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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

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 Qurâan 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 Qurâanic 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 Qurâanic 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 Qurâan, mistakenly assuming that Muslim feminists have criticized or changed the Qurâan. 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 Qurâan or even putting these human works above the Qurâan. This, according to her, has unconsciously left the Qurâan âuntouchableâ (too sacred to be reinterpreted) for most contemporary Muslims.

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

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 Qurâan 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 Qurâanic 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 Qurâanic 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 Qurâan, mistakenly assuming that Muslim feminists have criticized or changed the Qurâan. 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 Qurâan or even putting these human works above the Qurâan. This, according to her, has unconsciously left the Qurâan âuntouchableâ (too sacred to be reinterpreted) for most contemporary Muslims.

Indonesian Muslimsâ 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

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 Muslimsâ 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 womenâs 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 womanâs 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 Womenâs 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

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.]

Polygamous Marriages in Indonesia and Their Impacts on Women’s Access to Income and Property Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 54, No 2 (2016)
Publisher : Al-Jami'ah Research Centre

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

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.]

Indonesian Muslims’ Discourse of Husband-Wife Relationship Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 51, No 1 (2013)
Publisher : Al-Jami'ah Research Centre

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

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.]

The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 49, No 1 (2011)
Publisher : Al-Jami'ah Research Centre

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

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.

The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era Nina Nurmila
Al-Jami'ah: Journal of Islamic Studies Vol 59, No 1 (2021)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2021.591.97-126

Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]

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