The material object of this research is a modern Egyptian novel entitled "Zaynah" written by Nawal as-Sa'dawi. The formal object is feminism literary criticism focused on reconstruction of gender and islamic thought in literature. This novel describes the opression of women by religious legitimation and the efforts of the heroines to Keywords: Zaynah novel, feminism literary criticism, deconstruction, reconstruction on gender and islamic thought AbstrakObjek material penelitian ini adalah novel modern Mesir yang berjudul Zaynah karya Nawal asSa'dawi. Objek formal nya adalah kritik sastra feminis yang difokuskan pada rekonstruksi pemikiran gender dan Islam dalam sastra. Novel ini menggambarkan penindasan yang dialami para tokoh perempuan novel dengan dalih agama dan perjuangan mereka untuk membebaskan diri, juga obsesi mereka untuk mewujudkan feminisme Islam ideal masa depan. Penelitian ini bertujuan untuk mendeskripsikan penindasan patriarkis tersebut dan ambivalensinya, dekonstruksi dan gambaran feminisme Islam ideal masa depan. Hasil penelitian menunjukkan bahwa : (1) opresi perempuan berdalih agama didasarkan pada asumsi teologis bahwa perempuan berasal dari laki-laki dan diciptakan untuk laki-laki, sehingga perempuan adalah makhluk sekunder (derivatif); (2) terdapat banyak ambivalensi dalam penindasan tersebut. Agama dipakai sebagai sumber etika juga sumber penindasan, mereka menindas perempuan dengan suka sekaligus benci, mereka senang menindas tapi sangat patuh beragama; (3) para tokoh perempuan novel mendekonstruksi patriarkis tersebut dengan menunjukkan bahwa perempuan lebih kuat dari laki-laki, perempuan dapat menjadi subjek

The material object of this writing is Ana, written by Nazik al Mala’ikah, an Iraqi poet. The formal object is Riffaterre’s semiotics. In his theory, Michael Riffaterre introduces two level of reading, namely heuristic (a mimesis reading which is based upon dictionary meaning with ungrammatical characteristics) and retroactive or hermeneutic (the  decoding-process reading, which searches for a model, matrix, and hypogram for acquiring the poetic unity).  The result shows that the meaning of Ana  in heuristic reading is still spreaded, separated, and unfocused. In retroactive or hermeneutic reading, potential hypogram has shown the ide that Ana is mysterious. The Model (the poetic monumental sentence) is ‘baqaytu sahimatan huna’ and ‘abqa usa’ilu’. The Matrix is ‘the essence of human being’ on philosophical perspective. The actual hypogram, that the matrix is based on, is the existentialist thought on human being. The characteristic of this ideology is its acceptance and confession of human being as an existence. Despite his confusion, Ana> says that he is a contributor, creator, and determiner of history.

In the middle of seeking the concept of character education recently, risālah "Ḥayy bin Yaqẓān" offers an inclusive and holistic alternative in literature perspective. The risālah describes the life of the main character, Ḥayy, whose life is full of knowledge, wisdom, and values from chilhood to death. This research aims to show the reconstruction of character education pillars and the process of character education building. The material object of this research is a risālah entitled Ḥayy bin Yaqẓān written by Ibn Ṭufayl. The formal object is the reconstruction of character education. The theory applied here is a reception by Iser, using a content analysis method. The results of this analysis reveals that the risālah consist of reconstruction of education pillars reflected on the character of Ḥayy. They are a willingness to learn, proactive and has a positive contribution to his neigborhood, emphaty and compassionate, cognitive intelligence combined with a strength of soul, and be faithful in God. The reconstruction of the process of character education building is the internal factors (family), the external factors (millieu), and the principle of character education is a life long education.

This writing examines three short stories in the short story anthology of Adab Am Qillah Adab by Nawāl Al-Sa’dāwī, namely: “Adab.Am Qillah Adab”, “al Umm al-Suwisriyyah al-Qātilah”, and “Qiṣṣah Fatḥiyyah al-Miṣriyyah”. The analysis focuses on Nawâl al-Sa’dâwî’s critique of religious constructions of gender relations. The subjectivity of Salvoj Žižek is the theory used and hermeneutics is the method of analysis. The purpose of the study is to find out the reasoning behind the radical acts of Al-Sa’dāwī over her rejection of patriarchal religious constructions in her three short stories. The result of the analysis shows that the literary work is the explanation of the radicalization of the author’s actions, Al-Sa’dāwī, as a subject. Such radicalization is her rejection of the needy Symbolic (patriarchal religion construction) as her attempt to escape the Symbolic. Al-Sa’dāwī continues to move because the subject is split and empty. Therefore, Al-Sa’dāwī makes an effort to seek full self-fulfillment to and approach The Real in order to kill the old tyrannical Symbolic and pick up the new Symbolic, which is the construction of a just religion and liberate women.[Tulisan ini mengkaji tiga cerpen dalam antologi cerpen Adab Am Qillah Adab karya Nawâl al-Sa’dâwî, yaitu: “Adab..Am Qillah Adab”, “al-Umm al-Suwisriyyah al Qātilah”, dan “Qiṣṣah Fatḥiyyah al-Miṣriyyah”. Analisis difokuskan pada kritik Nawāl Al-Sa’dāwī terhadap konstruksi agama atas relasi gender. Subjektivitas Salvoj Žižek adalah teori yang dipakai dan hermeneutik merupakan metode analisisnya. Tujuan penelitian adalah untuk mengetahui alasan di balik tindakan radikal Al-Sa’dāwī atas penolakannya pada konstruksi agama yang patriarkis dalam tiga cerpennya. Hasil analisis menunjukkan bahwa karya sastra menjelaskan radikalisasi tindakan pengarang, Al-Sa’dāwī, sebagai sebuah subjek. Radikalisasi tersebut adalah penolakannya terhadap Yang Simbolik yang berkekurangan (konstruksi agama patriarkis) sebagai usahanya untuk melepaskan diri dari Yang Simbolik. Al-Sa’dāwī akan terus bergerak dikarenakan subjek itu terbelah dan juga kosong. Oleh sebab itu, Al-Sa’dāwī melakukan upaya untuk mencari pemenuhan dirinya secara terus-menerus dan mendekati The Real agar dapat membunuh The Symbolic lama yang tiranik dan menjemput The Symbolic baru, yaitu konstruksi agama yang adil dan membebaskan perempuan.]

This article reviews the novel 'Adhrā' Jākartā (Jakartanese Girl) by Najīb al-Kylānī. Through the approach of feminist literary criticism and the hermeneutic `method it"s aimed to express the autonomy of Indonesian Islamic women within the novel by interpreting the structure of symbols or texts in a number of language signs in the literary system. The results of the analysis revealed that the character of Fāt} imah is a symbol which represents the concept of autonomy of Indonesian Islamic women in the public and domestic sphere due to the universal and cosmopolitan Islamic values that Fāt} imah implements in personal, social, national, and civil life. This universal and cosmopolitan Islam illustrates an Islamic paradigm offered by the author to be translated into a unity in diversity of Indonesian context, so as to be able to present the figure of an autonomous Indonesian Muslim woman in a pluralistic and elastic Indonesian context.