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"The areas of conflict relating to the freedom of religion and women’s rights do not affect the majority of Muslims who practice their religion in Germany and, in the process, they do not clash with the constitutional state. This is also not a matter having to do with those theologians who take their justification for comprehensive religious freedom and equal rights for women from the Koran and, respectively, other normative sources of Islam. Rather, it has to do with those influential scholars who interpret the norms and commands of Islam in such a way that conflicts arise with the laws of a secular constitutional state. These scholars defend the view that the laws of the Sharia are prior to the norms of the secular constitutional state and are obligatory for all Muslims. At the present moment, the question of freedom of religion could be virtually understood as a topic which, in largely secularized Europe and for the religiously neutral state, possesses little relevance. To what extent do inner-Islamic standpoints interest the constitutional state on the question of religious freedom? For the constitutional state, it does not concern itself with the question of evaluating a religion and its doctrinal content. This also applies with respect to Islam. There, however, where actions are justified by religious convictions, or where they follow from them or are declared to be mandatory by influential religious opinion leaders, and where these actions infringe upon established law or limit the basic rights of individuals, the state and its representatives have to concern themselves with these convictions, independent of whether these convictions are of a religious, political, or of a religious and political nature."

"Penafsiran tentang kepemimpinan perempuan dalam Islam masih menjadi wacana yang sering diperdebatkan karena termasuk wilayah khilafiyah dan ijtihadiyah. Penafsiran yang ada masih memperlihatkan bias gender. Pemahaman penafsiran ini berpengaruh pada etika sosial di kalangan umat Islam khususnya dan masyarakat luas umumnya sehingga berdampak pada peran dan kedudukan perempuan, Agar penafsiran tentang kepemimpinan tidak bias gender, perlu diadakan pemberdayaan perempuan melalui para mubaligah. Merekalah penyampai ajaran-ajaran Islam kepada umatnya. Oleh sebab itu, perlu diadakan penelitian tentang mubaligah untuk mengetahui pemahaman mereka tentang kepemimpinan perempuan dalam Islam Penelitian menggunakan pendekatan kualitatif berperspektif perempuan. Data dikumpulkan dengan teknik wawancara mendalam, kemudian dianalisis dengan perspektif gender untuk memperlihatkan pemahaman mubaligah tentang relasi perempuan dan laki-laki. Hasil penelitian menunjukkan bahwa pemahaman mubaligah tentang kepemimpinan perempuan bervariasi karena latar belakang pendidikan agama yang berbeda. Hanya sebagian menyetujui kepemimpinan perempuan dalam rumah tangga dan dalam negara (sebagai presiden). Namun seluruhnya menyetujui kepemimpinan perempuan dalam masyarakat pada tatanan yang lebih rendah (bukan sebagai presiden). Mereka yang mengikuti feminisme modern mengakui kesetaraan gender, sedangkan yang dipengaruhi mufasir tradisional tidak mengakuinya.

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The interpretation of women's leadership in Islam often becomes a debate. It is regarded as a polemic and an exercise of judgment on the basis of the Qur'an and the sunnah. Today's interpretation tends to be gender biased. The understanding of the interpretation influences social ethics, especially for Moslems, and generally for the whole society. It gives an impact on the role and status of women. To decrease the gender bias, women empowerment via mubaligahs (women preachers) is badly needed. It is due to the fact that mubaligahs are persons in charge of transferring Islam teaching to their followers. Consequently, we need a research about the mubaligahs. The research was conducted by using qualitative approach with women's perspective. The data were collected with in-depth interview. Gender-based analysis was used to probe mubaligah's understanding into the relation of women and men. The result reveals that the understanding of mubaligahs is varied because their religious educational background is different. Only some of them acknowledged and the other disagreed with the women's leadership in the family as well as in the society (as president). On the contrary, all of them legitimized with the women's leadership in the society on the lower level (not as president). Some of them approved gender equality (following the concept of modern-Islamic feminism), and the other disapproved (being influenced by the traditional-Islamic interpreter)."

"Perempuan menikah yang bekerja dianggap menghadapi biaya kesempatan yang lebih tinggi dibandingkan dengan perempuan yang tidak bekerja jika terjadi kehamilan yang tidak diinginkan. Perbedaan karakteristik pekerjaan dapat menyebabkan perbedaan biaya kesempatan yang dihadapi oleh perempuan saat mengalami kehamilan yang tidak direncanakan atau tidak diinginkan. Menggunakan data Survei Demografi dan Kesehatan Indonesia tahun 2017, studi ini menganalisis hubungan antara jenis pekerjaan perempuan dengan keputusan penggunaan kontrasepsi di Indonesia. Studi ini menemukan bahwa terdapat hubungan negatif dan signifikan antara jenis pekerjaan Kerah Abu-Abu dengan penggunaan Non Metode Kontrasepsi Jangka Panjang. Pekerja Kerah Putih memiliki probabilita yang lebih rendah untuk menggunakan Non Metode Kontrasepsi Jangka Panjang dan lebih tinggi untuk menggunakan Metode Kontrasepsi Jangka Panjang, namun tidak signifikan secara statistik. Karakteristik perempuan dan rumah tangga seperti pendidikan perempuan, penggunaan internet, persepsi perempuan terkait setuju atau tidaknya suami dengan penggunaan kontrasepsi, jumlah anak hidup, keinginan untuk memiliki anak lagi, dan kuintil kekayaan justru menunjukkan hubungan yang signfikan dengan penggunaan Metode Kontrasepsi Jangka Panjang.

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If an unwanted pregnancy occurs, married women who work are considered to face higher opportunity cost compared to women who do not work. Differences in occupational characteristics might cause a different opportunity cost faced by women when experiencing an unplanned or unwanted pregnancy. Using 2017 Indonesian Demographic and Health Survey data, this study analyzes the relationship between womens occupational choice and the decision to use contraception in Indonesia. This study found that there is a negative and significant relationship between Grey Collar occupations and the use of short term hormonal methods. White collar workers have a lower probability of using the short term hormonal methods and a higher probability of using the long term methods, but it is not statistically significant. The characteristics of women and households such as womens education, internet use, womens perceptions regarding whether or not a husband agrees with contraceptive use, the number of living children, desire to have more children, and wealth quintiles show a significant relationship with the use of the long term methods."