The final assignment of Cross Cultural Understanding the title is “A Views Islam Society And Indonesia Society Toward A Woman Position” handled by Siswoyo,M.Pd

Arranged By:

RUMIYATI

(11050098)

CLASS VII.A

ENGLISH EDUCATION DEPARTMENT

SEKOLAH TINGGI KEGURUAN DAN ILMU PENDIDIKAN

MUHAMMADIYAH PRINGEWU LAMPUNG (STKIPMPL)

2015

TABEL OF CONTENT

COVER.....................................................................................................................i

TABLE OF CONTENT...........................................................................................i

CHAPTER I INTRODUCTION.............................................................................1

CHAPTER II DISCUSSION...................................................................................2

II.I.I ISLAMIC CULTURE LIBERAL VIEWS...................................................2

II.I.II Origin Genesis Women.................................................................................3

II.I.III The nature of the Status of Women...........................................................3

II.I.IV Status Of Women In The Life Of Household............................................4

II.I.V Status of Women in Public Life....................................................................6

II.II COMMUNITY VIEWS OF MODERN WOMEN.......................................8

CHAPTER III CONCLUSION..............................................................................9

REFFERENCES......................................................................................................10

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CHAPTER I

INTRODUCTION

In hindsight how the background history of oppression and injustice suffered by

women. In fact the name right is not recognized that their rights as human beings who

want to align with the male. In history feminism movement develops gradually. Early

emergence of this movement in the plains of Europe. But unfortunately in the emergence

of this movement is not progressing so rapidly. Until the end of feminism arrived on

American soil, which then occurred a remarkable development. Begin the recognition the

rights of women, they get the right to vote and participate in education.

As a human being must arise awareness the importance of equality between women and

men.

Emergence awareness that we have the same rights. And by observing the

movement of feminist struggle in the past, stems from a sense of injustice.

In this paper will discuss the question of the definition of what is meant by feminism,

how feminism movement in Indonesia, as well as a variety of theories of feminism.

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CHAPTER II

DISCUSSION

II.I.I ISLAMIC CULTURE LIBERAL VIEWS

Along with the rapid movement of feminism, the discourse of a lawsuit against the

religious laws, especially the law of Islam. Islamic law by feminists regarded as one of

the bases at the root of discriminatory views against women. The lawsuit is in turn

experienced by al-Qur'ân as the highest legal source of Islamic law. Pretext of

emancipation or equality positions and responsibilities between men and women has been

lively in the stage of modernization today. As an opportunity for the enemies of Islam

from the feminists and women activists to spread anti-Islamic opinions expressed astray.

"Empowerment of women", "gender equality", "shackles of patriarchal culture" is a

relentless propaganda crammed in mind-the mind of Muslim women. is suggested that

Muslim women who maintain the honor and sanctity to live at home are women- female

unemployment and underdeveloped. Close the genitals with a headscarf or veil or

enforcing hijab (limiting) to non mahram, direklamekan as old-fashioned action (stiff)

and inhibiting the progress of culture. Teropinikan so that Muslim women were nothing

more than the prospective housewife who knows only the kitchen, wells, and the

mattress. Therefore, for women to get ahead, to be repositioned to the public the widest

possible to be free to work, communicate and interact in any way as did the men in

today's modern times.

Due to the incessant flow of feminism, contemporary Muslim thinkers then re-examine

Islamic law. The study ultimately inferred from that that one is not al-Quran, but the

interpretation of it was wrong. They then tried to reinterpret verses of al-Qur'ân relating

to women. From there then appeared a wide range of new products that are very diverse

interpretations. The products of this new interpretation was average very emancipatory,

humanistic and populist. Unfortunately, the interpretation of which they do often not

supported by the methods and rules of interpretation were correct as of the scholars

agreed. Or the more extreme language, they often drag intentions of al-Qur'ân than the

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actual meaning only for purposes that al-Qur'ân to appear popular in the era of

emancipation and does not seem outdated.

            Consequently, how exactly al-Qur'ân are talking about women's status becomes

blurred. Therefore it is essential to dig back from the verses of al-Qur'ân are talking about

women without forgetting the conditions that exist today to consider a balanced and

proportionate three things are very important in the interpretation, the text, context (socio

condition cultural at the time of the decline of al-Qur'ân and present) and

contextualization.

            Al-Qur'ân itself is actually very much in talking about women. Women in al-

Qur'ân is expressed by the word al-Nisa ', al-Zaujah, al-Umm al-Bint al-Untsâ, adjectives

that were based on the shape mu'annats and various pronoun (pronoun) that designate the

type female genital. Especially with regard to the word al-Nisa ', this word is plural and

said al-mar'ah that the al-Qur'ân means human female (Sura al-Nisa' [4]: 7) and the wives

( QS al-Baqarah [2]: 222). Said al-Nisa 'with various forms mentioned in al-Qur'ân as

much as 59 times. So it is clear that al-Qur'ân is actually very concerned with this woman

named creature.

II.I.II Origin Genesis Women

Speaking about the position of women in al-Qur'ân, it is necessary first to know the

origin of events being named female and wisdom behind it in the view of al-Qur'ân. This

is important because a wrong interpretation upon it usually triggers a low initial

presumption against women.

Verses that speak of the beginning of the incident / creation of woman is the word of

Allah in surat al-Nisa 'verse 1:

"O mankind bertaqwalah to your Lord who created you from a single nafs (the same) and

Allah created him and his partner of Allâh develop both men and women that much."

(Surah al-Ni'â '[4]: 1)

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Figure bi al-Ra'yi interpretation, namely Imam Zamakhsyari interpret the word "nafs"

with Adam. Likewise figure bi al-ma'tsur interpretation, namely Ibn Kathir and al-

Qurtubi. Another interpretation experts who interpret the word nafs with Adam whom are

Jalaluddin al-Suyuti, Ibn 'Abbas, al-Biqa'i, Abu Al-Su'ud, al-Baidhawiy, and others.

Indeed, a great many the mufassirin classical thought so that it is reasonable if al-Tabarsi,

a Shiite cleric bermazhab commentary (6th century H) argues in his commentary that all

scholars agree commentators interpret these words with Adam. Even more pointedly, al-

Razy dare say, all Muslims agree that what is meant by the word nafs here is Adam.

Surely the statement al-Tabarsi and al-Razi is based on its observations on the

interpretations of scholars who lived before, or at least contemporaneous with each

second. Although many modern commentators who still follow the opinion of the

classical scholars, such as al-Zuhailiy Wahbah, Muhammad 'Ali Al-Shabuniy, and Sa'id

Hawwa, but the assessment of both irrelevant if we enforce this time, because there are

many Islamic thinkers Modern does not think like that.

Al-Thabaththabâ'i in his commentary writes, "Woman (Eve) was created from the same

species as Adam and the slightest verse does not support the ideology while

commentators who thought that woman was created from the rib of Adam." So is the

opinion in the interpretation Ridho Rashid al -Manarnya and his al-Qasimi. They

interpret the word nafs is not as Adam, but characterized it kind. That is, Adam and Eve

were created from the same type, rather than the creation of Eve from Adam.

The idea of the interpretation of the word nafs in Adam according to Rashid Ridho is due

to the influence of what was revealed in the Old Testament (Genesis II: 21-22) which

says that when Adam was asleep, then taken by Allah the blade of his ribs, then

ditutupkannya also the place with meat, the bones that have been excluded from the

Adam, God made a woman. Furthermore, he said, had not mentioned the story of

women's events in the Old Testament as the editorial above, undoubtedly the notion that

woman was created from Adam's rib never occurred to a Muslim.

Opinions creation of woman from the rib there is presumably derived from a hadith of the

Prophet,

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"Mutual berpesanlah to do good on women, because they are created from a crooked rib."

(HR. Tirmidhi etc.).

Classical scholars understand the hadith literally causing such understanding. While the

contemporary scholars is understood metaphorically, and some even refused keshahihan

hadith. Who understand the metaphors found tesebut hadeeth contains a warning for men

to always be careful, prudent and not rude in dealing with women because they have the

nature, character and tendencies are not equal to men. The men will not be able to change

the character and traits of women that sometimes makes them upset, or even emotional.

Even if they tried, then the consequences will be fatal, as fatal straighten crooked rib.

Actually, the problem is more likely to scholarly opinions. The reason is, Rashid Ridho

can not prove empirically the influence of the Old Testament to the interpretation of the

classical scholars. Ridho Rashid statement that the interpretation of the creation of

woman from Adam is the influence of "Israiliyyat" (Old Testament) is merely a

hypothesis. In fact, not a single book of commentary that argues thus explains that the

notion that such a story rooted in the Book or the Old Testament. So if it turns out the

same, according to the writer, the equation that is a coincidence.

Even if the allegations proved true indeed Isarailiyyat influence, it is not a problem and

does not cause such interpretation is not worth following. In the Science of Tafsir,

Israiliyyat justified for adoption does not contradict the texts al-Qur'ân and Sunnah. In

fact none of the verses of al-Qur'ân as opposed to understanding the creation of woman

from Adam, there are traditions that support it when viewed dzôhiril lafdzi her. Women

was created from Adam's rib. But that should be emphasized is, not to the interpretation

of the notion has implications lower against creatures called women. Because of the

growing over the years, this view is often used as the legitimacy of outlook minus against

women by stating that women are part of the man. Women without men never existed

and he created is solely to serve men.

Faidah the creation of the first woman (Eve) from the man (Adam) is to demonstrate the

power of Allah that is able to create something with a life of living without going through

the process of reproduction as He was able to create something that lives on dead matter.

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Thus, Adam was created from dust, Isa of women without men, while Eve was created

from men without women. Allah hath power over all things.

The wisdom of the mention of it in a letter al-Nisa ', paragraph 1 is for people to feel have

similarities to one another. Nasab humans comes from that one, the father of one, Adam,

so it ought to live their brothers, each other mutual help and love, rather than hostile and

oppress each other.

Thus, the assumption was lower against women based on al-Nisa 'verse 1 is not

appropriate at all. The creation of women and men at all can not be a higher degree of

legitimacy humanity of men over women, because al-Qur'ân repeatedly asserted equality

of men and women. In a letter Ali'Imrân verse 195 Allah says,” “Sebagian kamu adalah

bagian dari sebagian yang lain.”

The point is, men come from men and women, as well as women come from men and

women. Both sexes are equally human, no excess of one another in faith and charity

assessment. In fact, both will always need each other, especially in the reproduction

process to maintain their existence. On the basis of equality both in his capacity as a

servant of Allah, the Lord confirms that:

“Sesungguhnya Aku tidak menyia-nyiakan amal orang-orang yang beramal, baik dari

laki-laki maupun permpuan).” (QS Ali’Imrân [3]: 195).

The purpose of the passages of this kind is none other than to scrape out the notion that

men are superior and women inferior. Islam regards the sexes in a balanced position

because essentially all human beings are equal degree of humanity. No excess compared

to the other one caused by ethnicity, race, class, religion and gender.

According to Islam, the value of human dignity lies solely on ketaqwaannya, as the word

of Allah,

“Wahai seluruh manusia, sesungguhnya Kami telah menciptakan kamu (terdiri) dai

lelaki dan perempuan dan Kami jadikan kamu berbangsa-bangsa dan bersuku-suku agar

kamu saling mengenal. Sesungguhnya yang paling mulia di antara kamu adalah yang

paling bertakwa.” (QS al-Hujurât [49]: 13).

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II.I.III The nature of the Status of Women

Islam came to light that illuminates the world. Injustice against women was lifted. Islam

establishes insaniyyah (human) woman like a man, in which Allah says:

�ث�ى �ن و�أ �ر ذ�ك م�ن� �م� �اك �ق�ن ل خ� �ا �ن إ �اس� الن �ه�ا ي� أ �ا ي

“Wahai manusia, sesungguhnya Kami menciptakan kalian dari seorang laki-laki dan

perempuan…” (QS al-Hujurât [49]: 13).

� اال ر�ج� �ه�م�ا م�ن �ث� و�ب و�ج�ه�ا ز� �ه�ا م�ن ل�ق� و�خ� و�اح�د�ة �ف�س ن م�ن� �م� �ق�ك ل خ� �ذ�ي ال �م� �ك ب ر� �ق�وا ات �اس� الن �ه�ا ي� أ �ا ي

�اء �س� و�ن ا ��ر �ي �ث ك

“Wahai manusia, bertakwalah kalian kepada Rabb kalian yang telah menciptakan kalian

dari jiwa yang satu, kemudian Dia ciptakan dari jiwa yang satu itu pasangannya. Lalu

dari keduanya Dia memperkembangbiakkan laki-laki dan perempuan yang banyak.” (QS

al-Nisâ` [4]: 1).

As the association of women with men in obtaining reward and punishment for deeds

done. Allah says:

م�ا ح�س�ن�� �أ ب ه�م� �ج�ر� أ �ه�م� �ن �ج�ز�ي �ن و�ل ��ة :ب ط�ي ��اة ي ح� �ه� �ن �ي ي �ح� �ن ف�ل م�ؤ�م�ن? و�ه�و� �ى �ث �ن أ و�

� أ �ر ذ�ك م�ن� �ح�ا ص�ال ع�م�ل� م�ن�

�و�ن� �ع�م�ل ي �وا �ان ك

“Siapa yang beramal shalih dari kalangan laki-laki ataupun perempuan sedangkan ia

dalam keadaan beriman maka Kami akan menganugerahkan kepadanya kehidupan yang

baik dan Kami akan memberikan balasan pahala kepada mereka dengan yang lebih baik

daripada apa yang mereka amalkan.” (QS al-Nahl [16]: 97).

and Allâh Subhânahu wa Ta’âlâ berfirman:

�ن� �ي �م�ؤ�م�ن ال ع�ل�ى الله� �و�ب� �ت و�ي �ات� ر�ك �م�ش� و�ال �ن� �ي ر�ك �م�ش� و�ال �اف�ق�ات� �م�ن و�ال �ن� �اف�ق�ي �م�ن ال الله� �ع�ذ:ب� �ي ل

�ات� �م�ؤ�م�ن و�ال

“Agar Allâh mengazab orang-orang munafik, baik dari kalangan laki-laki maupun

perempuan, dan orang-orang musyrik, baik dari kalangan laki-laki maupun perempuan.

Dan agar Allâh mengampuni orang-orang yang beriman, baik dari kalangan laki-laki

maupun perempuan…” (QS al-Ahzâb [33]: 73).

Allah forbids women were heirloom after the death of her husband.

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ه�ا �ر� ك اء� :س� الن �وا �ر�ث ت �ن� أ �م� �ك ل ��ح�ل ي � ال �وا آم�ن �ن� �ذ�ي ال �ه�ا ي� أ �ا ي

“Wahai orang-orang yang beriman tidak halal bagi kalian mewarisi para perempuan

secara paksa.” (QS al-Nisâ`[4]: 19)

Even women serve as one of the heirs of the estate of deceased relatives. Allah

Subhanahu wa Ta'ala says:

م�م�ا �و�ن� ب �ق�ر� �أل و�ا �د�ان� �و�ال ال ك� �ر� ت م�م�ا �ب? �ص�ي ن اء� :س� �لن و�ل �و�ن� ب �ق�ر� �أل و�ا �د�ان� �و�ال ال ك� �ر� ت م�م�ا �ب? �ص�ي ن ج�ال� �لر: ل

�ر� �ث ك و�� أ �ه� م�ن ق�ل�

“Bagi para lelaki ada hak bagian dari harta peninggalan kedua orang tua dan kerabat-

kerabatnya. Dan bagi para perempuan ada hak bagian dari harta peninggalan kedua

orang tua dan kerabat-kerabatnya, baik sedikit ataupun banyak menurut bagian yang

telah ditetapkan.” (QS al-Nisâ` [4]: 7)

In the matter of marriage, Allah limit only men may have four wives, with the proviso

should be fair with all his ability among his wives. And Allâh enjoined for a husband to

get along with ma'ruf against his wife. Word of Allah

In the matter of marriage, Allah limit only men may have four wives, with the proviso

should be fair with all his ability among his wives. And Allâh enjoined for a husband to

get along with ma'ruf against his wife. Word of Allah :

و�ف� �م�ع�ر� �ال ب و�ه�ن� ر� و�ع�اش�

“Dan bergaullah kalian dengan para istri dengan cara yang ma’ruf.” (QS al-Nisâ` [4]:

19).

Allah provides for dowry in marriage as women's rights to be given perfectly except

when the woman volunteered with her spaciousness. He is the Most High says his title

�ا �ئ م�ر�ي �ا �ئ �ي ه�ن �و�ه� �ل ف�ك ا ��ف�س ن �ه� م�ن ي�ء ش� ع�ن� �م� �ك ل �ن� ط�ب �ن� ف�إ ��ة ل �ح� ن �ه�ن� ص�د�ق�ات اء� :س� الن �وا و�آت

“Dan berikanlah mahar kepada para perempuan yang kalian nikahi sebagai pemberian

dengan penuh kerelaan. Kemudian jika mereka menyerahkan kepada kalian sebagian

dari mahar tersebut dengan senang hati, maka makanlah (ambillah) pemberian itu

sebagai sesuatu yang baik.” (QS al-Nisâ` [4]: 4).

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II.I.IV Status Of Women In The Life Of Household

Women also serve as the responsible person in the household of her husband, as the

leader of her children. Prophet proclaim it in his saying:

�ه�م� ع�ن �ة? �و�ل ئ م�س� و�ه�ي� �د�ه� و�و�ل و�ج�ه�ا ز� �ت� �ي ب ع�ل�ى �ة? ي اع� ر� �ة� أ �م�ر� ال

“Perempuan adalah pemimpin atas rumah tangga suaminya dan anak suaminya, dan ia

akan ditanya tentang mereka.” (HR Bukhari dan Muslim).

In above has been explained that al-Qur'ân put women on an equal footing with men in

the degree of humanity. However, based on the awareness of the existence of differences

both involving both physical and psychological problems, Islam then distinguish between

them in how issues, especially concerning the function and role of each. This distinction

can be categorized into two, namely in family life and public life. The verse that is often

used as a basis for looking at the position of each man and woman is the Word of Allah

in surat al-Nisa '[4]: 34, "The man is a leader for women, because Allah has preferred

some of them (male) on another (female), and because they (men) spend out of their

possessions "

All scholars agree that this verse has power applies in the context of the family. The

differences between them emerging when this verse was taken to be the legitimacy of the

distinction of men and women in public life. However, they are in agreement recognize

the validity of this verse in the context of the family does not then mean that they are also

uniform in interpreting it. The commentators put forward a very diverse explanations for

the verse.

Ibn Jarir al-Tabari explains the intent "qowwâmun" is responsible for educating and

guiding the wife in order to comply with its obligations to Allah and her husband. Ibn

Abbas interpret the word "qowwâmun" as the party that has the power to educate women.

In the commentary of al-kasysyâf, al-Zamakhsyari explains that men shall implement

commanding the good and forbidding the evil to women as to which ruler to his people.

II.I.V Status of Women in Public Life

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Al-Qur'ân in his book relating to public life in general can be said to have put women on

an equal footing with men. Unlike on domestic life in which the rights and obligations of

each differentiated sharply, in social life rights and obligations of the two are not so

different. Both are equally respected position by Personality ', protected, and burdened

with the same obligations.

As men, women have the right to obtain the results of their efforts, as the word of Allah,

“Bagi laki-laki dianugerahkan hak (bagian) dari apa yang diusahakannya dan bagi

perempuan dianugerahkan hak (bagian) dari apa yang diusahakannya”. (QS al-Nisâ [4]:

32).

Women also have the same duties as men to realize the good of society by way of

commanding the good and forbidding the evil, although in different ways Dalam surat

Ali-Imrân [3] ayat 110, “Kamu adalah sebaik-baiknya umat yang dilahirkan untuk

manusia, menyuruh kepada yang makruf dan mencegah dari yang munkar”.

Thus, al-Qur'ân basically looked at men and women as legal subjects (with rights and

obligations) in society on an equal footing. Differentiation occurs when both new talks on

their rights and obligations in order to step on how to apply each and actualize

Al-Qur’ân menetapkan peraturan-peraturan yang membuat laki-laki lebih leluasa

bergerak dan berekspresi dibanding perempuan. Pada saat berinteraksi dengan publik,

perempuan lebih terikat oleh batasan-batasan syara’. Dalam surat al-Ahzâb [33] ayat 33

misalnya, Allâh berfirman, “Dan hendaklah kamu tetap di rumahmu, dan janganlah

kamu berhias dan bertingkah laku seperti orang-orang jahiliyah terdahulu”. While,

II.II COMMUNITY VIEWS OF MODERN WOMEN

In the capitalist society, women have become a commodity that can be traded. They are

used as a source of cheap labor or exploited to sell the goods, just look at the

advertisements in print and electronic media. In the free society, women in the learner for

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not releasing all ties normative except for industrial purposes. Their bodies were shown

to appeal to consumer tastes.

According to modern thinking, giving equal status to women means pulling them out of

the house and stood face to face with men in all aspects of life regardless of the practical

and moral problems that may arise as a result. Modern western civilization hardly create

good results in glorifying the status of women.

CHAPTER III

CONCLUSSION

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Basically all religions in Indonesia explained how God's love for the human realize regardless of

sex, from which the group, how old, the word of God no one dominates. God created men and

women formed in such a way after the image and the image creation and God saw that it was

really very good. Basically the difference in the nature of men and women related to biological

function and that difference is to complement each other in order to become whole. In religion

teaches that men and women have the same opportunities and conditions for obtaining their

rights as human beings.

REFFERENCES

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1. http://filsafat.kompasiana.com/2013/05/04/kedudukan-perempuan- dan-kesetaraan-gender-dalam-pandangan-islam--557073.html

2. http://mjeducation.co/kesetaraan-gender-untuk-kesejahteraan-negara/

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