Female Ulema Speak Up Despite Obstacles: Perbedaan antara revisi
←Membuat halaman berisi '''Hope and despair fi lls the fi rst half of 2017 in eff orts to protect the rights of women and girls. In late April the fi rst ever Indonesian Women Ulema Congress i...' |
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''Hope and despair fi lls the fi rst half of 2017 in eff orts to protect the rights of women and girls. In late April the fi rst ever Indonesian Women Ulema Congress issued a fatwa on preventing child marriage and ending sexual violence. Yet, child marriage remains legal, and deliberation on a sexual violence bill has stalled.'' The Jakarta Post ''reporters'' '''Nurul Fitri Ramadhani''' ''and'' '''Ati Nurbaiti''' ''fi led these reports following the congress in Cirebon, West Java.'' | ''Hope and despair fi lls the fi rst half of 2017 in eff orts to protect the rights of women and girls. In late April the fi rst ever Indonesian Women Ulema Congress issued a [[fatwa]] on preventing child marriage and ending sexual violence. Yet, child marriage remains legal, and deliberation on a sexual violence bill has stalled.'' The Jakarta Post ''reporters'' '''Nurul Fitri Ramadhani''' ''and'' '''Ati Nurbaiti''' ''fi led these reports following the congress in Cirebon, West Java.'' | ||
In the highlands of North Sumatra province, preacher Nani Ayum Panggabean was invited to speak at a elebration of Isra’ Mi’raj (Ascension Day of Prophet Muhammad). Her sermon dwelled on a popular theme: howto build harmonious relationships within the family. | In the highlands of North Sumatra province, preacher Nani Ayum Panggabean was invited to speak at a elebration of Isra’ Mi’raj (Ascension Day of Prophet Muhammad). Her sermon dwelled on a popular theme: howto build harmonious relationships within the family. | ||
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From the main venue at Kebon Jambu Al Islamy ''pesantren'' in the village of Babakan Ciwaringin, Cirebon, the women ulema issued three historic fatwa to loud applause. The first stated that “preventing child marriage is mandatory,” and therefore it is the responsibility of the government, parents, teachers, religious fi gures and informal leaders to prevent child marriages. | From the main venue at Kebon Jambu Al Islamy ''pesantren'' in the village of Babakan Ciwaringin, Cirebon, the women ulema issued three historic fatwa to loud applause. The first stated that “preventing child marriage is mandatory,” and therefore it is the responsibility of the government, parents, teachers, religious fi gures and informal leaders to prevent child marriages. | ||
In response, Religious Aff airs Minister Lukman Hakim Saifuddin said when closing the congress that he would take up the fatwa with other government offices. This would mean a commitment to overcome the fact that the legal age for marriage is 21, but with parental consent girls can marry at 16 and boys at 19 or younger — in line with the 1974 marriage law upheld by the Constitutional Court. A famous cleric, for example, wed his son at 17 last year, despite criticism. | In response, Religious Aff airs Minister [[Lukman Hakim Saifuddin]] said when closing the congress that he would take up the fatwa with other government offices. This would mean a commitment to overcome the fact that the legal age for marriage is 21, but with parental consent girls can marry at 16 and boys at 19 or younger — in line with the 1974 marriage law upheld by the Constitutional Court. A famous cleric, for example, wed his son at 17 last year, despite criticism. | ||
The second fatwa, which states “all forms of sexual violence is haram,” both within and outside marriage, goes against longstanding views that a woman faces hell if she refuses her husband’s sexual advances. | The second fatwa, which states “all forms of sexual violence is haram,” both within and outside marriage, goes against longstanding views that a woman faces hell if she refuses her husband’s sexual advances. | ||
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The third fatwa ruled that “development which exploits the environment is haram,” as discussions at the congress had revealed increasingly difficult access to resources amid reckless development across villages. | The third fatwa ruled that “development which exploits the environment is haram,” as discussions at the congress had revealed increasingly difficult access to resources amid reckless development across villages. | ||
Daily experiences of these female religious leaders and conditions of women and communities eventually led to the urgency of strengthening the role of female ulema. But many women religious fi gures are also beholden to patriarchal views, “especially if they benefi t from the system,” said lecturer Nur Rofiah. As a result, the congress led to the concept of “women’s ulema,” meaning female and also male “pro-women” ulema “who possess and incorporate gender perspective in their actions.” | Daily experiences of these female religious leaders and conditions of women and communities eventually led to the urgency of strengthening the role of female ulema. But many women religious fi gures are also beholden to patriarchal views, “especially if they benefi t from the system,” said lecturer [[Nur Rofiah]]. As a result, the congress led to the concept of “women’s ulema,” meaning female and also male “pro-women” ulema “who possess and incorporate gender perspective in their actions.” | ||
In practical terms, the congress raised the need for more special training of female ulema, especially through sharia faculties in Islamic higher education. But regardless of formal education the women encouraged each other that “it’s never too late to learn,” said ''Nyai'' [[Masriyah Amva]], the host of the Cirebon congress. | In practical terms, the congress raised the need for more special training of female ulema, especially through sharia faculties in Islamic higher education. But regardless of formal education the women encouraged each other that “it’s never too late to learn,” said ''Nyai'' [[Masriyah Amva]], the host of the Cirebon congress. | ||
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''Source: The Jakarta Post, June 16, 2017, Hal 8'' | ''Source: The Jakarta Post, June 16, 2017, Hal 8'' | ||
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