Tah ari maca anu kieu mah disertasi ngabahas pmadeg ulama ku nagngo konsepsi...analisa...konteks...sareng katerbukaan kana kamungkinan..piraku...tiasa ngondang hog hag..anu teu puguh dasarna....reseplah macana...
On 7/24/08, Dian Nugraha <[EMAIL PROTECTED]> wrote: > > 2008/7/23 Waluya <[EMAIL PROTECTED] <waluya2006%40yahoo.co.id>>: > > 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. > > [Non-text portions of this message have been removed]
