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Musawa : Jurnal Studi Gender dan Islam
Published by Universitas Islam Negeri Sunan Kalijaga Yogyakarta
ISSN : 14123460     EISSN : 25034596     DOI : https://doi.org/10.14421/musawa.2019.181.1-17
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Education Social Sciences
Musãwa Journal of Gender and Islamic Studies was first published in March 2002 by PSW (Pusat Studi Wanita) Sunan Kalijaga Yogyakarta under contribution with the Royal Danish Embassy Jakarta. In 2008, published twice a year in collaboration with TAF (The Asia Foundation), namely January and July. Musãwa Journal is a study of gender and Islam especially on gender mainstreaming and child rights both in the study of texts in the Qur’an and Hadith, figures and thoughts, history and repertoire, classical and contemporary literature as well as socio-cultural studies. All concentrations are in the context of Indonesia and other countries in Southeast Asia within the framework of unified NKRI, based on Pancasila. Musãwa Journal has been published by PSW UIN Sunan Kalijaga Yogyakarta since 2002. Initiated by lecturers, gender activists and Islamic studies scholars of PTKI ( Higher Education of Islamic Religion) Musãwa has regularly published academic works and researches on gender and Islam for almost two decades. Now, the Journal extends its studies with Children and Human Rights (HAM). All studies are still in the context of gender and its mainstreaming. Through the studies hopefully, the Musawa journal can be part of the implementation of gender mainstreaming in the context of Indonesian society.
Arjuna Subject : Ilmu Sosial - Stugi Gender
Articles 373 Documents
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Wacana Keulamaan Perempuan Dalam Teks Ikrar Kebon Jambu Rengkaningtias, Ayu Usada
Musawa Jurnal Studi Gender dan Islam Vol. 17 No. 1 (2018)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.1.171.32-50

Abstract

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.]
POLITIK HUKUM KESETARAAN KAUM PEREMPUAN DALAM ORGANISASI MASYARAKAT ISLAM DI INDONESIA Asnawi, Habib Shulton
Musawa Jurnal Studi Gender dan Islam Vol. 11 No. 1 (2012)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2012.111.67-84

Abstract

In the normative level, generally all agreed to place women are equal to men, that is the position as humans, as well as the servant of Allah. Women are recognized to have a number of rights and freedoms, including the right to engage in politics, especially in the organization of the Islamic society. To strengthen the protection of women's rights, the government of Indonesia to make a policy or legislation (political law), both to improve policies of national legislation and policies ratified international law. However, when the policy (political law) or a pattern of gender relations between men and women drawn into operational a practical level, it appears that a long debate and a serious problem occurs. The rights of women experiencing prolonged discrimination, discrimination and marginalization occurs at the level of political rights and policies in the organization of Islamic society. In Indonesia, the rights of women in Islamic society organization, still have enough depth concerns. The pro and contra related to gender equality in Indonesia, particularly in the field of Islamic society organizations would affect the wheels of government in Indonesia, particularly in relation to the State of trademark law is the protection and freedom of human rights. Therefore, policies need to be related to equality between men and women both fair and legal.
Pernikahan Dini Dalam Perspektif Hukum Islam Amalia, Fatma
Musawa Jurnal Studi Gender dan Islam Vol. 8 No. 2 (2009)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2009.82.201-221

Abstract

Child marriage has become one of the most controversial issues in Islamic law (fiqh). Some scholars approve the practice without any reservations while others do not. In my opinion, we have to take into account the advantages and disadvantages of child marriage in broader sense before we decide to allow or disallow this to happen. Making a clear legal status of such child marriage is necessary because the substance of the Islamic law is create a better life for society now and in the future. Islamic law should cater the humanitarian vision and be relevant to the changing situation of our dynamic community. If it is found that child marriage in contemporary societies has resulted in many negative effects then it should be legally disapproved.
PEREMPUAN MADURA SEBAGAI SIMBOL PRESTISE DAN PELAKU TRADISI PERJODOHAN Mardhatillah, Masyithah
Musawa Jurnal Studi Gender dan Islam Vol. 13 No. 2 (2014)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2014.132.167-178

Abstract

Maduranesse women are generally considered as prestige symbol of society, family, even a man. By this reason,  they are treated as well as possible to keep the prestige stable even higher. However in some degree, the treatment seems not totally advantageous for women in the sense that they have limited access to make various important decisions for their lives especially in choosing the spouse. Maduranesse society still tend to choose arranged marriage for their daughters that the daughters don’t have significant role in making any decision related with arranged marriage, engagement, even marriadge itself. As the prestige maintainer, Maduraness female teenagers are also supposed to be in an engagement or marriadge relationship as soon as they get the first menstruation. They all are the common tradition of Maduranesse people which is also strengthened by some local wisdom well-alive in the society. In the other hand, this common ryhtm of arranged marriadge is in fact able to create a long-lasting marriage which is good for both, especially for women.
Siklus dan Terjadinya Menstruasi Serta Pandangan Islam di Dalamnya Sumartini, Titin
Musawa Jurnal Studi Gender dan Islam Vol. 5 No. 1 (2007)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2007.51.103-121

Abstract

Women have experiencedvarious discriminationsin most part of humans' history. We have witnessed violence against women portrayed and reported through mass media. Such violence also occurs in Muslim states, including Indonesia. Surprisingly there is also violence against women committed on the basis of their biological realities, namely monthly period. Menstruation has been conceptualized a curse for women so that they feel and endure the consequences of the primordial sin committed by Eve 'the symbolic woman'. This article will argue that such understandingof menstrual taboo is rooted in ancient story, and not from Islamic teaching.
KEKERASAN PSIKIS DALAM RUMAH TANGGA (Perspektif Undang-Undang PKDRT dan Hadis) Hudaya, Hairul
Musawa Jurnal Studi Gender dan Islam Vol. 16 No. 1 (2017)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2017.161.53-65

Abstract

Unlike the case of physical and sexual violence and ignorance that have been included in KUHP and KHI, the psychological violence regulated in PKDRT Law is unique because the provision is not mentioned in other legislation. However, the case of psychical violence commonly happens in the household. Because of its verbal characteris- tic, both the perpetrator and the victim sometimes do not realize it. Psychical violence in PKDRT may cause an act that results in fear, loss of confidence, loss of ability, feelings of helplessness, and or severe psychological suffering to a person. In a hadith, the Prophet SAW forbids a husband to say bad things to his wife. The Hadith can be understood as a prohibition from the Prophet that Muslim are not allowed to commit psychical violence in the household. [Berbeda halnya dengan kekerasan fisik, seksual dan pengabaian nafkah yang termuat dalam KUHP maupun KHI, kekerasan psikis yang diatur dalam Undang-undang PKDRT merupakan suatu bentuk kekhasan karena ketentuan tersebut tidak disebutkan dalam perundangan lainnya. Meski demikian, kekerasan psikis ternyata lebih sering terjadi dalam rumah tangga karena sifatnya yang verbal sehingga baik pelaku maupun korban kadang tidak menyadarinya. Kekerasan psikis dalam PKDRT dapat berbentuk perbuatan yang mengakibatkan ketakutan, hilangnya rasa percaya diri, hilangnya kemampuan bertindak, rasa tidak berdaya, dan/atau penderitaan psikis berat pada seseorang. Dalam sebuah hadis, Nabi Saw. melarang suami untuk mengatakan hal yang buruk terhadap istrinya. Hadis tersebut dapat dipahami sebagai larangan Nabi Saw. untuk melakukan kekerasan psikis dalam rumah tangga.]
Perdagangan Anak Perempuan dan Strategi Penanganannya Sriharini, Sriharini
Musawa Jurnal Studi Gender dan Islam Vol. 4 No. 3 (2006)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2006.43.399-417

Abstract

This article examines on human trafficking, especially younggirls. Children as the next generation need to be secured for their save, welfare and also protected their rights. Sometimes in reality, it reflects opposite conditions. There is an apprehensive phenomena in society which is young girl trafficking. It can be considered as gender base violence that experienced by girls or practices that discriminate women. This violence can arise various problems of psychologies, physical, psychology, economic, and even sexual. Therefore, overcoming this women violence in the form of girl trafficking need to be prioritized. In effort to handle it, it needs to be preceded by socialization about girl trafficking to most of components society, so people pay attention toward the issues, and it is urgent to be struggled. Then, it implements a comprehensive program. Starting from preventing, protecting, rehabilitation, and reintegrating which are conducted by involving teachers, society religious teachers/leaders and government officials also decision makers in according with their own task.
Kontekstualisasi Hukum Waris Dalam QS. An-Nisa [4]:11 (Studi Pembagian Harta Warisan Pada Masyarakat Adat Kampar) Marro’aini, Marro’aini; Kholis, Nor
Musawa Jurnal Studi Gender dan Islam Vol. 18 No. 1 (2019)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2019.181.93-104

Abstract

Masyarakat Kampar memiliki hukum adat yang telah diamalkan secara turun-temurun dalam hal pengaturan warisan, namun tidak sama ketetapan pembagiannya sebagaimana telah disampaikan dalam QS. An-Nisa [4]: 11 yaitu 2:1. Tulisan ini melihat bagaimana bentuk pembagian waris yang dilakukan oleh masyarakat adat Kampar dan memaparkan bagaimana pandangan Islam memahami realitas tersebut. Penelitian ini dilakukan dengan wawancara mendalam (indepeth interview) dan telaah beberapa sumber sekunder. Dari hasil analisis yang telah dilakukan dapat dipahami   bahwa pembagian harta waris yang dilakukan menurut adat Kampar, adalah berdasarkan jenisnya; berupa rumah peninggalan orang tua untuk anak perempuan bungsu, tapak rumah untuk anak perempuan lainnya dan kebun untuk anak laki-laki. Pembagian ini untuk melindungi perempuan dari hal-hal buruk yang bisa dialami mereka di kemudian hari. Selain itu, hal ini dilakukan sebagai cara untuk selalu menjunjung tinggi serta memberikan penghormatan terhadap perempuan. Ditinjau dari pandangan Islam, hal ini tidak menyimpang dari nilai-nilai universal Islam.[Kampar people have customary law that has been practiced from generation to generation in terms of inheritance regulation, but it is not the same as the distribution provisions as stated in the QS. An-Nisa [4]: 11 which is 2: 1. This paper looks at the form of inheritance carried out by the Kampar indigenous people and explains how Islamic views understand this reality. This research was conducted with in- depth interviews and study of several secondary sources. From the results of the analysis, it can be understood that the distribution of inheritance of  Kampar Adat is  based on the type of property in the form of a parent’s inheritance house for the youngest daughter, the land for building houses for the other daughter and the farm for the son . It is to protect women from the bad things they can happen in the future. Besides,  it also  the way how those  people respect and appreciate their  women. From Islamic point of view, it is not against the universal values of Islam.]
NIKAH SIRRI DALAM PERSPEKTIF HADIS Iballa, Dona Kahfi. Ma.
Musawa Jurnal Studi Gender dan Islam Vol. 12 No. 1 (2013)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2013.121.27-41

Abstract

This paper will discuss the issue of sirri marriages through the perspective of hadith. To give a holistic understanding of the problem regarding the hadith prohibiting sirri marriages and those instructing for the recording of marriages, this paper will utilize the Maani al-Hadith method. The various Hadiths found on sirri marriages have found two important points. First, the prophet has instructed that as a legally binding relation recommended by religion, marriage must be different from other forms of relations prohibited by religion, in the form of publications. Second, the hadith, which are strengthened by Quranic verses also instructs that while the use of  witnesses is sufficient for the legality of a marriage, if there are several requirements  which are lacking in certain situations, a record or publication of the marriage must be made to avoid future dispute (a record of the marriage is the most effective method espoused by the Quranic verse).  Furthermore, several other facts also become the basis for the mandatory nature of a marital record: 1) that marriages encompass not only legal, but also religious and social factors, 2) marital records protects not only from adultery, but also minimalizes the possibility for other future sins, and 3) that the existence of marital records is a characteristic of an upstanding Muslim following government laws.
Perempuan dan Spiritualitasnya Dalam Perspektif Hadis Suryadi, Suryadi
Musawa Jurnal Studi Gender dan Islam Vol. 6 No. 2 (2008)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2008.62.195-211

Abstract

It has been widely known that Islam is often portrayed as a religion which marginalizes and discriminates against women. This image comes from gender-biased practices of Muslim communities in some parts of the world. The author argues that if we go deeply to the authentic teachings of Islam, be they ones based on the Qur'an and Hadith, we will certainly find many riwayah that promote equality between men and women. With regard to the issue of spirituality, this article focuses on the hadith perspective, and concludes that the Prophet Muhammad had indeed provided wide space for women (as well as mean) to exercise spirituality in order to attain highest state of purity in the eyes of Allah. Both in doctrinal and practical level never did the Prophet single out one sex against the other. There is no proof whatsoever that the Prophet discriminated women from engagi,ng in spirituality.

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