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Arba: Jurnal Studi Keislaman
Published by Yayasan Albahriah Jamiah Indonesia
ISSN : -     EISSN : 30906547     DOI : -
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Education Social Sciences Other
Arba: Jurnal Studi Keislaman merupakan jurnal ilmiah yang menyajikan kajian Islam secara mendalam, aktual, dan kritis dengan pendekatan multidisiplin. Jurnal ini merupakan ruang akademik bagi para peneliti, dosen, mahasiswa, dan praktisi untuk mengembangkan wacana keilmuan Islam yang kontekstual dan relevan dengan dinamika masyarakat modern. Fokus utama jurnal ini meliputi kajian Al-Quran dan Hadis, pemikiran Islam, pendidikan Islam, sejarah Islam, hukum Islam, filsafat Islam, akidah Islam, ekonomi syariah, dan isu-isu kontemporer di dunia Islam, baik lokal, nasional, maupun global. Diterbitkan secara berkala oleh Yayasan Albahriah Jamiah Indonesia, Arba berkomitmen pada standar ilmiah yang tinggi dengan sistem peer-review yang ketat dan penggunaan etika publikasi ilmiah. Selain itu, jurnal ini juga terbuka untuk kolaborasi interdisipliner guna memperkaya perspektif studi Islam integratif. Dengan konten yang orisinil dan kontributif, Arba: Jurnal Studi Keislaman diharapkan dapat menjadi rujukan akademis terpercaya dan berkontribusi dalam pengembangan ilmu pengetahuan Islam yang inklusif dan transformatif.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 31 Documents
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From Maryam to Musawah: The Evolution of Muslim Feminist Thought in Advocating Family Rights and Equality in Islamic Law Munirah, Nur; Norhayatun , Norhayatun; Hasan , Abdillah Muhamad; Mahfodz , Wan Hosein
Arba: Jurnal Studi Keislaman Vol. 2 No. 1 (2026): The Thoughts of Muslim Feminist Figures
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/72afxb53

Abstract

The study of Muslim feminism emerged as a response to gender injustice in Islamic family law practices that still place women in a subordinate position, necessitating Islamic-based reforms aligned with contemporary principles of justice. The research gap lies in the lack of historical-transformative studies that systematically trace the shift in thought from early critiques of modernity to the formation of global advocacy networks that influence transnational family law policies. This study aims to identify the phases of Muslim feminist thought’s evolution, analyze hermeneutical shifts in the interpretation of religious texts, and evaluate the contributions of organizations such as Sisters in Islam and Musawah to the integration of equality values into family law reform. Using a qualitative method grounded in a critical literature review, this study examines the primary works of Muslim feminist figures, institutional advocacy documents, and academic literature from 1970 to 2025, employing thematic coding to identify patterns of thought transformation and advocacy strategies. The results of the study show three main findings: first, the initial critical phase that emphasized religious identity and resistance to Western modernity; second, the phase of constructing Islamic feminist theology through contextual reinterpretation of gender verses that prioritize egalitarian principles, human rights, and maqāṣid al-Sharīʻah; third, the phase of institutionalization of the movement characterized by the formation of advocacy networks, strategic litigation, increased family law literacy, and involvement in national and transnational policy recommendations. The conclusion confirms that the evolution of Muslim feminism has successfully bridged the gap between the theory and practice of legal reform, yielding increasingly tangible impacts. However, it still faces variations in acceptance across different country contexts and limitations in access to grassroots advocacy.
Deconstructing Patriarchy in Islam: An Analysis of Asma Barlas’ Unreading Concept of the Patriarchal Interpretation of the Quran Tafkir, Muhammad; Hidayat , Zumardin; Ayob, Mohd Anas bin
Arba: Jurnal Studi Keislaman Vol. 2 No. 1 (2026): The Thoughts of Muslim Feminist Figures
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/tqrng369

Abstract

The dominance of patriarchal interpretation in the treasury of Quranic interpretation has historically shaped hierarchical gender relations and has had direct implications for the legitimacy of social inequality between men and women. Although studies on Islamic feminism and Asma Barlas’s thoughts have developed, most research remains descriptive. It has not yet positioned the concept of unreading as a systematic epistemological critique of the objectivity claims of patriarchal interpretation. This article critically analyzes Asma Barlas’s concept of unreading as a strategy for deconstructing patriarchal interpretations. It evaluates its implications for the renewal of a gender-just methodology in the interpretation of the Quran. This research employs a qualitative method based on literature studies, utilizing a critical hermeneutic approach and epistemological discourse analysis. It involves an in-depth review of Asma Barlas’s primary works and a comparative analysis of classical and modern interpretations of key verses related to gender relations. The results of the study indicate that patriarchy in interpretation is built through three main patterns: first, a literalistic reading that affirms male superiority and removes the ethical context of the Quran; second, the limitation of women’s roles in the public sphere through the naturalization of biological differences into normative hierarchies; and third, the reproduction of masculine religious authority that forecloses the possibility of a plurality of meanings. Barlas’s concept of unreading serves as an epistemological critique that rejects the neutrality of such interpretations by affirming monotheism, justice, and equality as the normative hermeneutic principles of the Quran. In conclusion, the unreading approach not only destabilizes the hegemony of patriarchal interpretations but also provides an alternative methodological framework that significantly contributes to the development of a more egalitarian and inclusive Quranic interpretation in contemporary Islamic studies.
Intersectional Feminism in Islam: An Analysis of Leila Ahmed’s Thoughts on Colonialism, Gender, and Religion Sungkar, Abdul Kamal; Aslam, Sohibul; Islami , Latifah; Fadilah, Nur Armaini; Munawwarah, Annisa
Arba: Jurnal Studi Keislaman Vol. 2 No. 1 (2026): The Thoughts of Muslim Feminist Figures
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/38x6jf54

Abstract

The dominance of Western feminist discourse often positions Muslim women as symbols of cultural and religious backwardness, a construct reinforced by colonial narratives and still influencing contemporary representations of Muslim women. Although various studies have examined Islamic feminism, intersectional analyses of Leila Ahmed’s thought, which integrally links colonialism, gender, and religion, are still limited. This study aims to specifically examine how Ahmed dismantles the instrumentalization of women’s issues by colonial powers, distinguishes normative Islamic teachings from patriarchal practices, and formulates her contribution to the development of contemporary Islamic feminism. The method employed is a qualitative approach, utilizing a critical discourse analysis model by Norman Fairclough, which encompasses three main dimensions: text analysis, discourse practice, and social practice. The results of the study show three main findings: first, Ahmed uncovers colonial strategies that instrumentalize women’s issues to strengthen political and cultural domination; second, Ahmed asserts that the oppression of Muslim women stems more from patriarchal social constructions than from Islamic teachings themselves; third, Ahmed offers a reinterpretation of tradition as a dynamic arena for women to build spiritual and intellectual authority. In conclusion, Ahmed’s thinking presents a critical framework that enriches contemporary Islamic feminism by emphasizing the importance of an intersectional approach in reading the power relations between colonialism, gender, and religion, while also opening up space for further research on women’s interpretive practices in postcolonial contexts.
Hadith and Women’s Voices: A Critical Analysis of Amina Wadud’s Methodology in Interpreting Gender Bias Kusuma, Sahid Hadi; Akhyar, Khairuddin; Multazam, Ahmad; Imran, Muh; Jamardi, Sawaluddin
Arba: Jurnal Studi Keislaman Vol. 2 No. 1 (2026): The Thoughts of Muslim Feminist Figures
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/764cw175

Abstract

The study of hadith in the classical tradition often reflects interpretive patterns shaped by patriarchal constructions, thus marginalizing women’s experiences and voices from religious authority. The lack of methodological studies on the application of Amina Wadud’s feminist hermeneutics to a corpus of hadith considered gender-biased indicates a significant academic gap that needs to be addressed to achieve a more just and inclusive discourse on interpretation. This study aims to describe Wadud’s methodological steps in reading hadith; evaluate her strengths and limitations in interpreting gender-problematic texts; and examine their theoretical and practical implications for the development of hadith studies from a gender-justice perspective. The research method employed is qualitative with a critical-hermeneutical analysis approach, through reading gender-problematic hadith. The results show that Wadud positions gender bias as a historical construct born of patriarchal culture during the period of hadith transmission. She emphasizes the distinction between universal normative texts and culturally contextual interpretations. Using the ethical hermeneutic strategy of the Quran, Wadud reinterprets hadiths on leadership and witnessing, emphasizing egalitarian principles that reject the subordination of women. This approach demonstrates the potential for a more participatory and responsive reinterpretation of the text in the pursuit of gender justice. However, its limitations lie in the potential for interpreter subjectivity and resistance from traditionalists. In conclusion, Wadud’s methodology makes a significant contribution to the development of more contextual, critical, and ethical gender-based interpretations of hadith.
Representation of Women in Sufism Literature: A Comparative Study of the Thought of Rabī'ah al-'Adawiyah and Sa'diyya Shaikh Prayoga, Galang; Fernando, Ginanjar; Sardana, Ahmad; Mujiburrahman, Mujiburrahman; Nagari, Raja Mahendra
Arba: Jurnal Studi Keislaman Vol. 2 No. 1 (2026): The Thoughts of Muslim Feminist Figures
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/rx1fhc41

Abstract

The study of Sufism in the Islamic tradition is often dominated by an androcentric perspective that places women’s spiritual experiences as peripheral and subordinate, thus obscuring women’s position as autonomous religious subjects. The lack of comparative studies across periods that dialogue classical female Sufi figures with contemporary feminist Sufi thinkers indicates a significant research gap in the study of Sufism and gender. This study aims to comparatively analyze the representation of women in Sufism through the figure of Rabīʻah al-ʻAdawiyah and the Sufi-feminist thought of Sa’diyya Shaikh, and formulate its theoretical implications for the development of a gender-just Sufi epistemology. The study employs qualitative methods with a comparative-hermeneutical approach, utilizing textual analysis of primary and secondary sources, including classical Sufi hagiography, Sufi works, and contemporary writings by Sa’diyya Shaikh, within a critical and feminist hermeneutic framework. The results of the study show that Rabīʻah al-ʻAdawiyah represents women as independent spiritual subjects through the concept of maḥabbah Ilāhiyyah, which rejects transactional relations between humans and God and transcends gender categories and social hierarchies. Meanwhile, Sa’diyya Shaikh reconstructs Sufism as a space of liberating ethics through the hermeneutics of spiritual justice, by emphasizing the egalitarian relationship between God and humans as the basis for gender equality. A comparative analysis reveals the continuity of spiritual values, as well as differences in epistemic strategies, in responding to patriarchal structures across various historical contexts. This study concludes that the synthesis of both thoughts offers an inclusive Sufism paradigm that emphasizes women’s contributions in the formation of Islamic spiritual epistemology and broadens the horizon of contemporary Sufism studies that are gender-just.
Gender Bias in Quranic Interpretation: An Epistemological Analysis of the Role of Interpreters and Social Structure Pratama, Pandy; Owen, Ranjan; Woodring, Samia; Abraham, Emilie; Gupta, Emily
Arba: Jurnal Studi Keislaman Vol. 2 No. 2 (2026): The Qur’an and Gender Justice
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/kx5z0m19

Abstract

Studies of Quranic interpretation have often reproduced hierarchical and androcentric interpretations of gender relations, particularly in the classical and some modern traditions, without adequate analysis of the epistemological framework, the interpreter’s subject position, and the social structures surrounding the production of meaning. This gap demonstrates the limitations of the textual-normative approach, which tends to ignore the epistemological dimension of knowledge and power relations in the interpretive process. This study aims to critically analyze the sources, mechanisms, and patterns of gender bias in Quranic interpretation by examining the relationship among the epistemology of interpretation, the interpreter’s subjectivity as an epistemic subject, and the patriarchal social structures that influence interpretive practices. This study uses a qualitative method grounded in literature reviews of representative feminist works, employing an epistemological-critical analysis to examine the assumptions underlying knowledge, scientific authority, and methodological legitimacy. The results of this study indicate that gender bias in interpretation does not originate from the Quranic text itself, but rather is a construction of knowledge shaped by androcentric epistemological assumptions, the interpreter’s historical experience and social position, and patriarchal power relations that construct interpretive authority. These findings also reveal that the choice of interpretive methods, the hierarchy of scholarly authority, and the naturalization of certain interpretive traditions all play a significant role in systematically reproducing gender bias. This study concludes that deconstructing gender bias in interpretation requires an interpretive epistemological framework that is reflective, contextual, and sensitive to gender justice as an important implication for the development of contemporary critical interpretation studies.
Gender-Based Violence in Muslim Families: A Quranic Analysis of Power Relations and Victim Protection Basmaci, Hasan; Koca, Necati; Yilmez, Irem; Olgun, Ahmed; Eynizada, Aytan
Arba: Jurnal Studi Keislaman Vol. 2 No. 2 (2026): The Qur’an and Gender Justice
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/94nyb439

Abstract

This article begins with the gap between the normative construction of the Quran, which emphasizes justice, reciprocity, and moral responsibility in family relations, and the empirical reality of persistent gender-based violence in Muslim families. This gap is exacerbated by the tendency of reading religious texts to place power relations hierarchically, thereby normalizing gender inequality and weakening the position of victims. This study aims specifically to analyze the concept of power relations in the family according to the Quran and to identify the ethical principles of the Quran that serve as a normative basis for protecting victims of gender-based violence. The study uses a qualitative method based on a literature review, with a thematic-critical interpretation and contextual analysis, examining key verses on family leadership, husband-wife relations, trust, justice, and the protection of vulnerable parties through the ethical framework of the Quran, with a focus on maqāṣid al-Sharīʻah and human dignity. The results of this study indicate, first, that the concept of qiwāmah and family authority in the Quran is strictly limited by the principles of justice, non-exploitation, and moral responsibility, rather than by the legitimacy of domination. Second, the Quran normatively rejects all forms of violence by positioning power relations as an ethical mandate that must safeguard the safety, honor, and rights of the more vulnerable. Third, gender-based violence is a distortion of the Quran’s normative purpose and arises from a textual-hierarchical reading that ignores the context and ethical orientation of the verses. In conclusion, the Quran provides a firm ethical-theological framework for rejecting the normalization of violence and siding with victims, with important implications for the development of gender-sensitive and integrative Quranic interpretations in responding to the problem of contemporary family violence.
Women’s Leadership in the Quran: A Critical Analysis of Contemporary Muslim Interpretation and Social Practice Pratiwi, Eka Ayu Sandi; Othman, Azilah; Daulay, Reni Hermila; Sahara, Dinda; Rahman, Zetty
Arba: Jurnal Studi Keislaman Vol. 2 No. 2 (2026): The Qur’an and Gender Justice
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/ms4sxm74

Abstract

The debate over women’s leadership in Muslim societies reveals a tension between the normative character of the Quran, the interpretive constructions developed in a patriarchal social context, and the increasingly inclusive contemporary Muslim social practices. Previous studies have tended to separate textual analysis, interpretation, and social practices, thereby underexamining the normative-interpretive relationship among the three. This study aims to critically analyze the concept of women’s leadership in the Quran, its interpretive constructions in classical and contemporary commentaries, and the dynamics of its acceptance and negotiation in modern Muslim social practices. The study uses a qualitative approach based on a literature review, with a thematic-critical interpretive framework and a gender analysis perspective, drawing on leadership versus representative interpretive works across periods and contemporary socio-religious literature. The results show that the Quran does not establish leadership based on gender determination, but rather emphasizes the principles of competence, trustworthiness, justice, and moral responsibility as the normative foundations of leadership. The limitations on women’s leadership that emerge in some classical interpretations are primarily influenced by the epistemological framework, the structure of scholarly authority, and the patriarchal socio-historical context of the time of their interpretation. Contemporary interpretations, meanwhile, tend to reinterpret the verses on leadership with a contextual and ethical-universal approach. In contemporary Muslim social practice, the authority of interpretation is not a hegemonic one, but is negotiated through religious reinterpretation, public policy, and women’s participation in socio-political institutions. These findings confirm that the discourse on women’s leadership in Islam is dynamic and opens up a space for normative legitimacy for capacity-based leadership practices and social justice.
Is the Distribution of Inheritance in the Quran Final? An Epistemological Analysis of the Concept of Gender Justice in Fiqh Mawārīth Oussama, Abdelhadi; Elhassaneen, Majeed; Saeed, Emad Abbas; Nasser, Ahmed Kathem; Elsawy, Hashim Manal
Arba: Jurnal Studi Keislaman Vol. 2 No. 2 (2026): The Qur’an and Gender Justice
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/nv9g1z62

Abstract

The debate regarding the finality of inheritance distribution in the Quran has emerged in contemporary Islamic jurisprudence discourse, particularly when confronted with demands for gender justice. Although inheritance verses are often understood as qatʻī (definite) provisions, few studies have systematically distinguished between the text’s normative finality and the epistemological dynamics of Islamic jurisprudence as a product of ijtihād. This study aims to analyze the epistemological status of inheritance verses by examining the concept of qatʻiyyat al-Dalālah (definite naṣṣ) in uṣūl al-Fiqh and evaluating the construction of gender justice in classical and contemporary mawārīṡ fiqh arguments. This study is qualitative with an epistemological-critical approach, using conceptual analysis and argumentative criticism of the istidlāl structure in uṣūl al-Fiqh literature and works of Islamic jurisprudence across schools of thought, as well as critical dialogue with current academic discourse on gender. The results of this study indicate that the finality of the inheritance verses lies in the normative authority of the text as a primary source, not in the overall construction of distribution built through the process of ijtihād. Analysis of the categories of qatʻī and ẓannī (presumption) indicates the existence of interpretive space in the rationalization of ʻillah, the determination of social context, and the formulation of distributive justice. Within this framework, gender justice is formulated as an internal epistemic principle that tests the coherence, consistency, and relevance of legal arguments without negating the authority of revelation. These findings offer a model of epistemological distinction between text and fiqh and emphasize the openness of the development of fiqh mawārīth methodologically and reflectively within the framework of Islamic legal epistemology.
Women’s Stories in the Quran as Models of Social Agency and Gender Justice Mokhtarzadeh, Yaghoob; Malladi, Sina Ghadimi; Zaenah, Hanan Archi; Börner, Kaveh; Sharan, Seid Anne
Arba: Jurnal Studi Keislaman Vol. 2 No. 2 (2026): The Qur’an and Gender Justice
Publisher : Yayasan Albahriah Jamiah Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.64691/mr9fqd57

Abstract

The stories of women in the Quran are often interpreted through a patriarchal framework that positions women as didactic objects. At the same time, the dimension of their social agency has received less systematic attention in exegetical studies. Although gender discourse in Islamic studies is developing rapidly, there is little research that thematically and narratively examines how the structure of the Quranic story itself represents women as autonomous subjects while also articulating the principle of gender justice inherently. This study specifically analyses the representation of social agency in the stories of Mary, the mother of Moses; the Queen of Sheba; and the wife of Pharaoh, and identifies their relationship to the construction of gender justice in the Quranic narrative. This study uses a qualitative approach, employing thematic interpretation of related verses, followed by narrative-contextual analysis to map patterns of decision-making, configurations of power relations, and articulations of moral responsibility, and engaging in critical dialogue with selected classical and contemporary commentaries based on their influence and representativeness. The results of the study show three main findings: first, the Quranic narrative consistently presents women as moral agents who make strategic decisions in crises; second, the stories demonstrate women’s social interventions in domestic and public spaces that have had historical impact; third, their narrative structures affirm the equality of ethical responsibility and rational capacity between men and women. These findings confirm that gender agency and justice are intrinsic dimensions of Quranic narratives and have implications for reconstructing an interpretive methodology that is more responsive to a gender justice perspective.

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