Islam is a system of life which leads man to understand the reality of life. Islam is also a global order that is revealed by God as Rahmatan Lil-'alamin. So - a logical consequence - when the creation of Allah over His creatures - male and female - have the mission as khalifatullah fil ard, which has an obligation to save and prosper nature, to arrive at a sense of purpose to save human civilization. Thus, women in Islam has the role of the comprehensive and equal dignity as a servant of God and fulfill their duty equal to men.
Departing from the above position, the Muslim has a very
strategic role in educating the community, improving society and building a civilization,
as has been done by shahabiyah in delivering the people who live in his time on
the benefits of civilization. Their role in society with a high azzam to
optimize all the potential that exists in them, so we did not find one sisipun
of all aspects of their lives neglected. They play a role in each time, space
and the level of their lives.
Awareness of the shahabiyat to play an active role in the dynamics of community life awoke from syumuliyyatul their understanding of Islam, as the fruit of the joint tarbiyah Prophet Muhammad. Islam that they understand the full dimension as a way of life, raise awareness of the mandate to enforce the treatise as a pillar of the world civilization.
Awareness of the shahabiyat to play an active role in the dynamics of community life awoke from syumuliyyatul their understanding of Islam, as the fruit of the joint tarbiyah Prophet Muhammad. Islam that they understand the full dimension as a way of life, raise awareness of the mandate to enforce the treatise as a pillar of the world civilization.
Along the way, a shift in the understanding of Islam that
Muslim women have an impact on their appreciation of the values of Islam -
particularly related issue positions and roles of women - so that they are
concerned about the legitimacy of normative values. It emerged due to 'away'
this ummah in general from the Qur'an and Sunnah. In addition, on the other
hand with the concept of gender feminist movement offers a range of 'prospects'
- through its paces theoretically and practically - without this nation has
sufficient capability to anticipate that at first glance they appear to be a
problem solver various women's issues is growing. In turn, the concept of
gender - then tends to be accepted roundly olehkalangan Muslim without any
critical examination of the nature and implications.
Paradigm Islam and Feminism Does Islam recognize the term
gender - both in classical and modern perspective? This is a very basic
question. To not bring up errors and ambiguities in the paradigm of thinking,
it seems necessary to explain this problem - by describing the methodology of
Islam and feminism - that our interpretation of the Muslim to understand the
discourse on the role of women remain within the corridor Islamic concept
intact. Feminism Methodology (Gender)
The most fundamental weakness of feminist theory is the
tendency artificial in modern philosophy. Modern thought has its own logic of
looking at reality. Modern philosophical divide reality in a position
dichotomous subject-object, where rationalism and empiricism dominate
dichotomous view of reality, where men (subject) and female (object) and the
relationship between them is the relationship subject-object (the one
subordinating the other). In view of modern feminism, the description of sexual
reality is just a patriarchal or matriarchal. The downside of this dichotomous
be fundamental for the modern feminist theory, the reality of being
tersimplikasi into the patriarchal system. It is then didekontsruksi by the era
of post-modernism and post-structuralism. Post-structuralism disassemble
dichotomy subject-object or the singularity of the truth of certain subjects.
post-structuralism),
so that each particular part has its own truth value. In
Islam, the value of truth in the view of post-structuralism is a value relative
truth, while there remains absolute. Even
if there are so over the subject-object dichotomy, then subject it is the
Creator who has the absolute truth value, while the object is entirely a
creature that can only proclaim a portion of the absolute truth that He had.
Thus, in Islam, human relationships with other human beings and human relationships with other creatures is the relationship between objects.
Thus, in Islam, human relationships with other human beings and human relationships with other creatures is the relationship between objects.
If there is
a surplus man from other creatures then this is only its potential advantages
to be prepared for the tasks and functions of humanity as a servant (like
genie, QS 51:56) and khalifatullah (specifically human QS 2:30). Excess
required as an excess of knowledge (conceptual) put a man to have a higher
capacity than the object of another creature before God. However,
the potential advantages of this could have become meaningless when it is not
used according to its function or even put a man lower than other creatures
(Qur'an 7: 179).
Human reality,
too, he is not grounded by excess of one object on another object, such as a
particular gender, or a particular nation. Dimungkinkaan
position changes only by certain qualifications called taqwa (Surah 49:13). Thus,
the subject-object dichotomy in Islam is not as simple pandangaan modern
feminism, namely the patriarchal and matriarchal system. Qualifications
that are bound on the subject of God is the highest qualification that
transcend gender, socioeconomic class, race and so on. Thus
the advantages of subject categories or kelebihbenaran in Islam is not based on
rationalism and empiricism, but categorization involve other dimensions that
revelation.
Normatively,
pro revelation over human equality of men and women is stated in the Qur'an
letter 9:71. Certain
excess of men over women explicit Qur'an in a framework that contextually (QS4:
34). So
it is not then making one is subordinate to another. Within
the framework of this normative ideal of universal value of revelation are
relevant in every time and place. While
in the contextual framework, a complete revelation must be understood against
the background context (asbab al-nuzul her) that by Ashgar Ali Engineer called
formulated in the language of the law (shari'ah).
Shari'ah is
a formal form of revelation in human life that becomes the spirit of community
life. Between
revelation (normative) community (context) there is always a dynamic
relationship as the Qur'an itself down by not ignoring the reality of a
society, but with a gradual and phased manner. With
such a process the ideals of Islam is not elitist ideals are unrealistic or
utopian because away from the reality of the context. The second methodology of
the above, it is clear to us that feminism with the concept of gender is not in
Islam. However,
we are required to be able to explain the role of Muslim itself with the
Islamic paradigm (syumul and comprehensive). This is our
duty as a Muslim.
"Those
who believe are brothers"so that reality is no longer seen only in the
dichotomy that way, but rather as a form with a plurality of alignment notch
and each has a value of its own truth. Another drawback is the tool of modern philosophy itself, namely rationalism
and imperialism. With rationalism, modernism rely on subjective human main
building is the ratio, and subjectively in virtue mambalut strength ratio.
While empiricism priority sensory experience and material as a measure of
truth. Feminism is inseparable from this weakness anyway so both in theory and
feminist movement would not want to put yourself in the categorization of
modernism tool that rationalism and empiricism.
methodology Islam If feminism based his theory on the
view of the reality of the reality of sexual didikotomi (patriarchal), as
liberalism on the reality of man (people) and the socialists on the human
reality (society), then in the Islamic view of reality is not merely there is
no dichotomy
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