Riwayat Berdirinya Nasyiatul Aisyiyah

Riwayat Berdirinya Nasyiatul Aisyiyah 

Berdirinya Nasyiatul Aisyiyah bermula dengan adanya ide Somodirdjo dalam usahanya untuk memajukan Muhammadiyah, ia telah menyadari bahwa tanpa adanya peningkatan mutu ilmu pengetahuan yang diajarkan kepada para muridnya menyebabkan perjuangan Muhammadiyah terhambat. Oleh karena itu ia selalu berusaha untuk meningkatkan mutu ilmu pengetahuan para muridnya baik dalam bidaing spiritual, intelektual maupun jasmaninya.  

Pada mulanya ia telah mengarahkan para muridnya untuk memikirkan sejauh mana ilmu pengetahuan yang telah diserap selama belajar di Standart School Muhammadiyah dapat diwujudkan secara nyata dalam kehidupan bermasyarakat. Didepan kelas ia menyatakan bahwa setiap umat manusia mempunyai dua kewajiban yaitu kewajiban terhadap Allah dan kewajiban terhadap sesama manusia. Didalam melaksanakan kewajiban terhadap Allah ummat manusia wajib menjalankan segala perintahnya dan menjauhi segala larangannva. sedangkan untuk melaksanakan kewajiban terhadap manusia ummat manusia wajib menyumbangkan pikiran, tenaga dan harta bendanya dalam batas-batas tertentu demi kepentingan bersama. Selanjutnya ia mengajak kepada para muridnya untuk selalu mengamalkan ilmu pengetahuan, tenaga dan harta bendanya dalam masyarakat, untuk mempertanggungjawabkan kewajibannya sebagai ummat manusia yang hidup di dunia kepada Tuhan. Ide Somodirdjo untuk menambah pelajaran praktek kepada para muridnya itu, dituangkan dalam pelaksanaan untuk membentuk wadah dimana putra-putri Muhammadiyah mengadakan kegiatan

Dengan bantuan R H. Hadjid seorang kepala guru agama di Standart School Muhammadiyah, maka pada tahun 1919 Somodirdjo berhasil mendirikan perkumpulan yang anggotanya terdiri dari para remaja putra-putri Standart School Muhammadiyah. Perkumpulan tersebut diberi nama Siswa Praja (SP).  

Tujuan dibentuknya Siswa Praja adalah: 

1. Menanamkan rasa persatuan, 

2. Memperbaiki; 

3. Memperdalam agama;

Siswa Praja mempunyai ranting-ranting di sekolah sekolah Muhammadiyah yang ada, yaitu: Suronatan, Karangkajen

Bausasran, dan Kotagede. Seminggu sekali anggota Siswa Praja Pusat memberi tuntunan ke ranting-ranting. Setelah lima

bulan diadakan pemisahan, antara anggota laki-laki dan perempuan. Pimpinan Siswa Praja Wanita diserahkan kepada Siti

Wasilah sebagai Ketua, Umayah Wakil Ketua, Siti Juhainah Penulis, dan Siti Zuhriyah Bendahara. Tempat mengadakan

kegiatan Siswa Praja Wanita di rumah Haji Irsyad (Mushola Aisyiyah Kauman Yogyakarta sekarang). Kegiatan Siswa Praja

Wanita adalah pengajian, berpidato, jama'ah subuh membunyikan kentongan untuk membangunkan ummat Islam Kauman agar

menjalankan kewajibannya yaitu shalat subuh, mengadakan peringatan hari-hari besar Islam dan kegiatan keputrian. 

Lima bulan kemudian Siti Wasilah mengundurkan diri dan diadakan perubahan susunan pengurus pirnpinan Ketua: Siti Umayah, Wakil Ketua: Siti Zuhriyah, Penulis Siti Djuhainah Bendahara: Siti Zaidiyah. Pada periode ini mulai diadakan klasifikasi 

1. Thalabus Saadah tiap malam jum'at untuk anak-anak berumur 15 tahun keatas. 

2. Tajmilul akhlak, tiap jum'at sore untuk anak-anak yang berumur 10-15 tahun 

3. Dirasatul Bannat pengajian sesudah maghrib untuk anak-anak Dasar. 

4. Jamiatul Athfal dua kali seminggu untuk anak-anak yang berumur 7-10 tahun. 

5.Tiap satu bulan, pada hari jum'at terakhir diadakan tamasya keluar kota. 

Meskipun Siswa Praja Wanita berhasil didirikan pada tahun 1919, namun pengurusnya mengalami hambatan didalam memajukan kegiatan. Hambatan ini pada umumnya berasal dari orang tua murid itu sendiri. Mereka melarang, putra-putrinya mengikuti kegiatan diluar jam sekolah karena mereka sering lupa akan tugas rumah vang harus dikerjakan Namun Berkat kesabaran dan ketekunan pengurus dalam memberikan pengertian kepada para orang tua, akhirnya mereka mengerti dan merasakan manfaat dari adanya perkumpulan Siswa Praja Wanita. Bahkan anak-anak yang mengikuti SPW semakin banyak memiliki ketrampilan ketrampilan praktis yang sangat berguna dikelak kemudian hari.

Anggota Siswa Praia Wanita semakin banyak, sehingga menghajatkan tempat yang lebih luas, karena itu tempat kegiatan dipindahkan ke rumah KH Muhammad Kamaluddiningrat (ayah Siti Umniyah). Pelajar-pelajar Mu'allimat yang datang dari berbagai daerah turut aktif dalam SPW, sehingga setelah mereka pulang ke kampungnya Siswa Praja Wanita ditularkan kepada para remaja putri. Dan akhirnya SPW semakin meluas. 

Tahun 1923 secara organisatoris Siswa Praja Wanita menjadi urusan Aisyiyah tahun 1924 mendirikan Bustanul Athfal, yakni suatu gerakan untuk anak laki-laki dan perempuan yang berumur 4-5 tahun. Pelajaran pokok yang diberikan adalah dasar-dasar ke-Islaman pada anak-anak, pada sore hari. Sesudah dua bulan diganti pagi hari SPW menerbitkan buku nyanyian bahasa jawa dengan nama pujian siswa Praja. Siswa Praja Wanita semakin besar dan menimbulkan inisiatif para pimpinan untuk membeli gedung. Pada tahun 1925 Siswa Praja Wanita membeli sebuah rumah sebagai pusat kegiatannya. Tahun 1926 kegiatan Siswa Praja Wanita dimuat di Suara "Aisyiyah". Karena mempunyai cabang-cabangnya di luar daerah. Cabang pertama adalah Cabang Surakarta. Pelajaran-pelajaran ditambah dengan ketrampilan seperti menjahit, kerajinan dan memasak. Tahun 1926 Busthanul Athfal diserahkan kepada Aisyiyah. Tahun 1929 SPW dipimpin oleh Siti Zuhriyah. Pada saat ini mulai diadakan kaderisasi secara sederhana. Pada tahun ini pula Konggres yang ke-18 semua cabang diharuskan mendirikan SPW dengan sebutan Aisyiyah urusan Siswa Praja. Pada tahun 1931 dalam konggres ke-20 di Yogyakarta diputuskan semua nama-nama gerakan dalam Muhammadiyah harus memakai bahasa Arab atau bahasa Indonesia, karena cabang-cabang Muhammadiyah di luar jawa sudah banyak. Saat itu Muhammadiyah telah mempunyai cabang kurang lebih 400 buah. maka nama Siswa Praja Wanita diganti menjadi Nasyiatul Aisyiyah.

Siswa Praja Wanita (SPW) yang pada tahun 1931 berubah nama menjadi Nasyiatul Aisyiyah, dan masih bagian dari Aisyiyah makin hari makin aktif kerjanya. Tahun 1935 Pimpinan Nasyiah di lbukota dipimpin oleh Siti Buchainah. Kegiatannya bertambah lagi; mengadakan shalat jum'at bersama-sama, mengadakan tabligh keluar masuk kampung, keluar kota, kursus administrasi dan propaganda Muhammadiyah. Tahun 1938 pada Kongres Muhammadiyah ke-26 di Yogyakarta diputuskan "Simbul Padi" menjadi simbul Nasyiah. Bapak Achyar Anies mengarang nyanyian simbul padi dan dijadikan Mars Nasyiah. Tahun 1939 Pimpinan NA dipegang oleh St. Wasilah Anies. Di pusat Nasyiatul Aisyiyah menyelenggarakan "Taman Aisyiyah" dengan demikian putri-putri NA yang berbakat mengarang mempunyai kesempatan untuk mengembangkan bakatnya. Selain itu juga menghimpun lagu-lagu yang dikarang oleh komponis-komponis Muhammadiyah dan dibukukan dengan diberi nama "Kumandang Nasyiah".

Pada masa sekitar revolusi, percaturan politik dunia yang mempengaruhi negara Indonesia, membawa akibat yang besar atas kehidupan masyarakat.

Organisasi-organisasi termasuk didalamnya Muhammadiyah, Aisyiyah dan Nasyiatul Aisyiyah mengalami kemacetan. Nasyiah hampir tidak terdengar lagi perannya ditengah-tengah masyarakat. Baru setelah situasii mengijinkan tahum 1950, Muhammadiyah mengadakan Muktamar di Yogyakarta untuk memesatkan gerak dan langkahnya. Aisyiyah ditingkatkan menjadi otonom. Oleh Aisyivah, Nasyiatul Aisyiyah dijadikan bagian yang diistimewakan sehingga terbentuk Pimpinan Pusat Aisyiyah seksi Nasyiah yang disertai memberi pimpinan kepada Aisyiyah bagian Nasyiah diseluruh Indonesia, dengan ini berarti Nasyiah berhak mengadakan konferensi mengadakan peninjauan dan sebagainya. 

Tahun 1952 Pimpinan Pusat Aisyiyah seksi Nasyiah dipimpin oleh ibu Zam'ah Dimyati. Usahanya yang pertama adalah memberikan pimpinan kepada Nasyiah seluruh Indonesia dan menyelenggarakan keanggotaan Nasyiah. Tahun 1953 Muktamar di Purwokerto, putri Nasyiah banyak yang hadir menemani utusan dari Aisyiyah. Pimpinan Pusat Aisyiyah seksi Nasyiah melaporkan hasil kerjanya pada Muktamar. Tahun 1954 Pimpinan Pusat Aisyiyah membentuk satu susunan pengurus untuk menghimpun putri-putri keluarga Muhammadiyah yang bersekolah di Yogyakarta, tetapi belum terhimpun di Nasyiah dengan maksud supaya mereka aktif di Nasyiah.

Tahun 1956 Muktamar di Palembang, dari Muktamar Aisyiyah ada prasaran mengaktifkan anggota -Nasyiatul Aisyiyah yang pokok isinya mengharapkan kepada Aisyiyah untuk memberi hak otonom kepada Nasyiah. Prasaran disampaikan oleh Dra. Baroroh. Tahun 1959 Muktamar di Yogyakarta kedudukan Nasyiah masih sebagai seksi Aisyiyah, pimpinan dipegang oleh ibu Zuhra Daris. Kegiatannya mulai diperbesar. 

Ketika Muktamar di Jakarta tahun 1962 diberi sedikit kesempatan untuk mengadakan musyawarah tersendiri dan kesempatan ini dipergunakan sebaik-baiknya oleh Nasyiatul Aisyiyah. Mereka berhasil membuat rencana kerja yang baru dibawah pimpinan Siti Karimah, Seksi NA terus bekerja untuk mempersiapkan mengadakan popularisasi NA, kaderisasi dan lain-lain. Rupanya semangat Jakarta dapat merubah hati nurani segenap anggota Tanwir khususnya terhadap NA. NA sekarang benar-benar menjadi dewasa, sudah saatnya NA, diberi kepercayaan untuk membina rimah tangga sendiri. 

Tahun 1963 dalam sidang tanwir terdapat kata sepakat untuk memberi status otonom kepada NA. Di bawah pimpinan majlis bimbingan pemuda. NA yang diketuai oleh Siti Karimah mulai mengadakan persiapan-persiapan untuk mengadakan musyawarahnya yang pertama di Bandung. Dengan didahului mengadakan konferensi di Solo, maka berhasillah NA dengan munasnya pada tahun 1965 bersama-sama dengan Muktamar Muhammadiyah dan Aisyiyah di Bandung. Dalam Munas yang pertama kali, tampaklah wajah-wajah baru dari 33 daerah dan 166 cabang dengan penuh semangat, akhirnya dengan secara organisatoris NA berhasil mendapatkan status yana baru sebagai organisasi otonom Muhammadiyah. Secara organisatoris NA lepas dari Aisyiyah dan langsung dibawah pengawasan Muhammadiyah. Fungsi NA adalah sebagai pelopor, pelangsung dan penyempurna usaha Muhammadiyah Aisyiyah. Bila dilihat sepintas lalu, Aisyiyah dan NA sama kedudukannya sebagai ortom Muhanimadiyah yang bertugas untuk menyampaikan ide dan cita-cita hidup Muhammadiyah kepada sasarannya. Tetapi secara kekeluargaan Aisyiyah mempunyai kedudukan yang lebih tinggi dari NA. NA merupakan satu-satunya kader Aisyiyah yang bersedia untuk menjadi pengganti, baik yang berupa pimpinan maupun anggota. Di tingkat pusat, wilayah, daerah ataupun cabang.

From: http://alumnisdmuhammadiyahsidayu.blogspot.com/2008/12/riwayat-berdirinya-nasyiatul-aisyiyah.html

The role of Aisyiyah in promoting family planning and reproductive health

Learning from success

Inquirer, Tuesday, June 5th, 2012 

By: Rina Jimenez-David
Philippine Daily Inquirer 

JAKARTA—Indonesia has been called the “smiling face of Islam.” Where the religion spread through much of the Middle East through military conquest, Islam in Indonesia (and in much of Southeast Asia) was brought in by Arab traders, proselytizing even as they were establishing commercial routes.

Which is not to say that Islam in Indonesia is “less Islamic.” I remember visiting the office of a judge in a Shariah court in Pakistan with women leaders from Southeast Asia. An Indonesian delegate remonstrated with the judge about his rather harsh interpretation of a point of law, and he asked: “What country do you come from? Are you even Muslim?” “Of course I am Muslim, I come from Indonesia!” she replied. “Oh, Indonesia,” said the judge with a smirk, “you aren’t real Muslims!”

We all left in a huff, and none was more irate than our Indonesian friend. Indonesia, after all, has the world’s largest Islamic population, and while Indonesian Muslims present to the world a gentle, smiling and tolerant face of Islam, they are no less religious, observant or loyal to their faith.

The women of Asyiyah-Muhammadiyah came to our Women’s Edition seminar to talk about the role of this faith-based organization in promoting family planning and reproductive health in Indonesia. Dr. Atikah Zaki, the health and social coordinator of the women’s branch of Muhammadiyah, came into the room dressed in a floor-length skirt, long-sleeved blouse and her head and neck covered in a scarf that reached down to her chest. Her two companions were dressed similarly. They were the very picture of Islamic modesty, as were most of the other women speakers.

And yet Zaki in particular was unabashed in her pride at the work that Asyiyah, the women’s wing of Muhammadiyah, was doing in promoting family planning among their members. While Muhammadiyah was founded as a faith-based organization by a very influential and famous ulama (Islamic religious leader) in 1912 in Yogyakarta, Asyiyah was founded just five years later, and its work of “upholding the status of women and promoting Islamic life” has only been enhanced by its promotion of family planning and reproductive health.
* * *

AS EARLY as 1968, just when the BKKBN, the national family planning coordinating board, was established, a national congress of ulama issued a fatwa (decree) declaring that Muslims could practice certain family planning methods without committing offense.

Today, Asyiyah and Muhammadiyah endorse the following family planning methods: the contraceptive pill, the IUD, and withdrawal (although this last is considered a “traditional” method that is unreliable), while forbidding the promotion of abortion, menstrual regulation and sterilization.

Despite the limitations, Asyiyah effectively promotes family planning through a network of 86 hospitals and hundreds of clinics, while teaching responsible sexual behavior (though I doubt if they use the term) in their network of 87 universities and over 4,000 schools. As part of the association’s commitment to look after the welfare of members, local leaders also conduct regular counseling sessions, mediating disputes between a husband and wife and even addressing such sensitive issues as domestic violence and premarital sex.

“We are just obeying the Prophet Mohammed,” explained Zaki, adding that “there is no difference of opinion on family planning with other Muslim countries.” Yes, but Indonesians promote it with a smile.
* * *

“LESSONS Learned from Success” was how the talk on the history of family planning in Indonesia and background on the BKKBN was titled. The note of braggadocio could perhaps be forgiven, since Indonesia is a “success story” not just on family planning but on how national leadership and grassroots popular support for a program can translate into economic gains and stability.

Although Indonesia’s family planning program was due to the strong backing and leadership of Suharto until his fall from power, said Eddy Hasmi of the BKKBN, through the decades the family planning program has gained “many stakeholders.”

And while in many countries population measures took hold only as a result of economic development and rising personal incomes, in Indonesia, he said, the opposite was true. A strong family planning program and a resulting plunge in family size and number of births enabled the Indonesian government to pursue development more aggressively.

But slowed population growth, said Hasmi, also “eased pressure on public services like education, health and infrastructure and raised standards of living.” Today, Indonesia is reaping the “demographic dividend,” with just 27 percent of the population under 15 (still economically dependent and nonproductive) compared to 43 percent in 1970, he added. The decade 1985-1995 was Indonesia’s “Golden Period,” when per capita income rose by as much as 70 percent, he rhapsodized.
* * *

A COMPLEX array of programs underpin present-day Indonesian family planning policies: joint public and private, and foreign and domestic manufacturing of contraceptive drugs and devices; a public-private partnership for high-quality reproductive health services under the symbol of the “Blue Circle”; strong legislative support for the program; the encouragement of qualified midwives in the private sector; and support from various sectors including religious leaders, educators, local leaders.

Of course, problems remain. What is puzzling is that despite the high family planning prevalence rate, maternal mortality remains high. The government is constrained from providing contraceptive services to unmarried youth. And HIV/AIDS is a growing problem. But we can certainly learn a lot from Indonesia’s lessons “learned from success.”

Retrieved from: http://opinion.inquirer.net/30117/learning-from-success

Ormas Islam dan usaha kesejahteraan sosial: Pendidikan dan perlindungan anak di lingkungan Muhammadiyah

Fuaida, Lisma Dyawati. 2006. Ormas Islam dan usaha kesejahteraan sosial: Pendidikan dan perlindungan anak di lingkungan Muhammadiyah. In Bunga rampai Islam dan kesejahteraan sosial, ed. Kusmana, 161-78. Jakarta: PIC UIN Jakarta.

Abstrak
Pemakalah mendiskusikan salah satu contoh peran institusi agama Islam, Muhammadiyah, dalam usaha kesejahteraan sosial dalam hal pendidikan dan perlindungan anak di Indonesia di lihat dari sisi kebijakan lembaga. Secara normatif makalah ini menegaskan bahwa telah ada usaha yang dilakukan oleh organisasi massa Islam di Indonesia. Secara khusus, Muhammadiyah yang menjadi fokus pembahasan, ditegaskan telah memiki peran yang cukup penting baik dalam bidang pendidikan maupun usaha kesejahteraan sosial, termasuk di dalamnya usaha perlindungan anak.

Kesimpulan
...
Di negara yang mayoritas penduduknya agama Islam seperti di Indonesia ini dengan masalah kemiskinan yang belum teratasi dan sederet kasus-kasus naas yang menimpa kehidupan anak-anak, kekuatan Islam sangat dituntut dalam upaya perlindungan anak, tentu saja tidak selalu dalam makna eksklusif hanya untuk umat Islam saja akan tetapi juga seluruh anak Indonesia umumnya. Di sini, kepekaan ormas Islam dalam merespon hal tersebut termanifestasi dalam struktur atau institusi dan kebijakannya yang sensitif akan hak-hak anak. Terdapatnya Pembina Kesejahteraan Sosial (PKS) `Aisyiyah dan Majelis Kesehatan dan Kesejahteraan Masyarakat (MKKM) Muhammadiyah serta Lembaga Kemaslahatan Keluarga Nahdlatul Ulama (LKKNU) sekedar contoh yang mencerminkan bahwa ormas-ormas tersebut sudah memberikan wadah yang luas untuk melakukan program-program perlindungan dan pelayanan terhadap anak. Perlindungan terhadap anak 1) dari keadaan darurat atau keadaan yang membahayakan; 2) dari kesewenang-wenangan hukum; 3) dari eksploitasi, termasuk tindak kekerasan (abuse) dan penelantaran; dan 4) dari diskriminasi, telah dilakukan oleh, misalnya, Muhammadiyah dan `Aisyiyah melalui pelayanan dan bantuan yang diberika melalui panti-panti asuhan untuk anak yatim, yatim-piatu dan terlantar; rumah singgah untuk anak-anak jalanan; pelayanan anak jalanan berbasis keluarga (rumah) untuk anak-anak jalanan yang memiliki keluarga; dan pusat-pusat anak (children center) untuk anak korban bencana alam.
...

Serving Young Indonesian Muslim Women: The Dynamics of the Gender Discourse in Nasyiatul Aisyiyah 1965-2005

Originally: Syamsiyatun, Siti. 2006. Serving young Islamic Indonesian women: the development of gender discourse in Nasyiatul Aisyiyah 1965-2005. Thesis (Ph.D.)--Monash University.

 

Blurb/Shorttext:

Muslim veiled women have often been portrayed by some secular feminists as being powerless, submissive and oppressed. While such depiction might be true for some Muslim women in particular context, generalization does not help to understand their realities. The book highlights the agency played by young Muslim women, represented by those organizing through Nasyiatul Aisyiyah (founded in 1931), to secure and serve their gender interests. These young women have taken their moral and ethical foundations for the cause of women empowerment from the Qur''anic texts and Indonesian traditions. The book analyzes their strategies for empowerment program implementation, which they developed within the space controlled by the Indonesian state and male-dominated Islamic organizations. It offers originality of primary data from the Muslim women''s experiences, dreams, struggles and achievements, thus supplies significant fresh knowledge on the dynamics of gender discourse in a democratic country where Muslims are the majority for concerned scholars in gender studies, women''s movement, Islamic studies, Indonesian studies, and general readers.

 

Publishing house:

LAP LAMBERT Academic Publishing

Website:

http://www.lap-publishing.com/

By (author) :

Siti Syamsiyatun

Number of pages:

268

Published at:

2010-08-11

 

Keluarga Sakinah dalam `Aisyiyah: Diskursus jender di organisasi perempuan Muhammadiyah

Salman, Ismah. 2005. Keluarga Sakinah dalam `Aisyiyah: Diskursus jender di organisasi perempuan Muhammadiyah. Jakarta: PSAP Muhammadiyah

Originally from Salman's PhD dissertation at UIN Syarif Hidayatullah Jakarta

From back cover:

Sulit ditemukan karya tulis yang membahas keluarga sakinah yang ditulis oleh seorang perempuan. Uniknya lagi, buku ini menggunakan perspektif keadilan dan kesetaraan. Karya yang awalnya disertasi di UIN Syarif Hidayatullah Jakarta ini berasal dari pengkajian mendalam tentang perempuan dan keluarga sakinah dengan mengambil sampel penelitian di beberapa kawasan yang menjadi basis organisasi perempuan Islam, `Aisyiyah (Ortom Muhammadiyah), yaitu: Yogyakarta, Jakarta, Padang, dan Ujung Pandang (Makassar).

Secara umum buku ini berisi implementasi pemahaman tentang perempuan dalam `Aisyiyah yang menguraikan kedudukan, ruang gerak, hak-hak, dan peran mereka sebagai pembina keluarga serta dalam pengembangan masyarakat. Di samping itu, juga dikaitkan dengan persepsi tentang gender yang dalam dua dasawarsa terakhir ramai dibicarakan. Karya unik ini juga membahas strategi pembinaan keluarga sakinah yang meliputi pembinaan keagamaan, pendidikan, kesehatan, ekonomi, dan sosial. Di bagian akhir buku ini diuraikan upaya sosialisasi keluarga sakinah, yang diantaranya melalui dakwah pada lembaga pendidikan dan instansi pemerintah, dakwah bagi remaja, dan lain-lain.

Di samping membahas konsep keluarga sakinah menurut `Aisyiyah (dan tentunya berkaitan dengan Muhammadiyah), buku ini juga memberikan beberapa masukan dan kritik terhadap `Aisyiyah terkait dengan program pembinaan keluarga sakinah. Banyak ide-ide baru mengenai perempuan dan keluarga sakinah yang bisa dipetik dari karya ini.

Muhammadiyah and the Modernization of Indonesian Women

Baried, Baroroh. 1986. "Islam and the Modernization of Indonesian Women." in Taufik Abdullah and Sharon Siddique. Islam and Society in Southeast Asia. Singapore: ISEAS. pp. 139-154.

... Aisyiyah was one of seven women’s organizations which exercised the initiative to hold the first Indonesian Women’s Congress in 1928, when the Aisyiyah representatives was chosen as a vice-chairman. Its task within the Muhammadiyah was to help women to fully understand what is meant by the injunction to practice Islam as a way of life. Women were to be educated for the purposes of carrying out such religious duties as performing the five daily prayers, fasting, paying the religious tax (zakat) and going on the pilgrimage. Women must understand virtue and why they are not justified to commit adultery, to cheat, to tell lies, and so forth. Muhammadiyah invited Aisyiyah to guide Muslim women to purify their faith in God, using the Holy Qur’an and the Hadis (Traditions of the Prophet) (p. 147).

…

Aisyiyah stresses that in the modernization process, Indonesian Muslim women must be responsible for the welfare of their families as well as the welfare of the community. Achieving this requires that women to work together in women’s organizations. Aisyiyah’s activities in the fields of religious teachings, education, social welfare, and economics demonstrate that Indonesian Muslim women are able to work together for their mutual benefit. To accomplish this task they must sometimes leave their homes and families, and devote themselves to community service. Such organizations as Aisyiyah are contributing to the modernization of the Indonesian women (p. 153).

'Aisyiyah og visjonen av det sanne islam: reislamisering gjennom sosialt og religiøst arbeid i Padang, Sumatra

Author: Sefland, SignePublished year: 2005Document Type: ThesisLanguage: Norwegian BokmålSupervisor (s): Kari Vogt

Oppgaven omhandler den indonesiske islamske kvinneorganisasjonen ’Aisyiyah. ’Aisyiyah er den kvinnelige fløyen av Indonesias største reformbevegelse, Muhammadiyah. ’Aisyiyah har et landsdekkende nettverk av sosiale og religiøse institusjoner som barnehager, barnehjem, skoler, fødselsklinikker, sykehus og Korangrupper. Med utgangspunkt i kvalitativ metode og feltarbeid i Padang på Vest-Sumatra, fokuserer oppgaven på ’Aisyiyahs forståelse av ”det sanne islam”. Som en del av reformbevegelsen ønsker ’Aisyiyah renselse og reform av samfunnsverdier, fordi de oppfatter dagens praksis og tolkning av islam som lite tilfredsstillende. Målet er å komme nærmere en forståelse og praksis av islam som samsvarer bedre med det opprinnelige budskapet. Gjennom sine institusjoner søker ’Aisyiyah å reformere samfunnet til å komme nærmere ”det sanne islam”.

Gjennom å se på ’Aisyiyahs struktur, arbeidsområder og ideologiske elementer, søker oppgaven å si noe om hva ’Aisyiyahs begrep om ”det sanne islam” innebærer. Oppgaven tar så for seg hvordan ”det sanne islam” søkes virkeliggjort i samfunnet.

Endring forsøkes iverksatt gjennom formidling av verdier og ideologi i organisasjonens institusjoner, samt gjennom såkalt praktisk politikk. ’Aisyiyahs misjon retter seg mot både individ, familie og storsamfunn. For å nå målet om et samfunn basert på ”det sanne islam” ser ’Aisyiyah det som svært viktig å bevisstgjøre folk om egen tro, moral og kunnskap. Det understrekes også at alle må utfylle sin funksjon på best mulig måte i samfunnet. I denne sammenheng fremheves kvinnens muligheter og viktige funksjon. Gjennom bevisstgjøring og nytolkning ser ’Aisyiyah muligheten til å endre holdninger, slik at islam kan bli svaret på en positiv utvikling av samfunnet.

I oppgaven ser jeg på ulike sider ved ’Aisyiyahs organisasjon, arbeid og ideologi, som et uttrykk for reislamisering. Reislamisering innebærer å islamisere på nytt, fordi gjeldende situasjon ikke blir sett på som tilfredsstillende. Oppgaven fremmer en forståelse av at ’Aisyiyahs arbeid er et utrykk for en stadig prosess av reislamisering, der målet for prosessen er ”det sanne islam”.

Un mouvement de femmes musulmanes : 'Aisyiyah

par Prof. BAROROH BARIED
traduction de Farida SOEMARGONO

Baried Baroroh. Un mouvement de femmes musulmanes : 'Aisyiyah. In: Archipel. Volume 13, 1977. pp. 129-135.

"La femme est le pilier de l'Etat,

Si elle a des qualités, l'Etat sera préservé,

Si elle est mauvaise, l'Etat sera anéanti".

Le domaine d'action de 'Aisyiyah est concentré sur les classes moyennes et populaires. Une grande partie de ses membres habitent les villages, les hameaux les plus reculés, aussi les transmissions de directives sont-elles parfois assez longues. Cette action pour apporter le progrès dans les villages et la société rurale est en accord avec les programmes d'Enseignement et de Formation religieuse (P2A) et d'Enseignement ménager (Pendidikan Kesejahteraan Keluarga) qui constitue un programme spécial en dix points : 1. Relations inter familiales. 2. Education des enfants. 3. Nutrition. 4. Habillement. 5. Hygiène de la maison. 6. Santé morale et physique. 7. Economie ménagère. 8. Organisation du ménage. 9. Sécurité matérielle et spirituelle. 10. Planification. Dans ce programme, la participation de 'Aisyiyah porte plus spécialement sur les points 6 et 9.

Les efforts et les initiatives de 'Aisyiyah sont connus à l'extérieur grâce à la collaboration, qui existe depuis 1972, avec The League of Women Voters (Overseas Education Fund) sise à Washington. Depuis lors, 'Aisyiyah en reçoit des invitations et participe à des séminaires traitant de la façon dont il faut diriger les organisations. En 1974, avec les suggestions et l'aide financière de cet organisme, a pu être publié un ouvrage intitulé : "Guide des Jardins d'enfants de Aisyiyah Bustanu'l-Atfal" (Buku tuntunan Taman kanak-kanak 'Aisyiyah Bustaniïl-Atfal). Au cours de ces dernières années, la colloboration a encore été renforcée et en 1975, a eu lieu en Indonésie, un stage de formation des cadres de 'Aisyiyah. Ce recyclage a touché l'association du sommet à la base.

'Aisyiyah est prête à participer à toutes les formes de coopération, mais sans renoncer pour autant à son principe fondamental qui est la propagation de la foi en vue de faire progresser les femmes indoné siennes et de faire en sorte qu'elles prennent conscience du rôle de la religion et du rôle des organisations dans la vie sociale.

The Indonesian Muslim women’s movement and the issue of polygamy: the `Aisyiyah interpretation of Qur’an 4:3 and 4:129

Mudzakkir, Rof'ah. 2005. "The Indonesian Muslim women’s movement and the issue of polygamy: the `Aisyiyah interpretation of Qur’an 4:3 and 4:129." In Abdullah Saeed. Approaches to the Qur'an in contemporary Indonesia. Oxford: Oxford University Press. pp. 175-192.

Rof’ah Mudzakir

Lecturer at UIN Sunan Kalijaga Yogyakarta, Indonesia

The interpretation of the Qur’an cannot be separated from its context, in which political, social and economic factors play a role. An exegete living within the values of his or her own time and place is heavily influenced by these factors. In understanding the interpretation of the Qur’an, therefore, one should always consider the context of the text. This study considers the above hypothesis by examining the interpretation of the tow Qur’anic verses relating to polygamy, namely Q. 4:3 and 4:129, offered an Indonesian Muslim women’s organization, the `Aisyiyah, the women’s wing of the Muhammadiyah. One of the largest Muslim organizations in Indonesia, the Muhammadiyah was founded by Ahmad Dahlan in 1912 in Yogyakarta.

Indeed, in the history of the Indonesian women’s movements that emerged in the late nineteeth century, the issue of polygamy occupies an important position. Its importance lies in the fact that polygamy continues to be viewed as a barrier to the key objective of the women’s movement –that is, to modernise and improve the position of Indonesian women, both culturally and legally. It is not surprising, therefore, that since the first Indonesian Women’s Congress in Jakarta in December 1928, a fierce debate on polygamy has continued in Indonesia. The debate on polygamy has even led women’s organizations to disagree among themselves. While most organizations have decided to support the abolition of polygamy, some continue to support it, or at least to not reject the practice outright. In this debate, Muslim women’s groups represent the latter category, while Christian and non-religious organizations have chosen to contest the very validity of polygamy. Considering the importance of this issue in the Indonesian women’s movement, it is interesting to observe how Islamic groups justify their refusal to support the abolition of polygamy. In this article, we will examine why this is so, focusing on the `Aisyiyah.

The `Aisyiyah was founded on 22 April 1917 by Ahmad Dahlan in the expectation that this organization would help the Muhammadiyah, and act as a partner in promoting the Muhammadiyah’ ideas of Islamic reform. Thus, ideologically speaking, the establishment of the `Aisyiyah was based on Ahmad Dahlan’s belief that women and men are equal in the eyes of God. Considering this belief, it is not surprising to see that, in the early days of its existence, the `Aisyiyah changed the manner of participation of Muslim women in religious activities. Praying in the mosque, receiving religious training, and even wearing the veil were all signs that women (just like men) could publicly participate in religious observances. These kinds of activities were introduced by the `Aisyiyah as something that Muslim women had not experienced before.

Viewed from a wider perspective, the `Aisyiyah is no different from other women’s organizations in Indonesia which have attempted to represent women’s interests and have struggled for their advancement. However, as the female wing of the Muhammadiyah, this group has been one of the biggest Muslim women’s organizations in Indonesia. In 2002, the `Aisyiyah had 194,722 members throughout 30 provinces. More than other women’s groups, the nature of the `Aisyiyah as a mass-based group has allowed its activities to touch the grassroots level of society. Indeed, the role of the `Aisyiyah is not limited to religious activities. Its main concerns are more oriented towards social and community development, with women as the particular target, focusing on issues such as education, health and charitable activities. In fact, this organisation’s great contribution to Indonesian society can be seen in its establishment of hundreds of educational institutions, thousands of mosques, and hundreds of health centres and orphanages all over Indonesia.

Due to its role and nature, the `Aisyiyah has been described as representative of Indonesian Muslim women. It is important, therefore, to observe its response to the issue of polygamy. Another factor contributing to the significance of the `Aisyiyah in the discourse on polygamy is the development of the organisation’s arguments in justifying the practice of polygamy. Interestingly, rather than being the product of purely religious reasoning, this development is more affected by the social and political context of Indonesia. Thus, it is this point that is the main concern of this article.

Women of Muhammadiyah

Pieternella van Doorn-Harder

Doorn-Harder, Pieternella van. 2006. Women shaping Islam: Indonesian women reading the Qur'an. Urbana: University of Illinois Press.

Studying the women’s efforts, one readily concludes that they have had an enormous impact on Indonesian society. During the past two decades, Indonesian allegiances have shifted to a middle ground: Muslim believers are less interested in traditionalist Fiqh-based reasoning and have little patience for extended Javanese rituals, but the somewhat rigid Muhammadiyah patterns are not entirely acceptable either. In this middle ground, some students have become interested in the Islam Baru groups, and others study Sufism, but the majority is simply traying to be more conscientious in practicing their religion, fasting regularly, reading the Qur’an, and learning about Islam. During this process of renewed Islamization, `Aisyiyah preachers were ready, preaching, teaching, and providing Islamic alternatives for the indigenous rites of passage in the life cycles of women and children. At birth, `Aisyiyah midwives knew the correct religious formulas to whisper in the baby’s ears; at death its leaders prepared a woman’s body properly for burial. They performed the rituals in simple, economical ways that saved time and money, precious commodities in Indonesia, now and in the past. The upshot was that women gained understanding of the Islamic rituals and principles without having to delve into the time-consuming practices traditionalists followed….

`Aisyiyah women live their lives at the fault lines of interpretation about what it means to be a “good Muslim woman.” While trying to strengthen a woman’s position, they espouse the view that women complement men. With this primary tenet in mind, its programs make sense. Women working side-by-side with men can bring about the true Islamic nation. But the togetherness has its limits. Women can and do help build hospitals, elementary schools, and universities; but when directors of such programs are chosen, they have to stay in their own quarters with the clinics, preschools, and nursing colleges. They addressed the plight of women via the harmonious family model but had to perform hermeneutic acrobatics to create a spouse who complements her husband, yet is equal in some sense.

This lack of consistency does not go down well with younger feminists, male and female, so we see a storm of criticism over the family program. In their indignation, many of its critics forget the benefits the harmonious family has brought to thousands of women. Paradoxically, the criticism is a sign of `Aisyiyah’s success: it impresses on women the importance of knowing the Islamic sources that define their role and position. Students of the sources took them to a higher level; now they not only read the texts but reread them as well. And while rereading, they demand clear answers to their questions about gender, not unclear reformist talk that dodges the difficult points (pp. 127-9)

Chapter on "Women of Muhammadiyah" pp. 87-130

The Origin of Nasyiatul Aisyiyah: Organising for Articulating Religious-based Womanhood in Pre-Independent Indonesia

Siti Syamsiyatun

Abstract
There is always a reason why people develop an organization; the questions to be raised are at least why and how people are organizing. The present paper attempts to investigate similar questions as experienced by Indonesian Muslim women who have organized themselves in an association called Nasyiatul Aisyiyah. This organization has evolved from a group of female students, Siswa Praja Wanita (Respectable Female Pupils), in a Muhammadiyah Standard School founded in 1991, to being one of the largest Muslim women’s organizations in Indonesia today. In this paper I am focusing my analysis on the organization’s development during pre-independent Indonesia and putting the phenomenon of Nasyiatul Aisyiyah’s growth in specific perspectives, namely social and religious. The data for this study is generated from both library and field research, the latter of which was undertaken in June-October 2003.

The rise of Indonesian feminism undoubtedly has always been associated with the publication of letters written by a Javanese priyayi woman Raden Ajeng Kartini, as a result of her correspondence with Dutch feminists and her exposure to Western feminist thought. While Kartini’s ideas are based in Javanese culture, another kind of feminist demand was articulated from a religious (Islamic) perspective emerging in the second decade of twentieth century Indonesia. This voice was made public by Muslim women who organized themselves through Sapa Tresna (Those Who Love) and Siswa Praja Wanita/SPW (Respectable Female Students) who later on merged their groups. SPW, later to become Nasyiatul Aisyiyah, undertook activities to cater for the needs of its ever larger audiences. Some of its most noticeable achievements have been providing education for women, even to reach those denied by the colonial and religious authorities of the time; and preparing women preachers who became the backbone of religious learning among women even until today. The organization also cultivated its special characteristics for leadership from religious values. However, this does not mean that Nasyiatul Aisyiyah ignored its cultural roots, in shaping the internal culture of the organization.

Key words:
Women, Islam, Organization, Indonesia, Colonial Period

Citation: Syamsiyatun, Siti. 2004. The Origin of Nasyiah: Organising for Articulating Religious-based Womanhood in Pre-Independence Indonesia." in R. Cribb (ed.). Asia Examined: Proceedings of the 15th Biennial Conference of the ASAA 2004. Canberra: ASAA & Research School of Pacific and Asian Studies, the Australian National University. pp. 1-25. http://coombs.anu.edu.au/SpecialProj/ASAA/biennial-conference/2004/Syamsiyatun-S-ASAA2004.pdf

Muslim Women's Politics in Advancing Their Gender Interests: A Case-Study of Nasyiatul Aisyiyah in Indonesian New Order Era

Al-Jami'ah Vol. 45 No.1 Tahun 2007

Jurnal/Journal from digilib-uinsuka / 2009-10-22 10:08:25
By : SITI SYAMSIYATUN, Jurnal Al Jami'ah UIN Sunan Kalijaga Yogyakarta
Created : 2009-10-22, with 1 files

Keyword : Women Organization, Gender, Interest, Nasyiatul Aisyiyah, Politics, New Order

ABSTRACT

This article analyses a strategy of Nasyiatul Aisyiyah, a youth Muslim women organization, in developing its ideology and the importance of gender in the reign of New Order Indonesia (1966-1998). In the name of political stability, the New Order applied a tight political control towards mass-religious based organizations and tried to minimize their militancy by forming new women’s movement organizations such as Dharma Wanita and PKK that are easily controlled by the government. As an Islamic women organization, Nasyiatul Aisyiyah underwent the surveillance practiced by the government via those two bodies; however Nasyiatul Aisyiyah could constantly maintain its entity as an Islamic women organization. In the 1980s when the New Order Regime was predominantly in power, Nasyiatul Aisyiyah held negotiations and adapted to the governmental gender policy to assure the position and the interests of young women.

Copyrights : Copyright (c) 2009 by Perpustakaan Digital UIN Sunan Kalijaga Yogyakarta. Verbatim copying and distribution of this entire article is permitted by author in any medium, provided this notice is preserved.

http://digilib.uin-suka.ac.id/gdl.php?mod=browse&op=read&id=digilib-uinsuka--sitisyamsi-2989

Reposisi Peran Perempuan di Muhammadiyah (Refleksi Teologis dan Praksis)

Reposisi Peran Perempuan di Muhammadiyah
(Refleksi Teologis dan Praksis)

Oleh Tuti Alawiyah

Keunggulan Muhammadiyah --sebagai gerakan kaum modernis, pembaharu (tajdid) dengan slogan kembali kepada Al-Quran dan Sunnah serta selalu berupaya menegakkan amar makruf nahi munkar-- menjadi terdistorsi ketika memandang kedudukan dan posisi perempuan sebagai tidak ada persoalan. Sebagian orang menganggap perempuan di Muhammadiyah sudah diberi kebebasan (seperti dalam bidang pendidikan, karir), memiliki status dan derajat yang tinggi sebagai istri, ibu, boleh berkiprah di dunia luar, dan sebagainya. Sering terlontar nada sinis, “Kurang apa “perempuan Muhammadiyah”? Mau nuntut apa lagi ngomong-ngomongin perempuan? “Sudahlah tidak usah ikut-ikutan ngomongin gender, di Muhammadiyah perempuan sudah maju, dan sebagainya.

Pertanyaannya kemudian, apa sih persoalan perempuan dan mengapa harus diperbincangkan? Membicarakan persoalan perempuan tentu tidak terbatas pada perempuan di Muhammadiyah saja, tapi perempuan secara umum di Indonesia dan di dunia. Jikalau akan dipersempit dalam lingkup Muhammadiyah, ini merupakan satu contoh kasus saja, karena di luar sana ada banyak persoalan perempuan akibat adanya ketimpangan relasi gender.

Contesting the leadership of Muhammadiyah

Published on The Jakarta Post (http://www.thejakartapost.com)
Contesting the leadership of Muhammadiyah

The Jakarta Post | Tue, 07/20/2010 4:39 PM | Opinion

Ahmad Najib Burhani and Tuti Alawiyah

The 46th Congress of Muhammadiyah in Yogyakarta wrapped up on July 8. One of several issues hotly discussed or dominantly appeared during the congress was leadership.

Several newspapers covered controversial issues such as the involvement of former State Intelligence Agency (BIN) deputy chief Muchdi Purwopranjono as one of 39 candidates for the executive board members of Muhammadiyah and the disharmony between its chairman, Din Syamsuddin, and President Susilo Bambang Yudhoyono.

Muchdi was not elected as one of 13 executive board members of Muhammadiyah for 2010-2015. And the conflict between Syamsuddin and Yudhoyono did not distract the former from being reelected as the head of the country’s largest Islamic organization.

Other leadership issues which occurred during, and continued since then are the colorless nature of the new leadership and the objection of women in Aisyiyah for not being involved or inserted in the new leadership of Muhammadiyah. Compared to the previous leaderships of Amien Rais, Ahmad Syafii Maarif, and the first term of Syamsuddin, the present leadership is dominated by scholars from Islamic higher education (State Islamic Universities or UIN/IAIN). Only two of 13, namely Bambang Sudibyo, former minister of national education, and Dahlan Rais, brother of Amien Rais, who are not scholars of Islam. No physician, engineer, lawyer, businessman, economist, and Non-Government Organization (NGO) activist in the leadership.

The absence of women on the executive board of Muhammadiyah has been an issue for several decades.

As a recurrent topic in every congress of Muhammadiyah, this problem has never been completely resolved or settled. In the 1960s and 1970s, women had formally been given the chance to be leader of Muhammadiyah. Under Maarif’s leadership, Muhammadiyah employed affirmative action by giving a special quota for women to be elected in the executive board. Unfortunately, this policy was annulled at the end of his leadership.

This article will focus on the role of women in Muhammadiyah and in its leadership. What is the main burden or difficulty that hinders the inclusion of women on the executive board of Muhammadiyah?

The establishment of Aisyiyah, the sister organization of Muhammadiyah, in 1917 was under a modernist paradigm. Different from fundamentalist paradigms that confine women to domestic and reproduction life, modernist Muslims empower women and allow them to actively participate in social activities.

The role of women in leadership roles in society (as doctors, lawyers or judges) and education (to pursue highest level of education and to play in the system of education) is essential. Modernist people rescue women from exclusion, but their social role is still segregated from men.

Under this paradigm, a question should be raised: what is the membership status of women in Muhammadiyah? Do they have full membership? Culturally, they are perfect members of Muhammadiyah. When this organization claims that the total number of its followers is such and such, women are certainly included in this calculation.

But when there is an issue of employing affirmative action by providing a special quota for women in the leadership of Muhammadiyah, the common rejection of this policy is that women already have their own organization, Aisyiyah, which needs devotion and if they want to run for leadership in Muhammadiyah, they have to follow normal process of election. There is another way to increase the possibility of being elected to the leadership of Muhammadiyah, namely by merging Aisyiyah to Muhammadiyah.

Leadership of Muhammadiyah is constitutionally open to both male and female. However, since the number of female representatives who have the right to vote is very limited, women find it almost impossible to be elected. And since there is segregation of activities between male and female, the chance of women being elected as leaders of Muhammadiyah’s regional branches, thereby becoming representatives in the congress is also limited.

Therefore, although theoretically woman could be elected as the president of Muhammadiyah, culturally there is no such opportunity. This is the reason why some people believe that without affirmative action, woman would never become executive board of Muhammadiyah, or at least they have to wait 100 years.

Affirmative action is deemed to be able to resolve social, cultural and practical hurdles that face women’s involvement in Muhammadiyah leadership. When conditions to gain equal participation cannot be achieved, especially in an organization as old and as large as Muhammadiyah, certain circumstances that promote women’s participation might be the answer.

This action would also speed up social change in regard to women’s equal involvement in this organization. If the cultural and natural process is so difficult to be achieved, as shown in women’s leadership in Muhammadiyah almost in every level, the central executive board of Muhammadiyah can provide a model to embrace women’s groups in its leadership. This action, hopefully, can penetrate the changes to other lower levels of Muhammadiyah.

The next question is why should women become involved in Muhammadiyah leadership? Since the members of Muhammadiyah are both male and female, it is not fair to “culturally” exclude women from participating in decision making and executing programs. This is about equal rights and participation.

Women’s engagement on the executive board of Muhammadiyah might promote a more dynamic leadership and give leverage not only to other women but also to men, young, adult, and older adult by providing different perspectives to solve several important issues from social, economic, educational, to political problems.

With the involvement of woman in Muhammadiyah leadership, unequal participation and the strict division between male and female would be dissolved without necessarily merging Aisyiyah with Muhammadiyah.


Ahmad Najib Burhani and Tuti Alawiyah are PhD students at the University of California, Santa Barbara and the University of Texas, Austin.

— JP
Copyright © 2010 The Jakarta Post - PT Bina Media Tenggara. All Rights Reserved.
Source URL: http://www.thejakartapost.com/news/2010/07/20/contesting-leadership-muhammadiyah.html

PP Aisyiyah 2010-2015: Noordjanah Djohantini Ketua Umum, Dyah Siti Nuraini Sekretaris Umum

Muhammadiyah.or.id., 7 Juli 2010

Haqqi Hasan Inamul

Yogyakarta - Setelah melalui rapat tertutup 13 anggota PP Aisyiyah terpilih, pada pukul 20.20 malam ini, Rabu (07/07/2010) bertempat di Graha Wanabhaktiyasa, Panitia Pemilihan mengumumkan Ketua Umum dan Sekretaris Umum PP Aisyiyah 2010-2015. Terpilih sebagai Ketua Umum adalah Dra. Hj. Siti Noordjanah Djohantini, M.M., M.Si., dan sebagai Sekretaris Umum adalah Dra. Hj. Dyah Siti Nuraini.

Menurut ketua Panitia Pemilihan, Siti Aisyah, M.Ag., Ketua Umum dan Sekretaris Umum tersebut terpilih secara aklamasi, yaitu disepakati semua anggota PP Aisyiyah 2010-2015 tanpa voting. Pengumuman kedua nama tersebut disambut tepuk tangan meriah oleh seluruh muktamirin, kemudian pimpinan sidang mengetok palu tiga kali sebagai tanda keputusan tersebut disahkan. Sidang pleno pengumuman dan pengesahan Ketua Umum dan Sekretaris Umum diakhiri dengan penandatanganan naskah serah terima jabatan oleh Ketua Umum PP Aisyiyah 2005-2010, Prof. Dr. Siti Chamamah Soeratno dan Ketua Umum PP Aisyiyah 2010-2015, Noordjanah Djohantini, serta dua orang saksi yaitu Ketua Panitia Pemlihan dan perwakilanan peserta yaitu utusan dari Pimpinan Wilayah Aisyiyah DIT.

Berikut Anggota PP Aisyiyah 2010-2015 :

1. Dra. Hj Siti. Noordjannah Djohantini, M.M., M.Si.
2. Prof. Dr. Hj Siti Chamamah
3. Prof. Dr. Hj Masyithoh Chusnan, M.Ag.
4. Dra. Hj Dyah Siti Nuraini
5. Dra. Hj Shoimah Kastolani
6. Dra. Hj Siti 'Aisyah, M.Ag.
7. Dra. Hj Nurni Akma
8. Dra. Trias Setiawati, M.Si.
9. Prof. Dr. Siti Muslimah Widiastuti
10. Dr.Hj Atikah M Zakki, M.Ars.
11. Rohimi Zamzan, S.Psi., M.Pd.
12. Hj Hadiroh Ahmad, S.Pd.
13. Dra. Hj Susilahati, M.Si.

(haqqi)

Yogyakarta – Rabu dini hari, (07/07/2010) pukul 00.20 WIB, Sekretaris Pimpinan Pusat ‘Aisyiyah Trias Setiawati meyatakan bahwa hasil perhitungan suara yang telah dilakukan Selasa Sore (06/07/2010) telah bisa dipublikasikan setelah proses internal selesai dilakukan. Praktis tidak ada nama baru yang muncul. Unggul dalam pengumpulan suara Ketua PP ‘Aisyiyah Dra. Siti Noordjannah Djohantini, MM yang mengumpulkan 1291 suara.

Diurutan selanjutnya Ketua Umum PP Aisyiyah 2005 - 2010 Prof. Dr. Siti Chamamah dengan 1094 suara, Ketua PP ‘Aisyiyah 2005 – 2010 Dr. Masyithoh , M.Ag. dengan 916 suara, kemudian Ketua PP ‘Aisyiyah 2005 – 2010 Dra. Dyah Siti Nuraini dengan 828 suara dan Sekretaris Umum PP ‘Aisyiyah 2005 – 2010 Dra. Shoimah dengan 557 suara.

Sebelumnya, pada selasa pagi telah diadakan pemungutan suara yang dilakikan dengan mekanisme tiap peserta yang memiliki hak suara diharuskan memilih 5 dari 40 orang nama calon tetap. Suara dinyatakan tidak sah apabila nama yang dipilih lebih atau kurang dari 5.

Penghitungan dimulai sejak pukul 15.00 WIB di ruang IT, UAD kampus I lantai 2. Penghitungan ini dihadiri 36 saksi yang berasal dari peserta Muktamar ‘Aisyiyah, dengan masing-masing saksi per TPS 6 orang.

Menurut agenda, selanjutnya kelima Anggota Pimpinan Pusat ‘Aisyiyah ini akan bersidang pada pukul 15.30 WIB untuk menentukan Ketua Umum periode 2010 – 2015, dilanjutkan dengan penetapan oleh plono dan langsung serah terima antara Pimpinan lama dengan Pimpinan baru, dengan demikian di ‘Aisyiyah seperti halnya di Muhammadiyah tidak ada waktu dimana pimpinan berstatus demisioner. (arif)

Gerakan 'Aisyiyah Menuju Abad ke II

aisyiyah.or.id., Senin, 05 Juli  2010  | 18:35 WIB

Gerakan 'Aisyiyah Menuju Abad ke II

‘Aisyiyah yang merupakan Organisasi Otonom Khusus Muhammadiyah dalam menjalankan amanah Muktamar ke-46 dihadapkan pada berbagai tantangan dan persoalan, baik yang bersifat lokal, nasional maupun global. Permasalahan kehidupan bangsa, seperti kemiskinan, rendahnya derajat kualitas kesehatan (khususnya perempuan dan anak), pendidikan, tingkat pengangguran yang terus bertambah, perdagangan manusia, kekerasan (termasuk kekerasan terhadap perempuan) dan konflik sosial yang cenderung meningkat, menuntut ‘Aisyiyah untuk bergerak lebih dinamis.

Tugas mulia yang diemban ‘Aisyiyah untuk menyelesaikan persoalan ummat dan bangsa tidak akan pernah tuntas jika belum ada langkah-langkah konkret. Langkah ini harus cepat dan tepat, salah satunya melalui amal usaha yang dimiliki ‘Aisyiyah seperti upaya pendidikan (education) pada masyarakat baik formal maupun informal, terutama melalui pendidikan agama di lembaga pendidikan formal.

Untuk menjawab tantangan yang dihadapi ‘Aisyiyah, maka program-program dan kebijakan hasil keputusan Muktamar dan Tanwir I yang dilaporkan dalam sidang Tanwir II, bahwa langkah-langkah dan kebijakan program ‘Aisyiyah tersebut adalah pengutan organisasi, peningkatan kualitas amal usaha juga pada amal kegiatan serta perluasan peran ‘Aisyiyah dalam seluruh aspek kehidupan baik di tingkat global, nasional dan regional. Selain itu, yang sangat penting adalah peningkatan peran dakwah ‘Aisyiyah di tingkat basis masyarakat dengan gerakan pengajian dan pemberdayaan masyarakat melalui program Keluarga Sakinah dan Qaryyah Thayyibah menuju terwujudnya masyarakat Islam yang sebenar-benarnya.

Di dalam menjalankan program dan kegiatannya, ‘Aisyiyah perlu mensinergikan semua amal usahanya dengan berbagai pihak. Semua ini dengan tujuan untuk melancarkan dan mensukseskan pelaksanaan program dan kegiatan ‘Aisyiyah dalam semua bidang, seperti : pendidikan, sosial, kesehatan, ekonomi, lingkungan, dan advokasi hukum.

‘Aisyiyah di Luar Negeri
‘Aisyiyah tidak hanya berkembang di Indonesia namun sudah merambah pada tingkat mancanegara, seperti PCIA (Pimpinan Cabang Istimewa ‘Aisyiyah) Mesir, Belanda, dan Malaysia. Baru-baru ini, di Singapura juga telah terbentuk PCIA Singapore dengan berbagai program dan kegiatan yang telah dilaksanakan, seperti berdirinya Day Care (tempat Penitipan Anak), Taman Kanak-Kanak ‘Aisyiyah, pengajian-pengajian dan lain sebagainya. Terbentuknya PCIA ini mendapatkan sambutan yang baik dari organisasi perempuan setempat, regional, dan Internasional.

Hal di atas, merupakan sebuah prestasi yang sangat cemerlang untuk ukuran organisasi perempuan, di mana ‘Aisyiyah sudah mampu mengepakkan sayapnya lebih jauh di atas rata-rata.

Selain prestasi pengembangan organisasi di mancanegara, pelaksanaan program ‘Aisyiyah jug aluar biasa. Pasalnya, selain melakukan penguatan ideologi, proses pelaksanaan program ‘Aisyiyah menggunakan kerangka program Qaryyah Thayyibah (QT) untuk mewujudkan masyarakat Islam yang sebenar-benarnya dengan menguatkan ketahanan keluarga melalui program keluarga sakinah (KS) sebagai dasar pengembangan organisasi untuk penguatan kembali (revitalisasi) cabang dan Ranting (PCR).

Adapun pengertian Qaryyah Thoyyibah adalah suatu perkampungan dimana masyarakatnya menjalankan ajaran Islam secara baik dalam segala aspek kehidupannya yang meliputi bidang akidah, ibadah, akhlak, dan mu’amalah duniawiyah untuk mewujudkan masyarakat yang baldatun thayyibatun wa rabbun ghafur.

Di dalam program QT, terdapat lintas majelis dan pendekatan yang dilakukan adalah pendekatan pemberdayaan pada masyarakat. Selain QT, terdapat juga keluarga sakinah. Keluarga sakinah adalah keluarga yang dibentuk berdasarkan perkawinan yang sah, mampu memberikan kasih sayang pada anggota keluarganya sehingga mereka memiliki rasa aman, tenteram, damai serta bahagia dalam mengusahakan kesejahteraan dunia akirat.

Kerangka program keluarga sakinah adalah serangkaian program yang diarahkan pada peningkatan ketahanan keluarga yang dilaksanakan melalui berbagai pendekatan secara terpadu (lintas mejelis) oleh semua mejelis atau lembaga secara berkelanjutan dan berkesinambungan.
Selain melakukan revitalisasi secara internal, ‘Aisyiyah juga melakukan kerjasama dengan pihak-pihak lain baik dalam negeri (pemerintah) maupun luar negeri sebagai mitra yang bisa bekerjasama dengan baik. Dengan demikian, program-program ‘Aisyiyah dapat terlaksana dengan baik.

Dari pemerintah yang menjadi mitra kerjasama dengan ‘Aisyiyah antara lain Departemen Kesehatan, Departemen Kehutanan, Departemen Perekonomian dan UKM, Depdiknas, KPP,Depag, Depsos,BKKBN, dan dari luar negeri Global Found ATM, Global Foun For Children, AUSTCARE, UNICEF, SAVE THE CHILDREN, The Asian Foundation (TAF), World Population Foundation, Community Radio, Netherland, Belanda, dan lainnya.

Jejaring yang dilakukan oleh ‘Aisyiyah diantaranya mengikuti berpartisipasi aktif dalam konferensi Internatisional, tentang “The Fourth Annual international Women’s Leadership” di Sheraton Waikiki Honolulu pada 25 September 2007, atas undangan dari Executive Chambers; menghadiri Conference Religion for Peace (RFC) di Universitas of Santo Thomas Manila, Phliliphina pada 15-16 Oktober 2008; mengikuti Muktamar Muslima se Asean di Alam Melayu, Malaysia pada 12-15 Februari 2009; kunjungan ibu-ibu PPA ke Pertumbuhan kebajikan An nida’ dan Mahsa College di Malaysia, ditindaklanjuti kerjasama dengan Peningkatan pendidikan Kesehatan dan Silaturahmi kepada Muhammadiyah Singapura.

Beberapa hal ini menunjukkan betapa sangat berperan dan pedulinya ‘Aisyiyah kepada bangsa dan Negara Indonesia, dengan memiliki amal usaha baik dalam bidang pendidikan, kesehatan maupun pemberdayaan masyarakat. Wajar jika ‘Aisyiyah dapat bertahan hingga menjelang usia satu abadnya. Semoga ‘Aisyiyah dapat terus meningkatkan eksistensinya dalam menjalankan dan melaksanakan program-program kerjanya ke depan.

Ati Kusmawati, M.Si
Penulis adalah dosen Universitas Pamulang, Tangerang Selatan, Banten

The surprising work of women in, on, and through Islam

The surprising work of women in, on, and through Islam

In the United States, precious little is known about the active role Muslim women have played for nearly a century in the religious culture of Indonesia, the largest majority-Muslim country in the world. While much of the Muslim world excludes women from the domain of religious authority, the country's two leading Muslim organizations--Muhammadiyah and Nahdlatul Ulama (NU)--have created enormous networks led by women who interpret sacred texts and exercise powerful religious influence.

In Women Shaping Islam, Pieternella van Doorn-Harder explores the work of these contemporary women leaders, examining their attitudes toward the rise of radical Islamists; the actions of the authoritarian Soeharto regime; women's education and employment; birth control and family planning; and sexual morality. Ultimately, van Doorn-Harder reveals the many ways in which Muslim women leaders understand and utilize Islam as a significant force for societal change; one that ultimately improves the economic, social, and psychological condition of women in Indonesian society.

"Given the current interest in women and gender issues in Islam, and scholarly neglect of Islam in Southeast Asia, this book provides a wonderful addition to the literature. . . . Based on extensive fieldwork in Indonesia, the book skillfully weaves interviews, songs, observations, written materials, and theoretical insight into a highly readable account of how Muslim women in a specific context negotiate their roles in modern Muslim society. . . . Highly recommended."--Choice

"Van Doorn-Harder has risen to the challenge of breaking down stereotypes of Islam by combining an ethnographic and historical analysis of these two traditions in Indonesia as well as the influence of women in shaping standards for women's rights."--Sociology of Religion

“The core of Women Shaping Islam is van Doorn-Harder’s sensitive and nuanced depiction of women in Muhammadiyah and NU. . . . Gives rise to new and complex questions.”--Journal of the American Academy of Religion

"Women Shaping Islam is a groundbreaking book that challenges stereotypes and demonstrates the variety of women's roles and gender ideals under debate in the Muslim world."--Robert Hefner, professor of anthropology and director of the Program on Islam and Civil Society, Institute on Culture, Religion and International Affairs, Boston University

"Van Doorn-Harder gives us a unique insight into the worlds of Indonesian women religious leaders and scholars. Through their engagement with religious discourse and their participation in two grass-roots Muslim organizations, these women use Islamic tradition to promote women's rights, and to create an understanding of Islam that is congenial to women. They are the unsung heroes of the much-debated 'Islamic feminism'. This is a must-read book for all students of Islam and the Muslim world. I learned something new on every page."--Ziba Mir-Hosseini, author of Islam and Gender: The Religious Debate in Contemporary Iran

Pieternella van Doorn-Harder is an associate professor of Islam and world religions at Valparaiso University. She is the author of Contemporary Coptic Nuns and the editor of Between Desert and City: the Coptic Orthodox Church Today.

Retrieved from: http://www.press.uillinois.edu/books/catalog/87crw4fz9780252030772.html

The women's movement in Indonesia: With special reference to the 'Aisyiyah organization

The women's movement in Indonesia: With special reference to the 'Aisyiyah organization

by It, Suraiya, Ph.D., Temple University, 2005 , 304 pages; AAT 3203014

Abstract (Summary)

This dissertation investigates the women's movement in Indonesia. It focuses mainly on their efforts to improve the position of women. The movements were formed on the basis of religion, community and ethnic groups, while others mobilized the wives of civil servants or women workers in the government. The emergence of women's organizations offered the possibility for women to articulate their political interests unshackled by the doctrines of the state. The central focus of the dissertation is on Muslim Indonesian women.

The Muslim women's movement in Indonesia was influenced by the Islamic reform movement in the twentieth-century. The reformists sought a "return" to the fundamental truth of the Islamic texts and tradition, as articulated in the Qur'an and Hadith . The women's divisions of religious reform movements played active roles in advocating and implementing social and educational reforms. 'Aisyiyah is the women's section of the Islamic reformist movement, the Muhammadiah, and 'Aisyiyah is used as a case study in the dissertation. Initially, their efforts were directed towards increasing the awareness of Muslim women in an effort to improve their lives, obtain their rights, and realize their responsibilities. Education, both secular and religious, was seen as the key, and Aisyiyah has long inspired Indonesian women to dedicate themselves to establish educational opportunities for women.

Particularly in recent years, the 'Aisyiyah organization has been spearheading a reexamination of traditional Islamic sources for answers to the complex relationship between culture, tradition and religious requirements regarding the role of women in Islam. Analyzing Islamic teaching from a gender perspectives was an innovative initiative to change thinking patterns on gender issues, especially in the Indonesian context. The dissertation examines how 'Aisyiyah's influence has made a difference for many Muslim women by its emphasis on the importance of the mother's role as an educator, as well as on the need for women to be economically independent and to make decisions on their own.

Cultural values related to women's sexuality, which reflected the inequality of gender, very much influenced the formulation of law in Indonesia, both secular law and Islamic law. The question of the role of religion on gender constructions in Indonesia has not been asked often enough, but is clearly of great relevance to contemporary debates, as Indonesia struggles towards a modern democratic state.

However, tradition provides a sort of framework within which gender roles evolve. Family and lineage inheritance, status, and solidarity are points in the gender ideology regarding women that emerges particularly in class societies, both in rural and urban regions.

How to conceptualize the bargaining power of women because the process of subtle negotiation is an important constant in social relations. To put it briefly, Indonesian Muslim women have a strong bargaining position within their households and their social spheres because they have some control over the acquisition and use of individual skills and resources. When compared with women in societies where households are hierarchical, embodying the ideal of age and gender distinctions in specific role constraints, Indonesian Muslim women are less bound by hierarchical constraints and somewhat freer to make independent, responsible decisions.

Indexing (document details)

Advisor:	Ayoub, Mahmoud M.
School:	Temple University
School Location:	United States -- Pennsylvania
Keyword(s):	Women's movement, Indonesia, Aisyiyah
Source:	DAI-A 67/01, p. 216, Jul 2006
Source type:	Dissertation
Subjects:	Religion, Womens studies
Publication Number:	AAT 3203014
ISBN:	9780542514883
Document URL:	http://proquest.umi.com/pqdweb?did=1150814121&sid=2&Fmt=2&clientId=48051&RQT=309&VName=PQD
ProQuest document ID:	1150814121

A study of `Aisyiyah: An Indonesian women's organization (1917-1998)

A study of `Aisyiyah: An Indonesian women's organization (1917--1998)

by Ro'fah, M.A., McGill University (Canada), 2000 , 106 pages; AAT MQ70620

Abstract (Summary)

This thesis examines the social role of the Indonesian women's organization known as `Aisyiyah, the female wing of the reformist group the Muhammadiyah, founded in 1912. This is achieved by analyzing the development of the organization vis à vis other Muslim women's organizations. It looks at the activities of `Aisyiyah during the period extending from its birth in 1917 until the late New Order era of the 1990s, with close reference to other women's organizations.

A comparison of the activities of `Aisyiyah with those of other women's organizations, and an analysis of the response of this organization towards such issues as polygamy, is also an important feature of this work. While there was much common purpose, still, inevitable differences in perspective, even disharmony developed between `Aisyiyah and other women's groups. This was due in many respects to its determination to maintain its identity as a Muslim women's organization, while it at the same time faced certain limitations by virtue of its being a part of the Muhammadiyah. In general, however, `Aisyiyah is no different from other women's organizations in Indonesia, all of which have tried to represent women's interests and have struggled for their enhancement, while at the same time being faced with the challenges posed by a constantly changing political situation.

Indexing (document details)

Advisor:	Alui, Sajida S.
School:	McGill University (Canada)
School Location:	Canada
Source:	MAI 41/01, p. 61, Feb 2003
Source type:	Dissertation
Subjects:	Religious history, Womens studies, History
Publication Number:	AAT MQ70620
ISBN:	97806127062010
Document URL:	http://proquest.umi.com/pqdweb?did=766152651&sid=1&Fmt=2&clientId=48051&RQT=309&VName=PQD
ProQuest document ID:	766152651

‘Aisyiyah Luncurkan Buku Respon Muhammadiyah Terhadap KDRT

Muhammadiyah.or.id, [June 16, 2009]

Yogyakarta - Permasalah perempuan secara serius terus menjadi fokus perhatian sayap perempuan Muhammadiyah, ‘Aisyiyah. Kali ini bekerjasama dengan Komisi Nasional (Komnas) Perempuan membuat sebuah buku bertajuk "Memecah kebisuan, agama mendengar suara perempuan korban kekerasan demi keadilan (Respon Muhammadiyah)". Melalui buku ini PP Aisyiyah memberikan berbagai solusi kongkret mengatasi berbagai kasus kekerasan terhadap perempuan di Indonesia.

Menurut editor buku tersebut, Dra Siti Aisyah MAg, buku tersebut berisikan berbagai kasus kekerasan terhadap perempuan yang ditangani dan didampingi penyelesaiannya oleh Aisyiyah dan lembaga swadaya masyarakat (LSM) untuk perempuan di Indonesia.

Diakuinya, selama ini kekerasan terhadap perempuan di Indonesia ibarat gunung es. ''Yang terlihat dipermukaan dan yang melapor hanya sedikit tetapi jika ditelusuri dan dicari banyak sekali,'' paparnya. Menurutnya, selama ini penafsiran atau reinterpretasi terhadap ajaran agama juga sering digunakan sebagai senjata untuk membungkam aksi kekerasan terhadap perempuan tersebut.

Dikatakan 'Aisyah, selama ini dalam masyarakat tertanam bahwa cara pandang agama istri yang sholihah adalah istri yang taat, menerima dan sabar walaupun mengalami kekerasan dalam rumah tangga (KDRT). ''Padahal dalam hatinya, si istri bisa saja tidak terima dan merasa tertekan karena kekerasan suami, dan menganggap bahwa Islam itu tidak adil karena harus menerima dan bersabar saja diperlakukan suaminya. Ini berbahaya. Islam itu rahmatan lil 'alamin,'' paparnya.

Tidak Mengubah Ayat

Melalui buku tersebut, Aisyiyah berusaha menjelaskan kepada masyarakat bagaimana sebenarnya Islam memandang keluarga dan hak-hak perempuan. Aisyiyah berusaha melakukan reinterpretasi terhadap ayat-ayat dalam Alquran untuk mencari solusi terhadap kekerasan pada perempuan yang ada di Indonesia.

''Kita tidak mengubah ayat tetapi berusaha menampilkan bagaiman Islam itu adil untuk kaumnya baik laki-laki dan perempuan serta benar-benar rahmatan lil 'alamin,'' lanjutnya.

Selain melalui buku tersebut Aisyiyah secara kongkret juga telah membentuk lembaga khusus yang menangani dan melakukan pendampingan terhadap perempuan korban kekerasan. Aisyiyah juga melakukan pelatihan terhadap hakim-hakim di Indonesia untuk lebih memiliki sense terhadap kesetaraan gender dalam menangani kasus kekerasan terhadap perempuan. ''Kita juga melakukan pelatihan terhadap mubaligh serta mubalighot di Indonesia. Mereka kita bekali tafsir Alquran yang berkeadilan bahwa Islam itu memang benar-benar rahmatan lil 'alamin,'' tandas 'Aisyah.

Sementara itu pada rekomendasi hasil Tanwir, Aisyiyah mendesak Menteri Kesehatan untuk menginstruksikan kepada Rumah Sakit-Rumah Sakit Pemerintah se-Indonesia untuk melayani korban KDRT, korban Kekerasan Terhadap Anak (KTA) sebagai implementasi SK bersama Kementrian Pemberdayaan Perempuan dan Polri. (arif)

Source: http://www.muhammadiyah.or.id/index.php?option=com_content&task=view&id=1503&Itemid=2