These national projects have resulted in an increase in the number of well-educated women. This paper discusses their moral movement with particular reference to the use of the Qur'an as their spiritual inspiration. Kebon Jambu's statement about the woman is the basic principle of intellectualism of the Indonesian female Muslim clerics.
The Primacy of the Qur'an and the Issue of Sexual Harassment Claiming the risk of sexual harassment44 and it has been taken into account.
The Primacy of the Qur’an and the Issue of Sexual Harassment Having claimed the danger of sexual harassment 44 and considered
This process forms the religious vision of KUPI.41 They focused on seven target groups as recipients of the recommendations, ranging from individual, family, institution, religious and social figures, society, company and state.42 This forms the fifth step . In all processes of this problem-solving thought, the Qur'an is not only used as a fundamental reference, but also framed as their basic point of view. They discussed the issue within three main aspects: legislation, difference between rape and adultery, and the absence and poor state law enforcement and management in dealing with the victims of sexual violence.
10, and Qur'an 24: 33 to successively capture the norm of nobility of man, respect for woman, command to protect each other, prohibition of accusation without evidence, prohibition of harming innocent people, prohibition of suffering others, and prohibition of ordering a woman to become a prostitute.46 Other sources - Hadith, opinion of clergy and Indonesian constitution - were also consulted to deepen, illustrate and expand the dimensions of the necessity of respect and protection about women. Similar steps were also implemented in discussing the difference between rape and adultery and how both affect women, and the poor law enforcement and management of the state apparatus in dealing with the victims of sexual violence. Its use can be seen as a recognition of the modern concept of nation-state, which rejects the theological barrier that for some this concept is considered foreign to Islam.
Finally, its use can also be seen as an effective strategy to be accepted as one of the main players in this discourse. In deploying verses of the Qur'an, they effectively capture only the main message of them and identify how the Qur'an confers on the relevant information with the matter discussed. Another important result of the 1st KUPI is the establishment of Jaringan Ulama Perempuan Indonesia/JUPI (Indonesia Female Muslim Cleric Network).
Istiqlal Mosque Press Release
The press release does not mention the context of the verse,53 but contextualizes the meaning of the verse that says: “And hold fast,. 52 Taqī al-Dīn Hilālī and Muhammad Muhsin Khan (eds.), Interpretation of the Meanings of the Noble Qur'an in English: Abridged Version of At-Tabarî, Al-Qurtubî and Ibn Kathîr with Sahîh-Al-Bukharî Commentaries (Riyadh, Saudi Arabia: Darussalam Publishers and Distributors, 2011), p. An Indonesian nation based on divine values.54.
The primacy of using a verse of the Qur'an in this recommendation seems to have been deliberately chosen by the network in order to remove the latent obstacles found in political matters, which tend to treat everything as a political game, in which it is always seen as an effort to victory. initiative by all means. Uses of the Qur'an such as this are common and permissible because the Qur'an is seen as a source of reference where the dimensions of the Qur'an's meanings are contextualized according to age. They do this by localizing the message of the main religious texts into an Indonesian version of Islam.
The unitary state of the Republic of Indonesia standing by the grace of Allah SWT is the result of the struggle of all elements of the nation. In the last part of the recommendation, the network calls everyone to the content of press release, and expects that Allah will guide and help us all to make it heard by everyone, and all of us do accordingly. It adds value to the press release that the expectation is written based on careful and thoughtful consideration.
Other Press Releases: Disseminating the Message
This means that the press release attracted a large audience and the echo of its message was magnified by these coverages. The press release text began with a statement that the founders of this nation-state wanted it to be a plural and democratic state. This determination was considered the grace of God, who had united different tribes and followers of different religions in a nation-state called Indonesia, and had given the country's people the principle of coexistence: Bhineka Tunggal Eka (Unity in Diversity).
The network saw this pardon as something every citizen should cherish and defend against any attempt to divide the nation's social cohesion, such as hoax, hate speech, character assassination, persecution of women, and physical violence against religious figures, minority groups, and above religious groups. Services. The Halaqah sent out a message about the importance of Indonesia's sovereignty as a nation-state, and its defense by every element of the nation, including women.65 Nyai Jauharotul Farida, Head of Thariqah Mu'tabarah Pesantren, Semarang and Head of Center for Woman and Children's Studies, UIN Walisongo Semarang claimed that female Muslim clerics are willing to defend and guard the country.66. Points four and five successively call for the affirmation of tolerance as one of the national pillars, and Pancasila (Five Principles), Bhineka Tunggal Eka (Unity in Diversity), UUD 1945 (Basic Constitutions 1945) as the immutable ideology of the nation.
Poin enam menegaskan pentingnya silaturahmi dalam menjaga persaudaraan sebagai warga negara. 64 Rikza Khamami dan Muiz, “Ulama Perempuan Perkuat Persaudaraan dan Jaga Persatuan Republik Indonesia di Tahun Politik” (29 Maret 2018), https://www.nu.or.id/post/. Kebangkitan Intelegensia Muslimah di Indonesia Perhelatan KUPI I dan kegiatan-kegiatan selanjutnya di.
The Rise of Muslim Women Intelligentsias in Indonesia The event of the 1st KUPI and activities that followed after it in the
Recent Muslim women clerics' movement also represents interesting and important signs for building Indonesia's Muslim women's movement. The historiography of Indonesian Muslim women shifts the cultural-historical construction from the peripheral position to the central one. 71 Euis Nurlaelawati and Arskal Salim, "Gendering the Islamic Judiciary: Female Judges in the Religious Courts of Indonesia", Al-Jami'ah: Journal of Islamic Studies, vol.
72 Ann Kull, “At the Forefront of a Post-Patriarchal Islamic Education: Women Teachers in Indonesia,” Journal of International Women's Studies, vol. 73 Kathryn Robinson, "Female Ulama: Express a vision for Indonesia's future", in Liputan Media Kongres Ulama Perempuan Indonesia, ed. 262–5; Kathryn Robinson, “Female Ulama: Voice a Vision for Indonesia's Future”, New Mandala (May 30, 2017), https://www.newmandala.org/female-ulama-voice-vision-indonesias-future/, accessed December 5 2019 .
She has different views on what is called a good Indonesian Muslim woman today. Those whose beliefs and consciousness have been significantly influenced by the perspective of gender equality, modern norms and systems in general, questions many of the traditional and existing wisdoms, seeking what it means to be an Indonesian Muslim and a good Indonesian Muslim in modern-day Indonesia. Her critique reflects a new self-awareness as a female Indonesian Muslim woman in which many Indonesian women today are acquiring many social engagement arenas that previously belonged exclusively to men.76.
Nationalism and Media: New Arena of Muslim Woman Cleric’s Moral Movement
Aware of the dilemmatic character of technological determination for human life, they fight against the effect of its abuse, criticize the hoaxes that easily circulate in the virtual world, violence against children and women, gender discrimination and injustice.81 Instead, the Indonesian woman is Muslim clerics use the media to support their modern religious movement, which expresses its nationalism through discourse based on religion (Islam/. al-Qur'an), the national constitution, gender discourse and practice, and international treaties. 81 Martin-Anatias, “Being a 'Good' Indonesian Muslim Woman”; Mansoor Moaddel, "The Study of Islamic Culture and Politics: An Overview and Assessment," Annual Review of Sociology, vol. Muslim 'Otherness': The Role of Racial Constructions in the Gulf War and the Continuing Crisis with Iraq”, Journal of Muslim Minority Affairs, Vol.
131-48; Yvonne Yazbeck Haddad, "The Dynamics of Islamic Identity in North America", i Muslims on the Americanization Path. The Historical Resilience of Primary Stereotypes: Core Images of the Muslim Other”, i The Language and Politics of Exclusion: Others in Discourse (Thousand Oaks, CA: Sage Publications, Inc., 1997), s. Said, Covering Islam: How Media and eksperterne bestemmer, hvordan vi ser resten af verden (New York: Vintage Books, 1997).
In terms of media usage, the event was well maintained and exposed largely beyond the audience or readership of its initial implementations themselves. Another point is that media exposure of these events marks their comprehensive advantage over modern values and system. The use of the Qur'an as a framework for this movement not only gives additional data to their movement, but also helps them base their struggle on religious values.
Concluding Remarks
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