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All Journal EGALITA Al-Ahkam Al-Jami'ah: Journal of Islamic Studies JURNAL PENELITIAN KEISLAMAN Qawwam: Journal for Gender Mainstreaming Sawwa: Jurnal Studi Gender Al-Ahwal: Jurnal Hukum Keluarga Islam Musawa : Jurnal Studi Gender dan Islam SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Jurnal Ilmiah Profesi Pendidikan Fitrah: Jurnal Studi Pendidikan Journal of Islamic Law Ulumuna Islamic Studies Review Tasyri' PALASTREN: Jurnal Studi Gender
Atun Wardatun
Universitas Islam Negeri (UIN) Mataram
Religion Arts Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences Other

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PENDIDIKAN ISLAM DAN TANTANGAN KONTEMPORER: BEBERAPA AGENDA MASA DEPAN Atun Wardatun
Fitrah Vol 1 No 1 (2009)
Publisher : Prodi PAI STIT Sunan Giri Bima

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47625/fitrah.v1i1.143

Abstract

Pendidikan Islam merupakan upaya aktualisasi potensi-potensi kemanusiaan yang berorientasi pada pembentukan manusia seutuhnya melalui transformasi keilmuan, melalui pendidikan intelektual dan pengayaan nilai spiritual yang menekankan pada aspek kematangan akhlak, sehingga melahirkan sikap toleransi dan keterbukaan. Ketika dunia dihentakkan dengan munculnya berbagai aksi terorisme, sontak pandangan para ahli melirik pada agama yang dianggap tidak berdaya dalam memberikan pemahaman yang utuh kepada pemeluknya ? mungkinkah ada yang salah dalam pendidikan Islam, mungkinkah telah terjadi pergeseran makna dalam pendidikan Islam. Bukankah pendidikan Islam sejatinya melahirkan generasi yang tidak saja mengerti agama, namun lebih jauh bertujuan agar berjiwa agama. Untuk menjawab kedua pertanyaan tersebut, Kedepan telah terpampang sedikitnya 2 agenda besar pendidikan Islam yakni : pertama, memaksimalkan proses keteladanan dan internalisasi nilai-nilai moral keagamaan, dan kedua, pemahaman terhadap agama lain tidak hanya dalam perspektif teologis namun juga dalam kerangka sosiologis.
Kompromi dan Interseksionalitas Gender dalam Pemberian Mahar: Tradisi Ampa Coi Ndai pada Suku Mbojo Atun Wardatun
Ulumuna Vol 13 No 1 (2009): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v13i1.378

Abstract

Ampa Co’i Ndai is a practiced tradition among Suku Mbojo[1] (Bimanese ethnic) where the resource of bride-payment is from the brides, wholly or partially, but it is named after the groom during the declaration of marriage contract. The tradition is, usually, applicable if the social, economic, and/or educational status of brides are higher than that of grooms. Whereas, the ideal expectation of culture and religious norms position men as superior human beings. Gender analysis observes that the tradition is a compromise of the ideal expectation and the real fact of gender relation. In the gender intersectionality’s view, the tradition shows that the male-female relationship should not only be explained merely based on the sexual differences but should be examined comprehensively along with other social categories such as economic, social and educational status. Gender status should be seen as a cross-cutting issue which is inseparable with multi identities of human being. [1]Suku Mbojo adalah nama Suku bagi orang Bima (penduduk bagian paling Timur Nusatenggara Barat dan terletak di pulau Sumbawa).
Pornografi Dan Kekerasan Terhadap Perempuan (Kajian Kritis Pandangan Feminisme Radikal) Atun Wardatun
Ulumuna Vol 10 No 2 (2006): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v10i2.452

Abstract

Some people presume that feminisms are permissive for pornography due to the fact that many women support pornography as an expression of women’s freedom. By critical reading and analysis of radical feminism point of view on women’s sexuality, this work proves that feminisms are ant pornography. Pornography, since it always puts women as the object, is violence against women, dehumanization, and colonialization of women by the domination of patriarchal society. There is no way for women to minimize—if not to bring to an end— pornography but to start realizing that women are the blamed victims and keep on struggling for gaining equal distribution of power between men and women. Besides, women have to ensure that women are not the only party who have responsibilities for moral degradation of society but at the same time women must be the one as the primary controller for their own body and life.
Woman-Initiated Divorce and Feminist Fiqh in Indonesia: Narrating Male Acts of Nushūz in Marriage Atun Wardatun; Bianca J. Smith
Ulumuna Vol 24 No 2 (2020): December
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v24i2.416

Abstract

This article examines the issue of woman-initiated divorce (cerai gugat) for the controversial reason in Indonesian Islam known as nushūz suami or a husband’s disobedience in marriage. In contrast to the Indonesian Compilation of Islamic Law which applies nushūz (disobedience) to wives only, our arguments draw on feminist jurisprudence (fiqh) to show how nushūz also applies to husbands who do not fulfill marital obligations. A husband’s nushūz is overlooked by classical scholars and Indonesian Islamic Law alike, yet when understood in a Qur’anic feminist context, it gives a depth of understanding about women’s choice to divorce as part of a wider gender justice process and the ‘gendering’ of divorce. Based on women’s post-divorce narratives about nushūz, we propose a feminist fiqh understanding of gender equality situated in tawḥīd as a concept with the potential to form egalitarian-inspired persons (muslimah reformis) and ‘essential’ and ‘true’ justice (keadilan hakiki), through reading religious texts and producing knowledge and policies that include women’s experiences and voices along with those of men’s (mubādalah).
DEMOKRATISASI RUMAH TANGGA: DARI SUBYEK MENUJU SIFAT KEPEMIMPINAN Atun Wardatun; Abdul Wahid
EGALITA Vol 14, No 2 (2019)
Publisher : Pusat Studi Gender UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (546.482 KB) | DOI: 10.18860/egalita.v14i2.9100

Abstract

Artikel ini bersumber dari penelitian kepustakaan dengan menggunakan pendekatan kronologis dan tematik yaitu melihat perkembangan pemikiran para penafsir klasik dan kontemporer terhadap pemaknaan kata qawwam sebagai pemimpin. Tujuan artikel ini adalah membaca ulang tentang demarkasi publik dan domestik berdasarkan gender. Penulis berargumen bahwa problem pemaknaan kepemimpinan rumah tangga harus bergerak dari  topik “subyek”, di mana selama ini kajian dan diskusi berkutat, menuju “sifat” kepemimpinan. Memperebutkan siapa yang harus menjadi pemimpin keluarga antara suami atau istri sesungguhnya semakin mempertajam demarkasi publik dan domestik. Idealnya, karakteristik kepemimpinan harus menjadi dasar utama sehingga baik laki-laki ataupun perempuan bisa saja memegang posisi itu jika syarat-syarat dan ketentuan terpenuhi oleh masing-masing mereka. Pemimpin keluarga dengan demikian terumuskan atas dasar pertimbangan "apa yang harus dilakukan" bukan "siapa melakukan apa" demi terciptanya apa yang dinamakan dengan demokratisasi keluarga.Kata Kunci: Domestik, Gender, Ibu Rumah Tangga, Kepemimpinan Keluarga, Kesalingan, Public, Sifat Kepemimpinan 
In Search of Autoethnography of Female Ulama: An Alternative Approach to the Study of Islamic Family Law Wardatun, Atun; Abdul Wahid
Islamic Studies Review Vol. 2 No. 1 (2023)
Publisher : Universitas Islam Internasional Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56529/isr.v2i1.123

Abstract

Autoethnography is a method of qualitative inquiry that reveals the personal experiences of an individual in relation to social phenomena as a source of knowledge. Despite criticism of its subjectivities, many disciplines have widely used this approach but it is still rarely employed in Islamic Family Law (IFL). As a guide that regulates the relations of family members in the most important social institution, family law is very close to the lives of both sexes, male and female. Unfortunately, IFL is seen as suffering from gender inequality due to imbalanced gender authorities or male-centered characteristics. This article explores the works of three Indonesian female ulama – Musdah Mulia, Badriyah Fayumi, and Nina Nurmila – which are relevant to issues surrounding IFL to provide answers to the following questions: How are IFL issues – particularly in public and private spheres, ideal husband-wife relations, and women’s domestication – represented in female ulama’s works? Why should the autoethnography approach be incorporated into their works? After reviewing the female ulama's publications, this article maps different approaches and methods they have used in discussing the above IFL issues. It argues that an autoethnographic approach must still be present or visible from their extensive works. This approach allows for a better understanding of the deeper aspects of family life, which is private and intimate. This article, therefore, proposes that autoethnography should be a significant part of female ulama’s future works and that utilizing this approach to reformulate IFL based on the ulama’s personal, reflexive, and analytical accounts of family issues will contribute to more transformative and emancipatory Islamic Family Laws.
Analysis of Islamic Legal Anthropology on The Marriage Traditions of The Mbojo and Samawa Tribes: (A Comparative Study of the Peta Kapanca and Barodak Rapacar Traditions) Rizki, Prasetio; Wardatun, Atun; Mutawali, Muhammad
Jurnal Ilmiah Profesi Pendidikan Vol. 9 No. 4 (2024): November
Publisher : Fakultas Keguruan dan Ilmu Pendidikan, Universitas Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29303/jipp.v9i4.2737

Abstract

This research aims to describe the similarities and differences in the traditional marriages of the Mbojo and Samawa tribes, as well as how Islamic legal anthropology analyzes these aspects. The study employs qualitative research through field research methods. A qualitative approach is used to observe and convey information that will produce clear data, based on community activities regarding how they are subjects within the research object. This research also contains comparative elements, which involve comparing two situations, events, and occurrences. In this case, the researcher applies a comparative method to the traditional marriages of the Mbojo tribe (Bima) and the Samawa tribe (Sumbawa). Data collection techniques in this study are obtained through direct observation in the field and interviews. Additionally, the data used in this research is supported by literature sources such as books, theses, journals, internet media, and others that support the research. The results of this study indicate that one of the purposes of marriage is to create a family that is peaceful, secure, and harmonious, in line with the concept of sakinah mawaddah wa rahmah. Marriage is a sacred bond between a man and a woman. In anthropology, culture is a system of ideas, actions, and human works that encompass beliefs, arts, morals, laws, and customs. In Indonesia, each region has its own unique culture, including in wedding ceremonies, such as those of the Mbojo tribe in Bima and the Samawa tribe in Sumbawa. Although they have different names and processes, the traditions of peta kapanca and barodak rapacar share the same purpose: to purify oneself in order to achieve a good and harmonious household.
Knitting Reciprocity and Communality: Countering the Privatization of Family in Bimanese Muslim Local Marriage of Eastern Indonesia Wardatun, Atun
Journal of Islamic Law Vol. 5 No. 2 (2024): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v5i2.2771

Abstract

This article aims to introduce two distinctive forms of marriage recognized by Bimanese Muslims in West Nusa Tenggara, nika taho (good marriage) and nika iha (bad marriage), to outline how traditional marriages demonstrate the value of reciprocity and collectiveness. Arranging marriage (parental choice) and love marriage (self-choice), two types of marriage generally known in the existing literature, are both practiced by the Bimanese with additional essential requirements: getting permission from parents and relatives and giving consent by the couple to be. Based on ethnographic research conducted in 2017, a series of visits in 2021-2022, and the theory of marriage as “a sequence, place-based, practical actions” by Catherine Allerton, this article argues that marriage for the Bimanese is a meeting point of private intimacy and public activity (rawi rasa), which necessitates public interest in fostering the well-being of the family. This article underlines the interdependence of privacy and the social values of family and marriage lives, which is significant in countering a current state of affairs called the privatization of family, which is simultaneously practiced by the Bimanese along with the communality of marriage tradition. This opposite trend, unfortunately, is often used as a reason to reject the transformation and reform of family laws that emphasize public interests, such as the maturation of the age of marriage and the elimination of domestic violence against women. This article suggests that the value of communality and interconnectedness should go both ways, with public affairs influencing the institution of marriage and supporting families to fulfill their functions, while families accept and perform their social responsibilities in realizing the public good. [Artikel ini memperkenalkan dua bentuk pernikahan yang dipraktikkan oleh masyarakat Muslim Bima di Nusa Tenggara Barat: nika taho (pernikahan yang baik) dan nika iha (pernikahan yang buruk), untuk menunjukkan nilai-nilai kesalingan dan kolektivitas dalam tradisi pernikahan mereka. Baik perjodohan (pilihan orang tua) maupun pernikahan atas dasar cinta (pilihan sendiri), seperti yang biasa dibahas dalam literatur, dipraktikkan oleh Muslim Bima dengan menambah dua persyaratan yang esensial: mendapatkan izin dari orang tua dan kerabat dan menerima persetujuan dari pasangan yang akan menikah. Berdasarkan penelitian etnografi yang dilakukan pada tahun 2017, serangkaian kunjungan pada tahun 2021-2022, dan merujuk teori Catherine Allerton tentang pernikahan sebagai “rangkaian tindakan praktis berbasis tempat”, artikel ini berargumen bahwa pernikahan bagi Muslim Bima berfungsi sebagai titik temu antara keintiman privat dan aktivitas publik (rawi rasa), di mana kepentingan publik diperlukan untuk mendukung kebaikan bagi keluarga. Artikel ini menggarisbawahi saling ketergantungan antara nilai privasi dan sosial dalam konteks keluarga dan pernikahan, yang berfungsi signifikan dalam melawan tren privatisasi keluarga dewasa ini. Tren privatisasi, walaupun masih dipraktikkan bersamaan dengan komunalitas pada sisi tertentu dari tradisi pernikahan, sering dijadikan sebagai alasan untuk menolak transformasi dan reformasi hukum keluarga yang menekankan kepentingan publik, seperti menaikkan usia legal pernikahan dan penghapusan kekerasan dalam rumah tangga terhadap perempuan. Artikel ini menyarankan agar nilai-nilai komunalitas dan kesalingan harus berjalan dua arah: urusan publik selayaknya mempengaruhi institusi pernikahan dan mendukung keluarga dalam memenuhi fungsinya, sementara keluarga sepatutnya menerima dan menjalankan tanggung jawab sosial mereka dalam mewujudkan kebaikan publik.]
Hak Reproduksi Perempuan dalam Islam: Telaah Normatif Dan Dampak Psikologis Pengabaian Winarni, Winarni; Wardatun, Atun; Purnamasari , Teti Indrawati
Tasyri' : Journal of Islamic Law Vol. 4 No. 2 (2025): Tasyri'
Publisher : STAINI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53038/tsyr.v4i2.209

Abstract

Women's reproductive rights are an inseparable part of human rights, firmly guaranteed within Islamic teachings. This article aims to examine the normative foundations of women’s reproductive rights in Islam and to analyze the psychological consequences of neglecting these rights within marital life. This study employs a normative and descriptive-qualitative approach based on library research, drawing from classical and contemporary Islamic legal sources as well as relevant psychological literature. The findings show that Islam offers comprehensive protection for women's reproductive roles. Four fundamental rights are emphasized: the right to choose a life partner, the right to enjoy dignified and healthy sexual relations, the right to make conscious and responsible decisions regarding pregnancy, and the right to raise and care for children in a supportive environment. When these rights are denied—either by the spouse or societal structures—women become vulnerable to serious psychological pressures, including chronic stress, depression, loss of self-worth, and in many cases, divorce as a form of resistance against injustice. Promoting awareness and respect for women’s reproductive rights is essential as part of safeguarding the objectives of Islamic law (maqāṣid al-sharī‘ah), especially the protection of life (ḥifẓ al-nafs) and lineage (ḥifẓ al-nasl). This article recommends gender-based education and spiritual approaches to foster mentally healthy, just, and harmonious family life.
Family Dynamics and Social Cohesion in the Intermarriage of Indonesian Muslims in Australia: Revalidating Ibnu Khaldun’s Theory of Asabiyyah Wardatun, Atun; Ali, Jan A.; Firdawaty, Linda; Maghfurrohmah, Maghfurrohmah
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol. 9 No. 2 (2025): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/dbj7dm60

Abstract

This paper examines the practice of intermarriage, between Indonesian Muslims and non-Indonesian converted Muslims living in Australia. Very little is known about this intermarriage phenomenon and its internal dynamics and patterns of social interaction. Building on Ibn Khaldun’s concept of asabiyyah (group solidarity) that intermarriage can be understood as an intimate link between social groups leading to social cohesion, the paper argues that intermarriage decreases the salience of cultural distinctions and couples and in-group members lose the negative attitudes they may have had toward the out-groups.  The research is an empirical study which was conducted through in-depth interviews with 12 married couples, focus group discussions, and observations and yields two key conclusions. First, varying levels of challenges specifically favourable, mildly demanding, moderately trying, and highly challenging establish family dynamics in which the dual-integrated approach to family resilience is enacted. Social circles strongly influence the religious commitment and faith of mixed marriage families, presenting the most problematic distinctions to address.  Second, the social cohesion they formed is diverse and strengthens across generations, which impacts  on the social and cultural identities of the future offspring who will end up with mixed or multi-ethnic origins. Thus, this article argues that the intermarried partners, although were from different social, cultural, and ethnic,  backgrounds,  demonstrably shared some common values and aspirations which acted as building-blocks for unity and contributed to in-group and out-group social cohesion.
Co-Authors Abd. Rasyid Syamsuri Abdul Wahid Abdul Wahid Abdul Wahid Abdul Wahid Ali, Jan A. Asyiq Amrullah, Asyiq Bianca J. Smith Haeri, Shahla Linda Firdawaty Maghfurrohmah, Maghfurrohmah Moh. Asyiq Amrullah Musta’in, Mr Mustain Mustain Mutawali, Muhammad Purnamasari , Teti Indrawati Rizki, Prasetio Siti Nurjanah Winarni Winarni