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Edunity
Volume 3 Number 2, February, 2024
p- ISSN 2963-3648- e-ISSN 2964-8653
Doi:
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RELIGION PATRIARCH AND CAPITALIST CONTRIBUTION
OF FEMALE ULAMA IN DISSEMINATING HADITH IN
SOCIETY
Hartati
1
, Khumaedi Nurfatsyah Zein
2
Institut Agama Islam Negeri Syekh Nurjati Cirebon, Indonesia
E-mail: hartati@syekhnurjati.ac.id
1
, khumaedi.nzein@gmail.com
2
ABSTRACT
There are plenty of female ulama in the city of Cirebon. They are affiliated with Islamic
educational institutions such as Islamic boarding schools and madrasas, the Indonesian Ulama
Council, and Non-governmental organizations. Female ulama is allowed to contribute to
conveying Hadith to the community according to expertise in the field. However, male
domination and culture wrapped in capitalism often hinder the contribution of female ulama in
filling the country's development. This condition raises problems related to the contribution of
female ulama amid the domination and patriarchal culture of male ulama in capitalism. This
study aims to show the contribution of female ulama Cirebon Indonesia in the dissemination of
hadith. This study uses a socialist feminism approach. The results showed that the contribution
of female ulama from Cirebon Indonesia in the dissemination of hadith with a social feminist
sociological approach (awareness, motivation, ideas, and knowledge) was very high to exist in
filling hadith studies. The ideology and definition of the situation are very supportive for them
to take part with male ulama. The hadith narration method they use is through sama', kitābah
and wajadah. The theme of the hadith that was widely distributed was about the hadith of
worship, muamalah, glorifying corpses and politics.
Keywords: Women Ulama; Spread of Hadith; Socialist Feminism; Hadith Studies
Introduction
This article discusses female ulama in the city of Cirebon-Indonesia in their contribution
to the dissemination of hadith in society. The topic of discussion uses a socialist feminist
approach (Eisenstein, 1980), (Gordon, 2013), (Wharton, 1991), (Ritzer & Goodman, 2014),
thus the viewpoints and experiences of women scholars in the spread of hadith amidst
the dominance and influence of patriarchal culture (Miller, 2017), (Routledge, 2004) male
ulama in capitalism can be revealed comprehensively”. Socialist feminism assumes that
oppression of women occurs under a patriarchal system and capitalism (Ritzer &
Goodman, 2014). The patriarchal culture constructs the ulama to be a man. Women
ulama are stigmatized as companions only. Male ulama dominate, instead of the
occurrence of social class between the two, female ulama are subordinated. However,
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the Quran stipulates that women are equal to men outside of natural issues (Casanova,
2009), (Sandberg, 2013). Women are allowed to become scholars if they want and fulfil
the requirements (Al-Khatib, 1993).
In capitalism, male ulama are the owners of the means of production. Women ulama are
positioned as additional breadwinners. Ownership of the means of production is used
to increase power and dominance over women ulama. In fact, in the current era of
capitalism, women's demands for justice and recognition of identity are increasing
(Fraser, 2013), (Williams, 2014), (Sandberg, 2013). Ulama are people who have the
knowledge and ability to contribute to spreading Islam in society. The contribution of
the ulama in the spread of Islam is not determined by gender, but by their knowledge
and abilities. Hadith comes from the Prophet Muhammad SAW. He is a man. However,
the Prophet Muhammad did not forbid women to become a scholar. The proof was
Aisyah bint Abu Bakr, his wife, became a role model for Muslims. This condition shows
that both men and women are allowed to become ulama/scholars.
The existence of female ulama in the city of Cirebon-Indonesia is not exposed in the
midst of patriarchal culture. Its existence is not exposed that it is not known to the world
community. In fact, since Islam came to Cirebon, there have been many female ulama
who have contributed to the spread of hadith in society. Contrary to Tengku Fakinah
(1848-1908 AD) from Aceh and Nyai Hj. Sholihah Wahid Hasyim (L.1922 AD) from East
Java (Yafie, 2017). SK Trimukti (B.1912 AD), Fatmawati (B.1943 AD), Zuleika Rachman
Mansjhur Jasin, Gonowati Djaka Sutadiwiria, Oetari Soetarti, Yuliari Markoem,
Retnosedjati (Jonesy, 2020).
For Muslims, all activities must have a source, including conveying the study of the
Qur’an and hadith. Verses that become references on this issue include Q.S. Taha/20
verse 112. While from the hadith of which is contained in the book of Sahih Muslim
chapter will (Muslim, n.d.) whose translation reads: "If a child of Adam/human dies,
everything is cut off except for three (1) alms Jariyah (2) useful knowledge and (3) pious
children who always pray for their parents”. Contributions can be in various types and
matters related to life on earth, for example financial economy (Humaira & Sagoro,
2018), communication harmony (Pardede, 2019), non-timber forest products (Chairan &
Aidar, 2018), payment of donations (Apriliani et al. al., 2018), agents, family law
(Priscilla, 2020), agriculture (Haris Putra et al., 2018), marine (Listiyandra et al., 2016),
motor vehicle tax (karina, Nurul and Budiarso, 2016), women's politics (Gantina, 2018),
and sports (Rimasa & Sartono, 2020).
Ulama comes from Arabic 'ālimun 'ālimāni 'ulamā' or people who are knowledgeable /
knowledgeable / educated (Al-Munawwir, 1997). Mohammad Takdir (Takdir, 2015)
defines that those who are classified as ulama include: (1) having an Islamic boarding
school (pesantren) (2) having religious knowledge to be conveyed to the people (3)
having a high social spirit towards the people (4) being good at adapting to various
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problems in the community (5) the figure as the caretaker of the pesantren. Al-Quran
Fathir/35 verse 28 describes the ulama as a servant who fears Allah SWT. Ulama are
people who have the knowledge and ability to contribute to spreading Islam in society.
The Creator positions men and women equally as servants who are commanded to know
each other (the strengths and weaknesses of each).
Range from that verse and hadith then many women wanted to contribute to the
community according to their respective fields of expertise. such as Niyahah, Aisyah
bint Qudamah, Quraira bint Haris, Umaymah bint Ruqayqah, Fatimah bint Utbah,
Hindun bint Utbah (political experts). Aisyah bint Syathi (b. 1920 AD) focused on
interpretation; Ratu Safiatuddin Tajul Alam (Aceh) was a government expert. Nyai
Awanillah Amva (district Cirebon) is the leader of the Jambu Islamic Boarding School
(Ivvaty, 2021). Hemdi (Hemdi, 2015) wrote about 25 women fighters from various
countries (Gumiandari & Nafi'a, 2020). Ahmad Muhamad Jamal has raised 30 stories of
women of faith and knowledge who have succeeded in positioning themselves for the
benefit of society in general. Nyi Hj. Madinah is an NU Muslim activist, a preserver of
the tradition of Fatimah's birthday, and a nationalist female ulama. Nyai Hj. Syarifah,
the caretaker of the Madinatunnajah Islamic boarding school, Hj. Eti Nurhayati
(psychologist) and Hj. Eti Herawati (politics). Najmah Sa'idah and Husnul Khatimah
(Sa'idah et al., 2003); (Hemas, 1992); (Ansar, 2006); (Arfa, 2004); (Alfiyah Ashmad et al,
2017); (Qodir, 2021). Even Amina Wadud (M.1952 AD) in 2005 stunned the world
because she led the prayers for women and men, in the church, not in the mosque.
The above conditions prove that female ulama can stand amid a patriarchal culture
where women are placed in the other and subordinate positions (Saptandari, 2013). Al-
Quran and Hadith do not prohibit women from becoming ulama/scholars. However, the
contribution of female ulama/clerics in spreading hadith to the public is less exposed.
The era of the Industrial Revolution 4.0 uncovered many opportunities for female
ulama/clerics to contribute to disseminating hadith in society (Wahyudi, 2018).
There seem to be very few studies discussing religion, patriarchy, and capitalism, and
there seems to be no discussion on this theme in the Cirebon area. Or at least in Indonesia
it is still rarely to be found.
Research Method
The study carried out in discussing the contribution of female clerics in the city of
Cirebon in the dissemination of hadith was carried out qualitatively and meant having
to understand the equality movement that had been carried out and fought for by
women and men. The data collection technique uses participant observation and
interviews, not directly through FGD (group discussion forum).
Result and Discussion
Awareness, motivation, and knowledge of the nyai/lecturers
Mutahhari (in Jalaluddin) explained that a unique, complicated, and mysterious creature
is called a human. Because to be able to understand it requires an explanation of many
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things compared to other creatures of God, humans have three interesting things; first,
a peaceful and calm soul, second, a soul that criticizes itself a lot, third, a soul that always
orders to do bad things. These three types are owned by humans, both male and female.
But at the level of reality, men are in a good and best position while women are
marginalized. The dominance of the role of men over women is justified by the norms
of the scriptures that they explain to perpetuate their power such as the explanation of
Asghar Ali Engineer (Anshar, 2006).
Conditions like this are not only in Indonesia but also in developed countries such as
America, this was the reason for Betty Friedan (1921-2006) wrote the book "The Feminine
Mystique" which was then responded to positively by many women and even a women's
organization was born named NOW (National Organization for Women) in 1966 AD
continued the holding of the Human Rights (human rights) conference in Vienna-Austia
in 1993, in 1994 the IKP (international population and development) conference in Cairo-
Egypt, in 1995 the 4th women's conference was held in Beijing-China. These activities
are further said to be an important issue in the struggle of women to improve the dignity
and position of women in the international world (Cahyono, 2015). However, it started
in the early 19th century (1800s). This is said to be the forerunner of the women's
movement because women were active in various women's movements (Fajar Apriani,
n.d).
Awareness of fighting for universal justice throughout the world is crucially increasing,
including in Indonesia. This archipelago uses a structured model in a women's
organization or institution that carries out the feminist movement (Bender, 2020). For
example, Bank Niaga (Niaga Bank) has started to implement Ladies Bank (in some
branches it is filled with female staff) (Haryati, 2017). The reality of the male ulama is
that their actions are wider, while the female ulama is not starting to be addressed. The
nyais were originally positioned as the husband’s companion, and it is common for the
wife to take care of the household and children only, and then empowered to be allowed
to replace her husband as a resource person or lecturer in public places. The awareness
of female ulama is motivated by the existing conditions where women need nyais to gain
enlightenment in knowledge related to women's fiqh. They may and are not shy about
asking very privacy-related questions.
This condition encourages women to seek knowledge like men. Become students and
scholars who are experts in their fields so that they can lead the community to the light.
This is reinforced by the statement of Eti Nurhayati (2018) that major changes in human
civilization will occur if all the potential of women can be fully realized. She regrets that
the patriarchal culture is still curbing this potential. In contrast to the statement that
women's absence occurs because of their unwillingness to be active in the public sphere.
This may exist because of the skewed stigma, news that corners women as victims of
rape, violence, perpetrators of corruption and so on that are reported on social media,
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making women afraid to actively actualize themselves. More women are found in
mosques, prayer rooms, and majlis taklim.
These circumstances can happen to female lecturers, if the husband and wife become
educators, the wife succumbs to not taking office, even though if we look at the ability
of the leader, it is the wife who is more qualified. Likewise, the case that happened to
"Nyai" in the city of Cirebon-Indonesia, those who exist in ordinary society whose
husbands understand and realize that their wives must also exist to convey and receive
knowledge. However, this condition is a social problem faced by female ulama/clerics in
Indonesia. This problem gave rise to social movement theory which has a long history.
According to Wirasandi, this has entered the feminist movement which is seen as part
of the critical legal studies movement to provide a critique of legal logic on issues of
women's roles, social relations, hierarchical formation, politics, economics, and religion.
This is the opposite of the second one where men and women direct the conditions to
restructure society to create gender equality. The follow-up program is to encounter and
abolish the patriarchal system and capitalism.
However, there are female ulama who convey hadith from the books of Bulughul Maram
and Riyadhus Solihin and only on certain themes. The study of hadith emphasizes the
syrah or explanation of fiqh and morals, such as Islamic studies at the dawn lecture at the
Masjid Raya at-Taqwa in the city of Cirebon-Indonesia. The delivery is conducted
manually, face-to-face, not yet face-to-face, zoom meeting, GCR (google class room), GM
(google meet), video calls, recordings, youtube or other media. These media include
Tahamul wa al-Ada as determined by Subhi Ash-Salih, namely: (1) listening, (2) reading,
(3) diploma, (4) giving, (5) writing, (6) informing, (7) will and (8) discovery (Subhi, 2007).
Many Cirebon female ulama take part in society. They participate in educating the
nation according to their abilities, not being fascinated by the advertisements served by
TV, the media being an extension of the hand in disseminating the image of women that
has been formed by patriarchal culture, women are positioned as people who prepare
food for their families, not as people who are taking part in mankind in general (Subhan,
2008).
Awareness, motivation and knowledge of religion teachers
Religion teachers are those whose task is to deliver religious study materials, religious
experts, both at the playgroup level, kindergarten, elementary school, junior high school,
senior high school and university. Those who are considered as this type are also said to
be scholars because they participate in disseminating religious knowledge from the
Qur’ran, hadith, jurisprudence, moral creed, Islamic history, Arabic and others.
Submission of material is adjusted to the target object. For the learner, the hadith
material presented revolves around the area of memorizing short hadiths, as did the
students of MAN I, MTs as-Sunnah (results of Asty and Haeni's interview, 29
th
of
November 2021).
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The subjects of Quran-hadith focus on explaining the contents of the meaning of the
hadith. This is included in schools of SMPN 14, MAN I, SMK, MTs as-Sunnah and SMA
2 (results of interviews with Risma, Asty and Haeni on 27
th
of November 2021). The
student level has begun to learn to dissect and explain what moral messages are
contained in the hadith, even for certain majors they are taught how to mentakhrij /
examine the quality and quantity of hadith. Although there are many hadith scholars
who have sorted and collected authentic hadith in their works such as the book Jāmi' al-
Sahīh (collection of authentic hadith) by Imam Bukhari (Al-Bukhari, 1994) but it is also
necessary for prospective scholars to know the process of a hadith being judged as a
quality Sunnah and can be used as a reference for the community in worshiping mahdah
(relationship with God) and ghair mahdah (interaction between fellow creatures).
Awareness, motivation and knowledge of religion teachers at the school level considered
to be adequate for the target learner, but as a result they also have problems when they
are assigned to memorize hadith, it turns out that there were some students who were
not good at reading Arabic texts. While those who were good in reading Arabic started
to memorize the hadith. This condition did not become a barrier for religion teachers
who are also lecturers, conveying the subject of the Qur’an and hadith.
Awareness, motivation and knowledge of political activists
Politics according to the Indonesian dictionary is said to be knowledge of state
administration (such as the system of government and the basis of government). It is
also called about all affairs and actions related to policies, tactics of a (government of a
country). Even from the thoughts of those who discussed in parliament and then
produced laws that could be for all the people, it is appropriate for politicians to be called
ulama. Political activists who are good at the Qur’an and hadith convey hadith such as
bu nyai or religion teachers. They deliver religious sermons in the communities where
they are elected or where they live near their homes. Those who are not good at these
two things also convey the hadith even though reading the Arabic text is sometimes
wrong. During the campaign, the party selects political activists to make public speeches
regarding the party's name, vision and mission, the party's promise if it wins and so on.
The women politicians from Cirebon city who were successfully interviewed are Fitria
Pamungkaswati / DPRD (Regional People's Representative Assembly) representative,
Ana Susanti / DPRD member, R. Endah Arisyanasakanti / DPRD member, Siti Soleha /
PKS member and Siti Halimah. They do not dare to give hadith studies, but are always
ready to be listeners and become participants in religious studies, be it at their party
headquarters or at work/DPRD. Most of the male political clerics dared to convey the
hadith as did PKS (prosperous justice party), PKB (nation revival party) and PPP
(development unity party) politicians. They used to insert the hadith of the Prophet SAW
at the point of reading the views of the factions (interview with Ana Susanti, November
17, 2021). This happens because of the relationship between inferiority and superiority,
undermining feminism and marginalization, either as a political or social movement, in
theory and academic science which emphasizes that superior value is labelled on male
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politics (Jovani, 2017). Even though in Cirebon city the number of women who are
representatives of the people is 30-35 percent of the total number of existing council
members (interview with Ibu Fitria, a DPRD representative, 17
th
of November 2021).
The level of political awareness of women in Cirebon-Indonesia can be said to be not
low (average), but when women are in leadership positions, women will experience
various obstacles compared to men. This has been proven by the Mayor of Cirebon since
the Dutch era (who had the title Burger Meester), the Japanese government (titled Shito),
the era of Indonesian independence (the Mayor) until now 2022 AD. There is a woman
who sits in the seat of the number one person in this Wali (guardian) city
(https://id.m.wikipedia.org). In contrast to female ulama or political experts from other
cities and districts, for example Tri Rismaharini (Mayor of Surabaya), Puput Tantriana
Sari (Regent of Probolinggo), Faida (Regent of Jember), Dewanti Rumpoko (Mayor of
Batu) (https://m.liputan6.com). It is clear from this evidence that female ulama/clerics
still have to fight hard to be on par with male ulama/clerics.
Awareness, motivation and knowledge of mass organization activists
Those who are active in mass organizations or community organizations may be
included as ulamas because they can contribute to fostering community diversity, as
well as religious scholars. Even in the management of mass organizations there are many
scholars, both men and women. It could also be that the action of activists is more
targeted, the approach is faster and the results are early. It all depends on the personal
and the management used. For example, the hadith amar ma'ruf nahi munka (command
to do good and prevent evil) contained in the Sahih Muslim Hadith book is taken from
the path of Abu Said al-Khudri which reads: "Man ra-a minkum munkaran falyughairhu
biyadihi fa in lam yastathi' fabilisānihi fa in lam yastathi' fa biqalbihi wa dzālika adh'afu
al-imān” (Muslim, n.d.). "Whoever sees an evil among you, let him change it with his
hand, if he is unable to do so with his hand, then change it with his tongue. If he is not
able to do it with his tongue, then change it with his heart and the last way is included
in the low faith group. In Muhammadiyah's view, this hadith is carried out using
preventive methods and concrete actions through its institutions and agencies, the
Islamic Defenders Front does it reactively, while NU (Nahdhatul Ulama) uses a
dialogical and cultural approach.
These Islamic organizations work together for the improvement of their organization
and fight for Mother Earth. Indonesia has the largest Islamic organizations
(Muhammadiyah and NU) which have a significant role, not only conveying the verses
of the Qur’an and hadith but also contributing to maintaining political, social and
cultural stability. They convey and receive hadith in studies held by both organization,
there is even training on hadith takhrij. This activity was held because they were
motivated and there was a shared awareness that they as the Muslim generation must
know how the ulama used to research hadith, discuss the content and meaning of its
explanation and that women must also have the same quality as men. Their knowledge
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comes from staying at Tambak Beras boarding school, IAIN Cirebon and UIN Bandung
campuses (results of interviews with Fuji, Aas, Risma, 03
rd
of October 2021).
Those who were in the Aisyiyah mass organization also hold hadith study activities. The
discussion was delivered in spoken as Hanifah Amin did. She was well aware that this
mass organization is a place for women to take part in society in religious and social
areas. Although on the other hand she and her friends were not good at memorizing
hadith. The study that was held was more of a discussion to discuss certain hadiths (Asty
interview, 13
th
of January 2022). Not only the two organizations, Persis (Islamic
association) also conducts hadith studies through tabligh, sermons, study groups,
tadarus, public meetings, publications of books and magazines as well as the
establishment of schools/Islamic boarding schools, Islamic organizations such as NU,
Muhammadiyah, Persis and others have women's organizations (Muslimat, Fatayat,
Aisyiyah, Persistri) that the study they conduct can be more flexible or adaptable. Many
discuss the issue of hadith about women in detail. The results are moderately good,
women's mass organizations contribute to eliminating and slowly shifting the criticism
based on patriarchal and capitalist oppression against female ulama/clerics in the city of
Cirebon-Indonesia. In line with feminism, according to Dominelli in Edi Suharto, it has
common roots including: (1) respecting women's contributions (2) unifying theory with
practice (3) providing opportunities and opportunities for women to exist in the public
sphere (4) giving meaning to social reality experience of women.
The Conception of the Hadith theme that will be studied by the Women's Ulama of
the City of Cirebon
The conception of the hadith theme of the nyai / female lecturers
Female ulama/clerics from among the nyai gave the idea that in the city of Cirebon there
should be more hadith studies. This is because there are many women who do not know
and do not understand the hadith of prayer reading, the hadith that 'demeans' women
if only viewed from a text perspective, the hadith that 'uplifts' women the same as men
(interviews with Hartati, Fuji, Risma, Asty, 2021). According to historical records,
women are placed in a negative position in every era, even this condition lasts forever
because patriarchal culture is deeply rooted. Indeed, Islam came to free 'women' but at
the real level Muslims were divided into two camps. Groups that demean women and
groups that elevate women are equal to men.
Cirebon-Indonesian female ulama (Nyai Hj. Saidah, Nyai Hj. Syafiah, Nyai Hj. Islahiyah)
gave the idea that women should appear in the public sphere, telling the world that
women are the same as men (have ability, independence, have knowledge) and skills
that should not be underestimated). It can be achieved by becoming an activist, then
convey the knowledge or serve the people in the available institutions, of course also not
forgetting to take care of the family (research team interview, November, 2021). These
have been done by women scholars of the world especially Indonesia. They were
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involved in the area of education, as did Nyai Rahmah El-Yunusiyah, Nyai Khoiriyah
Hasyim, Nyai Hj. Makkiyah As'ad (Destiny, 2015) and many others.
Regarding the theme of the hadith presented by female ulama, it revolves around the
issue of women's jurisprudence, which most of them were unfamiliar with. Because
when the Prophet SAW said, acted and aspired to be shown as general guidelines for
Muslims. This condition has inspired female ulama from academia to write their ideas
in scientific works, as did Zaitunah Subhan (2008). She wrote the book "Initiating fiqh for
women's empowerment". It is hoped that female ulama/clerics from all walks of life will
discuss the hadith about the issues in the title of the discussion. Hadith themes that are
very urgent to provide enlightenment to women include the hadith of female
circumcision, the sunnah of women's leadership, the hadith of the imam of women's
prayers and so on.
The conception of the hadith theme of the religion teacher
Female ulama from religion teachers who teach in schools from kindergarten to high
school have an idea in choosing a hadith theme based on the curriculum of hadith
material contained in the Al-Quran Hadith lessons. In kindergarten the theme of hadith
focuses on reading prayers, prayers and daily etiquette. For example, a wake-up prayer:
"Alhamdu lillāhi alladzī ahyānā ba'da mā amātanā wa ilaihi an-nusyūr = Praise be to
Allah who gave me life after killing me and to Him will rise". At this level, the study of
hadith only focuses on memorizing the hadith according to the matan text.
The theme of hadith in elementary school is that the teacher has started to convey how
to recite, interpret, and understand the hadith, the primacy of praying in congregation,
and so on. The title of hadith material in junior high school includes the function of
hadith. At this point, the study of hadith has begun to discuss the basic ulumul hadith.
The theme of hadith material in high school includes contemplating, observing, and
understanding various kinds of sunnah of the prophet and certain hadiths. At this level,
the discussion of hadith is the same as in junior high school, but there is an addition,
namely that religion teachers have begun to convey how to reflect on, observe, and
understand certain hadith themes (results of interview with Yeni Indriyani, 15
th
of
December 2021).
The theme of hadith in school studies is probably the same because, from different
textbooks and student worksheets, it lies in additional studies from each school and how
to convey them. For example, Lilis and Shihah applied a special strategy so that they
could memorize the hadith every day (interview with Lilis Rosita and Shihah, 17
th
of
November 2021). The method offered is that students recite a hadith that is in the
Qurdisic subject matter, for example, the hadith about ablution as a condition for a
Muslim to establish prayer (Lā tuqbalu shalātu man ahdatsa hattā yatawadha = prayer is not
accepted by a person who has profane until he performs ablution) (Al-Bukhari, 1994).
They initiated 'one day one hadith' (one day memorizing one hadith) as well as 'one day
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one verse' (one day memorizing one verse of the Qur’an). They convey the hadith orally
and in writing to their students according to their school level.
The conception of the hadith theme of political activists
The female ulama from this group wanted a hadith study at a religious meeting
delivered by a nyai who was qualified in this field. The hadiths they get will be presented
at the reading of the views of the factions. Up to the present, what has been running has
been carried out by parties with the Islamic label (PKS, PKB, and PPP) (results of an
interview with Ana Susanti, 19
th
of November 2021). The Cirebon-Indonesian DPRD
(Regional People's Representative Assembly) has several commissions, each commission
has its duties. For example, commission one deals with issues of defense, communication
and informatics, law and human rights, public order, community protection, and much
more. Hadiths related to this theme include: “Every human joint must give charity; to
be fair between two disputants, helping someone to get into a vehicle, lifting his
provisions, good words, every step of walking towards prayer and removing
distractions from the middle of the road (Bukhari Muslim in Salim Bahreisy).
Commission two carries out tasks including spatial planning and public works, public
housing, food, agriculture, trade, industry, the environment, and so on. Hadith themes
related to these problems include: "Harrama tijārata al-khamri = the prophet forbids the
trade in khamr. This hadith is not only understood textually but must also be contextual.
Because the purpose of the hadith message is to focus on the problem of 'things that
damage the mind', it can be the type of drugs, glue, watching porn videos, adultery and
a luxurious lifestyle. All of these matters have been made in the regional regulation and
are carried out and monitored properly and the results can be maximized (interview
with Ana Susanti, 19
th
of November 2021).
Commission three carries out tasks including education, culture, health, women's
empowerment and child protection. Hadiths related to these themes include the hadith
narrated by Jabir which reads as follows: “Likulli dāin dawāun fa idzā ushība dawāu
ad-Dāi bara-a bi idzni Allāhi 'Aza wajala = every disease has a cure if the right medicine
is found for a disease, the sick person is cured by the permission of Allah SWT (Muslim,
n.d.)". This hadith is an inspiration to the world or the Ministry of health to collaborate
with medical scholars, health experts, drug experts, and drug manufacturers in
Indonesia to make drugs and the like. As done by FKKMK (Faculty of Public Health and
Nursing) UGM (Gajah Mada University) in the development of global vaccines, red and
white vaccines or coronavirus therapy in the future (https://www.ugm.ac.id). Yulianis,
Rasmala Dewi, Indri Meirista, Jelly Permatasari. They also wanted to contribute to
citizens through healthy socialization with traditional medicines and health
supplements in the new normal period of COVID-19. Even the Indonesian Food and
Drug Supervisory Agency (2020) wrote a book "Guidelines for the use of herbs and
health supplements in dealing with COVID-19 in Indonesia".
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The conception of the hadith of mass organizations activists
Based on the results of the interviews, data obtained that they held a hadith study related
to the theme of daily worship (interviews with Kholisoh, Siti Fatimah, Lisnawati, 2021)
such as reading prayers (from iftitah to greetings) and various kinds of prayers, fasting
(mandatory and sunnah) and zakat (profession, agriculture, trade, animal husbandry,
gold). The title of the hadith with a general theme can be for both men and women. Mass
organization activists discuss hadith in various places; mosques, taklim assemblies,
Fatayat and Aisyiyah secretariats as well as in various government and private
institutions. An example of one of the themes of the hadith regarding the qashar prayer
while on the way is taken from the path of Ibn Abbas, namely: "Aqāma an-Nabiyyu saw
tis'ata 'asyara yaqshuru fa nahnu idzā safarnā tis'ata 'asyara qasharnā wa in zidnā
atmamnā" = the prophet lived for 19 days (in Mecca) we always make up our prayers,
then when we travel for 19 days, we also make up our prayers, and if more than 19 days
we pray perfectly as usual (four cycles are still carried out four) (Al-Bukhari, 1994).
This hadith gave rise to several opinions of scholars including the scholars of the five
schools of thought. The Hanafi school requires that the trip reach a distance of 24 farsakh
/ 107.5 km plus 20 meters. Imami Shia – 8 farsakh/40 km plus 320 meters. Hambali, Maliki
and Syafi'i - 16 farsakh/80.5 km plus 140 meters (Mughniyah, 2002). Some of the
explanations of female muslim clerics (ulama) from this social organization conveyed
according to the opinion of the Imam mazhab, there were also according to the text of the
hadith where the distance from Medina to Mecca was 453.1 km/450 km
(https://www.repuklika.co.id). This means that someone who is traveling that distance
may pray the qashar way. The context of the hadith is certainly different, if the time of
the prophet saw illat (something that is the cause of the law) namely distance travelled,
nowadays it is distance, busy working or full-time events.
Ideology and Situation Definitions in Applying the Hadith Narration Method by the
Female Ulamas of Cirebon City
Ideology here functions to the social, political, cultural and economic system that
influences one's thinking. The definition of a situation according to sociology is
something that humans use to find out what is expected of them and what is expected
of others under certain conditions (Online Sociology Dictionary, 2022). This needs to be
stated first that there is no miscommunication in understanding this paper.
Ideology and situation definition of hadith narration methods for nyais/lecturers
Their thoughts in choosing the right method to be able to convey the themes of hadith
worship, muamalah, morals, and politics depend on the target object. Those who provide
hadith studies in pesantren (Islamic boarding schools) use the sorogan method (students
read the book – nyai listen) and band organ (nyai read the book – participants/students
listen). If the participants are tackling groups, the method of delivery is oral/spoken,
lecture, and interactive dialogue. The last method is carried out after the discussion
material is finished and some listeners still do not understand. Everything the female
muslim clerics do has a specific purpose, namely the hadith conveyed can be accepted
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and understood and then can be practiced in everyday life. For example, the hadith is
related to death, because anyone will experience death. The theme about taking care of
the corpse includes a narration taken from the path of Aisyah, the wife of the Messenger
of Allah, which reads: "Anna rasūl Allāh shall Allāhu 'alaihi wa sallam qāla; kasra 'azmi
al-may it kakasrihi hay yan = indeed the Messenger of Allah said; cracking the bones of
a corpse is the same as cracking the bones of that person while he was still alive (Al-
Asqalani, 1996)”.
This Hadith informs Muslims all over the world that the guidelines for caring for the
dead should be respected. In addition to taqiyah (entertaining and motivating the
bereaved family to be patient), bathing, praying, and burying. The method taught by the
Prophet was very humanistic. Islam does not allow bodies to be cremated (burned). Even
though there are cases of burning and the victims have been burned, they still have to
be buried as the victims of the clash of two groups of residents in Sorong - West Papua
(https://m.mediaindonesia.com).
Their method of delivery is generally oral/spoken, but some of them also practice the
practice of bathing corpses using dolls or participants who want to be models. This is
done by them to prepare if someone in their respective family dies and the
village/kelurahan officer (lebe) is unable to attend. Some people want to bathe their own
family, such as children who bathe the bodies of their parents, the reason is to make it
more and / more important and complete.
Ideology and situation definition of the hadith narration method of religion teachers
The PAI (Islamic religious education) teachers transfer knowledge to their students face-
to-face and orally in class. If online learning, the teachers transmit the material via
Zoom/Google Meet/voice note / GCR, and so on. Religious teachers have many ideas
and apply strategies in delivering hadith besides those already mentioned, there is also
material for memorizing hadith every time they go to class. This can be very challenging
because since the pandemic hit the world and especially in Indonesia, the transmission
of teaching materials has been using cellular phones or online. The issue of delivering
hadith to students requires the creativity of the teachers so they are enthusiastic in
accepting it. There are many ways that scholars from this circle have done, looking for
solutions, and delivering hadith creatively to their students, as written by Sri Bulan and
Eka Wahyudi. They develop an art-integrated hadith learning media through narration
in the form of storytelling images for study in the classroom and can also be studied
online.
Miftakhul Huda and Ashif Az-Zafi applied the classroom application to the delivery of
hadith. E-learning is one of the learning media using the internet. The results are very
helpful and influential in online learning. It could also be the delivery of PAIKEM-based
hadith (active, inspirational, interactive, innovative, critical, creative, effective, and fun
learning), index card match strategies (strategies in overcoming learning problems by
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matching index cards), and small group discussions. Supported by the existence of
lesson plans to create a creative, active, innovative, fun, and effective atmosphere.
The transmission of hadith using a card sort approach, active learning, contextual
teaching and learning, cooperative type pair checks (group learning between two
people/pairs) and ‘Imla', recitation (presentation of materials in which the teacher gives
certain tasks with the aim that students carry out learning activities) to increase the
desired result.
Ideology and situation definition of hadith narration method of the political activist
They convey the hadith orally. Usually, they transmit the hadith during the reading of
the views of the factions in the DPRD. People can utilize hadith as material for discussion
to strengthen their opinions and thoughts. Some council members who heard it took
notes and some just listened. The recording of the hadith material submitted is only the
content of the hadith, to facilitate when responding to opinions from other factions. The
same is carried out when council members attend religious events or public lectures.
They recorded the essence of the hadith to be followed up on its completeness after the
event was over. They used to see from the internet the text of the hadith and its
translation. This is important for later when the party campaign (long distance). For
supplies during a working visit and discussed again during discussions held by their
respective parties such as PPP, PKB, and PKS (results of interview with Ana Susanti, 17
th
of November 2021). Scientific traditions such as this have been carried out by the
companions even though their records have not been systematically codified.
Political activists who are good at religion, understand the Qur’an and hadith and
transfer the contents of verses or hadiths when talking to their friends. They do not
convey the lafaz that are in the beginning of the hadith for example Haddatsanī/haddatsanā
(have told me/us), akhbaranī/akhbaranā (have told me/us), sami'tu/sami'nā (I/we have
heard) or 'an (from). Submission of the hadith directly to the content of the hadith and
mentioning the source. They do not question the opinion of some of the jumar regarding
the lafaz 'a whose narrators are required to survive the tables and meet one narrator to
another. The hadith used is the theme of the ongoing discussion. For example, the
discussion is discussing the environment. The discussion is not only about the issue of
unfinished waste management, city parks, and forest parks that do not yet exist but also
must be observed in the community whether there are still people who defecate
(defecate in rivers). Many residents make latrines/latrines plus coffee shops on the
riverbank. Even though such things have been warned by the Prophet in his hadith
narrated by Abu Hurairah ra which reads: "Anna rasūl Allāh shallā Allāh 'alaihi wa
sallam qāla; ittaqū al-la'ānaini, qālū wa mā al-la'ānāni ya rasūl Allāh, qāla; al-ladzī
yatakhalla fī tharīqi an-Nāsi aw fī zillihim = Verily, the Messenger of Allah (saw) said,
be afraid of being two cursed people. The companions asked, who are those who are
cursed, O Messenger of Allah? The Apostle replied; first, people who defecate/urinate
on the road that humans usually pass. Second, and where people take shelter.” (Muslim,
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n.d.) This hadith can serve as a guide for political activists, parties, and governments to
reorganize their regions/countries through legislation.
Ideology and situation definition of the hadith narration method of mass
organizations activists
The mass organizations are filled with many ulama/scholars, and they are concurrently
in their activities. They have a pesantren or a school and also participate in the activities
of the largest organization in Indonesia. The figure of the pesantren leader plays an
important role in the process of spreading Islamic knowledge discourse (Ma'ruf et al.,
2021). People who are good at reading 'yellow' books / religious knowledge / other
sciences are placed as resource persons. The methods used in their activities are not the
same. Hadith studies held at the secretariat included using the oral method (lectures,
discussions, and questions and answers) including when there was a review of the
hadith books of Bulughul Maram, Safinah, Riyadhus Shalihin and Ta'lim Muta'allim (results
of interview with Siti Fatimah, 17
th
of November 2021).
The female Muslim clerics in the city of Cirebon follow the way of the founder of NU
(Nahdhatul Ulama) who generally engage in hadith-based knowledge both in the area
of worship and society as written by Mahlail Syakur. It is even mentioned that NU (since
1994 AD) has taken many hadiths to be used as reasons in discussing religious
issues/bahts al-masāil. Similar to Muhammadiyah ulama/scholars, they take the hadith
to be discussed later in the majlis tarjih/tajdid. The result is used as a book 'set of tarjih
decisions' which can then be used as a guide for its citizens in worship activities and
others. Persis (Islamic Union) organizations are not much different, they convey and
receive hadiths and then discuss them in research institutions and fatwas of majma' al-
buhūts wa al-ifta' using the manhaji method (resolving religious problems by following
the line of thought of the priests of the school and the rules of law). - rules such as
istidlāliyyah/qiyas and istiqrāiyyah/specific to the general).
Activities like this of course use the same delivery (listening), writing/kitabah, diploma
(a person gets permission to convey the hadith), I'lām (announcing that he is the one
who permitted someone to narrate certain materials), and wajadah (determining the
hadith that was written). While the delivery of hadith with examples of practices
including social services, whether distributing necessities, free medical treatment, mass
marriages, or mass circumcision to the underprivileged. Helping people who are
affected by disasters (illness, death, accidents). Everything was done, some personally
and some were under the auspices of their respective organizations.
Conclusion
Cirebon-Indonesian female Muslim clerics spread hadith with a socio-feminist
sociological approach, which can be seen from the awareness, motivation, and
knowledge of the nyai/lecturers fighting for universal justice. They use a structured
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model in a women's organization or institution that carries out the feminist movement.
Since the 1970s they have begun to be empowered to replace their husbands by
providing enlightenment on knowledge related to women's fiqh hadiths. At the school
level, religion teachers can be said to be adequate for the target learners, conveying the
traditions contained in the Qur'an lessons. Women political activists are ready to listen
to hadith studies, either at the party headquarters or at work / DPRD (Regional People's
Representative Assembly). Muslimat, Fatayat, Aisyiyah, and Persistri have all three the
same qualities as men, therefore they hold a discussion of hadith issues about women in
detail. The three of them (nyai, religion teachers, and mass organizations activists) can
slowly shift the criticism based on patriarchal and capitalist oppression of female clerics
in Cirebon-Indonesian city.
The ideas or conception of the hadith themes of the nyais/lecturers revolve around issues
of women's fiqh hadith, worship traditions, Ramallah, and politics. Religion teachers
from kindergarten to high school choose the theme of hadith based on the existing
curriculum (from textbooks and worksheets). The difference lies in the additional studies
from each school and the way it is delivered. Women politicians want a hadith study at
a religious meeting delivered by a nyai who is qualified in this field. The hadiths they
acquire will be presented at the reading of the views of the factions. Activists from mass
organizations discussed daily hadith themes, from worship traditions, muamalah, and
politics.
Religion/PAI teachers transfer knowledge to their students through spoken, face-to-face
in the classroom, zoom/Google Meet/voice note/GCR. Memorizing hadith every time
they go to class, developing art-integrated hadith learning media through narration in
the form of storytelling images. PAIKEM-based hadith delivery, index card match
strategy, small group discussion. card sort, active learning, contextual teaching and
learning, cooperative type checks, Imla 'and recitation.
Methods of narrating and receiving the hadith of political activists conducted orally,
taking notes and listening. Women ulama/clerics in the Fatayat organization, Muslimat,
use the oral method/spoken, in discussing religious issues/bahts al-masāil. Aisyiyah in
the majlis tarjih/tajwid uses oral and the book 'Set of tarjih decisions'. Persistri delivered
and accepted the hadith then discussed in the research institute and the fatwa magma
'al-buhūts wa al-if'. The activities of narrating the hadith of the female Muslim clerics of
Cirebon city are the same, writing, diploma, I'lām, and wajadah. Meanwhile, the
delivery of hadith was implemented with examples of practice, including social services
to the poor and those affected by disasters, as well as the practice of bathing corpses.
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