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

Arranged By:

NAME: SAFRITA DESIAWATI

NPM : (12050027

CLASS: VII.A

ENGLISH EDUCATION DEPARTMENT

SEKOLAH TINGGI KEGURUAN DAN ILMU PENDIDIKAN

MUHAMMADIYAH PRINGEWU LAMPUNG (STKIPMPL)

2015

TABEL OF CONTENT

COVER.........................................................................................................1

TABLE OF CONTENT...............................................................................2

CHAPTER I INTRODUCTION.................................................................3

CHAPTER II DISCUSSION.......................................................................4

CHAPTER III CONCLUSION..................................................................11

REFFERENCE.............................................................................................12

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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 feminnisme 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 awarness 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

A. 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 actual meaning only for purposes that al-Qur'ân to

appear popular in the era of emancipation and does not seem outdated.

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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.

B. 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.

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.

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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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. 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.

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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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C. 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:

�نثى وأ ذكر من �م خلقناك ا إن اس� الن ها أي يا

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

perempuan…” (QS al-Hujurât [49]: 13).

كثيرا رجاال منه�ما وبث زوجها منها وخلق واحدة نفس من �م خلقك ذي ال �م� ك رب ق�وا ات اس� الن ها أي يا

ونساء

“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).

D. 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:

عنه�م �ولة مسئ وهي وولده زوجها بيت على راعية المرأة�

“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,

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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.

E. Status of Women in Public Life

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”.

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F. 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 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.

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CHAPTER III

CONCLUSSION

Basically all religions in Indonesia explained how GOD realize his love for human

it regardless of sex, from which the group, how old, bright love 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

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REFFERENCES

http://filsafat.kompasiana.com/2013/05/04/kedudukan-perempuan-dan-kesetaraan-

gender-dalam-pandangan-islam--557073.html

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