Review paragraphsâ € “gender verse in the interpretation of the gang

There are so many messages in the Quran which has an implied meaning. Of course the implied message is not only intended for men, but also women. Even alâ € “The Quran itself tells a number of Uswatun Hasanah (Good example) about a woman’s leadership, just say like Maryam, Miryam Umm Moses, Asiyah Wife Fir’ ™ ™, and Zainab Binti Jahsy. Therefore, women get a strategic position in the Qur’an where before the Arabs from the position of women ignorance are often ignored and discarded.

In recently the discourse of Islamic gender studies has strengthened again, because many women are intellectually literate. In addition, in social reality there is often a gender inequality that makes women often receive injustice and arbitrariness from men as a result of the interpretation of the Qur’an verses about gender that are interpreted unilaterally or tend to seed the masculinity of men. Alâ € “Qur’an moderately contained in the interpretation Hidayatul Qur’an Dr. KH. Afifuddin Dimyathi or often called Gus Awis.

In QS. Anâ € “Nisa: 1, often this verse is the basis for gender study discourse in Islam. In interpretation Hidayatul Qur’anEssay from Dr. KH. M. Afifudin Dimyathi., Lc, MA (Gus Awis) gave a presentation on the noble position of a wife as follows,

Ù Ø ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù ù

Meaning: “And also created from the soul a wife who gave offspring (to you), then give peace to himâ €.[1]

Indirectly what Gus Awis showed in line with the concept Fiqh Al Usrah developed by Kang Faqih (Faqiuddin Abdul Kodir), referring to the three concepts of the procedures for the noble character explained by Abdullah bin Mubarak that the foundation of noble morals that can be integrated in the household is, looking friendly (Bash E – Wajh), Creating all the good (Badzl Al – Ma ‘RUF), and reject everything that is painful (Kaff Al – Excerts).[2] Then the meaning of the word Sakan (peace) by Gus Awis is connected to another verse in QS. Arâ € “Rum: 21 that”Including the sign of God’s power was created for you from your soul a wife to be a determination for youâ €. In this verse, Gus Awis also provides a clear interpretation of his wife’s position as a penalty or heart for her husband,

Give Him … ù † Ø ù ‰ ‰‰ Ø ± ù ‰ ù ‰ ù ‰ ‰ ‰ ‰ ‰ ‰ ‰ ‰ ‰ ‰ ù ù ù ù, Ø #ù Ø #ù ù, ù п п ù ø Ø go used a … بù ‡ Ø ‡ ‡

Meaning: “Including the sign of – a sign of the granting of Allah’s power by being created for you, O men … a partner of the female group so that you feel peaceful to him and become a sedative to you (female) -.[3]

In the MU Clock alâ € “Wasithsay Tatma ‘Inna has a definition of “calm after feeling uncomfortable and not worriedâ €.[4] So we can draw the conclusion that the wife’s role is to be a sedative for her husband’s heart, on the contrary the husband also has a role as a sedative for his wife’s heart, this reminds us of the five noble moral pillars in the household which one of the pillars is Humans will recruit (giving or making comfort for couples).[5] If this pillar is applied together with the others, then a household is created Sakinah Mawaddah Warrahmah.

Then QS. Anâ € “Nisaâ € ™: 34 Explain about the leadership of the man â €” the man who often experiences multiple verse Fadhal Allah (Priority of God) which is intended for someone as follows,

Mancut on. The actor “ù ‰. ÙØ ‰ § Ø ‰】 н】 a Ø Ø Ø ± ± → → .Ø ± Ø ø ù ù Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø Ø “” “ùšØ§ù” Ø ùšØ§ù “Ø Ø ù Calšer Opair” Opair “Opair” Capactau “? Family ¥ u ¥ uuc ‘until vo.Ø an š

Meaning: “Men ‘”The man is the leader of meeting the needs of women in terms of protection, protection, living, and education. That is the cause of God’s grace given to men'” Men to women in terms of body power, increasing reason, moderate in pouring affection, and the cause of the obligation to give a living to his wife and family of his property.â €[6]

From the presentation of Gus Awis, we can judge and draw the conclusion that this verse actually explains about the relationship of husband couples – wives in a fair manner based on the morals of Karimah.[7] Especially if a woman or wife is taking the role of biological reproduction, such as in the phase of pregnancy, postpartum, breastfeeding, caring for, and raising their children. So in this case, the husbands are required to be active in fulfilling the living and pouring off affection to his wife and family members based on the three pillars of noble morals that have been explained by Abdullah bin Mubarak above, in order to create a harmonious family environment and Sakinah Mawaddah Warrahmah. Wallahu a ‘lam.

Also read: â € œThe mention of Islamic gender justice with Mrs. Nyai Hj. Nur Rofi ‘ah

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[1] M. Afifuddin DimyathiHydayaulul Qur’an and FII Interpretation of Al Qur’an O Bil ‘Ann(Mr.: Dar – Nbras, 2025), Vol. 1, p.

[2] Faqihuddin Abdul Kodir, Fiqh al – usrah: like morals in family law(Bandung: Afkaruna, 2025), p. 5.

[3] M. Afifuddin DimyathiHydayaulul Qur’an and FII Interpretation of Al Qur’an O Bil ‘Ann(Mr.: Dar – Nbras, 2025), Vol. 3, p.

[4] MU ‘JAM AL – WASITHJuz 2, h. 566.

[5] Faqihuddin Abdul Kodir, Fiqh al – usrah: like morals in family law(Bandung: Afkaruna, 2025), p. 63.

[6] M. Afifuddin DimyathiHydayaulul Qur’an and FII Interpretation of Al Qur’an O Bil ‘Ann(Mr.: Dar – Nbras, 2025), Vol. 1, p.

[7] Faqihuddin Abdul Kodir, Fiqh al – usrah: like morals in family law(Bandung: Afkaruna, 2025), p. 149.

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Author: Akmal Khafifudin

Editor: Muh. Sutan