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KONSTRUKSI PENAFSIRAN FAQIHUDDIN ABDUL QODIR TERHADAP AYAT-AYAT WARIS DAN KONTRIBUSINYA DALAM KONTEKS TAFSIR FEMINIS
The classical understanding of inheritance verses, particularly QS. an-Nisā’ verses 11 verses 11, 12, and 176, has been interpreted leterally by establishing a 2:1 ratio between men and wome as a qaṭ‘ī provision that confirms the structure of inheritance law as something final. However, feminist exegetes argue that these verses need to be re-read contextually, taking into account the socio-historical realities of early Islamic society as well as the prinsiples of justice and gender reciprocity. In this coentext, Faqihuddin Abdul Qodir offers the qiraah method, which remains rooted in classical tradition but presents a new hermeneutic construction that rejects the inferiorization of women and emphasizes reciprocal relations as the basis for understanding inheritance verses. This study focuses on Faqihuddin Abdul Qodir’s interpretation on inheritance verses and the extent to which this interpretation contributes to the strengthening and expansion of contemporary feminis exegesis discourse. This study uses a qualitative method with a character studt approach through descriptive analysis. The primary data sources are Faqihuddin’s works discussing Qirā’ah Mubādalah and his interpretation of inheritance verses, namely the book Qirā’ah Mubādalah: Progressive Interpretation for Gender Justice in Islam. Meanwhile, secondary sources include literature on feminist interpretation, tafsir books, and other supporting materials. The data were analyzed with a focus on the methodological construction and interpretative arguments developed by Faqihuddin, resulting in an understanding of the methodological position of his interpretation in the discourse of feminist interpretation. The result of the study show that Faqihuddin’s interpretation of inheritance verses through Qirā’ah Mubādalah is constructed through three hermeneutic stages: the relationship between verses, leaving predicates or omitting subjects and objects, and expanding the scope of meaning to genders not mentioned in the Qur’an. This interpretation confirms that the 2:1 ratio in QS. an-Nisā’ verse 11 is contextual and related to the structure of socio-economic responsibilities in pre-modern society. Therefore, this ratio cannot be understood as legitimizing male superiority, but as a situational provision that is open to recontextualization based on the principle of justice. This study concludes that Faqihuddin’s main contribution lies in the methodological aspect, namely his success in building an epistemological bridge between the classical interpretation tradition tradition and the demands of contemporary feminist discourse. His interpretation of inheritance verses reinforces previous feminist arguments that inheritance distribution is contextual, but the uniqueness of his approach lies in a systematic mubādalah framework based on classical concepts.
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
KONSTRUKSI PENAFSIRAN FAQIHUDDIN ABDUL QODIR TERHADAP AYAT-AYAT WARIS DAN KONTRIBUSINYA DALAM KONTEKS TAFSIR FEMINIS (Text)
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