Female Ulama Voice a Vision for Indonesia’s Future: Perbedaan antara revisi
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In April, Indonesian religious scholars and activists hosted a world first: a convention of female religious authorities ''(ulama''). The conference title, [[KUPI]] (Kongres [[Ulama Perempuan]] Indonesia), played with a dual meaning: female religious authorities, and scholars (male and female) whose interpretations of the Qur’an and Hadith proclaim gender equity (''kesetaraan jender'') as a fundamental principle of Islam. Over three days, speakers and delegates discussed the history of female religious authority in Indonesia—a claim that is highly contentious to hard line groups who argue that male authority, as prayer leaders and hence as political leaders, is a fundamental Islamic principle. They also discussed the more abstract concepts of social justice and human rights, as fundamental Islamic values focusing on issues like sexual and domestic violence and child marriage. | In April, Indonesian religious scholars and activists hosted a world first: a convention of female religious authorities ''(ulama''). The conference title, [[KUPI]] (Kongres [[Ulama Perempuan]] Indonesia), played with a dual meaning: female religious authorities, and scholars (male and female) whose interpretations of the Qur’an and Hadith proclaim gender equity (''kesetaraan jender'') as a fundamental principle of Islam. Over three days, speakers and delegates discussed the history of female religious authority in Indonesia—a claim that is highly contentious to hard line groups who argue that male authority, as prayer leaders and hence as political leaders, is a fundamental Islamic principle. They also discussed the more abstract concepts of social justice and human rights, as fundamental Islamic values focusing on issues like sexual and domestic violence and child marriage. | ||
Day one was an international seminar ''(pictured'' ''above'') where female speakers from other majority Muslim nations, including Saudi Arabia, Pakistan, The Sudan and Kenya (which has a substantial Muslim minority) joined leading Indonesian female ''ulama''. Many of the international speakers commented that it would be unthinkable to have such a convention in their countries, and in particular they would not get official support, as this convention did. A representative of the Minister of Religious Affairs (which regulates Islamic affairs including education and marriage) and the local district head (''bupati'') both spoke at the opening ceremony, and the Minister of Religious Affairs, Lukman Hakim Saifuddin, closed the conference on the third day. The first day ended in a pageant where seven women ''ulama'' from across the country enacted the sources that would be used in developing the''fatwa'' that would outline the main findings of the conference: these included the Qur’an; Hadith (Prophet traditions); Kitab Kuning (‘Yellow Books’—the books of religious instruction used in Islamic schools [''pesantren'']); the Indonesian Constitution and international instruments like the UN Declaration on Human Rights. | Day one was an international seminar ''(pictured'' ''above'') where female speakers from other majority Muslim nations, including Saudi Arabia, Pakistan, The Sudan and Kenya (which has a substantial Muslim minority) joined leading Indonesian female ''ulama''. Many of the international speakers commented that it would be unthinkable to have such a convention in their countries, and in particular they would not get official support, as this convention did. A representative of the Minister of Religious Affairs (which regulates Islamic affairs including education and marriage) and the local district head (''bupati'') both spoke at the opening ceremony, and the Minister of Religious Affairs, [[Lukman Hakim Saifuddin]], closed the conference on the third day. The first day ended in a pageant where seven women ''ulama'' from across the country enacted the sources that would be used in developing the''[[fatwa]]'' that would outline the main findings of the conference: these included the Qur’an; Hadith (Prophet traditions); Kitab Kuning (‘Yellow Books’—the books of religious instruction used in Islamic schools [''pesantren'']); the Indonesian Constitution and international instruments like the UN Declaration on Human Rights. | ||
The mention of the constitution as a source of principles for Indonesia’s Muslims is a direct challenge to the Islamist desire to have sharia law as the basis of Indonesia’s legal system. Further, the emphasis on international instruments challenges the attack by hardliners on what they see as ‘alien’ and ‘liberal’ values. The women also held up small trees representing the environment, indicating the role of Islamic values in stopping rapacious destruction of the environment as another key issue. | The mention of the constitution as a source of principles for Indonesia’s Muslims is a direct challenge to the Islamist desire to have sharia law as the basis of Indonesia’s legal system. Further, the emphasis on international instruments challenges the attack by hardliners on what they see as ‘alien’ and ‘liberal’ values. The women also held up small trees representing the environment, indicating the role of Islamic values in stopping rapacious destruction of the environment as another key issue. | ||
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Violence against women and women’s rights within marriage and the family were key issues. The Cirebon cleric Kiyai Haji Hussein Muhammad, who has been a pioneer of interpretations of the Qur’an that promote gender equity, and who has served in the National Commission on Violence against women (Komnas Perempuan), is well known for problematising polygamy as an Islamic practice. Hussein has been a leading figure arguing against textualism (interpretations of the Qur’an and Hadith that do not take account of social and cultural context), which is seen as a source of hard line Islam. | Violence against women and women’s rights within marriage and the family were key issues. The Cirebon cleric Kiyai Haji Hussein Muhammad, who has been a pioneer of interpretations of the Qur’an that promote gender equity, and who has served in the National Commission on Violence against women (Komnas Perempuan), is well known for problematising polygamy as an Islamic practice. Hussein has been a leading figure arguing against textualism (interpretations of the Qur’an and Hadith that do not take account of social and cultural context), which is seen as a source of hard line Islam. | ||
The Kiyai received a rousing cheer from the audience when the session chair identified him from the podium. Polygyny (''poligami'') has long been contentious in Indonesia, with the 1974 marriage law restricting it and putting it under the authority of the religious courts with strict rules for approval. One judicial challenge to the polygamy restriction on the grounds that it is a restriction on religious freedom was unsuccessful, but another is in preparation. | The Kiyai received a rousing cheer from the audience when the session chair identified him from the podium. Polygyny (''[[poligami]]'') has long been contentious in Indonesia, with the 1974 marriage law restricting it and putting it under the authority of the religious courts with strict rules for approval. One judicial challenge to the polygamy restriction on the grounds that it is a restriction on religious freedom was unsuccessful, but another is in preparation. | ||
The second day of the conference began with the women ''ulama''meeting to discuss the doctrinal issues related to the three core issues of the congress: sexual violence against women, child marriage and environmental protection as a gender issue. These topics were picked up in workshops in the afternoon, to discuss the religious textual foundation, social research, and action to combat the identified problems. | The second day of the conference began with the women ''ulama''meeting to discuss the doctrinal issues related to the three core issues of the congress: sexual violence against women, child marriage and environmental protection as a gender issue. These topics were picked up in workshops in the afternoon, to discuss the religious textual foundation, social research, and action to combat the identified problems. | ||
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''Source: http://www.newmandala.org/female-ulama-voice-vision-indonesias-future/'' | ''Source: http://www.newmandala.org/female-ulama-voice-vision-indonesias-future/'' | ||
[[Kategori:Berita]] | [[Kategori:Berita]] | ||
[[Kategori:Berita KUPI 1]] | |||