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Journal : Jurnal YIN YANG

PENAFSIRAN QASIM AMIN TENTANG HIJAB Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 9 No 2 (2014)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract

Abstrak: Persinggungan Arab Islam dengan kolonialisme dan modernitas melahirkan dinamika intelektual Arab Islam yang menandai satu fase kebangkitan Islam yang berpretensi untuk melakukan reinterpretasi tradisi Islam. Qasim Amin sebagai salah satu tokoh kebangkitan Islam juga berupaya untuk menafsirkan kembali ajaran dan tradisi Islam, terutama yang terkait dengan perempuan, dengan mengakomodir pemikiran-pemikiran dan budaya modern. Berbasis pada kritiknya terhadap pemakaian niqab dan burqa yang dianggap sebagai praktik hijab yang berlebihan dan justru mensubordinasi perempuan, Amin berupaya untuk memaknai kembali tradisi hijab tersebut dengan mengkaji historisitas hijab, menggali kembali teks-teks al-Qur’an dan hadis yang berbicara tentang perempuan dan hijab, penafsiran para ulama terhadap kedua teks tersebut, nilai-nilai dan prinsip-prinsip dasar dari syari’at Islam yang melandasi legislasi Islam, serta pemikiran feminisme liberal. Dalam konteks hijab, Amin menawarkan model hijab syar’i (moderat) yang tidak menutup seluruh tubuh perempuan dan menyisakan bagian muka dan kedua telapak tangan dalam kondisi terbuka. Secara teologis, model ini justru sesuai dengan teks-teks al-Qur’an dan hadis yang membolehkan perempuan memperlihatkan kedua bagian itu, karena dalam sejarah manusia keduanya sangat penting untuk melakukan aktivitas sehari-hari baik dalam ruang privat maupun publik. Sementara secara sosial, hijab syar’i lebih sesuai dengan syari’at Islam terutama terkait dengan prinsip kemudahan, karena lebih memungkinkan perempuan untuk bisa terlibat baik dalam urusan domestik maupun publik secara lebih mudah dan leluasa. Kemudahan dalam partisipasi sosial ini akan berdampak secara signifikan bagi peningkatan kualitas intelektual dan kesejahteraan sosial perempuan. Secara makro, partisipasi perempuan yang lebih luas dalam ranah publik akan berkontribusi penting bagi pencapaian progresi bangsa, sehingga bangsa-bangsa Arab mampu mencapai kemajuan seperti yang telah dicapai oleh bangsa-bangsa Barat. Abstract: Intersection between Islamic Arab with colonialism and modernity make Islamic Arab intellectual dynamics that mark the Islamic revival phase that pretend to perform a reinterpretation of Islamic tradition. Qasim Amin as one of the leaders of Islamic resurgence has also sought to reinterpret the teachings and traditions of Islam, especially those related to women, to accommodate the ideas and modern culture. Based on his criticism of the use of the niqab and burqathat is regarded as excessive and practice of hijab, actually it is a practice of subordinating women. Amin attempted to re-interpret the hijab tradition by examining the hijab historicity, dig up the texts of the Qur'an and hadiths that talk about women and hijab, the interpretation of the scholars of the two texts, the values ​​and principles of Islamic Shariah underlying Islamic legislation, as well as the idea of ​​liberal feminism. In the context of hijab, Amin offers hijab syar'i models (moderate) that do not cover the entire female body and leaves the face and both palm of the hands in an open condition. Theologically, this model precisely in accordance with the texts of the Qur'an and the Hadith which allow women shows both that part, because in human history are both very important to perform daily activities in both the private and public spaces. While socially, hijab syar'i more in line with Islamic Shari'ah principles, especially related to convenience, since it allows women to be involved in both domestic and public affairs more easily and freely. The ease in social participation will significantly impact to the improvement of the quality of the intellectual and social well-being of women. At the macro level, the wider participation of women in the public sphere will contribute significantly to the achievement of the progression of the nation, so that the Arabs are able to achieve such progress that has been achieved by Western nations. Kata Kunci: Penafsiran, Seklusi Perempuan, Hijab Syar’i.
PERKAWINAN MENURUT MASYARAKAT ARAB PRA ISLAM Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 10 No 2 (2015)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract

Abstract: The abandonment of the historical context of the text in the interpretation of the text, make the text meaning is partial or distorted. For example, in Islamic jurisprudence, particularly those associated with the issue of marriage, there is a concept dzihar, namely equating wife with his mother’s (back). When someone does something like this, then in the study of Islamic law, divorce may fall against his wife. Almost all the products of Islamic law claim this. The question then is why equating wife with her husband's mother's back is to drop the divorce? It is certain that the equation wife with her back is a problem that is not simple, because divorce is a critical issue. And this can only be seen by looking at how the Arab culture to talk about these issues. In a patriarchal Arab society, marriage following the model of ownership (tamalluk). This can be seen from the term used to refer to her husband with Ba'al (Lord, master, master, owner) and his wife with mab'ul (servants, slaves, controlled, owned). This ownership model can be seen in the implementation of various forms of marriage in pre-Islamic society. There are several forms of marriage in the community, such as marriage Safah, al-rahti marriage, marital al-mukti, ordinary marriage, marriage istibda ', mut'ah marriage, and polygamous marriages. All forms of marriage above are in terms of a model of ownership (tamalluk). Although the marriage is considered Safah models provide the freedom of women to have sex with several men and determine who will be the father of her unborn child, but the marriage was in a patriarchal culture base, so when he had entered into the marriage, then the position will remain the mab'ul and the husband's property. With the ownership model, women are in a subordinate position and must have the submission and total devotion to her husband. Conversely, men / husbands have dominant authority to treat her in accordance with her wishes. Keywords: Perkawinan, Masyarakat, Arab, Pra Islam
SOSIALISASI BUDAYA ADIL GENDER OLEH ORGANISASI GENDER Sumiarti, Sumiarti; Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 10 No 2 (2015)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract: equality and gender justice is a global issue. Along with the awareness of human rights, human beings begin to question and criticize the cultures already established that they perceive as unfair behavior constructor (bias) gender. From this point, then there are many organizations that provoke equality and gender justice. In this paper, the organization is called gender organizations. Gender organizations is a noble mission, to speak out gender equality and justice, but in practice, they experience a harsh challenge. How the strategy of gender culture in socializing gender fair culture, this is the question that became the starting point of this paper. Kata Kunci: Sosialisasi, Budaya Adil Gender, dan Organisasi
KEPEMIMPINAN PEREMPUAN DALAM IBADAH: TAFSIR TRANSFORMATIF ATAS DISKURSUS IMAM PEREMPUAN BAGI LAKI-LAKI DALAM SHALAT Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 3 No 2 (2008)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract

Controversy about women ability as imam for men, have become polemic of past ulama. Four imam mazhab firmly refusewomen imamah to men. Ulama discourse about women’s imamah reflects their inclination to patriarchal interest. It is clear from theexistence of rational inconsistency on their thought: in one side on imam general prerequisite, religious understanding and al-Qur’an fluentlyas main criteria. However, on the other side, when discussing about women imamah, those substantial criteria neglected. Their refusal didnot based on consideration whether women comply with qualification that being prerequisite, but simple because on “because she iswoman”. Meanwhile, Abu Tsaur, al-Thabari, and Mazini as ulama side whom absolute permit women as imam. However, their view did notemerge to surface; moreover almost disappear from Islamic thought discourse. On this point, the appointment of Ummu Waraqah as imamfor men can be understood as implementation and affirmation of human equality idea, which existed on tauhid doctrine. Therefore, men andwomen have chance to become imam, as long as comply with qualification prerequisite.
NEGOTIATING BEAUTY (MUSLIM WOMEN RESPONSE ON WHITENING BEAUTY PRODUCT) Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 6 No 1 (2011)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract: Kecantikan perempuan bukan sesuatu yang universal dan tidak berubah. Hal ini dibuktikan dengan adanya pergeseran konsepsi kecantikan perempuan, yang dulu diidentikkan dengan tubuh yang gemuk. Sekarang lebih diidentikkan dengan tubuh yang langsing dan berkulit putih. Oergeseran konstruksi kecantikan ini tidak terlepas dari peran media yang merepresentasikan kecantikan perempuan dengan image tertentu, misalnya melalui iklan-iklan produk pemutih yang menggambarkan perempuan cantic adalah yang memiliki kulit putih. Dalam artikel ini, perempuan justru menggunakan agensi mereka untuk menegosiasi konsepsi kecantikan yang diidentikkan dengan kulit putih yang lebih menekankan penampilan fisik, dan merekontruksi konsep kecantikan yang berbeda. Sebagai perempuan mmuslim, mereka mengakomodir nilai-nilai agama yang lebih menekankan moralitas sebagai bagian dari inner beauty utntuk mengkritik konsepsi kecantikan yang direpresentasikan media yang semata-mata menekankan aspek fisik. Meskipun, penampilan fisik juga dianggap pentiing, namun moral yang baik diangga[ lebih esensial. Dengan rekontruksi ini, perempuan telah mengorganisir identitas yang berbeda, bahkan berlawanan dalam narasi baru yang menjadi dasar bagi kontruksi habitus dan praktik kecantikan mereka di masa yang akan datang. Kata-kata Kunci: Kecantikan, Media, Representasim Subjektifitas, Agensi
KRITIK WACANA SEKSUALITAS PEREMPUAN Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 4 No 1 (2009)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstract

as a discourse, knowledge about women sexuality embodies power relation by control, discipline and normalization. With thisperspective, interpretation about woman sexuality that represented by term that attributed to women are related with a political interest. Thismeaning normalized with values, norms, and social practice mechanism until truth about woman and their sexuality accepted as undeniabletruth. Phallucentric paradigm that becomes basis woman sexuality discourse is making man as interpretation subject. Therefore, womanpositioned as sexual object that understood and defined with man perspective and interest. Woman subordination that placed them aspassive figure sexually have making them loosing their sexual creativity and activity. This condition imply continuous social problem faced bywomen: sexual violence/harassment, trafficking, unhealthy sexual life, unwanted pregnancy, sexual infection,
SEKSUALITAS PEREMPUAN DALAM ISLAM Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 5 No 2 (2010)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Religion exists to make changes in the existing social order. With a foothold on tawhid (oneness of God), and affirms thedoctrine of universal human equality. This doctrine of tawhid in turn has implications for the transformation of various forms of social practicesthat subordinate and exploit the other party. On this basis, women's issues, including aspects of sexuality, is also undergoing atransformation. With the doctrine of equality, both men and women can obtain their rights as human beings as equals. Each side has aposition as a partner and therefore entitled to recreational sexuality. Various discourse in Islamic thought who presume to eliminate the rightof either party, especially with the tendency to subordinate such party, of course contrary to the spirit of equality contained in the doctrine ofmonotheism
THE CONTRIBUTION OF NAHDHATUL ULAMA’S GENDER IJTIHAD TO ENGENDERING INDONESIAN CIVIL SOCIETY Munfarida, Elya
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 8 No 2 (2013)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

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Abstrak: Keterlibatan Nahdlatul Ulama (NU) dalam sejarah Indonesia telah memberikan peran yang signifikan bagi pembentukan negara Indonesia dan demokrasi DI Indonesia. Kontribusinya dimanifestasikan dalam berbagai bidang baik politik, sosial, budaya, agama dan ekonomi. Meski belum maksimal, namun ada upaya-upaya secara gradual untuk meningkatkan kontribusi bagi masyarakat Indonesia sebagai masyarakat sipil. Salah satu upayanya adalah meningkatkan keberdayaan perempuan yang telah mengalami subordinasi dan diskriminasi tidak hanya dalam ruang privat tapi terutama dalam ruang publik. Melalui beberapa fatwanya, NU berkepentingan untuk meningkatkan martabat perempuan dengan mengafirmasi kesetaraan gender di antara laki-laki dan perempuan dan memberikan ruang yang lebih luas bagi perempuan untuk merealisasikan dirinya. Dengan adanya hak dan kebebasan yang lebih besar, perempuan memiliki kekuatan moral untuk terlibat secara aktif dalam ruang publik dan berkiprah secara diskursif dan praktis dalam arena politik untuk memberikan aspirasi politiknya. Dengan demikian, perempuan mampu berperan sebagai agen-agen yang otonom dan kritis terhadap kebijakan-kebijakan negara. Abstract: Involvement of Nahdlatul Ulama ( NU ) in Indonesia's history has given a significant role for the formation of the Indonesian state and democracy in Indonesia. Its contribution is manifested in various fields of politics, social, cultural, religious and economic. Although not at the maximum but there is a gradual efforts to improve contribution to the Indonesian people as civil society. One of the efforts is to increase the empowerment of women who have been subordinated and discriminated not only in the private but in public spaces as well. Through several resolutions, NU's interest is to increase the dignity of women by affirming gender equality between men and women and provide more space for women to realize themselves. With the greater rights and freedom, women have the moral strength to be actively involved in the public sphere and acting as a discursive and practical in the political arena to provide political aspirations. Thus, women are able to act as autonomous agents and critical of state policies. Kata Kunci: Ijtihad, Gender, NU, Masyarakat Sipil.