scholarly journals Kesetaraan Gender dalam Persfektif Islam

2019 ◽  
Vol 5 (1) ◽  
pp. 81-96
Author(s):  
Ilfa Harfiatul Haq

There is a negative stigma which assumes that Islam does not respect the position of women, limits its freedom, is unjust and makes women a second-class human being under the control of men. These reasons make this writing is interested. Departing from that thought, they also considered that Islam was the main obstacle to the struggle for gender equality. The purpose of this study is to uncover the core problem of gender equality in an Islamic perspective. This research was conducted using Islamic study methods and approaches. The position of women in Islam has the same rights and obligations as men, although there are some things that women cannot do and men can do, and vice versa. As for what distinguishes the degree between men and women is the level of piety. Islam has far raised the status of women and it can be said that in other religions there is nothing like and even exceeding the privileges of women other than in Islam.

2012 ◽  
Vol 2 (5) ◽  
pp. 273 ◽  
Author(s):  
Tülin Tuna

This article aims to explain gender equality in Turkey. The gender concept which implies socially determined roles and responsibilities of men and women varies across different societies and in time. The gender is determined by multiple factors. Besides gender has an impact on every period of life in different ways. There can be inequality in using the opportunities, allocation and utilization of resources, accessing the services because of gender. Women have more disadvantages and lower social statuses compared with men are influenced much negative from so-called inequalities. Several reforms have been carried out since beginning of Turkish Republic in order to provide gender equality. These reforms aim to boost the woman’s economic, cultural and social development. However, today sex based inequality is one of the foremost current problems, although these reforms. When the status of woman in Turkey is examined, it is observed that education level of woman has low and involvement in business life is inadequate. Together with this fact, it is obvious that woman could not exceed gender role despite legal reforms in Turkey and take its place in political area. However, fertility conscious of women started to increase. Therefore, the rates of fertility decrease. To sum up, it was observed that today there are many stages in order to reach the level desired in regard to provide gender equality.   Key Words: Gender in Turkey, Gender equality, The Status of Women in Turkey.


FIAT JUSTISIA ◽  
2018 ◽  
Vol 12 (4) ◽  
pp. 355
Author(s):  
Heri Setiawan ◽  
Steven Ouddy ◽  
Mutiara Girindra Pratiwi

Gender meaning of fundamentally different from biological sex. Biological sex is a gift; we are born as a man or a woman. However, the path that makes us masculine or feminine is a combination of the building blocks of basic biological and biological interpretation by our culture. From the tiny baby to reach old age, we learn and practice specific ways that have been determined by the community for us to be men and women. Gender is a set of roles as well as costumes and masks at the theater, convey to others that we are feminine or masculine. Device specific behaviors include appearance, dress, attitude, personality, work inside and outside the household, sexuality, family responsibilities and so together polish "gender roles" us. If someone mentions or asks about gender, then what is meant is gender in the context of language approach. This term became very commonly used in the last few decades. Feminist jurisprudence is a legal philosophy that is based on gender equality in politics, economic and social. Feminist jurisprudence unpacks and explain how the law plays a role to legalize the status of women in subordination to men, in other words, the law as a means to preserve the status quo, namely the dominance of men over women. Moreover, feminist jurisprudence is also trying to make a change/transformation changing the status of women by changing laws and its approach and its stance on gender cases be more fair and balanced. This is an emancipatory project woman in law. Keywords: Gender; Feminist Jurisprudence; justice; men and women.


2018 ◽  
Vol 4 (1) ◽  
pp. 29-52
Author(s):  
Rohmatul Izzad

Abstract From the 20th century to the 21st century, feminist model of interpretation has been developing rapidly. The majority of feminist interpreters, both men and women, criticize the centrality of men in interpreting the Qur'an.They emphasize the argument that the interpreter's gender bias is still dominated by men, most of which have shaped the paradigm of understanding the Qur'an and Islam in general. In contrast to secular feminists, Muslim feminist scholars do not reject Islam itself. Instead, they refer to the Qur'an and the Prophet's Sunnah to support their claim that the Qur'an needs to be reinterpreted. This research specifically tries to study and explore the concept of gender equality in Islam, especially in the perspective of Muhammad Syahrur's hermeneutic thinking. This research analyzes the real relationship between men and women in Islam, whether the views of past scholars are still relevant in positioning the status of men and women. In other words, this research tries to carry out a contemporary reading of the gender equality concept in Islam, which specifically refers to Muhammad Syahrur's hermeneutic. On this basis, this study uses an analysis-hermeneutic approach. Through Syahrur's hermeneutics, the researcher critically analyzes the relationship between men and women in Islam, and carries out a contemporary reading of it. Therefore it  is expected to be able to produce a new thought product about gender in Islam that is more contextual and in accordance with the dynamics of the times. Keywords: feminism, gender equality, al-Qur'an hermeneutics.


1970 ◽  
pp. 12
Author(s):  
Evelyne Accad

AI Mar'a Fi AI-Islam (The Status of Women in Islam), by Dr. Subhi Al-Saleh.


2018 ◽  
Vol 8 (1) ◽  
pp. 1-22
Author(s):  
Humera Sultana ◽  
Nasreen Aslam Shah

Historically, the status of women was very low all over the world however Islam is the only religion which help in changing the status of women and improve her status in the society. This paper explores the lives of Muslim women in the period of early Islamic society which reveals that these women gave the lesson of virtue, piety, devotion and sacrifice to every women and daughter of Islam. These ladies bore exemplary moral character, and in performance of their responsibilities they sacrificed their luxuries, comforts and happiness. Following footprints of these ladies can make every daughter a proud human being.


PMLA ◽  
1971 ◽  
Vol 86 (3) ◽  
pp. 459-468
Author(s):  
Florence Howe ◽  
Laura Morlock ◽  
Richard Berk

In the spring and summer of 1970 the Commission on the Status of Women of the Modern Language Association conducted a comprehensive, nationwide survey on the position of women in English and modern foreign language departments. We collected information on types of appointments, ranks, teaching patterns, and salary levels of men and women faculty members and the proportion of women among graduate enrollments and recent degrees awarded. In addition, the Commission asked for information about nepotism regulations and practices of departments in the Association. This report presents some results of the survey.


Author(s):  
Ferdous Jahan ◽  
Sharif Abdul Wahab ◽  
Fairooz Binte Hafiz

Socioeconomic inequality among men and women is a major hindrance in ensuring equal advancement for all human being to live a dignified life. Minority status of women further exacerbates inequalities faced by women belonging to small ethnic groups. The chapter explores gender inequality across three small ethnic minorities' groups in Bangladesh. Applying Nussbaum's capability approach to analyze the situation of women with different social and ethnic identities, this chapter unpacks the three-fold barriers experienced by women belonging to minorities groups – first, as minority group, second as women and third as minority women. Lack of awareness, perceiving their “present state” as destiny, social and local norms and patriarchal way of thinking force these women to live with identity of secondary citizens.


2017 ◽  
Vol 16 (2) ◽  
pp. 281
Author(s):  
Husni Mubarrak

The most current challenges faced by Moslem in terms of Islamic religious discourse are religiousinterpretation on gender equality on position men and women. Among long crucial debate related tothe issue is position of men and women in testimony, when the place of two women witnesses whichare conceived equal to one man. It seems an ambivalent takes place regarding Islamic religious interpretationwhen many verses mentioned in the Quran and some hadiths have declared explicitly the sameshared opportunity and capacity as well as mutual relation between men and women as vicegerents(khalifah) of God on the earth, meanwhile in the practice which inherited over centuries demonstratedinequality of men and women. This contrast, however, ultimately indicates a tension between Islamthat ethically egalitarian and historically determined. This article tries to seek an Islamic view of justice onwomen testimony by arguing the importance of contextualizing interpretation by revitalizing appropriatemaxim of Quran exegetes and up grading maqasid studies in order to find a more equal and justreligious interpretation on women in Islam.


2007 ◽  
Vol 45 (2) ◽  
pp. 389-414
Author(s):  
M. Agus Nuryatno

This article discusses Asghar Ali Engineer’s interpretation of women in Islam. Two topics discussed in this article are the status of women in Islam and the veil. Engineer offers an approach in understanding the Qur’an to deal with these topics and his method is based on three principles: firstly, the Qur’an has two ingredients: normative and contextual. Normative ingredient refers to the fundamental values and principles of Qur’an such as equality and justice, and these principles are eternal and can be applied in various social contexts. Contextual revelations, on the other hand, deal with verses that were tailored to socio-historical problems of the time. In line with the changes in context and time these verses can be abrogated. Secondly, the interpretation of the Quranic verses is very dependent on one’s own perceptions, world-view, experiences and the sociocultural background in which he/she lives. Thus, a ‘pure’ interpretation of the Scripture is not possible; it is always influenced by sociological circumstances, no one can be free of such influences. Thirdly, the meaning of the Quranic verses unfolds with times, therefore, the interpretations of classical scholars can be radically different from the interpretation of modern scholars. This is because Quranic verses often use symbolic or metaphorical language that is ambiguous in meaning. This ambiguity serves, of course, to promote flexibility and creative change. These three principles can be employed to understand the status of women in Islam and the veil.


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