Gender Equality in Islam: Adi Hidayat’s YouTube Discourse

Background: Gender inequality perpetuates social injustice. When individuals do not have equal opportunities based on sex, this results in inequities in education, employment, access to health, and political participation.
 Purpose: This research aims to conduct a bibliometric analysis related to gender equality in Islam.
 Method: The method used is bibliometric, which involves collecting and analyzing data from relevant scientific publications from the Scopus database. This research found 133 relevant publication documents related to gender equality in Islam
 Results: The results of the examination of publication documents also found several other relevant topics, including gender, Islam, feminism, gender equality, religion, women's status, women's rights, gender relations, family law, social media, public opening, the Middle East, politics, women, and articles. These topics are still subject to development, depending on the interest of global researchers. Trends in the results of this research also help to study the development of gender equality studies and networks in Islam. This can also be a global reference in understanding changes in study perspectives that can influence attitudes to further research. This research is based on the results of examining published documents, which can be a reference for future research, especially on gender equality in Islam, both internally and nationally.
 Conclusion: The limitation of this study lies in data screening, which is only limited to specific years of publication (2017-2023). This also affects the number of documents analyzed, so further research is needed to explore a more significant number of documents. This may affect better analysis results in the future.

This article is intended to answer questions on the legal considerations of the Constitutional Court Decision No. 22/PUU-XV/2017 regarding the minimum age of marriage for women and how the Judgment is seen from the Muhammad Saʻîd Ramaḏân al-Bûṯî's maslahah theory and the theory of gender equality in Islam. From the conducted studies, several conclusions can be drawn. First, the Judge's legal considerations in canceling the minimum age of marriage in decision No. 22/PUU-XV/2017 are based on consideration of discrimination acts, health and educational aspects, child exploitation, the minimum age requirement for marriage in various countries, and policy demands related to marriage age. Second, in terms of the al-Bûṯî’s maslaẖah theory, the Constitutional Court's ruling on the equalization of marital age between men and women is not categorized as a maslahah, since it does not meet the five criteria for something to be called as a maslahah. Third, according to the gender equality theory in Islam, it can be concluded that the Constitutional Court's decision is not suitable to the theory, since the meaning of equality in Islam is not to be equal but rather to the fulfillment of rights according to the level of needs.

Objective: Explain and strengthen the understanding of gender balance in the context of faith and charity based on the thematic interpretation of Surah An-Nisa verse 124, as well as how the principles of equality in Islam can be applied in socio-religious life. Theoretical framework: The concept of justice and gender equality in Islam is based on thematic interpretation (tafsir maudhu'i), as well as the principles of faith and charity as pillars of just and inclusive religious life. Literature review: Previous studies of the interpretation of Surah An-Nisa verse 124, the thoughts of commentary scholars on the role of gender in religion, as well as literature that discusses gender equality in the context of Islam and society. Methods: A thematic interpretation approach (maudhu'i) to the verses of the Qur'an (An-Nisa: 124) by examining the context of the text (textual) and the social context (contextual) to understand the meaning and implications of the verses on gender issues. Results: Ayat An-Nisa: 124 shows that Islam upholds the principles of justice and gender equality in terms of faith and charity. There is no difference in reward between men and women who do righteous deeds. This supports the creation of an inclusive and gender-fair society. Implication: This study provides a theological basis for efforts to strengthen the role of women in socio-religious life and is a contribution to the discourse of gender equality in Islam, especially in the context of social interpretation and praxis. Novelty: Using a thematic interpretation approach specifically to An-Nisa: 124 to highlight gender equality in the context of faith and charity, and to relate it to the socio-religious roles of men and women more inclusively and contextually.

The concept of gender equality in Islam is frequently misunderstood, either by those who perceive Islam as restricting women’s roles or by those who advocate absolute equality without acknowledging inherent differences. This study examines the active roles of men and women in Islam through a thematic exegesis of QS. An-Nisa (4):32 and QS. At-Taubah (9):71, using Fathul Karim Mukhtashar Tafsir as the primary reference. The findings demonstrate that Islam upholds equality between men and women in matters of faith and the rewards of good deeds, while simultaneously guiding them to fulfill roles consistent with Islamic teachings. Women are granted opportunities to participate in diverse spheres of life, including social engagement and da’wah, provided such activities remain within the framework of religious principles. However, the implementation of this concept faces challenges, particularly due to the pervasive influence of patriarchal culture. Consequently, a comprehensive understanding rooted in authoritative exegesis, supported by appropriate policies, is essential to promote the just and balanced application of Islamic values.

The discourse on gender equality in Islam often sparks theological debates, particularly regarding the interpretation of Surah al-Nisā’ [4]: 34, which is frequently used to justify male superiority over women. This article critically examines Muḥammad Ḥusayn Faḍl Allāh’s (1935–2010) interpretation of this verse in his Tafsīr min Waḥy al-Qur’ān. The study addresses two questions: how Faḍl Allāh interprets qiwāmah, and how his thinking on gender equality is constructed. Using a qualitative approach with literature review, the study finds that Faḍl Allāh interprets qiwāmah contextually and functionally within husband-wife relations, rather than as a justification for male dominance. The construction of his thought that is based on historical-conceptual interpretation, leads to the concept of substantive justice and moral responsibility. Faḍl Allāh’s rejection of interpretations that justify violence or the subjugation of women is unequivocal, and he positions gender equality as the paramount ethical ideal of Islam, placing significant emphasis on the well-being of families and society as a whole. This finding shows the urgency of a progressive and responsive interpretive approach to gender issues, especially in the context of rereading religious texts.

<p><em>The causative factors of the gender equality problem include misunderstanding social roles between men and women as a result of an incomplete understanding of Islamic law. This misunderstanding of gender equality results in unequal conceptions placing the positions of men and women in society.This article aims to the primary data sources in this article are the Qur'an text which outlines the gender equality issues in the Islamic law perspective. This article is a qualitative study with a normative juridical approach by describing and analyzing the concept of gender in the Qur'an and fiqh. The results of this study explain that Islam teaches equality between humans, both men and women. At least there are five principles of gender equality in Islam, men and women are both servants of Allah Swt, men and women are both caliphs of Allah, men and women both accept the primordial covenant, men (Adam) and women (Hawa) are both actively involved in the events of the cosmic creation, and men and women have the same potential for achievement. The Qur'an emphasizes the equal status of men and women in terms of fundamental rights as their existence as human and divine beings.</em></p>

This chapter will first discuss the inconsistency between Western policy on the issue of Palestine, as typified by Australian foreign policy, not only with the sentiments of increasingly large portions of these societies, but also the inconsistency between such policy formation and current research and trends within the field of conflict resolution. The second part of chapter will explore how the gap between these policy settings and Islamist policy positions in Palestine might be bridged by a shift in strategy among the Islamists themselves. I will present a new methodology based on social science research, contextualisation and a maqasid or objective-oriented approach. This methodology has implications for interpretation beyond issues around conflict resolution to include such matters as human rights and gender equality in Islam.

Human rights and Islam both emphasize the value of justice and well-being for all individuals, including women. However, in practice, women's rights are often hampered by patriarchal culture and conservative religious interpretations. This study aims to analyze how human rights and Islam can work in harmony in guaranteeing women's rights. Using a qualitative method based on literature study, this research identifies various factors that cause discrimination against women, such as gender bias in religious interpretations and entrenched social norms. The results show that realizing gender equality in Islam requires inclusive education, fairer reinterpretation of Islamic law, policy reforms that protect women, as well as economic empowerment and women's participation in leadership. With these steps, women can obtain their full rights without erroneous cultural and religious barriers.

KH. Husein Muhammad is one of the many religious figures who support feminism in Indonesia who uses the interpretation of the Qur'an as its basis. Feminism glorified by Husein Muhammad is not a bad connotation of feminism or only on gender, but rather a movement to create awareness about justice and discrimination regardless of gender. Feminism activists are not only women, but also men who want to fight for gender equality. This study aims to explore the position of gender equality in Islam according to KH. Husein Muhammad, a cleric who is an activist for gender equality based on Islamic values. This study uses a library research method with a qualitative descriptive analytical approach and content analysis. K.H. Husein Muhammad's thoughts show that Islam is a religion that upholds the values ​​of justice and gender equality. Discrimination against women that often occurs in society is not something taught by Islam, but rather the result of religious interpretations influenced by patriarchal culture. Therefore, efforts are needed to reinterpret religious texts with a more critical, contextual, and inclusive approach to realize gender justice in Islam

Surah An-Nisa' verses 1 and 34 have been central to discussions on gender. According to the interpretations of Imam al-Ṭabarī and Imam al-Rāzī, these verses place women in a subordinate role, both in domestic and non-domestic spheres. This interpretation is considered biased, not reflecting the true essence of the Qur'an. Therefore, further research is necessary to uncover the Qur'an’s intended view on gender in these verses. The study uses a descriptive-analytical method with a qualitative approach, gathering data from books, theses, and articles. The findings reveal that al-Ṭabarī and al-Rāzī's interpretations reinforce male superiority in patriarchal tradition, stating that Eve was created from Adam's rib and that the husband is the absolute leader of the wife. However, contemporary scholars argue that interpreting "nafs" as referring to the unity of humanity without any connotation of gender superiority, emphasizing equality in Islam. The Qur'an advocates for justice in gender issues, making traditional interpretations obsolete in today's context. Regarding Surah An-Nisa' verse 34, al-Ṭabarī and al-Rāzī interpreted men as the rightful leaders over their wives due to the advantages given by Allah, with financial responsibility as the foundation of their authority. However, modern-contemporary tafsir scholars reject this view, interpreting qiwāmah as shared responsibility regardless of gender, emphasizing partnership in the household and gender equality in Islam. This reflects efforts to understand Qur'anic verses contextually and inclusively, supporting the principles of equality and justice.

This article critically examines the historical context of gender equality in Islam, seeking to dispel the misconception that women are considered inferior to men within the Islamic framework. Utilizing historical approaches, the discussion unfolds in three key segments. First, it delves into the position of women in pre-Islamic societies, encompassing the Greek, Christian, Jewish, and Arabian periods. Subsequently, it explores the status of women following the advent of Islam, focusing on the Prophet Muhammad's era, particularly during the 7th century. Furthermore, the article presents notable female figures from Islamic history as exemplars of gender inclusivity within Islam. The conclusion posits that Islam, rather than being inherently discriminatory, has been misrepresented due to the perpetuation of patriarchal cultural norms. This study offers valuable insights into the complex interplay between religious teachings and socio-cultural dynamics that shape perceptions of gender within Islamic societies.

Journeys Towards Gender Equality in Islam

The problem of gender equality in Islam often uses theological grounds to include the hadith proposition as a tool of legitimacy. Especially in the case of the household, the argument of curse in the relationship of husband and wife is used as the basis for accusations of obtaining domestic violence by the husband to the wife. As if Islam would allow a husband to wife’s violence if they were not willing to serve their sexual desires. This paper aims to answer these assumptions by analyzing the argument of the curse by using the method of critical criticism from the perspective of language or can also be called the bayani method, namely the method of analyzing the meaning of meaning in the argument of fiqh law. The result is that there is an error in understanding the meaning of the hadith caused by a weakness in understanding the meaning in Arabic which is the language of the hadith. Therefore, finally bring conclusions that are less proportional in understanding the propositions and facts. The hadith is a guide for all Muslims and there is no need for doubt in the study of hadith. The development of the modern era certainly has its own influence, especially in the scientific field of hadith. As Muslims of course we are all required to be able to fight in all fields, especially in the field of hadith science. The theoretical uptake and applied form of the Fatima Mernissi methodology of thought have created an important issue to study. His action in terms of knowledge has given rise to new problems for the hadith scientists in the field of feminism. This research aims to examine how the forms of hadiths are based on Fatima Mernissi’s ideas and thoughts. The problem of misogynist traditions is a form of contemporary research that must be discussed, especially regarding the reconstruction of understanding of misogynistic traditions. Few things are important in the study of misogynistic traditions, where the existence of this hadith has created problems for making new facts in the world of feminism. The new fact is nothing but the formation of new weapons in terminating the acceptance or rejection of the hadith. Furthermore, the discussion of this research will be accompanied by the tarjih method in order to arrive at the correct conclusions. Whether the misogynistic hadiths are hadiths that show that Islam discriminates against women or not. The purpose of this study is none other than a study for proving that misogynistic hadiths are not an expression of the hadith denied by Fatima Mernissi to the Muslims’ grip which is expressed in the Qur’an and al-Hadith.

The problem of gender equality in Islam often uses theological grounds to include the hadith proposition as a tool of legitimacy. Especially in the case of the household, the argument of curse in the relationship of husband and wife is used as the basis for accusations of obtaining domestic violence by the husband to the wife. As if Islam would allow a husband to wife's violence if they were not willing to serve their sexual desires. This paper aims to answer these assumptions by analyzing the argument of the curse by using the method of critical criticism from the perspective of language or can also be called the bayani method, namely the method of analyzing the meaning of meaning in the argument of fiqh law. The result is that there is an error in understanding the meaning of the hadith caused by a weakness in understanding the meaning in Arabic which is the language of the hadith. Therefore, finally bring conclusions that are less proportional in understanding the propositions and facts. The hadith is a guide for all Muslims and there is no need for doubt in the study of hadith. The development of the modern era certainly has its own influence, especially in the scientific field of hadith. As Muslims of course we are all required to be able to fight in all fields, especially in the field of hadith science. The theoretical uptake and applied form of the Fatima Mernissi methodology of thought have created an important issue to study. His action in terms of knowledge has given rise to new problems for the hadith scientists in the field of feminism. This research aims to examine how the forms of hadiths are based on Fatima Mernissi's ideas and thoughts. The problem of misogynist traditions is a form of contemporary research that must be discussed, especially regarding the reconstruction of understanding of misogynistic traditions. Few things are important in the study of misogynistic traditions, where the existence of this hadith has created problems for making new facts in the world of feminism. The new fact is nothing but the formation of new weapons in terminating the acceptance or rejection of the hadith. Furthermore, the discussion of this research will be accompanied by the tarjih method in order to arrive at the correct conclusions. Whether the misogynistic hadiths are hadiths that show that Islam discriminates against women or not. The purpose of this study is none other than a study for proving that misogynistic hadiths are not an expression of the hadith denied by Fatima Mernissi to the Muslims' grip which is expressed in the Qur'an and al-Hadith.

This study entitled Gender Equality Analysis of the Sibaliparriq Concept in Polewali Mandar Regency (Study of the View of Nahdatul Ulama and Muhammadiyah) puts it into three problem formulations, among others are: How is the Sibaliparriq concept in Polewali Mandar? How do community leaders in Polewali Mandar view Sibaliparriq? And how are the views of Nahdatul Ulama and Muhammadiyah in Polewali Mandar towards Sibaliparriq in line with gender equality in Islam? In answering these problems, the author uses a sociological approach, which is a social approach that studies living together in society. This type of research is field qualitative or field research, which clearly describes the location and object to be studied, systematically, factually and accurately. The data sources used are primary data sources, namely parties or sources who have direct contact with Sibaliparriq's behavior, or sources obtained from informants through observation and interviews. While secondary data sources, namely data obtained in writing or research results about Sibaliparriq, as well as other sources that can add data to this research. The results of this study are about the Sibaliparriq culture adopted by the Mandar community, especially Patoke Village, Sulaluang Village, that the concept of Sibaliparriq which means helping each other, working together, between husband and wife in the household, for example the husband goes to the rice fields, the wife at home also takes busy selling, with this Sibaliparriq very helpful especially in improving the economy in the household, which has become the grip of the mandar community that there will be no problems in the household when there is awareness from a wife to help her husband, for the sake of creating harmony in the household. In addition, Sibaliparriq is certainly very in line with the teachings of Islam, there is no prohibition against a wife working to help her husband, departing from this understanding, it is explained in the Koran (QS al-Nahl 16:97) that Allah does not discriminate between men and women