2008/7/23 Waluya <[EMAIL PROTECTED]>: > Hawa diciptakeun tina tulang iga Adam. Doktrin ieu bisa ditafsirkeun posisi > awewe disahandapeun lalaki. Tapi ceuk Dr. Riffat Hassan, Muslimah urang > Pakistan awewe jeung lalaki sabenerna sajajar. Ieu wawancara lawas majalah > Tempo taun 1993 ( samemeh dibredel) jeung Dr. Riffat Hassan soal pamandegan > manehna: >
Kanggo babandingan, ieu kacindekan anu aya dina disertasina Dr. Gunawan Adnan di Universitas Goettingen[1] . Anjeunna ngabandingkeun tafsir ti dua ulama, Syekh as-Sha'rawii [2] (http://khayma.com/alsharawi) sareng Hasbi as-Shiddiqii (ulama ti Aceh, 1904-1975). [1] http://books.google.com/books?id=aTdcKC6p9MQC&pg=PR5&lpg=PP1&dq=gunawan+adnan&output=html&sig=ACfU3U0ONORTFbUJ5jpwlrNfRMRTJnKYTw [2] http://khayma.com/alsharawi --------------- " A. General Conclusion The Qur'an does not chronologically present the creation process of man and woman. It, nevertheless, does principally and essentially respect and view woman as just as important a part of the whole cosmos as man. The existence of woman is considered by the Qur'an to be as urgent as the existence of man. God, The Almighty, as the QUr'an informs us, gives equal rewards to everybody who performs good deeds and gives punishments to those who commit evil deeds. There is no single verse that supports and promotes gender discrimination on the basis of gender. Unfortunately, in most societies, especially Muslim ones, the concept of gender, which is actually a product of social construct tends to accord women a low status and often puts them in a non-advantageous position. It seems that many ancient values and traditions which might have been derived from classical cultural and religious teachings have thoughtlessly been adopted and continuously applied to the present day. Moreover, the exaggerated regards for the translation and interpretation of the meaning of divine scriptures and texts - including the Qur'an, Old Testament, etc. - as the source of a final and legitimate verdicts (fatawaa), have made the position of women weaker and more advantageous. Therefore, it is a crucial necessity to promote gender equality through a reconstruction of gender relationships in a more just way. This task is not only the responsibility of women, especially Muslim woman, but also men. It is not a struggle and fight of woman against man. The gender bias in the interpretation of some religious or divine scriptures are understood by some to say that discrimination against and oppresion of women are allowed and to make such attitudes permissible. There is therefore a need to reexamine and reinterpret certain gender-related verses, which can bring a fresh breeze to building an equal and harmonious inter-relationship between man and woman. Theologians, that is Qur'anic Commentators in this context, have an importan role to play in reinterpreting religious texts. As has become clear in the passage of time, many interpretations of the meaning of divine scripture legitimased certain social and cultural constructs. Conversely, there were also many value systems and social constructs that were built based on a basis of understanding or intepretation of divine scripture, for instance, the Old Testament's concept of the creation of women (Eve), who was thought to have been created from Adam's rib. The action of woman (Eve) were also regarded as the main reason for God expelling mankind to this earth, so that woman is guilty and dserved to carry inherited sins i.e. the Original Sin (Genesis 2:18, 2:21-23, 2:12). This story has inevitably infiltrated into some Qur'an exegesis (commentaries, kitaab Tafsiir). The Qur'an acknowledges anatomical differences between man and woman. These differences, however, do not automatically make one sex more valuable than the other. The Qur'an, for instance, says that the essential concept of building a family life (marriage) is to gain the so-called mawadda warahma, namely to enjoy a harmonious life full of peace and love. Gender-related verses in the Qur'an provide general guidance regarding how to simultaneously improve individual and soical quality. The Qur'an does not burdern one sex alone with the absolute and awkward responsibilty for this; the most important aspect of Qur'anic spirit that must be learned by mankind is that how to share burdens or responsibility between both sexes (man and woman) in order to achieve a happy life, both life in this world and in the next as well. Moreover, the Qur'an declares that the special qualities and superiority of a person is not given or handed out as a gift from the Heaven (God), but idepends on one's effort (ikhtiyyaar). Thus a good fate or bad one does not depends on gender i.e, male or female. The Qur'an, indeed, reforms and is characterised by gender equality. Among other things, it equalizes the position of man and woman as the slave ('aabid) of God and created from the same material (element) "nafsin waahidatin". Moreover, both men and women will be given a high position by God if they are pious (taqwa". Men and women are given the same opportunity to partake of God's blessing and mercy as well as His approval (ridhallah). The Qur'an does not acknowledge Inherited or Original Sin. Everybody is responsible for his/her own sin. Even though, it may appear that certain verses give more privileges to man such as verses concerning inheritance, polygyny, testimony, etc. these verses were revealed as answer to special questions with particular backgrounds (khusus as-sabab). This holds also true altough the context (lafz) of the verses are general ('umum al-lafz). And although, almost all gender-related verses revealed based on special backgrounds, the lafz (context) of the verses are general ('umum). Given this, which one of both forms should be more strongly taken into consideration to determine a certain law? Most 'ulama (jumhur ulama') and Qur'an commentators are of the opinion that general context ('umum al-lafz) must be given the first priority, i.e. law should be determined based on textual aspect of the verses. But some 'ulama' consider the special backgrounds (contextual aspects) of the verses must be given priority by, namely, considering the essential and principal [i.e. the quality, conductors (doers), social background, etc. of the case] of the cause of the revelation (asbaab an-nuzuul) of the verses. It is understandable that jumhuur 'ulama's opinions are very textual on the one hand, and minority 'ulama's opinions are more moderate and contextual on the other. B. The Similarities and Differences of Opinion between Sha'rawii and Shiddiqii. B.1. The Concept of Human Creation According to Sha'rawii the phrase min nafsin waahidatin in sura an-Nisa' verse no.1 may be interpreted in two ways, first, Eve was created from Adam's rib, and second, Eve was created from the same material from which Adam was also created. However, Sha'rawii himself does not openly give his opinion regarding this issue. He just suggests that it is beter to avoid interpreting such a controversial matter that we (human beings) did not witness in order to prevent ourselves from going astray. Unlike Sha'rawii, Shiddiqii is of the opinion that the phrase min nafsin waahidatin in the above-mentioned verse does not refer to Adam but it refers to the same species and sort of material i.e, the species of creature. B.2. The Concept of Leadership Sha'rawi is of the opinion that the phrase "ar-rijaalu qawwaamuuna 'alaa an-Nisa'i" in sura an-Nisa' verse no. 34 could be interpreted that men are the protectors and leaders of women. He, however, adds that to hold the position or status as the leader or protector of women, men must be able to protect and to give security for women, if not, men do not deserve this position. Men earn this status because, according to Sha'rawii, the word al-Qawwaam is identical with tiredness and struggle, which is associated with men. In addition, men must also be able to provide financial support (basic necessity of life) for their women i.e. wives and children, if not they should not occupy the position of leader. This is, according to him, in accordance with God's revelation i.e. "... wabimaa anfaquu min amwaalihim", meaning "... and because their spend (to support them) from their means". Like Sha'rawii, Shiddiqii also interprets and is of the opinion that the phrase "ar-rijaalu qawwaamuuna 'alaa an-Nisa'i" indicates that, men are the managers of women. As managers of women, men have to protect and provide a secure state for them, because, according to Shiddiqii, the obligations as such are part of men's duties of responsibilities. B.3. The Concept of Inheritance Both Sha'rawii and Shiddiqii are in agreement that the formula 2:1 of inheritance is fair enough. Both of them thought that it is fair and not discriminatory against women because it is appropriate to the rights and responsibilities between men and women. For instance, men are responsible for supporting financial life both for their wives and children whereas women are free from such responsibilities. Moreover, if women get married, they obtain bride price, whereas men have to pay for the bride price. Men must pay the bride price again if they get married for the second time, wehere women will receive a new bride price if they get maried a second time, etc. B.4. The Concept of Polygyny Sha'rawii and Shiddiqii are of the opinion that the verse no. 3 of sura an-Nisa' is not aimed at instructing the conduct of polygyny; it is just a rukhsa (exception or a contingency arrangement). Since this verse was revealed in relation to the matter of taking good care of orphan-girls, one must able to catch and recognize the spirit behind the revelation of this verse i.e. to protect women and to treat them justly. Furthermore, both of commentators emphasized that a man is required to be just ,fair and succesful in the first marriage as the prerequisite of conducting polygyny. As a logical consequency, if a man fails in doing so, he cannot be permitted to practice polygyny. i.e. to marry a second or up to four wives. --- Dian.
