HUKUM PERKAWINAN ISLAM DI RUANG DIGITAL: Bias Gender dalam Wacana Hukum Perkawinan di Instagram

Abstract

This study departs from the widespread social media content created and distributed by conservative groups. One of the topics frequently addressed by this group is family law discourse, which includes instructions for selecting a mate, marriage advice, the fulfillment of rights and obligations in the family, and other topics related to relationships in domestic life. Using Foucault's discourse analysis approach, this article investigates the dominant narratives that portray family law. The data for this study was gathered by examining discourse on the Instagram platforms @nikahsyari.com, @nikahbarokah, and @yuknikah.syari. These platforms were selected based on their popularity—number of followers. This research finds that marriage content on those Instagram platforms reflects what I refer to as fiqh-oriented and gender bias. The vast number of followers divided into online premarital classes enables account managers to subtly support and spread their ideology while attracting as many members as possible to their online courses. As a result, this conservative teaching influences the religious views and practices of their members, particularly regarding marriage and gender relations in the household.Kajian ini berangkat dari maraknya kehadiran konten-konten di media sosial yang dibuat dan disebarkan oleh kelompok konservatif. Salah satu wacana yang sering diusung oleh kelompok ini adalah hukum perkawinan seperti petunjuk memilih jodoh, anjuran menikah, pemenuhan hak dan kewajiban dalam rumah tangga serta topik-topik lain seputar relasi dalam kehidupan rumah tangga. Tulisan ini bertujuan untuk membedah narasi-narasi dominan yang merepresentasikan hukum keluarga dengan pendekatan analisis wacana Foucault. Data penelitian ini didapatkan dengan cara menginvestigasi wacana dalam platform “@nikahsyari.com”, “@nikahbarokah”, dan “@yuknikah.syar_i”. Platform ini dipilih berdasarkan banyaknya pengikut. Penelusuran terhadap konten-konten pernikahan di Instagram ini merepresentasikan hukum perkawinan dengan berorientasi fikih dan bias gender. Jumlah pengikut yang terbilang ratusan hingga ribuan, yang terbagi kedalam kelas-kelas pranikah online, membuat pengelola akun memiliki kuasa atas pengiringan opini dan penyebaran ideologinya sekaligus menarik sebanyak-banyaknya member dalam kelas onlinenya. Konsekuensinya, ajaran konservatif ini mempengaruhi praktik keagamaan dan cara pandang para member terhadap perkawinan dan relasi gender dalam rumah tangga khususnya.

Reconstruction of Islamic Family Law: Analyzing Marital Issues Through Multimedia

“…With the growth of social media and technological disruption, media accessibility has become more extensive, and the media has become the primary means of knowledge transformation. One example is the construction of discourse about marriage, which becomes public consumption through social media (Handayani, 2022). In this article, we will further discuss how multimedia can be used to reconstruct Islamic family law.…”

Representation of Family Law in the Digital Space: A Study of Discourse Analysis on Instagram Accounts

“…The community massively follows Instagram accounts about husband-and-wife relationships in marriage to learn how to be a good husband and wife. Yulmitra Handayani (2021) warns that these accounts can be problematic if the discourse ignores moderate logic and Islam's respectful and compassionate norms. 6 The accounts published still produce advantageous and negative perceptions in society, especially among Instagram media activists.…”

“…From these issues, the author's academic concern developed from Instagram posts. Yulmitra Handayani's (2021) research found a gender bias in Instagram marriage law content, which marginalises women and positions traditional fiqh over contemporary fiqh advancements. 9 However, many studies support this content.…”

“…Following this, the videos and books are integrated with the Instagram accounts including "@suami.istri.romantis," "@suami.istri.bahagia," and "@nasehatsuamiistri," for example, The rights of a wife about her husband's opinion or treatment of her in the family. 10 This research has particular significance in that Yulmitra Handayani (2021) and Abdul Manaf (2021) studied family law and analysis. Yulmitra Handayani and Abdul Manaf spent their research study on premarriage and posting figures using the Quran and Hadiths.…”