indonesian volume 4, number 2, 1997 - institutional...

INDONESIAN JOURNAL FOR ISLAMIC STUDIES

• Volume 4, Number 2, 1997

ISSN 0215·0492

MOENAWAR CHALIL: THE CAREER AND THOUGHT OF AN INDONESIAN MUSLIM REFORMIST

Toha Hamim

THE ISLAMIZATION OF CENTRAL JAVA: THE ROLE OF MUSLIM LINEAGES IN KALIOSO

Stephen Headley

LEARNING FROM ISLAM: ADVOCACY OF REPRODUCTIVE RIGHTS IN INDONESIAN PESANTREN

Masdar F. Mas'udi, Rosalia Sciortino & Lies Marcoes

Indonesian Journal for Islamic Studies

Volume 4. Number 2, 1997

El>tTOIHAI.I3(lAill> Jlurun \ 'umt11111 llastulm

.1/ IJumisb \l11ba/J I .-lzi:- Dab/au 11 )atn'a Effvudi .\'abilub l.ubts ,\/ )'/t/1{1/1 ) 11.1'11}

1\011/11/'ltdclin Hidaycl/ II J)iu ~J'IIIIISIIddtil .ttuslim \'umtioll II 'a/Jib ,1/tti/J/

EDITOI\-JN-CHJI:r

L)'wtumli .-\:ra Ff)!TOR~

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1/f!tl(/m Pm.~~~J'I! /l!bun H. \leulemnn 1Julu1 .\yajruddilt

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1\:0.:->l:->HNT'i TO THE EDITOR Amf \uhbnu 01111111 Futburmlmuut Hl!ttt ,\umm

EN(.t.I~H I.AJ\CLA( IE AJ)V[S()){

f..rl)' l)rul,~er

r\RAlliC w\J'\GLAGE r\D\%0R. \ur.lbmtutrl

CO\IEH OF'IIGNFR: \ l'rmka

~ 1'\.11[,\ l:O.L-\.\111\A ( I~SN 021 j.Q 192)1) a JOUrnal publbhcd quarrerlv b) the ill.ffilttl Agmuu Islam \'l'gm (IAH\. l'h~: ~tart: lnsurutr for blan11t Srud1r~) Syanr Hidayatulbh. ,I AJrtJ t~n DEPPI:-:1\ '-lo. 129 '>K.D11]E;\ PP<• Sli 1\1''(!) ~ncl 'P<•nsorcd by the Drp:irlment ol l(digJou~ Afta1r> of till· RtpubiJc of lndnncsi:1 h spt:wlizes m lndonrsi:1n Jsbmic sruthc>. and" llllc:llclcd to mmuwn1· Cllt' ongmal rt~t"..trtht~ and tUrrt'nt J;~ut·s nn the subtrct. 'l'hts jnurnal \\.trmlv wdcnmC'~ mnlfJhurinn~ trr>m >dH1lars of rc:hm~d dr~aphnc) ,\JI ~ruck~ rubh~hed do not nt<.'l'~);tnly repre~enl the l'itiV\ of the rournal. or whcr msmuntln~ w whJCh Ll J\afhli:Hnl. 'I ht:)' are suldy rlw VJtii'S nfiht· :1uthurs. l'ht· ;truck' CJmt:Jinl'd in th1s 1ourn.tl h<t\t' httn rdtrn·cllw tht' Un:u·d ot Editnr>

Aminuddin Rasyad

Rahmah al-Yunusiyah, Mu'assisat al-Ma'had al-D1ruli al-Banat Badanj Banjanj-SUrn.atrah al-Gharbiyyah

Abstract: Rahmah a!-Yunusiyah was born on Decem her 29, 1900 and greu· up in an Islamic fo.mily in Padang Panjang in West Sumatra. His father was a religious functionary of the local Islamic courr (qa~V u:hile her grand father was a shaykh of the Naqshabandiyyah sufi order. Her oldest brother, Zainuddin Labai ai-Ytmusi {1890-1924) u1as one ofche great fs!amzc reformers in Minangkabau. In 1915, he established che Diniyah School, the first modern Islamic School tn Indonesia. In that school, Zainuddin) amo?1g other things implemented the c/asszcal learn ­ing system, co-education and modern sciences at a time when mosr Is­lamic schools were still preoccupied with tradid.ona/ls/amic sciences. In­stead ofwearmg middle eastern clothes and rurba.o, Zamuddin Laba1 ai­Yunusi prefen-ed to wear western style clothes with a coac and tidy han·. ft Is Zamuddm u:ho cook care of, motivated and supported che personal and Lmelleccual development of Rahmah al· Yunusiyah.

When she was of age, Rahmah did nor go to elementary school. She swdied all the basic skills such as reading, ·writing and arithmetic from her brother. When her brother established his Diniyah School on Oaobe1 /0, 1975, she enrolled at thaLSchool and joined the classes. ftu:as in thzs school that she got used to interttcr wuh her male friends and to gez in­t•olved in student organizatwn, especially in che female division. Ho·w­ever, she u:as disappointed with Diniyah School teachers ·u;ho did not dis­cuss female issues openly. In her eyes, thzs u•as perhaps due to the fact that this school mixed male and female swdencs w classes. She discussed thiS disappoincmenc u:uh chree female friends: Nanisah, Dpt•wana Basji>· and Rasttna Said in 'U.'hzch they agreed co form their oum scudy club. Regat·d­ing religious mauers, Rahmah asked them to study at Surau jembatan Best which u•as superuised by the great islamic reformer, Haji Abdul Karim A mmllah and his other reformist colleagues. They were che first female

studenl.l co enroll and study ac rhar !:Jwau. Hou'f.>-,;er, the teachtng ofSu rau jembatan Besr also dzsappointed her for coo many mbjeW 1·elaced to fe· male zssues u•ere nor dzscussed properly and left unsolt,oable. In che eyes of Rahmah, althoHgh the teachers of thar school were modern-mznded thznk­ers, they were not open-minded. For these reasons, Haji Abdul Karim A nmdlah taught the1n prh:arely ar hzs house. In this 'l.l'ay, Rahmah ac­quired whar she r1eeded. She ·was also intellectually satisfied, because at nzght she could hm;e dzscusszons 'li.'lll' her brother, Zamuddm Labaz al­>'mwsi.

Rahmah strO't'e ro numer almost all branches of sctence and skt/1 of benefit co u·omen such as medtcal Ctn·e, exerczse, mtdu·tfery and u·ea'l.'lllg. WiTh regard to midu1je1)1, for ex.:tmple, she rook a pm.·ace co11ne from two medzcal doctors. Sofyan and Tazar of the Kayu Tan am HospTtal, lo­cated 12 ktlometer co the west ofche city of Padang Pan)ang. After her theoretical and pracncal expenences m midwifer)• with the ru•o medzcal doctors, she opened a clzmc avatlable co any mother ·who sought medical help. Rahmah ·was 1.:ery sad thaL soczety held the old opznzon that women are not requn·ed to ptmue knou•/edge at school because thetr primary dnttes tn the end are the kitd•en, takmg care of babzes and se~·l.'lng dunr husbat1ds. She did not deny that some parems encortraged their daughTers ta pursue knowledge, but such kno·wledge was connnonl)' hmued co Qur>Jmc recitrmon and prayer umle Islam encourages us belt~·ers to

prmue all brartches of knowledge. Regardmg family, Rahmah had her own experzence. Hel"family mar·

rzed her to 'alim (religtous ceache1) and preacher, Haji Bahauddm Lathif. frorn Sampur Padang PanJang u:hen she was sixteen. Rahmah, through rhts marnage, became his thzrd ·wzfe. Howez.·er, her marrtage could nor be maw tamed for more than srxyears. They separated m 1912 and Rahmah d1d not hat·e any chzldren from cbis marriage. After that, she dzd nor mm-r-y again and thzs allou:ed her to de-vote hetlzfe co her ideals of enhanc­mg 7.t'Ofl/en 's posmon in society through education. Rahmah was utterly com·znced that theu· positzon could not be changed except by rhert ou;n hands. for these reasons, according to Rahmah, et'cry effort had to be made for the u·omen 's sake. On Nopember 1, 1923, Rahmah established a school concentrating on educating and enhancing gender equah l)' knou:n as Perguruan Pum Padang PanJa.ng.

When if 'U'as opened, tbe number of students enrolled at the schoolu•as only ~hom 70 people. Lare~· on, howe·ver, che school became popular and r·eached around 2000 students, mcludzng swdems from Malaysta. 17Jank5 ro her comnbr.tllon, Rahmah gained mtemarional recognzrion.

)turiM/1/imltlrn, ~"/ ' N ... ' . /997

A minuddin Rasvad ____ i_ __________________ __

Rahmah al-Yunusiyah, Mu'ass1sat al-Ma' had al-D1nili al-Banat Badanj Banjanj-Sumatrah al-Gharbiyyah

t1bstraksi: Rahmah a/- }"t~mmyyah dzlahzrko.rt pad.~ rangga/ 29 Desembe1 !900dan lingkungan keluarga ulama dr Padarrg Panjang. A):wny,l adt~l.w seorang qadhz dan kakeknya seomng pemimpm tarekat ~·aqsyabandiyyab. Kakak tertuanya, Zainuddin Labm (d- Vunu.sz {1890-1924) bahkan seor.mg pembaYu Islam terkemuka di Mmangkabau. ?ada tahtm 1.915, kakakll)'a

mendi1-ikan Diniyyah School. sekolab Islam modem pen.tma d1 fndoncst.<. Dalam sekolah cersebttr sang kakak yangdtkena/ sebagar otodidak, pengagum Mustafo. Kami/, pembam dan Mesir, antara lazn telah menerapktm penga_!tJ.-1-an klastkal, koedukasi dan penga;ara.n pengetahuan 1111/Wil. Dalam berptt­kaian, kakak Rahmah ndak ~i ulama tua dengan memaluu Jas tlllUf71

s.-~rung dan kopzah beledru hw.un arau sorban. fa menNJkai pakaian seperti orang Baral, yarcu pantttlon dan ;as, memakai dasi dengan 1-ambuc dmsi~· Kakaknya- mrlah da1i pihak keluarga yangberperan mendidtk, memorn•tt.st M.n mendukung kemafuan Rahmah a/ Vttnttsiyyah.

Seu:aktu ken/ Rahm."th ndak pernah mengikuci pendidtk.-m seko/ahd-.sdr. Ia bela;ar baca cu/is dan berhuung dari ~kaknya. l\epand1ran membtte.1 dan menulzs zm, d1 kemudian hari sangat menolongnya dzfam menambah ilmu pengetahuam1ya, karena iatennasukvangsenang membaca. !ahtmyak memanfaatkan perpuscakaan Zamuddin Lwai a!-)~mttsl )Wig memptmym tiga komar pemth dengcm koleksi buk.J1 dan pelbaga1 bahr.sa d1 .mw·.my'< hahaStl Be/,-mda, Jerman, Per.mcis dan Ar .. ,.h. Setelah kakaknya. mendinbn Diniyyah School pada ranggal 10 Okrober 1915, Rahmah rkut belcya>. DL sekolah mz tanw7jadl terlnas.t bergaul dengan lakz-laki dlm bertukor plkt· mn dengan merek.-t. Bahkan pada saar dradakan orgamsusz pela;a~· ptlllit dan p11m, Rahm.th men;adi pemimprn bagran pttni.

Namun Ia merasa udak puLtS deng • .m pengajamn dt Dunyyah S<.hool karena para guru cidak membahas masttlah-masal.rh 'Wamta del1gt.UJ cems terang mrmgkin ktMna dalam satu kelas terdapar mrmd lald-/aki dan pe­;·empuan. Rasa keruiakpuasann)'a ini dibica~·akon dengan uga m·.1ng rem.m· nya: Raswh~'1 Satd, l1•..tnis.th dan Pta'l.t:ana Ba.sjh Mereb herempat mem·

tCI< --tmrn11..ill in R •I\.•:

bentuk kelompok be/ajar. Dalam buiang agama, Rahmah mengajak nga temannya be/ajar dt Suratt fembautn Besh yangdiasuh rokohpembaru Haj1 Abdul Karim Ammllahdan dTataro/ehbanyakulamakttwn muda. Mereka beretnpat menjadi wan ita percama yang be/ajar di sur at~ tersebm. Stn·au }em­bacan Besi mmmma mereka rnungkzn kttrena di antaranya terdapat adtk Zainuddin Lzba1 a/- Yumm, )'<tng juga penga;ar dr surau tersebut. Hanya pengajaran dt sm11u tersebut.tuga ndak memuaskan hati Rahmah karena banyak masalah-masalah yang berkaztan dengan wanutt trdttk memperoleh 1awaban memu.askan. Rahmah melihat'U!a/aupun merekLl tergolong ulama kaum muda, namtm mereka ndak begicu terbuka. Akhimya Hajt Abdul Karim Amrullah rnemberikan pengajian secant privac dJ. rumahnya di Ga­tttngan, rit:z.n bam Rahmah mtnerrmkan apa yangdzcarinya. Dz malam han ta mengadttkttn diskttst dengan kakaknya, Zamuddin Lahai a!-Yunusr, ter· ntas~1k ten tang bagaimana menyada.rkan masyarakal wuang pemingnya pendidikan bagi ka1~m 1il'anita.

Selain pengetahuan agama dttu bahasa arab, Rahmah bemsaha mengtl4 sai semua ilmu dan keterampilan yang bermanfaatsepertz kesehatan, sen am, kebidanan dan bertemm. Dalam ibm~ kebul<tnan, mrsalnya, ia berusah.1 tmtuk memperdalam kepada. dua dokrer Rumah Sakit Kayu Tanam, yaim dokter Sofyan dttn dokter Tazar, yang letaknya 12 kt!ometer sebe/ah barat kottt Padttng Pan Jan g. Dari dua dokter in i i4 mendapat pelajaran ceori dttn praktik kebzdttnan. Rahmah kemudian membuka prakuk di rumahnya uncuk membano~ kaumnya. Kegzgr.han R4hmah dttlam memmtut zlmu merupakAn mamferr.ast ketidakpttasannya ar.as pembatasan-pembacasan k.~· unmya dalam memperoleh pendzdikan. Menurucnya, sebagian besttr masyarakot maszh berpegang kepada pendapax lama bahwa anak 'U'anica tidak perlu sekolah karen a akhirnya akan kem bali ke dapur, merawac an ale dan patr.th pada sttamir,ya. Ia melihat W'alaup£m anak wan ita diberi kesem· patan memmru.tilmtt, hal uu terbataspada kepandttian membacaai-Qur'an dan shalat. Padahal, menurutRahmah, ajaran !slam pada hakikacnya tidak sesemptt uu, agama islam menga;arkan semua aspek kehidupan.

Dalam persoalan mmah tangga, Rahmah a/-YunUSLyah memprmyaz pen­galaman khusus. Dalam usia 16l4hun iadikawinkan dengan seorang'alim dan muballigh, Haji Bahauddin Lathifdari Sampur Pada.ngPanjang. Rah­mah dzjadilum isten ketzga. Pe~·kawman tersebut hanya berlangsung 6 cahun karena pada ralum 1912 kedttanya bercerai atas kehendak kedua belah pl­hak. Dq.n. perkau·man im, Rahmah ndt.zk mempmryaz anak. Sejak percera­ian tersebut, t.t ndak bersuamz lagz sehingga dapat menwnpahkan perhattan dan hidupnya uncuk etUKzca memajukan kaum perempttan melalui pen­didikan.

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