New Grounded Feminist Approach to Islam in Indonesia: A Textual Analysis of Rahima and Fahmina’s Publications Journal of Asian Social Science Research 2020, Vol. 2, No. 1: 25-52 http://jassr.cassr.web.id © The Author(s) 2019 Nina Nurmila* State Islamic University (UIN) Sunan Gunung Djati Bandung, Indonesia Abstract This article aims to offer a textual analysis of Rahima and Fahmina’s publications. Rahima and Fahmina are two Non-Government Organizations founded in 2000 by a young generation of Nahdlatul Ulama (NU), one of the largest moderate Muslim organizations in Indonesia. There are more similarities than differences between Rahima and Fahmina because the persons involved in the organizations are close friends and, in fact, the same persons even though both are based in two different cities. Since their foundation, both Rahima and Fahmina have published many books and magazines. This article argues that both Rahima dan Fahmina publications offer a new grounded feminist approach to Islam, which counterbalance the dominant male-biased normative approach to Islam in most Muslim societies. These publications are based on their feminist activism and community engagement with the grass-root level of many Nahdlatul Ulama pesantrens (Islamic boarding schools). The topics of their publication cover many current issues such as fiqh of women’s reproductive rights and empowerment, fiqh of the daily life of migrant workers, fiqh of anti-trafficking, prevention of child marriage, violent extremism and religious pluralism. As a result, the progressive nature of their publications negates the existing label of NU as the traditionalist organization. Key Words Rahima, Fahmina, women’s rights, Islam, pesantren, feminist approach Introduction Rahima, the Center for Education and Information on Islam and Women’s Rights, and Fahmina, a non-government organization that promotes pluralism, were founded soon after the end of the Suharto-led New Order regime in Indonesia (1966-1998). The New Order is well-known for its *Corresponding Author: Prof. Nina Nurmila Faculty of Education, State Islamic University (UIN) Sunan Gunung Djati, Bandung, Indonesia. Email: ninanurmila@yahoo.com Article 26 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 repressive, militaristic, and authoritarian regime, in which women were constructed to fulfill the expectation of the patriarchal system: to be a good housewife and mother. The regime did not give much room for women’s organizations which did not support this state construction of femininity. This has led to the flourishing formation of many organizations that are against the New Order unification of ideology soon after this regime ended in 1998, including the foundation of Rahima and Fahmina, which argue for women’s rights in Islam. This article analyzes Rahima and Fahmina’s publications since their foundation until 2014 in supporting women’s rights within Islam. It argues that both Rahima dan Fahmina publications offer a new grounded feminist approach to Islam, which counterbalance the dominant male-biased normative approach to Islam in most Muslim societies. In what follows, the article, first, starts with the brief “herstory” of Rahima and Fahmina, and then provides a textual analysis of their publications. Herstory of Rahima The seed of Rahima was initially planted in P3M (Perhimpunan Pengembangan Pesantren dan Masyarakat [The Association for the Development of Pesantren and Society]). P3M was an NGO founded on 18 May 1983 which aimed to be a forum for communication, consultation, and cooperation for pesantren and other national NGOs to develop pesantren and its surrounding communities (Yafie 2010:10). In the 1990s, P3M turned its direction from community development into the strengthening political civil rights by having critical and massive social movement. Being interested in P3M’s engagement with critical studies that problematize injustice and domination of the elite over the pesantren community, Lies Marcoes joined P3M. Her presence at P3M filled in the gap of the absence of gender analysis in the P3M’s critical study of fiqh (Islamic jurisprudence), which led P3M to have a division of Fiqh al-Nisa’ (Islamic jurisprudence on women’s issues, which was initially part of Fiqh al-Siyasah [Islamic jurisprudence on political issues]), and helped P3M to survive financially because Lies Marcos could connect P3M with the new funding source from Ford Foundation after P3M lost its earlier funding source (Yafie 2010:18-19). The Fiqh al-Nisa’ division educated pesantren communities by providing training and workshop to critically read gender-biased religious texts, mainly kitab kuning (“the yellow books”: classical Islamic books in Arabic, which are usually printed on yellow paper) studied in many pesantrens and reconstruct the texts into new fiqh that is pro-women. These 27Nurmila, Nina training sessions resulted in the publication of new fiqh which empowers women, written by the Director of P3M at that time, Masdar F Mas`udi, under the title Islam dan Hak-hak Reproduksi Perempuan: Dialog Fiqih Pemberdayaan (Yafie 2010:20).27 The Fiqh al-Nisa’ division promoted women’s reproductive rights within Islam to pesantren communities such as kyai (pesantren leaders) and nyai (female pesantren leaders or the wives of kyai) to counter the New Order family planning which tends to control and take away women’s reproductive rights. Due to the shortage expertise on gender, the promotion of gender perspective in reading classical fiqh text was assisted by gender activists at Kalyanamitra, the second feminist NGO in Indonesia (the first was Yasanti in Yogyakarta), which was founded in 1985. During the promotion process, they were resisted by the pesantren communities who saw gender as Western imported ideas which contradict Islam and they saw that the concept of gender tried to deconstruct the whole structure of Islamic teachings, especially because those who introduce gender perspective were secular feminists who had never been engaged with pesantren communities and did not wear a veil. However, slowly but surely, this Fiqh al-Nisa’ division could build gender awareness among pesantren communities, which previously had patriarchal culture. This program has given birth to the progressive pesantren leaders who become active in promoting gender equality in Islam such as Kiayi Husein Muhammad and KH Muhyiddin Abdusshomad, Nyai Djudju Zubaidah, Ruqoyyah Ma`shum, Syafiq Hasyim, Hamdanah Halim and Ema Marhumah (Yafie 2010:22). In its peak period of success, however, the Fiqh al-Nisa’ division was struck by the fact that the Director of P3M practiced polygamy. This practice is considered contradictory with their struggle for equality between men and women and therefore has led the Fiqh al-Nisa’ division to separate from P3M and founded a new institution named Rahima, which continued to educate pesantren communities with women’s reproductive rights (Yafie 2010:22). The name Rahima is derived from the word rahim, which means “womb”, or rahiim, which means “the most compassionate”. It is also taken from the rahim forum, a discussion forum of Fiqh al-Nisa’ division. Rahima was founded on 5 August 2000 and started to have activities at the end of February 2001. Rahima has two main activities: 1) education; and 2) information dissemination about Islam and women’s rights through public forums such as regular discussion, dialogue, seminar, and the publication of books, the Arham brochure, and the Swara Rahima magazine. Rahima initially focused its activities on pesantren communities, but then it expanded its activities into broader audiences such as university 28 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 students, religious teachers, local religious figures, local religious gathering members, and Muslim women’s organizations (Yafie 2010:vi). Besides, Rahima expanded its focus, not only on women’s reproductive rights but also on other general issues such as incest, domestic violence, women’s poverty, and political issues (Yafie 2010:33). This is in response to the strong patriarchal culture which subordinates women and sees women only as domestic persons; to global capitalists which tend to exploit women; and to the state ambiguity, which produces women’s friendly policies but did not show any serious effort in implementing these policies (Yafie 2010:43-44). Furthermore, Rahima expanded its network nationally such as with JKP3 (Jaringan Kerja Prolegnas Pro Perempuan [Working Networks of Pro-Women’s National Legislation Program]), Women’s Health Forum, Cedaw Working Group Initiative (CWGI), Alimat (women scholars), and internationally such as with Coalition on Sexuality and Bodily Rights in Muslim Communities (CSBR) (Yafie 2010: vii). In education, Rahima undertook Women Scholar Education (Pendidikan Ulama Perempuan [PUP]). This was suggested by Kiayi Husein Muhammad, who was inspired by a woman who spoke eloquently and argumentatively about women’s issues in Musyawarah Alim Ulama NU (Nahdlatul Ulama Scholars’ Assembly) in Lombok, Nusa Tenggara Barat, in 1997, in which she showed her understanding of the classical religious knowledge and women’s issues. Based on this observation, Husein Muhammad believed that women could express better their own issues than men and therefore women should be equipped with the required knowledge and be given an opportunity to speak in the legitimated forums like MUI (Indonesian Ulama Consultative Body), Bahtsul Masa’il NU (Nahdlatul Ulama Consultative Assembly) and Majlis Tarjih Muhammadiyah (Muhammadiyah Consultative Assembly). To prepare female scholars to do so, Rahima selected PUP candidates with the criteria that the women can read classical Arabic texts written in the yellow books, are aware of the current reality and are pro-women. The selected candidates were trained to increase their gender sensitivity and social organization. It is expected that these female scholars can be the main agents who spread their ideas about justice and equality between men and women from the Islamic perspective. Furthermore, they are expected to change the culture which does not allow women to express and actualize their interest and to support state policy that is pro to women’s interests (Yafie 2010:48-50). Moreover, Rahima organizes gender sensitivity training for local religious figures, either male or female, and activists in certain organizations 29Nurmila, Nina started in 2004. Knowing how important the role of Islamic education teachers is at school in spreading an equal gender perspective, Rahima facilitated gender training for teachers, most of them also religious figures in their residence. Rahima has also trained university students (students of UIN Jakarta) just like they trained female scholars, but it was regarded to be less successful because students were busy with their university schedule and they did not have a community to be engaged with. Thus, Rahima has female scholars, local religious figures, activists, and Islamic education teachers to help achieve Rahima’s aims for women’s rights in Islam to counter radical and fundamentalist Islam which tends to marginalize women (Yafie 2010:50-53). [His]story of Fahmina Fahmina was founded in Cirebon, West Java, in November 2000, but only started to be known to the public in February 2001. It was founded by a group of young pesantren graduates to empower marginalized groups such as the poor, migrant workers, petty traders, and farmers, in which many of them are women. The founders of Fahmina are Kiayi Husein Muhammad, Affandi Mukhtar, Marzuki Wahid, and Faqihuddin Abdul Kodir. Fahmina was initially based in the house of Husein Muhammad, the leader of Pondok Pesantren Dar al-Tauhid, Cirebon, but it then moved to the City of Cirebon after its promotion to the public. Fahmina is derived from the Arabic word “fahmina” which means “our understanding”. In Fahmina’s understanding, Islam aims for social justice. To implement this Islamic value of social justice, Fahmina founders combine their intellectual engagement with social activism (praxis). As pesantren graduates, they re-read the classical Islamic texts (kitab kuning) contextually to produce new Islamic knowledge, which empowers the marginalized groups (the poor and the women) and to stand for social justice. They see that within patriarchy, women have been regarded as powerless objects, and therefore are vulnerable to all forms of violence such as domestic violence and human trafficking. They promote Islam which is friendly to women and stand for gender justice, enlighten the community by having religious study group fortnightly, advocate for the conservation of cultural sites and heritages as well as for the rights of the poor to access education and health services, encourage public participation to ensure good and clean governance, and conducted community empowerment for political victims of 1965-1966 (the “cleansing” of people being labeled or associated with communist party). They also publish newsletters to educate the mosque community, religious study group, and pesantren community 30 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 so that they have collective awareness and ability to see social injustice resulted from social, economic, and political interests (Fahmina 2008). Since many women are part of the marginalized group, Fahmina aims to achieve gender justice. This is implemented not only through their publication but also by conducting Islam and Gender Training for two different groups: (1) women’s activists who do not know much about Islam to enlighten them about Islamic religious arguments for gender justice; and (2) pesantren-based communities who have rich knowledge about classical intellectual tradition to enlighten them about re-reading this classical intellectual tradition from an equal gender perspective. As a result of this training, Fahmina published Modul Kursus Islam dan Gender: Dawrah Fiqh Perempuan (2006), which has been re-published in 2007 and 2011 and translated into English. This module is used to train many more Muslim women activists, not only throughout Indonesia but also abroad such as Sisters in Islam (SIS), Malaysia, and Nisa’ul Haq Fi Bangsa Moro, the Philippines (Fahmina 2008). Through Islam and Gender training, Fahmina has successfully arranged ‘difficult’ marriage between secular feminists who previously believed that Islam subordinates women and pesantren communities as the important agents in perpetuating a patriarchal system which tends to subordinate women. The result of this ‘marriage’ is the excitement of secular feminists who were surprised that Islam can be used to promote gender justice (personal communication with Abdul Kodir in 2007) and the increasing number of pesantren communities who can re-read classical texts from an equal gender perspective. Fahmina has had a close connection with Indonesian famous feminists such as Saparinah Sadli, Kamala Chandra Kirana, and Debra Yatim, who were involved in its first Islam and Gender Training in 2004. Husein Muhammad even continued his activism nationally by being one of the commissioners of the National Commission on Violence Against Women (Komnas Perempuan [KP]) for two terms (2005-2009 and 2010-2014). The inclusion of Husein Muhammad in this state institution seems to be encouraged or invited by Saparinah Sadli, the first leader of KP, and Kamala Chandra Kirana, the leader of KP after Saparinah Sadli. Fahmina also promotes religious pluralism in which people from various religious and ethnic backgrounds can sit together, communicate, and respect each other. This is not an easy task for Fahmina because, in reality, they face many serious challenges especially in defending the rights of ethnic and religious minorities such as Chinese, Dayak, and Christian as well as Muslim groups who have been labeled as deviant Muslims such as Ahmadiyah. 31Nurmila, Nina Furthermore, Fahmina expands its network not only with individuals and institutions within Cirebon such as Gerbang Informasi dan Dewan Kesenian Cirebon, but also with institutions outside Cirebon which have been previously engaged in intellectual and social activism such as PP Lakpesdam NU, Rahima, LKiS, and Desantara. As an independent non- government institution, Fahmina opens its membership to any community regardless of their ethnicity, gender, and religion. Rahima and Fahmina Publications As a result of their intellectual engagement and social activism, Fahmina and Rahima have published many books, magazines, and newsletters. Tables 1 and 2 below enlist Rahima publications (Rahima 2014; 2019) and Fahmina publications (Fahmina 2014; 2019), which I will describe some of their contents and analyze their approach to Islam. These publications are Fahmina and Rahima responses to the challenges of fundamentalist and radical Islam, and violence experienced by the marginalized groups such as women, migrant workers, petty traders, becak driver, and religious minority groups. These works were published based on Rahima and Fahmina’s experiences of promoting gender equality within the pesantren communities and women’s activists. Table 1 Rahima’s Publications No Title Author(s) Date of Publication 1 Fiqh Perempuan K.H. Hussein Muhammad 2001 2 Tubuh, Seksualitas dan Kedaulatan Perempuan Abdul Muqsit Ghozali, Badriyah Fayumi, Marzuki Wahid, Syafiq Hasyim 2002 3 Bergerak Menuju Keadilan Ust. Faqihuddin Abdul kadir, M.A. 2006 4 Umat Bertanya, Ulama Menjawab K.H. Muhyidin Abdussomad, Dra. Badriya Fayumi, Ust. Faqihuddin Abdul kadir, M.A., Nyai Hj. Siti Ruqoyyah Ma’shum, Marzuki Wahid, Alai Nadjib, MA., Dra. Afwa Mumtazah, Luluk Farida Muchtar, M. Pd. I. 2008 32 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 5 Keluarga Sakinah K.H. Husein Muhammad, Ust. Faqihuddin Abdul Kadir, MA., Dra. Badriyah Fayumi, Nur Achmad, M.A., Daan Dini Kharunida, S.Ag., A.D. Kusumaningtyas, M. Si., Farha Ciciek, M. Si., Leli Nurrohmah, M. Hum. 2008 6 Pelajaran Agama Islam Kelas I SLTA Suparman, S.Ag., Abdussama, S.Pd., Moh. Faisol, S.Si., M.Hi., Drs. Mahrus Usman, Misbahul Munir, Dhiya’ul Fuad, Nurul Imam, Aryudi A Razak 2008 7 Pelajaran Agama Islam Kelas II SLTA Suparman, S. Ag., Abdussama, S.Pd., Moh. Faisol, S.Si., M.Hi. Drs. Mahrus Usman, Misbahul Munir, Dhiya’ul Fuad, Nurul Imam, Aryudi A Razak 2008 8 Pelajaran Agama Islam Kls III SLTA Suparman, S. Ag., Abdussama, S.Pd., Moh. Faisol, S.Si., M.Hi., Drs. Mahrus Usman, Misbahul Munir, Dhiya’ul Fuad, Nurul Imam, Aryudi A Razak 2008 9 Perawan: Kumpulan Fiksi Pembela Perempuan A.D. Eridani, S.H. 2009 10 Modul Keluarga Sakinah A. Dicky Sofyan, A.D. Eridani, A.D. Kusumaningtyas, Leli Nurrohmah, Maman A. Rahman, Nur Achmad 2009 33Nurmila, Nina 11 Rahima dalam Pandangan Para Mitra Abd. Rahman, Mas’ud, Ahmad Suaedy, Afwah Mumtazah, Anwar Hidayat, Cecep Jayakarama, Evi Sofia Inayati, Firliana Purwanti, Imam Tholkha, Iswanti, Kamala Chandrakirana, Maria Ulfa Anshor, M. Ikhsanudin, Mohammad Syarifuddin, Najmatul Milla, Neng Hannah, Nihayatul Wafiroh, Ninuk Mardiana Pambudy, Norhayati Kaprawi, Nur Hidayah, Pinky Saptandari, Rena Herdiyani, Saparinah Sadli, Yuniyanti Chuzaifah 2010 12 The Rahima Story Hilmy Ali Yafie 2010 13 Modul Panduan Pendidikan Hak & Kesehatan Reproduksi A.D. Eridani, S.H., Dinah Muhidin, S.S., Farha Ciciek, M.Si., Dr. Nur Rofiah, Leli Nurrohmah, M. Hum. 2010 14 VCD Shalawat Kesetaraan Rahima 2010 15 Kesetaraan, Kemajemukan & HAM Leli Nurohmah, A.D. Kusumaningtyas, Nur Achmand 2011 16 Ijtihad Kyai Husein K.H. Husein Muhammad 2011 17 Modul Pengkaderan Ulama Perempuan Ust. Imam Nakhai, Dr. Nur Rofiah, A.D. Kusumaningtyas, Maman Abdurrahman 2011 18 Modul Pendidikan Guru Agama Islam Ust. Imam Nakhai, Dr. Nur Rofiah, A.D. Kusumaningtyas, Maman Abdurrahman Oktober, 2011 34 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 19 Panduan Konseling untuk Konselor BP4 Perspektif Kesetaraan Drs. H. Tulus, Dra. Hj. Fadilah Ahmad, M.M., Drs. H. Najib Anwar, M.H., Dr. Hj. Nurhayati Djamas, M.A., Prof. Dr. Hj. Aliyah Hamka, M.M., Dra. Hj. Zubaidah Muchtar, Dra. Radhiya Bustan, M. Psi., Drs. H. Kadi Sastrowirjono 2012 20 Peran BP4 dalam Mewujudkan Keluarga Sakinah: Hasil Penelitian di 6 Wilayah. A.D. Eridani, A.D. Kusumaningtyas, Anis Fuadah, Fadilah Ahmad, Fatimah, Maman A. Rahman, Noor Rohman, Nurhayati Aida, Pera Sopharianti, Rahmat Supena, Riri Khariroh, Titin Kurniawati 2013 21 Merintis Keulamaan untuk Kemanusiaan: Profil Kader Ulama Perempuan Rahima Rahima 2014 22 Profil Kader Ulama Perempuan Rahima Tim Rahima (A.D. Eridani, A.D. Kusumaningtyas, Mawardi, Maman Abdurahman) 2014 23 Pendidikan Kesehatan Reproduksi Penguatan Guru Kelas X Tim Rahima 2014 24 Profil Kader Ulama Perempuan Rahima Tim Rahima (A.D. Eridani, A.D. Kusumaningtyas, Mawardi, Maman Abdurahman) 2014 25 Majalah Swara Rahima Edisi 1-55 Rahima 2001-2019 35Nurmila, Nina Table 2 Fahmina’s Publications No Title Publisher Author(s) Date of Publication 1 Modul Kursus Islam dan Gender: Dawrah Fiqh Perempuan Fahmina Institute K.H. Husein Muhammad, Faqihuddin Abdul Kodir, Lies Marcoes Natsir, Marzuki Wahid 2006, 2007, 2011 2 Spiritualitas Kemanusiaan: Perspektif Islam Pesantren Pustaka Rihlah dan Fahmina Institute K.H. Husein Muhammad March 2006 3 Post Tradisionalisme Islam: Wacana Intelektualisme dalam Komunitas NU Fahmina Institute Rumadi March 2006 4 Bukan Kota Wali: Relasi Rakyat- Negara dalam Kebijakan Pemerintah Kota Kutub Fahmina Dewi Laily Purnamasari, Faqihuddin Abdul Kodir, Ipah Jahrotunnasipah, Obeng Nur Rosyid March 2006 5 Fiqh Anti Trafficking: Jawaban atas Berbagai Kasus Kejahatan Perdagangan Manusia dalam Perspektif Hukum Islam Fahmina Institute Faqihuddin Abdul Kodir, Abd. Moqsith Ghazali, Imam Nakha`i, K.H. Husein Muhammad, Marzuki Wahid Nov 2006 36 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 6 Nalar Politik Perempuan Pesantren Fahmina Institute Maria Ulfah Anshor December 2006 7 Hadith and Gender Justice: Understanding the Prophetic Traditions Fahmina Institute Faqihuddin Abdul Kodir. Translators: Fikri Sulaiman Ismail and Ted Thomton February 2007 8 Nalar Islam Nusantara: Studi Islam ala Muhammadiyah, al-Irsyad, Persis dan NU Fahmina Institute M. Mukhsin Jamil, Musahadi, Choirul Anwar, Abdul Kholiq March 2008 9 Islam Pesantren dan Pesan Kemanusiaan Fahmina Institute K.H. Syarief Utsman Yahya January 2008 10 Bertahan dalam Ketidakpastian Fahmina Institute Lies Marcoes Natsir August 2008 11 Kajian Islam dalam Ragam Pendekatan Fahmina Institute Marzuki Wahid, Adnan, Faqihuddin Abdul Kodir, Naqiyah Mukhtar, Septi Gumiandari 2010 12 Reformasi Peradilan Pasca- Orde Baru: Pengadilan Agama di Indonesia dan Keadilan Bagi Masyarakat Miskin (Terjemahan) Institut Studi Islam Fahmina (ISIF) Cate Sumner dan Tim Lindsey. Penerjemah: Mia Hapsari Kusumawardani February 2011 37Nurmila, Nina 13 Peta Gerakan Perempuan Islam Pasca-Orde Baru Fahmina Institute Lies Marcoes Natsir, Marzuki Wahid, Mahrus El Mawa, Nur Rofi’ah, Ida Rosyidah, Khariroh Ali, Testriyono, Nunung Sulastri, Nurul Huda S.A., Alimah, Nurun Nisa, Ali Mursyid January 2012 14 Islam dan Jurnalisme Kemanusiaan: Membangun Gerakan Masyarakat Sipil Berbasis Radio Komunitas Fahmina Institute Ade Duryawan, Ali Mursyid, Nur Khalik Ridwan, Obeng Nur Rosyid, Vera Sovaryanti January 2012 15 Fiqh Keseharian Buruh Migran: Jawaban atas Pelbagai Masalah Keagamaan yang Dihadapi Buruh Migran Institut Studi Islam Fahmina (ISIF) Imam Nakha’i, Marzuki Wahid January 2012 16 Ragam Kajian Kekerasan Dalam Rumah Tangga Institut Studi Islam Fahmina (ISIF) Afwah Mumtazah, Faqihuddin Abdul Kodir, Lia Aliyah, Mimin Mu’minah, Nina Mariani Noor, Rosidin, Sadari, Sahiron Syamsuddin, Tatik Hartati, Tohir Laila Sholeh January 2012 38 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 17 Kurikulum dan Silabi Ahwal Syakhshiyyah Institut Studi Islam Fahmina (ISIF) dan Fahmina Institute Nur Khalik Ridwan, Nurrohman, Marzuki Wahid, Nurul Huda SA January 2012 18 Manba’ al-Sa’āda fī Usus Husn al-Mu’āshara fī Hayāt al-Zawjiyah ISIF dan Fahmina Insitute Faqihuddin Abdul Kodir 2012 19 Panduan Hak Asasi Manusia bagi Satuan Polisi Pamong Praja Fahmina Institute dan Institut Studi Islam Fahmina (ISIF) Mufti Makaarim A dan Papang Hidayat January 2012 20 Toleransi Islam: Hidup Damai dalam Masyarakat Plural Fahmina Institute K.H. Husein Muhammad 2015 21 Menangkal Siaran Kebencian: Perspektif Islam Fahmina Institute K.H. Husein Muhammad dan Siti Aminah 2017 22 Liputa Media: Kongres Ulama Perempuan Indonesia Fahmina Institute Satori, et al. Penyunting: TIM KUPI 2017 23 Diskursus Keulamaan Perempuan Indonesia Fahmina Institute Satori, et al., Penyunting: TIM KUPI 2017 39Nurmila, Nina 24 Proyeksi Masa Depan Ulama Perempuan Indonesia: Kumpulan Tulisan Refleksi tentang Kongres Ulama Perempuan Fahmina Institute Satori, et al., Penyunting: TIM KUPI 2017 25 Anak Muda Memaknai Perbedaan: Pengalaman Mengelola Sekolah Cinta Perdamaian Fahmina Institute Alifatul Arifiati. Editor: Abdul Rosyadi 2017 26 Menggagas Fiqh Ikhtilaf: Potret dan Prakarsa Cirebon Fahmina Institute Alifatul Arifiati. Editor: Marzuki Wahid 2017 27 Sunnah Monogami: Mengaji al- Qur’an dan Hadits (reprinted edition of Memilih Monogami with additional information on the interpretation of divorce after polygamous marriage) Umah Sinau Mubadalah (USM) Faqihuddin Abdul Kodir 2017 28 Pendar-pendar Kebijaksanaan Fahmina Institute K.H. Husein Muhammad. Editor: Wawan Kurniawan 2018 40 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 29 Manual Mubadalah: Ringkasan Konsep untuk Pelatihan Perspektif Kesalingan dalam Isu Gender dan Islam Umah Sinau M u b a d a l a h (USM) Faqihuddin Abdul Kodir 2019 Textual Analysis of Rahima Publications Each Rahima’s publication has its own background and was in response to certain circumstances. For example, three books of Pelajaran Agama Islam (2008) for Senior High School Grades I-III were published after Rahima engaged with school religious teachers who saw their needs for teaching materials that support their struggle for gender equality. Also, to facilitate its educational process for various audiences, Rahima published several training modules such as Modul Keluarga Sakinah (2009), Modul Panduan Pendidikan Hak dan Kesehatan Reproduksi (2010), Modul Pengkaderan Ulama Perempuan (2011), and Modul Pendidikan Guru Agama Islam (2011). Furthermore, as a result of Rahima’s cooperation with Indonesia’s Ministry of Religious Affairs (MORA) in their effort to create a happy family, Rahima researched the role of marriage counselors to create a happy family resulting in the publication of Peran BP4 dalam Mewujudkan Keluarga Sakinah: Hasil Penelitian di 6 Wilayah (2013). Rahima also undertook the training of gender sensitivity for the marriage counselors of MORA which resulted in the publication of Buku Panduan Konseling untuk Konselor BP4:Perspektif Kesetaraan for them to refer to in the counseling process. The Rahima Story (Yafie 2010) was published in response to Rahima staff’s ideas to celebrate the 10th anniversary of Rahima. I mainly relied on this book in writing herstory of Rahima since its birth from P3M, development, and programs. Similarly, Rahima dalam Pandangan Para Mitra (Rahima 2010), a compilation of the views of Rahima partners about Rahima, was published at the same time with The Rahima Story to celebrate the 10th anniversary of Rahima. VCD Shalawat Kesetaraan was the product of Rahima’s creativity which was initially inspired by Rahima partners who mostly come from NU background and like to sing Arabic songs before any events. It contains Arabic songs that promote gender equality. Rahima has a quarterly magazine, Swara Rahima, which is published since 2001. Up until June 2019, Rahima has published 55 editions of Swara 41Nurmila, Nina Rahima. Each edition consists of about 40 pages with similar content of various contemporary issues such as women’s poverty, education, formalization of shari`a, domestic violence, sexuality, prevention of child marriage, rural development, prevention of violent extremism, face veiling, reciprocal reading of the Qur’an (qira’ah mubadalah) and women’s political rights, not merely on women’s reproductive rights. Each edition has sections of “Tafsir Al-Qur’an” (Qur’anic Interpretation), “Dirasah Hadis” (The Prophet’s Tradition Studies), “Cerpen” (Short Story) and “Tanya-Jawab” (Question and Answer), in addition to other sections such as reflection, information, opinion, and interviews with certain figures of gender activists. This magazine looks like a simple magazine decorated with comic types conversation to simplify the content of the magazine. However, the content of the magazine is packed with progressive ideas which can raise consciousness to the existing gender inequality, critically deconstruct patriarchal knowledge and reconstruct it with new knowledge which is friendly to women, empowering and in accordance with the spirit of Islam as the religion of kindness to all humans and environment. Even though the topics of the magazine are not simple, its content can be easily understood by general readers. Rahima also has four books published as a compilation of writings taken from certain sections of Swara Rahima magazine. These are Bergerak Menuju Keadilan (2006), a compilation of Faqihuddin Abdul Kodir’s writings previously published in “Dirasah Hadis” section; Umat Bertanya, Ulama Menjawab (2008), a compilation of “Tanya Jawab” section; Perawan: Kumpulan Cerpen (2009), a compilation of short stories written by various writers; and Ijtihad Kyai Husein, a compilation of Husein Muhammad’s writings published in “Tafsir Al-Qur’an” section. These publications are beneficial especially for general readers who do not have access to Swara Rahima. Bergerak Menuju Keadilan contains various topics covered by each edition of Swara Rahima such as women’s rights for education, their participation in politics, the right of a woman to marry off herself, domestic violence, reproductive issues, women as aurat (things need to be covered) and the empowerment of HIV/AIDS victims. Like Husein Muhammad, Faqihuddin Abdul Kodir shows his expertise on classical Islamic knowledge, especially hadith (the Prophet Muhammad’s Sayings). By using content analysis of the hadith (the study of matan), rather than its chain of narration (the study of sanad), Abdul Kodir counters the use of hadith to justify women’s subordination such as the hadith that states that women are created from the male’s rib; that women are aurat and 42 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 fitnah (source of social destruction); that women cannot marry off herself and others; that women cannot travel unless accompanied by her mahram (male relatives that she cannot marry); and that women should obey her husband and stay at home. In contrast to the patriarchal and literal understanding of hadith, Abdul Kodir understands the hadith contextually. For example, he explains that women in the Prophet Muhammad’s era expressed their anxiety about social injustice and asked the Prophet to spare his time to teach the women, and then the Prophet responded positively to their anxiety and provided his time to teach the women. The lesson learned from this hadith for Indonesian current context, according to Abdul Kodir, is that everybody, including the women, has the rights for education and therefore, the state should facilitate the fulfillment of this right. Affirmative action should be provided to marginalized groups such as women to ensure the fulfillment of this right. Abdul Kodir also argues that the intended message of the hadith which requires a woman who travels to be accompanied by her mahram is not to prohibit women to travel but to require the state and its society to provide a security system which allows women to travel safely and free from violence. Unlike other Muslim feminists such as Amina Wadud (1999) and Asma Barlas (2002), who tend not to use hadith in their struggle for gender justice due to the questionable validity of the hadith, Abdul Kodir sees the importance of using hadith to counter the existing use of hadith to support women’s subordination. In doing this, he critically looks at the problematic nature of the chain of narration to show readers that many of the hadiths which are used to justify women’s subordination are problematic in their chain of narration. In addition, he dismisses these hadiths by showing that the content of the hadith is contradictory to hadith with better quality or the content of the Qur’anic verses. For instance, in response to the hadith narrated by Abu Hurairah compiled in the Shahih Bukhari which states that “There are three things which cause bad luck: horse, women and house”, Abdul Kodir refers to Syarh Shahih Bukhari which tells that Aishah, the wife of the Prophet, rejected the above hadith because she considered its content to be contradictory with the Qur’an Chapter Al-Hadid (57), Verse 22 (Abdul Kodir 2006: 29-30). In response to the literal reading of the hadith that women are aurat, Abdul Kodir looks at the context when the hadith was narrated. He explains that at that time, women were vulnerable to being raped or kidnapped by the enemy of the women’s group. This act of rape and kidnapping could humiliate the clan or group the women belong to and therefore women 43Nurmila, Nina should be protected. Abdul Kodir disagrees with the use of this hadith to domesticate women because the Qur’an gives equal mandates for men and women to instruct the good deed and to forbid wrongdoing. He offers a new interpretation that the hadith “the women are aurat” in the current era means that women still easily become the target of physical abuse and violence in the domestic and public sphere and therefore they should be protected by the state such as by creating security system or law to protect women. Or aurat of women in the current context, according to Abdul Kodir (2006: 226), can be in the form of women’s backwardness, poverty, and low level of education and this should be “protected” (solved and alleviated) by providing education and empowerment for women. The methodology of Abdul Kodir’s ijtihad (the use of reason to distill the intended message of the Qur’an or Hadith) is similar to the hermeneutical approach of Fazlur Rahman’s double movement (1982). Abdul Kodir has moved from the current era to the time when the Qur’an was revealed or when a hadith was narrated to distill the intended message of the Qur’an or a hadith, then he moves back to the current era to apply the spirit or the intended message of the Qur’an or hadith in the current Indonesian context. Umat Bertanya, Ulama Menjawab (2008) is the second easiest book to understand after the compilation of short stories below. It contains short questions from Rahima’s partners and Rahima scholars’ answers to the questions on issues of women’s career, marriage, and family. The main difference between this book and other mainstream books is that the answers use an equal gender perspective and, therefore, the answers tend to be pro-women and not victimizing the victims. This book not only shows Rahima’s engagement with the grass-root level of the society but also its approach to knowledge is grounded, based on the reality of the everyday life of women. Even though it is a fiction, Perawan: Kumpulan Fiksi Pembela Perempuan (2009) is a Rahima publication that is inspired by the current realities and issues being discussed in each edition of Swara Rahima. It raises consciousness and builds empathy for the current issues facing women such as the situation of women who became victims of the formalization of shari`a, the high maternal mortality during childbirth, and women’s poverty. Besides, the stories not only raise consciousness but also motivate readers to do something in dealing with injustice toward women, a powerful tool for social change. Perhaps, Ijtihad Kyai Husein (2011) is the “heaviest” book to understand in comparison to the three other books published as a 44 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 compilation of Swara Rahima section. Abdul Kodir’s book on hadith is easier to understand than Husein Muhammad’s book on tafsir (Qur’anic exegesis). However, both are similar in their approach to the interpretation of Islamic texts: a substantive, contextual, and feminist approach to Islam resulted in pro-women knowledge to counter the mainstream misogynistic and male-biased knowledge. Both Husein Muhammad and Abdul Kodir show expertise on classical Islamic knowledge that they often refer to in their struggle for gender justice and in dealing with the current problems facing many women. For example, in response to the current situation in which marriage can be the source of disaster for some women, especially those who become victims of domestic violence and polygamy, Husein Muhammad emphasizes the reciprocal relationship in marriage by semantically explains the meaning of mawaddah wa rahmah (love and mercy). Quoting Muqatil bin Sulaiman (d. 150H), one of the earliest Qur’anic exegetes, Husein Muhammad points out that mawaddah has three meanings: Love, advice, and strong relationship. Based on this, he argues that the Qur’anic concept of marriage is the tie that can produce a relationship in which the couple love, advise, and respect each other. Such a strong relationship should be free from abusive words and treatment. Also, quoting Al-Raghib al-Ishfahani, Husein Muhammad explains the meaning of rahmah as the delicate nature of heart which requires the person to treat his/her spouse well (Muhammad 2011:8-9). This shows Husein Muhammad’s rich knowledge of the classical Islamic knowledge that he can take advantage of in promoting gender equality among NU pesantren communities, who prefer classical Islamic knowledge instead of the word “gender”, which some of them consider it to be Western imported knowledge they should resist. This also shows that even though much classical Islamic knowledge is misogynistic and male-biased, some of them are pro-women, which Husein Muhammad and Abdul Kodir often use to promote gender equality. On polygamy, Husein Muhammad argues that Islam does not invent or initiate polygamy. Rather, it is a pre-Islamic patriarchal tradition. Using a gradual and accommodative approach, Husein Muhammad argues that Islam transformed the practice of polygamy from an unlimited number of women that men could marry without any regulation into the condition in which men could treat their wives justly. This transformation, according to Husein Muhammad, is an Islamic criticism and disagreement with the existing practice of polygamy. It is an Islamic response to the existing injustice toward powerless women at the time of revelation (Muhammad 2011:27-28). In contrast with the mainstream interpretation which tends 45Nurmila, Nina to use Qur’an 4: 3 as justification to allow polygamy, Husein Muhammad argues that as the efforts to gradually abolish slavery, mentioned in the Qur’an, a necessary step to gradually abolish polygamy should be taken. Husein Muhammad quotes some ulama who argue that reducing the number of wives done by Islam should be continued from a long time ago, from four to three, to two and then one (Muhammad 2011:46-47). There are many other issues dealt with in this book such as female-led family, women’s human rights, and female scholars which I cannot discuss further here. In the early stage of its development, Rahima in cooperation with LKiS and Ford Foundation published Fiqh Perempuan: Refleksi Kiai atas Wacana Agama dan Gender (2001). In 2007, this book was reprinted four times. There is still a demand for this book today, but there is none in the market. The book argues that the context or social, economic, and political reality should be the main basis and consideration in producing fiqh or understanding religious texts in order religious teachings can be contextual, not ahistorical (shalih likulli zaman wa makan). Like other books by Husein Muhammad, this book offers grounded, contextual and feminist approaches in reading Islamic texts (Qur’an and Hadith). It calls for a reinterpretation of the texts which tend to be unjust to women because, he argues, that religion including Islam cannot tolerate any injustice or bad treatment against women. Religion must always bring kindness and justice. Based on this belief, Husein Muhammad offers new fiqh which is friendly to women such as the fiqh which allows women to lead prayer for both male and female, reveals various opinions on the variety of limits of female aurat, argues against under-aged marriage, allows women to exercise their rights to choose their prospective husband, emphasizes the importance of protecting women’s reproductive rights, suggests to treat women with kindness, argues for women’s leadership in domestic and public spheres, condemns the perpetrator of rape, and criticizes Nawawi’s Uqud al-Lujain, a manual book of marriage, which is popular among Indonesia Muslims, that tends to subordinate women. The strength of Fiqh Perempuan lies in its revelation of many classical “hidden” knowledge that can be used to support gender equality. Husein Muhammad’s rich knowledge of classical Islamic heritage allows him to present various opinions of classical ulama, criticize their patriarchal opinions that are no longer relevant to Indonesian current context, and use the classical opinions that are pro-women and still relevant with contemporary Indonesia. For example, on women’s political leadership, he quotes several male-biased tafsir such as from tafsir Al-Razi, Al- 46 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 Zamakhshari, Al-Thabathaba`i, Al-Qurthubi, Ibn Kathir, Muhammad Abduh and Muhammad Thahir bin Asyur that tend to undermine women’s leadership ability due to their belief of the natural superiority of men over women physically and intellectually. This kind of tafsir, Husein Muhammad argues, is no longer relevant to the current context, where the reality shows that many women can do the tasks that were previously dominated by men. Besides, according to him, there have been female governors and executive leaders in their profession. This reality shows that male superiority is not biologically given, but socially constructed. This world, in his view, is not stagnant but is changing into a more civilized, rational, and open society (Muhammad 2001:197-198). Textual Analysis of Fahmina Publications Fahmina’s publications reflect Fahmina’s vision “to create critical, open, dignified and just social structure and societies” (Fahmina 2013). Fahmina adopts critical thinking by not taking for granted what is written in the classical fiqh to be applicable in the current Indonesian context, but by critically looking at the context where this fiqh was produced before it is applied in the current Indonesian context. Like Rahima publications, almost all Fahmina publications are based on their social activism and are in response to the existing contexts before its publication. For example, Islam, Pesantren dan Pesan Kemanusiaan (2008) by K.H. Syarief Utsman Yahya, a senior pesantren leader of Khatulistiwa in Kempek, Cirebon, was written in response to several public acts of violence to religious and ethnic minority committed by radical Muslim organizations such as Front Pembela Islam (the Front of Islamic Defender). The book argues for the fundamental teaching of Islam that Islam is a religion of kindness to all humans and the environment (Islam rahmat li al-`alamin) and, therefore, no violence or environmental destruction can be justified by Islam. If there is any violence or destruction by using any justification, according to Yahya, Islam should move and act appropriately in response to them. The book uses a substantive approach to Islam, which allows flexibility to adopt Indonesian local culture. This might be in response to a certain political party that tends to Arabise Indonesian Muslims such as by adopting Pakistani or Arabian clothes. Similarly, unlike Hizbut Tahrir Indonesia that adopts khilafah as a state political system, this book argues for Negara Kesatuan Republik Indonesia (NKRI; The Republic of Indonesia as One Nation State), claiming that “We are Indonesians who are Muslims” (Yahya 2008:85). The book also acknowledges and respects plurality and shows its partiality to the marginalized group. As a 47Nurmila, Nina NU leading figure, Yahya expects young NU generation to rejuvenate its organization to function well in dealing with social and political problems such as violence, corruption, human trafficking, and social injustice. Yahya disagrees with the formalization of shari`a and criticizes the phenomenon of the increasing number of Indonesians who frequently go to pilgrimage to Mecca (hajj), but at the same time, the incidence of social crimes also increase. Similarly, Husein Muhammad in his book Spiritualitas Kemanusiaan: Perspektif Islam Pesantren (2006) uses the esoteric approach that emphasizes human spirituality. This book is a compilation of short reflective views of Husein Muhammad about the current realities and lessons learned from the past stories, which show his rich knowledge about the classical Islamic tradition and his engagement with current realities. This book not only supports progressive thinking, which encourages ijtihad (the use of reason to understand God’s intended message of the Qur’an) but also respects religious differences, encourages social solidarity, cares for the environment, and support gender equality. Unlike male-biased writings which tend to blame and subordinate women, this book believes that Islam respects women; that men and women are equal in their ability and potential; that women who lived during the Prophet era participated freely in public and were intellectually active. However, the patriarchal system, according to Husein Muhammad, has subordinated and domesticated women. In response to domestic violence against women and rape, he does not blame women as those who are inviting men to rape them by not covering their bodies as many people believe, but rather he blames the perpetrators for their destructive mentality, poverty, and low educational level. Husein Muhammad is a male writer who is pro-women and a strong advocate of treating women in respected ways. Like other books written by Husein Muhammad and Abdul Kodir, Modul Kursus Islam dan Gender: Dawrah Fiqh Perempuan (2006) offers grounded feminist contextual approach in understanding the Qur’an and Hadith, critically reads patriarchal fiqh and offers a feminist reconstruction of pro-women fiqh. For example, in response to the absence of valid hadith on female circumcision, the book highlights the possible influence of pre-Islamic tradition and argues that Islam cannot allow the practice that is harmful to the body. It emphasizes women’s rights to choose their prospective husband in response to the practice of forced marriage. It quotes many hadiths that are friendly to women such as the hadith that says“The best of you are those who treat their wive well” in response to the misogynistic hadith like the one that narrates that “Never prosper the 48 Journal of Asian Social Science Research Vol. 2, No. 1, 2020 society who entrust their affairs to women”. This discourse is empowering and enlightening for many women who previously believe that Islam supports women’s subordination. Similar to Husein Muhammad’s Fiqh Perempuan, Abdul Kodir also wrote Hadith and Gender Justice: Understanding the Prophetic Traditions (2007) based on his expertise on hadith. This book calls for a critical and contextual reading of hadith with justice as the principle of understanding the text because Abdul Kodir believes that the prophetic mission is to call for justice and equality. With this principle in mind, someone cannot just take for granted a hadith which tends to subordinate women. Moreover, Abdul Kodir counters the discourse that hadith has often been used to justify women’s subordination by publishing 60 Hadits tentang Hak- hak Perempuan dalam Islam: Teks dan Interpretasi (Abdul Kodir 2017). This book is beneficial for many readers to support the argument that the Prophet Muhammad was a feminist who supported women’s rights. Recently, Abdul Kodir published his new approach to reading the Qur’an called mubadalah approach (reciprocal reading), to produce a progressive interpretation of the Qur’an for gender justice (2019). This book helps readers to see gender justice brought in the Qur’anic verses. In 2017, Fahmina published three books on (1) media coverage of Kongress Ulama Perempuan Indonesia (Indonesian Female Ulama Congress) conducted in April 2017 at Pesantren Kebon Jambu Cirebon, which had international media coverage as it was the first female ulama congress in the world attended by about a thousand attendants from all over Indonesia and international speakers and observers; (2) the issues discussed at the congress; and (3) the compilation of opinions on the congress. Overall, Fahmina’s publications promote gender justice and religious pluralism to make Indonesia a peaceful country. Conclusion The article has shown that Rahima and Fahmina are two Islamic institutions established in 2000 that are concerned with the development and empowerment of pesantren communities. Both Rahima and Fahmina started to be concerned with general issues of social injustice and pesantren development. But, then Rahima focused on women’s reproductive rights and other rights in Islam after its independence from P3M. In contrast, Fahmina continued its concern with general issues of social justice including gender justice. Although both Rahima and Fahmina claim that they are not NU-affiliated organizations and open to non-NU membership, they mainly consist of young NU members and their concern is also 49Nurmila, Nina with NU-based pesantren communities. The progressive nature of both Rahima and Fahmina’s publications negates the existing label of NU as the traditionalist organization. Both Rahima and Fahmina combined their social activism with intellectual engagement (praxis). They have contributed to the advancement of women’s rights within Islam in Indonesia and in countering the increasing influence of radical, literalist, and formalist Islam that tend to subordinate women and pro-patriarchal system. In contrast to the dominant normative patriarchal discourse of women, derived mostly from the classical fiqh, Rahima and Fahmina have offered a grounded, substantive and contextual approach to Islam. They have provided space for critical thinking of the tradition, deconstruct the existing patriarchal interpretations of the Qur’an and Hadith, and reconstruct new knowledge that is pro-women by using an equal gender perspective. Interestingly, the main actors for this intellectual engagement are Kiayi Husein Muhammad and Faqihuddin Abdul Kodir, both of them are male. This shows that biology is not determinant of patriarchal attitudes. Either male or female, without critical engagement with patriarchal injustice, can unconsciously perpetuate and support this patriarchal system. In contrast, with critical engagement and equal gender perspective, either male or female can support the struggles for gender justice. Funding The author received no financial support for the research, authorship, and/ or publication of this article. Notes 1 See Saskia Wierienga (2002) for the New Order eradication of Indonesian women’s movement, Gerakan Wanita Indonesia (Gerwani), for its affiliation with communist party and for its radical and political movement for women’s rights. See also Suryakusuma (2011) for the New Order construction of women to be good mother and housewife, which she calls “state ibuism”. Kalyanamitra was one exception for the non-government organization (NGO) which was founded on 28 March 1985 and survived during the New Order period. 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