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Popular fiqh literature addresses practical aspects of life. A considerable portion of this literature portrays women within a conservative framework. This research aims to investigate the tendency of spousal relationships as depicted in those popular fiqh literature. Subsequent to cataloging, a random selection of literary samples underwent qualitative content analysis. The findings revealed that popular fiqh literature on the household, especially on marital relations, is dominated by gender biased discourse by placing women only in the domestic realm where their position is inferior. This dominance stems from the authors’ references projecting back to the provisions of classical fiqh, which are gender biased and lack authoritative interpretation of the texts. The presence of this literature is also due to the market demands of the publishing industry. Furthermore, societal understanding dominated by patriarchal ideology contributes significantly to the prevalence of gender-biased popular fiqh literature. [Abstrak: Literatur fiqh populer mengatasi aspek praktis kehidupan. Sebagian besar dari literatur ini menggambarkan perempuan dalam kerangka konservatif. Penelitian ini bertujuan untuk menyelidiki kecenderungan hubungan suami istri seperti yang digambarkan dalam literatur fiqh populer tersebut. Setelah proses katalogisasi, seleksi acak sampel-sampel dianalisis dengan pendekatan konten kualitatif. Hasil temuan menunjukkan bahwa literatur fiqh populer tentang rumah tangga, terutama dalam hubungan pernikahan, didominasi oleh wacana bias gender yang menempatkan perempuan hanya dalam ranah domestik di mana posisi mereka lebih rendah dibanding laki-laki. Dominasi ini berasal dari referensi penulis yang mencerminkan kembali ketentuan fiqh klasik, yang memiliki bias gender dan kurangnya interpretasi otoritatif dari teks-teks tersebut. Kehadiran literatur ini juga karena tuntutan pasar industri penerbitan. Selain itu, pemahaman masyarakat yang didominasi oleh ideologi patriarki turut berkontribusi secara signifikan pada prevalensi literatur fiqh populer yang bersifat bias gender.]

Conventional interpretation of the Quran often leads to the understanding that the verses are gender biased. This study is intended to discuss the mubādalah approach used by Kongres Ulama Perempuan Indonesia (KUPI) in interpreting the verses of the Qur’an that are considered gender bias. The question is how the Qur’an can be interpreted and how it can be explained. This study is a library study, focusing entirely on the existing library data. The study uses descriptive analysis with a hermeneutic approach, a tafsir analysis that considers the context of interpretation. This study concluded that the mubādalah approach that becomes the “official approach” of KUPI is relevant for interpreting gender biased-verses of the Qur’an. It is because the traditional and conventional interpretation makes it as if the verses of the Qur’an subordinate women, maltreating women in their relationship with men. Inter­pretation of the Quranic verses considered gender biased with the mubādalah approach in the context of the KUPI struggle is an appropriate advocative interpretation model for the improvement and fairness of gender relations.

Tulisan di bawah ini menjelaskan bahwa perempuan berhasil menduduki sejumlah jabatan strategis dan sukses baik di pemerintahan dan jabatan publik lainnya. Ini membuktikan bahwa pandangan klasik yang menganggap perempuan selalu tertinggal dalam segala aspek dari laki-laki tidak dapat dipertahan lagi. Informasi ini dengan jelas menunjukkan bahwa perempuan dapat bersaing dalam berbagai bidang politik, sosial, ekonomi dan lainnya. Akan tetapi hingga kini, masih saja mengemuka pandangan bahwa perempuan dalam pandangan masyarakat luas dinilai sebagai warga kelas dua, inferior, lemah, dan emosional. Berpangkal tolak dari persoalan dan pandangan yang memposisikan kaum hawa yang merupakan makhluk kelas yang setara dengan laki-laki dua. Pandangan ini disebabkan karena bias penafsiran para mufasir terhadap teks keagamaan dan budaya yang telah mengakar di masyarakat. Oleh sebab itu, membangun masyarakat yang berbudaya berlandaskan nilai keadilan dan persamaan mesti dimulai dengan re-interpretasi teks al-Qur’an dan Hadis disertai upaya sosialisasi yang maksimal untuk merubah paradigma negatif masyarakat terhadap perempuan lewat sejumlah kebijakan pemerintah untuk mendorong peran aktif perempuan.

This study aims to find out the causes of gender bias in granting noble titles to children in Banyu Urip Village. When a noble woman marries a non-aristocratic man, the woman is considered to have violated adat and gets punished for what has been violated. This is inversely proportional to the treatment received by noble men who are not considered to have violated and do not get punished if noble men marry non-aristocratic women. Furthermore, in this study the author uses a type of qualitative research. The data collection procedure was carried out by means of interviews and observations, as well as taking from the supporting literature to serve as a reference. The data analysis technique was carried out by means of data reduction, data presentation, and drawing conclusions/verification. Based on the final results of this research activity, the authors suggest that when a noble woman marries a non-aristocratic man, her child will not get a nobility title, while a noble man marries a non-noble woman and their child still gets a nobility title. This is because: first, a man is the biological father of the child. Second, the ajirkrame of the nobility is higher than the ajirkrame of the common people. Third, because the nobility of women has been merged. Fourth, because it has been enforced or bought. This gender bias in the stratification of women of the Sasak nobility occurs because women are in a subordinated position, women tend to be marginalized, and the stereotype says that women are in a weak position while men are on the other hand in a superior and strong position.. [ABSTRACT FROM AUTHOR]

This paper aims at discussing the image of women in contemporary Indonesian Islamic literature after the ‘Indonesian Reformation’ in 1998. In contrast to the previous era, the images of women in this period are presented differently by male writers. Women are depicted more moderate and progressive. This paper applies the method of sociology of literature whereby literature is regarded as a reflection of its society. It employs content analysis of the text to see how Javanese Muslim women are depicted and how the depiction reflects the society. Two novels discussed in this paper are Cinta Suci Zahrana by Habiburrahman El Shirazy and Perempuan Badai by Mustofa W. Hasyim. The results show that these novels raise various issues of Muslim women in contemporary Indonesia. They show that there is a development in presenting the image of Muslim women in Indonesia. There is a development of thoughts, especially about the social status of women. The changes include the level of education, determination of spouse and freedom to participate in public spheres. The level of education obtained by the main characters is an essential milestone in changing women’s position in Indonesian Muslim society. Women are not just an object, but they should be the subject in the life of the Muslim community.

Textbook has a strong influence on the formation of children’s attitudes and value system. Therefore, Islamic textbooks as the main learning source for Muslim children in Indonesia need to consider the gender equality. This is very important to note, because feminists often view that Islam contains teachings of gender inequality. Islam places men in the higher position, while women are placed in the lower position. For example, men can be imam for women in prayer, but women cannot be imam for men. It is easier for children to learn textbook material presented in pictures. Therefore, the pictures presented in Islamic textbooks ideally do not contain gender bias. So, a research is needed to know if there is gender bias in the pictures presented in Islamic textbooks taught to Muslim children in Indonesia. To prove it, a literary research is conducted on the Islamic textbooks taught to the first grade Muslim student of Islamic Elementary School/ Madrasah Ibtidaiyah (MI) in Indonesia which includes pictures in their teaching materials. Islamic textbooks studied in the research include Fikih, Akidah Akhlak, and Arabic textbooks. The results of this study conclude that the pictures presented in Islamic textbooks taught in Muslim children in Indonesia contain gender bias. The man favor pictures are more than those of woman favor. Based on the conclusion, this study recommends an improvement of pictures presented in Islamic textbooks taught to Muslim children in Indonesia.

The negative view about women was a result of sheer misunderstanding over religious teachings and cultural construction of gender bias. It became one of the major causes for women’s weak positions in both society and religion. The female figure was often misconstrued either in the pattern of her body or in her relation patterns with men. This article was expected to uncover the figure of a woman through the perspectives of two authors, male and female (authors), represented in literary works. The research method used descriptive qualitative comparative in which it revealed the texts referring to the views of both authors on women through feminist theory of literary criticism.DOI : 10.15408/a.v3i1.2976

Gender adalah perbedaan antara laki-laki dan perempuan dalam peran, fungsi, hak, tanggung jawab dan perilaku yang dibentuk oleh tata nilai sosial budaya, dan adat istiadat. Bias gender adalah keadaan yang menunjukkan sikap berpihak lebih pada laki-laki daripada perempuan. Artikel ini dimaksudkan untuk menjelaskan bias gender dalam buku bahasa Arab siswa kelas X yang ditulis berdasarkan pendekatan saintifik sebagai ciri khas kurikulum 2013. Buku siswa yang digunakan sebagai bahan ajar pokok oleh para guru mereka, sunggu penting dalam menunjang proses pembelajaran. Hasil analisis data penelitian tersebut menunjukkan bahwa masih terjadi bias gender dalam buku tersebut dalam bentuk gambar dan teks.