This article examines the discourse of gender equality in ḥadīth memes as expressed in the instagram posts of the @mubadalah.id. It questions the form of ḥadīth memes that contain the Islamic messages of gender equality and the motives behind it. This research employs virtual ethnographic method and descriptive-qualitative analysis. This study suggests that, in general, the forms of gender equality discourse carried out by the @mubadalah.id aimed at strengthening the recognition of women’s existence in the domestic, public, and religious affairs. This article classifies several memes of ḥadīth into three major themes: first, a counter to the stigmatization of women as a source of slander and having lack of reason and religion; second, the concept of maḥram for women; and third, women in the vortex of polygamous marriage. There are at least two motives behind the posts of ḥadīth memes in the @mubadalah.id: first, ḥadīth memes as a response to the current phenomenon; second, ḥadīth memes as a medium of socialization and publication of mubādalah ideas. Keywords: Ḥadīth memes; mubadalah.id; gender equality; virtual ethnographic. Abstrak: Tulisan ini mengkaji tentang wacana kesetaraan gender dalam meme hadis yang akan difokuskan pada postingan akun instagram mubadalah.id. Beberapa pertanyaan yang diajukan terkait dengan apa saja bentuk meme hadis yang diunggah oleh akun @mubadalah.id yang memuat pesan kesetaraan gender dalam Islam serta motif apa saja yang melatarbelakangi unggahan meme hadis tersebut. Penelitian ini dilakukan dengan menggunakan metode etnografi virtual dan dianalisis secara deskriptif-kualitatif. Hasil penelitian menyebutkan bahwa secara umum bentuk-bentuk wacana kesetaraan gender yang diusung oleh akun @mubadalah.id terfokus pada pengakuan dan eksistensi perempuan baik di ranah domestik maupun publik, bahkan dalam ranah keagamaan. Peneliti dalam hal ini melakukan studi kasus atas beberapa meme yang diklasifikasikan ke dalam tiga tema besar, yakni: pertama, counter atas stigmatisasi perempuan sebagai sumber fitnah, serta kurang akal dan agama; kedua, konsep mahram bagi perempuan; dan ketiga, perempuan dalam pusaran pernikahan poligami. Setidaknya ada dua motif yang melatarbelakangi unggahan meme hadis dalam akun @mubadalah.id. pertama, meme hadis sebagai respon atas fenomena kekinian; kedua, meme hadis sebagai media sosialiasi dan publikasi gagasan mubadalah. Kata Kunci: Meme hadis; mubadalah.id; kesetaraan gender; etnografi virtual.
This article aims to reveal the function of the practice of reciting sab'u al-munjiyat in the female Islamic boarding school al-Mahrusiyah. Kediri. In their daily life, the students are required to take part in the reading of sab'u al-munjiya>t after the congregational maghrib prayer. Sab'u al- munjiya>t is a collection of seven selected suras, namely as-Sajdah, Yasin, ad-Dukhon, al-Waqi'ah, al-Mulk, al-Insan, and al-Buruj. Each of the seven surahs is read one sura in one day according to the existing schedule. There are two focuses of study in this research: 1) how is the practice of reading sab'u al- munjiya>t at Pesantren Putri Al-Mahrusiyah?, and how is the function of reading sab'u al-munjiya>t based on the structural functional paradigm of AR Redcliffe Brown? . This research includes field research and is studied using qualitative research methods. Data collection was obtained through interviews, observations, and documentation studies. Furthermore, data analysis was carried out using the AR. Redcliffe-Brown structural functional paradigm. The results of this study indicate; First, the practice of reading sab'u al-munjiyat is carried out by following several sequences. These include performing ablution, arranging prayer rows, performing prayers, praying Maghrib in congregation, reading some of wirid, and reading sab'u al- munjiya>t. 2) There are two structures in the practice of reading sab'u al- munjiya>t, namely the subject structure and the structure of reading sab'u al- munjiya>t. The subject structure consists of two social structures, namely kyai and santri. Meanwhile, in the structure of reading sab'u al- munjiya>t there are two network components, namely the structure of the form and the structure of the wirid. In terms of function, the practice of reading sab'u al- munjiya>t has many functions that cannot be separated from the basic needs of the entire network in its social structure. These functions include religious functions, educational functions, social functions, and sectarian ideological functions.
The use of hermeneutic as one of approaches in hadith study becomes one of knowledge integration forms which is implemented in the contemporary era. The knowledge integration between hadith and hermeneutic can be found such as from a study conducted by Fatima Mernissi. The Mernissi’s concept toward the issue of gender equality has brought her to study hadith that as if support the views lowering women (misogyny). Based on that argument, this article tries to explore more descriptivelyanalytic about the form of hermeneutic hadith of Fatima Mernissi in her effort in understanding misogyny hadith. The research problems are how is Fatima Mernissi’s thought related to the Prophet’s hadith from the rising and process of its collecting?, how is Mernissi’ hermeneutic hadith form that is showed through double investigation methods? How is the description of the method application in Abu Bakrah’s riwayah about women leadership?. This study is a literature study, and its discussion is more descriptive-analytic. Based on her, method in hadith knowledge that has been shown by the classic scholars (ulama) should be completed by the development of contemporary knowledge that puts scientific aspect as the more important aspect than normative aspect. Keywords: Hermeneutic, Hadith, Fatima Mernissi, women leadership
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