KAJIAN HADIS-HADIS ‘MISOGINI’ DALAM KESARJANAAN ISLAM KONTEMPORER DI INDONESIA

Ruhama Wazna, NIM.: 17300016059 (2022) KAJIAN HADIS-HADIS ‘MISOGINI’ DALAM KESARJANAAN ISLAM KONTEMPORER DI INDONESIA. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Highlighting muslim scholarship thoughts, this dissertation describes the history of misogynist hadith interpretations in Indonesia in contemporary era. These scholars are narration agents who actively participate in giving ideas and persuading others. Scholarship greatly involves in constructing the society’s opinion on gender. It is, therefore, necessary to trace their misogynist-hadith-connecting ideas, their development of the study, reasons, and the spreading of ideas so that the continuity and change of their ideas can be identified. The notion of this qualitative study is historical research with the history of idea approach to comprehend the relationship between ideas or between ideas and drives and interests. Pluralistic historical explanation was carried out to reveal factors stimulating a misogynist hadith study. Data were collected by searching through main search engines in Indonesia to find out scholar articles and papers. The presentation is a combination of descriptive, analysis, and interpretative historical-writings. The dissertation discovered three points. First, scholarship understanding is developing in the aspect of study of women in Indonesia, of the object and methodology, and of the ideas. The forerunner of the misogynist hadith study in Indonesia was the reinterpretation of religious text and the Indonesian-spirit based redefinition the way the oldest laws (adatrecht) had earlier taken moral equality values into account. The study of misogynist hadiths is getting more comprehensive, but not a significant increase, yet a new distinct understanding arises, both centrally and peripherally. Second, each narration agent has their own approach in trends and interests. The conservative begins with the possibility of threat anxiety about the sustainability of Islam in Indonesia, so it is necessary for them to run counter attack actions in the form of protection of the sunnah. The progressive-liberal begins with bringing in solutions – from a religious point of view – of Indonesian females’ problems. In addition, the progressive-moderate begins with concern over two phenomena, namely the acceptance of valid hadiths literally that leads to legal gender discrimination and the women-hatred-base understanding of valid hadiths that leads to denial. This makes the progressive-moderate group feel the necessity of the prophet’s hadith reinterpretation and bring fair – as that of values of Islam – interpretation back without denying authentic hadiths. Third, the spreading of ideas is well planned and measurable. Using interpersonal, conventional, and new hybrid media, ideas are diffused into education institutions and Islamic organizations. The study of misogynist hadiths in Indonesia contributes to the struggle for Indonesian female fairness in the form of setting them free from exclusive Islamic theology and sharia and from gender mainstream in Indonesia.

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