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MUWAZAH: Jurnal Kajian Gender
Published by Institut Agama Islam Negeri Pekalongan
ISSN : 20858353     EISSN : 25025368     DOI : -
Core Subject :
Muwazah adalah jurnal kajian gender dengan ISSN Print: 2085-8353; Online: 2502-5368 yang diterbitkan oleh Pusat Studi Gender (PSG) IAIN Pekalongan. Kata Muwazah berasal dari bahasa Arab yaitu (??????) yang memiliki arti kesetaraan. Jurnal ini fokus pada isu-isu aktual dan kontemporer yang berkaitan dengan kajian gender lokalitas dalam berbagai perspektif. Redaksi mengundang para ilmuwan, sarjana, professional, praktisi dan peneliti dalam berbagai disiplin ilmu yang konsern terhadap kajian gender berupa analisis, aplikasi teori, hasil penelitian, terjemahan, resensi buku, literature review untuk mempublikasikan hasil karya ilmiahnya setelah melalui mekanisme seleksi naskah, telaah mitra bebestari, dan proses penyuntingan. Jurnal ini terbit setahun dua kali setiap bulan Juni dan Desember.
Arjuna Subject : -
Articles 415 Documents
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PERAN TEORI QIRA’AT DALAM MEMAHAMI AYAT RELASI GENDER Muttaqin, Ahmad
MUWAZAH Vol 8 No 1: Juni 2016
Publisher : IAIN Pekalongan

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Abstract

Al-Quran at the first time was sent down to transform the bias gender relation. In relation to this, it is necessary to let the Quranic verses to talk about gender itself by using the variant readings (Qira’at) of the Al-Quran. This paper aims to built the argument how important the qira’at is to understand the verses talking about gender. For example, this will analyze the Q.S. Al-Nisa’ (4): 19. This concludes that variant readings (qira’at) contributes to understand the Quran thematically and contextually. Second, using the qira’at in Q.S. Al-Nisa’ (4): 19, we understand how to position the women more respectfullyAl-Quran pada saat pertama diturunkan untuk mengubah hubungan bias gender. Sehubungan dengan ini, perlu untuk membiarkan ayat-ayat Al-Quran berbicara tentang gender itu sendiri dengan menggunakan bacaan varian (Qira'at) dari Al-Quran. Paper ini bertujuan untuk membangun argumen tentang pentingnya Qira'at untuk memahami ayat-ayat Al-Quran berbicara tentang gender. Misalnya, analisis Q.S. Al-Nisa '(4): 19, dengan kesimpulan bahwa varian bacaan (Qira'at) memberikan kontribusi untuk memahami Quran tematis dan kontekstual dan menggunakan Qira'at dalam Q.S. Al-Nisa '(4): 19, bisa memahami posisi kaum perempuan dengan lebih terhormat.
FEMINISME DALAM NERACA (Perspektif Islam) Untung, Moh. Slamet
MUWAZAH Vol 1 No 1: Juni 2009
Publisher : IAIN Pekalongan

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Abstract

In female perspectives, there are assumptions of strains caused by dramatized biological differences. Therefore, they stipulate the need of scientific to find the psychological differences among males and females. Their spirit in finding those answers resulting on some movements, for instance emancipation, feminism or females freedom, leading to one point: giving same right, chances and responsibility among males and females. The root of feminism basically has already existed since the 19th century. That movement has developed in some countries, not only in United States of America but also in Western Europe, Japan and some Islam dominated countries which the laters are claimed by western as the tormenter of females while in reality Islam is proven as the reverse one.
Perempuan Pedagang dan Pasar Tradisional Fujiati, Danik
MUWAZAH Vol 9 No 2: Desember 2017
Publisher : IAIN Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (450.672 KB) | DOI: 10.28918/muwazah.v9i2.1123

Abstract

the traditional market are identically with women, because in any traditional market, especially in Indonesia as much as 85% of trades are dominated by women, even buyers in traditional markets are mostly (90%) also women and of course the merchandise being sold is also related to women or identical with domestic needs. These conditions make women (traders) have economic power and dominate the flow of trade, ranging from the determination of the price of goods, capital, produc relations and division of labor, even determinants of social and cultural relations that exist in traditional markets. Women traders as key actors who have power and dominance in traditional markets, must be central in building patterns of relationships with various other subjects, who play a role in the market. For example: with husbands, with other traders, with buyers, with owners of capital, with suppliers of goods, with porters and laborers carrying. Relationship patterns built by women traders with these subjects, some involving gender sentiments and some that are not, there  are a vertical relationship and there are a horizontal relationship.
PEREMPUAN-PEREMPUAN PEJUANG HAK-HAK FEMINIS DALAM ALQURAN Azzuhri, Muhandis
MUWAZAH Vol 4 No 2: Desember 2012
Publisher : IAIN Pekalongan

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Abstract

Abstract : Feminism as a movement at the beginning of the movement is seen as a common ground for all the human race especially between men and women. The concept assumes that Islamic feminism as a construct of thought is a struggle for women's equality with men but not on the sexual aspect of his or her gender aspects as fellow creatures of God. However, women still have to accompany the man or husband whenever and wherever they may be in a sense of joy and sorrow. Khair Umm wife of Abu Lahab, the wife of Nuh and the wife of Prophet Lut As, As a symbol of women negatively in the Alquran, while Asyiyah wife of Fir’aun,  Siti Hawa, Siti Sarah, Siti Hajar and Queen Bilqis is a symbol of positive women in the Al Qur'an. Abstrak : Feminisme sebagai sebuah gerakan pada awal gerakan dipandang sebagai landasan bersama bagi semua umat manusia terutama antara laki-laki dan perempuan. Konsep ini mengasumsikan bahwa feminisme Islam sebagai konstruksi pemikiran adalah perjuangan untuk kesetaraan perempuan dengan laki-laki, tetapi tidak pada aspek seksual dari atau aspek-aspek gender sebagai sesama makhluk Tuhan. Namun, perempuan masih harus menemani laki-laki atau suami kapanpun dan dimanapun mereka berada dalam rasa suka dan duka. Khair Umm istri Abu Lahab, istri Nuh dan istri Nabi Luth As, Sebagai simbol perempuan negatif dalam Alquran, sementara Asyiyah istri Fir'aun, Siti Hawa, Siti Sarah, Siti Hajar dan Ratu Bilqis adalah simbol positif di Al Qur'an.
MEMBANGUN POLA RELASI KELUARGA BERBASIS KESETARAAN DAN KEADILAN GENDER Rofi'ah, Siti
MUWAZAH Vol 7 No 2: Desember 2015
Publisher : IAIN Pekalongan

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Abstract

This study departs from the reality of patriarchal family relationship patterns that distinguish between the role of men (husbands) and women (wives) in the household, where the husband is the head of the family (public) and the wife is a housewife (domestic). Different patterns of family relationships, resulting in injustice and gender in equality. That condition would require the construction pattern of relationships base dongenderequality, to realize a gender partnership to wards a harmonious family. Construction pattern of gender relations gender equality, realized if there is cooperation and division of roles equal and fair between husband and wife, which refers to the planning and implementation of resource management family, so family members have roles in various activities (domestic, public, and social).Kajian ini berangkat dari realitas pola relasi keluarga patriarkhis yang mendikhotomikan peran antara laki-laki (suami) dan perempuan (isteri) dalam rumah tangga, dimana suami adalah kepala keluarga (public) dan isteri adalah ibu rumah tangga (domestik). Pola relasi keluarga yang dikhotomis, mengakibatkan ketidakadilan dan ketidaksetaraan gender. Kondisi tersebut tentunya memerlukan konstruksi pola relasi yang berbasis pada keadilan dan kesetaraan gender, sehingga terwujud kemitraan gender menuju keluarga yang harmonis. Konstruksi pola relasi gender yang berkeadilan dan berkesetaraan gender, terwujud jika ada kerjasama dan pembagian peran yang setara dan adil antara suami dan isteri, yang merujuk pada perencanaan dan pelaksanaan manajemen sumberdaya keluarga, sehingga anggota keluarga mempunyai pembagian peran dalam berbagai aktivitas (domestik, publik, dan kemasyarakatan).
TENAGA KERJA WANITA DALAM PERSPEKTIF ISLAM Ambarwati, Amiroh
MUWAZAH Vol 1 No 2: Desember 2009
Publisher : IAIN Pekalongan

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Abstract

Islam as a rahmatan lil ‘alamin religion (as a mercy for all creatures), gives genuine recognition and high appreciation of human equality. All human beings are equal, because they come from the same source, Allah Almighty. Human being can be distinguished to another by the level of his obidence and complience. As a logical consequence, each person (read: male or female) has the same obligations and responsibilty to fulfill and have the same rights to accept. Unfortunately, the essence of the equality doctrine is often biased when the understanding of Islam has been contaminated by the patriarchal mindset so that there are many different views about women’s status and position, which are considered as inferior to men. On the other hand, women who are initially claimed to occupy only domestic or household jobs, for example, they now have started reaching the public domain which was originally considered an unusual thing, consequently they must perform the dual roles as housewives and as workers. Along with the rise of the controvercy over women in these dual roles, this paper will attempt to review those roles of women from the religion’s point of view, especially how Islam regards the presence of female workers.
PEREMPUAN DALAM CITRA KETIDAKADILAN GENDER (Kajian Feminis dan Resepsi atas Kisah Yusuf dalam Serat Yusuf) Gazali, Hatim; Isma, Muwafiqotul
MUWAZAH Vol 8 No 2: Desember 2016
Publisher : IAIN Pekalongan

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Abstract

In Islam, men and women are equal before God (das sollen). However, stereotype, discrimination and violance against woman often happen everywhere. The position of women according to the Serat Yusuf as a literature that was born from the social construction and the storage author who is gender bias placed women unequally. This research that used philology theory, reception theory and feminism theory examined the picture of unequal gender in Yusuf-Zulaikha in Serat Yusuf. Based on Philology theory, it was found that Serat Yusuf who was written by Nalaputra is a sung text. It was written in 1935 that consist of 29 chapters (pupuh). While based on the reception theory, the study revealed that the reading of Nalaputra as the writer of the Serat Yusuf on YusufZulaikha story that consists in the holy Quran experienced the expansion and additional part, plot, character. In the analysis of the feminist theory, the study discovered forms of unequal position of women such as women are perceived as a passive, emotional, unable to control their desire, men servants and their faith are lower than men.Di dalam Islam, laki-laki dan perempuan adalah sama di hadapan Allah SWT (das sollen). Namun, stereotip, diskriminasi dan kekerasan terhadap perempuan sering terjadi di mana-mana. Posisi perempuan menurut Serat Yusuf sebagai sastra yang lahir dari konstruksi sosial yang bias gender menempatkan perempuan secara tidak setara. Penelitian ini yang menggunakan teori filologi, teori resepsi dan teori feminisme. Berdasarkan teori filologi, ditemukan bahwa Serat Yusuf yang ditulis oleh Nalaputra adalah syair yang ditulis pada tahun 1935, terdiri dari 29 bab (pupuh). Sementara berdasarkan teori resepsi menunjukkan bahwa, pembacaan Nalaputra terhadap Serat Yusuf, kisah Yusuf-Zulaikha mengalami ekspansi dan tambahan pada bagian, plot , karakter yang berbeda dari Al-Quran. Analisis teori feminis, menemukan posisi yang tidak sama dari perempuan seperti perempuan dianggap pasif, emosional, tidak mampu mengendalikan keinginan mereka, makhluk hamba dan iman mereka lebih rendah daripada laki-laki.
HUKUM POLIGAMI DALAM PERSEPEKTIF ULAMA FIQH Baidhowi, Aris
MUWAZAH Vol 4 No 1: Juni 2012
Publisher : IAIN Pekalongan

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Abstract

Abstract :  The fiqh ulama agree that the legal permissibility of polygamy in marriage is based on the word of Allah SWT, Surah of al-Nisa 'verse 3, which confirms that the polygamist husband conditions shall be fair to his wives. They recognize the value of justice in polygamy is something that is impossible to be realized. Therefore, the illat of legal permissibility of polygamy in Islam marriage is: that it shall not be encouraged by the motivation of biological sex and pleasure, but only by social and human motivation, since the interpretation of "able to do justice" as a basic requirement of polygamy allowance is very difficult. The permissibility of polygamy is not a recommendation; but it is a solution given in special conditions to them (husbands) who desperately need and meet certain requirements. Abstrak : Ulama fiqh sepakat bahwa kebolehan hukum poligami dalam pernikahan didasarkan pada firman Allah SWT, QS al-Nisa 'ayat 3, yang menegaskan bahwa kondisi poligami suami harus adil terhadap istri-istrinya. Mereka mengakui nilai keadilan dalam poligami adalah sesuatu yang mustahil untuk diwujudkan. Oleh karena itu, illat hukum kebolehan poligami dalam Islam pernikahan adalah: bahwa hal itu tidak akan didorong oleh motivasi dari seks biologis dan kesenangan, tetapi hanya dengan motivasi sosial dan manusia, karena penafsiran "mampu melakukan keadilan" sebagai dasar persyaratan penyisihan poligami sangat sulit. Diperbolehkannya poligami bukanlah rekomendasi; tetapi merupakan solusi yang diberikan dalam kondisi khusus untuk mereka (suami) yang sangat membutuhkan dan memenuhi persyaratan tertentu.
SIKAP PEREMPUAN MISKIN TERHADAP HUKUM YANG BERPIHAK PADA PEREMPUAN (Studi Di Kabupaten Cilacap) Ni'mah, Zulfatun
MUWAZAH Vol 6 No 2: Desember 2014
Publisher : IAIN Pekalongan

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Abstract

This qualitative research is  studying the responds of poor women who have a child born out of wedlock to replacement of law about law relationship between a child born out of wedlock  with his or father biological father. At first, Marriage Act  rules that a child born out of wedlock is only have legal relation with his or her mother, but this rule has replaced by a new rule, it is Constitution Court Judgement No 41/PUU/2012 that says that a child born out of wedlock also have legal relation with his biological father. The result of research show that poor women who have a child born out of wedlock are don’t respond the new rule happily because of they think that law is a difficult and complicated affair. Need to some money to solve the problem by law. Beside it, they are avoid to meet and take a part to get affair with the biological father of their child, a person who ever leave them in suffer because make them pragnanc but unresponsible.penelitian kualitatif ini adalah mempelajari respon perempuan miskin yang memiliki anak yang lahir di luar nikah untuk penggantian hukum tentang hubungan hukum antara anak yang lahir di luar nikah dengan ayah kandungnya atau ayah. Pada awalnya, UU Perkawinan aturan bahwa seorang anak yang lahir di luar nikah hanya memiliki hubungan hukum dengan atau ibunya, tetapi aturan ini telah diganti dengan aturan baru, itu adalah Mahkamah Konstitusi Pengadilan No 41 / PUU / 2012 yang menyebutkan bahwa seorang anak lahir di luar nikah juga memiliki hubungan hukum dengan ayah kandungnya. Hasil penelitian menunjukkan bahwa perempuan miskin yang memiliki anak yang lahir di luar nikah yang tidak merespon aturan baru bahagia karena mereka berpikir bahwa hukum adalah urusan sulit dan rumit. Perlu uang untuk memecahkan masalah dengan hukum. Selain itu, mereka menghindari untuk bertemu dan mengambil bagian untuk mendapatkan hubungan dengan ayah biologis dari anak mereka, orang yang pernah meninggalkan mereka di menderita karena membuat mereka pragnanc tapi tidak bertanggung jawab.
MUHAMMAD SAW SEORANG FEMINIS Azzuhri, Muhandis
MUWAZAH Vol 1 No 1: Juni 2009
Publisher : IAIN Pekalongan

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Abstract

Feminism point of view - as a modern deliberation of IXth century, coming from western is not a peculiar entity for eastern (read : Islam). The figure of Rasululloh SAW presents that Islam messenger has shown humanist characteristics for females particularly on behalf of wives and Islamic females in earlier era of Islam by respecting gender equality therefore the rights of politics, economy and social between males and females are regarded same, there are no discriminations just by the differences in sex and gender. Perspectives and morality characters shown by Rasululloh SAW to females in this writing is completed by performing explorations through historical and hadists texts concerning females around the Prophet and his best friends. Based on the analysis, it can be concluded that the Holy Prophet Muhammad SAW is a profile of Prophet having feminist, non discriminative, humanist and universal ways of thinking.

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