Samarah: Jurnal Hukum Keluarga dan Hukum Islam Volume 9 No.
November 2025 ISSN: 2549 Ae 3132.
E-ISSN: 2549 Ae 3167 DOI: 10.
22373/jqs4ej66 Female Friendly.
Patriarchy and the Adoption of Arabic Pronouns:
Linguistic Analysis of Family Law Verses in the Al-QurAoan Muslihin Sultan Institut Agama Islam Bone.
Sulawesi Selatan.
Indonesia Alimin Universitas Islam Negeri Syarif Hidayatullah Jakarta.
Indonesia Ahmad Muttaqin Universitas Islam Bandung.
Jawa Barat.
Indonesia Syawaluddin Hanafi Institut Agama Islam Bone.
Sulawesi Selatan.
Indonesia Syahril Furqany Universitas Islam Negeri Ar-Raniry.
Banda Aceh.
Indonesia Email: sultanmuslihin@gmail.
Abstract: This study examines the use of patriarchal language in the verses of family law in the Quran, which, despite their masculine structure, contain messages that favor The study employed a multi-method design that combined critical content analysis with linguistic .
, gender, and Islamic law approaches.
In Islamic studies, multi-methods can be called interdisciplinary and multidisciplinary approaches.
The data were based on literature studies and in-depth interviews.
This study concludes that from a linguistic perspective, the use of samr in the Quran is an emancipatory strategy, not to perpetuate patriarchal domination.
By addressing men who have historically held social and cultural authority, the QurAoan educates them to be aware of injustice and act as agents of change, while encouraging female to recognize and fight for their rights.
From a gender perspective, two main characteristics were found: first, the dominant use of male pronouns .
amr muzakka.
, which position men as the primary interlocutors, and second, the existence of several privileges attributed to men.
Furthermore, this research offers important implications for Arabic language learning Teaching QurAoanic verses needs to be based on a contextual and gendersensitive approach so that students not only master the linguistic aspects but also understand the socio-cultural dimensions inherent in the text.
Communicative and discourse-based methods are recommended to encourage students to analyze lexical choices, metaphors, and pragmatic functions of Arabic that can both reinforce and challenge patriarchal traditions.
This approach not only enhances linguistic competence and critical literacy but also equips students with an awareness of justice and equality from the perspective of Islamic family law.
Thus.
Arabic language learning serves as a medium for social transformation while strengthening moral awareness.
Keywords: Linguistic analysis.
QurAoan interpretations.
Arabic pronouns, patriarchy, gender, family law ic Submitted: April 17, 2025 ic Accepted: September 14, 2025 http://jurnal.
ar-raniry.
id/index.
php/samarah icPublished: September 14, 2025 Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 Abstrak: Kajian ini menelaah penggunaan bahasa patriarkal dalam ayat-ayat hukum keluarga Al-QurAoan yang meskipun berstruktur maskulin, justru memuat pesan-pesan yang berpihak pada perempuan.
Penelitian tersebut menggunakan desain multi-metode yang menggabungkan analisis konten kritis dengan pendekatan lughawi, gender, dan hukum Islam.
dalam kajian Islam multimetode dapat disebut pendekatan interdisipliner dan multidisiplin.
Data berdasarkan pada studi literatur dan wawancara mendalam.
Kajian ini menyimpulkan bahwa dari sudut pandang linguistik, penggunaan dhamir dalam al-Quran merupakan strategi emansipatoris bukan untuk melanggengkan dominasi patriarki.
Dengan menyapa laki-laki yang secara historis memegang otoritas sosial dan budaya Al-QurAoan mendidik mereka agar sadar akan ketidakadilan dan berperan sebagai agen perubahan, sembari mendorong perempuan untuk menyadari serta memperjuangkan hak-haknya.
Dari perspektif gender, ditemukan dua ciri utama: pertama, dominasi penggunaan kata ganti laki-laki .
amr muzakka.
yang menempatkan laki-laki sebagai mitra tutur utama, dan kedua, adanya beberapa hak istimewa yang dinisbahkan kepada laki-laki.
Selain itu, penelitian ini memberikan implikasi penting bagi pedagogi pembelajaran bahasa Arab.
Pengajaran ayat-ayat Al-QurAoan perlu dilandasi pendekatan kontekstual dan sensitif gender sehingga peserta didik tidak hanya menguasai aspek kebahasaan, tetapi juga mampu membaca dimensi sosial-kultural yang melekat pada teks.
Metode komunikatif dan berbasis wacana disarankan untuk mendorong mahasiswa menganalisis pilihan leksikal, metafora, dan fungsi pragmatis bahasa Arab yang dapat memperkuat maupun menantang tradisi patriarkal.
Pendekatan ini tidak hanya meningkatkan kompetensi linguistik dan literasi kritis, tetapi juga membekali peserta didik dengan kesadaran keadilan, kesetaraan, dari sudut hukum keluarga Islam.
Dengan demikian, pembelajaran bahasa Arab berfungsi sebagai media transformasi sosial sekaligus penguatan kesadaran moral.
Kata Kunci: Analisis linguistik, tafsir Al-Qur'an, kata ganti, patriarki, gender, hukum keluarga Introduction The use of patriarchal language through Arabic pronouns that reflects gender inequality in family law verses in the Al-QurAoan has long been an issue of concern in the Islamic world.
Traditional interpretations of patriarchal language through Arabic pronouns use often reflect gender biases that benefit men while harming women in various aspects of family life.
This phenomenon not only has an impact on a theoretical level but also has significant practical implications in the daily lives of Muslims, such as restrictions on women's Levi Geir Eidhamar.
AuMy Husband Is My Key to Paradise.
Ao Attitudes of Muslims in Indonesia and Norway to Spousal Roles and Wife-Beating,Ay Islam and Christian-Muslim http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 Atabik emphasized that gender bias in interpretation occurs, because the Arabic grammatical structure used in the Al-Qur'an is basically patriarchal.
2 The patriarchal linguistic character of the Al-Qur'an text is also understood with the insight of the interpreter's patriarchal culture without paying attention to the socio-cultural situation of the time of revelation.
3 This condition demands a new approach to understanding the linguistic aspects of family law verses that are more gender-sensitive and in accordance with the spirit of justice brought by the Al-Qur'an.
The study of Qur'anic interpretation of patriarchal language use through Arabic pronouns and gender has grown rapidly in recent decades.
Contemporary Muslim scholars, such as Mernissi,4 Wadud,5 Barlas,6 Engineer,7 Hassan,8 Fadhl,9 A.
Hidayatullah,10 and Rahemtulla,11 have contributed significantly in developing a more inclusive and gender just interpretation methodology.
They put forward the argument that the egalitarian message of the Al-QurAoan is often clouded by gender-biased and ahistorical interpretations.
Meanwhile, sociolinguistic studies of religious texts have also opened new perspectives on understanding the relationship between language, meaning, and social context.
However, there is still a gap in integrating a sociolinguistic approach with gender analysis in the context of family law verses, especially in uncovering the linguistic strategies of the Al-Qur'an in conveying female-friendly messages Relations 29.
No.
, p.
241Ae264.
Hamka Hasan, et.
AuPolygamy: Uncovering the Effect of Patriarchal Ideology on Gender-Biased Interpretation,Ay HTS Teologiese Studies/Theological Studies 78.
No.
, p.
1Ae9.
A Atabik.
AuWajah Maskulin Tafsir Al-QurAoan: Studi Intertekstualitas Ayat-Ayat Kesetaraan Gender,Ay Palastren: Jurnal Studi Gender 6, no.
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299Ae322.
Norbani B Ismail.
AuThe RurAoanic Exegesis.
Reformism, and Women in Twentieth Century Indonesia,Ay Studia Islamica: Indonesian Journal for Islamic Studies 24, no.
, p.
469Ae500.
Fatima Mernissi.
Dreams of Trespass: Tales of a Harem Girlhood (Morocco: Perseus Books, 1.
Amina Wadud.
QurAoan and Women: Rereading the Sacred Text from a WomenAos Perspective (New York: Oxford University Press, 1.
Asma Barlas.
Believing WomenAy in Islam: Unreading Patriarchal Interpretations of the Al-QurAoan (Austin: University of Texas Press, 2.
Ali Asghar Engineer.
The Al-QurAoan.
Women, and Modern Society (Second (New Delhi: New Dawn Press, 2.
Riffat Hassan.
AuWoman and ManAos Fall: A QurAoanic Theological Perspective,Ay in Muslima Theology: The Voices of Muslim Women Theologians, ed.
E Aslan.
M Hermansen, and E Medeni (Frankfurt am Main: Peter Lang Publishing, 2.
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Khaled Abou El Fadhl.
Speaking in GodAos Name: Islamic Law.
Authority and Women (Oxford: Oneworld Press, 2.
Aysha A.
Hidayatullah.
Feminist Edges of the Al-QurAoan (Oxford: Oxford University Press, 2.
Shadaab Rahemtulla.
QurAoan and the Oppressed: Liberation Theology and Gender Justice in Islam (London and New York: Oxford University Press, 2.
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Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 amidst a patriarchal language structure.
This research aims to fill this gap by asking two main questions: .
How are the characteristics of patriarchal language through Arabic pronouns manifested in family law verses? .
What are the patriarchal linguistic strategies in conveying female-friendly messages in the socio-cultural context of that time? This research aims to reveal the complexity of the relationship between language form and meaning in family law verses and formulate a new approach to understanding the Al-Qur'an's strategy in promoting gender justice through contextual and transformative language.
The main argument developed in this research is that the use of patriarchal language through Arabic pronouns in the family law verses of the AlQurAoan is an effective and contextual linguistic strategy to facilitate progressive social change in the particular context of the time when the Al-QurAoan was By placing men as the main speaking partners, the Al-QurAoan is actually carrying out a process of education and awareness towards groups who have privilege, encouraging them to become agents of change in a patriarchal Meanwhile, women's position in this language structure can be understood as a form of subtle advocacy aimed at raising awareness of their This approach acknowledges existing social realities and offers a more effective and sustainable path of transformation compared to direct confrontation with deeply entrenched patriarchal systems.
Patriarchal language through Arabic pronouns, whose main characteristic is a call to men, is a strategy in the Al-QurAoan to liberate women.
12 These calls are essentially a warning to men to stop the oppression of women by changing the mainstream, abandoning traditions that are inhumane and discriminatory against women, with patriarchal style redaction, as well as the Al-QurAoan commanding actions that are friendly and just.
Oppression as an interlocutor is recognition or existence as a dominant community group to minimize their potential for resistance.
Because of this, the verses still leave some special rights to men.
This study employed a multi-method design that combined critical content analysis with a lughawi, gender, and Islamic law approach.
13 Multimethods in Islamic studies are called interdisciplinary and multidisciplinary approaches, 14 namely Islamic studies using analysis from various disciplines, such as linguistics, gender, and Islamic law.
Data collection techniques included Tarif Khalidi.
AuReflections on Certain Principles That May Guide a New Commentary (Tafsi.
of the QurAoan,Ay Religions 13, no.
Ariesta Kartika Sari.
Triangulasi: Pendekatan Multimetode dalam Penelitian.
Malang: Literasi Nusantara Abadi, 2020.
Amin Abdullah.
Multidisiplin.
Interdisiplin, dan Transdisiplin: Metode Studi Agama dan Studi Islam di Era Kontemporer.
Yogyakarta: IB Pustaka, 2020.
Ratu Vina Rohmatika.
AuPendekatan Interdisipliner Dan Multidisipliner Dalam Studi Islam,Ay Jurnal alAdyan 14.
No.
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22373/jqs4ej66 a literature review and semi-structured expert interviews, situated within a critical paradigm.
The paradigm was chosen to examine the gendered dynamics of QurAoanic discourse, particularly the way in which patriarchal linguistic forms most notably Arabic pronouns can simultaneously encode emancipatory and protective meanings for women.
Critical content analysis was directed at family law passages related to marriage, divorce, and inheritance, focusing on the semantic and contextual roles of gendered pronouns.
To complement this qualitative interpretation, a descriptive quantification was conducted to calculate the distribution of male and female pronouns, thereby integrating numerical evidence with interpretive depth and ensuring analytical clarity.
To reinforce the trustworthiness of the findings, the study incorporated interviews with five purposively selected experts in QurAoanic exegesis.
Arabic linguistics, and Islamic law.
This methodological triangulation enabled the textual interpretations to be critically reviewed across multiple disciplinary Contributions varied by field: linguists elaborated on the semantic and pragmatic features of pronoun use, legal scholars situated the verses within contemporary gender debates, and exegetical specialists bridged classical tafsr traditions with modern interpretive practices.
By integrating interviews with textual analysis, the study overcame the limitations of a text-only approach and emphasized the importance of engaging with living scholarly traditions.
Such integration enhanced both the credibility and comprehensiveness of the research, allowing the findings to be positioned within broader hermeneutical and sociolegal contexts.
The primary data consisted of QurAoanic verses concerning family law, specifically provisions on marriage, divorce, and inheritance.
Analysis concentrated on the use of isim samr .
ersonal pronoun.
and isim eAhir .
xplicit noun.
referring to male and female identities.
Each occurrence of these forms was systematically identified, recorded, and counted.
The quantitative results were then examined qualitatively to uncover femalesupportive messages embedded within the QurAoanAos patriarchal register.
For interpretive grounding, the study employed MernissiAos .
theory of patriarchal language, which provides a framework for classifying and analyzing how pronouns and explicit references to gender convey social and theological Through this approach, the research not only mapped the linguistic distribution of gendered terms but also demonstrated how QurAoanic discourse articulates commitments to justice, equity, and the safeguarding of womenAos Patriarchate in Arabic Language There are two gender characteristics in Arabic, namely .
this language is not a mother tongue, and .
this language has a diglossic relationship with the Arabic dialects that coexist with it.
These two characteristics make Arabic a http://jurnal.
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22373/jqs4ej66 "public" language in a patriarchal context where "public" denotes "male authority", as opposed to "domestic" which denotes women's territory.
15 The study of Arabic from a gender perspective is still in its infancy although Arabic sociolinguistics has attracted the attention of scholars worldwide.
16 17 Some of these works use the variable AugenderAy in deconstructing the use of Arabic, but no significant attention is paid to the use of the word AugenderAy as an analytical tool in deconstructing male/female power relations among users.
Arabic.
The interaction of Arabic and gender can be proven at two levels, namely the formal .
level and the sociolinguistic .
At a formal level.
Arabic exhibits a grammatical and semantic use of gender that can be qualified as AuandrocentricAy .
ale-biase.
And at a sociolinguistic level.
Arabic is used more in male-related contexts than in female-related contexts.
Patriarchal sociolinguistics in Arabic can be understood only within the overall socio-cultural framework in which it was created and preserved.
18 Like all societies and cultures today.
Arab-Islamic society and culture is patriarchal.
However, patriarchy is far from uniform across cultures.
Patriarchy differs from one culture to another.
Arab-Islamic patriarchy is based on the idea of dichotomous space: men are associated with the public sphere and women with the private sphere.
19 This notion of AuboundaryAy space is not only spatial, but also linguistic and symbolic.
Thus, in addition to public places being associated with men and private places with women, public languages such as Arabic are associated with men and mother tongues with women.
Public rituals that are culturally symbolic, such as Friday prayers, are associated with men.
In contrast, private rituals, such as birth rituals, are associated with women.
Furthermore, public spatial, linguistic, and symbolic rituals are associated with male attributes of rationality and logic.
Linguistic Analysis and Patriarchal Language in the Al-QurAoan The use of language in sacred texts such as the Al-QurAoan provides critical insight into the cultural, social, and historical contexts in which those Sadiqi Fatima and Moha Ennaji.
AuThe Feminization of Public Space: WomenAos Activism, the Family Law, and Social Change in Morocco.
Ay Journal of Middle east Women's Studies 2.
No.
Catherine Miller.
AuVariation and Changes in Arabic Urban Vernaculars,Ay in Approaches to Arabic Dialects, ed.
M Haak.
K Versteegh, and R Dejong (Amsterdam: Brill, 2.
, p.
177Ae206.
Aleya Rouchdy.
Language Contact and Language Conflict in Arabic (New York:
Routledge-Curzon, 2.
Fatima Sadiqi.
Women.
Gender and Language in Morocco (Leiden and Boston: Brill Academic Publishers, 2.
Fatima Mernissi.
The Veil and the Male Elite: A Feminist Interpretation of WomenAos Rights in Islam (New York: Perseus Books Publishing, 1.
Annisa Ariftha and Anang Anas Azhar.
AuSymbolic Violence Against Women in MedanAos Patriarchal Culture,Ay Jurnal Ilmiah Peuradeun 11.
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Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
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22373/jqs4ej66 texts were revealed and interpreted.
One significant aspect of this linguistic analysis is the exploration of patriarchal language in the Al-QurAoan.
The AlQurAoan was revealed in the 7th century in Arabia, a society dominated by a patriarchal system, so this context is very important to understand the language choices in the Al-QurAoanic text.
Scholars such as Wadud20 and Barlas21 argue that the patriarchal context of this revelation influences the language used in the Al-QurAoan.
They emphasize the importance of distinguishing between the divine message and the socio-cultural framework of its initial audience.
Key themes in patriarchal language include the use of gendered language and pronouns, where God and other key figures are often referred to with masculine pronouns.
Pronoun indicators include Isim samr and Isim eAhir.
There are also examples where women are referred to indirectly or together with men, giving rise to discussions as to whether this linguistic choice reflects divine will or sociocultural norms.
22 In terms of narrative and character, the dominance of men in prophetic stories and the representation of women in the Al-QurAoan, such as the character Maryam and the Prophet's wives, are analyzed to see how these narratives reinforce or challenge patriarchal norms.
23 Legal and ethical directives in the Al-QurAoan, especially those relating to family law, inheritance, and testimony, are also examined to understand their implications for contemporary gender relations.
The methodological approaches used by scholars include feminist hermeneutics, historical-critical methods, and linguistic and literary analysis.
Wadud in exploring the text through a feminist lens, advocates a genderinclusive interpretation,25 while Barlas challenges patriarchal readings and advocates a liberatory approach to Qur'anic interpretation.
26 The historicalcritical method is used to contextualize the verses in their historical setting, distinguishing between normative and descriptive elements.
Contributions by Fatima Mernissi and Leila Ahmed provide critical insights into the historical development of gender norms in Islamic societies.
27 28 Linguistic and literary analysis examines the language structure and rhetoric of the Al-QurAoan to reveal Amina Wadud.
QurAoan and Women: Rereading the Sacred Text from a WomenAos Perspective.
Asma Barlas.
Believing WomenAy in Islam: Unreading Patriarchal Interpretations of the Al-QurAoan.
Amina Barlas.
Believing WomenAy in Islam.
Fatima Mernissi.
Dreams of Trespass: Tales of a Harem Girlhood.
Leila Ahmed.
AuTable of Contents,Ay in Women and Gender in Islam.
Historical Roots of a Modern Debate (Yale University Press, 1.
, p.
vAevi.
Amina Wadud.
QurAoan and Women: Rereading the Sacred Text from a WomenAos Perspective.
Barlas.
Believing WomenAy in Islam.
Leila Ahmed.
AuTable of Contents.
Ay Fatima Mernissi.
The Veil and the Male Elite: A Feminist Interpretation of WomenAos Rights in Islam.
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id/index.
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22373/jqs4ej66 inherent biases.
Contemporary debates and reinterpretations focus on attempts to reclaim the message of the Al-QurAoan that emphasizes ethical and moral guidance rather than literal interpretation.
Modern scholars encourage a rereading of the AlQurAoan that emphasizes gender equality and justice.
However, these efforts face challenges and criticism from traditional scholars who see feminist interpretations as a deviation from classical interpretations, giving rise to debates about the limits of reinterpretation and the role of historical context in understanding the Al-QurAoan.
The use of patriarchal language in the Al-QurAoan is a complex and multifaceted issue that has generated significant academic debate.
Although the historical context of this revelation undoubtedly influenced the language used, contemporary scholars are actively engaged in reinterpreting the text to reveal its ethical and moral teachings on gender equality.
This literature review highlights the diverse approaches and continued relevance of this topic so that it can contribute to the study of linguistics, the Al-QurAoan and Islamic theology.
Characteristics of Patriarchal Language in Family Law Verses The results of document analysis show that family law verses predominantly use patriarchal Arabic language structures.
Patriarchal language is characterized by three patterns.
First, mentions of gender identity always refer to men.
In parallel redaction, men still have priority.
Second, women are always used as part of the theme or object discussed.
Third, family law provisions leave special rights for men.
The identification of gender identity in Table .
is the basis or evidence for the statement above.
Table 1: Gender Identity in Family Law Verses Gender Identity No.
Surah Verse Numbers QS.
4: 34 Verses Marriage Male (Muzakka.
Isim samr Female (Muanna.
Isim eAhir Isim samr Isim eAhir Wa in khiftum .
f you are afrai.
aduqAtihinna .
heir dowr.
FawAuidah .
hen just AllA tuqsi .
ou are not being fai.
Fankih .
hen Fa in ibna .
hen if they are kin.
An-nisAAo .
An-nisAAo .
K Ali.
Sexual Ethics and Islam: Feminist Reflections on QurAoan.
Hadith, and Jurisprudence (Oxford: Oneworld Publications, 2.
Engineer.
The Al-QurAoan.
Women, and Modern Society.
Irna Nur Arisa, et.
AuWomen's Political Leadership: An Analysis of Gender Equality in Legislators in Sekadau,Ay Jurnal Sosiologi Dialektika Sosial 11.
No.
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22373/jqs4ej66 QS.
Verses on Marriage MA Aba .
ood/happ.
Lakum .
or yo.
Fain khiftum .
f you are afrai.
AllA taAodil .
ou are not being fai.
MA malakat .
hat is being possesse.
AymAnukum .
our right han.
AllA taAol .
ou don't do any har.
Wa At .
nd giv.
LA yauillu lakum .
ot halAl for yo.
AbAukum .
our LA taAodul hunna .
on't trouble An tarith .
ou UmmahAtukum .
our mother.
Hunna .
hey are Li tadhhab .
o Wa banAtukum .
nd your karihtumhunna .
ou hate the.
An yaAotna .
hey d.
akhawAtukum .
nd your AoammAtukum .
nd your father's sister.
Wa khAlAtukum .
nd your mother's sister.
Wa Asyirhunna .
nd hang out with the.
TukAorih .
ou don't like i.
Wa in aradtum .
nd if you wan.
IhdaA hunna .
ne of the.
Wa akhazna .
nd they have Wa Ataytum .
nd you have give.
Hurrimat .
TaAokhudh .
ou A taAokhudhnahu .
o you take it bac.
ArdaAonakum .
reastfeeding Bihinna .
ith TaAokhudhnahu Bihinna .
ith http://jurnal.
ar-raniry.
id/index.
php/samarah Wa banAtu al-akhi .
nd the brothers' Wa banAtu li ukhtiy .
nd ummahAtuku m .
nd your akhawAtuku m .
nd your Wa ummahAt .
nd your rabAibukum .
nd your NisAikum .
our women/wive Al-ukhtayni .
wo sister.
NisAikum .
our women/wive Female Friendly.
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22373/jqs4ej66 QS.
Verses on Marriage .
ou take it bac.
BaAosukum .
ome of Wa lA tankiu .
nd don't marr.
AoAlaiykum .
pon ujrikum .
our Dakhaltum .
ou enter/gather wit.
Lam takn .
ou don't becom.
Dakhaltum .
ou enter/gather wit.
'Alaiykum .
pon AbnAAoikum .
our Min alAbikum .
rom your ribs/your biological childre.
TajmaAo .
ou BaAosahum .
ome of Wa bimA anfaq .
nd because they give nafka.
Min amwAlihim .
rom their wealt.
Al-rijAlu .
ou Nusyzahunna .
heir Al-nisAAo .
omen/wiv Qawwamna .
eader/ FaAoizhunna .
o advise the.
FA-AliuAtu .
hen pious QAnitAtun .
bedient AfieAtun .
omen who take care of ImraAoatun .
Wahjurhunna .
nd move the.
TakhAfna .
ou are Wasribhunna hunna .
nd hit Fa lA tabgh .
hen don't look aroun.
Fa-in aonakum .
o if obeying AoAlaihinna .
pon Min ahlihA .
rom her famil.
KhAfat .
he was Min baAolihA .
rom her husban.
Wa in khiftum .
nd if you are afrai.
FabAoath .
hen Min ahlih .
ale from the famil.
Wa in tuusin .
nd if you do goo.
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22373/jqs4ej66 QS.
21 Verses Marriage QS.
Verses on Divorce Wa tattaq .
nd you take care of TaAolamna .
ou do Wa lan tastaAo .
nd you can not do/ge.
An taAodil .
ou do Bayna an-nisAAo .
etween wive.
ou want so muc.
Fa-lA taml .
o don't be incline.
Wa in tuAoliu .
nd if you make Wa tattaq .
nd you take care of Khalaqa lakum (He created for yo.
Min anfusikum .
ith your own Li taskun .
o that you are at peac.
Wa jaAoala baynakum (He made one of Wa lA yauillu lakum .
nd it is not halal for yo.
Fa tazrhA .
hen you give i.
IlayhA .
o he.
Wa li al-rijAli .
nd men/husband.
Yatarabbana .
et them suspen.
An taAokhudh .
ou Bi anfusihinna .
ith themselve.
ArAd .
hey wan.
Fa in khiftum .
o if you are worrie.
Wa lA yauillu lahunna .
nd not for yo.
An yaktumna .
hey hid.
TaAotad .
ou are F aruAmihinna .
n their wom.
http://jurnal.
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id/index.
php/samarah Wa almuallaqAtu .
nd women who are An-nisAAo .
omen/wiv An-nisAAo .
omen/wiv Wa alwAlidAtu .
nd LA tusarra wAlidatun Female Friendly.
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22373/jqs4ej66 Fa in allaqahA .
hen if he divorces In kunna .
f they Fa-lA tauillu lahu .
hen it is not halal for hi.
YuAominna .
attA tankiua .
o he got marrie.
Wa buAoulatuhunna .
nd their Bi raddi hinna .
est the.
Wa idhA allaqtum .
nd if you divorce Li taAotad .
o beyond the limits because of yo.
Wa lA tattakhidh .
nd don't you make Wa-dhkur .
nd AoAlaikum .
pon Anzala Aoalaikum (He sent it down to YaAoieukum bihi (He teaches yo.
Wa-ttaq AllAh .
nd taqwa to Alla.
WaAolam .
nd you should kno.
IdhA allaqtum .
nd if you divorce .
) IdhA tarAsaw .
f they are mutually Baynahum .
mong Man kAna minkum .
o those among http://jurnal.
ar-raniry.
id/index.
php/samarah Wa lahunna milu .
nd for them women are lik.
AoAlaihinna .
pon AoAlaihinna darajatun .
pon them a level of FmA ifAotadat .
bout what the wife pays the Ataytumhunna .
ou have given TaAotadhA .
ou Fa-in allaqahA .
o if a husband divorces .
) Fa-in allaqahA .
o if a husband divorces .
) YubayyinuhA .
he explains i.
Fabalagna .
hen she arrive.
Ajalahunna .
er iddah perio.
Amsikhunna .
o hold the.
et not a Khibah annisAAo .
ropose to An-nisAAo .
omen/wiv Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 DhAlikum (So it i.
Lakum .
or yo.
Wa antum .
nd to Bi waladihA .
ith her chil.
Wa in aradtum .
nd if you wan.
An tastausiAo .
o suckle to other AwlAdukum .
our AoAlaikum .
pon IdhA sallamtum .
f you submi.
MA Ataytum .
hat you giv.
Wa-ttaq AllAh .
nd have faith in Alla.
WaAolam .
should know i.
Yatawaffawna .
hey Minkum .
mong Wa yazarna .
nd they lef.
AoAlaikum .
pon Aknantum .
ou Aradttum .
ou Fi anfusikum .
ithin yoursel.
Annakum .
ruly http://jurnal.
ar-raniry.
id/index.
php/samarah Sarrauhunna .
ivorce the.
LA tumsikhunna .
o hold the.
Fabalagna .
hen she arrive.
Ajalahunna .
er iddah perio.
LA taAosulhunna hunna .
o you donAot hinder An yankihna .
hey get marrie.
heir husband.
YursiAona .
et AwlAdahunna .
heir childre.
Lahu rizquhunna .
or him to give Wa kiswatuhunna .
nd their clothe.
Bi waladihA .
ith their chil.
Yatarabbana .
hey suspen.
Bi anfusihinna .
ith themselve.
Fa-idhA balaghna .
hen when they Ajalahunna .
heir iddah perio.
F anfusihinna .
o Satadhkurnahunna .
ou will call LA tuwAAoidhunna .
on't make marriage promises with the.
Lam tamasshunna .
ou haven't Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
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22373/jqs4ej66 An taql .
ou sa.
Wa lA taAozm .
nd you don't be WaAolam .
should kno.
F anfusikum .
ithin yoursel.
Faudhar .
o be afraid of Hi.
WaAolam .
should kno.
LA junAua Aoalaykum .
ot sinfu.
In allaqtum .
f you Aw tafris .
ou gathered with them ye.
Lahunna .
or Wa mattaAohunna .
ive them gift.
The redaction of family law verses consistently places women as a third person as part of the discussion material.
The woman's identity is placed as an object, as al-nisAAo in QS.
4:4, 2:231.
QS.
4:19 istabdala zawji (QS.
hunna (QS.
2:229, 231, 232, 234, 233, 236.
QS.
4:19, 20, 33, 49, .
There are several words that are placed as subjects, such as wal-muallaqAt, yatarabbana (QS.
, wal-wAlidAtu yursiAona uawlayni (QS.
, fa-AliuAtu qAnitAtun, balagna ajalahunna (QS.
, and some begin with the uarf al-jarr, such as min al-nisAAo (QS.
4:3.
QS.
4:222, .
Meanwhile, gender identities that indicate men are generally placed as conversation partners .
econd perso.
There are indeed a number of male identities in the third person but they are usually preceded or followed by second person identities, such as al-rijAlu qawwAmna Aoala al-nisAAo followed by baAosukum.
Most of the male gender is placed at the beginning of the verse, such as in khiftum (QS.
, waAoaftum (QS.
, in arastum (QS.
, lA yarithu (QS.
, kaifa taAokhudhnahum (QS.
, lA tankiu (QS.
, wa-in khiftum shiqAqa (QS.
, wa-idhA allaqtum (QS.
, lA junAua Aoalaikum (QS.
2:235Ae.
, and ykum (QS.
Apart from the use of male and female gender identity pronouns, there are several words that refer to both, such as humA in falA junAua Aoalaihinna (QS.
, an yatarAjAAoA in eannA (QS.
, in yurdA ilAuan (QS.
, in arAdA fiAlan (QS.
, an yuliuA (QS.
, and in yatafarraqA (QS.
Apart from the redaction, the depiction of patriarchy in family law verses is also seen in the existence of special rights for men.
These privileges include, among other things, the ability to have polygamy with up to four wives (QS.
, leadership in the household, permission to beat one's wife, the inheritance http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 of one son versus the share of two women (QS.
, and in one verse it is emphasized that men's status is one level higher than women's (QS.
It is interesting to show several gender identities of women who, in the verses, are positioned as subjects in sentences starting with nouns or verbs.
The words or sentences in question position men and women unequally, for example: fa-AliuAtu qAnitAtun (QS.
, aonakum (QS.
, walmuallaqAt (QS.
, al-wAlidAt (QS.
, ittasaAoat bihi.
However, this does not mean that family law verses come with a misogynistic spirit.
The patriarchal language above is actually a medium for conveying female-friendly It is said so because, as shown in the table below, each family law verse comes with one or more messages that depend on women.
Apart from that, quantitatively, the number of male gender identities is greater than that of female gender in one or a group of family law verses as in data .
Table 2: Data on the Number of Gender Identities in Family Law Muzakkar Muannas No.
Verses on Marriage Law Identity Identity QS.
Al-Nisa .
: 3-4 about Verses on Marriage QS.
4: 19-23 about Verses on Marriage QS.
4: 34-35 about Verses on Marriage QS.
Al-Tahrim .
: 21 about Verses on Marriage QS.
Al-Baqarah .
: 228-237 about Verses on Divorce QS.
Al-Baqarah .
: 240-241 about Verses on Divorce QS.
Al-Ahzab .
: 49 about Verses on Divorce QS.
Al-Tahrim .
: 1-6 about Verses on Divorce QS.
Al-Baqarah .
: 180 about Verses on Inheritance QS.
Al-Nisa .
: 7 about Verses on Inheritance QS.
Al-Nisa .
: 11 about Verses on Inheritance QS.
Al-Nisa .
: 12 about Verses on Inheritance QS.
Al-Nisa .
:176 about Verses on Inheritance TOTAL http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 Based on the identification of gender identity in Table .
, family law verses use patriarchal language with quantitative evidence as follows.
The pronoun for men .
is more widely used with a total of 220 pronouns, while the pronoun for women .
uAoannat.
is only 154 times.
In the verses on marriage (QS.
4:3Ae4, 4:19Ae23, 4:34Ae35, 30:.
, the pronoun muzakkar is used 74 times while muAoannath is only 49 times.
In verses on divorce (QS.
2:228Ae 236, 2:240Ae241, 33:49, 65:1Ae.
, the pronoun muzakkar is used 93 times and muAoannath 77 times.
In the verses on inheritance (QS.
2:180, 4:7, 4:11, 4:12,
, the pronoun muzakkar is used 53 times, while muAoannath only 28 times.
This quantitative fact further strengthens the characteristics of the patriarchal language used, where men are more often used as conversation partners than This data also shows the defense of family law verses for women in marriage, divorce and inheritance where, in the context of the traditions that existed at that time, they experienced dehumanization, marginalization and Previously, women were equated with objects that were owned and inherited (QS.
They have no right to themselves and their own lives, nor to His property.
Family law passages change all that.
Each verse makes a friendly message, such as establishing marriage as a permanent contract (QS.
, aiming to foster love to live together in peace and tranquility (QS.
the obligation to socialize in a decent manner, the prohibition of impoverishment by attracting gifts that have been given previously, no matter how large, except for certain reasons.
The dowry, which was originally a convention of sexuality, was transformed into a selfless gift or a sign of sincere love and equal rights for reconciliation if disharmony occurs.
Oppression and marginalization in divorce are abolished, such as restrictions on iddah for three quru' times for live divorcees (QS.
,31
restrictions on talaq which are referred to twice, prohibitions on preventing exwives from marrying the man they want, the permissibility of khulu', prohibitions on iddah transitions, guarantees on clothing, food, and shelter during the iddah period and the prohibition on taking dowry if the divorce occurs after sexual intercourse.
The most significant change is that women who were previously part of the inheritance became part of the heirs.
Even behind the male privileges, there is a female-friendly message.
Dede Rohayati, et.
AuLegal Enforcement Against Non-Compliance by ExHusbands with Court Orders on Iddah and MutAoah Support,Ay Nurani: Jurnal Kajian syariAoah Dan Masyarakat 25.
No.
, p.
http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 The Al-QurAoan's Patriarchal Linguistic Strategies in Its Female-Friendly Message The verses on family law in the QurAoan use patriarchal language to convey messages that are friendly to women.
This patriarchal language is characterized by two things.
First, these verses consistently use men as interlocutors, while women are positioned as part of the material being Men's gender identity tends to be positioned as the second person .
alking partne.
, while women's identity is positioned as an object .
af'l bi.
or third person.
This idea was further emphasized in an interview with a participant specializing in Arabic language, who argued: AuIn the rules of Arabic grammar, when both men and women are addressed collectively, the use of the masculine form is considered adequate to represent the whole group, making the use of the feminine form unnecessary.
Ay32 The interview excerpt with Andi Abdul Hamzah.
Lecturer of Arabic Language.
UIN Alauddin, which emphasizes that in Arabic grammatical rules a mixed group of men and women can be represented by the masculine form, strongly resonates with discourse analysis arguments asserting that QurAoanic verses consistently employ the masculine as the primary interlocutor, while women are more frequently positioned as objects or third parties.
Both perspectives highlight the dominance of the masculine form in Arabic linguistic structures, though they differ in approach.
The Arabic lecturerAos explanation underscores the normative grammatical aspectAithe formal rules governing language useAiwhereas textual analysis foregrounds the ideological implications of this rule in shaping gender discourse.
Thus, what is commonly perceived as a standard grammatical practice simultaneously carries broader discursive dimensions, where men are positioned as the main subjects of conversation, and women are more often framed as part of the discussion topic.
Additional insights according to Ridhwan.
Professor of Islamic Law from IAIN Bone highlight the following perspective that in my understanding, the trajectory of Qur'anic interpretation cannot be separated from the socio-cultural conditions in which the exegetes do their work.
Because many classical exegetical texts were produced in a patriarchal context that positions men as the dominant group, it is understandable that the explanation of verses related to women often reflects a male-centered perspective.
Second, family law verses still leave special rights for men, such as the ability to have polygamy with up to four wives, being the leader of the household, permission to beat one's wife, and sons' inheritance shares being greater than daughters.
This can be seen in the following Table .
Interview with Dr.
Andi Abdul Hamzah.
Lecturer of Arabic Language.
UIN Alauddin Makassar.
July 2025.
Interview with Ridhwan.
Profesor of Islamic Law.
IAIN Bone.
South Sulawesi.
July http://jurnal.
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id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 Table 3: Female Friendly Message Data on Family Law Verses Field of Family Law Marriage Surah and Verse Numbers QS.
4: 3
Female Friendly Messages Historical Context Restrictions on Polygamy Unlimited practice of QS.
4: 4
QS.
4: 19
Order to Give Dowry to Women Prohibition of inheriting women by force QS.
4: 2021
Prohibition on taking back the dowry that has been given to a wife who is about to be Prohibition on marrying certain groups of women QS.
4: 2223
QS.
4: 34
A husband must provide protection to his wife and the solution to nusyz wife QS.
4: 35
Peacemaker from the wife's family and husband's family if syiqAq occurs The solution if a husband is nusyz and a husband should not behave nusyz towards his wife The commandment to treat wives fairly Commandment for affection between husband and wife QS.
4: 128
QS.
QS.
30: 21
Divorce QS.
2: 228
Iddah provisions for divorced QS.
Restrictions on the divorce that can be reconciled QS.
Orders to reconcile or continue the divorce in a good way QS.
2: 233
The father's obligation is to provide support and clothing for http://jurnal.
ar-raniry.
id/index.
php/samarah The tradition of inheriting a widow whose husband The tradition of taking back the dowry from a divorced wife The desire to marry stepmother after a father There was a complaint from a wife who received domestic violence from her Sauda was afraid of being divorced by the Prophet because he was getting Previously, iddah had not been established for divorced women Previously, men were free to divorce their wives and reconcile without any Previously, a husband was free to divorce and reconcile before the end of the iddah to make things difficult for the wife and prevent her from marrying another man Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 QS.
QS.
2: 236
QS.
2: 237
QS.
2: 240
QS.
2: 241
The obligation to provide mut'ah to a divorced wife QS.
33: 49
The obligation to give mut'ah to a divorced wife even though she has not done marital intercourse and for her the iddah does not The correct timing for divorcing a wife coincides with the calculation of their iddah period and does not exclude them from the house QS.
65: 16
QS.
65: 2
QS.
65: 4
Inheritance the mother and child The ability to put on makeup, travel or accept proposals after the death iddah of four months and ten days The order to grant mut'ah to a divorced wife Order to give A dowry to a divorced wife who has not been interfered with but whose dowry has been determined The testamentary order for a wife who has died is in the form of nafqah for a year without removing her from the house QS.
2: 180
QS.
4: 7
QS.
4: 11
An order to reconcile with a wife who is approaching her iddah period or to let go in a good way The iddah period for a wife who has gone through menopause, is pregnant and has not yet Orders to leave a will to both parents .
other and fathe.
and close relatives Equal rights to inheritance for sons and daughters Equal rights to inheritance for sons and daughters and for http://jurnal.
ar-raniry.
id/index.
php/samarah The Prophet distributed the inheritance of a man from Taif who died in Medina but did not give a share to his wife.
Due to the revelation of QS.
Al-Baqarah verse 236, someone said: if I want to do good I will do it, if I don't want to.
I won't do it.
When Raslullah SAW divorced Hafsah.
Hafsah returned to her family, then Raslullah was ordered to reconcile with her because she was a woman who was diligent in worship.
There are questions from friends regarding the iddah of women who have not been mentioned in the previous iddah verse Previously, in the Jahiliyah tradition, girls and young children did not receive A friend who was sick and visited by Raslullah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 fathers and mothers QS.
4: 12
Equal rights to inheritance for husband and wife QS.
4:176
The equal right to receive a share of the assets left behind by sisters and brothers in the case of kalAlah asked Rasulullah what he should do regarding his A friend who was sick and visited by Raslullah asked Raslullah what he should do regarding his Even though they use patriarchal language, family law verses actually contain friendly messages and defend women.
First, establishing marriage as a permanent contract which aims to live together in love and peace (QS.
Second, it requires relationships to be maAorf .
and prohibits usurping women's rights (QS.
Third, changing the dowry from a sexual convention to a gift of sincere love (QS.
Fourth, giving equal rights to reconciliation if disharmony occurs (QS.
Fifth, eliminating oppression and marginalization in divorce, such as limiting Aoiddah, guaranteeing the right to nafaqah, and providing opportunities for khuluAo .
(QS.
2:228Ae.
34 Sixth, making women heirs, which was previously part of the inheritance (QS.
4:7, 4:11, 4:12,
These five arguments align with the perspective articulated during the interview by an academic from UIN Alauddin Makassar, who stated that verses on household leadership, inheritance, and testimony are often interpreted in a way that seems to strengthen male authority.
However, upon closer examination, the Quran actually opens a broader path for equality and upholds women's 35 In line with this, academics from IAIN Bone emphasized that the Quran explicitly protects women.
For example, women are given the right to inherit, even though historically they were treated as part of the inheritance To me, this marks a substantial step forward in upholding and maintaining women's dignity.
Hence, the use of patriarchal language is not just a reflection of culture but is an important part of the family law reform strategy to defend women without resistance from men.
Consistency places men as conversation partners Fikri Fikri, et.
AuTransformation of MaqAid ShariAoAh in Divorce Mediation in Religious Courts: Revitalization of the Bugis-Mandar Customs.
Indonesia,Ay Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7.
No.
Nurhadi Nurhadi.
AuFasakh Nikah is Talak Khulu ' in the Perceptive of Muqaranah Mazahib Fil Al-Fiqh and Maqashid Syari'ah,Ay ElMashlahah 10.
No.
Interview with Dr.
Haniah.
MA.
Lecturer of Islamic Law.
UIN Alauddin Makassar.
July 2025.
Interview with Dr.
Abdul Hakim.
Lecturer of QurAoanic Exegesis.
IAIN Bone.
South Sulawesi.
Juliy2025.
http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 to acknowledge the position or existence of men as the dominant group in Also, a recommendation is given to men to act as agents of social This gift was very reasonable because, as the dominant social group at that time, men held social control, controlling social, economic, cultural and symbolic capital.
As agents of change, men are ordered to change their principles, which dehumanize women (QS.
, reducing the frequency, quality and tempo of several things that were previously done without clear limits such as polygamy (QS.
, alAq (QS.
, the Aoiddah period of divorced women (QS.
2:228,
33:49.
65:1Ae.
, reorientation of the goals and principles of marriage (QS.
30:21.
4:19, .
, prohibition of impoverishment by not giving a dowry or withdrawing it in return as well as other gifts, the prohibition of preventing the ex-wife from remarrying, and giving inheritance (QS.
4:7, 11, .
37 The use of patriarchal language of male subjectivity and female objectivity is also used to reprimand or educate men and advocate for women.
The relationship between men and women when the family law verses were revealed can be stated as a relationship of oppressors and oppressed: men as perpetrators and women as Because of this, it is very natural for men as perpetrators of oppression to receive warnings, the messages of the verses in the form of prohibitions and imperatives are generally directed at men.
On the other hand, women as an oppressed group are barely required to do anything.
The messages for women tend to be about things that are natural, such as the prohibition on hiding pregnancy during the Aoiddah period, and breastfeeding their children for two full years (QS.
2:228Ae.
Therefore.
Ruslan Sangaji.
Professor of Tafsir at IAIN Bone, is of the view that the Qur'an actively dismantles oppressive practices directed at women by introducing humane rules, such as limiting the iddah period, guaranteeing financial rights, allowing women to file for khulu' .
, and requiring marital relations to be based on ma'rf .
ustice and respec.
Collectively, these provisions reflect the Qur'an's spirit of eliminating the marginalization of Just as consistently placing men as speaking partners, giving privileges to men is also part of the strategy.
Recognition of their existence in society in the form of recommendations to increase the role of change agents may reduce men as a superior group thereby minimizing the potential for rejection Abdul Helim, et.
AuCumulative Versus Alternative Conditions: A Study of Polygyny Permits in Indonesia from the Perspective of the Legal Certainty Principle,Ay De Jure 15.
No.
Yusna Zaidah.
AuJudicial Discretion in Inheritance Case Resolution: Towards Progressive Legal Justice in Indonesia,Ay Syariah: Jurnal Hukum dan Pemikiran 24.
No.
Interview with Ruslan Sangaji.
Profesor of Tafsir (Quranic Interpreatatio.
IAIN Bone.
South Sulawesi.
July, 2025.
http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 .
However, this is not enough to organize ideas for female-friendly changes in every verse.
In fact it reduces their authority and even disturbs their For this reason, the potential for resistance can be further minimized:
the family law provisions leave women with several rights.
Namely, special privileges include, among other things, leadership in the household.
In this capacity, women are stated to have to submit to their husbands and the husband has the right to beat if the wife commits nushz (QS.
39 The maximum limit for polygamy is up to four wives (QS.
, and the inheritance share is two to one for men.
With these three things, men do not feel like they have lost their superiority, the way to have fun satisfying sexual desires is not closed, and economic rights are still guaranteed.
However, there are indicators that these special rights are transitional provisions because the family law verses that mention them indicate stages and there are still other alternatives that can be chosen and even stated as a better way to resolve household disharmony.
40 For example, family law verses state that reconciliation is the best way (QS.
then monogamy protects the perpetrator from a heavier burden (QS.
This research found three characteristics of patriarchal redaction in family law verses.
First, consistency in placing men as conversation partners .
and placing women as conversation material .
Second, putting men first in parallel sentence narration which places both of them as the subject of the sentence.
Third, leaving privileges for men.
Patriarchal redaction with the three characteristics above is a medium as well as a strategy so that female-friendly messages which are the verse's mission do not get resistance from men, considering that these messages disturb the dominance of their superiority and even their interests and pleasures.
Therefore, legal verses continue to recognize the status of men as a social group with all kinds of social capital they possess by means of negotiation, making them talking partners and recommending them to act as agents of change.
So, it can be emphasized that the redaction of patriarchy does not support, legitimize, let alone perpetuate patriarchal ideology but rather to end patriarchal ideology itself.
The use of patriarchal language through Arabic pronouns in family law verses is a strategy in the Al-QurAoan to liberate women from the oppression and injustice experienced at that time.
By making men the talking partners, these verses actually educate and make them aware to change thought patterns and traditions that are inhumane and discriminatory towards women.
Meanwhile.
Atun Wardatun and Bianca J.
Smith.
AuWoman-Initiated Divorce and Feminist Fiqh in Indonesia: Narrating Male Acts of Nushz in Marriage,Ay Ulumuna: Journal of Islamic Studies 24.
No.
Harwis Alimuddin, et.
AuReconstruction of the Concept of Nusyz in Islamic Law: Perspectives of Religious Figures in Ternate.
Indonesia,Ay El-Usrah: Jurnal Hukum Keluarga 8.
No.
Hotnidah Nasution and Ahmad Rifqi Muchtar.
AuNegotiating Islamic Law: The Practice of Inheritance Distribution in Polygamous Marriages in Indonesian Islamic Courts,Ay AlManahij: Jurnal Kajian Hukum Islam 24.
No.
http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 women are advocated to realize their rights.
Positioning men as agents of change was very important in the socio-cultural context of that time.
This recognizes the existence of men as holders of social dominance and owners of strong capital.
this way, the potential for resistance from them can be minimized, considering that the idea of change often disturbs the interests of those in power.
Therefore, the verses still leave some privileges for men.
The significant findings above are built from the basic principles of the Al-QurAoan, of which family law verses are one part.
The Al-Qur'an is a text that comes from a speaker who is not bound by any interests, nor is he affiliated with any culture, tradition or ideology.
Then, in terms of its goals and mission, the AlQurAoan aims to uphold true justice among His servants.
This principle leads us to examine further the nuances of patriarchal ideology seen explicitly in family law verses.
Redaction analysis focusing on identifying gender identity and mapping the theme or role of each verse has succeeded in identifying the above characteristics of patriarchal redaction.
Then, these patriarchal characteristics are collided with the historical context of the revelation of the verse.
Using this critical paradigm, this research generated fresh insights even though it was pitted against data that, whether we realize it or not, has existed and been exposed to academics for thousands of years.
This research confirms a theory that is believed to be widely applicable in efforts to empower the defense of the oppressed.
In this context, awareness of perpetrators through education and various treatments is more effective than advocating for victims.
The awareness of a perpetrator of oppression, let alone changing his main set to become emancipatory, will certainly liberate all victims who are under his oppression, and not vice versa.
This does not mean that victim advocacy is not necessary.
Of course, it is best to do both simultaneously.
The application of this theory can be carried out in the formulation of laws, regulations and policy making at a practical level.
The findings of this research also provide answers to why emaciatory activities so far in the form of advocacy training have not provided satisfactory results.
The impact of various projects implemented to campaign for gender equality, anti-domestic violence and gender mainstreaming has not been felt significantly.
That's because the activities mostly target victims to advocate for.
Moreover, excessive advocacy language can turn into provocation.
Conclusion The conclusion of this research declares that patriarchal language in family law verses is not a support for patriarchal ideology, but rather an essential part of a strategy to eliminate the remnants or influence of patriarchy in marriage, divorce, and inheritance, which in fact often places gender-based injustice on women.
For this reason, all principles, values and practices that have the potential to oppress or give rise to acts of violence against one party http://jurnal.
ar-raniry.
id/index.
php/samarah Female Friendly.
Patriarchy, and the Adoption of Arabic Pronouns Muslihin Sultan, et.
DOI: 10.
22373/jqs4ej66 because their gender identity is not in line with the principles of values taught by the Al-QurAoan.
The verses of the Al-QurAoan, in general, and the verses of family law are the speech of the Most Just, free from cultural affiliation, tradition and Thus, it is impossible to contain bias towards one particular group.
Gender bias does not deserve to be addressed to the Al-QurAoan.
Gender bias is only possible at the level of interpretation where truth is relative.
The paradoxical relationship between the redaction of family law verses and the content they contain is a lesson for organizing a society that is free from This principle should be adopted by individuals.
NGOs, and governments to carry out empowerment programs and activities.
In addition, the findings of this study have strong implications for Arabic language teaching The use of QurAoanic verses in teaching should be accompanied by a contextual and gender-aware approach, allowing students to not only gain linguistic proficiency but also to engage with the socio-cultural dimensions of the text.
Educators are encouraged to adopt communicative and discourseoriented strategies that guide learners in examining vocabulary, figurative language, and pragmatic features of Arabic which may either perpetuate or challenge patriarchal notions.
Such practices enhance both language skills and critical literacy, equipping students to interpret the QurAoan with an emphasis on justice and equality.
Consequently.
Arabic learning becomes not merely a process of mastering grammar and vocabulary, but also a transformative space where ethical awareness and social responsibility are cultivated.
References