$TUDIAINDONESIAN.TouRNAL FoR tsLAMtc sTUDIES Volume 10, N
ruumber 2,2003
Rsucrous Tsoucurs AND Pnacrtcss oF THE,KA uM MEN AKI
SrnrrvcrsEMNc TRADITIoNAL Powsn
Nina Herlina Lubis
Ismurc Bexxruc IN MALAYSTA:
Pasr.PnsssvraxpFm-nr
joni Tamkin Borhan
VrorrNcs UNDER THE BANNER oF RELIGIoN:
THE CASE Op LESXAN TIHAD AND LESXEN KTSIUS
SukidiMulyadi
rssN 0215-0492
$TIIIIA I$I,AI{II{AffiVol.10. n0.2.2003
EDITORIAL BOARD:M. Quraish Shihab (UIN lakarla)Taufik Abdullah (LIPI lakarta)Nur A. Fadhil Lubis (IAIN Sumatra Utara)M.C. Ricklefs ( Melbourne Unia ersity )Martin aan Bruinessen (Utrecht Uniuersity)lohn R. Bowen (Washington Uniaersity, St. Louis)M. Atho Mudzhar (IAIN Yogyakarta)M. Kamal Hasan (International lslamic Uniztersity, Kuala Lumpur)
EDITOR-IN-CHIEFAzyumardi Azra
EDITORSSaiful Mujanilamharilajat BurhanuddinFu'ad labaliOman Fathurahman
ASSISTANT TO THE EDITORSHeni Nuroni
ENGLISH LANGUAGE ADVISORChloe I. OIIiaer
ARABiC LANGUAGE ADVISORNursamad
COVER DESIGNERS. Prinkn
STUDIA ISLAMIKA (ISSN 021-5-0492) is a journal published by the Center for theStudy of lslam and Society (PPIM UIN Syarif Hidayatullah, lakarta (STT DEPPEN No.L29|SK|DITIEN|PPG|STTll.9TO and sponsored by the Australia-lndonesia Institute(AII). It specializes in Indonesian lslamic studies in particular, and South-east AsianIslamic Studies in general, and is intended to communicate original rcsealches and currentissues on the subject. This journal warmly welcomes contributions from scholars of relateddisciplines.
AII articles published do not necessarily represent lhe uiews of the journal, or otherinstitutions to which it is ffiIiated. They nre solely the aiews of the authors. The articlescontained in this journal haae been refereed by the Board of Editors.
STUDIA ISLAMIKA has been accredited by The Ministry ot' National Education,Republic of lndonesia as an academic journal (SKDirjen Dikti No. 59lDIKTll2000).
lajang lahroni
Al-IslAm wa al-Mar'ah: Qadryyat al-Mar'ah.,inda
al-DArisin bi al-]Ami'At al-IslAmiyyahal-Hukfrmivah bi Ind0nisiwA. J JJ
Abstrach The article's main aim is to map the deaelopment of gender
discourse in IAIN throughout Indonesia. As is known, the discourse ongender only emerged andbegan to deaelop in lndonesia in the early 1990s.
Yet, IAIN is not only inaolaed in this moaement but also plays a aeryimportnnt role in directing the mooement. Many IAIN figures are
influential gender actiaists in lndonesia.
Because of their Islamicbackground,lAlN actiaists propose a differentapproach to gender issues. Eaen among these actiuists, different aiews
emerge, owing largely to their different religious understanding. Amongthese actiaists are thosewho canbe considered conseraatioes, who disagree
with gender equity. They see the gender moaement as part of the Western
women's experience, uthich is not in line with the norms of the Muslimcommunity. This is a religious understanding that is tightly bound to aliteral interpretation of the religious texts.
Unlike conseraatiaes, moderates belieae that Islam is a religion thntacknowledges equality betuteen men and u)omen. Their arguments tend
to be apologetic in the sense that they try to defend lslam from any criticismthat accuses Islam of gender bias. This group , howeaer, is clearly incapable
of coping with existing issues, to the point where they eaen ignore these
issues altogether. For example, although they reject the misogynisticProphetic traditions which downgrade 'u)omen, considering them falsetraditions (mawd0'i), they cannot explain why such traditions haae come
into being.
Liberals, the third group, are those who acknowledge that religions,including'Islam, are indeed often the source of gender inequality. This,
111 Studia lslafiika, VoL 70, No. 2, 200i
L LZ Jalang lanront
they argue, is becsuse from their inception, religions are deaeloped froma mqle-dominated paradigm. It is therefore not surprising that the results
are often discriminatory towards women. Relying on socisl science theories
and hermeneutics, libersls try to destroy the old paradigm and deuelop a
new one in which there is complete gender equnlity.
The Intter group is highly influential in the gender moaement inIndonesia, eaen effecting policies on gender. Although small in nurnber,
with their new methods and appronches, they make a distinct contributionto the spread of gender equality in Indonesian society.
The most fundamental criticisms of gender relations from the liberal
group are, in many Tnqys, a result of their attachment to Western modern
humsnist thought, which aiews men and women as economically, socially
and politically equal beings. Both men and women are indeed physically
different but this is not necessarily the case socially and culturally.According to Islam, God does not aalue His crentures differently based on
gender. Both men and women are equal except those who fear Him most.
This group was the first to promote the concept of mutual partnership,
which became the focus of public discourse, replacing that of women's
emancipation.The young Muslim scholars who haae joined the liberals find many
weaknesses in the formatiae history ot' the religious doctrines. This includes
the history of Prophetic traditions, particularly that of the gender-related
Prophetic traditions. These weaknesses,liberals feel, were not immediately
addressed and consequently, in the lqter deaelopments, they caused many
disturbnnces in religion's epistemological system. Injustice stnrts to occur
when a system is incapable of defending itself ngainst foreign intruders.
The present article also looks at the topics discussed in the works of
IAIN. lt is worth noting that before their encounters tnith gender issues,
the works of IAIN members about women were limited to specific topics
such as law and education and were generally normatiae (i.e. women as
they should be). After exposure to gender issues, howeaer, there emerged
n new tendency to discuss wlmen in the context of modernization and
globalization. Their discussionsbecame strongly contextualized (i.e. women
as they are).
G ener aIIy sp eaking, how ea er, the normatia e-theol o gical discours e on
women is stiil dominant in IAIN. The gender moaement is so far still an
elite phenomenon thst effects only a limited, Iargely urban group. The
remaining segments of Indonesian society are still untouched and the
gender moaement can not yet be considered a popular moaement.
Studia lslamika, VoL 10, No. L,2003
a
lajang lahroni
Al-IslAm wa al-Mar'ah: Qadtyyat al-Mar'ah'inda al-DArisin bi al-JAmi'At al-IslAmiyyahal-HukCrmiyah bi IndCrnisiyyA
Abstraksi: Tulisan ini mencoba memetakan perkembangan Tuacnna
gender di lingkungan IAIN di Indonesia. Seperti diketahui, isu gender
baru masuk dan berkembang di Indonesia pada aznal tahun 90-an IAINtidak hanya terlibat dalam isu ini, melainkan turut menentukan arah
perkembangan gerakan gender. HaI ini dibuktikan dengan munculnyasejumlah tokoh IAIN yang menjadi penggiat gender yang cukupberpengaruh di Tanah Air.
Ketikn dihubungkan dengan Islam,knlangan IAIN memiliki tanggapan
yang berbeda terhadap isu gender. HaI ini diakibatknn oleh pemahaman
keagamaan mereka yang berbeda pula. Di antara mereka ada yang dapat
dikntegorikan sebagai kelompokkonseraatif , yang tidak setuiu dengan isu
kesetaraan gender. Mereka menganggap isu tersebut sebagaibagian darigerakan perempuan di Barat yang tidak sesuai dengan nlrtna-normamasyarakat Muslim. Anggapan ini berhubungan dengan pemahaman
keagamaan mereks yang masih terbelenggu dengan teks-teks keagamaan
yang ditafsirkan secara harfiah.Sementara itu, mereka yang berbeda dengan kelompok di atas dapat
dikategorikan sebagai kalangan moderat, ynng beranggapan bahwa Islam
adalah agnms yang rnengakui kesetaraan laki-laki dan perempuan.
Argumen kelompok ini bersifat apologetik dengan berusaha membela agama
d ar i b erb a g ai an g gap an y an g b ias g en der . N amun kelo mp ok ini s eb enarny a
tidak dapat mengatnsi berbagai persoalan yang ada. Banyak masalah yang
ditinggalknn begitu saja oleh kelompok ini. Contohnya, meskipun mereka
menolak hadis-hadis misoginis yang merendahknn martabat peretnpuan
dan menganggapnya sebagai hadis palsu (mau{O'i), namun mereka tidak
dapat mener angkan kemunculan hadis-hadis t ersebut.
Kelompok berikutnya adalah kalangan liberal, yang mengakui denganjujur bahwa agama, termasuk Islam, seringkali menjadi penyebab
timbulnya ketidakadilan gender. HaI ini dikarenakan agama seiak nwal
dikembangkan dari sebuah paradigma yang sangat bias laki-Iaki, sehingga
tak mengherankan bila produknya pun sangat bias laki-laki. Dengan
bantuan teori-teori ilmu sosisl dan hermeneutik, kalangan ini mencoba
1 13 Studia lslamika, Vol. 10, No. 2, 2003
\
l lr lqlang lahronl
membongkar paradigmfr lama dan membentuk paradigma baru yangsep enuhny a mendukung kesetar aan gender.
Mereka ini sangat berpengaruh dalam gerakan gender di Indonesia.Bahknn tnk berlebihan untuk mengatakan bahwa mereka turut menentuknnarah dan kebijakan gernkan gender itu sendiri. Meskipun jumlah mereka
sangat kecil, namun dengan metode dan pendekatan yang samn sekalibaru turut memberi sumbangan penting dalam diseminasi kesetaraangender di kalangan masyarakat.
Kritik y ang paling mendasar dari kalangan lib eral terhadap relasi genderdalam beberapa hal dipengaruhi oleh humanisme barat modern yangmemandang laki-laki dan perempuan sebagai pribadi yang sama, baik secara
ekonomi, sosial maupun politik. Perbedaan fisik antara keduanya tidakmembedaknnny n secara sosial dnn buday a. D alam pandangan Islam, Tuhantidak membedakan hambanya berdasarknn jenis kelamin, laki-Iaki danperempuan memiliki harkat dan martabnt yang sama. Yang membedaknn
mereka hanyalah takwanya saja. Untuk pertama kalinya jargon kemit-rasejajaran (mutual-partnership) disuarakan oleh kelompok ini danmenjadi 7J)acana publik, menggeser TJJacann lama tentang emansipasiwanita.
Para intelektual muda muslim yang tergabung dalam kelompok liberalmelihat banyak titikkritis alam sejarah pembentukan doktrin keagamaan,
dalam hal inihadis, termasuk di dalamnyayang berkatian dengan gender.Karena titik kritis ini tidak segera dibenahi, pada masa selanjutnyamelahirkan kepincangan dalam sistematikn epostemologi hadis.Ketidakadilnn gender bermula dari sini, yaitu ketika sistem tersebut tidakffinmpu melindungi dirinya sendiri dari unsur-unsur nsing yang berasal
dari luar.Tulisan ini pun mencoba membahas topiklopik yang muncul dalam
karya-karya kalangan IAIN. Perlu diketahui bahwa sebelum mengenalisu gender, tulisan knlangan IAIN mengenai perempuan sangat terbataspada hal-hal tertentu sajn, seperti agama, hukum, dan pendidikan. Danpada umumnya tulisan merekn sangat normatif (perempuan as it shouldbe). Namun setelah mengenal isu gender, muncul kecenderungan barudi mana merekn membahns masslah-masqlah keperempuanan yang diknitknndengan isu-isu modernisasi dan globalisasi. Pembahasan mereka sangatkontekstual (perempuan as it is).
Meski demikian, s ecar a umum p emb ahasan normatif -teolo gis men genaiperempuan masih mendominasi kecenderungan yang ada di IAIN.Kenyataan ini bisa dijelaskan bshwa gender masih merupakan geraknnelitis ynng hanya menyentuh knlangan tertentu saja, dan itu pun terjadidi perkotaan. Sementarn itu sebagian besar masyarakat belum tersentuholeh gerakan ini. Isu gender belum menjadi geraknn massal-populis yangmenj ndi keprihntinnn s eluruh w ar I a masy ar akat.
Studia Islamika, Vol. -10, No. 1., 2003
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1 1 5 Sndia lslamika, Vol. 10, No. 2, 2003
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AI-lsIdmzoa al-Mar'ah 117
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1 18 Jajang lahroni
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126 lajanglahroni
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AI-IsIbmwaal-Mar'ah \27
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I28 lajanglahroni
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Studia Islamika, VoL 10, No.2,2003
AI-IsIimwaal-Mar'ah 129
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130 lajang Jahroni
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Studiq Islqmika, VoL 10, No. 2, 2003
AL-IsIdm un al-Mar'ah 13 1
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