara, bertukar pikiran, atau bekerja sama untuk mengerjakan sesuatu pekerjaan dengan catatan mereka tetap memperhatikan ketentuan-ketentuan agama.2 Nabi Saw sangat memahami peran wanita dalam mempermudah dan membantu berbagai usaha kebaikan. Penyalahgunaan kondisi tersebut sama artinya dengan mempersulit dan mempersempit ruang gerak wanita sekaligus menghalanginya dari melakukan kebaikan.Namun, ada yang harus diperhatikan bahwa kebebasan tersebut tidak lantas melalaikan seorang wanita muslimah dari pelaksanaan tugas dan tanggung jawab terhadap rumah tangga dan anak-anaknya. Bahkan, kiprahnya dalam kehidupan sosial akan membantu wanita dalam pematangan kepribadian dan agar mampu melaksanakan berbagai 1 Siti Musdah Mulia,Islam & inpirasi kesetaraan gender, (kibras press, Februari, 2007, Jakarta). h. 13 2 Abdul Hakim Abu Suqqyah, Kebebasan Wanita, (Gema insani press, 1997, Jakarta), h.1 1 2 kegiatan yang membutuhkan perannya, baik menyangkut keperluan keluarga atau keperluan masyarakat.3 Sejak dahulu keikut sertaan wanita dalam aktifitas sosial dan pertemuannya dengan laki-laki, baik secara kebetulan atau pun disengaja untuk tujuan yang baik, suadah merupakan corak kehidupan yang umum dalam masyarakat muslim dalam bidang umum dan khusus.4 Dalam konteks Bahasa Indonesia, sebenarnya kata “gender” ini tidak mempunyai padanan yang tepat makna nya, oleh karena itu istilah “Gender” seringkali di salah artikan. Kamus Bahasa Inggris yang ditulis oleh John Echols dan Hasan Shadly, misalnya, memakai gender dengan “Jenis Kelamin”. Realita yang sama juga ditemukan dalam kamus-kamus lainnnya seperti The Advance Learner’s of Current English, yang mendifinisikan gender sebagai ciri-ciri biologis yang membedakan jenis kelamin laki-laki dan perempuan. Dalam kehidupan sehari-hari konsep gender juga sering disalah artikan sebagai kata yang merujuk kepada perempuan, sehingga seringkali ditemukan pejabat yang merekomendasikan hanya karyawan perempuan untuk menghadiri terkait isu gender. Dokumen-dokumen yang terkait dengan identitas pribadi seringkali menggunakan kata gender dan seks tanpa perbedaan yang jelas.5 Gender dapat dimaknai sebagai konstruksi sosial tentang pembedaan sifat, peran, tanggung jawab, nilai, perilaku, mentalitas, dan karakteristik emosional laki-laki dan perempuan. Dewasa ini, terjadi pembakuan pemahaman yang keliru di masyarakat, gender sebagai konstruksi sosial
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