Abdullah Affandi, M. Mu'tashim Billah, Muh. Syaifudin
This research explores the potential of maqāṣidī exegesis as a framework for interpreting the Qur'an that can promote gender equality in contemporary Islamic discourse. Starting from the reality that classical exegesis often reflects patriarchal social constructs, this study offers an alternative approach that emphasizes the main objectives of Islamic law (maqāṣid al-sharī‘ah), such as justice, welfare, and the protection of human dignity. Using qualitative content analysis, comparative analysis, and a hermeneutic approach, this study examines several key verses related to gender—including polygamy, inheritance, testimony, and qiwāmah—through the lens of maqāṣidī. The research findings indicate that this approach not only reconstructs the understanding of gender relations in Islam in a more just and equitable manner but also challenges the patriarchal interpretative legacy that has been entrenched in the tradition of exegesis. The novelty of this study lies in the systematic application of maqāṣidī exegesis to gender issues comprehensively, not merely through a feminist approach, but by asserting that the values of gender justice are inherent in maqāṣid al-sharī‘ah itself. These findings provide a conceptual contribution to the development of value-based and ethical Islamic exegesis. They are relevant for reforming Islamic law to be more responsive to contemporary social dynamics.
Bu çalışmada diplomasi, diplomatik temsilci ve diplomatik temsilcilerin sahip oldukları dokunulmazlık ve ayrıcalıkların tanımı yapılmış ve bu kavramların İslam-Osmanlı hukuku açısından nasıl değerlendirildiğine yer verilmiştir. İslam hukukunda diplomatik dokunulmazlık kavramı bulunmadığı için, şer’i ve örfi olmak üzere ikili bir yapıdan oluşan Osmanlı hukukunda bu kavramın nasıl uygulandığı incelenmiştir. Yabancı diplomatik temsilcilerin Osmanlı Devleti’ndeki ayrıcalıkları ve dokunulmazlıkları özellikle yargı bağışıklığı yönünden incelenmiştir. Çalışmada diplomatik temsilci olarak elçilerin yanı sıra konsolos ve konsolosluk çalışanları da (tercüman ve kavas) ele alınmıştır. Nitekim daimî diplomatik temsilin ilk dönemlerinde elçi ve konsolos birbiriyle iç içe geçmiş kavramlardır. Konsoloslara tanınan hak ve ayrıcalıklar yabancı devletlerle yapılan ikili anlaşmalarda açıkça belirtilmiştir. Bu bağlamda kapitülasyonlar Osmanlı diplomasi ilişkilerini şekillendirmiştir. Ancak zamanla yabancı devletlere tanınan imtiyazlar kötüye kullanılmıştır. 9 Ağustos 1863 tarihli Memalik-i Mahruse-i Şahanede Bulunan Düvel-i Ecnebiyye Konsoloslukları Hakkında Tanzim Kılınan Nizamname ile Osmanlı Devleti konsolosluklarla ilgili sorunlara dair kapsamlı bir düzenleme yapmıştır. Çalışmada, bu nizamname de diplomatik yargı dokunulmazlığı çerçevesinde değerlendirilmiştir.
The Wahhābī movement within Sunni Islam—a substantial section of the larger Salafi movement—has been often depicted in both western academic studies and Muslim polemical writings negatively as devoid of spirituality, obsessed with a particular creedal understanding that drives its well-known salvific exclusivism, and with rigid legalism. This depiction is partly due to Wahhābism’s historical opposition to Sufism, the branch of Islamic knowledge and practices that has theorized, defined, and delineated Islam’s vision of the spiritual transformation taking place in the believer’s journey towards God. That opposition notwithstanding, the article argues that beyond terminological distinctions, one can locate in Wahhābī texts common Islamic themes of spiritual transformation. Primarily, such texts can be found in Wahhābī publications of the writings of 13th century Damascene Muslim scholars like Ibn Taymīya (d. 728/1328) and his most celebrated student, Ibn Qayyim al-Jawzīya (d. 751/1350). Building on that tradition, Wahhābī scholars have additionally produced texts that display core ideals of the Muslim spiritual goals. Such texts have additionally advanced the movement’s theological concerns and have driven the efforts towards “the purification” of Islamic sources from what Wahhābis deem to be heretical practices and beliefs accumulated throughout the centuries. Wahhābī prophetological texts, the article argues, serve as primary sources where both Wahhābī spiritual ideals and their sectarian reparatory agenda can be identified. The book of the late Saʿīd b. Wahf al-Qaḥṭānī (1952–2018), a well-known Saudi Wahhābī author of the second half of the twentieth century, <i>Raḥmatan li-l-ʿĀlamīn Muḥammad Rasūl Allāh</i>, serves as a representative text of these aims and ideals. Wahhābī spirituality, as identified in the work of al-Qaḥṭānī, has been depicted here as “normative spirituality” in order to point to its intended purpose of engendering praxis that is grounded in Islam’s well-known notion of prophetic <i>imitatio</i>.
Budaya adalah konsep minat yang berkaitan dengan cara orang hidup, berpikir, merasakan, percaya dan mencari apa yang sesuai dengan budaya mereka. Fenomena budaya adalah cara hidup manusia, diciptakan oleh manusia itu sendiri, sebagai hasil cipta, rasa dan kehendak Tuhan. Agama dan budaya saling mempengaruhi. Sejalan dengan hal tersebut muncul fenomena etnopedagogi, Etnopedagogi adalah praksis pendidikan berbasis kearifan lokal yang melibatkan berbagai ranah. Etnopedagogi memandang kearifan lokal sebagai sumber inovasi dan keterampilan yang dapat di berdayakan demi kemaslahatan masyarakat. Penelitian ini bertujuan untuk mendeskripsikan Pendekatan Etnopedagogi dalam Pendidikan Agama Islam. Penelitian ini merupakan jenis penelitian kepustakaan (Library Research), yaitu dengan cara melakukan penelitian terhadap sumber-sumber tertulis tentang Etnopedagogi dan Pendidikan Agama Islam oleh para ahli. Metode penelitian yang digunakan yaitu metode kualitatif dengan berfokus pada analisis konten tentang Etnopedagogi dan isi teks buku-buku. Berdasarkan hasil penelitian bahwa pendekatan Etnopedagogi dalam Pendidikan Agama Islam menekankan pada pendidikan yang senantiasa memperhatikan nilai-nilai budaya lokal dan Agama dengan mempertimbangkan aspek-aspek pada budaya serta Agama secara global. Melalui cara ini, etnopedagogi diharapkan menemukan ruhnya dalam rangka mencapai tujuan pendidikan. Kata kunci: Pendekatan Etnopedagogik; Pendidikan Agama Islam; Ilmu Pendidikan Islam
The purpose of this article, among others, was to analyze the role of the principal in increasing teacher innovation and creativity at SMPIT Hidayatul Ghazzali Purwakarta during a pandemic. This research was conducted with a qualitative approach and data collection through observation and interviews with the aim of describing the role of the principal at SMPIT Hidayatul Ghazzali. The objects of research include the principal, three teachers, the school committee, and two guardians and students. The role of the principal as a leader or leader, it can be seen that some of the efforts he has made in increasing teacher innovation and creativity in learning include: a) the principal as an example; b) providing guidance or supervision; c) award and punishment; d) involving teachers in training; e) create a pleasant working atmosphere, and f) provide freedom to innovate and be creative.
This paper discusses the dynamics of punishment for khalwat perpetrators which is habitually inclined to implement the rule of law underlined in Aceh. The aim of this research is to analyze the provision of legal sanctions carried out by Acehnese for khalwat perpetrators based on the maqashid sharia perspective. This study was conducted by using empirical juridical research with law sociology approach, and the source of the main data was an interview which was completed by supporting data such as significant articles related to the khalwat cases in Aceh. The results of this study point out that normatively the provision of sanctions for khalwat perpetrators in Aceh are regulated into two forms, namely Jinayat Law Qanun, and the Development of Traditional Life and Custom Qanun. Each of these regulations has differences in the provision of law sanctions for the khalwat perpetrators that cause law dualism. Practically, the sanctions determined by Acehnese for the khalwat perpetrators are various depending on each region. There are four kinds of sanctions enforcement, namely; First: Jinayat Law Qanun, Second: Customary Law, Third: the sanction of punishment in the name of customary law, Fourth: persecution. Based on maqashid al sharia aspect, some of these punishments are considered not in accordance with sharia principles, law of persecution, and in the name of customary law. Indeed, these regulations tend to be decided arbitrarily and even followed by torture.
Di era modern dunia pesantren memiliki tantangan dalam merespon gagasan tentang modernisasi pendidikan terhadap adanya perubahan sosial, dimana perubahan ini memaksa santri untuk mengikuti perkembangan zaman, sedangkan metode pembelajaran ini menggunakan metode klasik berupa Arab pegon, salah satu kegiatan pembelajaran yaitu menerjemah atau terjemahan tradisional Arab pegon yang menekankan pada penyampaian bahasa sasaran yaitu bahasa Jawa. Hal tersebut tentu saja menimbulkan beberapa problem bagi santri. Penelitian ini bertujuan untuk mengungkapkan problematika pembelajaran nahwu menggunakan metode klasik Arab pegon dalam pembelajaran nahwu di era modern di pondok pesantren Mahaduttholabah Tegal, serta untuk mengetahui kelemahan dan kelebihannya. Jenis penelitian yang digunakan yaitu penelitian lapangan (field research) dengan metode penelitian berupa metode deskriptif kualitatif yang bertujuan untuk menggambarkan, mendeskripsikan, dan menginterpretasikan selama kajian berlangsung. Adapun hasil problematika yang ditemukan peneliti diantaranya problematika linguistik dan non linguistik. 1) Problematika linguistik mencakup, problem fonologi, problem morfologis, problem kosakata, dan problem restrukturisasi dan 2) Problematika non linguistik mencakup kurangnya penguasaan bahasa sasaran dengan baik, lemahnya kemampuan santri dalam menulis pegon, dan problem pemahaman isi teks secara utuh.
This study aims to explore the implementation process of religious moderation carried out by the High School Laboratory of the Universitas Pendidikan Indonesia through its learning process. As an open educational institution, this school accepts students from various backgrounds, including the term of their religion. Encountering various ideologies in one learning platform is predicted to trigger tensions between religious adherents. But in fact, this school laboratory can minimize those potential tensions through various approaches. Based on an ethnographic approach, wherein the data gathered through intensive observation and in-depth interviews with several key informants, the results of this study reveal that the efforts made by school principals and teachers through strengthening the understanding of religious moderation concept, which is implemented into learning curricula and teaching models inside and outside of the school classroom, it turns out to be able to make students moderate and tolerant.
<div class="WordSection1"><p><em>This study intends to examine the quality of hadît</em><em>h</em><em> shalih in the book Sunan Abiy Dâwud which was disputed by Nâshir al-Dîn al-Albâniy and Syu'aib al-Arnauth, namely by using library research (library research), which is to collect accurate and relevant data. This is then processed with a descriptive qualitative analytical approach through inductive and comparative thinking methods. In addition, it also uses the hadît</em><em>h</em><em> research step to determine the quality of hadît</em><em>h</em><em> both from the side of the sanad and its eyes. Based on the analysis, it can be concluded that the hadiths termed shahih Abû Dâwud, which are also debated by al-Albaniy and al-Arnauth in assessing their quality, when tested with authentic criteria do not necessarily mean maqbûl or authentic quality. and hasan, but some have the status of dha'if. Thus hadît</em><em>h</em><em> s</em><em>h</em><em>alih can contain two possibilities, namely lil i'tibâr (to be studied) or li al-ihtijâj (used as evidence).</em></p><p><strong><em> </em></strong>Penelitian ini bermaksud mengkaji kualitas <em><span style="text-decoration: underline;">h</span>adît</em><em>h</em><em> shalih</em> dalam kitab <em>Sunan Abiy Dâwud</em> yang diperselisihkan oleh Nâshir al-Dîn al-Albâniy dan Syu’aib al-Arnauth, yaitu dengan menggunakan <em>library research</em> (penelitian kepustakaan) yaitu mengumpulkan data-data yang akurat dan relevan dengan pembahasan ini kemudian diolah dengan metode pendekatan deskriptif analitis kualitatif melalui metode berfikir induktif dan komparatif. Di samping itu penulis juga menggunakan langkah penelitian hadis untuk mengetahui kualitas hadis baik dari sisi <em>sanad</em> maupun <em>matan</em>-nya. Berdasarkan analisa dapat disimpulkan bahwa hadis<em> </em> yang diistilahkan <em>shâlih</em> Abû Dâwud, yang juga diperdebatkan al-Albâniy dan al-Arnauth dalam menilai kualitasnya, ketika diuji dengan kriteria ke-<em>sha<span style="text-decoration: underline;">h</span>ih</em>-an tidak serta merta berarti <em>maqbûl </em>atau berkualitas <em>shahih</em> dan <em>hasan, </em> akan tetapi ada yang berstatus <em>dha’if</em>. Dengan demikian <em><span style="text-decoration: underline;">h</span>adît</em><em>h</em> <em>shalih </em>dapat mengandung dua kemungkinan yaitu <em>lil i’tibâr </em> (untuk dikaji) atau <span style="text-decoration: underline;"> </span><em>li al-ihtijâj</em> (dijadikan <em>hujjah</em>).</p></div>
The 1980s became an important beginning in the history of the Islamic Student Movement in Indonesia. It is known as the beginning of the rise of thought among academics and IAIN Jakarta became the epicenter of the development of the Islamic thought movement. Many prominent scholars such as Azyumardi Azra, Harun Nasution, Nurcholis Madjid, and other figures were mobilized to become known as the Islamic School of Ciputat. The method used is historical and literature studies. This research concludes that the Ciputat School is not a school or a belief but rather a reforming movement of Islamic thought among Muslim academics which is inseparable from the existence of the HIM in the past
Zhiyong Dong, Sheikh Mohammed Shariful Islam, Ashley M Yu
et al.
The fat mass and obesity-associated (FTO) gene has been shown to be associated with obesity in different populations. However, this association in the Chinese population has been controversial. We evaluated the association of the FTO rs9939609 gene polymorphism with the risk of overweight and obesity in Chinese children and adolescents in a systematic review and meta-analysis. We searched PubMed, Embase, Cochrane Library, and two electronic Chinese databases (CBM, CNKI). Two authors screened abstracts, full-texts, and extracted data according to the prespecified inclusion criteria. A modified STREGA score was used for quality assessment. A random-effects and fixed-effects model was used to conduct the measure the association between FTO gene and obesity. Ten studies including 12,879 participants were included. The FTO rs9939609 gene polymorphism was associated with a statistically significant increased risk of obesity or overweight in Han Chinese children and adolescents (P < 0.05), but absent in the Zhuang and Hazakh Chinese population (P > 0.05). The pooled OR for the codominant genetic model between AA and TT was 1.79 (95% confidence interval: 1.34–2.39, P < 0.0001). Allele A carriers were at greater risk of obesity and overweight compared to noncarriers. Screening for FTO rs9939609 gene polymorphism might help to identify adolescents at risk of developing obesity and consider appropriate prevention strategies.
Muhammad Farid Rizal, Olan Rahayu Puji Astuti Nussa, Mochamad Juddy Wijaya
The purpose of this research is to know the potential of cow blood waste in surabaya city slaughterhouse as natural gas subtitution with starter of Methanococus Sp bacteri. The type of research is experimental with complete random designs. The independent variable in this treatment is the slaughterhouse where the blood take place. Thedependent variable is the fire color, time and smoke color resulting from the fires. The control variable are blood volume and starter of bacteria Methanococus Sp. the sampel used is a cow blood waste from a slaugtherhouse pegirian, Kedurus and Kriane. Each of slaughterhouse take as much as 6 liters and then inserted into a airtight digester with a special pvc sized 1 dimensional tube equipped with thermoregulator and faucet. Starter of Methanococus Sp bacteria is added into the blood-filled digester and allowed to stand for 1 week to produce methane gas from the fermentation process. After 1 week the appliance is connected to the stove and the valve is opened so that the gas fermented by the bacteria can be chaneled. The parametersobserved were the color of fire, time ang smoke resulting from the burning
Bu
söyleşi 09.04.2018 tarihinde, Necmettin Erbakan Üniversitesi Ahmet Keleşoğlu
İlahiyat Fakültesi’nde, Afyon Kocatepe Üniversitesi İslâmî İlimler Fakültesi
öğrencilerinden Ayşenur Mart’ın, Dr. Öğr. Ü. Ercan Şen’in gözetimi ve
danışmanlığı nezaretinde, bir proje kapsamında Necmettin Erbakan Üniversitesi
İlahiyat Fakültesi Tefsir Bölümü hocalarından Prof. Dr. Mehmet Sait Şimşek ile
yapılmıştır. Söyleşinin amacı, Türkiye’de tefsir ilminin gelişmesinde çabaları
bulunan ve bizzat tefsir yazmış bir isim olarak Prof. Dr. Mehmet Sait Şimşek’i
ve görüşlerini daha yakından tanımaktır. Söyleşi üç bölümden oluşmakta olup,
ilk bölümde genel itibariyle Mehmet Sait Şimşek’in hayatı, yetişmesi ve tefsir
ilmine ilişkin düşünceleri üzerinde durulmuş; ikinci bölümde “Hayat Kaynağı Kur’ân Tefsiri” isimli tefsirinin detayları ele alınmış; söyleşinin
son bölümü ise Müslümanları ilgilendiren güncel bazı meseleler etrafında temerküz
etmiştir.
Irfan Aulia Syaiful, Anggit Verdaningrum Kumala Sari
Abstract: This research is in the area of consumer behavior. Many of these factors can be confusing for company to map consumer behavior into its target market. Therefore, the purpose of this study was to determine the factors influencing consumer behavior transactions in social media. This research using qualitative method. Our subjects involved 5 consumers who make transactions in social media. Techniques of data collection is done by observation and structured interviews, while the data collection tool used as interview guides and recorder. Based on the results it was found that four of these factors influence consumer behavior in social media, in the cultural factors such as between consumers and sellers adjust to each other in the language selection, social factors such as testimonials, offer from a friend, how the seller described the product, personal factors such as convenience at shopping (even when in the bathroom), while psychological factors such as discounts, product packaging and delivery speed.
Abstrak: Banyak faktor yang membingungkan perusahaan dalam memetakan perilaku konsumen yang menjadi targetnya. Penelitian ini berupaya menggambarkan faktor-faktor yang memengaruhi perilaku transaksi konsumen di media sosial. Metode yang digunakan adalah kualitatif yang melibatkan sebanyak 5 orang dengan karakter telah sering melakukan transaksi belanja lewat media sosial. Teknik pengambilan data dilakukan dengan observasi dan wawancara terstruktur. Hasil penelitian menunjukkan, ada tiga faktor yang memengaruhi perilaku konsumen di media sosial. Pertama, faktor budaya seperti antara kesesuaian bahasa antara konsumen dan penjual, faktor sosial seperti testimonial, tawaran dari teman, cara penjual mendeskripsikan produk. Kedua, faktor pribadi seperti kemudahan berbelanja. Ketiga, faktor psikologis seperti diskon, waktu pengiriman, dan pengemasan produk.
The labor supply curve is a curve that states the relationship of wages and hours of work. The higher a person's wages the fewer hours they work. The curve should not be appropriate if it is associated with women's working hours, because there are still many women who work a lot but pay little. Especially for women who work on households, how many hours work to work at home and work in the office. The purpose of this paper is to find out the relationship of wages and working hours of women, Analyzing the labor supply curve based on Central Java Provincial BPS data on women's working hours and knowing the relevance of the labor supply curve to the current (working women) society condition. From the discussion in this writing is known that many factors that affect the labor supply curve, one of which is the factor of women who take care of the household. So there is a relationship between the labor supply curve with female work hours but is less relevant. The labor supply curve does address wages and hours of work but does not deal specifically with wages, working hours and women. There should be a distinction or an exception to women. especially working hours of working women (as professions) with women who only work as housewives. let alone strengthened from the data of BPS statistics center agency which shows the number of working hours of women more than the number of man hours worked.
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Kurva penawaran tenaga kerja adalah kurva yang menyatakan hubungan upah dan jam kerja. Semakin tinggi upah seseorang maka semakin sedikit jam kerjanya. Kurva tersebut tidak sepatutnya tepat jika dikaitkan dengan jam kerja perempuan, karena masih banyak perempuan yang jam kerjanya banyak tetapi upahnya sedikit. Apalagi untuk perempuan yang bekerja mengurusi rumah tangga, berapa banyak jumlah jam kerja untuk di bekerja di rumah dan bekerja di kantor. Tujuan penulisan ini adalah untuk mengetahui hubungan upah dan jam kerja perempuan, Menganalisa kurva penawaran tenaga kerja berdasarkan data BPS Provinsi Jateng tentang jam kerja perempuan dan Mengetahui relevansi kurva penawaran tenaga kerja dengan keadaan masyarakat (perempuan bekerja) dewasa ini. Dari pembahasan dalam penulisan ini diketahui bahwa banyak faktor yang mempengaruhi kurva penawaran tenaga kerja, salah satunya adalah faktor wanita yang mengurus rumah tangga. Jadi ada hubungan antara kurva penawaran tenaga kerja dengan jam kerja perempuan tetapi kurang relevan. Kurva penawaran tenaga kerja memang membahas tentang upah dan jam kerja tetapi tidak membahas spesifik tentang upah, jam kerja dan perempuan. Seharusnya ada pembeda/pengecualian terhadap perempuan, khususnya jam kerja perempuan yang bekerja (sebagai profesi) dengan perempuan yang hanya bekerja sebagai ibu rumah tangga. Apalagi dikuatkan dari data Badan Pusat Statistik (BPS) yang menunjukkan jumlah jam kerja wanita lebih banyak dibanding jumlah jam kerja laki-laki.
Abstract.
Company social caring issue has become an important record in Islamic Corporate Social Responsibility (ICSR). In Islam, the issue of social welfare and CSR environment is a very serious attention because it is one of the way to attain the goal of Islamic economy which are economic welfare, justice, equitable income distribution and individual freedom in terms of social welfare. In the implementation of CSR, maslahah and maqasid al- Shari’ah is one of the basic for falah fiddunya wal akhirat. This study will examine CSR in the theory of Islamic economy. ICSR required al-dharuriyat as the priority in this study, then al-hajjiyah and al-tahsiniyah. ICSR can be divided into three concept: spirituality concept, Rahmatan Lil’Alamin, and Ukhuwah Islamiyah.
Key Words: ICSR, Islam, Social, Islamic Economy
Pendanaan pembangunan nasional dalam PJPT I (1969/70-1993/94) dalam APBN menunjukkan, bahwa negara kita belum berhasil menggali sumber dana pembangunan dari dalam negeri (tabungan pemerintah), terjadi peningkatan ketergantungan sumber dana pembangunan dari utang luar negeri dalam Pelita IV serta secara mencolok; sebagai dampak kemerosotan harga minya bumi, sedang di lain pihak penerimaan nonmigas (Pajak) belum dapat menjadi andalan.
Economic growth, development, planning, Regional economics. Space in economics
At a time when men’s assumption of leadership roles through all-male events
and publications is a popular phenomenon, Men in Charge?, a byproduct of
a project by the women-led organization Musawah, could not have been published
at a more opportune moment. Comprising a foreword by Zainah Anwar,
Musawah’s director, an introduction by the editors, and ten chapters from academics
and activists of varied backgrounds, the book historicizes and problematizes
the Islamic idea of qiwāmah (authority) and wilāyah (guardianship),
among other legal patriarchal precepts. It successfully argues that the Islamic
legal tradition with regards to gender roles rests on the false notion of male
superiority.
Men in Charge? carries immeasurable value for scholars and students
of Islam, religion, women’s and gender studies, activists working toward gender-
egalitarianism, and (Muslim) feminists seeking empowerment within a
religious framework. It also speaks to reform leaders and lawmakers in Muslim
states, who might better understand the fundamental assumptions upon
which family laws operate and their disconnect from the reality that women
and families face. The book’s major success lies in covering several important
layers of the myth of male authority, from the theoretical gaps in the notions
of qiwāmah, wilāyah, and istikhlāf to a practical examination of the impact of
these legal principles and proposals for new and creative approaches for feminists
to apply in their vision of a gender-egalitarian Islam.
Men in Charge? can be divided into two sections: (1) a theoretical discussion
of the problems raised through fiqh rulings on gender and proposes
new ways through which Muslim feminists can approach those problems and
(2) an analysis of the established ideals’ practical impacts. Ziba Mir-Hosseini’s
discussion in the first chapter, “Muslim Legal Tradition and the Challenge
of Gender Equality,” effectively contextualizes the book’s broader
discussion: What Muslim scholars did in the early twentieth century to challenge
the legal tradition’s normative thought in an effort to move toward
more democratic and egalitarian family systems.
According to the ideas of the scholars from the past and those from the
more modern period, there appears to be an inconsistency between the two
groups’ understanding of “woman.” This suggests that the idea of woman is ...