ENGLISH REVIEW: Journal of English Education p-ISSN 2301-7554, e-ISSN 2541-3643 Volume 9, Issue 2, June 2021 https://journal.uniku.ac.id/index.php/ERJEE 301 SITI ZUBAIDAH: THE ISLAMIC FEMINISM REVIEW BASED ON BARLAS’ THEORY Selly Putri Pratami The student of postgraduate school Indonesian Language Education, Sriwijaya University Email: Putriparatamiselly@yahoo.com Nurhayati (Corresponding author) The lecturer of postgraduate school of Indonesian Language Education, Teacher Training and Education Faculty, Sriwijaya University Email: Nurhayati@fkip.unsri.ac.id Agus Saripudin The lecturer of postgraduate school of Indonesian Language Education, Teacher Training and Education Faculty, Sriwijaya University Email: Agus1062@gmail.com APA Citation: Pratami, S. P., Nurhayati., & Saripudin, A. (2021). Siti Zubaidah: The Islamic feminism review based on Barlas’ theory. English Review: Journal of English Education, 9(2), pp. 301-312. https://doi.org/10.25134/erjee.v9i2.4355 Received: 25-02-2021 Accepted: 21-04-2021 Published: 15-06-2021 INTRODUCTION A literature work, included poems, can make readers joyful (dulce) and provide benefits (utile) for them. Many studies dealing with poems showed poems’ capabilities to provide guidance, messages, suggestions, and positive values for life (Astuti, Beding, & Helaria, 2019; Meisterernst, 2019). The examples of poems’ powers are the messages about compliance (Afifah & Jamjam, 2020), messages about all human will return to their God, Allah SWT (Ma’rifat, 2014), messages about carefulness to make the decision (Ridho, 2019), messages to be attentive and avoid destruction (Irmaniati, 2016), etc. Therefore, poems are interested to be reviewed in these modern and global eras. Poems have a lot of values. Moreover, the values are applied in our country as a country with cultural diversity and mostly populated by Islamic religious citizens. Many poems from our culture are inculcated by Islamic values that can prevent moral decline (Anshari & Widyantoro, 2020). One of them is about feminism. Generally, studies about feminism deal with the more modern Indonesian works of literature both poems and poetry. For example, feminism study by Andayani (2020). The research found the feminist realizations, such as hard-working to earn money and to make a living, the assumption that a female could act as her late father, and the opinion that a female could do anything without listening to what other people argued about her. The other examples could be seen from a feminism study by Tawaqal, Mursalim, & Hanum (2020). They found the practice of power liberal feminism. The other finding was from Setiawan & Harahap (2020) about the realization of gender inequality. Abstract: This research aims to analyze Islamic feminism in the heroic story of Syair Situ Zubaidah. In this research, it is important to understand that Islamic feminism is based on Islamic religious principles. This research aims to identify the female characters of a literature work and to determine the positions and the role of the characters inside of a family. Then, it is also to determine how the character defends and saves her family and people. The applied method was the qualitative descriptive method. The results showed that the Islamic feminism themes also indicated heroic values. The findings showed the struggles, patience, determination, tawaqal, and istiqomah to deal with life. This research applied the interpretation of Al-Qur'an and Al-Hadith, in the forms of the findings of the previous studies. It was important to do and had to be based on the experts to avoid subjective interpretation. Keywords: Islamic feminism https://doi.org/10.25134/erjee.v9i2.4355 Selly Putri, Pratami Nurhayati, & Agus Saripudin Siti Zubaidah: The Islamic feminism review based on Barlas’ theory 302 The feminism concept refers to female mainstreaming that wants to have an equal gender position in the community. The previous findings concluded there was male hegemony upon females. Females or women were seen as powerless, emotional, and male-dependents (Suhendi, 2014). This finding showed the images appeared due to dualism that females were different from males. They were assumed to have lower positions than males. Females were assumed to have a second-class position. The other social facts were shown by Suhendi (2014), such as female marginalization and physical-psychological acts of violence. Studies by Fahmi & Arfiyanti (2020), Mahdalia & Qur’ani (2020), and Pratama et al. (2020) also found the physical and psychological violence experienced by the female characters. Females were underestimated and there were gender inequalities inside of the patriarchal community. Studies about feminism in poems are rarely done. Syair Siti Zubaidah (transliterated by Sayekti and Jaruki, 2010) describes a very different female character from other female characters in other literary works. For example, the female characters in Belenggu are written by Armijn Pane. They were described as shackled females due to marriages (Nurhidah & Liana, 2015). Then, Layar Terkembang written by Sutan Takdir Alisjahbana, describes females in contradictory manner. A study by Lizawati (2016) showed rational females with public-activity roles, entrepreneurship, and bravery. The features were found in a character named Tuti. Meanwhile, the emotional female that was dominated by her feeling was found in Maria. The other findings were shown by Suparman (2019). He found a lack of education experienced by the women in Perempuan di Titik Nol's novel. It made them became the objects of divorce, polygamy, and prostitution. Their fates were worsened by the poor socio-economic condition. Syair Situ Zubaidah is different. It describes a female with authority, managerial skill, competitive capability equal to males, heroism, and bravery. On the other hand, Siti Zubaidah is described as a character that defends Islamic values, such as pious, obedient toward her husband, and respects her parents. What made the poems interested to investigate was the great female characters especially Siti Zubaidah. She is described as a brave female that fights to save her husband. She is a beautiful, kind, loyal, modest, wise, and pious woman that marries Sultan Zainal Abidin. She is a kind-hearted woman that loves to help, compliant, obedient toward her husband, and respects her parents-in-law. She is perfect, masculine, but also feminine. The characters are probably difficult to find in the real world. It triggered a question of why the writer, Tengku Abdul Kadir (see Syam, 1993) tells Siti Zubaidah as a female with those criteria. Heretofore, literature works have been focusing on male writers and from novels (Liasna & Ansari, 2016; Sugiantomas & Nadiyaturahmah, 2017). The male writers told about females but their applied world perspectives were still males’ perspectives. Females described by male writers also had male images, such as Siti Zubaidah in Syair Siti Zubaidah. At the beginning of the poem, Siti Zubaidah is not directly told by the author. However, along with the stanzas of the story, the Islamic feminism practices promoted by Siti Zubaidah are getting clearer. These different realizations of feminism should be reviewed. How Siti Zubaidah engaged her domestic life; how she struggled to free her husband; and how strong her belief was to undergo any difficulties while seeking her husband that was imprisoned by a Chinese princess. Siti Zubaidah is described as a compliant and wise character in governing the country. Poems contain various women’s voices to reveal problems experienced by women and to make a decision about various things. Poems also describe the women’s life implicitly and explicitly from various places and times (Damayanti, 2018b, 2018a; Fatmawati, 2009; Sari, Priyatna, & Muhtadin, 2017). Thus, poems are interesting to be reviewed in terms of feminism. Poems become the media to show, describe, and fight equality for women (Nuryanti, 2016; Vida, 2017). Syair Siti Zubaidah is known as a heroic story due to the tough and brave struggles of the main character. The poems also have feminism study that inspires women at the present day. However, not all parties realize the positive feminism study from poems. Feminism in Islam does not only agree with each concept or perspective of the westerns culture especially about equalizing the position of males and females. On the other hand, Islamic feminism attempts to fight gender equality rights in the conservative traditional community that assumes ENGLISH REVIEW: Journal of English Education p-ISSN 2301-7554, e-ISSN 2541-3643 Volume 9, Issue 2, June 2021 https://journal.uniku.ac.id/index.php/ERJEE 303 females or women as the subordinates of males or men (Mahzar, 2012). According to Barlas (2002), Islamic feminism is a combination between Islamic principles and feminism (Seedat, 2016). Therefore, it is important to be introduced to English learners in Indonesia (Wijayanto, 2020). By inculcating Islamic feminism for learners, they will realize what things to struggle with while studying and fighting later in the future (Y. Irawan, 2020). Thus, Islamic feminism mediates the traditional conservative party and the modern pro-feminism party (Moghissi, 2011). This Islamic feminism, by Mahzar, is called as post-Integrated Islamic Feminism. It puts women as the friends of men. Dealing with English education, Islamic feminism in poems could be an alternative for teachers to teach the language (Annisa & Hadijah, 2017). Barlas’ theory (2012) tells that Islamic feminism is guided by the Islamic religion's principles. The principles can be found in Al- Qur’an and Al-Hadith. In his research, Barlas found the gender equality discussed in Al-Qur’an. Barlas’ research had a purpose to determine how the Islamic religion's principles in Al-Qur’an regulate gender equality for women and how they regulate male-female interaction. One of the discussed matters was the effects of staring for both women and men. In the discussion, all men that keep their eyesight and women that are kept from men's eyesight are equal to women that protect themselves. It proves the truth of Barlas’ Islamic feminism theory. The truth of his theory is based on the Islamic religion's principles in Al-Qur’an and Al-Hadith. The concepts of feminism should be understood first. They are such as the definition, development, and feminism varieties. The reason is the emergence of feminist literary criticism is strongly correlated to the emergence and development of the feminism notion and movement in the community. Without those notions and movements, feminist literary criticism would not exist. The word feminism has several definitions. According to Humm (2007), feminism combines woman right equality doctrine. It becomes an organized movement to reach women's rights through social transformation ideology. The purpose is to create a fair world for women. On the other hand, Barlas’ theory (2002) about Islamic feminism is based on Al-Qur’an and Al-Hadith. It shows that women’s equality has been already existing for a long time ago. Islamic feminism is the foundation of Islamic religion teaching (Latif, 2018). Therefore, it could be understood that the feminist movements are not necessarily needed (Qomariyah, 2019). It was proven by Aminah (2019), who found that Al-Qur’an and Al-Hadith encouraged women to find their potentials. The problem formulation of this research is about the feminist values of Syair Siti Zubaidah. The previous studies that investigated feminist values were done by Putri & Asri (2019) in a novel titled Saman was written by Ayu Utami. Lalu, Telu, and Mei (2015) investigated feminism in a novel titled Beri Aku Waktu was written by Evi Idawati. Then, Purwanto (2015) analyzed feminism in a drama script titled Marsinah Menggugat written by Ratna Sarumpaet. Then, Puspita, Erni, and Mokh (2018) described feminism in a novel titled Aminah was written by WS Rendra. The last one is Yeni, Abdurahman, & Nst (2013), they explained feminism in a novel titled Cinta Suci Zahrana written by Habiburrahman El Shirazy. The similarities of this finding with the previous finding dealt with feminism value descriptions. Then, the differences are about the analyzed literature works. Some previous studies analyzed novels, short stories, drama scripts, and modern poems. Meanwhile, this research analyzed poems. This research aims to analyze Islamic feminism in the heroic story of Syair Siti Zubaidah. This research is different from the previous studies that only sought the Islamic feminism realizations. METHOD The applied theory to analyze Syair Siti Zubaidah was Islamic feminism theory. This theory is different from the other theories. It is also stated by many experts. Some of them are Ismail (2019), Mahfud, Nazmi, & Maula (2017), Mulia (2017), Suryorini & Suryorini (2012), and Wirasandi (2019). The applied feminism theory was to analyze the feminism study in Syair Siti Zubaidah based on Barlas’ theory (2002). This research aims to identify the female characters of a literature work and to determine the positions and the role of the characters inside of a family. Then, it is also to determine how the character defends and saves her family and people. Thus, this research considered Selly Putri, Pratami Nurhayati, & Agus Saripudin Siti Zubaidah: The Islamic feminism review based on Barlas’ theory 304 the principles and attitudes of the female characters, their mindset, attitudes, speeches, and other characters’ perspectives especially the male characters toward the female characters. These matters would provide more explanations about the characters. The applied method was the qualitative descriptive method. The descriptive qualitative method required researchers to collect information, analyze the data, find the pattern, conclusion, or theories from various themes or categories. Then, all of them were concluded based on previous experience and works of literature (Creswell, 2009). Syah (2010), with his descriptive research, investigated the broader knowledge on educational materials in a certain period. According to Setyosari (2010), descriptive research is research to explain or elaborate certain events, situations, and objects - both human or nonhuman dealing with the variables that could be explained with numbers and words. Supriyati (2011) defines descriptive research as a structured fact or characteristic description of a certain population in a certain field in actual and careful manners. Islamic feminism review should be based on the data about the positions and roles of women as individual and social creatures. It deals with the roles in family, community, and other characters, such as with male characters. With these correlations, women could be described as full of hope, having strong principles, being an initiator, being responsible, seeking fairness, and demanding new updates. The applied Islamic feminism is based on Barlas’ theory (2002). It was modified with several finding themes of Asriaty (2014), Junaidi & Hadi (2010), and Solihatin (2017). The applied theoretical framework was from Wiyatmi (2012). The activities were systematically started by these steps: (1) Selecting and reading the reviewed literature works. (2) Determining the problem focus with feminism literature perspective, for example the correlation between the feminist writing or figures about the female characters and their correlation with male characters in the literature work or about how the female characters engaged the problems in the community (education, social, cultural, politics, health, environment, law, employment, etc.). (3) Promoting literature review to understand some theoretical concepts related to the focused problems and criticism or previous studies. The studies toward the theoretical concepts would facilitate the understanding about the reviewed problems. Thus, the results would be scientifically reliable. (4) Collecting the relevant primary and secondary data based on the focused problem. The primary data was from the reviewed literature works while the secondary data was from various information (books, reference, articles, research report, and direct field research). (5) Reviewing the data by using feminism literature perspective. In this case, the researcher could select various feminism literature based on the studied problems. (6) Interpreting and assessing the research results based on the selected feminism literature variety. (7) Writing the report by using the appropriate language with the selected media to publish. Barlas (2002) argued that Islamic feminism is rooted in Islamic religious principles. It makes feminism different from other feminisms. For example, the radical, liberal, social, racial, and orthodox feminisms. Islam does not differ between males and females. It also does not have gender bias (Junaidi & Hadi, 2010). The analysis instrument of this research combined the previous study finding themes. The indicators were obtained from Asriaty (2014), Junaidi & Hadi (2010), and Solihatin (2017). FINDINGS AND DISCUSSION The findings consist of the listed themes in the Table. Table 1. The guideline themes as the analysis instrument Number Theme 1 Islam does not forbid women to work and to do good things for both men and women. 2 Women are allowed to work with a purpose to support their life. 3 Job responsibility 4 Women as leaders 5 Women working in child care, early childhood education, etc. 6 Women working in trading and nursing sectors 7 Keeping the politeness 8 Having well attitude 9 Keeping their self-respect 10 Working professionally 11 Working based on nature ENGLISH REVIEW: Journal of English Education p-ISSN 2301-7554, e-ISSN 2541-3643 Volume 9, Issue 2, June 2021 https://journal.uniku.ac.id/index.php/ERJEE 305 12 Keeping the domestic situation sakina 13 Prioritizing the husband-wife discussion 14 Having roles as wife and mother for the children to assist the family economic situation 15 The humanity and gender quality of women 16 Women do not hinder the Islamic advancement 17 Having responsibilities and helping each other as equal partners (socially, culturally, politically, economically, institutionally, etc.). The applied themes were not merely the products of the researcher’s thoughts but the interpretations of Al-Qur’an and Al-Hadith. It was important to do because Islamic feminism could not be separated from the Islamic religion's principles. The themes guided the analysis processes. The results were all of the themes were found in Syair Siti Zubaidah. The themes were found to dependent from one to another. There were several themes in a stanza. The first theme dealt with the fact that Islam did not forbid women to work and to do good things for both women and men; gender equality; and partnership equality. For example, it could be seen from the following stanza. Yang tua bernama Kilan Suara Ialah kujadikan bendahara Karena negeri ia memelihara Gagah berani tak terkira (Page18, stanza 1) It had been known that the profession as treasurer was excellent. Treasury jobs were the active functions to put income and outcome in balance (Darwis, 2013). From this matter, the profession was seen to have benefits. Thus, the profession was included in an excellent thing to do. The other professions stated on page 18 were minister (stanza 2), judge (stanza 3), and king (stanza 4). The jobs were categorized as excellent and pious jobs so Islam does not forbid them. It is shown by the Qur’an, verse. Al-Nahl: 97. Besides the first stanza on page 18, the other stanzas showing Islamic feminism realizations were in stanza 6 and the first stanza on page 19. They are: Seorang bernama Kilan Suari Jadi juru tulis di dalam negeri Sangat bijak sukar dicari Pekerjaan menulis sehari hari (Page 18, stanza 1) The next theme was about professionalism and job responsibility. They were also found in page 18 and in line with the Islamic principles. (1) Karena negeri ia memelihara Gagah berani tidak terkira (Page 18, stanza 1, lines 3-4). The lines indicated what the female character did for the man. The lines such as karena negeri ia memelihara or Di Negeri Cina sukar bandingnya showed the responsibilities of the characters. What the characters did was in line with the teaching of Allah in Qur’an, surah Al-Qassas: 23) In the lines and pages, the responsibilities of the female characters were such as governing the country and promoting her positions as a treasurer. The responsibilities carried out by the character might be given by the superordinate or might be reached by the efforts of the character. However, the point was the character could govern the country. It was also seen in the following line. The lines such as Di Negeri Cina sukar bandingnya, Gagah berani tidak terkira, or sangat pendekar bukan suatu indicated how the female characters carried out their responsibilities professionally. It was in line with the teaching of Allah in Qur’an, surah Al-Isra: 84. In this page, the stanza also showed the Islamic feminism of woman as a leader. It was in line with the teaching of Allah in Qur’an, surah An-Naml: 23. According to Jalalayn interpretation, the verse provides an example of a queen named Balqis. It was also found on page 18, stanza 4. Seorang bernama Kilan Cahaya Ialah raja yang amat mulia Menggantikan kerajaan ayahnda dia Negeri Cina memerintahnya dia (Page 18, stanza 1) The other finding of this part was the nature job of women. It was not explicitly shown while Siti Rodiah was speaking. In the first, second, third, fourth, and sixth lines, the natures of a mother were shown. The mother did love her son and it made her able to accompany her son's departure. She even wanted to follow her son. (1) Siti Rodiah mendengar sabda Seraya menangis menumbak dada, “Wahai, anakku buah hati bunda Hendak karna usul yang syahda Selly Putri, Pratami Nurhayati, & Agus Saripudin Siti Zubaidah: The Islamic feminism review based on Barlas’ theory 306 Buah hati cahya mata Bawalah ibu pergi serta Tidak kuasa Ibu bercinta Bercerai dengan cahaya mahkota Dari kecil Bunda pelihara Sedikit tidak diberi cidera Gundah hatiku tidak terkira Bercerai dengan Seri Negara Patik hendak perginya juga Mengingkan Tuanku Intan Mustika Inang sekalian bawa belaka Mendapat Tuan Celaka.” (Page 31, stanza 1 until 4) The stanzas showed the woman's compassion, the mother's love for her son. This compassion feeling is in line with the Al-Qur’an, Surah Al- Qasas, verse 28. The next theme was about noble character shown by the female character, Siti Zubaidah. It was realized into living modestly although she was rich. It was in line with surah Al-Israa 26-27. In the poems, the relevant actions with the Surah were shown in these stanzas. Zubaidah memakai sekadar sahaja Berbaju kasa bunga seroja Berseluwar panjang entalas saja Berbincang emas perbuatan kamboja Bersunting biar jagi berikat ruai Berselang pudi berjurai-jurai Bersinta intak emasnya urai Bertali leher mayang mengurai Bertudung kasa kain wilanda Berbunga emas tepi berenda Memegang salawat bertulis perada Dari istambul diberi ayahnda (Page 71, stanzas 3-5) The character was not only living modestly. The other noble characters were shown by Siti Zubaidah’s behaviors, such as always doing Salawat for the Prophet Muhammad SAW. It could be seen from this stanza. Membaca salawat berlahan-lahan Halus manis tertahan-tahan Manis seperti madu curahan Laksana embun di ujung dahan (Page 71, stanza 7) Salawat or salutation is a missing expression of a pious people that have not met Rasullullah SAW (Hs. Bunganegara, 2018). Allah SWT commands all believers to salute the Prophet as stated in the Qur'an, Surah Al-Ahzab verse 56. Other stanzas indicating the noble characters of Siti Zubaidah could be seen below. Zubaidah berkata lakunya gundah, “Beta nan sudah tentu berserah “Tawakal hamba kepaanya Allah Untuk dan janji sudah terjelemah Di dalam Quran sudah tertentu Di dalam hadinya semuanya begitu Di tawakal Ali dia lamamu itu Hamba menurut dalilannya itu.” (Page 233, stanzas 2-3) The next theme was Siti Zubaidah’s politeness. It could be seen from Siti Zubaidah while smiling at Siti Rodiah. Zubaidah tersenyum seraya berkata Sambil mununjuk pun perserta, “Santaplah sirih bundanya beta Sudikan apa sirihnya serta.” (Page 74, stanza 4) The stanza is in line with Al-Qur’an, Surah Al- Furqan, verse 63, and the Hadith narrated by Imam Ali (PBUH). It says, “Ethics is a renewed solution.” The politeness and ethics of Siti Zubaidah always became her beauty The next theme was the role of women as wives to reach sakinah family. It was found on page 111, the second stanza, until page 112. Stanzas were showing the noble characters of a wife, the wife's effort to keep the family, and her politeness. They are shown in these stanzas. (1) Ketika Baginda sampai di kapalnya Masuk mendapat akan istrinya Memandang Zubaidah gemarnya Terlalu manis tingkah lakunya Baginda duduk serta bertalukan Segala pakaian semuanya ditanggalkan Sudahlah Tuan Adinda makan Kakanda tidak Tuan nantikan (Page 111, stanzas 2-3) (2) Hati Baginda terlalu suka Memandang Zubaidah hilanglah duka Dibawa baginda gurau jenaka ENGLISH REVIEW: Journal of English Education p-ISSN 2301-7554, e-ISSN 2541-3643 Volume 9, Issue 2, June 2021 https://journal.uniku.ac.id/index.php/ERJEE 307 Bujuk dan cumbu berbagi tiga (Page 112, stanza 1) The stanza shows the character of a wife based on Al-Qur'an, Surah Al-Furqan, verse 74. It tells about the excellent features of a spouse to soothe her or his couple. These soothing attitudes referred to the noble behaviors, habits, and characters. From the stanzas and based on surah Al- Furqan, the character was found keeping her family. On the other hand, she also performed polite behaviors. They were shown in these stanzas. Zubaidah tunduk seraya berkata, “Sudah di adapan patik yang lata Tuanku di darat lama bertahta Jadilah patik di adapan serta.” Suka tertawa Raja Bestari Zubaidah sangat merendahkan diri Disambut tangan dipegang jari Sambil bertitah dua Raja Berseri, “Mengapa demikian emas juwita Bahasa seperti orang yang lata Terlalu sangat merendahkan kata Dengan Kakanda tiada setahta (Page 111, stanzas 4-6) The next obtained theme was modesty. It was found in stanzas on page 128. The stanzas showed the noble characters of Siti Zubaidah. The character is in line with Al-Qur’an, surah Al- Furqan, verse 63. Rodiah tertawa seraya berkata, “Inilah dia duduk bertahta Tidaklah tampak duli mahkota Zubaidah duduk hampar di mata.” Baginda tersenyum seraya madah, Mengapa di situ Adidna Zubaidah Kursi teratur semuanya sudah Duduk bertiga alangkah Indah Zubaidah tunduk seraya berkata, “Biar disini patik yang lata Paduka Adinda diamlah serta Patik nan takut di dalam cita.” The next findings were the noble characters and the women’s jobs in child care service. On this page, some stanzas showed the noble character, patience. Although Siti Zubaidah was humiliated by her mother-in-law, she kept her patience. On the other hand, Siti Zubaidah also made her husband calm. It showed the efforts of Siti Zubaidah to keep her family sakinah. Siti Zubaidah was also sincerely caring for other people’s and the other ministries’ children to recite the Al-Qur'an. (1) Zubaidah berkata, benarlah itu Tetapi Tuanku jangan begitu Jangan dicapak barang suatu Akhirnya kelak jadi tak tentu Kepada piker patik seorang Bukannya kasih demikian garang Tuanku menyakiti hatinya orang Patik juga dimarah orang Patik jangan dibilangkan apa Ditinggalkan tidak menjadi apa Putri dua jangan diberi apa Janganlah tidak Tuanku sapa.” (Page 152, stanzas 1-3) The stanzas were in line with Al-Qur’an, surah Al-Baqarah, verse 45, and verse 153 because even Siti Zubaidah was humiliated, she remained patient. She realized that patience was the solution. Besides that, there were also pages showing how Siti Zubaidah took care of the children from other people and other ministries and teach them to recite the Al-Qur'an. (1) Banyak orang menyerahkan anaknya Disuruh perintah apa sukanya Oleh Zubaidah diterima semuanya Belajar mengaji sekalian anaknya Berhimpun sekalian anak menteri Ia baik-baik di dalam negeri Belajar mengaji sekalian anaknya Diperbuat seperti saudara sendiri (Page 153, stanzas 3-4) The stanzas were in line with Al-Qur’an, surah Al-Baqarah, 233. The next theme was about women as the partners of men. This finding could be seen on page 181 until 182. At that time, Siti Zubaidah was told by her husband that the enemy had approached the country's territory to catch them. Zubaidah was shocked. She showed her compassion and responsibility to her husband. The Islamic feminism realization was about the roles of women as the partners of men. Seraya berpikir di dalam hatinya Baik ikut bersama ianya Selly Putri, Pratami Nurhayati, & Agus Saripudin Siti Zubaidah: The Islamic feminism review based on Barlas’ theory 308 Sebarang hal kuturut semuanya Hidup mati bersama dianya Tuanku ganti Ibu dan Bapa Akan memeliharakan dagang yang papa Sekarang Tuanku demikian rupa Patik pun juga ia serupa (Page 181 - 182, stanza 7 and 1). The finding was in line with Al-Qur'an, Surah At-Taubah, 71. The next theme was the roles as wife and mother of children. The finding was in line with stanzas on page 216 as shown below. (1) Ada sedikit patik pesanku Zubaidah itu patik pertaruhkan Jangan tidak Tuanku simpankan Karena amal patik tangguhkan Siapa tahu patik nan mati Putera nan kelak jadikan ganti Bunda peliharkaan dengan seperti Jangan sekali dirusakkan hati (Page 216, stanzas 7-8) The next theme was about the job’s profession as a trader. The finding of the theme was implicitly found in Syair-syair Siti Zubaidah. It was strengthened by the summary of Syair Siti Zubaidah written by Sayekti and Jaruki (2010). The next finding was about self-respect. The theme was found implicitly in the poems. However, it could be felt and understood based on the emerging plot. It was when Siti Zubaidah was proposed by many men but she kept her principle to choose. The other evidence could be read from how she kept strong and patient although she was humiliated by her parent-in-law. She was also violated by Kilan Cahaya, the Chinese daughter mated by her parents-in-law for her husband. It was in line with the Al-Qur’an, Surah Ahzab: 35. The poems were arranged orderly and continuously. It indicated the intention of the writer to tell the story about Siti Zubaidah without ignoring the beauty aspect. It was in line with Faizin (2019). The emerging Islamic feminism was not only found in the main character but also in the other characters. The finding showed the implementation of Islamic feminism practices. Two matters could be discussed: (1) the Islamic feminism in general based on 17 themes taken from Barlas’ theory (2002) and Islamic feminism themes by Asriaty (2014), Junaidi & Hadi (2010), and Solihatin (2017), and (2) the heroic indications of women's characters based on the 17 guideline theme. The obtained Islamic feminism could also rebut the assumption that Islamic feminism in Indonesia emerged in the 18s century. It was in line with a study by Luthfiyah (2015). This Islamic feminism is important to teach for English learners (L. A. Irawan, 2020). In Syair Siti Zubaidah, leadership and feminism did not only emerge in the main character. The emergence of the influential characters in the story indicated that Islamic feminism, in the form of women's leadership, could also influence the economic state of a community. It was in line with a study by Prantiasih (2014). In Syair Siti Zubaidah, the finding was also shown by the profession of Siti Zubaidah, as a trader. The heroism also emerged when the main character went to the battle zone; when she had confidence and compliance; when she did something without ulterior motives and giving up; and when she did anything based on the taqwa attitudes toward Allah SWT (ANRI, 2014). The realization of heroism based on Islamic feminism was such as the character and patience of the main character to deal with unpleasant action. The realization was also seen in how she kept her family sakinah and kept struggling. It was in line with Nugraha (2019) about excellent examples of despair and pessimistic antitheses. In Islam, being desperate is forbidden. It was in line with the commandment of Allah in Surah Al-Hijr: 55-56. They responded, “We give you good news in all truth, so do not be one of those who despair.” He exclaimed, “Who would despair of the mercy of their Lord except the misguided?” [QS. Al-Hijr: 55-56] The other efforts could be seen when the main character taught the children of her parent-in-law country to recite Al-Qur’an and when she departed to save her husband although she was pregnant. Although the main character was reviled and although her husband could not do anything, she sincerely shared her knowledge and tried to get the news about her husband who was on the battlefield. Her toughness was not an easy matter to do. Women are commonly more aware of toughness. It was in line with a study by Lisa, Kintan, Andhini, ENGLISH REVIEW: Journal of English Education p-ISSN 2301-7554, e-ISSN 2541-3643 Volume 9, Issue 2, June 2021 https://journal.uniku.ac.id/index.php/ERJEE 309 & Risha (2015). This attitude could lead to good prejudice, Allah’s blessing, struggles and prayers, and belief about the divine assistance of Allah SWT (Istiningtyas, 2013). The efforts of Siti Zubaidah to get her husband’s news was realized when she masqueraded into Syahra and a soldier. It seemed like a feminist practice but this finding was not in line with the 17 themes of Islamic feminisms. However, her ingenuity could be categorized as the features of heroism. It was not giving up the character. It was in line with Sakdiah (2016). As a realization of heroism, the commandment of Allah SWT indicates that humans are obligated to seek a solution and to observe and solve problems brilliantly and cleverly. It can be seen from Surah Al-Baqarah: 164. Indeed, in the creation of the heavens and the earth; the alternation of the day and the night; the ships that sail the sea for the benefit of humanity; the rain sent down by Allah from the skies, reviving the earth after its death; the scattering of all kinds of creatures throughout; the shifting of the winds; and the clouds drifting between the heavens and the earth—˹in all of this˺ are surely signs for people of understanding. (QS. Al-Baqarah:164) Ingenuity is the given wisdom by Allah SWT as a realization of heroism. It could be seen in Surah Al-Baqarah: 269. Allah grants wisdom to whoever He wills. And whoever is granted wisdom is certainly blessed with a great privilege. But none will be mindful ˹of this˺ except people of reason. (Q.S Al-Baqarah: 269). Fortitude is a heroic feature of Siti Zubaidah. However, it was not included in Islamic feminism. This feature could be found in the stanzas containing the actions of Kilan Cahaya, the daughter of the Chinese King. When the king was caught and he did not want to change his religion. Thus, the King of Kumbayat took his daughter to be married to Sultan Abidin. Although Siti Zubaidah knew about it, she was patient, tough, and compliant. On the other hand, Sultan Abidin could not forget and ignore Siti Zubaidah from his heart. The fortitude and patience of Siti Zubaidah could be seen from these stanzas. Kilan Cahaya Putri Cina Diserahkan dia memerintah istana Memerintahkan kerja amat sempurna Seberang dewata semua kena Zubaidah memakaikan putri Dudukkan diatas peraduan istri Diadap jawatan kanan dan kiri Parasnya elok sedang ada gahari Setelah sudah hidup dikakannya Memakaikan pulak akan suaminya Terlalu manis rupa rajahnya Sangat ikhlas rasa hatinya Memberikan suaminya terlalu rela Sedikit tidak berhati cela Terlalu suka hatinya pula Karena besar menapat pahala (Page 350, stanzas 6 -7, Page 351, stanzas 1 and 2). From the excerpt, it could be discussed that Kilan Cahaya, the one that was married to Sultan Abidin, was given a credence to govern the country. Therefore, both Siti Zubaidah and Kilan Cahaya were interacting with each other. However, Siti Zubaidah knew what she had to do. She remained patient. She knew how this matter could happen. Her fortitude was seen in stanza 1 and 2 of page 351. From this discussion, it could be understood that Islamic feminism has been existing for a long time ago. It is regulated by Allah SWT and explained in Al-Qur’an and Al-Hadith. Even so, human still has various perspectives that are the gifts of Allah SWT. Thus, the human could realize their tolerance (Nuh, 2015). English learners in Indonesia should be aware of these Islamic feminism practices. The purpose is to make them able to screen other feminist practices and adjust them based on Islamic values and our national cultures (Isa, 2017; Sofa, 2018; Zaitun & Wardani, 2019). From the discussion, it could be known that Islamic feminism could be grouped into heroic Selly Putri, Pratami Nurhayati, & Agus Saripudin Siti Zubaidah: The Islamic feminism review based on Barlas’ theory 310 values. However, the values could not always cover Islamic feminism. Islamic feminism is different from the other feminisms that demand gender equality as men. It is guided by Al-Qur’an and Al-Hadith and has been regulated fairly. By using Barlas’ theory (2002) and the Islamic themes of the three previous studies by Asriaty (2014), Junaidi & Hadi (2010), and Solihatin (2017), 17 themes of Islamic feminism were found. They were used as the guideline to analyze Islamic feminism in Syair Siti Zubaidah. CONCLUSION This research aims to analyze Islamic feminism in the heroic story of Syair Siti Zubaidah. The emerging themes could differ the Islamic feminism to similar matters. The differences were about the women's images, daily behaviors, and other things that did not have Islamic feminism. The emergence of the influential characters in the story indicated that Islamic feminism, such as leadership, heroism, self-confidence, compliance, without ulterior motive, not giving up, and other actions based on taqwa attitude toward Allah SWT. 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