Analysis the Character of Annisa in Perempuan Berkalung Sorban Novel by Abidah El Khalieqy
Edy Sutanto1*
1 Literature Study Program, Literature and Language Faculty, National University
*Corresponding Author: [email protected] Accepted: 15 August 2022 | Published: 1 September 2022
DOI:https://doi.org/10.55057/ijares.2022.4.3.2
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Abstract: Abidah El Khalieqy's Novel Perempuan Berkalung Sorban tells the struggle of Annisa's life in the face of various gender injustices related to the way of view of the role of men and women in the Islamic boarding school environment. The purpose of this study was to describe the intrinsic elements that built Abidah El Khalieqy's Novel Perempuan Berkalung Turban. In carrying out this research used qualitative descriptive methods. It is used as a basis to express the concept of abidah El Khalieqy's view of the concept of fiqh which has been used as an example by society turned out to give birth to many legal injustices in women, thus giving birth to abidah El Khalieky's thinking to deconstruct it. The deconstruction of the fiqh by Abidah El Khalieqy is not on the content of the Haditsh of the Prophet, but rather on the interpretations made by classical mufasirs that generally place men above women. The Haditsh of the Prophet spoken at that time was interpreted by the scholars with his perspective and legalized into a law that patents are used all the time. Therefore Abidah Al Khalieqy deconstructed the haditsh with human consideration so that there is no inequality between the rights of men and women.
Keywords: intrinsic, qualitative descriptive, deconstruction, fiqh, gender, Islamic boarding school, interpretation, haditsh
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1. Introduction
Literature is a new world. It was born and awakened from various fragments of events, facts, and the imagination of the author. Many things and aspects of life have been neglected to be collected, dissected, and then reconstructed in a literary work. As a new world, literary works do not only offer new living landscapes, new landscapes, or new vibrant colors. But the new world of literature also requires new horizons of thought.
Kurnia (2009: 82) states that literary works are cultural products. Literary works are believed to be able to communicate an inner human experience in the form of humanitarian problems born from the author as a creator, as well as part of a local community group. The humanitarian problems proposed by this author can be fictional creations that are in the author's imagination, giving the possibility and flexibility to introduce readers to another world with the life system of the local community. Literary works through imagination and the concept of the author's life are a means to dialogue on the other side of thinking about the life and culture of the local community.
The novel Perempuan Berkalung Sorban (hereinafter abbreviated as PBS) is a novel by Abidah El-Khalieqy who shares the voice of gender injustice that all happens in society. In this novel, Annisa's character as the main character and Pak Lek Khudhori's character as well as her husband, reconstructs and even deconstructs the Haditsh of the Prophet, especially regarding Islamic boarding school. Even Annisa's figure dared to go against the flow and create a countercurrent to the doctrine conveyed by her kiai. He did this because he was a victim of his family's injustice that made him have to get acquainted with kitchen spices since childhood, while his two brothers were allowed to lie around playing to their heart's content without ever being commented on by their parents.
When she was 12 years old, she was married to a man who was not her choice, even though she wanted to continue her higher education. After marriage, she was still faced with injustice when her husband, Samsuddin, robbed her of her rights and independence as a wife. He was tortured and verbally abused, up to this point he asked, is the religious law still on the side of the husband if in fact the wife is not needed as described in the holy book?
In general, gender bias is dominated by economic factors or gender, but in this PBS novel, gender inequality is caused by religious factors. This triggered Abidah El-Khalieqy's thoughts on the concept of religion, especially fiqh which has become the scourge of the birth of injustice for women. Women become prisoners for what is their nature, for example on reproductive rights and the rights of wives to their husbands. In the name of religion, men curb women's rights and make them "konco wingking" in the sacred bond of marriage. In the name of religion, women must be gentle, obedient, and passive towards their husbands without ever being given the freedom to express their opinions.
In addition, it seems that the message that the author wants to convey in this novel is that there are many patriarchal facts presented in the form of a novel by departing from the reality that occurs in society in general. The birth of gender inequality experienced by women turns out to be rooted in religious issues from gender-biased interpretations with a male perspective. The traditions of the Prophet that have been interpreted and then legalized into culture have been rooted for a long time. The need for construction, reconstruction, and even deconstruction of gender-biased misopinionary traditions, to make men and women equal in society. The above background raises a problem that must be addressed by researchers and a more in-depth study is carried out, namely about the intrinsic elements in the PBS novel and fiqh which have been used as legal references by the community originating from the Islamic boarding school community which have caused a lot of gender inequality. Furthermore, what is the opinion of the author of the PBS novel on this issue. Based on the data above, the focus of the study in this paper is how are the intrinsic elements that build the PBS novel?, how is the attitude of the Islamic boarding school community to interpret and utilize the concept of fiqh in everyday life in society?, and how are the thoughts and attitudes of Abidah El Khalieqy as the author of the PBS novel. towards the Islamic boarding school community who use the concept of fiqh in social life?
2. Method Of The Study
The method that the author considers qualified to assist this research is descriptive-qualitative research method. Descriptive method is a method of researching the status of a human group, an object, a set of conditions, a system of thought or a class of events in the present. The purpose of this descriptive research is to make descriptions, pictures or paintings in a systematic, factual
and accurate manner regarding facts, characteristics, and relationships between phenomena investigated in a decisive manner in the form of words (Nazir, 1988: 63).
Qualitative research methods are defined as research that does not carry out calculations, but prioritizes the quality, quality, content, or weight of data and research evidence (Santosa, 2015:
18).
According to Bogdan and Taylor in (Santosa, 2015: 18) argues that qualitative methods are research procedures that produce descriptive data in the form of written or spoken words from people and observable data behavior. This approach is directed at the background and the individual as a whole. Therefore, the author only describes an object of research based on available data.
3. Theoretical Framework
Intrinsic Element 1) Theme
In principle, the theme is also referred to as the central idea or central meaning of a story. The theme is the soul of the story (Stanton, 1965: 4). The theme as the main meaning of a work of fiction is not intentionally hidden because that is precisely what is offered to the reader. Theme is the overall meaning supported by the story, by itself it will be hidden behind the story that supports it (Nurgiantoro, 2000: 66-68). To determine the theme, Stanton in Hopia and Sugihastuti (2003: 13) suggests that the central conflict is sought because the two are closely related, and often cannot be separated.
Theme is the basic story or general idea of a novel (Nurgiyantoro, 2009: 70). In a novel there is one main theme and in this main theme can cover the whole story in the novel, besides that there are sub-themes, namely themes that can be concluded by the readers themselves.
Nurgiantoro (2009: 83) distinguishes between major and minor themes. The major theme is the main meaning of the story which is the basis or general basic idea of the story, while other meanings or additional meanings in the story are called minor themes.
The theme is the basis for the development of the whole story, so it also animates all parts of the story. Themes have general, broader, and more abstract generalizations.
2) Characters and Characteristics
The characterization elements include character and how it is placed and depicted in the story (Nurgiyantoro, 2009:16). The characterization elements are divided into two, those are characters and characterizations. Story characters according to Abrams in Nurgiantoro (2009:
169), are people who are shown in a narrative or drama work which the reader interprets as having certain moral qualities and tendencies as expressed in the story. speech and what is done in action. Characters are actors who carry out the events in the story so that the events weave into a story (Aminuddin, 2004:79). What is meant by story characters are fictional individuals who experience events in various story events (Panuti-Sudjiman 1991:16).
Meanwhile, characterization according to Jones in Nurgiantoro (2009: 165) is a clear depiction of a person who is shown in a story. So the characterizations are the depictions of the characters in the story, both of which include traits, attitudes, behavior, views of life, beliefs, customs, and so on.
3) Background
In a fictional story, the setting can be categorized into social, place or geographical setting, time or historical setting. Or someone divides the setting into a social setting and a material setting. According to Stanton (1965: 18), the story setting is the event environment, namely the story world where the events occur. Usually the background is presented in the form of a description. Sometimes the setting directly affects the characters and sometimes it clarifies the theme. In many stories, the setting can evoke the emotional tone around the characters (Sofia and Sugihastuti, 2003: 19).
In the novel, the background element is needed to support the storyline so that it can describe in detail and clearly the situation that the author wants to convey to the reader. According to Abrams in Nugriyantoro (1995:216) setting refers to the notion of the place where the events are told.
In detail, Kenney in Sudjiman (1991: 44) argues that the setting includes a description of a geographical location, including topography, scenery, to the details of the equipment of a room, the work or daily activities of the characters, the time of occurrence of the incident, the historical period, the season of occurrence, the environment. religious, moral, intellectual, social, and emotional characters.
Extrinsic Element
1) Deconstruction ctricism and theory
This theory was first developed by Yaques Derrida, an Algerian national. Derida (Culler, 1983:
85 - 86) says that deconstructing means reversing the hierarchy, the existing operational system. To deconstruct a discourse is to show how it undermines the oppositions that exist in the discourse by identifying in the text the rhetorical oppositions that produce the basis of the argument presupposed by the key concept of the premise.
Ratna (2004: 45) says that deconstruction is not solely aimed at writing, but all cultural statements because the whole statement is a discourse or text which itself already contains values, prerequisites, ideology, truth, and certain goals. Thus, deconstruction is not limited to only involving itself in the study of discourse, both oral and written, but also other forces that effectively transform the nature of discourse.
Furthermore, Sarup (2003:56), argues that deconstruction is a method of reading the text carefully to conceptual distinction. The results of the author's creation which became the basis of the text seemed inconsistent and paradoxical in using the concepts in the text as a whole. In other words, the text fails to meet its own criteria. The standards or definitions that the text builds on are used reflectively to shake and destroy initial conceptual distinctions.
Derrida's deconstruction strategy (Sugiharto, 1996: 15 - 46) consists of the following steps.
First, identify the hierarchy of opposition in the text which usually looks like a systematic privileged term of name. For example, in the structure there is a packaging between the opposition of speech >< writing. Second, the oppositions are reversed, for example by showing the existence of interdependence between the opposites or by proposing privileges(privileges) in reverse. Third, introduce a new term or idea that apparently cannot be included in the old opposition.
2) The concept of Fiqh in building the author’s thoughts
The concept of fiqh taught to the main character in this PBS novel, namely the character Annisa Nurhaiyah, has given rise to her desire to reconstruct the Prophet's Haditshs which were interpreted by scholars as labeling the rights of men over women. Gradually through the character of Annisa in this PBS novel, the author gives birth to ideas that have gender values with human rights oriented. Among the concepts of fiqh that the author sued that gave birth to his thoughts in this PBS novel are about women's reproductive rights (such as menstruation, choosing a partner, enjoying and refusing sexual relations), the rights and obligations of the wife towards her husband, women as a nest of slander, the nature of women is the opposite of that of men, and the stereotype of women.
According to Arimbi (2009: 94), Abidah El-Khalieqy is one of the authors who lives in the midst of a Islamic boarding school life which is thick with religious teachings. The various kinds of "yellow books" in the Islamic boarding school that he studied turned out to be a lot of gender inequality that often discredited women, so that through this Annisa figure, she challenged the authority of the Islamic boarding school on the pretext that there were many inequalities that occurred in it that she had not realized before. In fact, that's actually the trigger for a problem that often arises in the community, namely religious arguments that are used as legitimacy as material for cultural status quo.
Based on those problem, the author has reinterpreted and even deconstructed the arguments that override women's rights with their perspective as subordinated women, and these arguments should not contradict with the Qur'an which has firmly positioned women and men at the same degree (equel), even through the character of Annisa, the author creates a countercurrent to the power of the Islamic boarding school that has never been criticized.
4. Analysis And Discussion
In this chapter, the writer analyzes several elements which include the intrinsic elements of the story contained in the PBS novel, and the extrinsic elements which include the forms of fiqh deconstruction by Abidah El-Khaleiqy.
Intrinsic Elements 1) Theme
Theme is something that animates the story or something that is the main problem in the story.
The theme in the PBS novel is the struggle of women living in the Islamic boarding school environment to gain rights and freedom from traditions and customs. It can be said that the main theme or topic in this PBS novel is wanting to voice equality of rights for women and men. Women should have the same rights as men. Women are not only objects of men. This is expressed by the author through various moments of events represented by the main character, namely Annisa. For example as in the following quote:
a) “Indeed. What's wrong, Nisa? Why is your question weird?” "What's strange, Mrs.
The teacher said that a woman's obligations were many, including washing, cooking, ironing, mopping, sweeping, feeding, breastfeeding, bathing, and many more.
Unlike men, Mom, she only has one obligation, to go to the office. It's easy to memorize. Why didn't I just be a man before, Mom? I want to go to the office, I also don't like cooking in the kitchen, the smell of oil, the smell of onions, the smell of traction and smoke rising. I want to learn to ride a horse like Rizal. Can you ma'am?"
(Khalieqy.2009: 14)
b) “Now listen! From today onwards, you are not allowed to leave the house other than school and to the lodge. If you are caught grilling once, you will lock you in your room for a week. Understand?" (Khalieqy, 2009:34).
c) I nodded. Then you turned around while looking at Lek Khudhori. (Khalieqy, 2009:34).
d) "Don't do this kind of naughty child, they'll go crazy. Jump." Lek Khudhori was quiet and calm. I was impressed by this incredible serenity. It's as if he thinks you're making it up. old-fashioned. Ancient. So what if women become heroes? Should not.
It's not that Tjut Njak Dhien is also great. I also want to be great like Ratu Balqis or Hindun Bin Athabah” (Khalieqy, 2009:34).
Based on the quotations (1), (2), (3), and (4) above, it is illustrated that the struggle for the women’s desires to have rights and obligations in society are equal with the men.
2) Background a) Background scene
In the PBS novel by Abidah El-Khalieqy there are several locations that are used as the basis for the story, including: Back garden, house, not all of these elements or places are analyzed therefore, the setting of the place analyzed in this study is limited to locations that are closely related with the lives of the characters directly. This was done because the description of several places was not done in detail by the author. Thus, the main thing that is considered and explored by researchers in this analysis is the relationship between the setting of the place and the views, characters and behavior of the characters in the story.
i. Backyard
The garden is one of the background places that support the lives of the characters in the story. The gardens which are managed by the characters of the story bring a lot of profit. A playground for Nisa to spend her playing hours practicing horses, besides that the garden is also for practicing poetry by Lek Khudiri. This is shown in the quotations (41) and (42) below:
(1) "I spent all my playing hours practicing horse riding with Lek Khudhori by pointing to the story of the woman who developed civilization that she always told me, I managed to ride a horse to the border of Kejoran Village" (El Khalieqy, 2009:33).
(2) And when I asked him about what he was shouting with enthusiasm he explained various things related to literature so I knew that Lek Khudhori liked poetry (El Khalieqy, 2009:26).
ii. House
The author's house is used as the setting for the main place of this novel. In the PBS novel, the house is a gathering place for all the characters and a place to solve the problems of Nisa's household with Samsuddin. In addition, the house is a place of conflict and domestic violence. Hi it is indicated in the quote (3) below:
(3) Plak! Plak! He slapped my face repeatedly until my cheeks and neck were bluish bruises for the first time, I scratched his face and he slammed my body to the floor with a thud and noise in the room make Kalsum suspicious” (El Khalieqy, 2009:
131).
iii. Islamic boarding school
Islamic boarding school is a place to educate female students to become Muslims who are useful for the homeland and nation, especially the morals of women in society and in their household. In addition, Nisa is also required to recite the book with Ms. May and the students. This is shown by the author in the quote (7) below:
(4) “I was also required to recite the book with Ms May and the other students who were studying at our cottage. Even though I was listening, I started to get acquainted with Uqudlluqumjain, Risalatul Muhidz Aklaqulbanaati, who talked about women's issues, menstruation, husband and wife relationships, signs of pious women and so on which I finally found out, and that book became the grip of the students, more than fiqh. , Al-Qur'an, or Haditsh of the Prophet" (El Khalieqy, 2009: 70).
b) Social Background
Social background is related to complex family life behavior. Living habits, customs, traditions, beliefs, views, occupations, moral ways of thinking, and attitudes and social status of literary works predominantly, the novel Perempuan Berkalung Sorban shows the situation of the social life of the Wnosobo community. A santri child is strictly prohibited from watching movies, reading novels, going to the cinema. The kiai consider it the dream of the disbelievers.
The kiai gave direction to female students not to read books that were not the arguments of the Qur'an and the haditsh of the Prophet. This is shown in the quotations (9) and (10) below.
(5) “Teenagers must go to the cinema to see a picture of evil and tyrnany, to be called modern. The kiai considers all books that do not refer to the dali of the Qur'an and the haditsh of the prophet, such as novels, magazines, or film stories and they all come out of the brains and dreams of infidels” (El Khalieqy, 2009: 82 - 83).
(6) “Don't let yourself be influenced, later you will fall. It would be even better if you did not read books other than textbooks, especially watch movies” (El Khalieqy, 2009: 84).
Based on quotes (5) and (6) from the PBS novel above, the author actually wants to describe the mindset of the Islamic boarding school people with the mindset of the general public so that the people of the cottage do not look old-fashioned with modern technology.
c) Characters Analysis and Characteristics a. The character and characteristic of Nisa.
The character of Nisa is described by the author as a woman who has special abilities in dealing with the realities of life. Sometimes Nisa cries, sheds tears of longing, remembers the events and attention that has been given to Nisa. Enjoying sentences like that, often Nisa's heart trembles, imagining how high the love she pours out for Nisa. This is shown by the author with analytical and dramatic methods as in quote (1) below:
(1) “If only I was considered an adult by him, and he asked how much I miss him or love him really, I'm not afraid to say that my love is greater than any size that can be in Nisa. My longing for him has dissolved into the blood of my life. So I am also worried about the image of the beauty of the sun that always stretches in my imagination” (El Khalieqy, 2009: 88 - 89).
Every day Nisa always gets emotional which has been created by Samsuddin by spreading asab to Nisa's sensitive area. But Samsuddin kept laughing, ignoring Nisa, being emotional with Samsuddin's behavior that had no respect for his wife at all. This is shown by the author using an analytical and dramatic method in quote (2) below:
(2) He deliberately spread the smoke from his mouth to my face, neck, chest, I stood right in front of him waist and pointed his face, right in front of his nose "Stop your behavior! I left this house" Ouch!" Wow! Very fierce!" He laughed and kept laughing harassingly” (El Khalieqy, 2009: 97)
Every day, there was always a commotion in Samsuddin's household with Nisa. Samsuddin always tortures Annisa using violence, Nisa can't stand the pain that Nisa feels. This is shown by the author using an analytical and dramatic method, as quoted (3) and (4) below:
(3) “He growled then grabbed my neck tightly while swearing and swearing. After slapping, strangling, grabbing my hair with savagery and seeing my strength weak and helpless, he left while spitting in my face many times” (El Khalieqy, 2009: 104 - 105).
(4) "I can't get up and can't move my body, because of pain and bruises all over my body" (El Khalieqy, 2009: 105).
Nisa is a smart and intelligent girl who knows a lot about Islamic religious laws. Kalsum learned a lot about religion with Nisa. This is shown by the author using an analytical and dramatic method in the following quote (5):
(5) “I have seen your abilities and how you behave so far, we are starting to learn to behave as taught by Islamic morality” (El Khalieqy, 2009: 124).
Buried tears and pain Nisa has climbed the ladder of my happiness again. After millions of hours of shortness of breath in the cage of Samsuddin's lust. This is shown by the author using an analytical and dramatic method as quoted (6) below:
(6)"My soul floats lightly to pick up the full moon and the sparkling air of freedom.
Throw away the tears and sorrow, now I have climbed into the dark pit of Samsuddin's Minotauan cave" (El Khalieqy, 2009: 184).
Nisa didn't feel the slightest hunch about her husband for the last time, suddenly a call came from the hospital. Hospital officials gave news that her husband had died and his life could not be saved, many said that the cause of the accident was Samsuddin who hit him. This is demonstrated by the author using analytical and dramatic methods in the quote below:
(7)"Sorry mom. It's from the hospital. I want to inform you that the police found your husband in an accident about an hour ago and is currently being treated in the ICU”
(El Khalieqy, 2009: 229).
(8)"The body covered in a long cloth, his face was so pale, his eyes were closed and silent. The smell of silent meaning, the mourners who keep coming and the look in their eyes all tell the meaning of an event” (El Khalieqy, 2009: 303).
The days without Lek Khudhori are like a traveler, there is no grudge that Nisa feels, this is all a trial and a destiny that her people cannot avoid. This is shown by the author with analytical and dramatic methods in quotation (2) below:
(9) “Destiny has brought here, into the midst of the waves of eternal life. Together with my beloved Mahbub, we read a series of life histories that cannot be fully understood or understood, because it will be realized, the events that I have passed in my life are page after page of the knowledge that I am reading and I understand, what wisdom is contained by it" (El Khalieqy, 2009:305).
Based on the quotations (1) to (9) above, it can be concluded that the author uses analytical and dramatic methods in describing the characterization of Nisa. Furthermore, the results of the analysis of Nisa's characterization are steadfast in facing her husband's torture, firm in her stance, able to love her family with great affection, wise in maintaining a household with her new husband at a young age and high social sense.
b. The character and characteristic of Lek Khudhori
The character of Lek Khudhori who has a high involvement in Nisa's life can build a story.
Even Lek Khudhori became a life aspiration for Nisa. In the end, Lek Khudhori became Nisa's husband. Lek Khudhori is a husband figure who brings the admiration and attention of many women. His character is commendable, responsible, kind, not arrogant, respecting women, smart, not smoking, not angry, he is a man who respects the dignity of women, the happiness he just felt ended in a car crash tragedy.
Nisa does not get tired of being briefed on the hijab, so that there is no harassment of women.
In addition, to avoid disturbance, there is indeed no prohibition, but a sense of modesty and human beauty in general is not desired. This is demonstrated by the author in the quote below:
(1) “A person will be honorable or not, depending on how he behaves in socializing, and this attitude includes many aspects, such as how to talk, dress, how to be polite.
Both men and women are actually the same size of honor." (El Khalieqy, 2009:48).
(2) “I know and also feel sorrow and hardship. Maybe not how you feel. But we will overcome everything together, never mind, don't worry, hopefully my presence here can give you strength to keep rising, we must not lose” (El Khalieqy, 2009:149).
After Nisa married Lek Khudhori, she planned to have a baby. Before pregnancy occurred, Lek Kudori first asked Nisa. Is she ready to get pregnant, considering that Nisa is busy with her studies. This is indicated by the author with quote (3) below:
(3) "Nisa, if one day Nisa is pregnant and pregnant our child, will Nisa feel that she is ready? Haven't you ever had a child yourself yet? Isn't that so dear? But everything must be considered first right! Considering that you are currently engrossed in college, if you feel disturbed and still want to be alone with me” (El Khalieqy, 2009:212).
Lek Khudori tried to explain to his wife about the meaning of a child in marriage. But all of that is not the main goal in the household, but peace of mind, tranquility and tuma'minah in society, that is the main goal in running a household. This is demonstrated by the author in the quote below:
(4) “Nisa…, Nisa, I love you over from other interests besides yourself and love itself, in child marriage is not the main goal but peace of mind, tranquility and attitude in the life of tuma'ninah and society, that is the main goal. Everything we have obtained from our marriage” (El Khalieqy, 2009:243).
Based on the quotations (1) to (4) above, it can be concluded that the author does not use a method in describing the characterization of Lek Khudhori. Furthermore, the results of the analysis of Lek Khudhori's characterization is a wise person in running a household with Nisa.
Lek Khudhori shows his in-laws that he is a responsible husband.
c. The character and characteristic Samsuddin
The figure of Samsuddin is described by the author as big, black, has black unkempt nails, does not work and is lazy. There is no figure of a good husband and is responsible to his wife. He likes to play women, his wife is not enough, but two. They all live in one house.
Samsuddin did not want to be advised by Nisa. Samsuddin thought his brain was full of knowledge. This is shown by the author in quotations (1) and (2) with the following dramatic method:
(1) “My brain is full of knowledge. So don't add anything else that I wouldn't have imagined if I graduated from graduate school. God, you must be debated with too”
(El Khalieqy, 2009:101).
(2) “You are mad woman! What exactly do you want Annisa?" Enough! Enough I say.
I can't stand your crazy babbling! That's enough! Yes, you are mad woman. I don't need to talk to you, with your rough tongue! I am sick of! I regret marrying you.
Damn girl! Basic… From today onwards, we will sleep separately and don't try to advise me with the tongue of a snake” (El Khalieqy, 2009:116).
d. The character and characteristic Father
Father is a figure who is responsible for his family, his firm with his children who have made mistakes, has broad insight into the Islamic religion, likes to help the people of the village near your boarding school. Many of your friends share their knowledge with you. The father figure can build the storyline in the novel Perempuan Berkalung Turban by Abidah El-khaleiqy. Your face looks red with both eyes shining. I don't talk much, I just bow my face in front of you.
This is shown by the author in quotes (1), (2), and (3) with the following dramatic method:
(1) "Father with his hands on his hips, shooting my eyes with anger I bowed my face in silence" (El Khalieqy, 2009:31).
(2) “Understood!, Got it!, Why are you silent! Why don't you tell me that your horse riding prowess has rivaled Tjut Njak Dhien's? You're smart, Nisa. Is that what your father and mother taught you all this time? childish,spoiled, you don't realize, whose child are you?" (El Khalieqy, 2009:32).
(3) “Now listen! Starting today, you are not allowed to go out other than to school and to the Islamic boarding school. If you are caught once being defiant, I will lock you in your room for a week, pahnam?” (El Khalieqy, 2009:33).
e. The character and characteristic of Mother
Mother is the figure of a mother who is patient, wise in educating children. Mother gave many directions to Nisa as a daughter to be patient and tough in dealing with problems with Samsuddin.
The character of mother helps a lot with the storyline of Abidah El-Khaleiqy's PBS novel as a subordinate character. A daughter who has no husband is not married to travel alone, Nisa has changed a lot. Nisa is not like before marriage does not bring Nisa to adulthood. This is shown by the author in quotations (1) and (2) with the following dramatic method:
(1) “You are a married woman, how can you go out of your own house without a muhrim? (El Khalieqy, 2009:145).
(2) "What has changed since you were stubborn and marriage didn't make you mature!"
(El Khalieqy, 2009:146).
Extrinsic Element
1) Fiqh Deconstruction Pattern by Abidah El-Khalieqy
The deconstruction of the Prophet's traditions in the PBS novel is a claim for injustice experienced by women. However, it still does not violate the haditsh of the Prophet, what really needs to be changed is the interpretation and perspective of the commentators. The author of
this PBS novel, wants to deconstruct the haditsh discourses that have damaged the public's view of the position of men and women who have been unequal by tradition in the name of religion.
a. Deconstruction toward the right and obligation of a wife
The deconstruction of the wife's rights and obligations seems to be the central theme in this novel. The author expresses it through the character of Annisa. This can be seen in the quote (1) below:
(1) "For example, "Any man who has an affair with another woman, it is obligatory for him to dedicate all his income to his wife for life," or for example, "Any man whose hobby is adultery with a prostitute, must have his genitals cut off as a reward. who deserves it," so I curiously asked, "What if it is the wife who invites to bed and the husband delays until the wife falls asleep, is the husband also cursed by Allah?" (El Khakieqy, 2009: 80).
The Annisa figure's question surprised Kiai Ali, because there had not been any santri who had tried to oppose and even fiqht him like Annisa. He also explained that there is no haditsh that says that and it is not possible for a woman to be the first to invite her husband. However, Annisa remained firm in her stance by continuing to say that if this was indeed the case, then the wife would have to wait until when, and Kiai Ali said until her husband was pleased. Then Annisa's question, which then silenced kiai Ali, what if the husband was never pleased because he was satisfied with himself or had an affair, for example (p. 81). Kiai Ali even accused the birth of such questions because he often read magazines or books of the West that did not refer to the Qur'an and the haditsh of the Prophet.
In addition, the author also expresses his thoughts a lot about the traditions that perpetuate the husband's power over his wife in the household. In fact, the household is a small country built together with one leader. However, this does not mean that the leader feels powerful and entitled to those he leads, such as his wife or children, as if the wife is only made a slave and a necessity. In this novel, the character Annisa refused to be invited by Samsuddin to have a relationship with the reason that every time he had contact, Samsuddin always tortured and harassed him. However, in terms of her small heart, actually Annisa's character is afraid of the religious law that will curse her if she refuses to be invited to have sex by her husband. That opinion was finally opposed by Lek Khudhori, because in relationships no one religion has the right to hurt women even though it is her own husband, even the haditsh of the Prophet. This can be seen in the quote (2) below:
(2) "Don't worry, Nisa. The angels knew better what was happening than the author of the book. The curse of the angels will seek another target that deserves to be cursed.
The Qur'an alone emphasizes that mu'asyaroh bil ma'ruf in the association of husband and wife must be done in a way that is good for both parties, namely husband and wife who according to the Qur'an are equal. So there is no law, one master is the only slave. If the Qur'an has said so, how can kiai ali assert statements that contradict the Qur'an as a haditsh of the Prophet? I think he is too bold to say it”
(El Khalieqy: 167 -169).
The statement by the Lek Khudhori figure above seems to reject the law set by religious law. However, he rejects laws that contradict the Qur'an even though it is the haditsh of the Prophet. However, what is meant by the figure of Lek Khudhori is not rejecting or opposing the Prophet's haditsh, but the interpretation made by the commentators needs to be reviewed because it is not in accordance with the Qur'an and haditsh. So, the legality of a religion that
does not refer to its source, namely the Qur'an and haditsh, and which discredits women needs to be interpreted and the truth sought.
The figure of Lek Khudhori explained about the sources of haditsh which should not only be used as taklik, but also interpreted and reviewed for validity. Because the words of the Prophet were narrated by several commentators from generation to generation, it could be that some of the interpreters have heard wrongly or there are other mistakes that are all possible for humans to do. So that when understanding a haditsh, the thoughts of an author through the character of Lek Khudhori want it not to be just taklik or blind taklik, because those we follow are also human beings, so it is natural that there are errors in interpretation even though we have taken ijtihad.
By considering the things mentioned above, the holy texts of the Qur'an which are outwardly gender biased, actually show and give instructions to humans how these efforts should be fought for and not approve it as something that is permanent and forever. The idea of upholding gender justice and the realization of the unity of universal humanitarian ethics was championed by the Prophet SAW in an acute patriarchal culture and even tended to hate women. From here, "the texts of the Qur'an and haditsh that point to or explain a patriculative issue need to be understood as examples/guidance of how the above human ideas are being applied in their own situation and condition" (Nuruzzaman, 2004: 90) .
This opinion is also approved by the author in his thoughts through the character Mbak Maryam who is so enthusiastic about matters relating to women's discrimination. He expressed this through his discussions with Annisa figures and other activity friends. As in quote (3) below:
(3) “…… Actually, who has the right to determine the first initiative, husband or wife?”.
When it comes to rights issues in this regard, both have the right to take the initiative.
The problem is that the initiative needs to be followed up and for that there is an agreement taking into account the conditions, both husband and wife.” If, for example, the husband is ready but the wife is not ready, what should we do?” the husband must wait until the wife is ready? "If the husband has run out of patience and his lust peaks?" "I think the husband can find a good way to condition his wife to be ready and if indeed the wife is sick, for example, it is inhumane to force her to continue" (El Khalieqy, 2009:228-232).
Based on the data above, all activities related to husband and wife according to the author need to be considered and discussed together. In the household, there is no position above or below, everything is the same even though in this case, the husband is the head of the household. However, sometimes the wife can also be the head of the household if the husband is not around. Both husband and wife both have the freedom to determine the initiative when having sex, because they both feel the joy of it.
Mariyam's ideas about whether the wife should take the initiative in the relationship have deconstructed the Prophet's haditsh which states that if the wife is not willing to be invited by her husband to have intercourse, then she will be cursed. Is the curse of the angels still valid if in the end the wife is abused by the husband? If this happens, of course it can be concluded that if a woman has become a wife, she must be ready to accept the risks that occur and be ready to imprison her freedom to her husband. This cannot be justified considering how clearly the Qur'an talks about equality between women and men in its
so that harmony in the household can be realized. Khudhori also expressed the same thing when Annisa asked about the wife's right of initiative in intercourse. Khudhori agreed even though kiai Ali had said that if he refused and delayed it, the wife would be cursed. This can be proven in quotes (4) and (5) below:
(4) “I was flabbergasted when I finally realized that what Khodhori said was true.
Feeling that I got an opening, I also asked whether women also have the right of initiative in husband and wife relations, as I discussed earlier with Mbak Maryam and Nina at Kombes” (El Khalieqy, 2009: 252 – 253).
(5) “Why not, of course women have the right to take the initiative. If Nisa is in the mood, for example, Nisa can say that, because she also has the right to refuse if there is an obstacle” (El Khalieqy, 2009: 253).
b. Deconstruction toward the culture
Fiqh, which has been used as a legal reference by the community for many years, has apparently become a culture in society. This cannot be separated, because the existence of cultural continuity is nothing but due to the legality of laws in the name of religion. In this PBS novel, Annisa's character, through her feminist ideas, actually wants to sue teachings that are not in accordance with the Qur'an and which discriminate against women. But in his heart, the idea is still confusing. Because, on the one hand he wants justice for women and on the one hand he does not have a strong reference to challenge the haditsh of the Prophet that has been interpreted.
(1) "Being responsible doesn't have to do the work yourself, Nisa. Isn't household affairs only once and a woman's hand is only two seeds? If in the time of the prophet, the tradition of gifting slaves to wives was common culture, perhaps in today's times, a husband should gift one or several household workers for his wife, depending on the needs and the number of household affairs. If the husband is unable to provide him with a domestic worker, then the husband must intervene himself to help his wife”
(El Khalieqy, 2009: 172 – 173).
Based on the statement of the Khudhori figure, it is clear that household affairs are not absolutely done only by women, but there is interference from the husband in these matters.
For example in the time of the Prophet mentioned by the figure Lek Khudhori is a cultural deconstruction of the perpetuity of the wife's obligations in the domestic sector.
Culture in society does not place women in the domestic sector. This is because men are fully responsible for their wives by earning a living outside, so that since childhood women are trained to be skilled in domestic affairs rather than studying. This is also experienced by the character Annisa, whose hands have been trained to wash dishes since childhood and are acquainted with kitchen spices as quoted (2) below:
(2) “But a dreams is only dream. After Rizal's tragedy fell into a tumble in our wanderings, twelve pairs of santri eyes were given the task of observing my childhood activities. My playroom got a new fence, taller and narrower for my horizon of vision. My hands began to be trained to hold plates, glasses, spoons, pans, and burning fires. The smell of smoke made me dizzy and hoarse. The smell of onions and eggplant sauce made me sneeze. Until my tongue can't enjoy breakfast, I don't even feel the freedom when these two hands have to go back to washing dishes filled with food oil from Rizal, Wildan, and the father who keeps sitting at the table talking…” (El Khalieqy, 2009: 8 – 9).
She was also paired with the character Samsuddin when he was not yet mature, and what was even worse was that women did not need to continue their high school education and would eventually return to the kitchen, as can be seen in quotes (3) and (4) below:
(3) “ Actually, Nisa is still too young. If people look at his body figure like a fifteen year old child. Even though he was still a child, not yet mature. He is still too stupid and much naive in his social life. Isn't that so, ma'am?" Father's voice sounded clear.
"It's true," said the mother, "Annisa is still hungry to learn a lot to understand life, as well as to prepare for the future" (El Khalieqy, 2009: 89-90).
(4) “But the girls don’t need to have high education. It is enough if you have recited the Qur’an and completed it. Already follow the sorogan yellow book. We weren't too in a hurry. Yes, maybe wait until Udin graduates later. The important thing…
we agreed to take care of each other. Regarding when the wedding will take place, it can be discussed later. Isn't that right, Mr. Hanan? We are both parents …,” (El Khalieqy, 2009: 90 – 91).
The tradition of matchmaking carried out by parents without involving their daughters is still lasting in the territory of Indonesia. In the PBS novel, Annisa's character, who is married off by her parents without asking for her opinion, experiences suffering in her marriage.
Because, in addition to being underage, the lack of love in marriage makes Annisa even more tormented. This had an impact on him when he married Khudori for the second time.
He feels traumatized because he is still haunted by the bitterness of his first marriage with Samsuddin. In Islam, this is known as the right of ijbar or the right of parents to force their daughters to marry. However, if applied today is it still relevant? As quoted (5) below:
(5) “Indeed, we know the right of ijbar over the father to his daughter. But such a right is very much against the spirit of freedom in Islam. Apart from being irrelevant for the present. Underage marriage, when women are not ready, both physically, biologically and mentally, will certainly have a far less good impact on a marriage building” (El Khalieqy, 2009: 177).
This statement is a form of deconstruction of the ijbar right that has been perpetuated by the community through fiqh law. So, parents who do not have children, are easily free to match with anyone regardless of whether the daughter is without loving her partner or not. Unlike the widow, in this case the parents have no right to interfere in choosing their partner.
However, this law now needs to be reviewed. Considering the matchmaking will have a negative impact if the person who is living it doesn't like it. Especially if the child being married is still a minor, as experienced by Annisa in this PBS novel.
c. Deconstruction toward the Prophet’s haditsh
In the PBS novel, the author reconstructs the traditions of the Prophet which are considered to discriminate against women and which are contrary to what is said in the Qur'an. Through her thoughts, the author presents the figure of Annisa who is intelligent and forward- thinking, even though she lives in a boarding school environment which educates her to be submissive and obedient to her parents and the customs of her environment, does not discourage her from continuing to fiqht and dismantle obsolete discrimination. Even the haditsh of the prophet he argues if it is contrary to the rights of humanity that have been created equal to the Qur'an. This is illustrated in the following quote (1) below:
(1) “Unexpectedly, a student asked about the haditsh which states that the woman who should be chosen as a wife is the one who is able to give birth to many children, because the Prophet will be proud on the Day of Judgment with the large number of
marginalized. Everyone was silent and then I continued, which is better, a few people who are proud of their quality or a large number of people but shameful? (El Khalieqy, 2009: 258).
Many people assess and accept the haditsh of the Prophet. Without re-interpreting, the haditsh is immediately accepted and used as a reference without considering the pros and cons of life. Like the culture of society in general, the figures who live in Islamic boarding schools are used as examples by the community as an Islamic life, one of which is by having many children. Based on the haditsh of the prophet, many people believe that by having many children, the fortune will also increase. However, Annisa opposed this when she was doing dhiba'an with her father's students. Even though Annisa was born from a boarding school, it still doesn't make her big hearted. She not only accepted and agreed with what the scholars brought about inhumane interpretations of the Prophet's haditsh, in fact Annisa learned more from life, and realized the contents of the Prophet's haditsh with a logical interpretation, of course the interpretation could not be separated from its main source, namely the Qur'an. As seen in the following quotations (2) and (3) below:
(2) “So, Nisa avoid the Prophet’s hadist ?” (El Khalieqy, 2009: 259}.
(3) “Absolutely not. because I believe, what the Prophet meant must be the large number of people and the quality is also proud and not the other way around. But it is a fact that today's many Muslims, who are ignorant, hungry and marginal, who are corrupt and tyrannical and full of hypocrisy, are not the people the Prophet wanted. I'm sure of that." (El Khalieqy, 2009: 259}.
In the PBS novel, the author indirectly invites the reader to think about the contents of the HDis. The existing reality has proven that many people in Indonesia are still poor and unemployed, of course, people must think about increasing the number of children if their abilities are not adequate. Logically, the expression "many children, many fortune" is if parents have many children, in their old age will be fulfilled. Because, one of his children will definitely take care of him. If not in the other child, it will happen to the other children.
This can be justified, but the problem is, if all children's needs are not adequate, will the same thing also happen? While many cases occur, such as the story of malin kundang, where children are generally disobedient to their parents. So, the expression of a child's love for all time and mother's love for all time cannot be changed at any time.
The deconstruction carried out by the author of the Prophet's haditsh is not deconstructing the contents of the haditsh, but deconstructing the interpretation which has been misinterpreted as law and used as a reference. The Haditsh of the Prophet by the community, especially the Islamic boarding school community, are immediately accepted and digested as legal evidence of the obligations that must be carried out.
5. Conclusion
Based on the results of the analysis and discussion described in section IV, it can be concluded as follows:
1) The theme of the PBS novel is about the struggle of women living in the Islamic boarding school environment to obtain equal rights and freedom from traditions and customs.
2) The main character of the PBS novel is Nisa. He is the character who is told the most, both as the perpetrator of the incident and the subject of the incident. Additional
characters are Lek Khudhori, Samsuddin, Ibu Nisa (Hj. Mutminah), Father Nisa (Kiai H. Hanan Abdul Malik), Watak Anisa: intelligent, critical, compassionate. Lek Khudhori: kind, friendly, wise. Samsudin: lazy, dirty, likes to force his will. Mrs. Nisa (Hj. Mutminah): wise. , Nisa's father (Kiai H. Hanan Abdul Malik): stubborn.
3) The setting of the PBS novel has a place and social setting. The setting of the novel is in a remote village on the slopes of the mountains, to be exact at the Putri Islamic boarding school Islamic boarding school and in the city of Yogyakarta. The social background of the novel describes the social status of the upper middle class.
4) Fiqh which has been used as a legal reference by the community has given many gender inequalities. Unconsciously, the Islamic boarding school community has made fiqh a reference that legalizes the inferiority position of women with the haditsh of the Prophet which is then followed by all levels of society to become a culture. This gave birth to an idea for the author of this PBS novel to reinterpret the verses and haditshs of the Prophet which had been deliberately interpreted to position women as second-class citizens. In fact, the Qur'an explicitly states that the position of men and women is equal before Allah.
5) The deconstruction carried out by the author through this PBS novel is not deconstructing the contents of the haditsh, but interpreting the causality of the revelation of the Prophet's words. The Prophet could not be so easy to say and put women under men. His words certainly have consequences that have been carried out by the people of this era, but that does not mean that they are then used as absolute references by the people after that. The Prophet's Haditsh which was then carried from generation to generation may have obstacles in interpretation, both in terms of the interpreter itself or in terms of the content of the haditsh that was beheaded or was deliberately beheaded.
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