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Gender equality in the religious sphere in Indonesia is a complex phenomenon, shaped by the interaction between theological doctrines, institutional practices, and the socio-cultural context of each tradition. This study employs a qualitative-descriptive approach through literature review to analyze six major religions in Indonesia: Catholicism, Protestantism, Islam, Hindu Dharma, Buddhism, and Confucianism. The analysis focuses on three main dimensions: theological perspectives regarding gender roles and positions, social changes influencing gender relations, and transformations in institutional structures and practices that support gender equality. The findings indicate that historically, women were often placed in subordinate positions due to patriarchal norms, although the core teachings of these religions contain egalitarian principles and recognition of women’s dignity. Contemporary transformations are reflected in the reinterpretation of religious texts and practices that promote gender equality: Catholicism emphasizes the recognition of women’s dignity within the clerical hierarchy; Protestantism opens opportunities for the ordination of female pastors; Islam reinterprets the principles of Qawwamun and family law rights; Balinese Hindu Dharma adjusts women’s roles in rituals and public spheres; Buddhism revives the bhikkhuni order within the sangha; and Confucianism modernizes the interpretation of Wu Lun and San Cong to emphasize mutual responsibilities between husband and wife. In conclusion, despite persistent patriarchal challenges, this study affirms that religion has the potential to act as an agent of social transformation promoting gender equality while maintaining the moral, spiritual, and traditional values distinctive to each tradition. These findings contribute significantly to academic literature, interfaith dialogue, and the development of more gender-inclusive policies.

The book Uqūd al-Lujjayn fī Bayān Ḥuqūq az-Zaujayn by Sheikh Nawawi al-Bantani is one of the classical texts that is very popular among Islamic boarding schools and the Muslim community of the archipelago. However, in contemporary discourse, this book is often the target of criticism from Muslim feminists who accuse it of being full of gender bias and patriarchal. This criticism arises because of discussions about the wife's obligation to obey her husband, the prohibition of leaving the house without permission, and the husband's permissibility to reprimand his wife who is considered nusyūz. This paper attempts to conduct a philological and hermeneutic analysis of the text Uqūd al-Lujjayn by reviewing the historical, methodological, and fiqh reference sources of Sheikh Nawawi al-Bantani. This study found that the patriarchal character in the book is pseudo (pseudo), not ideological. Sheikh Nawawi actually wrote this book within the tradition of Islamic jurisprudence (fiqh akhlaqiyyah), not as a legitimation of male power over women. Through a philological approach, it was found that the text's structure and selection of hadith in this book aimed to educate household morals, not to reinforce the patriarchal system. Therefore, accusations of gender bias against Sheikh Nawawi require methodological reexamination to avoid falling into ahistorical ideological readings.

Sexual violence remains a pervasive human rights violation globally, with nearly one in three women experiencing physical or sexual abuse in their lifetime (UN Women, 2024). In Indonesia, the National Commmision on Violence against Women (Komnas Perempuan) reported 330,097 cases in 2024, of which 26,9% were sexual violence. Despite Law No. 12 of 2022 on the Crime of Sexual Violence (UU TPKS), gaps persist between legal enforcement and public awareness, emphasizing the need for effective advocacy. This study investigates the rol of digital media in human rights advocacy by analyzing KemenPPPA’s Instagram Reels campaign titled “Three Years Since the Enactment of the Sexual Violence Law.” Using a qualitative descriptive approach, data were collected through digital observation and documentation of the video, captions, and public comments. Framing Analysis (Entman, 1993) identified problem definitations, moral evaluations, and proposed solutions, while Normative Content Discourse Interpretation (NCDI) interpreted content based on national law and international human rights standards, particularly CEDAW. Findings show that the campaign communicates key human rights values, including victim protection, gender equality, and justice. The study highlights the potential of digital media as both an educational tool and platform for social participation, stressing participatory legal communication to complement formal law enforcement and advance women’s rights in Indonesia.

The position of judges in the process of proving civil cases occupies a fundamental role in upholding justice and legal certainty within the Indonesian judicial system. This study aims to examine the judge’s position, duties, and authority in the evidentiary process of civil cases through a literature review focusing on doctrines and jurisprudence. Using a normative juridical method with a library research approach, this paper analyzes legal theories, statutory provisions, and judicial precedents that regulate evidentiary procedures in civil law. The findings show that a judge is not merely a passive law enforcer but an active truth-seeker who must interpret and assess evidence based on principles of fairness, propriety, and moral values. The judge’s discretion in evaluating evidence reflects the responsibility to harmonize formal legal norms with the pursuit of substantive justice. Jurisprudence demonstrates that judges play an essential role in shaping evidentiary standards and ensuring that court decisions reflect the ideals of justice and legal certainty. The study concludes that the authority and independence of judges are crucial in realizing a fair trial, as they ensure that decisions are based on verified facts, logical reasoning, and moral responsibility. Strengthening the professionalism and integrity of judges is necessary to guarantee that the evidentiary process in civil proceedings fulfills the principles of equality before the law and promotes justice in society. 

This study aims to analyze the formative influence of pre-Buddhist Indian culture on the development of social values within early Buddhist society. Prior to the emergence of Buddhism in the 6th century BCE, Indian civilization had already evolved a complex cultural and philosophical landscape characterized by the varṇa (caste) hierarchy, Vedic ritualism, and the metaphysical doctrines of the Upaniṣads concerning karma, saṃsāra, and mokṣa. Employing a qualitative library research method, this study draws on secondary historical and sociological literature as well as primary Buddhist scriptures from the Sutta Pitaka (Pali Text Society edition). The analysis identifies three major cultural elements Brahmanical ritualism, the doctrine of rebirth and moral causation, and the śramaṇa ascetic movements that provided both the context and the dialectical counterpoint to the rise of Buddhism. The findings reveal that the Buddha’s teaching emerged as a moral and philosophical critique of the Vedic worldview, rejecting hereditary privilege and ritual exclusivity in favor of ethical conduct (sīla), mental cultivation (bhāvanā), and compassionate social responsibility (mettā–karuṇā). Through this transformation, Buddhism redefined human worth based on moral action (kamma), rather than lineage or social status, thus creating an egalitarian and ethically grounded social order. Understanding the pre-Buddhist cultural background offers deeper insight into the sociological, philosophical, and ethical dimensions of early Buddhist thought and highlights its continuing relevance for contemporary discussions on social justice, equality, and interreligious harmony.

This study discusses Ahmad Muhammad Mustain Nasoha’s perspective on Human Rights (HAM) and the Democratic Rule of Law, emphasizing the relationship between national law and Islamic law in ensuring human dignity and justice. Using a qualitative method and literature study approach, this research analyzes the interaction between citizenship, human rights, and democracy within Indonesia’s legal framework. The study reveals that both national and Islamic law aim to protect individual rights and maintain justice, though they differ in philosophical foundations and application. National law defines citizenship and human rights through constitutional and legal frameworks, while Islamic law bases them on divine principles emphasizing moral and social responsibility. The integration of these two legal systems is essential to realize a democratic state that upholds human values, social justice, and equality. The study concludes that harmonizing Islamic law with Indonesia’s national law strengthens the implementation of human rights and supports the development of a just and democratic legal state.

This study examines the transformation of Prophet Muhammad’s concept of governance within the framework of Islamic Constitutional Law and its relevance and implementation in Indonesia’s modern governmental system. The governance established by the Prophet in Medina laid the foundation of a state order grounded in monotheism, justice, consultation, and the rule of law. These principles reflect the essence of Islamic governance that upholds morality, equality, and social responsibility. This research employs a qualitative approach using normative-historical methods by exploring classical and constitutional Islamic sources such as the Medina Charter, the Qur’an, and Hadith, then comparing them with Indonesia’s constitutional principles as embodied in the 1945 Constitution. The findings indicate a strong alignment between the values of Prophet Muhammad’s governance and Indonesia’s constitutional system, particularly in aspects of social justice, people’s participation, and respect for the law. Nonetheless, differences exist in terms of the foundation of power legitimacy and the source of legal authority. The study concludes that the governance model of Prophet Muhammad can serve as a moral and ethical reference for strengthening modern Indonesian governance without altering the democratic principles of Pancasila. Thus, the universal values of Islamic governance remain relevant and adaptable to the modern state context..

The role of economics in human life has become increasingly significant in the modern era as it serves as a foundation for meeting daily needs and achieving collective welfare. This study aims to analyze how Islamic economic principles regulate price determination in markets and income distribution to ensure fairness and social balance. The research adopts a qualitative approach through library research by reviewing classical Islamic literature, modern economic works, and Qur’anic interpretations related to economic justice. The findings show that Islam emphasizes justice, equality, and welfare as the foundation of all economic activity. Price setting in Islam must reflect fairness, avoiding exploitation and ensuring that transactions bring mutual benefit to both sellers and buyers. Meanwhile, income distribution is directed toward social equity through the implementation of zakat, infaq, and shadaqah, which serve as instruments for wealth redistribution and poverty alleviation. The implication of this study is that the application of Islamic economic principles can provide a moral and sustainable alternative to conventional capitalist systems by promoting fairness, social responsibility, and economic stability within society.

This study examines the concept of women's leadership from an Islamic and Catholic perspective and how religious values ​​influence the acceptance and legitimacy of women's leadership in the public sphere. Using a qualitative approach using a desk study method, this study analyzes religious texts, scientific literature, and case studies of the leadership of two Southeast Asian women: Megawati Soekarnoputri in Indonesia and Corazon Aquino in the Philippines. The results show that both Islam and Catholicism have complex histories and interpretations of women's roles in leadership. While conservative and patriarchal readings exist within both traditions, there is also interpretive space that allows women to emerge as leaders. The leadership of Megawati and Aquino demonstrates that women are capable of leading with distinctive styles rooted in values ​​of spirituality, morality, and service. Both demonstrate a non-confrontational yet effective leadership approach, which simultaneously opens up space for reinterpreting women's roles in religion and politics. Thus, women's leadership is not a deviation from religious teachings, but rather part of the socio-religious dynamic that demands inclusivity and equality.

This study examines the concept of women's leadership from an Islamic and Catholic perspective and how religious values ​​influence the acceptance and legitimacy of women's leadership in the public sphere. Using a qualitative approach using a desk study method, this study analyzes religious texts, scientific literature, and case studies of the leadership of two Southeast Asian women: Megawati Soekarnoputri in Indonesia and Corazon Aquino in the Philippines. The results show that both Islam and Catholicism have complex histories and interpretations of women's roles in leadership. While conservative and patriarchal readings exist within both traditions, there is also interpretive space that allows women to emerge as leaders. The leadership of Megawati and Aquino demonstrates that women are capable of leading with distinctive styles rooted in values ​​of spirituality, morality, and service. Both demonstrate a non-confrontational yet effective leadership approach, which simultaneously opens up space for reinterpreting women's roles in religion and politics. Thus, women's leadership is not a deviation from religious teachings, but rather part of the socio-religious dynamic that demands inclusivity and equality.

This study aims to analyze how Islamic education policy in Indonesia functions as a social mechanism in shaping and maintaining societal integration amidst modern social change. Based on Émile Durkheim's functionalism theory, this study views Islamic education as an institution that plays a vital role in maintaining moral order, social solidarity, and preventing symptoms of anomie resulting from an imbalance between traditional values and the demands of modernity. The approach used is qualitative with an exploratory-descriptive orientation, with data collection techniques through literature studies of policy documents, institutional reports, and related scientific research results. The analysis is conducted descriptively and analytically to interpret the social function of the policy based on the concepts of social solidarity, division of labor, and anomie. The results show that policies such as madrasah integration, religious moderation programs, and teacher professionalization have a manifest function in expanding access to education, increasing social mobility, strengthening gender equality, and strengthening cohesion between religious communities. However, latent functions are also found in the form of bureaucratization of educational institutions, resource inequality, and value resistance among local communities. These findings confirm that Islamic education policy operates ambivalently: as an integrative instrument that strengthens social solidarity, but also as an arena for value negotiation between tradition and modernity. Therefore, Islamic education policy needs to be directed in a more contextual and participatory manner to optimally function as an agent of inclusive, adaptive, and sustainable social transformation for modern Indonesian society.

This writing is intended for equality between women and men so that there are no differences in education. Through the hadith texts of the Prophet and History from pre-prophecy, it cannot be denied that women are second class in life so that many people exclude women compared to men, contrary to what was taught by the Prophet Muhammad SAW who was sent to the face of the earth. This is one way of elevating a woman's status or perfecting her morals to this day, but currently many people in the community think that women's education is not important because women will return to home affairs serving their husbands and educating their children. In contrast to the current life where women can become leaders and can hold positions that men usually hold, such as in government and pubic society. In writing this, the author hopes to change society's mindset to change and improve thinking that does not provide access to women so that women can develop themselves so that they can become useful women in society, especially in their households, in this case not a few women complain. to be able to study and be educated as a man who values ​​education in high regard. This article concludes the importance of women's education that we must change our mindset and provide access to women so that they can develop their potential.  

he fatherless phenomenon in Bandung City affects family communication patterns and influences how adult women determine partner criteria. This study aims to examine the conversation and conformity orientations in the family communication of fatherless adult women when choosing a life partner. The research employed a qualitative case study approach using purposive sampling, involving four key informants and eight supporting informants. The findings indicate that conversation orientation is more focused on the mother, but is limited by feelings of awkwardness and inequality in speaking positions, reducing openness in discussing life values. The conformity orientation, centered on the mother as the dominant figure, does not always reach the child due to emotional differences and the indirect delivery of expectations, which create emotional distance and tension. The mother assumes a dual role as the source of values, moral guidance, and understanding of family life; however, communication tends to be one-sided and less balanced. The study recommends that individuals who have experienced the loss of a father figure develop self-awareness regarding the influence of past experiences in partner selection, understand the relationship values they believe in, and foster healthy communication to build more stable and meaningful relationships. In addition, the study highlights the importance of creating safe spaces for dialogue within the family, so that openness and equality in communication can emerge. Strengthening social support systems, including peer and community support, can also complement family communication, thereby helping fatherless adult women establish healthier relationship choices in the future.

This article explores the symbolic meanings embedded in nonverbal communication present during the series of traditional Javanese wedding ceremonies from the Pakem Surakarta tradition. The purpose of this study is to identify and interpret the cultural symbols hidden in each phase of the ritual, such as the exchange of kembar mayang, stepping on eggs, sindur binayang, kacar-kucur, dhahar klimah, and sungkeman. The approach used in this study is a descriptive qualitative method with an ethnographic communication framework. Data was collected through direct observation and in-depth interviews with community leaders or wedding officiants, as well as cultural figures from the villages of Cendono and Bakalan in Pasuruan Regency. The findings of the study emphasize that the nonverbal symbols present in the ceremony carry meanings related to values of responsibility, role equality, purity, blessings, and affection, which are directed not only toward the bride and groom but also to the extended families and the surrounding community. Therefore, Javanese traditional marriage is not merely a ritual event, but also a means of preserving cultural teachings and spiritual values across generations. The ceremony reflects a strong bond between individuals, families, and the community, fostering social and spiritual harmony. Furthermore, this ceremony serves as a medium for strengthening intergenerational relationships within society, with the aim of preserving traditions and moral values in social life. Thus, a traditional Javanese wedding not only symbolizes the union of two individuals but also acts as a medium for maintaining and spreading cultural and spiritual values within the community.

Justice is the realization of correct moral values for an object or individual, and is a fundamental foundation in solving the problem of economic and social inequality contained in the conventional system. The Islamic economic system emerged as an alternative solution to overcome the shortcomings of the system. This study uses a literature study approach to analyze the idea of justice in the framework of Islamic economics, which prioritizes the principles of balance and equality, and aims to build mutual trust and harmony so that all individuals can play an active role in creating common prosperity without prioritizing individual interests over collective interests.

The principles of democracy in the Hadith perspective reflect Islamic beliefs that emphasize the values of equality, deliberation, and justice. Although the word “democracy” is not found in the hadith texts, the teachings on the basic principles of democracy contain and underlie people's participation, freedom of speech, and respect for the rights of each individual that can be found in the teachings of the prophet Muhammad SAW. Hadiths related to deliberation (shura), social justice, and leader selection indicate that decision-making in society should be based on inclusiveness, transparency, and responsibility. For example, hadith-reports that suggest deliberation in dealing with important issues indicate respect for individual voices and opinions in a collective decision. In addition, the concept of justice in the hadith emphasizes the importance of equal treatment of all members of society without discrimination. The purpose of this article is to provide knowledge about democracy in the Hadith perspective in the perspective of hadith. Thus, the hadith perspective provides a moral and ethical foundation for the implementation of democratic principles that are oriented towards the welfare of the people and the fair management of public interests. 

This study explores the role of Islamic education in supporting the achievement of the Sustainable Development Goals (SDGs) through a library research approach. Islamic education, with its emphasis on moral, spiritual, and social values, aligns closely with the principles of sustainable development. The study reveals that Islamic teachings on justice, equality, social responsibility, and environmental stewardship are in harmony with the goals outlined in the SDGs. Islamic educational institutions contribute to poverty alleviation, environmental awareness, and gender equality through curriculum content and practical programs rooted in Islamic values. However, challenges such as limited curriculum integration and lack of teacher capacity remain obstacles. Therefore, it is essential to enhance the curriculum, empower educators, and build partnerships between Islamic educational institutions and broader development stakeholders to ensure Islamic education becomes a significant agent in achieving the global goals.

Islamic education has a strategic role in shaping the character and morals of students in line with the principles of democracy. This article aims to examine how democratic values ​​such as equality, justice, deliberation, and tolerance can be instilled through the process of Islamic education, both formally in educational institutions and in non-formal contexts such as religious studies and socio-religious activities. With a qualitative descriptive approach and literature study, this study shows that Islamic education can be an effective instrument in instilling democratic values ​​through the integration of religious teachings, teacher role models, and strengthening the curriculum that encourages dialogue, freedom of thought, and respect for differences. Instilling democratic values ​​in Islamic education is not only relevant to the development of national character, but also becomes an important foundation in forming a civilized civil society.

The manufacturing industry plays a pivotal role in promoting workplace equality for employees with disabilities. This paper explores the historical context, current trends, and challenges faced by disabled workers in the manufacturing sector. Through a comprehensive literature review and empirical research, including surveys, interviews, and case studies, the study identifies significant barriers to inclusion, such as physical inaccessibility, attitudinal prejudices, and inadequate policies. It also highlights best practices and policies that manufacturing companies can adopt to foster an inclusive environment. These include inclusive hiring practices, workplace accommodations, and training programs to raise awareness and sensitivity among employees. The research showcases successful implementations of inclusive practices in various manufacturing companies, emphasizing the economic and social benefits of such initiatives. Increased productivity, innovation, and improved workplace morale are among the noted advantages. The paper concludes with recommendations for enhancing inclusion in the manufacturing industry and suggests future research directions to continue advancing equality for disabled workers. By addressing these challenges and adopting best practices, the manufacturing industry can set a benchmark for other sectors, demonstrating that inclusivity is not only a moral imperative but also a driver of business success.