Introduction

In Indonesia, Islamic religious authority is split into a number of fields. As Burhanudin (2007) notes, the ulama (singular alim) is no longer the only authoritative body in the transformation of Islamic knowledge and discourse. Azra and others also noted this and maintained that there is a variety of religious authority in contemporary Indonesia (Azra et al. 2010). Women have taken part quite significantly in leadership and authority of religion. Judging and preaching are two activisms in which women's involvement in both the leadership and religious authority is very evident. The involvement of women is very clearly shown in Islamic judiciary where familial issues are heard. Meanwhile, in terms of preaching, their involvement began to be very significant when a programme which amalgamates Islamic propagation and entertainment known as “dakwahtaintment” on media has flourished. These women preach various Islamic teaching including Islamic law of family.

In Indonesia, family law has received significant attention from the government. Since Muslims are the majority of the population in Indonesia, applied family law has been adopted mostly from Islamic (family) law. Accommodating a number of local practices, state interest, and Islamic legal doctrines, the Indonesian government tackles familial issues by issuing a number of laws (Nurlaelawati 2010). To understand family law in Indonesia, we should refer to what is so-called Kompilasi Hukum Islam, henceforth called kompilasi, and the Law of Marriage No. 1/1974. The kompilasi is a legal reference provided for judges of Islamic courts and Muslims in general, while the Law of Marriage applies to all citizens of Indonesia and is therefore to be referred to by judges of both Islamic court and civil court.

A number of developments on the administration of the judicial institutions have been made. The development in substantial laws on familial issues has also occurred and a number of legal reforms on family law have been made (Nurlaelawati 2010). This is completed by a number of governmental policies on legal procedural issues (Sumner and Lindsey 2010). A number of programmes that provide better justice for litigants, women litigants in particular, such as circuit court, legal aid and prodeo are launched (Sumner and Lindsey 2010; Nurlaelawati 2016).