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An-Nisa’ Journal of Gender Studies
Published by Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember
ISSN : 20860749     EISSN : 26544784     DOI : https://doi.org/10.35719/jsnnqd91
Core Subject : Religion, Social,
Religion Social Sciences
An-Nisa’ Journal of Gender Studies focuses on contemporary issues in the field of gender studies within Muslim societies and global contexts, which specified as follows: - Gender, Violence, and Social Justice - Gender in Islamic Education and Religious Discourse - Gender, Culture, and Ecofeminism - Gender Policy and Women’s Empowerment
Arjuna Subject : Ilmu Sosial - Stugi Gender
Articles 165 Documents
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Women’s Islamic education in Kartini’s and Rahma El Yunusiah’s thought: A comparative analysis Nurul Hidayatillah; Lukman Hakim
An-Nisa' Journal of Gender Studies Vol. 16 No. 1 (2023): An-Nisa' Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i1.170

Abstract

Although Islam accords women a dignified position, unequal access to education, gender discrimination, and limited opportunities for women’s empowerment remain persistent challenges, highlighting the need to strengthen the paradigm of Islamic education. This study comparatively examines the educational thought of Raden Ajeng Kartini and Rahma El Yunusiah on Islamic education for women to formulate a model for developing Islamic education in Indonesia. This study employed a qualitative, descriptive-analytical design based on library research. Data were collected from primary and secondary documents through documentary analysis and examined using content analysis, reflexive thematic analysis, and qualitative comparative analysis. Trustworthiness was ensured through source triangulation, peer debriefing, and repeated document review. The findings indicate that both Kartini and Rahma El Yunusiah regarded education as the primary instrument for women’s empowerment, but adopted different strategies. Kartini emphasized the transformation of consciousness through social critique, moral education, and spirituality, whereas Rahma El Yunusiah implemented this vision through Islamic educational institutions focused on strengthening religious faith, moral character, leadership, and the development of female educators. Despite these differences, both pursued the common objective of enhancing women’s dignity, capacities, and social participation. The study concludes that their educational thought represents two complementary empowerment strategies, conceptual and institutional transformation, that together form an inclusive, character-based, and gender-equitable paradigm of Islamic education. It contributes to the literature by proposing an integrative model of women’s empowerment and by providing a conceptual framework for developing policies, curricula, and educational practices that promote inclusivity, character formation, and gender justice.
Managing dual-career families: An Islamic framework for family harmony and resilience St. Sariroh; Moh. Ali; Abd. Syakur
An-Nisa' Journal of Gender Studies Vol. 16 No. 1 (2023): An-Nisa' Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i1.171

Abstract

The phenomenon of dual-career couples presents significant challenges in balancing work demands, domestic responsibilities, childcare, and family harmony. This study aims to develop a conceptual framework for managing dual-career families by integrating women’s multidimensional roles, spouses' shared responsibilities, and Islamic principles to enhance family harmony and resilience. The study employs a qualitative approach through a literature review. Data were purposively drawn from academic literature, Islamic sources, and family-related regulations and were analyzed descriptively and qualitatively through source identification, categorization, comparison, interpretation, and synthesis. The findings indicate that, from an Islamic perspective, the management of dual-career families rests on integrating domestic, professional, economic, and relational roles through spousal cooperation. The proposed framework comprises five key dimensions: a shared vision, relational harmony, childcare, financial management, and a balance between rights and responsibilities. These dimensions are reinforced by eight Islamic principles: planning, adherence to religious boundaries, mutual consent, ma‘ruf (fair and appropriate conduct), nihlah (sincere giving), ihsan (benevolence), shura (mutual consultation), and islah (reconciliation). The study demonstrates that the resilience of dual-career families can be strengthened through cooperative role-sharing, effective communication, mutual consultation, conflict management, and a balanced approach to career and family demands. Theoretically, this study extends the literature on family management and work–family conflict by incorporating Islamic moral, spiritual, and relational dimensions into a framework for managing dual-career families. In practice, the framework provides a foundation for couples and relevant institutions to promote co-parenting, flexible work arrangements, and family counseling.
Normative construction of shared parenting responsibilities in Indonesian positive and Islamic law: A gender equality perspective Irma Nur Rahmy; Yudi Hamsah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.174

Abstract

The unequal distribution of childcare responsibilities between dual-earner parents has become a contemporary issue in family law because existing normative frameworks do not yet fully reflect balanced parental roles and gender equality. This study aims to analyze the legal framework of childcare obligations and to formulate a balanced and gender-responsive parenting model for dual-earner couples, grounded in positive law, Islamic law, gender equality, and the best interests of the child. This normative legal study employs library research and integrates statutory, conceptual, Islamic legal, and gender equality approaches. Primary and secondary legal materials were collected through document analysis, coded and examined using Schreier’s qualitative content analysis, and validated through source and perspective triangulation. The findings demonstrate that gender constructions continue to produce an unequal division between domestic and public roles, placing a double burden on employed women. Although positive law and Islamic law recognize the responsibilities of both parents for children’s care, education, protection, and welfare, neither provides specific provisions governing the distribution of childcare responsibilities between dual-earner parents. The study concludes that gendered parenting should be reformulated as shared and proportionate parenting, in which childcare responsibilities are allocated according to each parent’s capacity, time availability, family circumstances, and the best interests of the child rather than gender. Theoretically, this study operationalizes gender equality through a model of shared and proportionate parenting. Practically, its findings provide a foundation for reformulating legal norms and family policies to clarify parental responsibilities in a flexible, equitable, and gender-responsive manner.
Fatima Mernissi’s thought and women’s leadership in twenty-first-century Indonesia: A qualitative content analysis Mujtahid Mujtahid; Ali Hasan Assidiqi; Dini Sadiyah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.175

Abstract

Women’s leadership in twenty-first-century Indonesia continues to face tensions among democratic recognition, affirmative action policies, and patriarchal religious interpretations. This study examines Fatima Mernissi’s thoughts on women’s leadership and its conceptual resonance with the dynamics of women’s leadership in contemporary Indonesia. Employing library research, the study adopts a historical-interpretive approach and Krippendorff’s qualitative content analysis. The data comprise Mernissi’s works, academic literature, electoral regulations, and documents on women’s political representation, all selected for their substantive relevance. The analysis involved coding, categorization, thematic interpretation, and source triangulation. The findings demonstrate that Mernissi legitimizes women’s leadership through three foundations: normative equality, critical examination of hadith transmission chains and historical contexts, and historical legitimacy derived from the leadership of Bilqis and the political agency of Aisha. Women’s representation in the Indonesian House of Representatives increased from 9.20% in the 1999–2004 term to 20.52% in 2019–2024. However, this increase has not resulted in substantive equality and reveals a persistent gap between affirmative action at the candidate-nomination stage and actual electoral outcomes. The study concludes that Mernissi’s thought conceptually resonates with the development of women’s leadership in Indonesia, although it does not constitute a direct causal influence. Theoretically, this study integrates Islamic feminism, hadith criticism, women’s historical agency, and political representation. In practical terms, the findings underscore the importance of equitable political recruitment, women’s leadership development, access to political resources, gender-responsive religious education, and the transformation of patriarchal culture.
The effectiveness of Qanun Jinayat in addressing sexual violence against children: A psychological perspective Zuriah Zuriah; Teuku Amnar Saputra; Muhammad Novriansyah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.176

Abstract

Sexual violence against children is still a serious concern in Aceh despite the implementation of the Qanun Jinayat, while the effectiveness of law enforcement in ensuring victims’ protection, psychological recovery, and developmental needs requires critical evaluation. This study considers the protective capacity of the Qanun Jinayat in dealing with sexual violence against children through integrating the psychological consequences experienced by victims with the legal construction of victim protection. It uses a qualitative descriptive-analytical approach, adopting library research and normative legal analysis. Data from the Qanun Jinayat and relevant legal and psychological literature were collected through document review, analyzed thematically and deductively, and reviewed through source triangulation and multidisciplinary perspectives. The findings show that sexual violence against children produces interrelated psychological, physical, sexual, and social consequences that may continue into adulthood, including trauma, loss of safety and trust, powerlessness, stigma, sexual difficulties, and secondary victimization. The Qanun Jinayat classifies sexual violence as jarimah and prescribes uqubat in the form of caning, fines, or imprisonment, with enhanced penalties for cases involving children and mahram relationships. However, these penal provisions do not adequately guarantee restitution, psychological rehabilitation, social support, educational stability, or long-term protection for victims. The study shows that penal effectiveness should be distinguished from the effectiveness of victim protection, which encompasses accountability, safety, recovery, and the prevention of repeated victimization. It recommends strengthening restitution mechanisms, psychological assistance, identity protection, continuing education, social support, and recurrent risk assessment to guarantee sustainable victim protection.
Constructing and contesting women’s roles in Islam: A feminist critical discourse perspective Suud Sarim Karimullah; Siti Rutbatul Aliyah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.177

Abstract

Women’s roles in Islam remain contested because male-dominated norms embedded in religious traditions shape dominant interpretations, constrain women’s agency, and generate tensions between gender constructions and feminist movements. Previous studies, however, have tended to examine traditional constructions and feminist resistance separately. This study analyzes the social construction of gender roles in Islam, the controversies surrounding traditional understandings, and the contributions of feminist movements to the reconstruction of women’s positions. It employs a descriptive–interpretive literature review and qualitative content analysis. Data were analyzed deductively and inductively using Berger and Luckmann’s social construction theory and Lazar’s Feminist Critical Discourse Analysis. The findings show that gender roles in Muslim societies emerge through a dialectical process of institutionalization, contestation, and social reconstruction. First, gender interpretations are reproduced through families, religious organizations, and social institutions before being objectified and internalized as legitimate norms. Second, gender constructions are negotiated through debates concerning family, the body, economic rights, education, employment, public participation, and religious authority. Third, feminist movements construct counter-discourses through religious reinterpretation, ijtihad, education, legal advocacy, institutional reform, and digital activism. Gender constructions are historically and contextually situated and continuously negotiated through power relations and women’s agency. The study’s contribution lies in integrating Berger and Luckmann’s theory with Lazar’s framework to explain the production, contestation, and reconstruction of gender norms. Theoretically, this integration improves understanding of the relationship between normative institutionalization and discursive resistance. In practical terms, the findings provide a foundation for inclusive religious interpretations, gender-responsive policies, the protection of women, and public participation.
The movement of Muslimah Hizbut Tahrir Indonesia (MHTI) against feminism: Organizational mobilization, gendered agency, and the reproduction of gender hierarchy Jamilatul Firdausi
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.178

Abstract

Muslimah Hizbut Tahrir Indonesia’s (MHTI) rejection of feminism presents a paradox: its organizational mobilization expands women’s agency in the public sphere, while its discourse and practices simultaneously naturalize domesticity, restrict women’s political authority, and reproduce gender hierarchies through religious legitimation. This study aims to reconstruct MHTI’s organizational development and mobilization from 2000 to 2017, analyze its construction of women’s domestic, public, and political roles, and explain how antifeminist discourse is transformed into collective action while reproducing gender hierarchies. The study employs a socio-historical approach that draws on primary and secondary sources, source criticism, Resource Mobilization Theory, and Feminist Critical Discourse Analysis. The findings demonstrate that: (1) MHTI developed through organizational consolidation, ideological cadre formation, expanding social networks, media utilization, and public mobilization; (2) MHTI acknowledged women’s spiritual, moral, intellectual, and professional equality but designated domestic responsibilities as their primary role and restricted their access to governmental authority through religious legitimation; and (3) MHTI constructed feminism as part of Western liberalism, secularism, and capitalism while positioning sharia as an alternative system for protecting women. The study demonstrates that MHTI’s mobilization expanded women’s agency in the public sphere while maintaining domesticity, political restrictions, and gender hierarchies. Theoretically, it integrates Resource Mobilization Theory and Feminist Critical Discourse Analysis to explain the interconnections among ideology, organizational resources, networks, media, mobilization, and the reproduction of gender hierarchies. Practically, the findings underscore the importance of gender–religious literacy, constructive dialogue, and the promotion of critical, inclusive, and equitable women’s participation.
Gendered power and women’s agency in nafaqah discourse: Divine legitimation, juristic conditionality, and legal ambiguity in Islamic family law Mohamad Zakky Ubaid Ermawan; Ahmad Izzudin; Mohammad Fadil Akbar Islamy
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.179

Abstract

The ambiguity of Article 80(6) of Indonesia’s Compilation of Islamic Law (KHI) allows a wife to release her husband from certain obligations, potentially legitimizing the transfer of economic responsibility to her, although the Qur’an establishes the husband’s duty to provide nafaqah and Islamic jurisprudence permits its waiver only conditionally. This study examines the normative construction of the husband’s maintenance obligation, its juristic requirements, and the ambiguity of its waiver under the KHI. Using qualitative library research, it applies Braun and Clarke’s reflexive thematic analysis to identify legal themes and Lazar’s Feminist Critical Discourse Analysis to examine constructions of gender, the distribution of responsibility, and power relations within maintenance discourse. The findings show that nafaqah is constructed as the husband’s obligation and the wife’s economic right, legitimized by Islamic legal sources. Nevertheless, positioning the husband as provider may naturalize dependency and unequal marital authority. Muslim jurists also differ regarding the legal grounds triggering maintenance, the circumstances in which unpaid maintenance becomes a debt, and the criteria for determining its amount. Article 80(6) creates a paradox between formal agency and substantive vulnerability because it does not specify the scope, timing, procedure, or validity of consent; distinguish between accrued and future maintenance; or adequately protect children’s interests. This study reframes the maintenance waiver not merely as a matter of contractual autonomy but also as a matter of power relations and gender justice in marriage. Accordingly, the KHI should require free, verifiable consent and clearly delimit any waiver of the husband’s maintenance obligations.
Women’s leadership in Islam: Comparing Queen Balqis and Aisha through Amina Wadud’s gender hermeneutics Lilik Huriyah; Yeni Endiana; Yuni Setya Ningsih; Lum’atul Hajar; Afra Nafisah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.180

Abstract

Women’s leadership in Islam remains contested because patriarchal interpretations associate leadership authority with men, raising questions concerning gender equality, women’s agency, and leadership legitimacy. This study aims to analyze the legitimacy of women’s leadership in the Qur’anic narrative of Queen Balqis, reconstruct Aisha’s authority and agency, and compare the two through Amina Wadud’s gender hermeneutics. This qualitative literature-based study examines Qur’an 27:23–44 (Al-Naml), Qur’an 25:74 (Al-Furqan), literature on Aisha’s authority, and Amina Wadud’s thought. The data were analyzed textually, historically, and comparatively by considering historical context, grammatical structure, the Qur’anic worldview of tawhid, sources of legitimacy, forms of authority, spheres of agency, and leadership orientations. The study produced three findings. First, the Qur’an positions men and women as equal moral subjects and portrays Balqis as a deliberative, diplomatic, protective, and truth-oriented leader. Second, Aisha demonstrated multidimensional authority through the acquisition and transmission of knowledge, teaching, religious criticism, domestic partnership, advocacy for women, and sociopolitical participation. Third, the comparison generated two leadership typologies: Balqis’s political-deliberative leadership and Aisha’s epistemic-relational leadership. These findings demonstrate that the legitimacy of women’s leadership in the examined sources rests on agency, competence, integrity, piety, responsibility, and the public good rather than gender identity. This study contributes a multidimensional typology of women’s leadership and provides a conceptual foundation for Islamic education, expanded access to leadership, and the development of institutions free from gender discrimination.
Reconstructing qiwamah: Implications for gender justice in Indonesian Islamic family law Siti Aisyah; Ahdiyatul Hidayah
An-Nisa' Journal of Gender Studies Vol. 16 No. 2 (2023): An-Nisa Journal of Gender Studies
Publisher : Institute for Research and Community Service, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/annisa.v16i2.181

Abstract

The construction of qiwamah in Islamic family law faces tension as normative male leadership intersects with changing women’s economic and social roles. This condition calls for a reconstruction of qiwamah that connects normative status, responsibilities, spouses’ actual capacities, partnership, and gender justice. This study aims to analyze the construction of qiwamah in Islamic family law and formulate a family leadership framework responsive to the dynamics of contemporary Muslim families. The study employs doctrinal literature analysis and reflexive thematic analysis of the Qur’an, Hadith, Indonesian family law, and academic literature on qiwamah, spousal relations, and gender justice. Data were collected through structured documentary searches and analyzed using deductive inductive coding and source triangulation. The findings show that qiwamah encompasses normative, functional, relational, and accountable dimensions. Three key findings indicate that: (1) husband’s leadership constitutes a functional-accountable mandate expressed through financial maintenance, protection, guidance, and fulfillment of family needs; (2) spousal relations are based on partnership, mutual support, deliberation, reciprocity, and proportional distribution of responsibilities; and (3) qiwamah is normative-functional and complementary-participatory, taking into account social change and spouses’ actual capacities. The study concludes that qiwamah is not merely a gender-based authority but leadership legitimized through responsibility, accountability, participation, rights protection, and family welfare. It contributes an integrative construction of qiwamah that connects Islamic normative foundations, contextual interpretation, and gender justice within contemporary Muslim family leadership.

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