AL-MAIYYAH: Media Transformasi Gender dalam Paradigma Sosial Keagamaan
AL-MAIYYAH: Media Transformasi Gender dalam Paradigma Sosial Keagamaan is an international peer-reviewed journal that publishes original research articles and critical reviews in the fields of gender studies and socio-religious studies, with a particular focus on Muslim societies. The journal advances interdisciplinary scholarship of international relevance by providing a platform to critically examine gender as a lived, negotiated, and context-embedded social practice within religious and social realities. Its distinctive contribution lies in foregrounding empirically grounded and theoretically informed analyses of how gender is constructed and contested across education, ritual life, popular culture, community structures, and public policy, while situating Muslim contexts within broader global debates on gender, justice, and social change. The journal welcomes submissions from researchers and academics around the world on topics including: Gender and Islamic Studies Gender and Islamic Religious Thought, Feminist Tafsir, Gendered Readings of the Qur’an and Hadith, Gender Ethics in Islam, Contemporary Islamic Thought on Gender Gender, Education, and Cultural Transformation Gender and Education, Cultural Transmission and Change, Gender Socialization, Educational Policy and Gender Equality, Pedagogy and Gender Justice Family, Children, and Social Relations in Muslim Contexts Family Dynamics, Child Development, Parenting Practices, Gender Roles in the Family, Marriage and Kinship Systems Social Empowerment, Identity, and Community Studies Social Empowerment, Community Participation, Civil Society, Gender and Social Movements, Masculinity Studies, Identity and Social Justice Local Traditions and Global Gender Discourses Local Religious Practices, Indigenous Traditions, Local–Global Intersections, Transnational Gender Discourses, Globalization and Gender in Islam All submissions to the journal undergo a rigorous peer-review process to ensure academic quality, originality, methodological soundness, and relevance to global scholarly debates. The journal encourages the submission of manuscripts that present empirically grounded research, strong theoretical analysis, and critical perspectives that contribute to the development of gender studies and socio-religious scholarship. The journal is committed to promoting open access to knowledge and aims to make high-quality academic research accessible to a broader international audience. It also seeks to foster intellectual exchange and collaboration among scholars from diverse cultural and geographical contexts, facilitating dialogue between local empirical realities and global theoretical frameworks in the study of gender, religion, and social transformation.
Articles
174 Documents
<![CDATA[Empowering Women in Islamic Rituals: A Participatory Approach to Barzanji Recitations in Bugis Pesantren ]]>
<![CDATA[Muammar Bakry]]>;
<![CDATA[Abdul Syatar]]>; Arif Rahman Ramli;
<![CDATA[Sona Minasyan]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 1 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i1.13098
<![CDATA[Barzanji recitation is an important expression of Islamic devotion and Bugis cultural identity. However, women’s involvement in this living religious tradition often remains limited to listening and logistical support. Existing scholarship has largely examined Barzanji in terms of its religious meanings, moral values, and cultural continuity, while giving insufficient attention to how women negotiate active ritual roles within locally legitimate religious structures. This study examined the development of women’s religious agency through a gender-responsive Barzanji program implemented using Participatory Action Research at the Alfakhriyah Multidimensional Islamic Boarding School in Makassar, Indonesia. Conducted over 12 weeks, the study involved 60 participants, comprising 50 female santri, six pesantren administrators, and four community representatives. Data were generated through 18 in-depth interviews, three focus group discussions, observations of eight weekly Barzanji sessions, attendance records, participant reflections, program documentation, and a post-program satisfaction survey completed by 47 participants. Qualitative data were analyzed thematically, while participation records and survey responses were examined using descriptive statistics. Women’s active participation increased from six of 50 participants at baseline (12%) to 34 of 50 at the final evaluation (68%), while 93.6% of survey respondents reported being satisfied or very satisfied with the program. Flexible scheduling, interpretive discussion, rotating responsibilities, peer support, and institutional endorsement strengthened women’s confidence, understanding of the Barzanji text, and involvement in religious activities. The findings identify three interconnected dimensions of women’s religious agency: performative agency through recitation and leadership, epistemic agency through interpretation and discussion, and organizational agency through planning, coordination, monitoring, and evaluation. The study demonstrates that gender inclusion and cultural preservation need not be treated as opposing objectives; rather, women’s participation can be expanded through collaborative learning, institutional negotiation, and culturally sensitive adaptation.]]>
<![CDATA[Islamic Self‑Respect as a Coping Strategy for Victims of Sexual Harassment ]]>
<![CDATA[Nur Afiah]]>;
<![CDATA[Rezki Perdani Sawai]]>;
<![CDATA[Ros Aiza Binti Mohd Mohktar]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 1 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i1.13144
<![CDATA[Sexual harassment causes psychological consequences, including diminished self-worth, identity disruption, and barriers to seeking support, particularly in communities where stigma and culturally mediated interpretations influence survivors’ recovery experiences. Although religious coping has been widely discussed in trauma research, limited attention has been given to how specific Islamic concepts contribute to dignity reconstruction and survivor agency. This study examines Islamic self-respect, represented through izzah (dignity), sabr (perseverance), and tawakkul (trust in God), as a culturally embedded framework for coping with sexual harassment-related trauma. A systematic literature review (SLR) guided by the PRISMA framework was conducted using Scopus, PubMed, and Google Scholar databases, complemented by bibliometric analysis using VOSviewer. From 356 identified records, 45 articles were included for thematic synthesis, while 75 Scopus-indexed publications were analyzed to map conceptual relationships and research trends. The findings indicate that Islamic self-respect is discussed in the literature as an interconnected process involving dignity restoration, psychological resilience, meaning reconstruction, and survivor empowerment. Specifically, izzah supports the restoration of self-worth, sabr represents psychological endurance, and tawakkul facilitates spiritual meaning-making and emotional regulation. The review also highlights the importance of supportive Muslim communities in reducing stigma and strengthening culturally responsive recovery pathways. This study contributes to trauma and religious coping scholarship by proposing Islamic self-respect as a conceptual framework linking spirituality, dignity reconstruction, and psychological resilience. Future empirical studies are needed to validate this framework across diverse Muslim cultural contexts and intervention settings.]]>
<![CDATA[Gender Equality in the Qur’an: A Thematic and Critical Interpretation of Women-Related Verses ]]>
<![CDATA[Rahmat Hamid]]>;
<![CDATA[Halimah Basri]]>;
<![CDATA[Achmad Abu Bakar]]>;
<![CDATA[Muhammad Ismail]]>;
<![CDATA[Anisah Alamshah]]>;
<![CDATA[Andi Adil Shafwan Shafwan]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 1 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i1.13412
<![CDATA[Gender inequality remains a persistent social challenge in many Muslim societies, where religious interpretations continue to shape understandings of women’s roles, rights, and social participation. Although the Qur’an is widely recognized as a source of human dignity, justice, and moral responsibility, selective and decontextualized interpretations of women-related verses have generated diverse and contested understandings of gender relations and women’s social agency. Existing scholarship has extensively examined Qur’anic perspectives on gender issues; however, many studies have primarily focused on normative theological debates while giving limited attention to how religious meanings are constructed through historical, interpretive, and socio-cultural contexts. This study aims to critically examine the construction of gender justice in Qur’anic discourse by exploring how women-related verses are interpreted across classical and contemporary Islamic intellectual traditions and how these interpretations shape contemporary understandings of women’s social agency. Employing a qualitative textual-hermeneutical approach, this study integrates thematic Qur’anic interpretation (tafsīr maudhū‘ī) with critical hermeneutics through an analysis of selected Qur’anic verses, classical and contemporary tafsir works, and gender-oriented Islamic scholarship. The findings demonstrate that Qur’anic discourse provides foundational principles of gender justice through the recognition of women’s human dignity, equal moral responsibility, spiritual accountability, and capacity for social participation. However, the interpretation of gender-related verses has been shaped by diverse historical, cultural, and intellectual contexts, resulting in different understandings of gender roles, authority, and social relations. This study contributes by demonstrating that Qur’anic gender discourse is not constructed solely through textual meanings but through dynamic interactions between revelation, interpretation, and socio-historical realities. The study highlights the importance of contextual and ethically grounded approaches to religious interpretation in promoting women’s dignity, social inclusion, and gender-sensitive practices within Muslim communities.]]>
<![CDATA[Gender in the Integration of Batik Ethnomathematics and Fiqh: Learning Models, Numeracy, and Trustworthiness ]]>
<![CDATA[Agus Miftakus Surur]]>;
<![CDATA[Muhammad Za’im An-Naufal]]>;
<![CDATA[Pandi Rais]]>;
<![CDATA[M. Ubaidillah Ridwanulloh Ridwanulloh]]>;
<![CDATA[Sri Pujilestari]]>;
<![CDATA[Cecep Soleh Kurniawan]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 2 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i2.14917
<![CDATA[Mathematics education in Indonesia continues to face challenges in developing students’ numeracy literacy, partly due to the limited integration of cultural, Islamic, and gender perspectives in pedagogical practices. This study seeks to design and validate an integrative learning model that merges batik ethnomathematics, Islamic jurisprudence (fiqh) values, and gender inclusivity to enhance students’ numeracy literacy and trustworthiness (amanah). A quasi-experimental method employing a pretest–posttest non-equivalent control group design was applied. The experimental class received instruction based on batik ethnomathematics integrated with fiqh values, while the control class followed a conventional approach. The findings demonstrate that embedding geometric concepts within batik ethnomathematics made learning more contextual, meaningful, and culturally relevant. The inclusion of fiqh principles, such as amanah and fairness, fostered students’ Islamic character development, while gender-responsive strategies promoted equitable participation among male and female learners. This study extends existing ethnomathematics scholarship by proposing a cohesive instructional framework that bridges cultural, ethical, and pedagogical dimensions. Theoretically, it enriches the discourse on numeracy literacy through the synthesis of ethnomathematics and Islamic moral education. Practically, it offers a model for implementing gender-responsive and value-based mathematics learning that cultivates trustworthiness and inclusivity in diverse educational contexts.]]>
<![CDATA[Gender Equality in Islamic Education: Curriculum, Pedagogy, and Media Strategies ]]>
<![CDATA[Dudun Najmudin]]>;
<![CDATA[Ilham Pebrian]]>;
<![CDATA[Lia Susanti]]>;
<![CDATA[Mulyawan Safwandy Nugraha]]>;
<![CDATA[Nadira Salsabila]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 2 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i2.14939
<![CDATA[Gender inequality continues to shape Islamic education in Indonesia, particularly through curriculum, pedagogy, and institutional practices that reproduce patriarchal norms. This study aims to examine the conceptual foundations, challenges, and strategic frameworks for integrating gender-responsive values into the Islamic Education Curriculum and to identify their theoretical and practical implications. Using a qualitative descriptive approach, the research draws on an extensive literature review of classical and contemporary Islamic scholarship, peer-reviewed studies, and national education policies. Thematic analysis highlights key obstacles, including limited educator competence, gender-biased learning materials, and insufficient institutional support, while identifying strategies such as curriculum redesign, gender-sensitive pedagogy, and the effective use of digital and traditional media to challenge stereotypes. The findings reveal that integrating gender values requires not only curricular reform but also a broader epistemological transformation within Islamic education. This study proposes a multidimensional framework for gender-responsive curriculum development. It offers evidence-based recommendations for policymakers, educators, and curriculum developers to promote gender equity across Islamic educational settings.]]>
<![CDATA[Feminisme Pasca-Kolonial: Menafsirkan Ulang Teks Keagamaan untuk Keadilan Gender Global ]]>
<![CDATA[Ahmad Ahmad]]>;
<![CDATA[Naharuddin SR]]>;
<![CDATA[Muhammad Said]]>;
<![CDATA[Minhajuddin Madi]]>;
<![CDATA[Faisal Nur Shadiq Shabri]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 2 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i2.14946
<![CDATA[In the era of globalization, gender inequality continues to persist within religious traditions, often reinforced by patriarchal interpretations shaped by colonial legacies that hinder women’s rights and broader efforts toward global justice. This paper explores how postcolonial feminism can reinterpret religious texts to challenge these norms and promote equitable gender relations. Using a qualitative interpretive design within a descriptive-comparative framework, the study analyzes key texts from the Qur’an, the Bible, and the Vedas through contextual exegesis, etymological analysis, and dialogical engagement with participants from South Asia, Sub-Saharan Africa, and the Middle East. The findings reveal that traditional patriarchal readings stem from socio-historical contexts rather than inherent textual mandates, with colonial influences intensifying hierarchical structures. Postcolonial feminist reinterpretations uncover egalitarian potentials, including shared responsibility in Qur’anic verses, ontological equality in Biblical creation narratives, and gender balance in Vedic symbolism. The study extends postcolonial feminist theory by integrating decolonial hermeneutics into scriptural analysis, offering a framework for reimagining gender agency within sacred texts. Practical strategies, such as workshops that empower marginalized voices, demonstrate a shift toward inclusive discourse, providing pathways for policy reform and community transformation in pursuit of gender justice.]]>
<![CDATA[Analisis Budaya Patriarki Terhadap Partisipasi Pendidikan Perempuan di Desa Rembitan ]]>
<![CDATA[Zilly Arsyika Masyhuri]]>;
<![CDATA[Syafruddin Syafruddin]]>;
<![CDATA[Nursaptini Nursaptini]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 2 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i2.14955
<![CDATA[Gendered educational exclusion persists in rural and customary communities where household resource allocation, gender norms, and social authority intersect to shape women’s educational opportunities. While extant scholarship has identified poverty, domestic labor, mobility constraints, and early marriage as salient barriers, these factors are frequently examined in isolation. This compartmentalization limits our understanding of how these determinants dynamically interact across women’s educational trajectories. This study examines how patriarchal norms embedded in household and community relations shape women’s educational exclusion in Rembitan Village, Central Lombok, Indonesia. Using a qualitative case-study design, data were collected from April to May 2025 across six hamlets. Participants comprised nine women who experienced school discontinuation, non-progression to higher education, or exclusion from formal schooling, and ten supporting informants representing customary, community, family, educational, and village perspectives. Data were analyzed using abductive thematic analysis combining inductive coding with theoretically informed interpretation. The findings reveal four interconnected mechanisms: gendered educational investment, regulation of women’s educational mobility, unequal domestic and economic labor burdens, and male-dominated decision-making concerning education and marriage. Economic constraints operated across these mechanisms rather than as a gender-neutral barrier. The study conceptualizes educational exclusion as a cumulative and relational process through which material disadvantage becomes gendered within household power relations. The findings suggest that interventions should extend beyond financial assistance to address unequal educational investment, mobility constraints, gendered labor distribution, family decision-making, and opportunities for women to continue or resume education.]]>
<![CDATA[Imam al-Shafi‘i’s Fiqh on Women as Rukyatul Hilal Witnesses: A Hermeneutic and Maslahah Perspective ]]>
<![CDATA[Nazilah salsabila]]>;
<![CDATA[Ahmad Izzuddin]]>;
<![CDATA[Eman Sulaeman]]>;
<![CDATA[Muhammad David Ibrahim]]>;
<![CDATA[Ahmad Aniq Ulin Naim]]>;
<![CDATA[Muhammad Maulana Iqbal]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 18 No 2 (2025): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v18i2.14986
<![CDATA[Classical Shāfiʿī jurisprudence restricts formal testimony in lunar-sighting cases to male witnesses, while contemporary Muslim societies increasingly rely on scientifically trained women in astronomical observation. This tension raises an important question concerning whether gender should remain a determinative criterion in evaluating epistemic credibility within modern religious governance. Drawing on qualitative textual analysis of al-Shāfiʿī’s al-Umm, this study combines Emilio Betti’s historical hermeneutics with Najm al-Dīn al-Ṭūfī’s theory of maṣlaḥah to reassess the legal status of women’s testimony in rukyat al-hilāl. The analysis argues that al-Shāfiʿī’s evidentiary restriction should be interpreted within the gendered social and epistemic conditions of his historical milieu rather than as an explicit judgment on women’s inherent intellectual capacity. It further distinguishes between the immutable ritual objective of determining the beginning of religious observances and the empirical means (wasīlah) through which lunar visibility is established. In contemporary Indonesia, where women increasingly participate in formal astronomical education, scientific institutions, and crescent observation, this historical shift provides grounds for reconsidering categorical gender exclusion in testimony. The study therefore proposes a competence-based evidentiary framework in which scientifically verifiable testimony by qualified women may be recognized without altering the normative substance of ritual worship. The article contributes to contemporary Islamic legal theory by demonstrating how historical hermeneutics and maṣlaḥah can jointly address gendered epistemic authority while preserving the objectives of justice, public benefit, and religious certainty.]]>
<![CDATA[Gender Mainstreaming in Slum-Free City Program (KOTAKU) in Kalegowa Village, Gowa Regency ]]>
<![CDATA[Fatimah]]>;
<![CDATA[Suparman]]>;
<![CDATA[Arsyad]]>;
<![CDATA[Sakaruddin Mandjarreki]]>;
<![CDATA[Helmy Ayuradi Miharja]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 19 No 1 (2026): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v19i1.16797
<![CDATA[Gender mainstreaming is a key principle of community-based development, yet previous studies have primarily viewed women as indicators of participation rather than examining how gender mainstreaming strengthens their capacity, representation, and influence in community governance. This study analyses gender mainstreaming strategies in the Slum-Free City Program (KOTAKU) in Kalegowa Village, Gowa Regency, using a descriptive qualitative approach. Data were collected through in-depth interviews, observation, and document analysis involving nine purposively selected informants and analysed using interactive analysis with triangulation. The findings identify four interconnected strategies: strengthening gender awareness, enhancing women's capacity, expanding women's participation in community institutions, and increasing their engagement in socio-economic activities. Their effectiveness depends on inclusive policies, continuous socialisation, and growing community acceptance of women's leadership. The study concludes that gender mainstreaming functions not only as an administrative tool but also as a mechanism of social transformation that strengthens women's bargaining power and enables their substantive influence in community decision-making.]]>
<![CDATA[Women's Economic Empowerment and Food Security in the Siring Floating Market: A Socio-Religious Analysis via Qirā’ah Mubādalah ]]>
<![CDATA[Umaima]]>;
<![CDATA[Nurmianti Fadli]]>
<![CDATA[ AL-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan Vol 19 No 1 (2026): AL-MAIYYAH ]]>
Publisher : <![CDATA[Center for Gender and Child Studies, Institute for Research and Community Service, Institut Agama Islam Negeri Parepare. ]]>
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DOI: 10.35905/almaiyyah.v19i1.16938
<![CDATA[Women’s participation in informal economic activities is often assessed through the language of empowerment, yet such participation may remain embedded in gendered domestic responsibilities and socio-religious expectations. This study examines how women traders at the Siring Floating Market in Banjarmasin, South Kalimantan, negotiate economic participation, household responsibilities, and socio-religious norms while contributing to local food security. Using a qualitative descriptive-analytical design, data were collected from 15 purposively selected women traders through non-participant observation and semi-structured interviews. The data were analysed thematically, while Qirā’ah Mubādalah was employed as an analytical lens to interpret reciprocity, shared responsibility, and gender justice within the participants’ lived economic practices. The findings show that women play central roles in food production, distribution, product diversification, cultural continuity, and household economic support. However, their economic participation does not eliminate gendered constraints; rather, it reflects a form of negotiated and relational agency in which market activities are continuously balanced with domestic responsibilities and socially embedded expectations. The study further shows that women’s everyday economic practices contribute to local food availability, accessibility, diversity, and community resilience. Rather than suggesting that the traders themselves consciously reinterpret religious texts, the findings demonstrate how Qirā’ah Mubādalah can illuminate reciprocal and shared responsibilities within lived socio-economic relations. This study contributes to scholarship on gender, informal economies, and Islamic social thought by linking women’s negotiated economic agency with local food security in a Muslim community.]]>
