PROPOSING FEMINIST INTERPRETATION OF THE QUR'AN

AND AFFIRMATIVE POLICY TO SUPPORT WOMEN LEADERSHIP

IN INDONESIAN STATE ISLAMIC HIGHER EDUCATION
Nina Nurmila

GENDER EQUALITY AND SOCIAL INCLUSION (GESI)

PADA DUA SEKOLAH INKLUSI DI PONOROGO
Evi Muafiah, Ayunda Riska Puspita, Vivi Vellanita Wanda Damayanti

SOLIDARITAS JANDA:
PEMBERDAYAAN PEREMPUAN DI PJJI ARMALAH YOGYAKARTA
Rohinah

STATUS HUKUM KHITAN PEREMPUAN

(PERDEBATAN PANDANGAN ULAMA DAN PERMENKES RI
NO.1636/MENKES/PER/XI/2010)
Triardi Samuel Zacharias, Asnath Niwa Natar

QANUN JINAYAT AND SHARIA POLICE; A NEW VIOLENCE

IN THE CONTEXT OF GENDER IN ACEH INDONESIA
Khairul Hasni

Volume 19, No.2, Juli 2020

 Vol. 19, No. 2, Juli 2020

••
m
Jurnal Studi Gender dan Islam

Pusat Studi Wanita

UIN Sunan Kalijaga Yogyakarta
Vol. 19, No. 2, Juli 2020 E-ISSN: 2503-4596
ISSN: 1412-3460

Terakreditasi Menteri Riset,

Teknologi, dan Pendidikan
Tinggi Republik Indonesia
Nomor 2/E/KPT/2015 (Sinta 2)

Editor in Chief: Marhumah

Managing Editor: Witriani

Editors:
Alimatul Qibtiyah, UIN Sunan Kalijaga, Yogyakarta
Siti Ruhaini Dzuhayatin, UIN Sunan Kalijaga, Yogyakarta
Euis NurlaelawatiUIN Sunan Kalijaga, Yogyakarta
Mochamad Sodik, UIN Sunan Kalijaga, Yogyakarta
Inayah Rohmaniyah, UIN Sunan Kalijaga, Yogyakarta
Masnun Tahir, UIN Mataram, NTB
Dewi Candraningrum, Universitas Muhammadyah Surakarta, Jawa Tengah
Ummi Sumbulah, UIN Maulana Malik Ibrahim, Malang, Jawa Timur
Dwi Setyaningsih,UIN Sunan Ampel, Jawa Timur
Nina Nurmila, UIN Sunan Gunung Djati, Jawa Barat
Rachmad Hidayat, Universitas Gadjah Mada, Yogayakarta
Sri Wiyati Eddyono, Universitas Gadjah Mada, Yogyakarta
Eve Warburton, National University of Singapore, Singapore
Tracy Wright Webters, University of Western Sydney, Australia

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Musãwa adalah Jurnal Studi Gender dan Islam yang fokus pada kajian-kajian gender dan anak, baik yang terintegrasi
dengan Islam maupun Hak Asasi Manusia. Diterbitkan pertama kali Maret 2002 oleh Pusat Studi Wanita Universitas
Islam Negri Sunan Kalijaga Yogyakarta bekerja sama dengan Royal Danish Embassy Jakarta. Mulai tahun 2008 terbit
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 PROPOSING FEMINIST INTERPRETATION OF THE QUR’AN AND
AFFIRMATIVE POLICY TO SUPPORT WOMEN LEADERSHIP IN
INDONESIAN STATE ISLAMIC HIGHER EDUCATION

Nina Nurmila
Universitas Islam Negeri Sunan Gunung Djati Bandung
[email protected]

Abstrak
Agama itu bisa bersifat mendukung atau diskriminatif terhadap perempuan tergantung pada
bagaimana kita menafsirkan agama, misalnya dalam hal kepemimpinan perempuan. Artikel ini
akan mengkritisi penafsiran Al-Quran tentang kepemimpinan perempuan yang ada yang pada
umumnya bersifat patriarki dengan menawarkan penafsiran feminis yang baru tentang Al-Quran,
yang ramah terhadap perempuan, dan dengan menyarankan adanya kebijakan afirmatif untuk
meningkatkan jumlah pemimpin perempuan di Perguruan Tinggi Keagamaan Islam Negeri
(PTKIN). Artikel ini menggunakan metodologi feminis dengan menggunakan wawancara dan
studi literatur sebagai metode pencari data. Penelitian ini menunjukkan bahwa kepemimpinan di
PTKIN masih didominasi oleh laki-laki karena masih kuatnya budaya patriarki. Hanya ada tujuh
rektor perempuan pada 58 PTKIN di Indonesia. Berdasarkan penemuan ini, penafsiran baru
tentang Al-Quran yang ramah terhadap perempuan perlu dipromosikan dan kebijakan yang netral
gender yang ada sekarang ini tentang seleksi rektor di PTKIN perlu direvisi menjadi kebijakan
afirmatif untuk memberikan ruang yang lebih luas bagi kepemimpinan perempuan, agar dapat
mencapai Planet 50-50 pada tahun 2030.

Kata Kunci: PTKIN, Kepemimpinan Perempuan, Islam, Tafsir Patriarki, Kesetaraan Gender

Abstract
Religion can be supportive or discriminative toward women depending on how we interpret
religion. When religion is interpreted from patriarchal lenses, it tends to be discriminative toward
women, such as women’s leadership. This paper will challenge the existing mainstream
patriarchal interpretation of the Qur’an on women’s leadership by offering a new feminist
interpretation of the Qur’an which is friendly to women and suggesting affirmative policy to
increase the number of women leaders in State Islamic Higher Education (Perguruan Tinggi
Keagamaan Islam Negeri/PTKIN). This paper uses feminist methodology by using interviews
and literature studies as methods of data collection. This study shows that men still dominate
leadership in PTKIN due to the strong patriarchal culture. There are only seven female rectors
out of 58 PTKIN in Indonesia. Based on this finding, the new interpretation of the Qur’an, which
is friendly to women, needs to be promoted, and the existing gender-neutral policy on the
selection of rector in PTKIN needs to be revised into affirmative policy to allow more rooms for
women’s leadership to achieve Planet 50-50 by 2030.

Keyword: PTKIN, Women Leadership, Islam, Patriarchal Interpretation, Gender Equality

125
Musãwa, Vol. 19, No. 2 Januari 2020

1-3. Al-Mujaadalah means “the woman who is

Introduction arguing.” This Chapter tells about Khaulah, the
There are two essential sources of knowledge
woman who became a victim of dzihar (whose
and guidance in Muslim lives: the Qur’an and
husband tells her that she is like his mother’s back).
Hadith. The Qur’an was revealed in the seventh
At that time, the consequences for dzihar were that
century Arabia, which has a robust patriarchal
the husband was free from conjugal responsibility,
system. Patriarchal culture is a system which
but the wife’s status was unclear: she was no longer
position men to be superior to women. 1 Asma being married, but she cannot marry another man.
Barlas argues that Islam is an anti-patriarchal This practice of dzihar disadvantaged Arabian
system. This, according to her, can be seen, for
women, and therefore, Khaulah went to the Prophet
example, in the case of Abraham and Mary. The
to ask for his protection and solution. The Prophet
Qur’an tells that Abraham undermined the
did not answer and suggested Khaulah be patient,
authority of his father by not obeying him to
but Khaulah kept arguing about seeking a solution
worship his idol, preferring to obey God. Father
for her suspended marriage until the verses 1-3 Al-
is the center of authority in a patriarchal culture,
Mujaadalah were revealed. Based on these verses,
and therefore, undermining a father is
the practice of dzihar was banned. Any husband
undermining the patriarchal system. In the case of
who divorces his wife by using dzihar and wants to
Mary, written in Qur’anic verses Ali Imran (3):
return to his wife should pay the fine by freeing a
35-37, her mother promised God that she would
slave. This is how the Qur’an and the Prophet
dedicate her child just to worship God. However, responded well to the quest of women.
she was confused when she knew her baby was a After the Prophet passed away, Muslims can
female, but she was surprised that God accepted
no longer ask him the solution for their daily
her promise even though her baby was a female.
problems. They have to rely on Muslim scholars’
In a patriarchal culture, the mosque is usually
opinions on their interpretation of the Qur’an or
dominated by men. Mary’s case negates this
Hadith because to be implemented in Muslim daily
patriarchal culture. This is why Barlas argues that
lives, the Qur’an or Hadith should firstly be
Islam is anti-patriarchal religion.2
understood or interpreted. This interpretation has
The Prophet Muhammad also showed his
been mainly dominated by men, which was not free
compassion and sidedness to women during his
from their interests and patriarchal values. As a
daily lives. During the Prophet era, women had
result, even though the Qur’an and the Prophet
equal opportunity to participate in public spheres.
Muhammad tried to change patriarchal Arab
Women were involved in the religious discussion tradition into a more social tradition for women,
and were free to express their opinion, and the
patriarchal tradition revives soon after the Prophet
Prophet responded well to the women’s demand
passed away. This patriarchal interpretation of the
to have their own time of discussion.3 The active
Qur’an has been influential in most Muslim
participation of women and their freedom to
societies, such as in the case of leadership in which
express their opinion is well recorded in the
most Muslims believe that only men can be leaders.
Qur’an, for example, Chapter Al-Mujaadalah (58):

1
Kemdikbud, “Kamus Besar Bahasa Indonesia,” 2016, 2
Asma Barlas, “Believing Women” in Islam: Unreading
https://kbbi.kemdikbus.go.id/; Nina Nurmila, Patriarchal Interpretations of the Qur’an, 1st Edition
“Pengaruh Budaya Patriarki Terhadap Pemahaman (Austin, TX: University of Texas Press, 2002).
Agama dan Pembentukan Budaya,” KARSA: Journal of 3
Leila Ahmed, Women and Gender in Islam: Historical
Social and Islamic Culture 23, no. 1 (1 Juni 2015): 1– Roots of a Modern Debate, Reissue Edition (Yale
16, doi:10.19105/karsa.v23i1.606. University Press, 1993); Abdur Rahman I. Doi, Women
in the Qur’an and the Sunnah (Ta-Ha, 1988).

126
 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

This can become an obstacle for women to be are gender, which men can undertake. The term
leaders, including at PTKIN, because most gender is used to achieve gender justice because, in
academicians still believe that leadership is only a patriarchal society, most gender constructions
for men, and therefore, most leadership positions disadvantage women, such as stereotypes that
have been mainly given to men. The next part of women are emotional, weak, and irrational. To use
this paper, after methodology, will show some gender as a tool of analysis, there are four
examples of the patriarchal interpretations of the indicators of gender equality: access, control,
Qur’an on leadership, and this will be participation, and benefit, 8 and there are five
counterbalanced by the feminist interpretation, indicators of gender inequality: subordination,
which is more friendly to women. marginalization, stereotype, violence, and
This research uses feminist methodology and double/multiple burdens.9
gender as a tool of analysis. Feminist This research relies on both primary and
methodology criticizes the invisibility of women, secondary data sources. The primary data were
both as the object and the subject of social science. collected by interviewing PTKIN female
It is the development of sociology about women professors and candidates of prospective rectors,
to sociology for women.4 In this methodology, a the former Director of PTKIN, and the Ministry of
researcher’s function is to give voice to the Religious Affairs (MORA) staff. For ethical
silenced group,5 the women. Feminists argue that reasons, I use pseudonyms, not the interviewees’
the oppression against women has been real names. Secondary sources consist of literature
internalized and therefore is hidden. Therefore, related to women leadership and MORA policy on
the technique used in feminist methodology is rector selection, namely Peraturan Menteri Agama
consciousness-raising. 6 Gender is social (PMA) Nomor 68 Tahun 2015 tentang
differences in the expected/appropriate roles, Pengangkatan dan Pemberhentian Rektor dan
attributes, characteristics, attitudes, and behavior Ketua pada Perguruan Tinggi Keagamaan yang
of men and women constructed in society. 7 diselenggarakan oleh Pemerintah (PMA 68/2015).
Gender is a crucial term to differentiate between
sex (biological differences between male and Muslim Interpretations of Women Leadership
This part of the article will discuss Muslim
female), which is God-given and unchangeable,
interpretations of the Quranic verse 4: 34 on
and the social construction of femininity and
leadership, in which classical exegetes and modern
masculinity, which is human-made and therefore
Indonesian interpreters believe that only men can
is changeable. Women are biologically different
be leaders. This earlier patriarchal interpretation
from men: women have breasts, womb, and
will be counterbalanced by feminist contextual
vagina, which allow them to menstruate, to be
interpretation of the Qur’an, which allows
pregnant, to give birth, and to breastfeed. Any
women’s leadership. However, this latest
roles, attributes, characteristics, and behavior
interpretation is still unpopular yet among many
constructed by society, such as that women should
PTKIN academicians, and therefore, women in
be at home, cook, and take care of the children,

4
Sherry Gorelick, “Contradictions of Feminist (Jakarta: Kemenkumham, KemenPPPA dan Kemendagri
Methodology,” Gender & Society 5, no. 4 (1 Desember RI, 2012), 21.
1991): 459, doi:10.1177/089124391005004002. 8
Ibid., 41–42.
5
Ibid., 462. 9
Mansour Fakih, Analisis Gender dan Transformasi
6
Ibid., 463–64. Sosial (Yogyakarta: Pustaka Pelajar, 1999).
7
Sasmita dkk., Parameter Kesetaraan Gender dalam
Pembentukan Peraturan Perundang-undangan

127
 Musãwa, Vol. 19, No. 2 Januari 2020

PTKIN are still being discriminated against in Qur’anic exegetes such as Hasbi Ash-Shiddieqy
accessing leadership positions. (1904-1975), Hamka (1908-1981) and Quraish
As stated earlier, most Muslims mainly Shihab (b. 1944). On Qur’anic verse 4: 34, Ibn
believe that only men can become leaders, both Kathir wrote:11
inside and outside their homes. This belief, other ‫ الرجل قيم‬:‫سآءِّ } أي‬ َ ِّ‫علَى ٱلن‬
َ َ‫ٱلر َجا ُل قَ َّوا ُمون‬
ِّ { :‫يقول تعالى‬
than due to patriarchal culture, is based on their ‫ والحاكم عليها ومؤدبها إذا‬،‫ هو رئيسها وكبيرها‬:‫ أي‬،‫على المرأة‬
literal interpretation of the Quranic verse 4: 34: ‫ ألن الرجال‬:‫ض } أي‬ ٍ ‫علَ َّٰى َب ْع‬
َ ‫ض ُه ْم‬ َّ ‫ض َل‬
َ ‫ٱّللُ َب ْع‬ َّ َ‫ { ِّب َما ف‬،‫اعوجت‬
‫ض‬ ٍ ‫علَ َّٰى َب ْع‬
َ ‫ض ُه ْم‬ َّ ‫ض َل‬
َ ‫ٱّللُ َب ْع‬ َّ َ‫سآءِّ ِّب َما ف‬ َ ِّ‫علَى ٱلن‬ َ َ‫ٱلر َجا ُل قَ َّٰ َّو ُمون‬ ِّ ‫ ولهذا كانت النبوة‬،‫ والرجل خير من المرأة‬،‫أفضل من النساء‬
َّ ‫ظ‬
ُ‫ٱّلل‬ َ ‫ب ِّب َما َح ِّف‬ِّ ‫ي‬
ْ ‫غ‬
َ ْ
‫ل‬ ‫ل‬
ِّ ٌ‫ت‬ َ
‫ظ‬ َّٰ ‫ف‬
ِّ ‫ح‬
َ َّٰ ٌ‫ت‬َ َّٰ
‫ت‬ ‫ن‬
ِّ َ َّٰ
‫ق‬ ُ‫ت‬ ‫ح‬
َ َّٰ ‫ل‬
ِّ ‫ص‬
َّ َّٰ ‫ٱل‬ َ ‫ف‬ ‫م‬ ‫ه‬ ‫ل‬
ِّ
ْ ِّ َ ‫و‬َّٰ ‫م‬
ْ َ ‫أ‬ ْ
‫ن‬ ‫م‬
ِّ ْ ‫ا‬‫و‬ ُ‫َو ِّب َمآ أ َ ْنفَق‬ ‫ وكذلك الملك األعظم؛ لقوله صلى هللا عليه وسلم‬،‫مختصة بالرجال‬
َّٰ
‫اج ِّع‬ ِّ ‫ض‬َ ‫َوٱلَّتِّي تَخَافُونَ نُشُوزَ هُ َّن فَ ِّعظُوهُ َّن َوٱ ْه ُج ُروه َُّن فِّي ٱ ْل َم‬ ‫“لن يفلح قوم ولوا أمرهم امرأة “رواه البخاري من حديث عبد‬
ً ‫علِّيا‬ َ َ‫ٱّلل َكان‬ َ َّ ‫س ِّبيالً ِّإ َّن‬ َ ‫علَ ْي ِّه َّن‬ َ ْ‫ط ْعنَكُ ْم فَالَ ت َ ْبغُوا‬ َ َ ‫َوٱض ِّْربُوه َُّن فَإِّ ْن أ‬ ،‫ وغير ذلك‬،‫ وكذا منصب القضاء‬،‫الرحمن بن أبي بكرة عن أبيه‬
ً ‫َك ِّبيرا‬ ‫ من المهور والنفقات والكلف التي‬:‫{ َو ِّب َمآ أَنفَقُواْ ِّم ْن أ َ ْم َّٰ َو ِّل ِّه ْم } أي‬
Men are in charge of women by [right of] ‫أوجبها هللا عليهم لهن في كتابه وسنة نبيه صلى هللا عليه وسلم‬
what Allah has given one over the other and ،‫ وله الفضل عليها واإلفضال‬،‫فالرجل أفضل من المرأة في نفسه‬
what they spend [for maintenance] from their :‫فناسب أن يكون قيما ً عليها؛ كما قال هللا تعالى‬
wealth. So righteous women are devoutly
obedient, guarding in [the husband’s] } ‫علَ ْي ِهنَّ د ََرجَة‬
َ ‫{ َول ِِلرجَا ِل‬
absence what Allah would have them, guard.
However, those [wives] from whom you fear Tafsir Jalalayn had a similar but shorter
arrogance - [first] advise them; [then if they interpretation on men leadership over women in the
persist], forsake them in bed; and [finally],
strike them. However, if they obey you [once family, in which men are positioned to be in charge
more], seek no means against them. Indeed, of and to educate women, and that men are superior
Allah is ever Exalted and Grand in their knowledge, reason, and guardianship:12
(Qur’an.com, 2016).10 َ‫}ٱلر َجا ُل قَ َّوا ُمون‬
ِّ ‫سآءِّ {مسلطون‬ َ ِّ‫علَى ٱلن‬ َ } ‫يؤدِّبونهن‬
‫ض {ويأخذون على أيدي ِّه َّن‬ ٍ ‫علَ َّٰى بَ ْع‬
َ ‫ض ُه ْم‬ َّ ‫ض َل‬
َ ‫ٱّللُ بَ ْع‬ َّ َ‫أي } ِّب َما ف‬
The following hadith is also often quoted to ‫َو ِّب َمآ {بتفضيله لهم عليهن بالعلم والعقل والوالية وغير ذلك‬
prohibit women from being a leader: ْ‫ِّم ْن أ َ ْم َّٰو ِّل ِّه ْم {عليهن }أَنفَقُوا‬
‫لن يفلح قوم ولوا أمرهم امرأة‬ Here, I will use gender as a tool analysis in
“A group will never be prosperous if it is led by reading the above Qur’anic exegesis (tafsir) and
women.”
Indonesian male exegesis, which I will discuss later.
All these male exegetes, Ibn Kathir, Jalalayn, T.M.
Moreover, all the above verse and hadith are Hasbi Ash-Shiddieqy, Hamka, and Quraish Shihab,
supported by patriarchal and male-biased did not differentiate between gender and biological
interpretations written in major influential books differences (sex), assuming that the male
of Qur’anic exegesis such as those written by Ibn superiority over female is God-given (kodrat), not
Kathir (d. 774 H/1373), Jalaluddin al-Mahally (d. something should be achieved. All of them
864 H/1459 M), and Jalaluddin al-Suyuty (d. interpret that men are leaders for women because
1505 M) (Jalalayn) as well as Indonesian men are created by God to be superior to women;

10
“Surah An-Nisa - 4:34,” 34, diakses 26 Oktober 2020, 12
“Altafsir.com - The Tafsirs - ‫التفاسير‬,” diakses 26
https://quran.com/4/34?translations=131. Oktober 2020,
11
“Altafsir.com - The Tafsirs - ‫التفاسير‬,” diakses 26 https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafs
Oktober 2020, irNo=8&tSoraNo=4&tAyahNo=34&tDisplay=yes&Use
https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTa rProfile=0&LanguageId=1.
fsirNo=7&tSoraNo=4&tAyahNo=34&tDisplay=yes&
Page=3&Size=1&LanguageId=1.

128
 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

and that men are educators of women, assuming of the body, the leader, and the family’s most
that women are born subordinate to men in terms important person.13 Besides subordinating women,
of knowledge and reason. From a gender this interpretation also stereotypes women for
perspective, this is a form of subordination, one being weaker and less rational and, therefore,
of gender inequality indicators. One of the cannot lead men, another indicator of gender
reasons for these ulama for not differentiating inequality. Shiddieqy has the same interpretation as
between sex (God-given) and gender (human- Hamka in believing that men are biologically
made social construction) is because the term determined to be women’s leaders. However, he
gender only began to be used in feminist believed that in all other matters, the position of
discourse beginning 1970 (twentieth century), men and women are equal. 14 Like all the above
while these exegetes lived in the fourteenth male exegetes, Shihab also believes that men are
century (Ibn Kathir), fifteenth century (al- both physically and psychologically appropriate
Mahally) and fifteenth and sixteenth century (al- for their roles as leaders, and women are both
Suyuty) and Indonesian male exegetes lived in the physically and psychologically appropriate to be
twentieth century, except Quraish Shihab. The protected by men. In his opinion, men tend to
latter live in the twentieth and twenty-first century. choose the sport, hunting, and any activities
These Qur’anic interpretations could also involving physical movement, and they like
describe the situation of men and women at the challenges and fighting, while women tend to love
time of interpretation, which was dominated by peace and friendship; men tend to be aggressive
men and had strong patriarchal culture, except and involved in the conflict, while women tend to
Quraish Shihab. Quraish Shihab lives when be calm and peaceful. 15 This Shihab’s opinion
Indonesian women have better conditions, but he clearly shows that he was not familiar yet with the
might not have the opportunity to study gender. gender concept, assuming all of these social
As a result, all the Qur’anic exegeses written by constructions as God-given.
these male exegetes tend to be gender-biased. Unlike the above gender-biased interpretation
For example, Hamka interpreted Qur’anic of the Qur’an 4: 34, Said Agil al-Munawar, the
verse 4: 34 that men and women’s position is not former Minister of Religious Affairs (2001-2004),
equal. He emphasized that “it is a fact [his interprets that this verse is about leadership the
emphasis] that men lead women, not the opposite. family because it mentions maintenance, not about
Because of this, men can have four wives because leadership outside the house. Outside the house,
men can control women, while women would be both men and women have the same political rights
miserable if they were permitted to have four to be leaders, as stated in the Qur’an Chapter At-
husbands because women cannot control men”. Taubah (9): 71. 16 Similarly, the late Asghar Ali
Like Jalalayn, Hamka believed that Allah has Engineer, a progressive ulama from India,
made some (men) more excellent than others interpreted that women can be leaders. According
(women) in their strength, reason, and to him, the Qur’an 4: 34 should be read as a socio-
responsibility. For Hamka, men are like the head theological verse, not theological verse. This

13
Hamka, Tafsir al-Azhar, vols. 1-6 (Jakarta: Pustaka 15
M. Quraish Shihab, Tafsir al-Mishbah. Pesan, Kesan dan
Panjimas, 1966), 46–52. Keserasian al-Qur’an, vol. 2 (Jakarta: Lentera Hati,
14
T.M.H. Ash-Shieddieqy, Tafsir al-Qur’anul Majid an- 2002), 426–27.
Nuur, vol. 1 (Semarang: Pustaka Rizki Putra, 1956), 16
Said Agil al-Munawar, “Kepemimpinan Perempuan
843. dalam Islam,” dalam Kepemimpinan Perempuan dalam
Islam, ed. oleh Shafiq Hasyim (Jakarta: Jaringan
Pendidikan Pemilih untuk Rakyat/JPPR, 1999), 18–19.

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Musãwa, Vol. 19, No. 2 Januari 2020

means that this verse is a contextual verse requirements. At the moment, supespouse’s
describing the sociological condition at the time superiority is achieved by gaining a higher level of
of revelation: that at the time of revelation, “men education and income. At the time of the Qur’anic
were qowwam”; not “men should be qawwam.”17 revelation and the time of classical exegesis, most
Similarly, the late Nasr Hamid Abu Zaid, one of rijaal maybe men, but at the moment, it is changing.
the progressive ulama from Egypt, interpreted the There has been an increasing number of women
Qur’an 4: 34 as descriptive, not prescriptive, 18 with a higher level of education and income than
and in the interpretation of Husein Muhammad, it their husbands.
is informative, not normative verse (2011).19 This Similarly, Zaitunah Subhan also interprets that
means, gender relations at the moment can be the the Qur’an 4: 34 is not being normative for male
same or different from that described in the leadership, but it is a contextual verse on economic
Qur’an 4: 34, but the important thing is to roles. This means that men can only be superior if
maintain just relationship and shared distribution they are economically capable of supporting their
of responsibility inside and outside the house. families. She pointed out that the verse uses the
Moreover, Nasaruddin Umar’s finding of the word rijaal, the plural form of rajul or rijl (foot).
concept of gender in the Qur’an is essential to This means the person who walks or work to earn
counterbalance the existing patriarchal money, which usually takes place in public space,
interpretations of the Qur’an, which tend to see can be called rijaal, while the person who mostly
male superiority as God-given, as described at home is called nisa’, regardless of their
above. According to Umar, the Qur’an uses untsa biological sex. 22 Nurjannah Ismail also has a
(female) and dzakar (male) to refer to biological similar interpretation of the Qur’an 4: 34. She
differences, the God-given (kodrat) aspect of the believes that male leadership is contextual, not
human being; while the Qur’an uses rijaal normative. Like Wadud, Ismail also believes that
(masculine), nisa’ and mar’ah (feminine) to refer men can only be of the farm leader ily if they fulfill
to gender differences.20 The Qur’an 4: 34 uses the the two requirements written in verse 4: 34.
word rijaal, not dzakar. This means the person Therefore, a man cannot claim to be the family
who can become a family leader is not necessarily leader if the context changes or cannot fulfill the
male, but the person who fulfill the two two requirements. 23 All of these progressive
requirements stated in the Qur’an 4: 34: (1) to feminist interpretations of the Qur’an 4: 34 can also
have superiority over his/her spouse; and (2) to be applicable in reading the above hadith on
spend the money for his/her family, as argued by leadership, that each of us is a leader and will be
Wadud.21 This also means that dzakar can never asked for the accountability of our leadership, to
be rijaal, if he cannot fulfill the two requirements; mean that this leader does not need to be
and that untsa can be rijaal if she fulfills the two necessarily male, but someone, either male or

17
Asghar Ali Engineer, The rights of women in Islam 21
Amina Wadud, Qur’an and Woman: Rereading the
(London: C. Hurst & Co, 1992), 45–46. Sacred Text from a Woman’s Perspective (New York:
18
Nasr Hamid Abu Zaid, “The nexus of theory and Oxford University Press, 1999), 70.
practice,” dalam The New Voices of Islam. Rethinking 22
Zaitunah Subhan, Tafsir Kebencian: Studi Bias Jender
Politics and Modernity, ed. oleh Mehran Kamrava dalam Tafsir al-Qur’an (Yogyakarta: LKiS, 1999), 177–
(Berkeley and Los Angeles: University of California 80.
Press, 2006). 23
Nurjannah Ismail, Perempuan dalam pasungan. Bias
19
Husein Muhammad, Ijtihad Kyai Husein. Upaya laki-laki dalam penafsiran (Yogyakarta: LKiS, 2003),
membangun keadilan gender (Jakarta: Rahima, 2011). 326.
20
Nasaruddin Umar, Argumen Kesetaraan Jender
Perspektif Al-Qur’an (Jakarta: Paramadina, 1999),
143–72.

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 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

female, who fulfills the requirement of being a to be gender-biased: putting women in a

leader. subordinate position and can only be led by men,
In response to the most quoted hadith, not being able to be a leader. On the other hand,
Mernissi argues that, even though this hadith is when the Qur’an is interpreted contextually from
stated in Shahih Bukhari, the hadith ‫لن يفلح قوم ولوا‬ an equal gender perspective, it provides more room
‫ أمرهم امرأة‬cannot be used to be the basis of to support women’s leadership. Within this
prohibiting women from being leaders. After interpretation, leadership can be achieved by
reading Fathul Bari, the explanation about Shahih fulfilling specific requirements, not God-given
Bukhari by Ibn Hajar al-Asqalani, Mernissi only for males. To support women’s leadership in
knows that this hadith is ahad, only being told by PTKIN, this feminist interpretation needs to be
one person, Abu Bakra, about 25 years after the promoted.
Prophet passed away. No one else mentioned this
hadith. Abu Bakra mentioned this hadith after the Women Leadership in the Indonesian State
Islamic Higher Education
battle of Camel. Before this battle, he was
Indonesian State Islamic Higher Education
supporting Aisha. However, when Ali defeated
(PTKIN) is under the Ministry of Religious Affairs
Aisha, he mentioned this hadith, perhaps to justify
(MORA). To select the Rector or Chair Person in
his position from being a supporter of Aisha into
PTKI, the Minister of Religious Affairs issued
the supporter of Ali bin Abi Thalib. To be a hadith
PMA 68/2015. PMA 68/2015 Article 3 explains the
narrator, there are many requirements, having a
requirements to be a prospective rector, consisting
strong memory and good morality. In Mernissi’s
of general and specific requirements. The general
view, Abu Bakra is not morally fulfilling the
requirements are:
requirements of being hadith narrator because, at
1. The civil servant who has become a lecturer;
Caliphate Umar Bin Khattab, Abu Bakra was
2. Believing in the Oneness of God;
accusing someone of committing Zina, but he
3. Maximum age of 60 for the incumbent rector
could not provide four witnesses for his
4. Having managerial experience in higher
accusation. As a result, he was punished by being
educational institutions with the lowest
flogged 80 times. 24 Correspondingly, al-
position of being Head of Department with a
Munawar also argues that this hadith is contextual,
minimum of two years.
not directed to all women in general, but directed
5. Submitting health certificate from the state
to Persian Princess, who was still young and
doctor
inexperienced, but she was chosen by her father
6. Not being in the process of punishment for
to be the Queen. The Prophet himself was
breaking the middle level of discipline based
described to have an uneasy relationship with the
on the existing regulation;
King of Persia because the King of Persia ripped
7. Not being convicted based on the Court
off the Prophet’s letter when the Prophet invited
decision which has absolute legal force;
the King to accept Islam.25
8. Applying for the position of Rector/Chair
Based on the above discussion, it can be
Person in writing;
concluded that when the Qur’an is interpreted
9. Submitting a written statement of:
using patriarchal lenses, the interpretation tends
a. The leadership vision and mission

24
Fatima Mernissi, The Veil And The Male Elite: A 25
al-Munawar, “Kepemimpinan Perempuan dalam Islam,”
Feminist Interpretation Of Women’s Rights In Islam, 18.
trans. oleh Mary Jo Lakeland, Reprint Edition
(Cambridge, Mass.: Basic Books, 1992), 93–108.

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Musãwa, Vol. 19, No. 2 Januari 2020

b. Quality improvement program of the

institution.

The specific requirements include:

1. Having a doctoral degree; and
2. Being a Professor for the university rector
and minimum Associate Professor for the
Rector/Chair Person of the institute or a
higher educational school.
Figure 1. Giving the same rule of competition to
The above policy is a gender-neutral policy the different group can be unfair
open for both males and females who meet the Women face double or multiple burdens at
above requirements, which most people believe to home, as depicted in Figure 1, and invisible
be fair. However, in a patriarchal society, in which structural barriers, the glass ceiling, which prevents
men have more privilege than women, and the women from climbing into the higher ladder of
ordinary Muslim interpretation that leadership is leadership position. This is also well argued by
only for men, the gender-neutral policy, which is Dzuhayatin that gender-neutral policy cannot
meritocratic, is not enough. As argued by guarantee the absence of discrimination against
Yentriyani and Madanih, discrimination can occur, women, pointing out the need for theological
even without intention or willingness to changes and affirmative action to break the gender
discriminate, but the result of specific actions or glass ceiling (2020: 212-3).27
policies prevents someone from enjoying their According to Lexico.com, affirmative action
rights thoroughly. 26 Currently, the result of this is “the practice or policy of favoring individuals
policy is that PTKIN has only seven female belonging to groups known to have been
rectors out of 58 PTKIN (about 12 percent), and discriminated against previously.” 2829 Affirmative
participation of women in the selection process is action is implemented by giving special temporary
far lower than that of men, which will be treatment to the group left behind or discriminated
elaborated on in the next part of the paper. against, such as indigenous or racial minority
Treating men and women equally, in which groups or women. The need for affirmative action
women have more barriers than men, can be for a different group of people can be depicted in
discriminatory, as depicted in Figure 1 below: Figure 2:30

26
Andy Yentriyani dan Dahlia Madanih, Pedoman Affirmative Action,” Lexico Dictionaries | English,
Pengujian Kebijakan Konstitusional untuk Pemenuhan diakses 26 Oktober 2020,
Hak Konstitusional dan Penghapusan Diskriminasi https://www.lexico.com/definition/affirmative_action.
terhadap Perempuan (Jakarta: Komnas Perempuan, 29
Lexico.com, UK Dictionary.
2016). https://www.lexico.com/definition/affirmative_action
27
Siti Ruhaini Dzuhayatin, “Gender Glass Ceiling in (2020) accessed 10 September 2020 at 10.05.
Indonesia: Manifestation, Roots, and Theological 30
Ellen Gutoskey, “What’s the Difference Between
Breakthrough,” Al-Jami’ah: Journal of Islamic Studies Equity and Equality?,” 11 Juni 2020,
58, no. 1 (3 September 2020): 209–40, https://www.mentalfloss.com/article/625404/equity-vs-
doi:10.14421/ajis.2020.581.209-240. equality-what-is-the-difference.
28
“Affirmative Action | Definition of Affirmative Action
by Oxford Dictionary on Lexico.Com Also Meaning of

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 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

revised into Law No. 2/2011; Law No. 10/2008 on

the Election of Legislative, Local Council and
Local Legislative Members; and Law No 7/2017
on General Election, as one of the efforts to
increase women’s representation in politics, with
the minimum quota of 30%.
To increase the number of women in
leadership positions, on 8 March 2016, UN Women
increased the minimum quota of 30% to 50% with
the initiative of “Planet 50-50 by 2030: Step It Up
for Gender Equality”. This movement asked the
Figure 2. Treating different group differently highest leader in politics to reduce the gender gap
based on their need can facilitate fairness and step it up to achieve gender equality by having
a balanced number of women participation in
The above Figure 2 shows that treating
politics, education, health and safety, and media.
people equally is good but does not necessarily
One of the programs to support women’s
guarantee access for all (equality). Therefore,
leadership is “Increasing women’s leadership and
special temporary treatment (affirmative action)
participation in decision-making by setting
(equity) is needed to allow disadvantaged groups
numerical goals for women in leadership or
such as women to better access the rector
political positions and creating mentoring
selection process. One example of affirmative
programs.” Ninety-three countries, including
action is the United Nations (UN), setting a
Indonesia, have agreed to this initiative.32 With this
minimum of 30 percent of women’s
new initiative, according to Yohana Yambise, the
representation in politics. Thirty percent is the
former Minister of Women Empowerment and
minimum number for a meaningful influence in
Child Protection (KPPPA), Indonesia needs to
the public decision-making process. This 30
increase its affirmative policy from 30 to 50 % to
percent quota of minimum representation of
achieve Planet 50-50 by 2030.33
women in politics was launched in the Beijing
Platform for Action in 1995 and reiterated in the Women’s Participation in the Selection of
UN Resolution No. 1325 on Women, Peace, and Rector
Security in 2000.31 Indonesia has adopted this UN Since its enactment in 2015, there are 29
affirmative policy. It has a strong basis in the rectors selected based on PMA 68/2015. There are
Indonesian Constitution Article 28 H (2), which only seven female rectors out of 58 PTKIN (about
states that “Each person has the right for easy 12 percent). This is far from having a balanced
access and special treatment to have the same number of leadership (Planet 50-50), which aims to
opportunity and benefit to achieve equality and be achieved by 2030. The number of women’s
justice.” Affirmative action is implemented, for participation in the selection of rector itself is still
example, in the revised version of Law No. low, as depicted in the following Table 1 of 10
2/2008 on Political Parties, and now has been PTKIN, which I randomly selected:

31
Dzuhayatin, “Gender Glass Ceiling in Indonesia,” 211. 33
Ratna Puspita, “Menteri PPPA: Indonesia Menuju Planet
32
Ashleen Knutsen, “What Is the Planet 50-50 50:50,” Republika Online, 8 Oktober 2019, 50,
Campaign?,” Your Dream Blog, 30 Oktober 2017, https://republika.co.id/share/pz1yjp428.
https://yourdream.liveyourdream.org/2017/10/what-is-
the-planet5050-campaign/.

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Musãwa, Vol. 19, No. 2 Januari 2020

There are also some other reasons why the

participation of female candidates still low. First,
the phenomenon of women becoming rectors is
still new. Some women may not mentally be ready
and confident to apply for the position. This is
expressed, for example, by Eli, one of the female
professors from UIN Yogyakarta: “I am just
nobody, politically. My highest position was only
being the head of the department. Even though this
is considered to fulfill the requirement, I will not
Table 1. The Number of Male and Female
apply, I am just nobody” (interview with the author,
Participants in the Rector Selection 2016-2020
13 June 2020). Second, some other women felt
Table 1 shows that women’s participation in pessimistic and apathetic about winning in the
the rector selection is far lower than men (8 competition with male candidates, as reported by
women) compared to 68 men [only about 12%]). Nani, one of the female candidates of prospective
Also, all-male candidates could go through the rectors in IAIN in Sumatra, who could not go
next stage of the selection, from “candidates of through the next level of competition due to the
prospective rectors” [bakal calon rector] into lack of duration, only seven months, in her
prospective rectors [calon rector]. However, this managerial experience: “What is it for, even if we
is not the case for women. Five women in the participate, it is the man who will be selected.”35
above Table 1 could not go through the next Third, in her view, to be in power, we have to be
process of the selection for not being able to fulfill affiliated with a specific group. Without any
the administrative requirement of having the affiliation, the chance to have a campus position is
managerial experience in a higher educational minimal (interview with the author, 1 Juni 2020).
institution with the lowest position of being Head This is supported by Mila, one of the female
of Department with a minimum period of two professors from UIN Yogyakarta that “those who
years (Article 3 [4]). This is because in a robust are not affiliated with any organization, either
patriarchal system and in the context where most Nahdlatul Ulama (NU) or Muhammadiyah, would
academicians still believe that leadership is only have less chance to have the position in the campus”
for men, most campus positions have been given (interview with the author, 4 Juni 2020). Fourth, the
to men. In the last 20 years, women are being number of female academicians, especially
given managerial positions on campus, mainly professors, is far lower than that of male professors.
head of the department, the low managerial For example, there are only five female professors
position, and only in the last five years, some in UIN SGD Bandung out of 41 professors (about
women can climb to vice-dean, dean, vice-rector, 12 percent) and only five female professors out of
and rector. However, some of these women have 34 professors (about 15 percent) in UIN
these positions, as argued by Dewi, due to their Yogyakarta. To be a professor, the person has to
blood or marital relation or the same have a doctoral degree and have international
organizational affiliation with those in power.34 publications. This takes so much time, not only for

34
Kurniawati Hastuti Dewi, Indonesian Women and women-and-local-politics; Kurniawati Hastuti Dewi,
Local Politics: Islam, Gender and Networks in Post- Pemimpin Kepala Daerah dalam Jejaring Oligarki
Suharto Indonesia (Singapore: NUS Press and Kyoto Lokal (Jakarta: LIPI Press, 2017).
University Press, 2015), 35
“Untuk apa? Kalaupun ikut, laki-laki yang akan dipilih”.
https://nuspress.nus.edu.sg/products/indonesian-

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 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

females but also for male academicians, but challenge for Dian, but she could overcome this
female academicians face more barriers in challenge and finally climb to vice rector’s position
achieving this highest academic position due to at UIN in Kalimantan at the interview time.
their biological and patriarchal cultural Therefore, there is no reason to justify
expectation that women should take care of the discrimination against women by not giving any
children and do housework. The multiple burdens position on campus, assuming that women’s proper
that women have in a patriarchal society are roles are just being mothers at home.
depicted, for example, in the following case study
of Dian: Suggestions to Increase Women’s Participation
in the Selection of Rector
My first baby was so little when I got other
This part of the paper will discuss suggestions
younger ones. I was back and forth, juggling with
from my interviewees on how to increase women’s
motherhood, working as an academic, being a
participation in the selection of PTKIN rector. The
secretary in the department, and studying. My
former Director of PTKI himself did not need to
husband came and gone to Jakarta as he worked
change the existing policy to increase women’s
in Jakarta. Mostly my life becomes more
participation. For him, the policy is based on merit
challenging when he got three-month
and is open for both men and women:
scholarships to Australia. I took care of my
There are meritocratic criteria that become a
children while studying. It indeed hurt me.36 guide. Therefore, whoever fulfills the criteria,
The above quote does not mean to both men and women, can be promoted to be the
discourage PTKIN to give the position to young leader. The experience in the last several years has
shown efforts to increase the participation of
female academicians but to show the importance women who have the quality and capability to be
of the support that needs to be provided for young leaders (interview with the author, 5 June 2020).37
female academicians to free them from multiple Unfortunately, he did not give me further
burdens. Bearing children is indeed a female elaboration when I asked what efforts MORA has
kodrat, which can biologically only be done by made to increase women’s participation, but he
women, but both men and women can do rearing sent me the rector selection result at UIN Raden
children. Multiple burdens are one of the Fatah Palembang, whose selected rector was
indicators of gender inequality. Therefore, to female, on 23 July 2020.
achieve gender equality, a support system on Different from the Director of PTKI, most
campus such as in the form of qualified and women I interviewed show the need for affirmative
subsidized daycare need to be provided if shared policy. For example, from UIN Yogyakarta, Prof
responsibility with the spouse is not possible such Muslimah suggested: to include the clause that
as in the case of Dian, whose husband should be narrates the importance of women’s involvement
a way to study in Australia. Reproductive time is and their empowerment in leading State Islamic
indeed a challenge for women, even though this University/Institute (UIN/IAIN) (interview with
time will end after 10 to 15 years when the the author, 30 March 2020). 38 Based on this
children have grown up. Multiple burdens were a

36
Siti Muflichah, “Storying female academics’ career menjadi pejabat. Pengalaman beberapa tahun terakhir ini
development in Indonesian Islamic higher education: a telah menunjukkan upaya meningkatkan partisipasi
postcolonial feminist analysis” (PhD Thesis, School of dosen perempuan yang memiliki kualitas dan kapasitas
Education, The University of Queensland, 2020), untuk menjadi pejabat.
https://espace.library.uq.edu.au/view/UQ:a6176c0. 38
Klausul di depannya .... mungkin lebih dipadatkan yang
37
Ada kriteria meritokrasi yang jadi pedoman, sehingga memuat narasi tentang pentingnya keterlibatan dan
siapapun yang memenuhi kriteria tersebut baik menjadi penting untuk penguatan perempuan dalam
perempuan maupun laki-laki dapat dipromosikan memimpin UIN/IAIN.

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Musãwa, Vol. 19, No. 2 Januari 2020

suggestion, I propose the following revision of position of being Head of Department with a
PMA 68/2015 Article 3 (1) (the proposal is in minimum period of two years, except women.
italic): With the above-proposed revision, women
1. The civil servant who has become a lecturer, such as Nani and four other female candidates of
especially women; prospective rector can be included in the next level
Or of rector selection. Moreover, based on Nani’s
2. The civil servant who has become a lecturer, second recommendation, I propose the following
women, are encouraged to apply; additional point for PMA 68/2015 Article 3:
Such affirmative action has been commonly The representation of female prospective
undertaken abroad, especially in a male- rectors in each campus is 50 percent of all the
dominated job. For example, in recruiting Project proposed prospective rectors.
Management Specialist (Engineering), USAID in The above point is based on the current
Afghanistan wrote the following job number of affirmative action to achieve Planet 50-
advertisement: “Female candidates are strongly 50 by 2030. Previously, the number proposed for
encouraged to apply.” 39 This job advertisement affirmative action was 30 percent; but this was
even has the word firmly, encouraged, to show revised by the UN Women on 8 March 2016, as
the eagerness to give better access to women. discussed above 43 , and this was agreed to be
Affirmative action does not necessarily for adopted in Indonesia, as expressed by former
women only, but any group left behind, such as Minister Yohana Yambise, on 8 October 2019.
44

indigenous groups. This can be seen from the However, since the number of female professors
following job advertisement from BHP, Australia: within PTKIN still low, MORA can start this
“We are an Equal Opportunity Employer, and we affirmative action from 30 percent. This
encourage applications from women and affirmative policy, I believe, can motivate many
Indigenous people.40 female lecturers to speed up their career promotion
Besides, Nani recommends two essential into becoming full professors to enjoy democracy
points to support women’s participation in the on campus, which is friendly to women. This
rector selection process: first, “to give an affirmative policy can be changed back into a
exception to female academicians who cannot gender-neutral policy when Planet 50-50 is
fulfill one of the requirements to apply for rector achieved as a temporary measure.
position, as an affirmative action for women.”41
Second, she recommends a certain percentage of Conclusion
Islam is a religion of justice. Almost all
women’s representation in their participation in
Muslims believe that God is just. If Muslims
rector selection.42 Based on her first suggestion, I
believe that God is just, it is impossible that the
propose the following revision of PMA 68/2015
Qur’an, the word of God, support any injustice.
Article 3 (4):
Likewise, the Prophet Muhammad, God’s
Having managerial experience in higher
educational institutions with the lowest massager, the best model for Muslims, must

39
USAID, “Afghanistan,” 2017, 41
“Jika dari persyaratan itu tidak ada perempuan [yang
https://www.usaid.gov/sites/default/files/documents/1 mendaftar], harus ada keberpihakan kepada perempuan,
871/Solicitation-306-17-15- buat pengecualian ... perlu afirmasi [untuk
OI%20Project%20Management%20Specialist%20(En perempuan].”
gineering)%20FSN%2010.pdf. 42
“Harus ada ketentuan persentase supaya ada
40
BHP, “Entry Level Opportunities,” 2020, keterwakilan perempuan.”
https://au.indeed.com/viewjob?from=socialmediatags 43
Knutsen, “What Is the Planet 50-50 Campaign?”
minimal&jk=e6927b7e2db07ca7. 44
Puspita, “Menteri PPPA.”

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 Nina Nurmila - Proposing Feminist Interpretation of The Qur’an And Affirmative Policy to Support Women Leadership in
Indonesian State Islamic Higher Education

support justice, especially for marginalized PMA 68/2015 Suggested Revision of

groups, such as women and the poor. If there is PMA 68/2015
Article 3 Article 3
any Muslim uses the Qur’anic verses or the hadith Requirements to be the Requirements to be the
to justify any injustice, the way the person candidate of prospective candidate of prospective
understands the verses needs to be evaluated, or rectors/chairperson: rectors/chairperson:
a. General a. General
the hadith the person quotes has to be scrutinized. 1. The civil servant 1. The civil servant who
From the above discussion, it can be concluded who has become a has become a
that progressive and contextual reading of the lecturer; lecturer, especially
Qur’an, which is just and friendly to women, has 2. Believing in the women;
Oneness of God; 2. Believing in the
to be promoted to support women’s leadership in 3. Maximum age of 60 Oneness of God;
PTKIN. for the incumbent 3. Maximum age of 60
PTKIN is under MORA. MORA issued PMA rector for the incumbent
68/2015 to regulate the selection of PTKI 4. Having managerial rector
experience in a 4. Having managerial
rector/chairperson. However, the participation of higher educational experience in a
women in this process is still meager. Also, unlike institution with the higher educational
male candidates, some female candidates of lowest position of institution with the
being Head of lowest position of
prospective rectors could not go to the next level
Department with a being Head of
of the selection due to their failure in fulfilling the minimum period of Department with a
requirement of Article 3 (4): having managerial two years. minimum period of
experience in a higher educational institution with 5. Submitting health two years, except
certificate from the women.
the lowest position of being Head of Department
state doctor 5. Submitting health
with a minimum period of two years. One of the 6. Not being in the certificate from the
reasons for this is that most campus positions process of state doctor
have been traditionally given to men only. In the punishment for 6. Not being in the
breaking the middle process of
last 20 years, women are being given managerial level of discipline punishment for
position on campus, mainly head of the based on the breaking the middle
department, the lowest managerial position, and existing regulation; level of discipline
only in the last five years, some women can climb 7. Not being based on the existing
convicted based on regulation;
to the position of vice-dean, dean, vice-rector, and the Court decision 7. Not being convicted
rector. Currently, PTKIN has seven female rectors which has absolute based on the Court
out of 58 PTKIN (about 12 percent), which is legal force; decision which has
good progress but is still far behind the target of 8. Applying for the absolute legal force;
position of 8. Applying for the
Planet 50-50 by 2030. Rector/Chair Person position of
in writing; Rector/Chair Person
Recommendation 9. Submitting a written in writing;
To achieve the target of Planet 50-50 by 2030, statement of: 9. Submitting a written
it is recommended to revise the existing gender- a) The leadership statement of:
vision and a) The leadership
neutral policy of PMA 68/2015 into affirmative
mission vision and
policy, as summarized in Table 2 below. The left b) Quality mission
side is the existing gender-neutral policy, while improvement b) Quality
the suggested revisions of the policy are in bold program of the improvement
institution. program of the
on the right side of the table: institution.
10.The representation of
female prospective

137
Musãwa, Vol. 19, No. 2 Januari 2020

PMA 68/2015 Suggested Revision of hNo=0&tTafsirNo=8&tSoraNo=4&tAyahN

PMA 68/2015 o=34&tDisplay=yes&UserProfile=0&Lang
rectors in each uageId=1.
campus is 50 percent Ash-Shieddieqy, T.M.H. Tafsir al-Qur’anul
of all the proposed Majid an-Nuur. Vol. 1. Semarang: Pustaka
prospective rectors.
Rizki Putra, 1956.
Barlas, Asma. “Believing Women” in Islam:
Table 2. PMA 68/2015 and Its Suggested
Unreading Patriarchal Interpretations of the
Affirmative Revision
Qur’an. 1st Edition. Austin, TX: University
MORA could choose one of the three of Texas Press, 2002.
proposed suggestions to revise the current PMA BHP. “Entry Level Opportunities,” 2020.
68/2015. The most vital suggestion to speed up https://au.indeed.com/viewjob?from=social
mediatagsminimal&jk=e6927b7e2db07ca7.
the increasing number of female rectors is the last
Dewi, Kurniawati Hastuti. Indonesian Women
suggestion: to add one more point of the and Local Politics: Islam, Gender and
requirement: The representation of female Networks in Post-Suharto Indonesia.
prospective rectors in each campus is 50 percent Singapore: NUS Press and Kyoto University
from all the proposed prospective rectors. This Press, 2015.
suggestion, I believe, will motivate women to be https://nuspress.nus.edu.sg/products/indone
doctor and professor and be more confident to sian-women-and-local-politics.
———. Pemimpin Kepala Daerah dalam Jejaring
apply for leadership positions within PTKIN. If Oligarki Lokal. Jakarta: LIPI Press, 2017.
50 percent is regarded too high, MORA can start Doi, Abdur Rahman I. Women in the Qur’an and
with a 30 percent minimum representation of the Sunnah. Ta-Ha, 1988.
female prospective rectors. By revising gender- Dzuhayatin, Siti Ruhaini. “Gender Glass Ceiling
neutral policy into affirmative policy, MORA can in Indonesia: Manifestation, Roots, and
be a leading institution in Indonesia, supporting Theological Breakthrough.” Al-Jami’ah:
Journal of Islamic Studies 58, no. 1 (3
women leadership to achieve Planet 50-50.
September 2020): 209–40.
doi:10.14421/ajis.2020.581.209-240.
BIBLIOGRAPHY Engineer, Asghar Ali. The rights of women in
“Affirmative Action | Definition of Affirmative Islam. London: C. Hurst & Co, 1992.
Action by Oxford Dictionary on Fakih, Mansour. Analisis Gender dan
Lexico.Com Also Meaning of Affirmative Transformasi Sosial. Yogyakarta: Pustaka
Action.” Lexico Dictionaries | English.
Pelajar, 1999.
Diakses 26 Oktober 2020. Gorelick, Sherry. “Contradictions of Feminist
https://www.lexico.com/definition/affirma Methodology.” Gender & Society 5, no. 4 (1
tive_action.
Desember 1991): 459–77.
Ahmed, Leila. Women and Gender in Islam:
doi:10.1177/089124391005004002.
Historical Roots of a Modern Debate. Ellen Gutoskey. “What’s the Difference Between
Reissue Edition. Yale University Press, Equity and Equality?,” 11 Juni 2020.
1993. https://www.mentalfloss.com/article/62540
“Altafsir.com - The Tafsirs - ‫التفاسير‬.” Diakses 26 4/equity-vs-equality-what-is-the-difference.
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https://www.altafsir.com/Tafasir.asp?tMad Pustaka Panjimas, 1966.
hNo=0&tTafsirNo=7&tSoraNo=4&tAyah Ismail, Nurjannah. Perempuan dalam pasungan.
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LanguageId=1.
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Indonesian State Islamic Higher Education

Knutsen, Ashleen. “What Is the Planet 50-50 “Surah An-Nisa - 4:34.” Diakses 26 Oktober
Campaign?” Your Dream Blog, 30 Oktober 2020.
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139
 STANDAR PENULISAN ARTIKEL

NO BAGIAN STANDAR PENULISAN

1) Ditulis dengan huruf kapital.
1. Judul
2) Dicetak tebal (bold).
1) Nama penulis dicetak tebal (bold), tidak dengan huruf
besar.
2. Penulis 2) Setiap artikel harus dilengkapi dengan biodata penulis,
ditulis di bawah nama penulis, dicetak miring (italic)
semua.
Penulisan Sub Judul dengan abjad, sub-sub judul dengan
angka.
Contoh:
3. Heading A. Pendahuluan
B. Sejarah Pondok Pesantren...
1. Lokasi Geografis
2. (dst).
1) Bagian Abstrak tidak masuk dalam sistematika A, B,
C, dst.
2) Tulisan Abstrak (Indonesia) atau Abstract (Inggris)
4. Abstrak atau (Arab) dicetak tebal (bold), tidak dengan
hurub besar.
3) Panjang abstrak (satu bahasa) tidak boleh lebih dari 1
halaman jurnal.
1) Teks diketik 1,5 spasi, 6.000 – 10.000 kata, dengan
ukuran kertas A4.
2) Kutipan langsung yang lebih dari 3 baris diketik 1
spasi.
5. Body Teks
3) Istilah asing (selain bahasa artikel) dicetak miring
(italic).
4) Penulisan transliterasi sesui dengan pedoman
transliterasi jurnal Musãwa.
NO BAGIAN STANDAR PENULISAN
1) Penulisan: Pengarang, Judul (Kota: Penerbit, tahun),
hlm. Contoh: Ira M. Lapidus, Sejarah Sosial Ummat
Islam, terj. Ghufron A. Mas’udi (Jakarta: PT. Raja
Grafindo Persada, 1988), 750.
2) Semua judul buku, dan nama media massa dicetak
miring (italic).
3) Judul artikel ditulis dengan tanda kutip (“judul artikel”)
dan tidak miring.
6. Footnote
4) Tidak menggunakan Op. Cit dan Loc. Cit.
5) Menggunakan Ibid. atau (Arab). Dicetak
miring (italic).
6) Pengulangan referensi (footnote) ditulis dengan cara:
Satu kata dari nama penulis, 1-3 kata judul, nomor
halaman. Contoh: Lapidus, Sejarah sosial, 170.
7) Setelah nomor halaman diberi tanda titik.
8) Diketik 1 spasi.
1) Setiap artikel harus ada bibliografi dan diletakkan
secara terpisah dari halaman body-teks.
2) Kata DAFTAR PUSTAKA (Indonesia),
REFERENCES (Inggris), atau (Arab) ditulis
7. Bibliografi dengan hurur besar dan cetak tebal (bold).
3) Contoh penulisan: Lapidus, Ira M., Sejarah Sosial
Ummat Islam, terj. Ghufron A.M., Jakarta: PT. Raja
Grafindo Persada, 1988.
4) Diurutkan sesuai dengan urutan alfabet.
 PEDOMAN TRANSLITERASI

Transliterasi Arab-Latin yang digunakan dalam tulisan berbahasa Inggris pada Jurnal Musãwa ini
adalah literasi model L.C. (Library of Congress). Untuk tulisan berbahasa Indonesia, memakai model
L.C. dengan beberapa modifikasi.

A. Transliterasi Model L.C.

‫ = ح‬h} ‫=ج‬j ‫ = ث‬th ‫=ت‬t ‫=ب‬b ‫=ا‬-

‫=س‬s
‫=ز‬z ‫=ر‬r ‫ = ذ‬dh ‫=د‬d ‫ = خ‬kh

‫’=ع‬
‫ = ظ‬z} ‫ = ط‬t} ‫ = ض‬d} ‫ = ص‬s} ‫ = ش‬sh

‫=م‬m
‫=ل‬l ‫=ك‬k ‫=ق‬q ‫=ف‬f ‫ = غ‬gh

‫=ي‬y ‫‘=ء‬ ‫ = ھـ‬h ‫=و‬w ‫=ن‬n

Pendek a=َ i = ِ----- u= ُ

Panjang ā = ˏ ī = ‫ ﺇﻱ‬ ū = ‫ﺃﻮ‬
Diftong ay = ‫ ﺇﻱ‬ aw = ‫ﺃﻮ‬
Panjang dengan tashdid : iyy = ‫ ; ﺇﻱ‬uww = ‫ﺃﻮ‬
Ta’marbūtah ditransliterasikan dengan “h” seperti ahliyyah = atau tanpa “h”, seperti kulliya = ;
dengan “t” dalam sebuah frasa (constract phrase), misalnya surat al-Ma’idah sebagaimana bacaannya
dan dicetak miring. Contoh, dhālika-lkitābu la rayba fih bukan dhālika al-kitāb la rayb fih, yā ayyu-
hannās bukan yā ayyuha al-nās, dan seterusnya.

B. Modifikasi (Untuk tulisan Berbahasa Indonesia)

1. Nama orang ditulis biasa dan diindonesiakan tanpa transliterasi. Contoh: As-Syafi’i bukan al-
Syāfi’i, dicetak biasa, bukan italic.
2. Nama kota sama dengan no. 1. Contoh, Madinah bukan Madīnah; Mis}ra menjadi Mesir, Qāhirah
menjadi Kairo, Baghdād menjadi Baghdad, dan lain-lain.
3. Istilah asing yang belum masuk ke dalam Bahasa Indonesia, ditulis seperti aslinya dan dicetak
miring (italic), bukan garis bawah (underline). Contoh: ...al-qawā’id al-fiqhiyyah; Isyrāqiyyah;
‘urwah al-wusqā, dan lain sebagainya. Sedangkan istilah asing yang sudah populer dan masuk ke
dalam Bahasa Indonesia, ditulis biasa, tanpa transliterasi. Contoh: Al-Qur’an bukan Al-Qur’ān;
Al-Hadis bukan al-Hadīth; Iluminatif bukan illuminatif, perenial bukan perennial, dll.
4. Judul buku ditulis seperti aslinya dan dicetak miring. Huruf pertama pada awal kata dari judul buku
tersebut menggunakan huruf kapital, kecuali al- yang ada di tengah. Contoh: Ihyā ‘Ulūm al-Dīn.
 ISSN 1412-3460

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