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Volume 8 , Number 1, May 2023 

 ISSN : 2579-8383 (Print) ISSN : 2579-8405 (Online) 

 z 

  

Educational Leadership in the Family Gender Equality 

Perspective in Surah An Nisa' verse 34 
 

Samsul Ma’arif, Irfan Tamwifi 

Universitas Islam Negeri Sunan Ampel, Surabaya, Jawa Timur 

samsulmaarif@uinsby.ac.id, irfantamwifi@uinsby.ac.id.  

 

Accepted: 

Marc 8th 2023 

Reviewed: 

Apr 13th 2023 

Published: 

May 30th 2023 

 

Abstract: In general, Muslims view that educational leadership in the family is a necessity based 

on QS. al Nisa': 34. In fact, in this verse, male leadership is followed for two reasons, because 

Allah has given advantages and because men provide for the family. The problem that arises is 

what if the husband only has advantages, but is unable to support the family, or vice versa? This 

study discusses the views of scholars regarding this matter. Apart from that, it reviews gender 

equality which is used as a perspective in reading about educational leadership in the family. 

Gender is a social construction of the roles of men and women. This role is unnatural. These 

roles are interchangeable between men and women. Some scholars argue that the husband's 

educational leadership in the family is based on QS. al-Nisa': 34 is not a necessity and is natural. 

The husband's leadership is ikhtiyari and kasby (sought after). 

 

Keywords: Educational Leadership; Husband; Gender equality 

 

Introduction 

The leadership of education in the family generally lies in the hands of the man or what is 

called the husband, more specifically the qowamuna ala nisa' husband1. With the word qowamu, it 

means that the leader is responsible starting from, educating, supporting, protecting (the house 

and its furnishings), having sex. Husband and wife bear the noble obligation to uphold the 

household which is the basic pillar of the structure of society. The rights and position of the 

wife are balanced with the rights and position of the husband in domestic life and social life 

together in society. Each party has the right to take legal action. The husband is the head of the 

family and the wife is the housewife2. Husband and wife must have a permanent residence. The 

house where the husband and wife live together. Husband and wife are obliged to love each 

other, respect each other, be loyal and provide physical and spiritual assistance to each other. 

The husband is obliged to protect his wife and provide all the necessities of household life 

according to his ability. The wife is obliged to manage household affairs as well as possible. 

The husband's position as a family leader has a theological foundation in QS. al-Nisa': 34. 

The verse states that men are leaders for women. Leadership is due to two things, because God 

 
1 Linda L Carli and Alice H Eagly, “Gender and Leadership,” The Sage handbook of leadership (2011): 103–117; 

Vassiliki Brinia, “Men vs Women; Educational Leadership in Primary Schools in Greece: An Empirical Study,” 
International Journal of educational management 26, no. 2 (2012): 175–191. 

2 Jessie Bernard, “The Good-Provider Role: Its Rise and Fall.,” American Psychologist 36, no. 1 (1981): 1; B 
Mesra, “Factors That Influencing Households Income And Its Contribution On Family Income In Hamparan Perak 
Sub-District, Deli Serdang Regency, North,” Int. J. Civ. Eng. Technol 9, no. 10 (2018): 461–469. 

mailto:samsulmaarif@uinsby.ac.id
mailto:irfantamwifi@uinsby.ac.id


  
 
 
 
 

  

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has given priority to men and because men provide for their wives and families. These two 

things form the basis of a husband being a leader in the family. The question that arises next is 

whether if the husband has no advantages and cannot support his wife, he still has the right to 

be the leader of the family? Or if the husband only has advantages, but can't support the family 

or vice versa, who can only support the family but doesn't have advantages. Then is it still 

entitled to be the head of the family? 

The mufassir have discussed this issue and the majority are of the opinion that the 

husband's leadership in the family is given/natural. The advantages of men compared to 

women are because they have the perfection of reason and religion. Men put their minds first 

and are more able to control their emotions. Men find no obstacles in practicing religion. Men 

have the right to lead prayers with women's congregations, and they can't do it properly. The 

advantages of men are also because they are ordered to carry out jihad, to witness crimes, and 

to receive inheritance twice as much as women. Such advantages are seen by mufassir circles as 

advantages given by Allah. 

In addition, the husband's leadership in the family because he has the responsibility to 

provide for the family. Husband leaves the house to work, looking for sustenance, to meet 

family needs. Husbands have the obligation to bear household needs because they have 

physical advantages compared to women. The husband's role here is the central backbone of 

the family economy. The husband's leadership can become stronger and cause the husband's 

domination of the family, especially for his wife and children. This kind of condition gave birth 

to a patriarchal culture. The husband manages all household affairs, and the wife is just a ‘konco 

wingking’. This is what causes gender inequality relations. 

Along with the times, the condition of society began to change. Currently there are many 

women who have received education. Many have completed their studies at the bachelor's level 

(S1) to third degree (S3), some of them even have earned the title of professor. This is certainly 

an advantage for a woman. Currently, there are also many who work in companies, government 

agencies, offices and occupy certain positions. With the increase in women's human resources 

and their role in the public sphere, it will certainly affect conditions in the family. 

This writing discusses the husband's leadership in the family. The author will start by 

discussing the opinions of the scholars about male leadership as contained in QS. al-Nisa': 34. 

This discussion is intended to address the issue of male leadership in the family, including the 

transition of leadership traits to the female/wife's side. The discussion on the husband's 

leadership in the family will be reviewed from a gender equality perspective. 

 

Methods 

This research is library research. The research aims to examine marriage theories in 

Marriage Law number 1 of 1974, An Nisa letter verse 34, and the opinions of scientists. This 

research uses a content analysis approach to the law and the content of An Nisa verse 34 

regarding educational leadership in the family from a gender equality perspective. 

 

 

 

 

 



  
 
 
 
 

  

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Result And Discussion 

Husband Leadership in the Family 

Islam considers it important to have a leader in a community or group. Prophet 

Muhammad SAW. Said: "If you are traveling with three or more people, one of you should be the leader." 

The meaning of the Hadith is that the existence of a leader becomes something very important 

in human life. A leader should have the necessary qualifications in leadership so that he can 

lead his members to the goals they want to achieve. If the leadership is handed over to those 

who are not experts, then wait for the downfall. 

Leadership means the ability of a person to influence other people so that the person 

wants to do what the leader wants. Leadership can function as both a social position and a 

social process. Leadership as a social position is the rights and obligations owned by a person 

or entity. Meanwhile, leadership as a social process includes all actions taken by a person or an 

entity that causes the movement of citizens. Basically leadership does not differentiate between 

men and women. Both have the same requirements to be a good leader. 

Usually a husband who becomes a leader in a family. The family is the smallest institution 

in a society. The family consists of husband, wife, children as a result of marriage and offspring 

from both. The family also includes the upward line of descent, including fathers, mothers, 

grandfathers and grandmothers, siblings and children, and includes grandparents, uncles and 

aunts and their children (cousins). The term family includes husband, wife, as well as all close 

and distant relatives, who under any circumstances have their own rights and obligations. The 

degree of these rights varies depending on the degree of closeness and distance from a person. 

Rights for close relatives are stronger than those for more distant relatives 3.  

The existence of a leader in a family is far more important than a leader in a company. In 

a family, members always live together and feel they belong to each other, and if any problems 

arise they can be resolved immediately. In Muslim families, family leadership is in the hands of 

the husband. The formation of this family begins with the existence of a marriage contract 

between a man and a woman. Marriage seems to be a coronation ceremony for the husband to 

become the head of the family. The husband's leadership towards his wife in a Muslim family 

refers to the substance of the Qur'an, 4: 34 which is written below: 

 

"Men are leaders for women, because Allah has made some of them (men) superior to others (women), and because 

they (men) have spent part of their wealth. Therefore, a pious woman is one who obeys Allah and takes care of 

herself when her husband is not around, because Allah has taken care of (them). the women you are worried about 

nusyuznya, So advise them and separate them in their beds, and beat them. then if they obey you, then do not look 

for ways to trouble them. Surely Allah is Most High, Most Great." 

 

The Asbabun nurul nuzul verse above relates to the relationship between husband and 

wife who are experiencing problems in the household. Muqatil narrated that the Qur'an, 4: 34 

above was due to a quarrel between Sa'ad ibn Rabi' and Habibah bint Zaid ibn Abi Zuhair. 

Both of them are husband and wife, and both are from the Ansar group. Sa'ad ibn Rabi' as the 

leader in the family received nusyuz treatment by his wife, so that Ibn Rab'i slapped his wife. 

Habibah (his wife) did not accept her husband's treatment, then she and her father went to the 

 
3 Afdilla Nisa et al., “Isyarat Al-Qur’an Tentang Nafkah Bagi Kerabat,” Istinarah: Riset Keagamaan, Sosial dan 

Budaya 4, no. 1 (2022): 28. 



  
 
 
 
 

  

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Prophet Muhammad SAW., and reported the incident. Arriving before the Prophet SAW., Her 

father said: "I have married my daughter to him, then he slapped her". Then the Prophet SAW. 

said: "let Habibah menqishas (reply) slap her husband". Then, Habibah and her father left the 

presence of the Prophet. met her husband to avenge her treatment. Not long ago, before the 

two of them arrived at Ibn Rabi', the Prophet SAW. called him back and said: "come back, here 

is Gabriel coming to me". Allah sent down this verse, then the Prophet SAW. read it: "I want a 

matter and while Allah wills a matter, whereas what Allah wills is definitely better". Then, 

Habilah canceled to avenge her husband's treatment of her.4 

In the Qur'an, 4: 34 above, there is the word qawwa>mu>m. The plural form of this word 

is qawwa>m which is taken from the root word qa>ma. The number of words qa>ma in the 

Qur'an with its various derivations is repeated 660 times. For example, the word aqi>mu> al-

shalah is a derivation of the word qa>ma. The mufassirs explained that the use of the word 

aqi>mu> in the command to pray shows the demand for perfect implementation which 

includes fulfilling all conditions, pillars, and sunnah. From the same root word comes the word 

qâim (isim fa'il), meaning someone who carries out the task or whatever is entrusted to him 

properly. When this word changes its form to qawwa>m, its meaning develops into the ability to 

carry out duties and responsibilities perfectly and continuously. In this connection, it can be 

understood that the predicate as qawwa>m is not absolutely due to gender (male), but is more 

inclined to the ability to fulfill responsibilities perfectly and continuously 5. 

The word qawwa>mu>m is a form of muba>lagah from the word ‘qa>im’ which has many 

meanings (li al-taksi>r).6 While the word ‘qa>im’ comes from the root word ‘qa>ma-yaqu>mu-

qiya>man’, meaning to stand 7. If viewed from the function of the word ‘qawwa>m’ (muba>lagah 

form), the statement ‘al-rija>l qawwa>mu>na’ implies that most men are more worthy to be 

leaders than women, but certainly not for all man. Al-Asfahani connects the word with a 

person, so that the word has two meanings, namely subduing (taskhi>r) and effort (ikhtiya>r). 

While the word ‘qawwa>m’ in the verse has the meaning of effort (ikhtiya>r).8 This kind of 

interpretation has the implication that male leadership over women in the domestic sphere is 

not given, but must be sought. Ibn Manzur interprets the word ‘qawwa>m’ in the verse as al-

muh}a>fazah (guarding) and al-is}la>h (repairing).9 

The discussion about the meaning and meaning of the word qawwa>m above can at least 

be concluded in three; First, from a linguistic point of view, the muba>lagah function in the 

word ‘qawwa>m’ denotes the meaning of 'many', but not for all men. It seems hard to deny that 

most men are more appropriate and worthy of leading women in the domestic sphere than 

women leading men; Second, the word ‘qawwa>m’ shows the meaning of ikhtiyari, so that male 

leadership in the household must be sought so that it is appropriate to be the wife's leader and 

not given or automatic; Third, given men are more entitled to become leaders over women in 

the domestic sphere. 

Classical and modern commentators using the interpretation approach of bi bi al-riwa>yah 

 
4 Abu Hasan Ali Al-Naisaburi, “Asbabal-Nuzul Al-Qur’an,” ed. Dar Ishlah, 1992, 151–152. 
5 Sulaiman Ibrahim, “Hukum Domestikasi Dan Kepemimpinan Perempuan Dalam Keluarga,” Al-Ulum 13, 

no. 2 (2013): 215–244. 
6 Fuâd Ni’mah, Mulakhkhas Qawâ’îd Al-Lugah Al-‘Arabiyah, Cet. IX, Juz II (Damaskus: Dâr Hikmah, n.d.). 
7 Ibn Manzûr, “Lisân Al-‘Arab, Juz. 12” (Kairo: Dâr al-Ma’ârif, n.d.), 496. 
8 Al-Râgib Al-Asfahâni, “Mufradât Alfâz Al-Qur’ân, Juz. II” (Damaskus: Dâr al-Nasyr, n.d.), 269. 
9 Manzûr, “Lisân Al-‘Arab, Juz. 12.” 



  
 
 
 
 

  

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and bi al-ra’yi understand the word qawwa>m’ with the meaning of leadership (umara>). This 

kind of interpretation comes from the interpretation of Ibn Abbas.10 The verse states that there 

are two factors that cause leadership to be held by men, namely; first, the advantages given by 

God to men over women; and secondly, because the man or husband is responsible for the 

maintenance of the woman or wife.11 The mufassir agreed that the man or husband is the 

leader over the woman or wife. The question then is whether leadership in the family applies to 

all husbands or not? Or, does the husband automatically become the leader of the wife in the 

family because he has advantages and is able to provide for her? Of course in this matter there 

are differences between the commentators. 

Al-Zamakhsyari is of the view that men as a whole become leaders over women. This is 

due to the advantages of men given by God compared to women. On this basis, according to 

him, male leadership comes from the glorification of God and not because of competition, 

domination or coercion. As for the glory of men in the form of the power of reason, strong 

will and physical strength, the ability to write, ride a horse and archery. Because of this, men are 

chosen to be prophets, scholars, public (al-imama>h al-kubra) and domestic (al-imama>h al-

sugra>) leaders, jihad, call to prayer, sermons, i'tikaf , become a witness in h}udu>d and qishash 

cases, get a more share in inheritance and get 'asabah, guardian in marriage, can be mental and 

reconcile, polygamy, lineage and others.12 

Basically, from al-Zamakhsyari's interpretation it can be concluded that first, male 

leadership over women is given or automatic because of its advantages. Second, this leadership 

includes all forms of leadership, both domestic and public, related to religious issues and 

worldly affairs. A different interpretation was put forward by al-Alusi and al-Biqa'i regarding 

the Qur'an, 4: 34. According to both, leadership possessed by men takes two forms, namely 

wahbiyy (given) and kasbiyy (effort).13 Leadership in the form of wahbiyy is in the form of an 

advantage that Allah has given to men compared to women and this is given. All men, 

regardless of their education and level of intelligence, as long as they are male, automatically 

have the advantages bestowed by Allah. Because of these advantages men deserve and deserve 

to be leaders for women. This kind of opinion is the view of most of the commentators. 

As for leadership in the form of kasbiyy, according to al-Alusi and al-Biqa'i, because the 

husband supports the wife. This kind of leadership must be cultivated by men or because of 

the results of the husband's efforts, in contrast to wahbiyy leadership which is obtained without 

effort. In reality, not all husbands have the ability to provide for their wives, unless he wants to 

try hard and earnestly seek the sustenance that God has provided on earth. With the advantages 

bestowed by Allah and the ability to provide for his wife, the new husband has the right to be a 

leader for his wife. The husband does not have the right to be a leader for his wife without 

being supported by providing maintenance to his wife. Islamic jurisprudence states that if the 

husband cannot provide a living, the wife has the right to do fasakh. That is the opinion of 

 
10 Muhammad ibn Jarîr Al-Thabari, “Tafsîr Al-Tabari Jâmi’ Al-Bayân ‘an Ta’Wîl Âyat Al-Qur’ân, Juz. 6” 

(Kairo: Markaz al-Buhûs wa al-Dirâsât al-‘Arabiyyah wa al-Islâmiyyah, 2001), 687. 
11 Al-Thabari, “Tafsîr Al-Tabari Jâmi’ Al-Bayân ‘an Ta’Wîl Âyat Al-Qur’ân, Juz. 6.” 
12 Abû al-Qâsim Mahmûd ibn ‘Umar Al-Zamakhsyari, Al-Kasyâf ‘an Haqâiq Gawâmid Al-Tanzîl Wa ‘Uyûn Al-

Aqâwîl, Fi Wujûh Al-Ta’Wîl, Ditahqiq Oleh ‘Adil Ahmad ‘Abdul Maujûd Dan Ali Muhammad Mu’Awwad, Juz. II (Riyâd: 
Maktabah ‘Abikân, 1998). 

13 Syihâb al-Dîn al-Sayyid Mahmûd Al-Alûsi, Rûh Al-Ma’âni Fî Tafsîr Al-Qur’ân Al-‘Azîm Wa Al-Sab’ Al-
Masâni, Juz. V (Beirût: Ihyâ al-Turâs al-‘Arabi, n.d.). 



  
 
 
 
 

  

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Imam Malik and Imam Syafi'i, whereas according to Imam Abu Hanifah, a wife has no right to 

apply for fasakh. In the perspective of fiqh, it can be concluded that male leadership in the 

domestic area, in the household, a man can become a leader if he can fulfill the requirements, 

namely to provide for his wife who is kasbiyy. 

Al-Alusi further stated that the Qur'an, 4: 34 explicitly does not mention that men are 

superior to God over women. The verse reads:  

 

‘bi ma> fadhdhala Allah ba’dahum‘ala> ba’dh’ 

 

by what Allah gives some of them more, men over some others) and does not state: ‘bi 

mâ fadhdhalahum Allah‘alaihinna’ 

 

with what Allah has favored in men over women. According to him, this statement is 

because there are some women who have advantages and nobility compared to men. So that it 

can be said, the advantage of men over women is more ‘taghli>ban’ or the majority 14. That is, 

indeed the majority of men are more noble and therefore can become leaders for women, but 

not all men have this glory as there are some women who are more noble than men. 

As for the advantages given by God in a wahbiy (given) manner to men over women, they 

are intellectual, physical and religious strength. With these characteristics, men are chosen to be 

prophets, domestic leaders, great leaders and guardians in marriage. While the glory that must 

be earned (kasbiyy) by the husband is in the form of giving a dowry, clothes and other things 

that come from his wealth for his wife.15 

Based on the interpretation of al-Alusi and al-Biqa'i above, it can be concluded that male 

leadership has two forms, namely wahbiy and kasbiy. Wahbiy means the potential for leadership 

that is given by God to men, both in the form of physical strength, reason and religion. This 

Wahbiy leadership potential must be supported by leadership that is kasbiy or effort, namely 

leadership potential that must be cultivated. Wahby leadership potential is an interpretation of 

the sentence ‘bi mâ fadhdhala Allah’, while kasbiy leadership is an interpretation of the verse ‘bi 

mâ anfaqû min amwâlihim’. On the basis of the two leaderships, wahbiy and kasbiy, new men can 

become leaders over women. Even so, both of them do not deny that there are advantages that 

men have over women so that they deserve to be leaders. 

Imam Bukhari narrated a hadith about leadership for everyone, men and women and 

everyone will be held accountable. This leadership applies to everyone in the domestic and 

public spheres. The word 'amîr' denotes the highest public leadership in government. While 

domestic leadership is mentioned by the word 'al-rajul', namely the husband as a leader for all 

household members. While women or 'al-mar'ah' function as leaders who manage the 

household and children. According to Ibn Hajar, the duty of the state leader or 'amîr' is to 

maintain religion by enforcing regulations and justice in law. The husband's leadership in his 

family is managing family affairs and giving what is their rights.  

While the wife's leadership means managing household affairs, children, serving and 

 
14 Al-Zamakhsyari, Al-Kasyâf ‘an Haqâiq Gawâmid Al-Tanzîl Wa ‘Uyûn Al-Aqâwîl, Fi Wujûh Al-Ta’Wîl, Ditahqiq 

Oleh ‘Adil Ahmad ‘Abdul Maujûd Dan Ali Muhammad Mu’Awwad, Juz. II. 
15 Burhân al-Dîn Abî al-Hasan Ibrâhîm ibn ‘Umar Al-Biqâ’i, Nazm Al-Durar Fî Tanâsub Al-Ayât Waal-Suwar, 

Juz. V (Kairo: Dâr al-Kitâb al-Islamiy, n.d.). 



  
 
 
 
 

  

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giving advice to the husband  16. In terms of editorial and Ibn Hajar's explanation, the hadith 

does not explain the division of leadership, both men and women at the public level, but 

explains leadership at the domestic level of the household where the husband manages all 

household members while the wife is in charge of managing the house and educating the 

children. . It was also explained that the wife has the right to give advice to her husband in 

household matters. 

 

Gender Equality 

The word gender comes from English which means sex. Discussion of gender is often 

associated with roles, behavior, mentality, male and female characters that are constantly 

developing in society. Mansur Faqih defines gender as a male or female trait that is shaped by 

social and cultural factors. Masculine and feminine traits are constructed by the socio-cultural 

environment in which they live and live. The character of human sex types can change 

depending on how and where they were raised.17 

Gender is a cultural concept that functions to provide identity, differences in roles, 

behavior. between men and women which developed due to social engineering sosial 18. 

Gender determination is based solely on sex differences. Gender is a sex difference, not 

biological in nature, let alone natural. In other words, gender is the difference in the behavior 

of men and women due to differences in biological anatomy, and the difference in behavior is 

socially constructed. In the social sciences, gender is defined by the relation pattern between 

man and woman which is based on the social characteristics of each. 

An explanation of gender can be concluded that gender is a set of attitudes, roles, 

responsibilities, functions, rights, and behaviors inherent in men and women as a result of 

cultural formations or the social environment in which humans grow and are raised. This 

means that differences in traits, attitudes and behaviors that are considered typical of women or 

typical of men or those that are more popular with the terms femininity and masculinity, are 

primarily the result of one's learning through a long process of socialization in the community 

where he grew up and was raised. 

Gender equality is a word that is often heard and spoken in discussions or written in a 

number of references. What does gender equality mean? In order to explain this, in the 

following we will present a number of terms that are closely related to gender problems in 

addition to these terms. Equality means sameness, equality, in musawa Arabic. Meanwhile, 

gender equality means equal conditions for men and women to obtain their rights to play a role 

in the domestic and public spheres. They have the right to participate in social life in the fields 

of politics, law, economy, education and share in the benefits of development. The realization 

of gender equality is marked by the absence of discrimination between men and women in 

access, opportunities to participate, control over development and obtain equal and fair 

benefits from development. 

Meanwhile, gender justice shows a process and treatment of justice for women and men. 

 
16 Ahmad ibn ‘Ali ibn Hajar Al-‘Asqalâni, Fath Al-Bâry Bi Syarh Sahîh Al-Bukhâri,Juz. XIII (Riyâd: Maktabah 

al-Malik Fahd, 2001). 
17 Gemy Nastity Handayany, “Kesejahteraan Gender Ditinjau Dari Perpekstif Islam,” Jurnal Ilmu Kesehatan 1, 

no. 2 (2014): 183–200. 
18 Rosalita Rosalita, “Identity Gender Question Sebagai Upaya Awal Pengenalan Gender Pada Anak Usia 

Dini Panti Asuhan Bunda Sumatera Selatan,” Az-Zahra: Journal of Gender and Family Studies 1, no. 1 (2020): 12–23. 



  
 
 
 
 

  

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Gender justice means no more double burden, subordination, marginalization and violence 

against women and men. Although often in a patriarchal culture women are always labeled as 

marginal, subordinate, stereotyped, double-baurden and receive harsh treatment 19. Gender 

awareness and justice is not just a matter of discrimination in terms of access, participation, 

control over development and obtaining equal and fair benefits from the development of a 

nation..  

 

The Position of Women in Islam 

The history of Arab Jahiliyah records and views women as less valuable creatures. 

Women are only functioned as creatures that reproduce offspring, and their degree is more or 

less the same as property. Women can be inherited and do not have the right to inheritance and 

rights like men 20. It was really unfortunate for women at that time because their conditions 

were very bleak and apprehensive. Her position is really subordinated in front of men, also 

marginalized. The tradition of the Arab Jahiliyah community which was famous at that time 

was that if a daughter was found, she would be buried alive 21. This kind of culture is contrary 

to the spirit of Islamic humanism and harassment of God's will that wants women to be born 

in the world. 

The birth of Islam in the Arabian Peninsula became a breath of fresh air for the life and 

existence of women. Islam seeks to eradicate all forms of tyranny and injustice, including by 

upholding the dignity of women. Islam positions women as men, their rights are recognized 

and their roles are respected, both in the domestic and public spheres. The mission of Islam 

includes defending the weak, upholding justice for both the strong and the weak. Islam as a 

religion of mercy strongly opposes the tradition of ignorance which dehumanizes women. The 

history of mankind records how the early days of Islam upheld the dignity of women. The 

Prophet Muhammad carried out a social revolution regarding the existence and position of 

women in social life. 

Women had a role that could not be looked down upon during the early days of the 

growth of Islam, both in the domestic and public spheres. Women also helped the Prophet 

Muhammad on the battlefield. Khadijah was the only woman who sacrificed all of her wealth 

for the success of the struggle for the Islamic mission and to uphold justice in the Arabian 

Peninsula. Umm Syurayk helped the preaching of the Prophet Muhammad by persuading 

Meccan women to secretly convert from idol worshipers to Muslims and believers. Even 

though the Qur'an has dismantled the traditions of jahiyah which were discriminatory and 

exploitative against women, the provisions contained in the Al-Quran regarding women are 

final. These provisions should be understood as a moral idea and the spirit of upholding the 

dignity of women. Prophet Muhammad has laid the initial foundation of how to respect 

women. Even the teachings of Islam, said Robert Bellah, "too modern for its time" still get a 

lot of criticism because it is still gender biased. 

Many thinkers, observers and critics have the wrong view of Islamic teachings regarding 

women. Ali Asghar said, they did not understand the origin and development of the Islamic 

 
19 Sarah Apriliandra and Hetty Krisnani, “Perilaku Diskriminatif Pada Perempuan Akibat Kuatnya Budaya 

Patriarki Di Indonesia Ditinjau Dari Perspektif Konflik,” Jurnal Kolaborasi Resolusi Konflik 3, no. 1 (2021): 1. 
20 Endang Sriani, “Fiqih Mawaris Kontemporer: Pembagian Waris Berkeadilan Gender,” TAWAZUN : 

Journal of Sharia Economic Law 1, no. 2 (2018): 133. 
21 Muntoha Muntoha, “Islam, Gender, Dan HAM,” Unisia 33, no. 73 (2010): 17–35. 



  
 
 
 
 

  

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religion, shari'ah. They assume that first, the shari'ah is completely divine and secondly, the 

shari'ah cannot change. This kind of view is often discussed in open forums, then strengthened 

by quoting the thoughts of conservative scholars 22. In fact, Islamic teachings at the time of the 

Prophet Muhammad succeeded in breaking down the excessively patriarchal culture that was 

deeply rooted in Arab society. 

In the early era of Muslim society, women had an honorable position in the domestic 

sphere. This is stated by Allah SWT. in the Quran, 33, 33 which reads: "And you should stay in 

your house and don't decorate and act like the previous ignorant people." 

This verse becomes the theological basis for how Islam respects women. The social and 

socio-cultural context when the verse was revealed was a threat and there was no guarantee of 

safety for women if they played a role in the public sphere. On the other hand, there is a verse 

that at a glance narrates the rights that men and women have differently according to the 

efforts made by each, as in Quran 4: 32, namely: "Men have the right (share) of what they earn and for 

women (share) of what they earn" 

This verse shows that the Islamic religion actually recognizes the existence of women's 

charities, just as God recognizes men's charities. 

 

Reconstruction of the Role of Women in the Domestic Area 

Islamic teachings reflected in the interpretations and pages of the yellow book seem to 

domesticate the role of women. The role of women is as if they are just 'backside friends', there 

are even sayings that feel unfair, 'heaven follows husband and hell follows husband'. Women 

become creature number two, even more. The role he plays in the domestic area is still very 

dependent on the position of the husband who is the leader of the family. Sayyid Quthub in his 

commentary fi Dzilal al-Qur'an refers to Quran 4: 34 openly positioning women in the domestic 

area. Although it also emphasizes that the verse does not prohibit women from taking part in 

the public sphere. However, if we understand carefully Quthub's paradigm of women and 

several figures who follow his thoughts clearly want women to take care of the household. 

Whereas in reality the early history of Islam, the Prophet SAW. does not limit the role of 

women only in the domestic area. 

The theological source of Islamic teachings regarding the position of women stems from 

the Quran 4: 34. This verse clearly states that men are the leaders of women. Even Jalaludin al-

Suyuti interprets quwwamun with the word musallathun which means master. It is hoped that the 

meaning of al-Suyuthi can be accepted by reason if it is associated with the two illat that 

accompany the word qawwamun, bima fadhdhallah dan bima anfaqu. If the two illat are collected in 

the man as the head of the family, of course the power of men over women will be perfect and 

dominant. Especially if the wife's HR is low in terms of education level and does not have 

economic independence, coupled with the wife's genealogy from an mediocre family. 

Returning to the main issue of the word al-rijal, how is this word interpreted and 

interpreted so that it has a more egalitarian consequence, unlike the meaning of conventional 

interpreters. A number of Islamic thinkers and observers of gender equality have tried to 

analyze the word al-rijal from a grammatical point of view, for example Muhammad Abduh, Ali 

Asghar, Zaitunah Subhan. Al which is attached to rijal shows and makes the word rijal 

meaningful, special and certain, not intended for all men. In Quran 4: 34, the word rijal is 

 
22 Chumaidi Syarif Romas, Wacana Teologi Kontemporer (Yogyakarta: PT. Tiara Wacana Yogya, 2000). 



  
 
 
 
 

  

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associated with the word nisa'. Gender terms in the Qur'an have significance. The word nisa' 

has a feminine, domestic, gentle connotation, and even means a lot of forgetfulness, while the 

word rijal can mean a person who walks. So the sociological meaning is in accordance with the 

meaning, rijal means moving, doing business in the public space, while women are at home. If 

women are more active, then sociologically they become rijal, and conversely if rijal is at home 

sociologically it becomes nisa'. 

The second problem is about the word qawwamun which means leader, ruler, protector 

and guide. The latest mufassir interpret this word in a more moderate and functional nuance. 

The word qawwamun which comes from the word qiwam, according to al-Maraghi means 

leadership guidance and supervision in carrying out what is shown by the husband and paying 

attention to all his actions (Al-Maragi 1993). The husband's leadership duties in the house will 

only be carried out if he has certain criteria as mentioned in the Quran 4: 34. These criteria are 

first, the husband can prove his strengths such as guiding, educating and protecting. Second, 

the husband is able to meet the needs of the family in the form of clothing, food and shelter. 

Third, the husband has advantages that have been determined by Islamic law, such as the right 

to inherit twice as much as the woman's share and uses that advantage to help women.23 

The advantages of husbands compared to wives in the household are functional. A 

husband in the household is tasked with earning a living and meeting the needs of the family. It 

is because of this advantage that a husband becomes the leader of the household 24. While a 

wife also has the function of carrying out domestic duties in the family. The function of the 

husband in fulfilling material needs greatly determines his position as the leader of the 

household, in addition to fulfilling non-material needs, protecting, guiding and educating. 

 

Conclusion 

Educational leadership in the family can be understood. The husband as the educational 

leader in the family/household becomes the backbone of the family, educates, protects, earns a 

living and fulfills the family's needs, if the wife has the same advantages/abilities and the 

husband dies then he can become the head of the household . A wife can be a leader in the 

household, and women's leadership in society can be in accordance with the demands of the 

Koran. Apart from that, there is a hadith narrated by Imam Bukhari and Muslim which 

explains that everyone is a leader. The husband is the leader in his family, while the wife is also 

the leader in her husband's household, and each of them will be held responsible. 

History in the Qur'an also proves that women can become leaders in government, and 

succeed in prospering their country, like Queen Balqis from the country of Saba'. In current 

reality, many women are able to become leaders in the household. A number of wives are able 

to control and resolve their own affairs, children's affairs when their husbands leave or are left 

by their husbands, and so on. Not a few wives left their husbands away from home for a long 

time, divorced husbands, whether alive or dead, can take care of household affairs, support 

household needs, protect, guide and educate their children. 

 

 
23 Ali Munhanif, Mutiara Terpendam, Perempuan Dalam Literatur Islam Klasik (Jakarta: PT.Gramedia Pustaka 

Utama, 2002). 
24 Ramziati Nadya Syafitri, Hamdani, “Tanggung Jawab Nafkah Keluarga Dari Istri Yang Bekerja…” 10, no. 

2 (2022): 313–337. 



  
 
 
 
 

  

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