The Concept of Gender Justice from the Perspective of Indonesian Women Ulama

Abstract

Gender differences are unimportant as long as they do not result in gender inequality. However, it turns out that gender disparities have resulted in a variety of injustices, which affect both men and women. Gender inequality is a system and structure that affects both men and women equally. Because Islam is based on a relationship between Allah and individual women and men, the Qur an s concept of Islam treats both women and men equally. According to Islamic normativity, a person s high and low quality is determined solely by his or her level of devotion to Allah. Humans are treated equally by God, who does not distinguish between them. God does not differentiate between men and women when it comes to the works he performs. Gender equity is a necessity for both men and women, according to Indonesian women researchers. Keyword: Gender, Gender Justice, Indonesian Women s Ulama Introduction Humans are freed from a variety of forms of discrimination and oppression, including social discrimination, skin color, race, and a variety of other basic ties, thanks to Islam. The Qur an contains the notion of equality between men and women in theory. However, in reality, there is still a great deal of discrimination in society, which leads to gender disparity. Violence, marginalization, and injustice are all forms of discrimination against women. According to Komisi Nasional Perempuan dan Anak (Women and Childern National Commission s) records, there were 406,178 cases of violence against women reported and handled during 2018 (up from 348,466) the previous year. This case of violence against women consisted of 13,568 cases handled by 209 service provider partner institutions spread across 34 provinces, and as many as 392,610 cases sourced from case data/cases handled by the Religious Courts (Komnas PA, 2019). While cases of injustice felt by women, for example in legislative elections. The seats occupied by women in the house of representatives (DPR) are still very low, namely The Concept of Gender Justice from the Perspective ... 66 Vol. 2 No. 1 June (2021) 8.80% in 1999, as many as 11.82% in 2004, then in 2009 17.86%, and in 2014 it decreased again to 17.32% (BPS, 2014). It must be acknowledged that gender-based injustice still occurs in society, especially in practical terms. The data published above is only a small part of the existing cases and is not reported by victims. In cases of sexual violence, for example, victims choose to remain silent for reasons of shame and unequal power relations. There are still many people who think that victims of sexual violence are the fault of the victims themselves who dress too sexy or don t cover their genitals. The rampant injustice experienced by women has prompted the Indonesian female ulama to take it seriously in their congress. The Indonesian Women s Ulama Congress (Kongres Ulama Perempuan Indonesia/KUPI) is a meeting activity for consolidation, discussion, and sharing of experiences and knowledge about the role of Indonesian Women Ulama in fighting for Islamic, national and humanitarian values. KUPI was initiated by people who are concerned about Islamic issues and gender justice in Indonesia. KUPI is organized by women and men who are concerned with the issue of gender justice from an Islamic perspective, including Islamic boarding school leaders, activists, and academics (KUPI, 2017). Indonesian women clerics in their first congress have confirmed their vision and mission to affirm and realize justice for the universe, especially gender justice. If so, what is the concept of gender justice from the perspective of Indonesian women ulama? Then what are the factors that shape the concept of gender justice in the perspective of Indonesian women ulama? This problem is interesting to be studied more deeply to add a more comprehensive theoretical understanding of the community s point of view on the issue of gender justice between men and women. To examine the problems above, it is necessary to have a deeper understanding of gender equality from the perspective of the Qur an and its implications for Islamic law (Suhra, 2013). This study uses a descriptive analysis method, namely processing and describing the data studied in a more meaningful and understandable data display. Data was collected through documentation and in-depth interviews which were then analyzed by interactive analysis. Gender in Perspective and Reality Equality is a big agenda in the feminist movement that fights for equal rights between men and women. However, many forget that equality is not always the Siti Nikhayatul Ma’unah Santri: Journal of Pesantren and Fiqh Sosial 67 same and comparable. There is always a difference in equality. Because basically, equality arises because there are differences. In Islam, the position of men and women is equal. The word of God in QS Ali Imran (3): 195 explains that God will reward each other s deeds, both men and women. In addition, another verse also confirms that the position of men and women are equal before Allah, Men (husbands) are leaders and protectors for women (wives) because Allah has favored some of them (men) over women. others (women).” (Surat an-Nisa (4): 34). What is meant by leadership in the letter is that arbitrariness is not allowed, because from one side the Qur an commands mankind to help each other between men and women. At first glance, it appears that this leadership task is a special privilege for men (husbands) and a higher degree than women. Islam explicitly states that men are responsible for meeting the needs of their families. Therefore, men who do not have material skills are advised to postpone marriage. However, if you have a marital relationship, the income of the man (husband) cannot meet the needs of the family, then based on the advice of mutual assistance in Islam, the woman (wife) should be able to help the man (husband) in increasing income. Islam is a religion that carries a mission of equality between humans and others, whether rich, poor, young, old, officials, people, ugly, beautiful, or women, men. Although in the Qur an it is stated ar-Rijal qawwamuna ala al-nisa , in Surah An-Nisa verse 34 which explains the leadership of men in the household. Such leadership should not be used as a way of the arbitrariness of men against women, because in Islam it is also recommended that men (husbands) discuss with women (wives) in solving existing problems. In terms of the formation of gender concepts for men and women, it is influenced by three concepts, namely: first, self-concept and self-image, how they can understand themselves, and they can influence their society. Second, the culture of society, such as language, models, values , and norms that are applied in daily behavior. Third, some figures influence the formation of people s personalities in daily life as social activities (Mufidah, 2009). Today, that the process of male or female maturity is influenced by social rules that are always instilled, accustomed to life so that it becomes standard. In this case, women are categorized as emotional beings, fussy, weak, feminine, cowardly, The Concept of Gender Justice from the Perspective ... 68 Vol. 2 No. 1 June (2021) compassionate, and have a sense of dependence on men. Meanwhile, men are categorized as rational, brave, brave, masculine, selfish, assertive, and so on. Based on these labels, the concept and self-image of both men and women are undeniable. In addition, the understanding of men and women has also been legitimized by the interpretation of sacred texts so that it becomes a belief. Public understanding of gender differences is still often confused with gender differences as a social construction. From here, the concept and self-image of men and women are built and influenced by culture which is strengthened by religious legitimacy. With the concept and self-image that then forms the concept of gender. The concept of gender is an effort to differentiate gender through a socialization process that has a direct impact on differences in status, roles, and relationships between men and women. The existence of these differences resulted in the status of one sex being lower than the other. Distinguishing roles can marginalize one gender, as well as an unequal relationship between the two. Gender inequality is practiced by both men and women through habituation in daily life to form a social reality. Even so, social construction will change in line with social changes so that gender status, roles, and relations can change according to space and time. Gender relations are determined by the division of roles and functions in society. In Arab society, men are given a dominant role in various fields. Based on the conception of the family in the traditions of Greek and Roman society, the head of the family is held by a man (husband). Men hold absolute power in the legal and economic fields of their families, both wives, children, and even slaves who live in the family (Umar, 2001). Gender differences are not a problem as long as they do not give birth to gender inequality. However, in reality, the application and implications of gender in society have not met expectations, because they are still heavily influenced by local socio-cultural factors. Therefore, the existence of gender differences has given rise to injustice for both women and men. Gender inequality (Fakih, 2018) is a system and structure in which both men and women are victims of the system. Manifestations of gender inequality appear in several forms, namely, marginalization of women, gender stereotypes, subordination, violence, and workload. Siti Nikhayatul Ma’unah Santri: Journal of Pesantren and Fiqh Sosial 69 Gender bias can occur in society when one gender is harmed, resulting in injustice. What is meant by injustice is a form of different treatment based on gender reasons, where one gender is considered better in terms of circumstances, position and position.