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STUDIA ISLAMIKA
EDITORIAL BOARD:
Harun Nasution Mastulw M. Quraish 5/zi/wb A. Aziz Dafdan M. Satria Effendi Nabi/a/1 Lubis M. Yu11flll Yusuf Komaruddin Hidayat M. Din Syamsuddin Muslim Nasution Wahib Mu'thi
EurroR-IN-CHIEF
,1zyul1iurdi A.zn; EDITORS:
Saiful Mujani Hendro Pmsetyo Jolwn H. Meuleman Didin Syafruddin Ali Munlwnif
AsSIST A~"TS TO THE EDITOR:
Aricf Sublwn Oman Fathurrahman Heni Nuroni
E;;,·cusH LANGUAGE ADVISOR:
Donald Potter ARABIC LANGUAGE ADVISOR:
Nursamad (OVER DESICNER:
5. Prinka
STUDIA ISLAMIKA (JSSN 0215-0492) is a journal published quarterly by the lnstitut Agama I~lnm Negeri (JAIN, the State institute for Islamic Studies) Syarif Hidayatulla!J, fnknrta. ISTT DEPPEN Na. 129/SK/DITJEN/PPG/STT/1976) and spansared by the Depnrtmmt of Religious Affairs of the Republic of indonesia. It specializes in Indonesian I~lmnic studies, and is intended to communicate original researches and current issues on the ~ubject. This joumal ruannly welcomes contributions from scholars of related discipline~.
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Djunaidatul Munawaroh
Al-Tafkir haul Makanah al-Mar'ah bi Indunisiya bahs fi Mauqif al-Islam min al-Harkat al-Nisaiyah fi al-Qarnain al-Tasi' 'Ashr wa al-'Ishrin al-Miladiyin
Abstraksi: W acana tentang emansipasi perempuan (feminisme} di kalangan masyarakat Muslim Indonesia boleh dikatakan baru. Yakni semenjak diperkena!kannya sebuah gerakan emansipasi oleh seorang wanita keturunan priyayi Jawa yang sempat memperoleh pendidikan rendah, RA. Kartini, pada awal abad 20. Gerakan ini muncul sebagai jawaban terhadap masa!ah-masalah diskriminasi sosial antara /aki-laki dan perempuan, khususnya da!am hal posisi sosial dan akses dalam pendidikan. Semenjak itu!ah, wacana tentang perempuan menjadi isu penting di kalangan masyarakat akademik Indonesia, bahkan berkembang dengan tema-tema yang lebih luas dan substansial.
Respon masyarakat Muslim di Indonesia terhadap berbagai masalahmasa!ah feminisme itu bisa dikategorikan menjadi dua kelompok. Pertama, ke!ompok modern-progresif. Kelompok ini secara umum dipelopori o!eh tokoh-tokoh Muslim perempuan dengan !atar belakang pendidikan Bar at (baca: Belanda} secara berarti. Setidaknya perempuan-perempuan yang sempat memperoleh pendidikan model Bar at, seperti Muhammadiyah atau Diniyah Putri Padangpanjang. Ditandai dengan berdirinyasebuah organisasi emansipasi perempuan di lingkungan pergerakan puritan-modernis Muhammadiyah, Aisiyah, kelompok ini memberi sumbangan yang tidak kecil bagi mapannya pertumbuhan wacana perempuan di Indonesia.
Kedua, ada!ah ke!ompok yang boleh dikatakan konservatif atau tradisiona!. Kelompok ini terdiri dari tokoh-tokoh agama yang masih mempertahankan pandangan-pandangan keagamaan lama, khususnya yang terkandung dalam kitab-kitab fiqh klasik. Biasanya diasosiaikan dengan organisasi Muslim tradisional, Nahdlatul Ulama (NU). Hal ini tampak dari kecenderungan bahwa, meskipun telah didirikan beberapa sayap organisasi yang secara khusus dimaksudkan untuk memperjuangkan hak-hak perempuan, ka!angan Muslim tradisional masih menunjukkan sikap resisten terhadap wacana perempuan. Setidaknya hal itu berlangsung hingga akhir dasawarsa 1980an.
Sebenarnya, antara dua kelompok di atas da!am beberapa berusaha
121 Stud it~ Mamika, Vol. 6, /;'a. 1, 1999
121 DiutMid<~tu/ Mun<~U'droh
untuk memberdayakan anggota perempuan mereka, melalui program-program yang rnernberi kesernpatan untuk pengembangan kepemirnpinan perempuan. Paling tidak dilihat dari segi missi organisasi saja, keduanya mempunyai agenda yang relatifsarna, yakni berusaha mendasarkan pada pesan ai-Quran dan Hadits ten tang posisi yang setara an tara laki-laki dan perempuan. Tetapi pada level wacana, kelompok modern is tampak selangkah lebih maju dalam merespon isu-isu feminisme dibandingkan kelompok tradisionalis, bahkan sudah berjalan san gat lama. Sehingga, kesetaraan laki-laki dan perempuan bisa dikatakan sudah menjadi praktik sosial sehari-hari di kalangan masyarakat rnodemis. Sedangkan kalangan tradisiona!is masih menunjukkan sikap-sikap keagamaan yang relatiflebih terbelakang.
Adalah suatu yang tidak sulit untuk dijelaskan, mengapa pemikiran tradisional itu masih bertahan di lingkungan Muslim tradisional. Di lingkungan komunitas pesantren di mana masyarakatMuslim tradisional berbasis, telah berkembang suatu wacana tentang relasi gender yang bersifat tidak adil an tara laki-laki dan perempuan. W acana itu terbangun me/alui pandangan keagamaan para ulama pesantren yang didasarakan pada sebuah kitab yang san gat populer hingga dewasa ini, Kitab 'Uqud ai-Lijain fi Bayan Huquq ai-Zaujain . Buku yang ditulis oleh Syeikh Nawawi aiBantani (w. 1897}ini berisi tentang tatakramahubungan antara laki-lakiperempuan, baik dalarn keluarga dan rnasyarakat. Digarnbarkan dalarn kitab itu, posisi sosial perempuan berada di bawah laki-laki, bahkan dalam beberap hal, perempuan layak untuk mendapatkan hukuman dari lakilaki (suaminya) apabila ia melakukan kesalahan sekecil apapun. Wacana ten tang relasi gender semacam inilah yang menjadikan respon rnasyarakat Muslim tradisional di Indonesia tidak begitu progresif.
Satu hal yang rnenarik adalah, sejak akhir dekade 1980an telah terjadi pergeseran wacana perempuan yang diungkapkan kedua kornunitas Muslim ini. Kalangan yang pada mulanya terlihat progresif dalam merespon masalah-masalah emansipasi perempuan, seperti Aisiyah d!!., justru menampakkan surut dalam mengembangkan wacana tentangperempuan ini. Sebaliknya, kelompok tradisional justru berkembang menjadi suatu komunitas yang secara in tens terus mengikuti perkembangan wacana perempuan di Indonesia. Banyak program dan pemikiran yang ditunjukkan untuk memperkaya wacana itu, baik di lingkungan pesantren ataupun dalam masyarakat luas. Karena itu, timbul satu pertanyaan, mengamati pergeseran wacana tentang perempuan di kalangan masyarakat Muslim Indonesia akhir-akhir benarkah telah tumbuh wacana keagamaan baru dalam Islam Indonesia?
Studi" !s!t~mikn, Vol. 6, 1\io. 1, !999
Djunaidatul Munawaroh
Al-Tafkir haul Makanah al-Mar'ah bi Indunisiya bahs £1 Mauqif al-Islam min al-Harkat al-Nisaiyah £1 al-Qarnain al-Tasi' 'Ashr wa al-'Ishrin al-Miladiym
Abstract: The discourse concerningfeminism in Indonesian Muslim society is relatively recent. The emergence of such a movement only goes back to the early twentieth century, when R.A. Kartini, a daughter of]epara Resident, struggled for an equal position for men and women in public life. It seems that the movement has tried to respond to a particular chalknge faced by most women in the Dutch-East Indies who have been discriminated against and denied access to education. As the movement spreads, the discourse on gender rises to become an important issue among Muslims in Indonesia, particularly in academic sphere. It grows rapidly with more extensive and substantial topics of discussion.
Indonesian Muslims' responses to the issue of feminism can be identified into two groups. First is the modern-progressive group. This group is usually originated by Muslim women who have significant educational background from modern types of institution of learning. Some prominent figures offem· inist movement from Muhammadiyyah and Diniyah Putri, Padang Panjang, may represent this group of women. Marked by the establishment of a feminist organization within the Muhammadiyah puritan-reformist organization, Aisyiyah, this group contributed to building the foundation of this discourse-about women among Indonesian Muslims.
Second is the conservative or traditional group. This group is usually represented by religious public figures who are associated with the Indonesian traditional ulama trying to defend an old fashioned religious outlook, in particular the established legal teachings that exist in classical Islamic jurisprudence. Generally speaking, this group of ulama is identified with the so-called traditional Muslim organization, Nahdlatul Ulama (NU, Renaissance of Scholars}. It is clear that most traditional Muslims in Indonesia tend to show their cultural resistance vis-a-vis the intellectual discourse of feminism, even though the NU, a social organization to which most of the traditionalists belong, has established an institution dealing with the agenda of women's empowerment. At least, until the middle of 1980s such a trend of religious thought still dominated a large part of the intellectual debate within this traditionalist circle.
123 S11ulia blamiiM. Vol. 6, !Vo. 1. 1999
124 Diun .. idatul Muna-w .. mh
To some extent, the two groups of Indonesian Muslims show a similar concern of empowering their ftmale members, by conducting a large number of social activities. 7his is because their mission is to implement the basic imperatives of Qur'Jnic teachings. 7he modernists,for example, try to refer their argument to the demand of the Qur'dn for an equal position between man and woman. While the traditionalists give more preference to rational interpretation of the Qur'Jn made by u/ama on related issues. But on the level of discourse, the modernists are some steps ahead in responding to the modern ftminist issues than its traditionalist counterpart. Therefore, feminism has become to some extent social practice among the modernist Muslim commu· nities.
It is important to explain wiry such a conservative trend of thought is strongly resisted by the traditionalist Muslims. It goes without saying that, within the pesantren communities - a traditional/earning institution in Ma/ay·fndonesian archipelago which plays an important role in taking shape the traditionalist religious outlook - there develops a certain discourse of gender relation. 1he discourse is mainly based on the religious point of view of the traditionalist u/ama based on a popular book entitled, Kitab 'Uqud alLijayn f1 Bayan Huq,!q al-Zawjayn (Book on Ties of Marriage in Explain· ing the Rights of Couples). 7his book, written by Shaykh Nawdwi al·Bantani (d. 1897), discusses about the ethics of relation between man and woman re· fated to fomi/y and social life. It is described that the social position of woman is under the power of man; woman has fewer rights than man. 7he book also insists that woman is subject to punishment from man (her husband) if she is committed anything against fomily order. Related to the obligation of worn· an in fomi/y, the woman must provide all request from her husband, even when she is not in a good condition to do so. Many discrimnatory policies, to speak briefly, between man and woman are described by the author. It is this kind of gender discourse that determines the backwardness of the traditional· ist Muslim's response to the discourse of modern feminist movement.
Hou·ever, it is important to note that since the end of1980s there is a shift of intellectual discourse between the two groups of Indonesian Muslims. 7he modernist Muslim who were in the beginning progressive in promoting the ftminist movement, such asAisyiyah and so forth, appears to have declined in de-eel oping a discourse of woman that includes a substantial discussion of ftminism. On the contrary, the traditionalist Muslims have started to grow to become the leading Muslim community in Indonesia that intensively pro· motes feminism in the last decade. Many programs and inte!lectual discus· sian ha1)e been demonstrated by traditionalist u/ama and intellectuals to· u·ard the enrichment of ftminist discourse.
Srudi .. Is!amika, Vol. 6, No.1. 1999
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I.:.O'j.,.l)l,:,lp STUDIA ISLAMIKA, KAMPUS lAIN JAKARTA
JL.IR. H: JUANDA NO. 95, PO BOX 225 CIPUT AT 15401, JAKARTA INDONESIA
TELP. ( 021) 7401616/7401925 FAA: (021) 7401592
BANK NEGARA INDONESIA .• YVV\r •• 1 , .,.ul -'' (BNI) 1946 KEBAYORAN BARU /lAIN JAKARTA.
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