Claim Missing Document
Check
Articles

Found 3 Documents
Search
Journal : Al-Jami����ah: Journal of Islamic Studies

The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse Nurmila, Nina
Al-Jamiah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2011.491.33-64

Abstract

Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
Indonesian Muslims’ Discourse of Husband-Wife Relationship Nurmila, Nina
Al-Jamiah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.511.61-79

Abstract

Islam as the majority religion in Indonesia has important influence on its adherents, including in the matter of husband-wife relationship. This paper aims at discussing Indonesian Muslims’ discourse of husband-wife relationship. In Indonesia, Muslim women are mainly accustomed to stay at home, to respect and to obey their husbands. This construction of women’s domestication and subordination is usually based on the two most frequently quoted hadiths: (1) on the curse of angel for women who refuse to have sex with their husband; and (2) on the woman whose parent enters paradise because of the woman’s obedience to her husband. The two traditions are commonly used to justify this construction of husband-wife relationship. However, since the coming influence of global Muslim feminism in Indonesia in the early 1990s, this traditional construction of husband-wife relationship has been criticized by the emerging Indonesian Muslim feminist scholars whose works have provided new perspective on the discourse of husband-wife relationship. Different from the mainstream perspective which tends to domesticate and subordinate women, the new perspective gives position to women and should be treated as equal partner of their husband.[Islam sebagai agama mayoritas di Indonesia berpengaruh besar dalam keseluruhan aspek kehidupan pemeluknya, tidak terkecuali dalam aspek hubungan suami-istri. Artikel ini mendiskusikan diskursus relasi suami-istri yang dilontarkan oleh pemikir Islam di Indonesia. Di Indonesia, perempuan Muslim kerap ditempatkan dalam ranah domestik saja, dituntut untuk menghormati dan mematuhi suami mereka. Cara pandang domestifikasi dan subordinasi perempuan tersebut biasanya didasarkan pada hadis mengenai murka para malaikat kepada perempuan yang menolak ajakan berhubungan badan para suami dan hadis yang menceritakan kisah orang tua seorang istri yang tunduk terhadap perintah suaminya. Namun, sejak dekade 1990an, ketika feminisme global diperkenalkan, konstruksi tersebut dikritik oleh sebagian kalangan akademisi feminist Muslim, yang karya-karyanya mengetengahkan perspektif baru mengenai diskursus hubungan suami-istri. Berbeda dengan perspektif mainstream, perspektif baru ini menempatkan perempuan pada posisi yang sejajar dengan suami mereka.]
Polygamous Marriages in Indonesia and Their Impacts on Women’s Access to Income and Property Nurmila, Nina
Al-Jamiah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2016.542.427-446

Abstract

Most studies on polygamy mainly focus on the male normative interpretation of the Quran. This paper, however, will focus on the practices of polygamy. It will mainly explore whether the practices of polygamy are legal or illegal (unregistered for not following the procedure and requirements stated in the 1974 Marriage Law). This paper argues that most polygamous marriages in Indonesia are illegal. This practice can be considered a form of resistance to the Law which requires a husband to ask the permission from the Religious Court before entering polygamous marriages. This paper will also elaborate various living arrangements of legal and illegal polygamous marriages with various consequences on maintenance and property ownership among wives. [Kebanyakan studi tentang poligami berfokus pada interpretasi laki-laki terhadap al-Quran yang bersifat normatif. Akan tetapi, artikel ini akan berfokus pada praktik poligami. Artikel ini terutama akan menerangkan apakah praktik poligami itu legal atau tidak legal (tidak dicatatkan karena tidak mengikuti aturan yang ditetapkan dalam Undang-Undang Perkawinan/UUP 1974). Artikel ini berargumen bahwa kebanyakan perkawinan poligami itu dipraktikan secara illegal. Praktik ini merupakan bentuk dari penentangan terhadap UUP yang mengharuskan seorang suami memohon izin terlebih dahulu kepada Pengadilan Agama sebelum berpoligami. Makalah ini juga akan menjelaskan berbagai pengaturan hidup dalam perkawinan poligami baik yang legal ataupun yang tidak legal dengan berbagai konsekuensinya terhadap nafkah dan kepemilikan harta di antara para istri.]