In his view, many Javanese Muslims of his time had practiced social life far from the spirit of Islam as announced in the Qur'an. The vitality of Islamic ethics in the spiritual, psychological and social life of Muslims was subdued and weak. One of the main cores of his revolutionary and remarkable programs is in the field of education.
This means a renewal of learning methods, subjects that students learn, as well as subjects that could participate in the learning process. 7 Siti Syamsiyatun, “A Daughter in the Indonesian Muhammadiyah: Nasyiatul Aisyiyah Negotiates a New Status and Images,” Journal of Islamic Studies, Vol. There are a number of arguments for this; first, Aisyiyah is the oldest Muslim women's organization in the country that is still thriving.
Secondly, it is one of the initiators, committee members as well as speakers in the first Indonesian Women's Congress in 1928. Thus, his idea of progressive femininity in a certain sense determined the kind of femininity practices of Indonesian Muslim women in the past, present and years to come. Apart from religion, the local culture and the State are other major parties that actively participate in shaping the discourse of femininity in the country. 13.
The establishment of the organization was also on the recommendation of his colleagues, who previously founded a Java-centric organization, called Boedi Oetomo, which marked the birth of nationalism in the archipelago. Why Kiai Ahmad Dahlan through Muhammadiyah prioritized education for girls and women first and encouraged them to organize. Kiai Dahlan and his colleague initially decided that the purpose of the foundation of Muhammadiyah was to spread Islamic teachings in the land of Java, to delight or delight in the practice of religion as well as to promote religious issues.
It was not until 1923, after the death of her husband, Kiai Ahmad Dahlan, that she finally assumed the chairmanship of the movement. Fifty years after his comment, Aisyiyah continues to grow, becoming the leading Muslim women's organization in Indonesia, and most likely the world.28. The Aisyiyah anthem quoted at the beginning as well as the 47th Muktamar theme song above demonstrate the movement's core identity and loyalty as a women's movement in Indonesia for the cause of Islam, women and the Indonesian nation in particular, and humanity in general.
These Aisyiyah women looked to historical and theological roots for their conceptualization of their new social notion of progressive womanhood, and found an appropriate example in the personality of one of the Prophet Muh}ammad's wives. The Congress voiced the concerns of women and children and demanded new public policies affecting their lives.36 Because of its importance to the later women's movement in Indonesia, the date of December 22 has been celebrated as Mother's Day in the country. 38 Darmiyanti Muchtar, "The Rise of the Indonesian Women's Movement in the New Order State" (M.A. thesis - Murdoch University, 1999).
Women's participation in higher education, followed by participation in the professional labor force, in most cases also delays women's age at marriage.
Books, articles, and online resources
With this ideal portrait of womanhood taken from Islamic teaching and history, Aisyiyah women show their capacity and ability to lead in important endeavors, such as providing education to children and girls, in organizing the first women's congress, in developing universities and many more. Throughout its historical course, Aisyiyah's main loyalties to womanhood, religiosity and humanity do not change; however, empirical expressions of such loyalties have changed. Atas Peran Sertanya dalam Penanggulangan Tb Aisyiyah Dianugrahi MDGs Award 2011,” available at http://dianova anwar.blogspot.com/2012/06/atas-peran-sertanya-dalam.html;.
Progressive Muslims and Islamic Jurisprudence: The Necessity for Critical Engagement with Marriage and Divorce Law,” in Omid Safi (ed.), Progressive Muslims: On Justice, Gender, and Pluralism. Gender Bias in Historiography of Indonesia and the Writing of Women's History,” Jurnaal Perempuan, Vol. The Character of Femininity: How African American Women's Perceptions of Femininity Affect Marriage and Motherhood,” Ethnicities, Vol.
Socio-Historical and Political Discourse on Muslim Women's Rights: Concern for Women's Rights or Community Identity (with special reference to the Acts of 1937 and 1939),” Journal of International Women’s Studies, Vol. Sexuality, Diversity and Ethics in the Agenda of Progressive Muslims,” in Omid Safi (ed.), Progressive Muslims: On Justice, Gender, and Pluralism. Feminism as an Evolving Culture of Inclusion and Affirmation: A Review of Contemporary Feminist Research from Theory to Practice,” The Qualitative Report, Vol.
Pimpinan dan Amal Usaha Seluruh Indonesia”, available at http://www.aisyiyah.or.id/id/page/amal-usaha.html, accessed September 11, 2020. Epistemology of Abed Al-Jabiri and its relevance in the Context of Islamic studies in Indonesia”. Transforming Feminism: Islam, Women and Gender Justice”, in Omid Safi (ed.), Progressive Muslims: On Justice, Gender and Pluralism.
The Need for a Radical Reordering of the Islamic Discourse on Women,” in Omid Safi (ed.), Progressive Muslims: On Justice, Gender, and Pluralism. Muslim Women's Politics to Promote Their Gender Interests: A Case Study of Nasyiatul Aisyiyah in Indonesia New Order Era," Al-Jami'ah: Journal of Islamic Studies, Vol. Tokoh Inspiratif Siti Bariyah binti Haji Hasyim Ismail," available at https ://aisyiyah.or.id/; accessed 4 February 2022.
Interviews
