STMH. INDONESIAN JouRML FoR rsr-amrc. lsmutc LEoAL LITERATURE. h'rooxrstrt'ts ln SAUDI ARABIA: WonsHtpnruDWoRK. NurAhmad FadhilLubis

STMH INDONESIAN

JouRML FoR

Volume 4, Number 4, 1997

rsr-AMrc

SCIENCE:

ISLAM AND MEDICAL EVIDENCE FROM MALAYSIANAND INDONESIAN FATAWA M. B. Hooker

lsmutc LEoAL

LITERATURE

AND SUBSTANflVE LAW IN INDONESIA

NurAhmad FadhilLubis

Aru

Euptntcnl

ASSESSMENT

oF DNORCE LNW RETONU IN INDONESIA MarkCammack

h'rooxrstRt'ts

lN SAUDI ARABIA:

WonsHtpnruDWoRK Laurence Husson ESN@1504@

STI]DIA I$TAilIIKA lndonesian Journal for lslamic Studies

Volume 4, Number 4, 1997 EDITORIAL BOARD:

Harun Nasution Mastubu M, Quraisb Sbihab A. Aziz

Dablan

M. Satria Effendi Nabilab Lubis

M.YunanYusuf Komaruddin HidaYat M. Din Syamsuddin

MuslimNasution Wahib Mu'tbi EDITOR-IN-CHIEF: Azyumardi Azra EDITORS:

Saiful Mujani Hendro PrasetYo Johan H. Meuleman

Didin Syafruddin Ali Munhanif ASSISTANTS TO THE EDITOR:

Arief Subhan Oman Fathurrabman Heni Nuroni ENGLISH LANGUAGE ADVISOR: Donald Potter

AMBIC

LANGUAGE ADVISOR:

Nursannd COVER DESIGNER: S.

Prinka

STUDIA ISLAMIKA (ISSN

02li-0492) is a journal published quarterly by the Institut A84ma Islam

(sTI DEPPEN NeSed (IAIN, The State Institute for Islamic studie$ syarif Hidayatullah, Jakuta. Affairs of the No. tZllSpOtfJENfPG/STT/1976) and sponsored by the Department of Religious to communi' is intended and srudies, Islamic Republic of Indonesia. It specialDes in Indonesian journal welcomes warmly This the subfect. on issues current cate original researches and contributions from scholars of related disciplines. to All articles published do not necessarily represent the views ofthe journal, or other institutions

journal have affiliated. They are solely the views ofthe authors. The articles contained in this Editors. of the Board by been refereed

which it

is

Ernzi Netri

Al-Tafkir al-IslAmi 'an Tahrtr al-Mar'ah bi Ind0ntsiyA

Abstrac: Tlte gm.erally ueakposition of uomm in Muslim society has grum birth to a mopement and thought among Indonesian Muslims concetning Teornen's elrttncipation. Prontinentfigures barse qiticizedMuslim undersanding of zoomm's position inhritedfrom gmeration to generationfor inferior and. subordirate position ofzuornan in socicty. Accordingto tbesefi.gures, Iskm is God's rnerqt for all and, as surb, hhm cannot possibly treat mm as special while regarding @omen. as baoing a lower saur. Althougb critical of bora khm understood wornsn\ stztus, their conceptuzlization and articuktion of probbrn tlon.

the

bas

dtfered according to the bistorical period and contrxt in

ques-

Vomsrz's infrior pkce in Muslim society,for example, can h seen in the 'kitab kunin g" (or yellou books-kkmic clnssical texts tbdt baae becorne yellow hcause of oyd. The \
ofviea uhicb

regards TDorrten's

An illrctration of tbis aiewpoint is the text Uqud al-Lujayn fi BayAn l--l"qfiq a7-Jawzayn, by Nawazui al'Bantani, a text ruidely

status as beloza that of mm.

tut

stresu a uife\ duty to rnsn are positiorrcd as the her busband rathq than tbe otber zuar round.. The subject of tbe text, a)ornen as the object. According to tbe text, one of the main dutics of ruomm is to serue tbeir husbands in bed. Refusal of sex zaitb ber hus' band rqresents a raoman's great sin. Naruautt, basing bis opinion on tbe Qur'An and. had.ith, greatb stressed an dttitude of a utoman's rcal obedimce and mread.

in tbe pesantren ofJaua. In many

nTatters, this

skvemmt to ber bwband. InLonzsian responses to an opinion sucb as that beU by Naraarai can be diai.ded into tbree pbases. The first pbase occurred betrpem tbe end of the 19tb cmtury and tbe beginning of tbe tr.uentieth. The second. phase roas in tbe 1950s

and 1970s and the third pbase afier the

1980s.

first phase of Indonesian Muslim discourse represents tbat of pioneer thinbers. Attmtion duringtbis period zaas direaed b tbe improaemmt of urgmt and. basic probbms tbat zaomm confronted including in areas of education,freedomf'rom traditiorwl disryimination, and imprwernatt ofindiaidual The

177

Studia klamika. VoL 4, No.4, 1997

Enzi Netrt

178

and social statw in mnrriage-especialb regarding tbe issue of potygam.y. Attbough Muslim aspirations for etnanapation r.aere not as strong as those held by secukr r.uornen's groups, figures such as Robana Kudus and Rabmab ellYunusiyyah quite clearly dnnanded improvemmt of opportunitizs for ,aonrcn. Beginning uith '\qrA," or tbe command to read the Rohana Kudus

eur'in,

explainnd tbat reading and writing uas not the special igbt of mm, but also a basic right that zaomm sbould recehte. From a youthful age, she r.uas already active strugling for ruornen's education In addition, sbe dissnsed political ngbx for Taotnen using zuornm's acbieuemmts intematiorally as a rnodel on rphich to base ber deas. sbe ruas strongly opposed to the praaice by tbe Dutch the Indies of keeping'\econdtpives" and irnproper treatmrnt ers on

in

ofruomm raork-

Deli planations.

Tbe second phase of Muslim discource concented tbe theme of utomen and deaelopment. This period uas rnarked by Indorcsizn zuornen's eforts ro gam

zrbat is cal/ed 'partrrcrsbip in dnelopment." onefigure rqresenatiae of this second phase of strugle zuas zakiah Darajat. Tzhiab rqected the opinion that Taomm cannot inaoh:e themsehtes in national dcuelnpmmt and usider social

aaivitips, or that tbqt sbould

be restricted from the same rigbts and duties of men to demand knouledge. Roughly during thu period, Indonesian intellectuals began to use the tennfeminism and. gendn in esablished schokrship.

The third pbase posesed its otun spectfc cbaracter, as there was greater ar-

ticulation of emancipation by uponents of Muslirn thougbt. They intmsively sought to bold Muslirn dialogue in rektion to ,u)omen's socizl reality. Thqt criticized religious interpreations raponsiblc for gendzr injwtice. prominsnt figura during this period zaere Wardalt Hafidz, Brd.lry Muraruar Rachman and Mansour Faqih. ThE were conoinced that cmzin religious understandings represmted social constructions. \x/ardah Hafdz,for instance, bas argued that r:ersu ofthe Qur'in or fudith that giae the impression of louering zaomm\ statt'$ rnust not be sem sobly in normatipe ta.rns but should also be oieued

frombistorical/cuhural/socinl/politicalconta,t. For\yardah and.tike-minded tbinkers, tbere aisted an urgent needfor reintapreation of religior.ts aalues, coincidingzpitb the nedfor econornic, political, and legal or structural transformntion tbat uou/d perrnit utomen to become the subject of social behaaior and discourse. According to rvardah, tbere utas a need to socialize more just religious undersandings tbat took into account tbe interests ofwomm\ groups. Tltese three historical phases ,(aere interekted, as each pbase spawmed the

eacb

Mtslim tbought regarding unancipation bqan zaith a conaiction tltat is atfaub concemingmale/fernalc relations must be corrected. ya, in bistorical period tbere has neaer bem an unsurpassed intapreution of

mal.e

female socizl and indiaidual rehtioru.

next.

all that

Sttdia Islamika, Vol. 4, No. 4, 1997

Emzi Netri

Al-Tafkir al-IslAmi 'an Tahrir al-Mar'ah bi Ind0nisivA

Abstraksi:

Posisi perempuan yang urnunl'nyd lemah

dalam masyarakat

te lah mendorong lahirny a pernik iran dan gerakan emansip asi perernp udn

dari kalangan Muslim Indonesia. Para tokob uttTndnya menggugat pemabaman Islam tentang perernpudn y ang diuariskan dari satu gen erasi ke generasi karena dinilai bertanggungiawab atas inferioritas dan posisi subordinatif perenTPuan di tmgah+engab masyarakat. Menurut k eyak'inan mereka, Islam adalah rahmat bagi semua. Karena itu, Islam tidak mungkin rnengistimeuakan lahi'laki dan merendabkan perernpuan. Semua tokob ini kritis terhadap pemahaman Islam dalam bubungannya dengan posisi perempuan, sehalipun artik'ulasi pemikirannya dalam menanggapi persoalan tersebut berbeda-beda sesuai dengan perbedaan zarndn dan honteksnya. Pemabaman Islam yang memberi ternpat rendab pada perempuan mi s alny a dap at di lih at dalam' kitab huning". "Kitab k uning" y an g me luas dipakai kiyai dan ulama tradisionaldengan basis pesAntren) memandang bibrpa kedudukan perernpudn berada di bazaah laki'laki. Penggambaran demikian dapat dilihat misalnya dalam k'itab'IJqud al-Lujayn fi BayAn LI"q0q al-Jewzayn, kar7a Nazaau;i al-Bantani, yang merupakan salab satu kitab yang banyak dibaca di pesantren'pesantren di Jauta. Dakm banyak hal, kitab tersebut banyak mmekanhan keaajiban istetl atas suami daripada sebalih,nya. Laki-kki dalam kitab ini diposisikan sebagai subyek, dangk an p erern p uan s ebagai o b7 ek. Risponi atas pemahaman setnacam itu, di Indonesia, apabila dilihat dari temanya, dapat dibagi kepada tiga gelombang. GelombangpertaTna

s

e

179

Studia Iskmikz, Vol. 4, No. 4, 1997

180

Enzi Netri

terjadi akhir abad ke-19 dan azual abad 20. Gelornbang kedua ialab kurun 1960-an dan 1970-an dan gelombang ketiga adalah periode pasca tabun 1981-an.

Diskursus Islam gelombang pertama merupahan pikiran-pikiran dan penggagas. Pada periode ini perbatiai tertuji pada perbaikan

pe lopor

persoalan mendesak dan mendasar bagi perempuan meliputi pindidikan, pembebasan dari diskriminasi tradisi dan pirbaikon itotu indiztidual

dan sosial dallm perkazuinan seperti kasus poligami. tvaraupun aspirasinya tidak sekuat dari perempuan golongan sekuler, tohob gerikan gelombang ini sEerti Rohana Kudus dan Rahmah el-yunusiyyaidrrgo, sangat jelas rnenuntut perbaikan besernpatan bagi perempu)n. Roh)na Kudus bertokh

dari 'iqra." atau perintah orcmiaia dakrn ar-eur'an,

m ene gas k an b ahu a tu lis. b aca b u kan lah

b ak, is t im

tetapi juga bak mendasar yang harus diterimo

ea a p ib ah kki-

kki, akan

prrripuo,

Diskursus Islam gelombang kedua berkisar tenTa perernpuan dan pembangunan. Periode ini ditandai oleb usaba perempuan'Indonesia untuk' rnemperoleh apa yang disebut "rnitra dalam-pemb)ngunan". Sarah seordng tokoh yang dapat disebut ialah zakiab Daradjit. Tokoh ini menolak, anggapd.n sernentara orang yang berpaniorgon bahua Plrlmpuan tidak dapat berkiprah dalam pembangunan nisional atau dalarT lapangan sosial lebib luas. luga terhadip pandangan yang membatasi perempuan dari bak dan kezaaiibannya-untuk berlama taki-

laki menuntut ilmu. Yang penting dicaat, lebih kurang pada periode inilah iklim intelektual Indonesia mulai menggunakan xitatt

Teminisme dan gender sebagai istilab teknis keilmuan. Gelombangketiga memilihi hekhasan karenapada masa ini eksponen pemikiran Islam tentang emansipasi lebih artidulatif, Mereka irrgon intens berusaha mendialogkan Islam vis-a-vis realitai sosial perempuan dan segak sesua.tu yang terkait dengannya. Mereka *rngugoi penafsiranpenafsiran keagarnaan yang telah bertanggung 1o"aab ilas kri;doioditon gender. Tokoh terkemuka periode ini di antaranya ialah \Vardah Hafidz, Budlry Munaraar Racbrnan dan Mansour Faqib. Mereka umumnya rnE)a-

kini, pemahaman keagamaan tertentu pada dasarnya merupakan

kontruksi sosial. Bagi toh,oh-tokob gelombang ketiga, reinterprrtoii niloinilai.agama s,angdt mendesak dilakuhan, ,o*ri pada sait yang sama juga harus dilakukan *ansformasi struktur ekonomi, politik dan brkum yang memungkinkan perempuan sebagai subyek.

Studia klamika, VoL 4, No. 4, 1997

Al-Ta/kir

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