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Abdullah, Muhammad. "Minaret: Islam and Feminism at Crossroads = Minarete: Islam y feminismo en la encrucijada." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 154. http://dx.doi.org/10.20318/femeris.2017.3763.
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Abstract. Feminism is alleged to have marginalized and objectified non Western, ethnic, religious, cultural and geographical communities. Women from these marginalized segments are now indigenising the movement to make the cause pluralistic, feminisms—representation of women across the globe. Islamic feminism or/and Muslim feminism, not necessarily advocated by Muslims, is one of the feminist facets that enriches the concept of feminism by bringing to the fore Islam as a faith towards women liberation. This study engages with expression of femaleness, if not feminism, in Sudanese-Scottish fictionist Leila Aboulela’s work— ‘Minaret’. Aboulela’s heroine, Najwa, reinvents herself from liberalism towards Islam. She does not set out to defend Islam from a Western perspective that has come to characterise popular narratives about identity and the clash of cultures in Britain. Instead, she relates to an inside experience of connecting with Islamic network of customs and beliefs for spiritual appease. The key concern of the study is to examine the way this transformation takes place—stimulus and modalities. At times her version of bondage with Islam justifies and reinforces patriarchy rather than combating it. In that, she appears to be standing on the wrong side of notion of gender egalitarianism in Islam. Incongruously, Anwar, the male protagonist emerges as a profeminist portraying liberal feminist values. The denouement is that we need to tolerate diversity of feminist cause within Islamic circles and beyond with a progressive spiritKeywords: Islam, Gender, Islamic feminism, Middle Eastern, Women Fiction, Minaret.Resumen. Se alega que el feminismo ha marginalizado y objetivizado a las comunidades no occidentales. Las mujeres desde estos segmentos marginalizados (étnicos, religiosos y culturales) ahora inician movimientos para convertir a la causa en plural con el fin de que los feminismos sean representados en todo el planeta. El feminismo islámico y/o feminismo musulmán, no necesariamente defendido por musulmanes, es una de las facetas feministas que enriquecen el concepto de feminismo, el cual presenta al islam como una fe que se dirige hacia la liberación de la mujer. Este estudio, entre otras cuestiones, se compromete con las expresiones de la feminidad y no con el feminismo.Palabras clave Islam, género, feminismo islámico, Medio Este, mujeres de ficción, Minarete
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Nugraha, Dipa, and Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS." LITERA 18, no. 3 (November 26, 2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.
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The Indonesian literary tradition during the reform period was marked by the rise of female writers who raised the issue of feminism. Within the framework of locality and contextuality, the feminism movement echoed by female writers comes in diverse expressions. This study aims to describe the reference figures and issues of Islamic feminism that are represented in novels by Abidah El Khalieqy. This research uses a feminist literary criticism approach. The data sources of the research are three novels by Abidah El Khalieqiy, namely Perempuan Berkalung Sorban, Geni Jora, and Mataraisa. The technique used to gather feminist voices in the three novels is a close reading. The analysis was conducted using a descriptive qualitative method. The results of the study are as follows. First, Islamic feminist figures who were referred to by the feminism movement were Fatima Mernisi and Riffat Hassan. Fatima Mernisi is known as a misogonic hadith critic, while Riffat Hassan uses the hermeneutic principle in the interpretation of the Quran. Second, the issues of feminism represented are: the lives of women in the pesantren tradition, the position of women in the family, the view of normal sexual relations and relationships, and the interpretation of the hadiths and verses of the Qur'an relating to women. Islamic feminism voiced by Abidah El Khalieqy brings its own color compared to the Western feminism movement which refers to the concept of ecriture feminine. Keywords: Islamic Feminism, ecriture feminine, Indonesian literary history, politics of difference, intersectionality REPRESENTASI FEMINISME ISLAM DALAM NOVEL-NOVEL KARYA ABIDAH EL KHALIEQY AbstrakTradisi sastra Indonesia masa reformasi ditandai maraknya penulis perempuan yang mengangkat permasalahan feminisme. Dalam bingkai lokalitas dan kontekstualitas, gerakan feminisme yang digaungkan para penulis perempuan hadir dalam ekspresi yang beragam. Penelitian ini bertujuan mendeskripsikan tokoh rujukan dan persoalan feminisme Islam yang direpresentasikan dalam novel-novel karya Abidah El Khalieqy. Penelitian ini menggunakan pendekatan kritik sastra feminis. Sumber data penelitian adalah tiga novel karya Abidah El Khalieqiy, yaitu Perempuan Berkalung Sorban, Geni Jora, dan Mataraisa. Teknik yang dipakai untuk mengumpulkan suara-suara feminisme di dalam ketiga novel adalah pembacaan cermat (close reading). Analisis dilakukan dengan metode deskriptif kualitatif. Hasil penelitian sebagai berikut. Pertama, tokoh feminis Islam yang menjadi rujukan gerakan feminisme adalah Fatima Mernisi dan Riffat Hassan. Fatima Mernisi dikenal dengan kritik hadist misogonis, sedangkan Riffat Hassan dengan prinsip hermeneutika dalam tafsir Alquran. Kedua, persoalan feminisme yang direpresentasikan adalah: kehidupan perempuan dalam tradisi pesantren, kedudukan perempuan dalam keluarga, pandangan terhadap relasi dan hubungan seksual yang normal, dan tafsir terhadap hadist dan ayat Al-quran berkaitan dengan perempuan. Feminisme Islam yang disuarakan Abidah El Khalieqy membawa warna tersendiri dibandingkan dengan gerakan feminisme Barat yang merujuk pada konsep ecriture feminine. Kata kunci: feminisme Islam, ecriture feminine, sejarah sastra Indonesia, politik perbedaan, interseksionalitas.
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Rahman, Yusuf. "Feminist Kyai, K.H. Husein Muhammad: The Feminist Interpretation on Gendered Verses and the Qur’ān-Based Activism." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 293–326. http://dx.doi.org/10.14421/ajis.2017.552.293-326.
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Husein Muhammad, a feminist ‘ālim or kyai of Dar al-Tauhid Islamic boarding school in Arjawinangun Cirebon, West Java, Indonesia, has written various articles and books on women issues and gender problem. Growing up in a conservative family, and graduating from Al-Azhar University, kyai Husein becomes one of the main proponents of Islamic feminism in Indonesia. Apart from leading a pesantren (Islamic boarding school), in 2000 kyai Husein established Fahmina Institute, an NGO which strives to promote community empowerment and gender justice based on pesantren tradition, and Fahmina Islamic Studies Institute, an Islamic higher education, which aims to build a tolerant and unprejudiced Indonesian Islam. This article discusses his approach in reinterpreting the Qur’ānic verses and Islamic traditions on women issues, and his contribution in the light of the discourse of gender and feminism in Islam as well as in mainstreaming gender in Indonesia. [KH Husein Muhammad merupakan ulama feminis, pengasuh Pondok Pesantren Dar al-Tauhid Arjawinangun Cirebon Jawa Barat, yang telah menghasilkan banyak tulisan dan buku terkait persoalan perempuan dan masalah gender. Beliau yang dibesarkan dalam keluarga tradisional dan lulusan Universitas Al-Azhar, kini telah menjadi tokoh utama feminis Islam di Indonesia. Disamping menjadi pemimpin pondok pesantren, beliau mendirikan Fahmina Institute pada tahun 2000 yang merupakan sebuah LSM pemberdayaan masyarakat dan keadilan gender berbasis pesantren tradisional. Selain itu juga mendirikan Fahmina Islamic Studies Institute, sebuah perguruan tinggi Islam yang bertujuan membangun toleransi dan mengikis prasangka Islam Indonesia. Tulisan ini membahas pendekatannya dalam menafsirkan ayat al Qur’an dan tradisi Islam mengenai persoalan perempuan serta kontribusinya dalam pencerahan wacana gender dan feminisme dalam Islam terutama pengarusutamaan gender di Indonesia.]
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Zakiyah, Ulfah. "Posisi Pemikiran Feminis Faqihuddin Dalam Peta Studi Islam Kontemporer." International Journal of Pegon : Islam Nusantara civilization 4, no. 02 (December 18, 2020): 115–38. http://dx.doi.org/10.51925/inc.v4i02.33.
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أبستراك
ڤينيليتييان إيني فوكوس ميڠكاجي ڤوسيسي ڤيميكيران فيمينيس فقـيه الدّين عبد القدير دالام ديياليكتيكا ڤيميكيران إسلام كونتيمڤورير دي إيندونيسييا, فقـيه الدّين عبد القديرأدالاه سالاه ساتو داري سيكييان جملاه چينديكيياوان مسليم إيندونيسييا ياڠ ميمفوكوسكان ديري ڤادا إيسو-إيسو كيأديلان ڬيندير, سوسوك فقـيه الدّين مولإي راماي ديكينال كيتيكا إييا بيرهاسيل مينچيتوسكان ميتودي قراعه مبادله سيباڬاي سوواتو ميتودي ڤينديكاتان دالام مينافسير تيكس-تيكس إسلام ياڠ تيركيسان بيياس ڬيندير. كارينا كيسيرييوسانّۑا دالام إيسو-إيسو ڬيندير, ماكا فقـيه الدّين سيريڠ دي سيبوت سيباڬاي فيمينيس, ليبيه تيڤاتۑا سيباڬاي فيمينيس مسليم. سيچارا أوموم, ڤيميكيران فيمينيس داڤات ديباڬي مينجادي أيمڤات, يإيتو فيمينيس ليبيرال, فيمينيس سوسيياليس, فيمينيس راديكال, دان فيمينيس ڤوست-موديرنيس. سيتيلاه ديتيليتي, ڤيميكيران فقـيه الدّين عبد القدير داڤات ديڤوسيسيكان سيباڬاي فيمينيس مسليم ياڠ بيرچوراك ڤوست-موديرنيس. ڤينيليتييان إيني تيرماسوك جينيس ڤينيليتييان كوواليتاتيف, ديڠان ميڠڬوناكان ريسيت كيڤوستكأن (ليبراري ريسيأرچه. ميتود ڤيڠومڤولان داتا ياڠ ديڬوناكان أدالاه ميتودي دوكومينتاسي, يإيتو ديڠان مينچاري دان ميڠومڤولكان بيبيراڤا ليتيراتور ياڠ بيركإيتان ديڠان تيما ياڠ ديتيليتي.
Abstrak
Penelitian ini fokus mengkaji posisi pemikiran feminis Faqihuddin Abdul Kodir dalam dialektika pemikiran Islam kontemporer di Indonesia. Faqihuddin Abdul Kodir adalah salah satu dari sekian jumlah cendikiawan Muslim Indonesia yang memfokuskan diri pada isu-isu keadilan gender. Sosok Faqihuddin mulai ramai dikenal ketika ia berhasil mencetuskan metode Qira’ah Mubadalah sebagai suatu metode pendekatan dalam menafsir teks-teks Islam yang terkesan bias gender. Karena keseriusannya dalam isu-isu gender, maka Faqihuddin sering disebut sebagai feminis, lebih tepatnya sebagai feminis Muslim. Secara umum, pemikiran feminis dapat dibagi menjadi empat, yaitu feminis liberal, feminis sosialis, feminis radikal, dan feminis post-modernis. Setelah diteliti, pemikiran Faqihuddin Abdul Kodir dapat diposisikan sebagai feminis muslim yang bercorak post-modernis. Penelitian ini termasuk jenis penelitian kualitatif, dengan menggunakan riset kepustakaan (library research). Metode pengumpulan data yang digunakan adalah metode dokumentasi, yaitu dengan mencari dan mengumpulkan beberapa literatur yang berkaitan dengan tema yang diteliti.
Abstract
This study focuses on examining the position of Faqihuddin Abdul Kodir's feminist thought in the dialectic of contemporary Islamic thought in Indonesia. Faqihuddin Abdul Kodir is one of a number of Indonesian Muslim scholars who focus on gender justice issues. The figure of Faqihuddin became popular when he succeeded in initiating the Qira'ah Mubadalah method as an approach to interpreting Islamic texts that seemed gender biased. Because of his seriousness in gender issues, Faqihuddin is often referred to as a feminist, more precisely a Muslim feminist. In general, feminist thought can be divided into four, namely liberal feminists, socialist feminists, radical feminists, and post-modernist feminists. After researching, Faqihuddin Abdul Kodir's thoughts can be positioned as a Muslim feminist with a post-modernist style. This research is a qualitative research, using library research. The data collection method used is the documentation method, namely by finding and collecting some literature related to the theme under study.
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Glas, Saskia, and Amy Alexander. "Explaining Support for Muslim Feminism in the Arab Middle East and North Africa." Gender & Society 34, no. 3 (May 19, 2020): 437–66. http://dx.doi.org/10.1177/0891243220915494.
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Public debates depict Arabs as opposed to gender equality because of Islam. However, there may be substantial numbers of Arab Muslims who do support feminist issues and who do so while being highly attached to Islam. This study explains why certain Arabs support feminism while remaining strongly religious (“Muslim feminists”). We propose that some Arab citizens are more likely to subvert patriarchal norms, especially in societies that construct Islam and feminism as more compatible. Empirically, we apply three-level multinomial analyses to 51 Arab Barometer and World Values Surveys, which include 57,000 Arab Muslims. Our results show that one in four Arab Muslims supports Muslim feminism—far more than those who support a more secularist version of feminism. Employed women, single people, people who distrust institutions, and more highly educated people support Muslim feminism more than do others—especially in societies that construct feminism and Islam as less contradictory, such as those with strong feminist movements. The presumption that Islam and feminism are necessarily opposed may hinder feminism. A more effective way to boost gender equality in the Arab region may be to embolden emancipatory religious interpretations.
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Crabtree, Sara Ashencaen, and Fatima Husain. "Within, Without: Dialogical Perspectives on Feminism and Islam." Religion and Gender 2, no. 1 (February 19, 2012): 128–49. http://dx.doi.org/10.1163/18785417-00201007.
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This paper offers an ontological and literary review of Muslim women’s religious practices across the Muslim ummah, in considering the development of an epistemology of faith and feminism within the Islamic schema. Our aim is to explore the diverse constructions of autopoiesis in reference to feminism, faith and spirituality in relation to Islam as both a religious and a cultural phenomenon. To this end, global examples of faith-based practice are reviewed, where issues of dominant and minority cultures and values refer to how Muslim faith practices are enacted within the local context. The authors use a dyadic, auto-ethnographic methodology to explore their own personal, political and spiritual positioning as feminists from a Muslim, immigrant and secular British background. The significance of women’s spiritual and feminist dimensions in the context of faith, nationhood and embodiment of ideological positions are analysed. Additionally, religious, cultural and geo-political implications of feminism and Islam are considered regarding identity, culture and tradition, and religious resurgence, together with forms of feminist resistance to religious doctrine. Finally, the search by women for spiritual authority and authenticity is discussed.
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Shahin, Farah. "Islamic Feminism and Hegemonic Discourses on Faith and Gender in Islam." International Journal of Islam in Asia 1, no. 1 (December 17, 2020): 27–48. http://dx.doi.org/10.1163/25899996-01010003.
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Abstract Islamic feminism is characterised by a debate, a practice enunciated within the Islamic values and frame. Muslim women brought their experiences to the forefront and challenged the traditional and post-classical interpretation of the Qurʾan and Sunna. They claimed interpretations of the religious text as totally biased and based on men’s experience, questions that are male-centric, and the overall influence of the patriarchal society and culture. According to Islamic feminists, Islam has guaranteed women’s rights since its inception, confirming the notion of egalitarian ethics within Islam. However, the original message of Islam has been hindered by the hegemonic interpretation of Islamic jurisprudence; a product of existing patriarchy in the long passage of Islamic history for over several centuries. The rights of women as prescribed in Islam are not in practice anymore, even the demand for women’s rights is seen by many as going against the basic principle of Islam. Islamic feminists give their justifications from the Qurʾan and Hadith, and they called for re-opening the door of ijtihād (reasoning). This paper captures the significant works of feminist discourses and analyses different perspectives by the Islamic feminists who challenged the dominant discourses in Islam. It deals with the dominant discourse of Islamic feminists such as feminist hermeneutics of the Qurʾan, and includes a discussion on how feminist hermeneutics or new gender-sensitive interpretation of the Qurʾan tries to assert gender equality in the Qurʾan. There are two ways in which Muslims read patriarchy in the Qurʾan: first from the verses and the other from the different treatment of the Qurʾan on issues including marriages, divorce, inheritances, and witness. Islamic feminists reject anti-women elements, present in the Muslim umma and consider them as unethical and against Islam.
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Rohmatul Izzad. "KONSEP KESETARAAN GENDER DALAM ISLAM." AL ITQAN: Jurnal Studi Al-Qur'an 4, no. 1 (February 20, 2018): 29–52. http://dx.doi.org/10.47454/itqan.v4i1.678.
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Abstract
From the 20th century to the 21st century, feminist model of interpretation has been developing rapidly. The majority of feminist interpreters, both men and women, criticize the centrality of men in interpreting the Qur'an.They emphasize the argument that the interpreter's gender bias is still dominated by men, most of which have shaped the paradigm of understanding the Qur'an and Islam in general. In contrast to secular feminists, Muslim feminist scholars do not reject Islam itself. Instead, they refer to the Qur'an and the Prophet's Sunnah to support their claim that the Qur'an needs to be reinterpreted. This research specifically tries to study and explore the concept of gender equality in Islam, especially in the perspective of Muhammad Syahrur's hermeneutic thinking. This research analyzes the real relationship between men and women in Islam, whether the views of past scholars are still relevant in positioning the status of men and women. In other words, this research tries to carry out a contemporary reading of the gender equality concept in Islam, which specifically refers to Muhammad Syahrur's hermeneutic. On this basis, this study uses an analysis-hermeneutic approach. Through Syahrur's hermeneutics, the researcher critically analyzes the relationship between men and women in Islam, and carries out a contemporary reading of it. Therefore it is expected to be able to produce a new thought product about gender in Islam that is more contextual and in accordance with the dynamics of the times.
Keywords: feminism, gender equality, al-Qur'an hermeneutics.
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Hartman, Michelle. "Gender, Politics and Islam." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 107–10. http://dx.doi.org/10.35632/ajis.v21i1.1817.
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Though women’s studies and Islamic studies have not often met in scholarlydiscourse, Gender, Politics and Islam is evidence that they should. Thisbook is a testament to the breadth and quality of scholarship in Muslimwomen’s studies. All of its articles originally appeared in Signs: Journal ofWomen in Culture and Society, of which Therese Saliba, Carolyn Allen, andJudith A. Howard, previously served as editors and associate editors.Saliba’s competent introduction summarizes the articles and promptlydebunks simplistic understandings of Muslim women and their lives, and highlights their diverse and complex engagements with religion, politics,society, and culture. Not only does this introduction speak for and tonuanced understandings of Islam and Muslims, it also links feminist strugglestransnationally and explicitly positions itself against the exceptionalismof Muslim women.Although all nine chapters were previously published, this volumemerits separate publication for several reasons. First, it promotes goodscholarship on Muslim women. Second, it undoubtedly will reach a largeraudience as a collection than as individual articles. This audience includesnot only those outside academia, but also academics who might not normallyread specialized women’s studies journals – many in the field ofIslamic studies, traditionally defined, for example. Moreover, the bookcould be used effectively in teaching Islamic studies and women’s studies;indeed, some of its articles are already being used this way. Though thearticles were not written for a general audience, many could easily appealto the interested nonspecialist.Finally, these serious, scholarly essays complement each other and representa breadth of disciplinary approaches (e.g., literary studies, sociology,history, anthropology, and political science), geographical regions (e.g.,Iran, Pakistan, Palestine, Lebanon, Yemen, Bangladesh, and Canada), andissues (e.g., legal rights, religious rituals, political empowerment, receptionpolitics, and Islamic feminism, among many others). Despite this breadth,each essay speaks extremely well to at least several others and highlightsMuslim women’s strategies and practices of crafting spaces for action andengagement in politics and society.Valentine Moghadem’s “Islamic Feminism and its Discontents:Towards a Resolution of the Debate” provides an overview of Iranianwomen’s many contrasting positions in relation to their rights in theIslamic Republic. She also draws useful comparisons between U.S. liberalfeminists and Iranian Islamic feminists, thereby providing an analysisof current trends, issues, and debates. “The Politics of Feminism inIslam,” by Anouar Majid, continues this inquiry into women crafting afeminist theory and practice that engages Islam. Like Moghadem, he seesa positive side to Iran’s Islamic feminist movement, as it resists “theeffects of global capitalism and contributes to a rich egalitarian polycentricworld” (p. 87) ...
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Mukhetdinov, D. V. "Feminist Hermeneutics in Islam: its History and Major Ideas." Minbar. Islamic Studies 12, no. 2 (July 8, 2019): 511–26. http://dx.doi.org/10.31162/2618-9569-2019-12-2-511-526.
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The article deals with the history of development and basic ideas of Islamic feminist hermeneutics. In order to understand tendencies of development of the modern Islamic thought, it is important as well to study feminist ideas in their complexity. The author argues that feminist hermeneutics in Islam represents a set of approaches towards the interpretation of the Holy Qur’an, the Hadith and secondary sources of Islamic spiritual tradition. In the typological perspective, it is close to the so-called “Standpoint feminism”. The author singles out seven basic features to Islamic feminist hermeneutics, which are the religious frame of mind, following the principles of Islamic ethics, the use of so-called “contextual ijtihad”, accepting the egalitarist values, the critical approach to tradition, the critical approach towards the Hadith, use of the new methodology, which has its roots in the heritage of Neomodernist school of thought.
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Anam, Haikal Fadhil. "Poligami dalam Hermeneutika Feminis Amina Wadud." Musãwa Jurnal Studi Gender dan Islam 19, no. 1 (September 28, 2020): 43. http://dx.doi.org/10.14421/musawa.2020.191.43-56.
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Artikel ini menelaah poligami dalam perspektif hermeneutika feminisme ala Amina Wadud. Buku Qur’an and Woman Rereading the Sacred Text from a Woman’s Perspective adalah landasan dasar dalam perwakilan pandangan Amina Wadud pada tiga pembahasan penting dalam pemikiran pada konsep pembebasan, konsep patriarkhi, dan klasifikasi makna feminis. Penulisan ini membedah hakikat pemikiran Amina Wadud pada hak perempuan dan kebebasan poligami dengan syarat. Islam adalah agama kebebasan dalam menata muamalat dalam pola pernikahan yang rahmatan lilalamin.[The article talks about polygamy in Amina Wadud's hermeneutic feminism theory. The base paper, the Qur'an and Woman Rereading the Sacred Text from a Woman's Perspective, is an essential root in Amina Wadud's thought view. Three meaningful discussions are in Amina Wadud's thoughts on freedom concepts in human rights, patriarchal concepts inhabit rule and classification of feminist meaning in the text Qur'an. This paper examines Amina Wadud's thoughts on women's rights and the polygamy perspective with the rule. Islam is a peaceful religion in engaging relationships in a pattern of marriage.]
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Bakanova, Marina V. "FEMINIST MOVEMENT IN PAKISTAN. YESTERDAY, TODAY, TOMORROW." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 1 (2021): 306–14. http://dx.doi.org/10.28995/2073-6401-2021-1-306-314.
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Despite the fact that Pakistan is considered a traditionally conservative Muslim country, it is also characterized by a feminist movement. Women’s activity in the political, economic and other spheres of society began in the period of British India and continued in an independent country. Prominent political figures took part in the struggle for women’s rights, and feminist organizations were created. At the same time, feminism of that period can be viewed as an elite phenomenon, accessible only to the upper class of society. During the Afghan War, feminist organizations entered into sharp confrontation with the government. In the 21st century, the activation of Pakistani feminists has reached its maximum and continues to increase, but with certain difficulties. Currently, the country is represented by classical European feminism (which is subject to decomposition to a certain extent), the Nisaism movement (they seek the rights for women in accordance with Islam) and individual activists. Potentially feminism in Pakistan has great chances for the development and elimination of the chauvinist norms of the country’s civil and criminal law, what will certainly give an impetus to new phenomena in the development of the future Pakistani society.
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Nurzaman, Ade. "Feminist Therapy Islam Sebagai Alternatif Menangani Korban Kekerasan dalam Rumah Tangga." KOMUNIKA: Jurnal Dakwah dan Komunikasi 11, no. 1 (February 22, 2018): 20–31. http://dx.doi.org/10.24090/kom.v11i1.1277.
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Domestic Violence (KDRT) both in quantity and quality tends to increase, this can be caused by several things. First, public awareness of human rights has become part of people’s lives. Second, the number of institutions that care enough about the phenomenon of domestic violence so as to be able to report the numbers of violence that occurred. So far, the handling of domestic violence is still limited to the victims of violence. The approach of counseling theory that is considered relevant to cases of domestic violence is Islamic feminist therapy (Islamic feminist therapy). The concept built in feminist theory uses a system perspective integrated with Islamic psychology, meaning that the process of counseling intervention is not only to the individual but also environment to ensure the settlement of the root of the problem and even a spiritual and religious touch. The ability of counselors to empower individuals or communities within the victim’s environment is a skill that must be sharpened by counselors who use feminist therapy. This theory is based on three principles: First, the personal is political; Second, egalitarian relationship; and Third, the valuing perspective. These concepts that become pillars of feminist therapy and weighed with religion become important indicators in determining the ability of counselors in helping accompany victims of domestic violence.
Angka Kekerasan Dalam Rumah Tangga (KDRT) secara kuantitas maupun kualitas cenderung meningkat, disebabkan oleh beberapa hal. Pertama, kesadaran masyarakat terhadap hak-hak asasi sudah menjadi bagian kehidupan masyarakat. Kedua, banyaknya lembaga yang cukup peduli pada fenomena KDRT sehingga mampu melaporkan angka- angka kekerasan yang terjadi. Selama ini penanganan KDRT masih sebatas pada korban kekerasan. Pendekatan teori konseling yang dianggap relevan dengan kasus kekerasan dalam rumah tangga adalah feminis terapi islam (Islamic feminist therapy). Konsep yang dibangun dalam teori feminis memakai perspektif sistem yang diintegrasikan dengan psikologi Islam, artinya proses intervensi konseling tidak hanya kepada individu tetapi lingkungan individu ikut diberi perlakuan untuk menjamin penyelesaian akar masalah bahkan ada sentuhan spiritual dan religius. Kemampuan konselor untuk memberdayakan individu/masyarakat di lingkungan korban merupakan kemampuan yang harus diasah oleh konselor yang memakai terapi feminis. Teori ini didasari pada prinsip, yaitu; Pertama, the personal is political; Kedua, egalitarian relationship; dan Ketiga, the valuing perspective. Ketiga konsep yang menjadi pilar terapi feminis dan ditimbang dengan agama menjadi indikator penting dalam menentukan kemampuan konselor dalam membantu mendampingi korban KDRT.
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Andrisari, Dian. "MEMBACA ULANG TEKS AL-QURAN DALAM PERSPEKTIF FEMINISME SERTA PENGARUHNYA TERHADAP AKSES KEADILAN SOSIAL DI INDONESIA." Jurisprudensi: Jurnal Ilmu Syariah, Perundang-undangan, Ekonomi Islam 11, no. 2 (November 4, 2019): 121–45. http://dx.doi.org/10.32505/jurisprudensi.v11i2.1193.
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This article examines the influence of feminist discourse through the contextual approach of the holy book (Qur'an) and its influence on access to social justice. The main argument of this article states the contextualization of feminist discourse in Islam by re-reading the verses of the Qur’an which leds misogynistic in practice experiencing complexity and difficult paths. Using a feminine perspective, this article traces the interpretation of the Qur'anic text and the hadiths are detrimental to women. Therefore, "locality" is a consideration because women cannot be seen as one or monolithic. For this reason, a "locality" methodology meeting is needed in seeing the struggle of feminism in revising the authority of interpretation in an effort to make feminist studies a policy study, especially for and for the empowerment of marginal people in various parts of the world.
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Saifuddin, Saifuddin. "GERAKAN KESETARAAN GENDER ISLAM DI INDONESIA." JURNAL CENDEKIA 11, no. 1 (March 23, 2019): 1–10. http://dx.doi.org/10.37850/cendekia.v11i1.87.
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Gender equality movement is continuation of gender equality study. Although some religious exegesis -moreover those are done by classic muslim religious leader- gender biased up to now, study of religious texts done by muslim feminist was inspiring development of gender equality movement.Nowadays gender equality movement in Indonesia is in fourth level. In this level the role of muslim feminists is more dominant. Indeed, next generations are growing up more. It shows that gender equality is part of islamic teachings.
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Hashim, Rosnani. "Indonesian Islam in a New Era." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 109–11. http://dx.doi.org/10.35632/ajis.v26i1.1420.
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This work examines the negotiations that Indonesian Muslim women havemade in certain areas of life in the post-Suharto era, an era of socio-politicalreform in which “it is possible to question accepted attitudes and break newground” (p. 16), and their religious practices and identities. The editorsclaim that their work breaks new ground in that (a) it informs readers of“how the women themselves experience their religion and actively engagewith it in their lives” (p. 1); (b) it focuses on women and Islam in the post-Suharto period, in which Islam is more prominent and it is more acceptableto put forward feminist views in Indonesia and within Islam; and (c) it isthe effort of insiders – Indonesian women with western and Islamic training– who can bridge the gap between western and Indonesian scholarshipon Islam and women. The editors state up front that the book does notdeliberately engage in a critical feminist theory and that they are not feministwriters; rather, they are influenced by feminism and desire to show thatwomen are active participants and not mere “passive victims of maleoppression” (p. 2) ...
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Haque, Riffat. "Feminist Discourse In The Muslim Societies." Pakistan Journal of Gender Studies 2, no. 1 (September 8, 2009): 103–25. http://dx.doi.org/10.46568/pjgs.v2i1.358.
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The present commentary is an attempt to trace the history of feminism in the Muslims countries and see how far the western feminist frameworks has influenced or provided impetus to the benchmarks, debates and struggles. Women rights agenda any where in the world can not be decontextualized from its history, politics, economy, customs, religion, traditions and geographical location. In the Muslim countries the discourse of women activism against the societal oppression and exploitation has been linked with colonization and state power as well as. Any Study of feminism shows that its meaning changes overtime and place and therefore, diverse nature of feminism in Muslim countries. Muslim women in pursuit of their rights have distanced themselves from many aspects of western feminism. They have faced fieree opposition within their societies. As in Muslim societies feminist agendas are considered as a challenge to Islam and Islamic culture. As elaborated in the article it is seen there is not one "Islamic" position in cultural practices and the contradictory practices are the issue not the Sharia Laws in itself. The women rights agenda are not against Islam rather un- Islamic practices in the societies such as basic rights to health, education, property rights, polygamy, marital status etc.
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Bøe, Marianne Hafnor. "Controversies, Complexities and Contexts: Teaching Islam through Internal Feminist Critique of the Religion." Religions 11, no. 12 (December 9, 2020): 662. http://dx.doi.org/10.3390/rel11120662.
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In what ways can teaching Islam through controversial issues be useful in religious education? Can it serve to counter problems of representation of Islam, and what are the benefits and possible pitfalls of adopting such an approach? In this article, I will explore the use of Muslim internal feminist critique of conservative and patriarchal interpretations of women’s religious leadership in Islam as a controversial issues approach to teaching Islam in non-confessional religious education. The approach can be relevant for students in upper-secondary religious education, but also in teacher education. Building on secondary research documenting the problems of teaching Islam in non-confessional religious education in the Nordic countries as well as research on Muslim feminism spanning over a decade, this article investigates the didactic potentials and challenges that adopting the controversial issues approach may hold for teaching Islam. The main argument of this article is that the internal feminist debate on Islam provides an alternative entry to teaching Islam. It provides didactic resources and tools for understanding the discursive aspects of Islam, i.e., how Islam is conceived, interpreted, debated and practiced by Muslims, which in turn highlight power aspects and authority that are central to the production of religious knowledge. Consequently, the controversial issues approach may serve to counter certain “grand narratives” that seem to permeate current representations of Islam in religious education.
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Izziyana, Wafda Vivid. "Pendekatan Feminisme dalam Studi Hukum Islam." Istawa: Jurnal Pendidikan Islam 2, no. 1 (February 21, 2017): 139. http://dx.doi.org/10.24269/ijpi.v2i1.366.
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The Islamic religion nowadays is demanded to involve actively in giving solutions of various problems faced by the Muslims. One of them is womanhood issues. Women are often positioned in a subordinate position and are less respected. Moreover, it seems having legitimacy from theological doctrines that is supported by patriarchy system. The reaction of imbalance and injustice from patriarchy system therefore results a feminist movement. The demand of Islamic religion role as expected above can be answered while the conception of religion currently uses normative approach, a theology that is provided with other various approaches such as anthropological, sociological, psychological, phenomenology, and feminism. Those various approaches, which are operationally conceptual, can give solutions to occurred problems. The Islamic religion study using feminism approach is expected to bring Islam back as a hospitable religion for women.
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Qibtiyah, Alimatul. "Mapping of Muslims’ Understandings on Gender Issues in Islam at Six Universities in Yogyakarta, Indonesia." Al-Jami'ah: Journal of Islamic Studies 56, no. 2 (May 21, 2019): 305–40. http://dx.doi.org/10.14421/ajis.2018.562.305-340.
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There is considerable disagreement among Muslims in how Islam says about many gender issues. One factor that influences the ways in which people understand gender issues in Islam and deal with the associated controversy is the approach they take when reading and interpreting Islamic texts. Some research has been done on the variety of thoughts on Islamic studies, but mapping thoughts comprehensively on gender issues not yet explored. This paper maps the Muslims’ understanding of six contentious gender issues in Islam into three approaches: textualist/conservative, semi-textualist/moderate, and contextualist/progressive approaches. I document the diversity of thought among feminist and non-feminist Muslim intellectuals on gender issues (in the light of their faith) using documentation and in-depth interview techniques. 25 respondents (male and female) from six universities in Yogyakarta were selected in this research. Textualist/conservative and contextualist/progressive scholars show the most strongly contrasting views on gender issues in Islam. Semi-textualist/moderates present their views relatively flexibly: sometimes their views match those of the textualist/conservatives: sometimes they align closely with the contextualist/progressives. Based on their views and the arguments they present, semi-textualist/moderates’ and contextualist/progressives’ views seem close to the stance adopted by many Islamic Feminist. [Masih terdapat perbedaan pendapat antar umat Islam memahami isu gender. Salah satu faktor berpengaruh dalam pemahaman isu gender pada Islam adalah hal kontroversial dalam pendekatan pembacaan dan penafsiran teks agama. Beberapa penelitian telah mengkaji keragaman dalam pemikiran keislaman, namun pemetaan pemikiran secara komprehensif mengenai isu gender belum banyak. Tulisan ini memetakan pemahaman para feminis tentang enam isu gender dalam Islam di tiga kelompok (1) tekstual – konservatif, (2) semi tektual – moderat, dan (3) kontekstual – progresif. Artikel ini mengambil lapangan di 6 universitas Yogyakarta dengan wawancara lebih dari 25 informan laki – laki dan perempuan baik feminis dan non feminis. Kelompok tektualis dan kelompok kontekstual merupakan dua kelompok yang saling bertentangan dan kelompok semi tekstual lebih pada fleksibel. Terkadang pandangan ke tiga kelompok bergeser saling mendekat dan menjauh. Berdasarkan pandangan dan argumentasi ke tiga kelompok tersebut, semi tektual dan kontekstual menggambarkan kecondongan lebih banyak pada adopsi feminis muslim].
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Khannous, Touria. "Virtual Gender: Moroccan and Saudi Women’s Cyberspace." Hawwa 9, no. 3 (2011): 358–87. http://dx.doi.org/10.1163/156920811x599121.
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Abstract This paper looks at how Arab Muslim feminists have deployed Facebook and blogging in recent years as a tool for networking with other feminists and forming different groups. It offers an analysis of the ways Muslim women in Morocco and Saudi Arabia converse online about issues of gender and Islam in the present globalized context. Their topics of discussion include their personal legal status, discourses on feminism, redefining gender roles, sexuality, and a range of other issues. Facebook and blogging allow these women to speak freely to one another and encourage them to form groups. These platforms are useful not only for coalescing around key social and political issues pertaining to women, but also for initiating social change. Women utilizing online social networking are using new forms of feminist discourse—and the technology to fuel such discourse—to promote change from within. What is also happening is a revolution in the way these women are approaching Islam. They are turning to Facebook and blogging not only to debate, discuss, and explain their religion to people who do not understand the concept of Islam, but also to learn about the rights of women elsewhere.
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Rini, Rini. "Kontekstualisasi Tafsir Feminis Amina Wadud pada Masyarakat Islam di Indonesia." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 4, no. 1 (May 31, 2019): 67. http://dx.doi.org/10.29240/jf.v4i1.774.
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Amina Wadud is one of the feminist figures, who tries to give a new color in the interpretation of the contemporary Qur'an. Amina Wadud as a woman tries to accommodate the voice of women in every interpretation of the verses of the Qur'an. This article aims to conduct an analytical study of the contextualization of feminist interpretations conducted by Amina Wadud which includes the methodology of interpretation carried out and several examples of Amina Wadud's interpretations and the author's analysis of the contextualization of Amina Wadud's interpretation of Islamic society. The method used in this study is the library research method. The result of this study is that in making his interpretation, Amina Wadud uses an interpretation model called hermeneutics. The method of hermeneutical interpretation is intended to obtain conclusions on the meaning of a text or verse. The contextualization of feminine interpretations of Amina Wadud in Islamic society in Indonesia, especially feminist activists, among others, is the equal rights and obligations between husband and wife in family life.
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Sharifi, Muhammad. "An examination of the nature and necessity of feminist interpretation of the Holy Quran." Kom : casopis za religijske nauke 9, no. 2 (2020): 65–85. http://dx.doi.org/10.5937/kom2002065s.
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The Holy Quran, as the greatest source of Islam, has always been the origin for multiple interpretive attitudes throughout the history of Islam. The existence of Mūtashābīh (multivalent or ambiguous) verses in the Holy Quran has opened new room for the introduction of various approaches in the interpretation including social approach and Feminist interpretation as one of its examples. After a brief introduction of Islamic feminism, this essay elaborates on the most important principles of feminist interpretation in contrast to traditional or classic ones such as gender equality, equality of rights, avoiding patriarchalism, complete freedom of intellect in understanding the Quran, the principle of non-contradiction among various sections of the Quran, and etc. Finally, the above principles are evaluated and criticized upon different elements including non-patriarchal nature of traditional interpretations, true viewpoints of the Quran regarding the equality of rights and gender equality, invalidity of eisegesis or subjective interpretation and matriarchally oriented approaches of feminist thinkers in exegesis of the Quran.
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Izad, Rohmatul. "Pemikiran Hermeneutika Muhammad Syahrur tentang Konsep Kesetaraan Gender dalam Islam." Dialogia 16, no. 2 (January 15, 2019): 156. http://dx.doi.org/10.21154/dialogia.v16i2.1501.
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Abstract: The feminist model of interpretation developed rapidly at the around the 21st century. The majority of feminist criticized the centrality of men in interpreting Qurán. They argued that the presence of gender bias applied by the interpreters which is still dominated by men. Therefore, it was shaped the understanding paradigm of the Qur'an and Islam in general. On the other hand, secular and Muslim feminists, Muslim feminist scholars are not discarding Islam itself. They refer to the Qur'an and the Sunnah of the Prophet to support their claim that the Qur'an is required to be reinterpreted. This study aims to scrutinize the concept of gender equality in Islam in the perspective of hermeneutic philosophy proposed by Muhammad Syahrur. This study tried to reveal how the relationship between men and women really is in Islam, whether the views of past scholars are still relevant in placing status of men and women. It employed a hermeneutic analysis approach. Referring to Syahrur's hermeneutics, researcher critically dissect the relationships between men and women in Islam, and utilize contemporary readings on them. Lastly, it is expected that the result of the study is able to produce a new rational about gender in Islam contextually and in accordance with the demand of society.ملخص:من القرن العشرين إلى القرن الحادي والعشرين،تطور نمط التأويل النسوي بسرعة. غالبية المترجمين النسوي، سواء كان ذكرا أو أنثى، تنتقد أغلبية المترجمين النسويين، سواء كانوا ذكوراً أم أنثى، مركزية الرجال في تفسير القرآن الكريم ويؤكدون على الحجة القائلة بأن تفسير التحيز الجنسي لا يزال يهيمن عليه الرجال ، وقد شكل معظمهم نموذج فهم القرآن والإسلام بشكل عام. بخلاف النسويات العلمانيات، لا ترفض النسويات المسلمات الإسلام نفسه. بدلا من ذلك ، فإنهم يشيرون إلى القرآن والسنة النبوية لدعم ادعائهم بأن القرآن يحتاج إلى إعادة تفسير. يحاول هذا البحث على وجه التحديد دراسة واستكشاف مفهوم المساواة بين الجنسين في الإسلام ، خاصة في منظور التفكير التأويلي) الهرمنيوطيقا (لمحمد شحرور. يحلل هذا البحث العلاقة الحقيقية بين الرجل والمرأة في الإسلام ، وما إذا كانت وجهات نظر الباحثين السابقين لا تزال ذات صلة بتحديد وضع الرجال والنساء. بعبارة أخرى، تحاول هذه الدراسة أن تجعل القراءة المعاصرة لمفهوم المساواة بين الجنسين في الإسلام، والذي يشير بالتحديد إلى التفكير التأويلي) الهرمنيوطيقا (لمحمد شحرور. على هذا الأساس، تستخدم هذه الدراسة نهج التحليل التأويلي من خلال تأويلات شحرور، يقوم الباحثبتشريح العلاقات بين الرجال والنساء في الإسلام ، وإجراء قراءات معاصرة بشأنهم. حتى يكون قادرا على إنتاج تفكير جديد حول الجنس في الإسلام والذي يكون أكثر سياقًا ووفقًا لتطور الزمنAbstrak: Sejak abad ke-20 hingga abad ke-21, model penafsiran feminis berkembang pesat. Mayoritas penafsir feminis, baik laki-laki atau pun perempuan, mengkritik sentralitas laki-laki dalam melakukan penafsiran al-Qur’an, mereka menekankan argumentasi bahwa bias gender penafsir hingga kini masih didominasi pria, sebagian besar telah membentuk paradigma pemahaman al-Qur’an dan Islam secara umum. Berbeda dengan feminis sekuler, sarjana feminis Muslim tidak menolak Islam itu sendiri.Sebaliknya, mereka mengacu pada al-Qur’an dan sunah Nabi untuk mendukung klaim mereka bahwa al-Qur’an perlu ditafsirkan kembali.Penelitian ini secara khusus mencoba mengkaji dan menelusuri konsep kesetaraan gender dalam Islam, khususnya dalam perspektif pemikiran hermeneutika Muhammad Syahrur.Penelitian ini menganalisis tentang bagaimana sesungguhnya hubungan antara laki-laki dan perempuan dalam Islam, apakah pandangan-pandangan ulama masa lalu masih relevan dalam memposisikan status laki-laki dan perempuan. Dengan kata lain, penelitian ini mencoba melakukan pembacaan kontemporer terhadap konsep kesetaraan gender dalam Islam, yang secara khusus mengacu pada pemikiran hermeneutika Muhammad Syahrur. Atas dasar tersebut, penelitian ini menggunakan pendekatan analisis-hermeneutik.Melalui hermeneutika Syahrur, peneliti membedah secara kritis hubungan laki-laki dan perempuan dalam Islam, serta dilakukan pembacaan kontemporer terhadapnya. Sehingga diharapkan mampu mengahasilkan sebuah produk pemikiran baru tentang gender dalam Islam yang lebih kontekstual dan sesuai dengan dinamika zaman.
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Hidayati, Nuril. "TEORI FEMINISME: SEJARAH, PERKEMBANGAN DAN RELEVANSINYA DENGAN KAJIAN KEISLAMAN KONTEMPORER." Jurnal Harkat : Media Komunikasi Gender 14, no. 1 (January 22, 2019): 21–29. http://dx.doi.org/10.15408/harkat.v14i1.10403.
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Abstract. Feminism as a system of ideas is a broad-based framework and study of social life and human experience that evolves from a women-centered perspective. It’s long history is a mirror of the batle on how to bring about justice for humanity to be real. Feminism ignites the Muslim consciousness of the reality of gender inequality. This awareness leads to the understanding that the estrangement of gender imbalances begins with the disparity of the meaning of religious texts with the reality of the historicity. The fusion between feminist theory as part of modern theory and islamic studies (contemporary interpretation of religious law) offers the solution of humanitarian problems through a balanced of judgment in women and men. Finding relevant Islamic values in gender mainstreaming has a positive impact on social justice. Developing Islamic studies as how to find the esoteric value that underlies life within the framework of religious social transformation. Affirming that Islam does not merely address the classical and theological issues of Fiqh, but also inspires human beings to judge and treat their fellow human beings as God's creatures with dignity and prestige so it is natural to be respected and treated fairly. Abstrak. Feminisme sebagai sistem gagasan sebagai kerangka kerja dan studi kehidupan sosial dan pengalaman manusia yang berevolusi dari perspektif yang berpusat pada perempuan. Ini sejarah panjang sebagai cerminan dari tanggung jawab tentang bagaimana mewujudkan keadilan bagi umat manusia menjadi nyata. Feminisme menyulut kesadaran Muslim tentang realitas ketidaksetaraan gender. Kesadaran ini mengarah pada pemahaman bahwa pengasingan ketidakseimbangan gender dimulai dengan perbedaan makna teks-teks agama dengan realitas historisitas. Perpaduan antara teori feminis sebagai bagian dari teori modern dan studi Islam (interpretasi kontemporer hukum agama) menawarkan solusi masalah kemanusiaan melalui keseimbangan penilaian pada wanita dan pria. Menemukan nilai-nilai Islam yang relevan dalam pengarusutamaan gender memiliki dampak positif pada keadilan sosial. Mengembangkan studi Islam sebagai cara menemukan nilai esoteris yang mendasari kehidupan dalam kerangka transformasi sosial keagamaan. Menegaskan bahwa Islam tidak hanya membahas masalah klasik dan teologis Fiqh, tetapi juga mengilhami umat manusia untuk menghakimi dan memperlakukan sesama manusia sebagai makhluk Tuhan yang bermartabat dan bermartabat sehingga wajar untuk dihormati dan diperlakukan secara adil.
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Hidayati, Nuril. "TEORI FEMINISME: SEJARAH, PERKEMBANGAN DAN RELEVANSINYA DENGAN KAJIAN KEISLAMAN KONTEMPORER." Jurnal Harkat : Media Komunikasi Gender 15, no. 1 (January 18, 2019): 21–29. http://dx.doi.org/10.15408/harkat.v15i1.10403.
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Abstract. Feminism as a system of ideas is a broad-based framework and study of social life and human experience that evolves from a women-centered perspective. It’s long history is a mirror of the batle on how to bring about justice for humanity to be real. Feminism ignites the Muslim consciousness of the reality of gender inequality. This awareness leads to the understanding that the estrangement of gender imbalances begins with the disparity of the meaning of religious texts with the reality of the historicity. The fusion between feminist theory as part of modern theory and islamic studies (contemporary interpretation of religious law) offers the solution of humanitarian problems through a balanced of judgment in women and men. Finding relevant Islamic values in gender mainstreaming has a positive impact on social justice. Developing Islamic studies as how to find the esoteric value that underlies life within the framework of religious social transformation. Affirming that Islam does not merely address the classical and theological issues of Fiqh, but also inspires human beings to judge and treat their fellow human beings as God's creatures with dignity and prestige so it is natural to be respected and treated fairly. Abstrak. Feminisme sebagai sistem gagasan sebagai kerangka kerja dan studi kehidupan sosial dan pengalaman manusia yang berevolusi dari perspektif yang berpusat pada perempuan. Ini sejarah panjang sebagai cerminan dari tanggung jawab tentang bagaimana mewujudkan keadilan bagi umat manusia menjadi nyata. Feminisme menyulut kesadaran Muslim tentang realitas ketidaksetaraan gender. Kesadaran ini mengarah pada pemahaman bahwa pengasingan ketidakseimbangan gender dimulai dengan perbedaan makna teks-teks agama dengan realitas historisitas. Perpaduan antara teori feminis sebagai bagian dari teori modern dan studi Islam (interpretasi kontemporer hukum agama) menawarkan solusi masalah kemanusiaan melalui keseimbangan penilaian pada wanita dan pria. Menemukan nilai-nilai Islam yang relevan dalam pengarusutamaan gender memiliki dampak positif pada keadilan sosial. Mengembangkan studi Islam sebagai cara menemukan nilai esoteris yang mendasari kehidupan dalam kerangka transformasi sosial keagamaan. Menegaskan bahwa Islam tidak hanya membahas masalah klasik dan teologis Fiqh, tetapi juga mengilhami umat manusia untuk menghakimi dan memperlakukan sesama manusia sebagai makhluk Tuhan yang bermartabat dan bermartabat sehingga wajar untuk dihormati dan diperlakukan secara adil.
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Nurdin, Ahmad Ali. "Scholarly feminist versus internet commentator on women issues in Islam." Indonesian Journal of Islam and Muslim Societies 1, no. 2 (December 1, 2011): 171. http://dx.doi.org/10.18326/ijims.v1i2.171-204.
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This article discusses two different types of contemporary writings both<br />“scholarly feminists” and “internet commentators” on women in Islam;<br />particularly issues related to gender equality such as women’s rights, status<br />and creation. By comparing two different groups of writers, the objective of this<br />paper is to discover whether there are significant differences between them on<br />issues of women in Islam, which shed light on modern Islamic thinking. From a<br />brief investigation of several books as representatives of scholarly feminists, and<br />several websites, which publish many articles on women in Islam, as<br />representatives of Internet commentators, it is clear that both groups seem to<br />have similar attitude on the topic. They tried to clarify a common misperception<br />of women in Islam which is commonly portrayed to be “a second class”. Moreover,<br />it is clear that the message of ‘Internet commentators’ seem to be more<br />effective and more likely to prevail.<br />Artikel ini membahas dua tipe tulisan-tulisan kontemporer, baik dari kalangan<br />“feminis terpelajar” maupun “komentator internet” mengenai perempuan dalam Islam; utamanya berkaitan dengan persoalan-persoalan keadilan gender, seperti<br />hak-hak kaum perempuan, status dan penciptaan mereka. Dengan<br />membandingkan dua kelompok penulis ini, tujuan artikel ini adalah untuk<br />menemukan apakah ada perbedaan signifikan antara kedua kelompok ini mengenai<br />masalah-masalah perempuan dalam Islam yang mewarnai pemikiran Islam<br />modern. Dari penelitian singkat atas beberapa karya yang mewakili kaum feminis<br />terpelajar dan beberapa websites yang memublikasikan banyak artikel tentang<br />perempuan dalam Islam, sebagai representasi dari komentator internet, jelas<br />bahwa dua kelompok ini memiliki keserupaan sikap atas topik tersebut. Mereka<br />mencoba menjelaskan kesalahpahaman umum tentang perempuan dalam Islam<br />yang biasanya digambarkan sebagai “kelas kedua”. Juga tampak bahwa pesan<br />dari para komentator internet lebih efektif dan berhasil.
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Janutama, Herman Sinung. "Fenomenologi Sejarah Nuswantara." Buletin Al-Turas 20, no. 1 (January 29, 2020): 31–44. http://dx.doi.org/10.15408/bat.v20i1.3743.
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Abstrak Tulisan ini mencoba mengemukakan mengenai hakikat kebudayaan Nuswantara dalam kaitannya dengan Islam sebagai rahmatan lil ngalamin . Upaya te9rsebut dilakukan dengan menggunakan beberapa macam pendekatan: pendekatan historis, semiotik, dan feminis;sehingga dapat menemukan fakta baru yang sebelumnya belum pernah mengemuka. Pendekatan historis memperhatikan literatur-literatur berbagai bangsa yang terindikasi pernah melakukan interaksi dengan Nuswantara seperti bangsa Semit (dalam hal ini Arab), Cina, dan Asian Selatan. Pendekatan tersebut berhasil menunjukkan adanya keterpengaruhan budaya-budaya lokal di beberapa wilayah di Nuswantara oleh budaya bangsa- bangsa asing itu yang dibagi ke dalam tiga pola: Pola Aceh-Sumatera (PAS) yang didominasi budaya Arab, Pola Sulawesi- Maluku (PSM) yang didominasi Arab-Cina, dan Pola Pulau Jawa (PPJ) yang menyatukan budaya Arab, Cina, dan Asia Selatan. Pendekatan Semiotik menggali simbol-simbol yang muncul dari interaksi antara bangsa tersebut sehinga ditemukan fakta bahwa simbol-simbol yang ada seperti Sanskerta dan Cina merupakan simbol transmisi sistem petanda Islam. Pendekatan feminisme mengupas berbagai macam fenomena dalam kebudayaan Nuswantara dari sudut feminim- maskulin. Pendekatan ini berhasil mengukuhkan bahwa Islam sebagai rahmatan lil ngalamin terjewantahkan dalam jiwa masyarakat Nuswantara yang memuliakan olah-rasa sebagai ekslporasi kenyataan feminitasnya.---Abstract This paper tries to present the cultural fact of Nuswantara in relation to Islam as rahmatan lil ngalamin.This effort is done by using several kinds of approaches: historical approach, semiotic, and feminist; so that it can find new facts that had previously not been shown.The historical approach notice the literatures of many races which had a interaction with Nuswantara such as Semitic race (in this case Arabic race), Chinese, and South Asian.The results showed the presence of various local cultures influenced by foreign nations culture that is divided into three patterns: Pattern Aceh-Sumatra (PAS), which is dominated by Arab culture, patterns of Sulawesi-Maluku (PSM), which is dominated by Arab-Chinese, and Patterns Java (RPM) that combines these culture: Arabic, Chinese, and South Asia. Semiotic approach excavates symbols emerge from the interaction between the races which discovers the fact that symbols of Sanskrit and Chinese are symbols of Islam transmission system. Feminism approach analyzes a wide range of phenomena which is showing in Nuswantara cultur on feminine-masculine view. This approach works to strengthen that Islam as rahmatan lil ngalamin shows in Nuswantara people that honor the soul-felt as a exploration of their feminities.
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Carrasco Miró, Gisela. "Encountering the colonial: religion in feminism and the coloniality of secularism." Feminist Theory 21, no. 1 (July 7, 2019): 91–109. http://dx.doi.org/10.1177/1464700119859763.
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The debate on feminism and ‘religion’ has rarely been suggested as a critique of modernity that has silenced other possible cultural, epistemological and spiritual options. Efforts have been made to ascertain whether ‘religion’ is ‘good’ or ‘bad’ for – or indeed an ally or threat to – women’s liberation. More specifically, in a European context, contemporary discussions of ‘religion’ and the rights of women have been very much centred on Islam. Yet, none of these narratives have resolved the intrinsic colonial character of modernity. This article explores the debate on both Islamic and Western feminism from a decolonial perspective. It argues that today, feminist theory faces the tremendous challenge of how to encounter the colonial and not only redefine, but also review the concepts and categories upon which Western feminism bases its arguments. Drawing on the work of the Spanish-Syrian Islamic decolonial thinker, Sirin Adlbi Sibai, this article develops a critical, self-reflexive approach that questions secular assumptions regarding feminist analyses of ‘religion’. In doing so, I present the decolonising of feminism as an invitation to (re)imagine our feminist encounters.
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Bistara, Raha Bis. "DIMENSI FEMINISME DALAM PEMBAHARUAN ISLAM: MENILIK PEMIKIRAN MUHAMMAD IQBAL." TAJDID: Jurnal Ilmu Ushuluddin 19, no. 1 (January 26, 2021): 30–58. http://dx.doi.org/10.30631/tjd.v19i1.118.
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Artikel ini ingin membahas bagaimana pemikiran Muhammad Iqbal dalam merekonstruksi ajaran Agama Islam yang selama ini dianggap kaku dan bersifat inklusif. Rekonstruksi yang dilakukan oleh Iqbal secara menyeluruh mulai dari pemahaman terhadap ayat-ayat al-Quran, hadis, hukum Islam dan feminisme. Bagi Iqbal kesetaraan antara laki-laki dan perempuan sangat penting hal itu terkait bagaimana posisi perempuan dalam segala lini yang tidak bisa ditawar-tawar lagi. Perbedaan Muhammad Iqbal dengan pemikir muslim yang sama-sama mengkaji gerakan kesetaraan terletak pada esensi ajaran Islam yang direkonstruksi ulang serta tidak mempertentangkan dengan perkembangan zaman. Kita lihat misalnya Fatimah Mernissi dalam gerakan feminisme ia menekankan adanya penafsiran ulang terhadap ayat-ayat al-Quran dan Sunnah yang menempatkan perempuan di bawah laki-laki. Di sinilah letak perbedaan gagasan Iqbal dengan aktifis femenis yang lain. Bagi Iqbal ajaran yang selama ini diyakini sebagai ajaran yang universal dan kaffah ternyata masih terdapat unsur politik yang menyebabkan keterasingan perempuan dalam kancah bernegara. Menurut Iqbal selama akar-akar feminisme dalam Islam tidak dicuatkan, maka selama itu juga laki-laki tidak akan bisa membawa perubahan bagi dirinya sendiri, masyarakat, agama, bangsa dan negara. Dengan menggunakan metode library research penelitian ini diharapkan bisa memberikan kontribusi besar dalam wacana feminisme Islam yang selama ini dianggap masih tabu dibicarakan dalam tradisi kesarjanaan Islam. Kesimpulan dari penelitian ini adalah pandangan baru mengenai pemikiran Iqbal tetang feminisme yang jarang sekali dikaji oleh pemikir muslim modern. Di mana yang dikuak oleh Iqbal mengenai esensi ajaran Islam itu sendiri yang bersifat subtil bagi keutuhan umat Islam yang sampai saat ini belum sepenuhnya mereka memahami.
This article discussed about how Muhammad Iqbal thought in reconstructing the teachings of Islam which has been considered rigid and inclusive. The reconstruction carried out by Iqbal thoroughly began from the understanding of the verses of the Quran, Hadith, Islamic law and feminism. Iqbal reveals that the equality between men and women is very important it is related to women positions in all lines are not negotiable anymore. The differences between Muhammad Iqbal and the other Muslim thinkers who both studied the equality movement lie in the essence of the reconstructed teachings of Islam and do not be opposed with the development of the times. We see, for example Fatimah Mernissi in the feminism movement she emphasizes the re-interpretation of verses of the Quran and sunnah that place women under men. This is Iqbal views are different from other feminist activists. For Iqbal the teachings that have been believed to be universal teachings and kaffah there is still a political element that causes the alienation of women in the state scene. According to Iqbal, as long as the roots of feminism in Islam are not encouraged, then as long as men will not be able to bring about change for themselves, society, religion, nation and country. By using the library research method, this research is expected to make a big contribution in the discourse of Islamic feminism which has been considered taboo in the tradition of Islamic scholarship. The conclusion of this study is a new view from Iqbal's thinking on feminism that is rarely studied by modern Muslim thinkers. Where Iqbal discussed about the essence of Islamic teachings itself which is subtle for the integrity of Muslims that until now they have not fully understood.
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Anam, Haikal Fadhil. "Tafsir Feminisme Islam." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 4, no. 2 (December 13, 2019): 161–76. http://dx.doi.org/10.24090/maghza.v4i2.3071.
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Often, Q.S al-Nisa [4]: 34 becomes a legitimacy that men are above the level of women especially in the words al-Rijalu Qawwamuna ala al-Nisa. Understanding men is a leader for women has implications for a subordination of women. Women are often regarded as second class in life. Most of the scholars also interpreted this way, that men are leaders for women. However, it is different from Riffat Hassan who was present with his reinterpretation contribution to the letter. Riffat Hassan, who is a feminist activist, criticized the interpretation of the ulemas. This article will describe the results of a study of Riffat Hassan's interpretation of Q.S al-Nisa [4]: 34. This research is a literature study, with the authors using the method of library research. The data source of this research is the work of Riffat Hassan and books or other scientific works that are relevant to the focus of writing. Based on the results of the study, Riffat Hassan's interpretation of Q.S al-Nisa [4]: 34 was much influenced by feminism. In his interpretation, he criticized previous scholars who interpreted the word qawwam as a leader. According to him if the word is interpreted as a leader, it will have implications for theology and psychology of the superiority of men over women. He offers the results of interpretation which is better if the word is interpreted as a protector and support. That way will have better implications if the view is that men are the support and protectors of women than men over women.
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Tønnessen, Liv. "Feminist Interlegalities and Gender Justice in Sudan: The Debate on CEDAW and Islam." Religion & Human Rights 6, no. 1 (2011): 25–39. http://dx.doi.org/10.1163/187103211x543635.
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AbstractThe fundamental argument put forward by Islamists, who have ruled Sudan since 1989, for not signing the convention is based on cultural relativism; different cultures provide indigenous and local solutions to their women’s problems. Islam is the solution, not Western feminism. But the Islamists’ failure to ratify CEDAW should not be regarded as a complete rejection of Western feminism, however defined. Through a review of the debate on CEDAW and Islam, this article explores the entanglements of ‘Islamic’ and ‘Western’ normative legal orders. It argues that although Islamist feminists’ discourse deems Western tenets of feminism and gender equality to be unessential to Islamic societies and falsely universalising in its premises, it simultaneously draws upon them in order to demonstrate their ‘alternative’ feminism. By analysing a range of Islamist women’s positions, it becomes apparent that on the one hand they reject CEDAW and gender equality, and on the other promote issues which empower women in the Sudanese state and society. But there are important points of criticism to be made regarding Islamic solutions in a multi-religious and class-divided Sudanese society. Sudanese Islamist women’s claims on behalf of Islamic solutions for Sudanese women can paradoxically be critiqued being as universalising in its premises as so-called Western feminism.
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Belden, Dave. "Ayaan Hirsi Ali: An Islamic Feminist Leaves Islam." Tikkun 22, no. 4 (July 1, 2007): 28–31. http://dx.doi.org/10.1215/08879982-2007-4012.
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Khasanah, Faizatun. "AWARENESS ON ISLAMIC FEMINISM: Learning From Gus Dur and Husein Muhammad." Al-Tahrir: Jurnal Pemikiran Islam 19, no. 2 (November 14, 2019): 175–94. http://dx.doi.org/10.21154/altahrir.v19i2.1743.
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Abstract: Women has been an interesting research discourse due to various remaining practical problems. This is mainly triggered by embedded patriarchal culture within society. Ironically, men in general take advantage of this situation and make a justification on the basis of religious propositions. Therefore, this study becomes necessary by presenting the two influential male scholars promoting gender equality effort. The author tries to cooperate the two figures in a feminist frame. This study uses a critical analysis approach. The results of this study indicate that Gus Dur tends to adopt social feminism, while Husein Muhammad tends to be liberal feminism. Both feminism views of Gus Dur and Husein Muhammad intersect on humanity based on Islamic values. Nevertheless, Husein explicitly wrote about Gender. On the other hand, Gus Dur's view was implied from his writings. The feminist view of the two figures emerges as a social unrest response towards inequality. Therefore the main principle they proposed was justice. To the author, Husein's view did not taken into account feminist view of western scholars; Husein inclined to the opinion of As-Sat} bi and Ghazali. Meanwhile, independence of Gus Dur's feminist view has not been clearly seen.الملخص: إن المرأة موضوع بحث جذّاب لما فيها من مسائل وقضايا خاصة في مجال التطبيق الواقعي. ومن الأسباب هو دوام الثقافة الأبوية. ومع الأسف فإن كثيرا من الرجال يستفيدون هذه الحالة بل ويقوون وجودها على دليل ديني. إن هذا البحث مهم بإحضار شخصيتين معروفتين (من الرجال) ولهما آثار واسهامات في الجنس. حاول الكاتب مقارنة هاتين الشخصييتين في إطار الفكر النسوي . استخدم هذا البحث مدخل دراسة التحليل النقدي. دلّت نتائج البحث على أن نوع الفكر النسوي لعبد الرحمن واحد هو اشتراكي وأما لحسين محمد فلبراليّ. هناك نقطة توافق بين النضال النسوي لعبد الرحمن واحد وحسين محمد هو الروح الإنسانية على أساس القيم الإسلامية. وأما وجه الفرق بينهما فإن حسينأ كتب صريحا عن الجنس. وأما عبد الرحمن واحد فتظهر أفكاره عن الجنس في كتاباته (عن طريق المفهوم). إن فكرة كل منهما نشأت عن الوعي الإجتماعي تجاه الظلم ، لذا فإن الشيئ الأساسي الذي قدماه هو العدالة. طرح الكاتب النقد لفكرة حسين فإنه لم يعتبر بأفكار علماء الجنس الغربيين وهو يميل إلى رأي الشاطبي والغزالي. وأما عبد الرحمن واحد فإن فكرته عن الجنس لم تظهر قائمة مستقلةAbstrak: Wanita merupakan objek penelitian yang menarik, karena masih menyisakan berbagai persoalan terutama dalam praktiknya. Budaya patriarki yang mendarah daging menjadi salah satu pemicunya. Ironisnya kaum laki-laki banyak yang memanfaatkan kondisi ini serta memperkuat dengan dalil agama. Maka penelitian ini diperlukan dengan menghadirkan dua tokoh dari kalangan laki-laki yang cukup berpengaruh dalam perjuangan Gender. Penulis berusaha untuk mengkoparasikan kedua tokoh tersebut dalam bingkai pemikiran feminis. Penelitian ini menggunakan pendekatan studi analisis-kritis. Hasil penelitian ini menunjukkaan bahwa corak pemikiran feminisme Gus Dur bersifat sosialais sedangkan Husein Muhammad bersifat liberal. Terdapat titik temu perjuangan feminisme Gus Dur dan Husein Muhammad, yaitu spirit kemanusiaan berdasarkan nilai-nilai Islam. Perbedaannya Husein secara tegas menulis tentang Gender. Sedangkan Gus Dur include (tersirat) kedalam tulisan lainnya. Latar pemikiran feminisme kedua tokoh tersebut lahir dari kegelisahan sosial terhadap ketidakadilan, oleh karenanya prinsip utama yang mereka ajukan adalah keadilan. Kritik penulis terhadap Husein, pemikirannya belum mempertimbangkan ahli feminis dari barat, ia condong ke pendapat As-Sat}bi dan Ghazali. Sedangkan Gus Dur independence pemikiran feminis belum terlihat jelas.
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Ali, Souad T. "Feminism in Islam: A Critique of Polygamy in Mariama Ba’s Epistolary Novel So Long A Letter." HAWWA 10, no. 3 (2012): 179–99. http://dx.doi.org/10.1163/15692086-12341236.
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Abstract This paper calls for an understanding of feminism in Islam as a unique approach to feminism with potential contributions to world feminism. The paper analyzes Mariama Ba’s epistolary novel So Long A Letter within the context of a feminist approach in Islam. This paper’s primary focus is Ba’s critique of polygamy and her celebration of female bonding in the face of male oppression. Ba explores her themes through an epistolary exchange between two intimate friends who both suffered the abuse of their polygamous husbands and highlights the contrasting reactions of the two women in regard to the mistreatment by their husbands. Within a distorted misinterpretation of religion, the analysis reflects on how Islamic teachings are exploited by some Muslim men in order to gratify and justify their base desires under the guise of a transcendent sanction.
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McLarney, Ellen. "The private is political: Women and family in intellectual Islam." Feminist Theory 11, no. 2 (August 2010): 129–48. http://dx.doi.org/10.1177/1464700110366805.
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In Hiba Ra’uf’s Woman and Political Work, she argues that the family is the basic political unit of the Islamic community or nation (the umma). Her thesis is both feminist and Islamist, as she argues that the ‘private is political’. By drawing analogies between family and umma, family and caliphate, the personal and the political, the private and public, Ra’uf seeks to dismantle the oppositions of secular society, to challenge the division of society into discrete spheres. This entails an implicit challenge to the secular state, but effected through the politics of the family. An Islamic family, she argues, is a powerful site for the transformation of socio-political institutions; a politics of the microcosmic with macrocosmic ramifications, effected through the very embodiment and practice of an Islamic ethos at a grassroots, capillary level. However, though Ra’uf contests liberal secularism’s division of spheres with feminist and Islamist critical methods, she reproduces some of its fundamental assumptions about the nature of the family: as the domain of religion, in opposition to the secular state; as rooting community, in opposition to the individualism of the citizen; as an ethics grounded in affect; and as an essentially feminine world. In making the family the sphere of Islamic politics, Ra’uf re-enacts secularism’s division of spheres, sacralizing the affective bonds of intimate relations and making the family the domain of religion. Furthermore, by emphasizing the family as the domain of women’s political work, she reinscribes the family as a feminine sphere, so that woman’s vocation is familial, as is her ethical disposition.
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Nurzaman, Ade. "FEMINIST THERAPY ISLAM SEBAGAI ALTERNATIF MENANGANI KORBAN KEKERASAN DALAM RUMAH TANGGA." Profetik: Jurnal Komunikasi 10, no. 1 (April 1, 2017): 72. http://dx.doi.org/10.14421/pjk.v10i1.1222.
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Abstract. Figures Domestic Violence (domestic violence) both in quantity and quality tends to increase, this could be caused by several things. First, public awareness of human rights has become part of people's lives. Second, because many institutions are quite concerned with the phenomenon of domestic violence so that they can report the numbers of the violence. During the handling of domestic violence is still limited to the victims of violence. Approach to counseling theories that are considered relevant to the case of domestic violence is feminist therapy Islam (Islamic feminist therapy). The concept is built on feminist theory wear integrated systems perspective with Islamic psychology, counseling intervention process means not only to individuals but individuals join the neighborhood to be treated to ensure the completion of the root of the problem is even a touch of spiritual and religious. Counselor ability to empower individuals / communities in the victim a skill that must be honed by a counselor who wears feminist therapy. This theory is based on the principle, namely; First, the personal is political; Second, egalitarian relationships, and third, the valuing perspective. The third concept of the pillars of feminist therapy and weighed with religion becomes an important indicator in determining the ability of the counselor to help assist victims of domestic violence.
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Mulia, Musdah. "HUKUM ISLAM DAN DINAMIKA FEMINISME DALAM ORGANISASI NAHDLATUL ULAMA’." Al-Ahkam 23, no. 1 (April 21, 2013): 37. http://dx.doi.org/10.21580/ahkam.2013.23.1.72.
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The development of the feminist movement has significantly demonstrated in the history of the Nahdlatul Ulama’ (NU) organization. In the midst of the discriminatory issues against women and gender mainstreaming bias, NU consciously and courageously opens up to make space for an expanded discussion of the role of women even in the area of Islamic law (fiqh), which is considered sacredly. Not only in theoretical-normative, but also NU showed consistency in the implementation for the ideas of women roles in the public sphere significantly, although a number of issues is still on the agenda of feminist struggle in the Muslimah community, such as violence against women in the household (domestic violence) and gender mainstreaming issues in a variety of positions in the executive, legislative, and judicial branches of government as well as other strategic institutions. The certain thing is that the feminist movement in Indonesia showed a significant effect on the changes in the political, social, legal, and economical areas.
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Luthfiyah, Nafsiyatul. "FEMINISME ISLAM DI INDONESIA." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 16, no. 1 (April 1, 2015): 75. http://dx.doi.org/10.14421/esensia.v16i1.988.
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Women condition seems far from the ideal in Indonesia, but they have relatively no terrible experiences such as extreme circumsition, “purdah”, seclusion, inequality, injustice of inheritance and marriage-divorce cases, felt by some of their Muslim women abroad. The factors contributed to the mischief include the truth claim on religious dogma among the misinformation Muslims experts and those who plan the anti Islam propaganda. In contrast, Indonesian women are proud in that the Islamic values and Indonesian culture do not oppose women role, opportunity and progress. As the result, Indonesia has rich history of women leaders and heros, among others, Laksamana Malahayati, Panglima Armada Aceh, Cut Nyak Dien, Cut Meutia, Nyi Ageng Serang, Raden Ajeng Kartini, and Rasuna Said. Nowadays, Indonesia has various women field and occupation, such as the government, ministry, parliament members, army forces, teacher, professor and academic position. Until recently, it includes feminist group that became one of interesting topics in Indonesian public.
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Al-Abed, May Raad, and Nadia Hamendi. "Revisiting Labeling Theory: An Islamic Feminist Approach to Aboulela’s “The Translator”." English Language and Literature Studies 8, no. 1 (February 3, 2018): 28. http://dx.doi.org/10.5539/ells.v8n1p28.
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The core of the research lies in the analysis of the Western usage of the labeling theory, its impact on Arab/Muslim countries and how Islamic feminism came to overcome those imposed labels on Arab/Muslim women. Since the question of woman’s role in Islam has come to be seen as one of its most controversial issues and the source of much criticism towards it, the present research investigates the efforts and reasons that led a large group of elite Arab women to secession from the global feminist institution and attempt to overcome western labeling through their own feminist school based on the Islamic religion.The research deals with The Translator as an implicational example of Islamic feminist theories and its most important ideas. The analysis of Sammar’s character, her life, and her relation with other characters helped in discussing and combining all these perverse issues of labeling, Islamic feminism and western control, through providing relative examples from the novel to support the discussion. Also, supporting the analysis of the text is three of the most important theories in the field of literature and research: power relations, deconstruction and the other theory.
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Sari, Sulhizah Wulan. "Constructed Islamic Identities in Veiled Woman Represented in Ayat-Ayat Cinta Film (2008)." Buletin Al-Turas 24, no. 2 (October 30, 2018): 381–97. http://dx.doi.org/10.15408/bat.v24i2.8053.
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This study discusses the construction of Islamic identities in the figure of veiled woman in Ayat-Ayat Cinta film. The method in this research applies textual analysis method and cultural studies approach in analyzing the film scenes and dialogues based on the theories proposed by Castells on identity formation, Asma Barlas’s feminist hermeneutics of al-Qur’an, gender, and patriarchy. This film shows that Islamic identities as represented by veiled woman is related to the values of man’s power, patriarchal ideology, and social construction. The results of this research proves that the main character as in veiled women is tried side by side with the ideology of patriarchy in struggling for her freedom, justice, and equality with men, so that the veiled woman represents current Islamic values that are harmonious, dynamic, and modern (Pluralist Islam). This study is important to understand variants Islam through Islamic dress, religious practice, and the interpretation of al-Qur’an verse that exist in Indonesia as religious discourse in cultural studies.---Studi ini membahas konstruksi identitas Islam dalam sosok perempuan berjilbab pada film Ayat-Ayat Cinta. Metode dalam penelitian ini menggunakan metode analisis tekstual dan pendekatan kajian budaya dalam menganalisis adegan film dan dialog berdasarkan konsep yang dikemukakan oleh Castells tentang pembentukan identitas, konsep hermeneutik feminis Asma Barlas tentang al-Qur’an, konsep gender, dan patriarki. Dalam film ini menunjukkan bahwa identitas Islam yang diwakili oleh wanita berjilbab terkait dengan nilai-nilai kekuatan laki-laki, ideologi patriarkal, dan konstruksi sosial. Hasil penelitian ini membuktikan bahwa tokoh utama perempuan berjilbab berdampingan dengan ideologi patriarki dalam memperjuangkan kebebasan, keadilan, dan kesetaraannya dengan laki-laki, sehingga perempuan berjilbab mewakili nilai-nilai Islam saat ini, yang harmonis, dinamis, dan modern (Pluralist Islam). Penelitian ini penting untuk memahami variasi Islam melalui busana Islami, praktik keagamaan, dan interpretasi ayat al-Qur’an yang ada di Indonesia sebagai wacana keagamaan dalam kajian budaya.
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Ahmad, Ishaq, and Shahida Aman. "Women’s rights in Pakistan: A study of religious and alternate discourses regarding women’s participation in politics." Liberal Arts and Social Sciences International Journal (LASSIJ) 5, no. 1 (April 21, 2021): 123–38. http://dx.doi.org/10.47264/idea.lassij/5.1.9.
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This study aims to evaluate the religious and the alternate discourses on women’s political rights in Pakistan; such debates were heightened and intensified as a result of General Zia-ul-Haq’s Islamization vision and policies implemented between 1977 to 1988. Zia-ul-Haq’s Islamization is argued to have polarized women’s participation in politics and challenged the standing of feminist groups, Islamic feminists, and secularists, which made Islam and women’s political participation the subject of debates that are still relevant in the case of Pakistan. The paper argues that Pakistani state’s Islamic disposition in general and Zia-ul-Haq’s Islamization in particular provoked religious conservatism and promoted gender-based discrimination that deeply affected women’s political participation. This study seeks to reconcile the different perspectives of Islamic and secular feminism for realizing the goals of effective participation of women in politics. The paper uses a qualitative research method concentrating on thematic analysis, which employs for identifying and analyzing patterns or themes within qualitative data analysis approaches. The findings suggest that in the case of women rights, Islamic feminism and secular feminism are compatible and complementary, and a synthesis of both is imperative to realize the effective participation of women in politics.
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Smith, Bianca J. "Sufism and the Sacred Feminine in Lombok, Indonesia: Situating Spirit Queen Dewi Anjani and Female Saints in Nahdlatul Wathan." Religions 12, no. 8 (July 21, 2021): 563. http://dx.doi.org/10.3390/rel12080563.
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This article is a feminist ethnographic exploration of how ‘indigenous’ notions of a ‘sacred feminine’ shape Sufi praxis on the island of Lombok in the eastern part of Indonesia in Southeast Asia. I demonstrate through long-term immersive anthropological fieldwork how in her indigenous form as Dewi Anjani ‘Spirit Queen of Jinn’ and as ‘Holy Saint of Allah’ who rules Lombok from Mount Rinjani, together with a living female saint and Murshida with whom she shares sacred kinship, these feminine beings shape the kind of Sufi praxis that has formed in the largest local Islamic organization in Lombok, Nahdlatul Wathan, and its Sufi order, Hizib Nahdlatul Wathan. Arguments are situated in a Sufi feminist standpoint, revealing how an active integration of indigeneity into understandings of mystical experience gives meaning to the sacred feminine in aspects of Sufi praxis in both complementary and hierarchical ways without challenging Islamic gender constructs that reproduce patriarchal expressions of Sufism and Islam.
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Nurmila, Nina. "Indonesian Muslims’ Discourse of Husband-Wife Relationship." Al-Jami'ah: Journal of Islamic Studies 51, no. 1 (June 15, 2013): 61. http://dx.doi.org/10.14421/ajis.2013.511.61-79.
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<p>Islam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.</p> <p>[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.]</p>
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Souza, Renan de. "Who’s afraid of Islamic Feminism, and why? Raising voices through education." Malala 8, no. 11 (December 23, 2020): 15–31. http://dx.doi.org/10.11606/issn.2446-5240.malala.2020.159598.
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The Islamic Feminism is a powerful movement which is shaking the patriarchal structure in the Muslim world, since women have largely granted accesses to education. Even though, the movement is not uniform, and it gathers many different voices even, sometimes, disagreeing of its fundamental goals. The essay states that the reinterpretation of the Quranic message – originated in solid education – by the feminists claiming equality in the society is perceived as a threat by the fundamentalist – and in some cases by members of the Political Islam group – and offers a critique of the mainstream male Islamic discourse, based on some Islamic feminist authors interpretation. Ultimately, the essay finishes presenting the case of Malala Yousafzai as a reference. Furthermore, the essay grounds its analyses juxtaposing various interpretations within this movement and among relevant authors and scholars such as Fatema Mernissi and Amina Wadud. It also presents the discussions from two different angles before stating the conclusion of the research.
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Dwi Anggraini, Rinta, and Ahmad Nurcholis. "Feminisme Dakwah Perempuan Dalam Film Habibie & Ainun 3." At-Tafkir 14, no. 1 (June 20, 2021): 17–26. http://dx.doi.org/10.32505/at.v14i1.2385.
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Feminism is suspected of being a women’s rebellious movement to deny the nature of being a woman and as a driving force to obtain women rights. Feminist ideology demands gender injustice. In preaching, men dominate the spread of Islam than women. Although the implementation of da’wah is predominantly male, there are also many da'iyah in Indonesia, one of which is Ainun. Gender differences do not make Ainun despair in achieving her dream as a doctor. So that this becomes unique to examine. This research uses qualitative methods with a feminist approach. The result of this study was the determine Ainun da’wah massage in the movie Habibie & Ainun 3, as well as the problems of Ainun as a da’iyah in Indonesia. Ainun can be used as an aspiration and role model for Indonesian people in education, concern, and desire to realize their dreams.
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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.
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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
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Rengkaningtias, Ayu Usada. "Wacana Keulamaan Perempuan Dalam Teks Ikrar Kebon Jambu." Musãwa Jurnal Studi Gender dan Islam 17, no. 1 (January 30, 2018): 32. http://dx.doi.org/10.14421/musawa.1.171.32-50.
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Berbagai macam praktik marginalisasi dan diskriminasi lekat dengan perempuan dalam berbagai aspek kehidupan. Salah satunya adalah dalam bidang keilmuan agama. Gelar ulama seolah hanya milik lakilaki semata. Seolah status, label dan segala hal yang melekat pada “ulama” tidak bisa diraih kaum perempuan. Sebagaimana tindakan marginalisasi yang membutuhkan perjuangan meraih kesetaraan dan keadilan gender (gender equality), Kongres Ulama Perempuan Indonesia (KUPI) pun terlaksana pada 27 April 2017 di Cirebon, Jawa Barat. Sejumlah gagasan dan ide terlahir dari gebrakan pertama kalinya bagi perempuan dalam bidang keilmuan agama Islam. Salah satu hasil KUPI adalah adanya Ikrar Kebon Jambu Tentang Keulamaan Perempuan. Teks tersebut menarik dikaji dan diketahui dengan pesan ideologi feminis yang dihadirkan kepada khalayak untuk melawan ideologi dominan yang tentang label ulama yang lebih identik dengan lakilaki. Lalu, bagaimana pola strategi ideologi feminis ini dilancarkan dalam teks Ikrar Kebon Jambu tersebut sangatlah menarik untuk diketahui. Penelitian ini berfokus pada menjawab per tanyaanpertanyaan tersebut. Metode penelitian yang digunakan dalam tulisan ini adalah analisis wacana kritis model Sara Mills. Hasilnya, melalui instrumen posisi subyekobyek, KUPI hendak menghadirkan sosok perempuan sebagai subyek yang juga cakap dan layak menekuni keilmuan Islam, yang selanjutnya disebut ulama perempuan. Sementara dari instrumen posisi pembaca, KUPI hendak mencari dukungan dan melawan ideologi dominan tanpa mencari musuh, termasuk lakilaki. Bahkan, pesan feminis yang dihadirkan dalam teks ikrar justru menuntut kesetaraan ulama perempuan dan ulama lakilaki tanpa menganggap lakilaki musuh ataupun rival. Namun, ulama lakilaki dihadirkan sebagai partner dalam pengembangan keilmuan Islam dan bersama sama mewujudkan tugas ulama. Teks tersebut menggunakan pola strategi wacana dengan kekuatan tiga ideologi di masyarakat, yakni ideologi feminis, Islam dan nasionalis.[Various practices of marginalization and discrimination are closely related to women in various aspects of life. One of them is in the field of religious knowledge. The title of the ulema seems to belong only to men. As seem like the status, label, and all things attached to “ulema” cannot be achieved by women. As a marginalization that requires the struggle for gender equality and equity, the Indonesian Ulema Women’s Congress (KUPI) was held on 27 April 2017 in Cirebon, West Java. Some ideas arise from the first breakthrough for women in the Islamic religious knowledge sector. One of the results of KUPI is the existence of the Kebon Jambu Pledge about Ulema women. The text is interestingly studied because of it brings feminist ideology to counter dominant ideology, about the ulema label that is more identical to men. Then, how the pattern of feminist ideology strategy is launched in the text of the Kebon Jambu Pledge text is very interesting to know. This study focuses on answering these questions. The research method used in this paper is a critical discourse analysis of the Sara Mills model. As a result, through the instrument of the subjects object position, KUPI wants to introduce a female figure as a subject who is also proficient and worthy to pursue Islamic knowledge, then referred to as women ulema. While from the reader’s perspective, KUPI seeks support to against the dominant ideology without seeking enemies, including men. In fact, the feminist message presented in the text of the pledge actually demands equality between female ulema and male ulema, without considering male ulema as rivals. However, male ulema is presented as partners in the development of Islamic knowledge and together carries out the task of the ulema. The text uses a discourse strategy pattern with the power of three ideologies in society, namely feminist, Islamic and nationalist ideologies.]
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Rehman, Talha. "Islamic Feminism: The Challenges and Choices of Reinterpreting Sexual Ethics in Islamic Tradition." Society and Culture in South Asia 6, no. 2 (June 26, 2020): 214–37. http://dx.doi.org/10.1177/2393861720923048.
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Despite what the furore over Uniform Civil Code and more recently Triple Talaq might suggest, Muslim women have very little discursive space to voice their concerns in Indian political arena. Dominant discourses on Islam and gender, including those propagated by Muslim male organisations pose Islam as a monolithic entity completely alien to the modern gender-egalitarian ideals. Feminist movements, on the other hand, hold Islam to be irrelevant at best and an obstacle at worst in promotion of gender-egalitarian norms within the community. There are concerns about the extent to which Islamic feminism can go in its demands for egalitarianism while staying within an Islamic paradigm. This paper contests those assumptions about Islam and women that foreclose any dialogue for change by exploring the role of human interpretative choices in formation and development of the Islamic religious tradition. As demonstrated by feminist exegetes, how religious texts are read is shaped deeply by human contingencies and choices. In Indian scenario, such changes are visible in formation of Muslim personal law as well. Post-independence, political contingencies within the subcontinent made it difficult to revisit the laws resulting in the loss of fluidity in the tradition. As formative scholars’ choices became enshrined in the tradition as authentic and canonical, the human element in the canonical became forgotten. The inertia to review the moral choices made by earlier authors became the hallmark of authenticity and therefore authority within the tradition. This paper argues that appreciating the role of human choices and hermeneutical flexibility involved in the formation of gender norms in Muslim societies throughout the history of Islamic legal tradition might prove effective in resolving moral dilemmas faced by modern Muslims while maintaining continuity with the tradition.
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Saepullah, Asep. "FEMINITAS DAN DEKONSTRUKSI PEREMPUAN DALAM ISLAM: STUDI KASUS PEMIKIRAN NASR HAMID ABU ZAYD." TAJDID: Jurnal Ilmu Ushuluddin 19, no. 1 (January 26, 2021): 59–84. http://dx.doi.org/10.30631/tjd.v19i1.113.
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Ketika gender menjadi sebuah alat untuk menganalisis dan mendeteksi fenomena ketidakadilan antara laki-laki dan perempuan di masyarakat, maka feminis dapat menggunakan teori gender untuk membantu menganalisis berbagai bentuk diskriminasi gender yang ada atau mungkin ada dalam berbagai aspek kehidupan masyarakat. Nasr Hamid Abu Zayd salah satu tokoh ilmuan Muslim yang secara terang-terangan mengaku sebagai seorang feminis. Melalui gagasan-gagasannya, Nasr Hamid Abu Zayd berusaha membongkar hegemoni sektarian-rasialistik dengan melakukan dekonstruksi terhadap pemaknaan perempuan dalam ayat-ayat al-Qur’an dengan menggunakan model pembacaan kontekstual. Artikel ini bermaksud untuk memaparkan gagasan atau konsep dekonstruksi gender Nasr Hamid Abu Zayd, baru setelah itu mengidentifikasi aspek-aspek feminitas dan peran perempuan dalam Islam. Metode penilitian ini menggunakan pendekatan kualitatif jenis kajian pustaka atau library research, data diperoleh dari berbagai literatur buku, artikel, jurnal, majalah, dan hasil kajian terdahulu lainnya. Kajian ini menemukan bahwa studi kasus atas pemikiran Nasr Hamid Abu Zayd tentang feminitas dan dekonstruksi perempuan dalam Islam telah memicu perdebatan di dalam konteks keagamaan, sosial, politik, dan historis. Oleh sebab itu, Nasr Hamid Abu Zayd berusaha untuk memaknai kembali ayat-ayat al-Quran yang berkaitan dengan kedudukan perempuan dalam Islam.
When gender becomes a tool to analyze and detect the phenomenon of injustice between men and women in society, feminists can use gender theory to help analyze the various forms of gender discrimination that exist or may exist in various aspects of people's lives. Nasr Hamid Abu Zayd is one of the leading Muslim scientists who openly claims to be a feminist. Through his ideas, Nasr Hamid Abu Zayd tried to dismantle the sectarian-racial hegemony by deconstructing the meaning of women in the verses of the Koran using model a contextual reading. This article intends to elaborate on Nasr Hamid Abu Zayd's ideas or concepts of gender deconstruction, only then to identify aspects of femininity and the role of women in Islam. This research method uses a qualitative approach to the type of literature review or library research, data is obtained from various literature books, articles, journals, magazines, and the results of other previous studies. This study finds that the case study on Nasr Hamid Abu Zayd's thoughts on the femininity and deconstruction of women in Islam has sparked debates in religious, social, political, and historical contexts. Therefore, Nasr Hamid Abu Zayd tried to re-interpret the verses of the Qur’an relating to the position of women in Islam.