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Islamic Law and Paradox of Domination and Resistance
Abstract
Judicial divorce symbolises women’s resistance to the domination of local interpretations and practices of Muslim family law in Lombok, such as male arbitrary repudiation and polygamy. In this pattern, husbands hold the privilege to terminate marital unions unilaterally and remarry without their wives’ consent. These practices find their grounds in classical-medieval Islamic jurisprudence (fiqh), which is endorsed by the custom of patriarchal society. It is by turning to the court that women attempt to subvert such hegemonic discourses. By examining divorce cases from the religious courts, and looking at their broader socio-religious and cultural contexts, this study attempts to propose an analysis of judicial divorce as a locus of women’s resistance against male domination endorsed by local practices of Islamic law, customary law and state law, and examines an important dimension of contemporary practice of Islamic family law, which reveals patterns of domination and resistance.
... On the other hand, religion can facilitate a forum or event that helps intercommunity cohesion, as exemplified by the MTQ festival. These issues have rarely been addressed in previous studies on interreligious relations in Indonesia (Aspinall 2008;Braithwaite, Braithwaite, Cookson and Dunn 2010;Panggabean and Ali-Fauzi 2015;Sukma 2005;Ramstedt 2004;Wilson 2008) or in Lombok, in particular (MacDougall 2007;Mustain 2004;Nasir 2016;Suprapto 2014;Telle 2009Telle , 2013Telle and 2016Kristiansen 2003;Tyson 2013). Other studies by Jeremy Kingsley examined the roles of Muslim religious leaders (tuan guru) in community peace building (2012a) and in local elections (2012b). ...
This study elucidates the roots and patterns of conflict and the conditions that facilitate peace and tolerance among Muslims, Hindus, and Christians on Lombok in eastern Indonesia. Known as the island of “a thousand mosques,” Lombok provides examples of how the state, community leaders, and other authorities—both religious and secular—manage a pluralistic society, resolve conflict, and maintain a sense of community. The study reveals that the interreligious conflicts are the result of the island’s history of ethnic and religious segregation. The state policy on religion, which regulates the establishment of places of worship, has further deepened the segregation that sharpened the conflicts. Despite consolidation and mediation by the state, some conflicts remain unresolved because the peacemaking processes are not inclusive of all actors. While Muslims and Hindus perform co-rituals and share commonalities in history and genealogy, which helps to sustain their peaceful relationship, Christians and other minorities seek alternative mechanisms to negotiate their place in the community and adapt to the existing modes of interreligious exchange. For example, many Christians join civic associations or engage in social work, while others participate in public religious-cultural festivals.
This study aims to examine the legal institutions involved in divorce settlement in Langsa City. Apart from that, this study also analyzes the influence of each institution on the solution to the divorce problem in Aceh. Empirical legal studies are carried out using social and legislative frameworks. A statute approach is used to examine the legal elements in the process of resolving divorce cases, while a sociological approach is used to examine the social components of divorce practice. This study found that the Gampong traditional institution has more influence than the Sharia Court in resolving divorce cases. Even though state law does not allow divorce outside of court, the community believes that the Gampong traditional institution can resolve divorce cases more quickly, cheaply, easily, and with ease. more sacred. This differs from divorce in religious courts, which usually takes time, and filing takes time. Divorce through religious courts is used by the community when the parties want to legalize their new marriage. This study concludes that the influence of traditional institutions is very strong for the people of Langsa City because traditional institutions are able to resolve divorce problems easily and quickly. This study contributes to a distinct viewpoint on divorce by demonstrating that, in addition to state institutions, traditional institutions play an essential role in resolving divorce cases. Without disobeying state laws, the government need to respect traditional institutions' rulings in divorce situations. This implies that a conventional institution's decision may serve as a basis for the law in divorce situations. Aside from that, a court divorce still carries a bad reputation in society because of the length, difficulty of the procedure, and perceived difficulty of the operations.
This article explores religious judges’ interpretations of Islamic legal maxims through a content analysis of 30 verdicts that granted permission for husbands’ polygamous marriages issued by the Religious Court of Mojokerto in Indonesia from 2020 to 2022. Despite governmental efforts to restrict polygamous marriage practices due to potential negative consequences, religious judges often grant permission to husbands, considering a balance between maṣlaḥah (public good) and mafsadah (harm). Employing a normative-philosophical approach, this article identifies two recurring Islamic legal maxims consistently applied by judges: “dar’u al-mafāsid muqaddamun ‘alā jalb al-maṣāliḥ” and “idhā taʼārada mafṣadaṭānī rūʼiya aʼẓamuhumā ḍararan bi al-’irtikābi akhaffihimā.” However, their legal interpretations regarding maṣlaḥah and mafsadah reinforce the husband’s interest in the case of polygamous marriage. Thus, the authors argue that the interpretations of these legal maxims in practice reflect a conservative perspective that strengthens patriarchal hierarchies. These findings highlight that Islamic legal maxims as legal principles within Islam have not yet effectively functioned as an instrument of protection for vulnerable groups, especially women and children.
The dispute between Islamic law and positive law is continuously ongoing regarding the practice of illegal divorce. This practice is valid in Islamic law as long as the conditions and pillars are fulfilled. However, in Islamic law, it is considered a violation of marriage norms. The urgency of this study lies in the discourse of ithbāt ṭalāq to bridge the rise of illegal divorce in society. Through a literature review with a juridical approach to finding a legal basis for a case in concreto, this article shows that ithbāt ṭalāq functions as an instrument that can solve disputes between Islamic law and positive law. Through this instrument, husbands who force divorce out of court can be considered criminal actors who must be given sanctions in the form of ta'zīr (fine).
Divorce is a matter that is always fascinating to explore within Islamic law since it affects not only legal but also social and cultural issues. Therefore, various ways are carried out by the community to suppress the divorce rate so that family resilience should be maintained. This study aims to discuss to proleptic divorce practices that occur in Aceh, community response, and the socio-capital in the form of traditional values and religious leaders in Acehnese society to realize family resilience. This is an empirical legal study employing a sociology of law methodology. Interviews and literature reviews were utilized as methods of data collection. The data demonstrated that social changes in Aceh contributed to an increase in divorce rates. The response of the community to divorce is litigation, peudame (reconciling), and non-litigation (through the court). Traditional and gampong (village) officials with cultural and legal authority, such as the keuchik(village head), tuha peut, head Jurong (neighborhood chief), and teungku imuem, are involved in the resolution of disputes. Meanwhile, divorces that cannot be handled by customary means will be moved to the Religious Courts. In the context of legal sociology theory, however, customary and cultural values as social capital in the form of support from traditional and religious leaders can help the maintenance of family resilience.
This research aims to identify the divorce tradition in Lombok Muslim life and find solutions to the problems occurring. This is field research using observation, interview, and documentation methods. In this study, the researchers directly observed and interviewed audiences. Moreover, the researchers discovered some problems of Muslim divorce tradition in Lombok Island, namely, the report from a husband to a religious personage or community leader about the divorce between him and his wife. The second problem is pecelekan (bringing back a woman to her parents after her husband has divorced her). The third problem is eliminating the man’s livelihood responsibility after divorcing his wife. In Lombok Island, the divorce can automatically stop the relationship between the husband and wife. In other words, there is no responsibility anymore for a husband after a husband says divorce to his wife. However, separation of spouse by divorce in Islam does not automatically abolish the husband’s responsibilities. The woman in ‘iddah period still obtains her rights. Nevertheless, in Lombok, divorce causes the divorced wife to lose her rights. This research contributes to finding two solutions to solve these problems. The first way is by socializing intensively with all of society, and the second is through the active role of religious personage to control women’s rights in Lombok society.Tujuan penelitian adalah untuk meegetahui tentang budaya talak/cerai dalam kehidupan muslim di Lombok dan untuk mencari solusi atas permasalahan yang ditemukan. Penelitian ini adalah penelitian lapangan. Penelitian ini menggunakan metode observasi, wawancara dan dokumentasi, yaitu peneliti secara langsung turun ke lapangan untuk mengobservasi dan menginterview pelaku talak. Dalam Penelitian ini, peneliti menemukan permasalahan-permasalahan tentang budaya talak muslim di Pulau Lombok. Permsalahan-permasalahan tersebut adalah sebagai berikut; Pertama: Laporan Laki-laki kepada Tuan Guru atau Tokoh Masyarakat tentang telah terjadinya talak antara dia (suami) dengan istrinya. Kedua, melakukan budaya pecelekan yaitu mengembalikan perempuan kepada orangtuanya setelah terjadinya talak. Ketiga, menghilangkan tanggungjawab seorang suami pada istrinya yang tertalak setelah seorang laki-laki mentalak istrinya. Di Pulau Lombok, talak itu bisa membuat hubungan antara suami dan istri terhenti secara otomatis. Jadi, tidak ada lagi tanggungjawab bagi seorang suami setelah seorang suami mengucapkan talak pada istrinya. Padahal perpisahan pasangan dengan talak dalam Islam tidak menghilangkan tanggungjawab suami. Perempuan yang masih dalam masa iddah harusnya masih memperoleh hak-haknya. Tetapi di Lombok, Talak menyebabkan hak-hak istri yang tertalak hilang. Penelitian ini memberikan solusi sebagai berikut; pertama: melakukan sosialisasi secara terus-menerus pada masyarakat tentang hukum yang benar. Kedua, memberikan peran kepada tuan guru atau tokoh masyarakat untuk mengontrol hak-hak perempuan, sehingga budaya talak yang menghilangkan hak-hak perempuan tidak terulang Kembali di masyarakat Lombok.
Family case settlement in the religious court often does not run effectively and efficiently due to some judicial constraints in the level of absolute competence, event law, and material law. This paper seeks to describe some notes related to divorce settlement due to the domestic violence in the religious court. The data was collected through the observation of the trial and the reading of the verdicts on several divorce cases of domestic violence in metro religious court in 2016-2018. The findings suggest that justice for women could only be gained at a formal legal level, while the desired substantive justice has not yet been achieved. The constraints occur in such stages as submission, case handling, and the verdict. The gender perspective of justice case handling and the judges’ courage of the religious court to deliver ultra petitum verdicts are a legal breakthrough in order to realize substantive justice in resolving family conflicts. Keywords: divorce, domestic violence, legal certainty, legal justice, religious court
Rising divorce rates have increased the need for third parties’ involvement in seeking justice. This study explores village officials’ involvement as justice brokers in divorce proceedings and their accompaniment of women during the process. Research was conducted through direct observation of courtroom proceedings, interviews, and document mapping. Two important points are noted. First, when initiating divorce proceedings, village officials tend to become involved as justice brokers to ensure the rapid conclusion of the process. Second, the involvement of justice brokers in the divorce process contributes to the subordination, marginalization, and stigmatization of women. Women’s autonomy in making legal decisions is influenced by the involvement of these justice brokers, who are perceived as having access to legal knowledge and possessing connections within the legal system. This article recommends three courses of action: expanding substantive justice for women, increasing gender sensitivity amongst involved officials, and reinforcing women’s organizations’ accompaniment of women during the legal process.
Maqāṣid sharīʿa is considered as a theory that can be applied to analyze the objectives of Islamic law. One of the developments of Islamic law in Indonesia, and in the Muslim world in general, is concerned with religious courts’ decision made by judges. This study analyzes court decisions from the maqāṣid sharīʿa perspective. This qualitative study focused on the divorce cases from the religious court of Salatiga district, Central Java. Twenty percent of the cases in 2017 were proportionally selected. This study shows that there were various reasons of divorce, ranging from constant quarrels to spousal negligence. The other reason was conversion, where one couple left Islam. The court decisions on those divorce cases suggest that the judges attempt to uphold the principles of maqāṣid sharīʿa, such as the preservation of life, descendant, asset and religion. Depending on the respective case, the judges may grant the petition if it will give a greater benefit to the parties concerned that does not contrary to the maqāṣid sharīʿa.
Compared to other Muslim countries, Indonesia has been the forefront, if not the frontrunner, in welcoming women to occupy a position as judges at the Islamic court. Despite few Indonesian women were already sitting at Islamic courtrooms and hearing cases on family law issues as early as in 1960s, it was only in 1989 that Indonesia fully accommodated female judges at the religious courts. From this onwards, female judges were recruited more than ever and began accessing a number of rights and positions like their male counterparts. This paper discusses female judge and women litigants at Islamic courts of Indonesia. This paper not only discusses the way in which women were recruited to be judges at the Indonesian Islamic courts, but also explores some factors leading Indonesian women to engage in the judicial practice. In addition, this paper looks at the way in which female judges exercise their authority to protect rights of disadvantaged women litigants. This paper argues that despite female judges have the same skills in interpreting law as their male colleagues do and that they have to some extent better gender sensitivity, they unfortunately have not maximised utilising these legal skills for the benefits of women litigants.
[Dibandingkan dengan negara-negara Islam lainnya, Indonesia telah menjadi garda depan –jika tidak disebut pelopor– dalam mengangkat perempuan sebagai hakim di Pengadilan Agama. Meski pada decade 1960-an sejumlah perempuan sudah menduduki jabatan hakim dan telah menyidangkan kasus-kasus keluarga di Pengadilan Agama, hanya pada tahun 1989 pengangkatan perempuan pada Pengadilan Agama ditegaskan secara formal dan legaal oleh pemerintah Indonesia. Sejak saat itu, jumlah hakim perempuan di pengadilan agama meningkat dan mereka memiliki kesemepatan untuk memperoleh hak dan posisi penting di Pengadilan Agama, sejajar dengan hakim laki-laki. Artikel ini mendiskusikan keterlibatan perempuan, baik sebagai hakim maupun pihak yang berperkara, di Pengadilan Agama. Tidak hanya menjelaskan bagaimana perempuan direkrut sebagai hakim di Pengadilan Agama, artikel ini juga mengulas faktor-faktor penting yang mendorong keterlibatan perempuan dalam praktek peradilan. Selain itu, juga dijelaskan peran hakim perempuan dalam melindungi hak para perempuan yang berperkara di pengadilan. Penulis berkesimpulan bahwa meski para hakim perempuan memiliki kompetensi yang sama dalam memutus perkara seperti para hakim laki-laki dan dalam batas tertentu memiliki sensitifitas gender yang lebih kuat ketimbang laki-laki, peran mereka masih terlihat belum maksimal, terutama dalam memberikan perlindungan terhadap pemenuhan hak-hak perempuan.]</p
Stiles utilizes in-depth ethnographic study of judicial reasoning and litigant activity in Islamic family court in Zanzibar, Tanzania to draw new and important conclusions on how people understand and use Islamic legal ideas in marital disputes.
This book examines gender, state and social power in Indonesia, focusing in particular on state regulation of divorce from 1965 to 2005 and its impact on women. Indonesia experienced high divorce rates in the 1950s and 1960s, followed by a remarkable decline. Already falling divorce rates were reinforced by the 1974 Marriage Law, which for the first time regulated marriage for both Muslim and non-Muslim Indonesians and restricted access to divorce. This law defined the roles of men and women in Indonesian society, vesting household leadership with husbands and the management of the household with wives. Drawing on a wide selection of primary sources, including court records, legal codes, newspaper reports, fiction, interviews and case studies, this book provides a detailed historical account of this period of important social change, exploring fully the impact and operation of state regulation of divorce, including the New Order government's aims in enacting this legal framework, its effects in practice and how it was utilised by citizens (both men and women) to advance their own agendas. It argues that the Marriage Law was a tool of social control enacted by the New Order government in response to the social upheaval and protests experienced in the mid 1970s. However, it also shows that state power was not hegemonic: it was both contested and co-opted by citizens, with men and women enjoying different degrees of autonomy from the state. This book explores all of these issues, providing important insights on the nature of the New Order regime, social power and gender relations, both during the years of its rule and since its collapse.
This book examines Islam and women's everyday life, focusing in particular on the highly controversial issue of polygamy. It discusses the competing interpretations of the Qur'anic verses that are at the heart of Muslim controversies over polygamy, with some groups believing that Islam enshrines polygamy as a male right, others seeing it as permitted but discouraged in favour of monogamy, and other groups arguing that Islam implicitly prohibits polygamy. Based on detailed fieldwork conducted in Indonesia, it provides an empirically-based account of women's lived experiences in polygamous marriages, describing the different perceptions of the practice and strategies in dealing with it. It also considers the impact of changing public policy, in particular Indonesia's 1974 Marriage Law which restricted the practice of polygamy. It shows that, in fact, this law has not resulted in widespread adherence, and considers how public policy could be modified to increase its effectiveness in affecting behaviour in everyday life. Overall, the book argues that polygamy has been a source of injustice towards women and children, that this is against Islamic teaching, and that a just Islamic law would need to call for the abolition of polygamy.
The article examines how particular elements of Sasak society structurally facilitate a culture of polygamy in a pesantren (Islamic boarding school) which is managed by male Muslim teachers and preachers (Tuan Guru) who maintain a paradoxical position in society that implicates women in the co-creation of polygamy. By culturally situating Muslim women's experiences in wider Indonesian and local Sasak discursive contexts, and based on anthropological field research techniques, the article elucidates how Muslim women draw on a range of magical forces and prayers that they learn from their Muslim teachers in the pesantren in response to customary marriage laws of 'bride stealing' and orthodox Islam that enable the reproduction of polygamy on the island of Lombok in Eastern Indonesia.
The proper position of Islam within the Indonesian state, and within the Indonesian legal system, are matters of significant debate in Indonesia. This article considers the Indonesian state's attempts to regulate Islamic law on polygamy and mixed marriages, and to reform Indonesia's Islamic courts, and the resistance that some Muslim groups have put up in response. It shows that the contest between the state and Muslim groups over the extent to which the state should enforce Islamic law is ongoing and is unlikely to end in the foreseeable future, but that the state clearly has the 'upper hand'. This is largely because it controls the administration of law in Indonesia and because the majority of Indonesians appear to reject the expansion of the role of Islamic law.
Euis Nurlaelawat onderzoekti islamitische rechtbanken in Indonesië en beschrijft de complexe dynamiek en de veranderingen in de geschiedenis van islamitisch recht in dit land. Dit boek benadrukt de rol van de rechters in deze rechtbanken en de mate waarin zij naast de seculiere wetgeving een beroep doen op de Kompilasi Hukum Islam (een verzameling van islamitische wetten). Volgens sommige rechtsgeleerden is het Indonesische rechtsstelsel een succesverhaal. Nurlaelawati belicht het Indonesische rechtsstelsel vanuit een ander perspectief waardoor de belangrijkste actoren minder goed uit de verf komen. Op basis van hoorzittingenonderzoek en diepte-interviews geeft zij nieuw inzicht in het huidige debat over de juridische praktijken in de islamitische wereld. Modernization, Tradition and Identity is een must voor deskundigen van Indonesisch islamitisch recht.
Shortly after Independence in 1945, Indonesian Muslims demanded that the Constitution guarantee and Islamic state in Indonesia. Reference was made to the draft of the preamble of the Indonesian Constitution (known as the Jakarta Charter), which contained the following religious principle: "Belief in one Supreme God with the obligation for adherents of Islam to perform shari'a (Islamic Law)." However the last seven words (dengan kewajiban manjalankan syariat Islam bagi pemeluknya [with the obligation to carry out Islamic shari'a for its adherents]) were removed on 18 August 1945 after protests were made by some Christian Indonesians.
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