Abstract
In the contex of Islam, the concept of qudwah hasanah , that is, a good example or model, is not only applicable to men but also to women in society. Qudwah hasanah is important, for one, because it helps to strengthen the family institution, and the ummah as a whole. In line with this, women are equally responsible for realizing qudwah hasanah , especially since women are considered to be “educators” by nature. In many works of Malay literature in this country, Muslim women are presented as the central figures around which these works revolve. A great number of female characters in these works are shown to have exemplary characteristics. Because of this, the present study aims to examine the characteristics of qudwah hasanah in relation to the female characters in several recent Malay novels published by women authors, namely Baromkeh Matamu di Mataku ( Baromkeh: Seeing Through Your Eyes ) by Ummu Hani Abu Hassan, Seteguh Fikrah Saleha ( As Strong as Saleha’s Thought ) by Aminah Mokhtar, Delima Ranting Senja ( The Pomegranate of the Evening Branch ) by Siti Zainon Ismail, Episod Cinta di Tanah Hijrah ( Love in the Land of Migration ) by Amaruszati Noor Rahim, and Lentera Mustika ( Mustika’s Lantern ) by Nisah Haron. This study also examines the extent to which local women authors are able to create female Muslim characters in line with the concept of qudwah hasanah. Keywords: qudwah hasanah, Muslim women, ummah, Malay novels
Highlights
KAMARIAH KAMARUDINWomen writers and Malay literature have a relatively long relationship, which can be traced back to the publication of Bulan Melayu in 1930, in Johor Bahru
The idea that women are capable of upholding their honourable character as Muslim women even though their careers take them to far-off places can be seen in the following example: “Ya Rabbi, jauh di bumi asing yang juga bumi ciptaan-Mu memberi hamba kesedaran ummah, keihsanan, kemuliaan; memang tidak banyak pintaku, tapi berilah hamba kekuatan iman, dengan sinar fikiran dan pelita hati, beri hamba kekuatan jasmani dan rohani untuk bergerak demi ibadah kepada-Mu.”
It can be said that Muslim women are responsible for their share in the family; a Muslim woman must carry on her relationship with her family because of the important status of family in Islam, and carry forth this relationship within the guidelines of the religion, even with her non-Muslim family members, since silaturrahim has a wide meaning, and it is necessary for a Muslim woman to keep up these bonds even if the others break them
Summary
KAMARIAH KAMARUDINWomen writers and Malay literature have a relatively long relationship, which can be traced back to the publication of Bulan Melayu in 1930, in Johor Bahru. The idea that women are capable of upholding their honourable character as Muslim women even though their careers take them to far-off places can be seen in the following example: “Ya Rabbi, jauh di bumi asing yang juga bumi ciptaan-Mu memberi hamba kesedaran ummah, keihsanan, kemuliaan; memang tidak banyak pintaku, tapi berilah hamba kekuatan iman, dengan sinar fikiran dan pelita hati, beri hamba kekuatan jasmani dan rohani untuk bergerak demi ibadah kepada-Mu.”
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