This article examines the issue of woman-initiated divorce (cerai gugat) for the controversial reason in Indonesian Islam known as nushūz suami or a husband’s disobedience in marriage. In contrast to the Indonesian Compilation of Islamic Law which applies nushūz (disobedience) to wives only, our arguments draw on feminist jurisprudence (fiqh) to show how nushūz also applies to husbands who do not fulfill marital obligations. A husband’s nushūz is overlooked by classical scholars and Indonesian Islamic Law alike, yet when understood in a Qur’anic feminist context, it gives a depth of understanding about women’s choice to divorce as part of a wider gender justice process and the ‘gendering’ of divorce. Based on women’s post-divorce narratives about nushūz, we propose a feminist fiqh understanding of gender equality situated in tawḥīd as a concept with the potential to form egalitarian-inspired persons (muslimah reformis) and ‘essential’ and ‘true’ justice (keadilan hakiki), through reading religious texts and producing knowledge and policies that include women’s experiences and voices along with those of men’s (mubādalah).

<p>Artikel ini bersumber dari penelitian kepustakaan dengan menggunakan pendekatan kronologis dan tematik yaitu melihat perkembangan pemikiran para penafsir klasik dan kontemporer terhadap pemaknaan kata <em>Qawwam</em> sebagai pemimpin. Tujuan artikel ini adalam membaca ulang tentang dmarkasi public dan domestic berdasarkan gender. Penulis berargumen bahwa problem pemaknaan kepemimpinan rumah tangga harus bergerak dari  topik “subyek” dimana selama ini kajian dan diskusi berkutat menuju “sifat “kepemimpinan. Memperebutkan siaapa yang harus menjadi pemimpin keluarga antara suami atau istri sesungguhnya semakin mempertajam demarkasi publik dan domestik. Idealnya, karakteristik kepemimpinan harus menjadi dasar utama sehingga baik laki-laki ataupun perempuan bisa saja memegang posisi itu jika syarat-syarat dan ketentuan terpenuhi oleh masing-masing mereka. Pemimpin keluarga dengan demikian terrumuskan atas dasar demokratisasi keluarga sehingga teori kesalingan dan alternative jalan ketiga di antara perebutan subyek tersebut bisa diretas.</p>Kata<strong> </strong>Kunci: domestic, gender, ibu rumah tangga, kepemimpinan keluarga, kesalingan, public, sifat kepemimpinan

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<p>This article is based on an ethnographic study that uses participatory observation of eight marriage payment negotiations in the city of Mataram, West Nusatenggara. It argues that the marriage payment in the Muslim tradition of Sasak in the city of Mataram is based on strong legal pluralism or a variety of equally strong laws in which no single legal system dominates and is subordinated to each other. Furthermore, this research sheds light on extending meaning of legal pluralism in which it may include dialogue between the same legal system eg between different customary laws. This strong model of legal pluralism is seen in two ways. First, the layered legitimacy of Sasak marriage by using many models of marriage payments, namely religious payment in the form of mahr for marriage validity, local payment in the form of pisuke and ajikrama for social appropriateness, and state payment in the form of administrative costs for formal legality. Second, the dynamic negotiation between customary law holders concerning the marriage payment when inter-ethnicity marriage occurs (exogamy), where different traditions can absorb each other. The argument at the same time debates the view that has placed the three legal systems: Islam, adat (customs), and the state as opposed and subordinate to each other.</p>

This article seeks for two essential resources of promoting the moderateness of Indonesian Islam, which are still underdeveloped in the existing literatures. Namely, mainstreaming women's narrative as a basis of analysis of research about Indonesian Islam and examining the practices of Islam in everyday life of Muslims across the archipelago. Based on writer's experiences in conducting ethnographic research regarding Islamic family law, this article aims at discussing further how women's inclusion generates particular model of understanding and application of Islamic family law. As a matter of fact, family law is the most intimate legal practices in everyday relations for Muslim and thus, involve both men and women. Moreover, Islamic law is not merely about doctrines and universal resources, but also about interpretation and local practices. This article argues that the presence of women's voices and experiences in the epistemology of Islamic law, which is often excluded, is one of primary factors of ensuring how Islamic family law can provide more justice and equality to women's interests. The practices of Muslim family law in eastern Indonesian where women's authority and power are continuously negotiated can be considered as among initial characteristic of the moderateness of Indonesian Islam.