1,362,864 research outputs found
Kesadaran teologi Irshad Manji : Studi analisa eksistensialis Jean Paul Sartre
No full textThis research examines the thoughts of Ershad Manji using the analysis knife of a philosophical figure, namely Jean Paul Sartre. The objectives of this study are the issues that are the subject of discussion: 1) Knowing the theological awareness of Ershad Manji; and 2) Knowing Jean Paul Sartre's analysis of the theological awareness of Irshad Manji. This research is a library search research and quantitative research. The findings in this research show that: First ,. Irshad Manji is a staunch muslim, provides constructive criticism, and is very supportive of the progress of Islam. The awareness possessed by Irshad Manji brings the concept of Ijtihad back to Islamic thought and avoids thinking in Islam by implementing wall street and moral change. Second, the theological awareness of Irshad Manji is an existentialist concept, the analysis knife of jean paul satre is used to dissect the thought of Irshad Manji. Examining the whole discussion of Irshad Manji brings existentialist values to life through theological awareness.
PILIHAN LESBIANISME IRSHAD MANJI BERDASARKAN KAJIAN TEORI PSIKOANALISA SIGMUND FREUD
No full textABSTRAK
Lesbianisme merupakan kecenderungan orientasi seksual yang menyimpang. Lesbianisne merujuk pada ketertarikan emosional, seksual dan juga romantisme terhadap wanita. Pada sebagian besar individu, orientasi seksual terbentuk sejak masa kanak-kanak. Hal ini dipengaruhi oleh adanya kombinasi antara faktor biologis, dan lingkungan sebagai penyebab orientasi seksual homoseksual. Selain itu, sebagaimana teori yang dipahami oleh Freud, bahwa keseluruhan kepribadian termasuk tingkah laku manusia selalu terdiri dan terbentuk dari tiga komponen yaitu id, ego dan juga superego. Dalam diri orang yang sehat dan normal, ketiga sistem tersebut secara berkesinambungan membentuk mental yang sehat, namun sebaliknya yaitu apabila terjadi ketidaksinambungan antara id, ego dan superego, maka orang tersebut akan memiliki perilaku yang menyimpang. Tujuan penelitian ini yaitu untuk mengetahui alasan pilihan lesbianisme Irshad Manji, dan juga menganalisis faktor-faktor yang mempengaruhi lesbianisme Irshad Manji berdasarkan teori Psikoanalisis Sigmund Freud.
Penelitian ini menggunakan Studi Kepustakaan (library reseach). Sumber data primer dalam penelitian ini yaitu Irshad Manji seorang Muslimah yang sukses berkarir sebagai penulis, author, dan lain sebagainya, namun memutuskan untuk menjadi seorang lesbian. Metode pengumpulan data dilakukan dengan cara menelusuri berbagai literatur yang ada hubungannya dengan kajian dalam penelitian ini.
Hasil penelitian yang peneliti lakukan tentang pilihan lesbianisme Irshad Manji, dapat disimpulkan bahwa faktor-faktor yang menyebabkan Irshad Manji memilih untuk menjadi seorang lesbian diantaranya: a) Faktor precipating event yaitu adanya traumatis; b) Faktor conditioning event yaitu adanya penerimaan atau dukungan dari pihak lain seperti teman, kolega, maupun dari pihak keluarga; c) Faktor consequense event yaitu dimana homoseksual terjadi dikarenakan mempunyai faktor kenyamanan
KESADARAN TEOLOGI IRSHAD MANJI : STUDY ANALISA EKSISTENSIALIS JEAN PAUL SARTRE
No full textThis research examines the thoughts of Ershad Manji using the analysis knife of a philosophical figure, namely Jean Paul Sartre. The objectives of this study are the issues that are the subject of discussion: 1) Knowing the theological awareness of Ershad Manji; and 2) Knowing Jean Paul Sartre\u27s analysis of the theological awareness of Irshad Manji. This research is a library search research and quantitative research. The findings in this research show that: First ,. Irshad Manji is a staunch muslim, provides constructive criticism, and is very supportive of the progress of Islam. The awareness possessed by Irshad Manji brings the concept of Ijtihad back to Islamic thought and avoids thinking in Islam by implementing wall street and moral change. Second, the theological awareness of Irshad Manji is an existentialist concept, the analysis knife of jean paul satre is used to dissect the thought of Irshad Manji. Examining the whole discussion of Irshad Manji brings existentialist values to life through theological awareness...Â
Perinatal outcome of pregnancy complicated by twin anemia–polycythemia sequence: systematic review and meta‐analysis
No full textObjective
To report the perinatal outcome of monochorionic diamniotic (MCDA) twin pregnancies complicated by twin anemia–polycythemia sequence (TAPS), according to the type of TAPS (spontaneous or postlaser) and the management option adopted.
Methods
MEDLINE, EMBASE and The Cochrane Library databases were searched for studies reporting on the outcome of twin pregnancies complicated by TAPS. Inclusion criteria were non-anomalous MCDA twin pregnancies with a diagnosis of TAPS. The primary outcome was perinatal mortality; secondary outcomes were neonatal morbidity and preterm birth (PTB). The outcomes were stratified according to the type of TAPS (spontaneous or following laser treatment for twin–twin transfusion syndrome) and the management option adopted (expectant, laser surgery, intrauterine transfusion (IUT) or selective reduction (SR)). Random-effects meta-analysis of proportions was used to analyze the data.
Results
Perinatal outcome was assessed according to whether TAPS occurred spontaneously or after laser treatment in 506 pregnancies (38 studies). Intrauterine death (IUD) occurred in 5.2% (95% CI, 3.6–7.1%) of twins with spontaneous TAPS and in 10.2% (95% CI, 7.4–13.3%) of those with postlaser TAPS, while the corresponding rates of neonatal death were 4.0% (95% CI, 2.6–5.7%) and 9.2% (95% CI, 6.6–12.3%), respectively. Severe neonatal morbidity occurred in 29.3% (95% CI, 25.6–33.1%) of twins after spontaneous TAPS and in 33.3% (95% CI, 17.4–51.8%) after postlaser TAPS, while the corresponding rates of severe neurological morbidity were 4.0% (95% CI, 3.5–5.7%) and 11.1% (95% CI, 6.2–17.2%), respectively. PTB complicated 86.3% (95% CI, 77.2–93.3%) of pregnancies with spontaneous TAPS and all cases with postlaser TAPS (100% (95% CI, 84.3–100%)). Iatrogenic PTB was more frequent than spontaneous PTB in both groups. Perinatal outcome was assessed according to the management option adopted in 417 pregnancies (21 studies). IUD occurred in 9.8% (95% CI, 4.3–17.1%) of twins managed expectantly and in 13.1% (95% CI, 9.2–17.6%), 12.1% (95% CI, 7.7–17.3%) and 7.6% (95% CI, 1.3–18.5%) of those treated with laser surgery, IUT and SR, respectively. Severe neonatal morbidity affected 27.3% (95% CI, 13.6–43.6%) of twins in the expectant-management group, 28.7% (95% CI, 22.7–35.1%) of those in the laser-surgery group, 38.2% (95% CI, 18.3–60.5%) of those in the IUT group and 23.3% (95% CI, 10.5–39.2%) of those in the SR group. PTB complicated 80.4% (95% CI, 59.8–94.8%), 73.4% (95% CI, 48.1–92.3%), 100% (95% CI, 76.5–100%) and 100% (95% CI, 39.8–100%) of pregnancies after expectant management, laser surgery, IUT and SR, respectively.
Conclusions
The present meta-analysis provides pooled estimates of the risks of perinatal mortality, neonatal morbidity and PTB in twin pregnancies complicated by TAPS, stratified by the type of TAPS and the management option adopted. Although a direct comparison could not be performed, the results from this systematic review suggest that spontaneous TAPS may have a better prognosis than postlaser TAPS. No differences in terms of mortality and morbidity were observed when comparing different management options for TAPS, although these findings should be interpreted with caution in view of the limitations of the included studies. Individualized prenatal management, taking into account the severity of TAPS and gestational age, is currently the recommended strategy
In religion’s name: abuses against religious minorities in Indonesia
No full textOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
Telaah Kritis Terhadap Pemikiran Irshad Manji tentang Perkawinan Sejenis
No full textKajian mengenai perkawinan sejenis kian relevan dalam merespons
dinamika pemikiran kontemporer, terutama ketika tokoh seperti Irshad Manji
mengemukakan pandangan yang mendukung legalitas hubungan tersebut. Manji
menafsirkan kisah kaum Nabi Lut dalam Al-Qur’an tidak sebagai kecaman
terhadap orientasi seksual, melainkan sebagai kritik terhadap penyimpangan moral
dan penyalahgunaan kekuasaan. Pandangan tersebut bahkan memperoleh dukungan
dari sebagian kalangan yang meyakininya sebagai kebenaran.
Penelitian ini bertujuan untuk: (1) Mendeskripsikan pemikiran Irshad Manji
tentang perkawinan sejenis; (2) Menganalisis faktor-faktor yang memengaruhi
konstruksi pemikirannya; dan (3) Mengkaji pemikiran tersebut melalui perspektif
epistemologi hukum Islam dan maqâṣid al-syarî‘ah.
Penelitian ini menggunakan metode kualitatif dengan pendekatan normatif
analitis. Sumber data utama meliputi dua buku karya Irshad Manji, yaitu Allah,
Liberty, and Love: The Courage to Reconcile Faith and Freedom serta The Trouble
With Islam Today: A Muslim’s Call for Reform in Her Faith, disertai Al-Qur’an,
hadis, dan pandangan para ulama yang relevan. Teori yang digunakan mencakup
teori negara hukum (grand theory), teori hukum keluarga Islam (middle theory),
dan epistemologi hukum Islam serta maqâṣid al-syarî‘ah (applied theory).
Hasil penelitian menunjukkan bahwa pemikiran Irshad Manji didasarkan
pada prinsip kebebasan individu, reinterpretasi teks keagamaan, serta semangat
pluralisme dan inklusivitas. Meskipun pandangannya memperoleh dukungan dari
beberapa kalangan, namun jika ditinjau dari epistemologi hukum Islam dan
maqâṣid al-syarî‘ah, pandangannya dinilai bertentangan dengan prinsip dasar
hukum Islam, terutama dalam aspek perlindungan terhadap nasab, agama, dan
moralitas. Dengan demikian, telaah kritis terhadap pemikiran Manji menjadi
penting untuk menjaga integritas hukum keluarga Islam di tengah tantangan wacana
globa
Legalitas perkawinan sejenis: Studi Genealogi dan Epistemologi pemikiran Irshad Manji
No full textمستخلص البحث
إن أغلبية مشروعية الزواج تتكون من ذكر وأنثى. ولكن الزواج من نفس الجنس مختلف، لأن مشروعيته تتكون من رجلين أو امرأتين كالزوجين. وإرشاد منجي، باعتبارها كأحد من المفكرين المسلمين، يدعم مشروعية الزواج من نفس الجنس بإعادة الاجتهاد. فذهب الباحث بتركيز الدراسة على ما يلي: (1) كيف هي دراسة الأنساب على إرشاد منجي في دعم مشروعية الزواج من نفس الجنس؟، و (2) كيف هي دراسة النظرية على إرشاد منجي في دعم مشروعية الزواج من نفس الجنس؟
هذا البحث هو من البحوث المكتبة، ويستخدم نهج الأنساب والنظرية على إرشاد منجي. وأما مصادر البيانات التي تتكون من المراجع تجمع بطريقة التوثيق، ومن ثم تحليلها باستخدام طريقة تحليل المحتوى.
وضح نتائج البحث ما يلي: (1) كانت أنساب أفكار إرشاد منحي تتأسس من "حق" (truth) الذي ألفته حينما هي مشغول في "قوير تلفزيون" (Queer Television)، مع تأييد كندا الذي أجاز زواج المثليين في سنة 2005. وأما (2) نظريتها تصدر من التأويل الفردي الذي أنشأ من "حق" (truth)، فخلصت أن العقوبة شعب لوط عليه السلام بسبب "الاغتصاب" في القوة السيطرة، ورأت أنها ليست العقوبة لمثلي الجنس.
ABSTRACT
Generally, marriage is legalized for couple consisting of one man and one woman. Whereas, the same-sex marriage is different, because it can legalize same-sex couple. Irshad Manji, as one of Muslim thinkers, supports the legality of same-sex marriage. Manji’s re-ijtihad of the existence of homosexuals attracted the researcher to conduct a research with the focus of study: (1) how is the genealogy of thought of Irshad Manji on the legality of same-sex marriage?, and (2) how is the epistemology of thought of Irshad Manji on the legality of same-sex marriage?
This research is secondary research using genealogical and epistemological approach on Irshad Manji. Data sources consisting of references are collected using documentation method, and then analyzed using content analysis method.
The results of the study describes that (1) the genealogy started after Manji established her “truth” (with small t) when she was in Queer Television program, along with the external support from Canada that also legalized the same-sex marriage on 2005. While (2) the epistemology based on her personal interpretation of “truth”, that the punishment given to the people of Luth is due to “rape” of power and control that exceeds the limit, and not because of homosexual
ABSTRAK
Sebuah perkawinan umumnya dilegalkan untuk pasangan yang terdiri dari satu lelaki dan satu perempuan. Namun, Perkawinan sejenis merupakan hal yang berbeda, karena dapat melegalkan pasangan yang terdiri dari sesama lelaki atau sesama perempuan. Irshad Manji, dengan re-ijtihadnya, merupakan salah satu tokoh pemikir Muslimah yang mendukung legalitas perkawinan sejenis. Re-ijtihad Manji terhadap eksistensi homoseksual menarik perhatian peneliti untuk melakukan penelitian dengan fokus kajian: (1) Bagaimana genealogi pemikiran Irshad Manji terhadap legalitas perkawinan sejenis? dan (2) Bagaimana epistemologi pemikiran Irshad Manji terhadap legalitas perkawinan sejenis??
Penelitian ini merupakan secondary research yang menggunakan pendekatan genealogi dan epistemologi terhadap pemikiran Irshad Manji. Data penelitian yang terdiri dari kumpulan referensi dikumpulkan dengan metode dokumentasi, kemudian analisis data menggunakan metode content analysis.
Hasil penelitian memaparkan bahwa (1) genealogi pemikiran Manji terhadap legalitas perkawinan sejenis terjadi setelah Manji mantap dengan kebenaran kecil – nya di saat Manji bergelut di program Queer Television, serta diperkuat dengan dukungan eksternal negara Kanada yang juga melegalkan perkawinan sejenis pada tahun 2005. Sedangkan (2) Epistemologi pemikiran Manji terhadap legalitas perkawinan sejenis terbentuk dari hasil interpretasi pribadi “kebenaran kecil” miliknya bahwa azab yang diberikan kepada kaum Luth adalah karena “perkosaan” kekuatan dan kontrol yang melampaui batas, bukan karena homoseksua
TRANSLATING IMAGINARY INTO IMAGES: MANJI
No full textThe link between Tanizaki Jun’ichiro and the history of Japanese cinema begins with the origin of the “seventh art.” His interest saw him composing theoretical essays on cinema and actively cooperating with the newborn Taikatsu film company. His interest in cinema dissolved further after he moved to Kansai as a consequence of the 1923 Kanto earthquake, but his literary universe continued to naturally flow into the world of movies. More than forty film adaptations of his works can be counted, making him one of the most highly regarded writers in Japan. Among the best results, Manji, filmed in 1964 by Masumura Yasuzo, shows how the literary work is enriched by the director’s three-dimensional scenes
Going Beyond Counting First Authors in Author Co-citation Analysis
No full textThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Telaah Kritis Terhadap Pemikiran Irshad Manji tentang Perkawinan Sejenis
No full textKajian mengenai perkawinan sejenis kian relevan dalam merespons
dinamika pemikiran kontemporer, terutama ketika tokoh seperti Irshad Manji
mengemukakan pandangan yang mendukung legalitas hubungan tersebut. Manji
menafsirkan kisah kaum Nabi Lut dalam Al-Qur’an tidak sebagai kecaman
terhadap orientasi seksual, melainkan sebagai kritik terhadap penyimpangan moral
dan penyalahgunaan kekuasaan. Pandangan tersebut bahkan memperoleh dukungan
dari sebagian kalangan yang meyakininya sebagai kebenaran.
Penelitian ini bertujuan untuk: (1) Mendeskripsikan pemikiran Irshad Manji
tentang perkawinan sejenis; (2) Menganalisis faktor-faktor yang memengaruhi
konstruksi pemikirannya; dan (3) Mengkaji pemikiran tersebut melalui perspektif
epistemologi hukum Islam dan maqâṣid al-syarî‘ah.
Penelitian ini menggunakan metode kualitatif dengan pendekatan normatif
analitis. Sumber data utama meliputi dua buku karya Irshad Manji, yaitu Allah,
Liberty, and Love: The Courage to Reconcile Faith and Freedom serta The Trouble
With Islam Today: A Muslim’s Call for Reform in Her Faith, disertai Al-Qur’an,
hadis, dan pandangan para ulama yang relevan. Teori yang digunakan mencakup
teori negara hukum (grand theory), teori hukum keluarga Islam (middle theory),
dan epistemologi hukum Islam serta maqâṣid al-syarî‘ah (applied theory).
Hasil penelitian menunjukkan bahwa pemikiran Irshad Manji didasarkan
pada prinsip kebebasan individu, reinterpretasi teks keagamaan, serta semangat
pluralisme dan inklusivitas. Meskipun pandangannya memperoleh dukungan dari
beberapa kalangan, namun jika ditinjau dari epistemologi hukum Islam dan
maqâṣid al-syarî‘ah, pandangannya dinilai bertentangan dengan prinsip dasar
hukum Islam, terutama dalam aspek perlindungan terhadap nasab, agama, dan
moralitas. Dengan demikian, telaah kritis terhadap pemikiran Manji menjadi
penting untuk menjaga integritas hukum keluarga Islam di tengah tantangan wacana
globa
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