MANUSIA PEREMPUAN DALAM ISLAM
Women in Islam
By Farzad Roohi
By Farzad Roohi
| T |
he role of women in a religious society like the Islamic Republic of Iran, pertains, simply, to the question of who and what women are, the answer to which is found in the Koran. In these sacred Islamic verses the role and nature of women have been described by Allah, or God the almighty creator of us all. Despite the traditional multi-ethnicity of Iranian society’s social fabric, however, Islam as a universal religion for the entire country has shaped the structure of Iran’s society and the mentality of its citizens.
Within the Islamic religious belief and the Koran, the belief is that women were created for the main purpose of their husbands. The Iranian traditional creeds, enforced by religious beliefs especially after the Islamic revolution in 1979, has given rise to a universal psychological delusion that women are the weak elements of the society and thus, they fall in the category of God’s second-hand creatures. This belief implies the natural and divine condemnation of women, who are inferior to men. This social-religious belief has created a role for women as the mother of the kids and a great companionship for the almighty masculine men.
Any culture is a combination of religious beliefs and traditional practices. Moreover, a culture can be described, to a certain extent, in relation to its structural language. Persian language has been influenced profoundly by Arabic language, the said-to-be language of Allah, for the last fourteen centuries. In this case, the word "Adam" was adopted from koranic context and is used to mean human being or mankind. The word "Adamiat," from the root Adam, means humanity. Therefore, to define humanity in an Islamic/Iranian sense, we should focus on the characteristics of men rather than women. This masculine-religious notion of humanity reveals that the role of Iranian/Muslim women is limited to whatever they (women) can contribute to the survival of humanity (men).
The Koran 30.21 states the following:
“By another sign He (Allah) gave you wives from among yourselves, that you (men) might live in joy with them, and planted love and kindness in your hearts. Surely there are signs in this for thinking men.”
This verse is then based on fundamental religious notion that God created women in order that their husbands might have the advantage of their company. The astonishing linguistic definition of humanity in Persian language and the direct word of God regarding who and what women would seems to mandate women’s place in a deeply religious society like Iran.
The daily applications, among men’s conversations, of the word To Zani, which means, you are a woman, is a strong message not only to humiliate but also to impose the demeaning place of women in Iranian society. The inferior social place of the Iranian women has been shaped by the religious belief in which God created Eve from Adam declaring a dependent creation of woman on man. This notion of creation gives a meaning to the role of women in life when one believes that God created Eve to put an end to Adam’s loneliness on Earth.
The Arabic words naghess al aghl meaning, defected witted person, has been integrated into Persian language as a way to describe the intellectual capability of women in general. The religious taboo of not being capable judges comes from this religious sentiment. The Arabic word zaeefeh, meaning, the weaker, is used directly to address the presence of a woman in a group. This linguistic analysis allows us to glean the portrait of who and what women are in the modern Islamic Iranian society.
It is the stated duty of a woman to satisfy her husband in any possible way. This religious phenomenon is well justified both by men and by women because a believer should follow Allah’s command: “Give them their dowry for the enjoyment you have had of them as a duty.”(Koran 4.24) In other words, a husband should live with his wife to satisfy his own need and pleasure. Koran 26.166 also says, “Your wives, whom Allah has created for you.” In this verse, “for you” is taken to mean for your men in any possible way; sure enough pleasure is one of those ways. Therefore, God created women for men’s enjoyment.
The following verse from Koran 4.34 illustrates the status and the nature of woman, as is determined again by Allah:
“Men have authority over women because Allah has made the one superior to the others and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because Allah has guarded them. As for those from whom you fear disobedience, admonish them and send them to beds apart and beat them. Then if they obey you take no further action against them. Allah is high, supreme.”
According to this verse, then, women have no authority because of their divinely determined subordinate nature. Good women are those who obey their husbands unconditionally and those whose sexuality are the property of men that should be protected by any means. It is elaborated that if a woman disobeys her husband, it is necessary for husband to her by not having sex with her (temporarily) and teaching her a lesson by some physical punishment.
The Koranic description of women determines the role of women in a theocracy-based society, such as is the case in even modern Iran. A so-deemed universal code in the Koran can be used to define women’s role and stature in any time, in any place. The sacred verses put the notion simply, “women are created for men,” and thereby sets forth the limits of women’s roles and rights in a religion-based society.
Within the Islamic religious belief and the Koran, the belief is that women were created for the main purpose of their husbands. The Iranian traditional creeds, enforced by religious beliefs especially after the Islamic revolution in 1979, has given rise to a universal psychological delusion that women are the weak elements of the society and thus, they fall in the category of God’s second-hand creatures. This belief implies the natural and divine condemnation of women, who are inferior to men. This social-religious belief has created a role for women as the mother of the kids and a great companionship for the almighty masculine men.
Any culture is a combination of religious beliefs and traditional practices. Moreover, a culture can be described, to a certain extent, in relation to its structural language. Persian language has been influenced profoundly by Arabic language, the said-to-be language of Allah, for the last fourteen centuries. In this case, the word "Adam" was adopted from koranic context and is used to mean human being or mankind. The word "Adamiat," from the root Adam, means humanity. Therefore, to define humanity in an Islamic/Iranian sense, we should focus on the characteristics of men rather than women. This masculine-religious notion of humanity reveals that the role of Iranian/Muslim women is limited to whatever they (women) can contribute to the survival of humanity (men).
The Koran 30.21 states the following:
“By another sign He (Allah) gave you wives from among yourselves, that you (men) might live in joy with them, and planted love and kindness in your hearts. Surely there are signs in this for thinking men.”
This verse is then based on fundamental religious notion that God created women in order that their husbands might have the advantage of their company. The astonishing linguistic definition of humanity in Persian language and the direct word of God regarding who and what women would seems to mandate women’s place in a deeply religious society like Iran.
The daily applications, among men’s conversations, of the word To Zani, which means, you are a woman, is a strong message not only to humiliate but also to impose the demeaning place of women in Iranian society. The inferior social place of the Iranian women has been shaped by the religious belief in which God created Eve from Adam declaring a dependent creation of woman on man. This notion of creation gives a meaning to the role of women in life when one believes that God created Eve to put an end to Adam’s loneliness on Earth.
The Arabic words naghess al aghl meaning, defected witted person, has been integrated into Persian language as a way to describe the intellectual capability of women in general. The religious taboo of not being capable judges comes from this religious sentiment. The Arabic word zaeefeh, meaning, the weaker, is used directly to address the presence of a woman in a group. This linguistic analysis allows us to glean the portrait of who and what women are in the modern Islamic Iranian society.
It is the stated duty of a woman to satisfy her husband in any possible way. This religious phenomenon is well justified both by men and by women because a believer should follow Allah’s command: “Give them their dowry for the enjoyment you have had of them as a duty.”(Koran 4.24) In other words, a husband should live with his wife to satisfy his own need and pleasure. Koran 26.166 also says, “Your wives, whom Allah has created for you.” In this verse, “for you” is taken to mean for your men in any possible way; sure enough pleasure is one of those ways. Therefore, God created women for men’s enjoyment.
The following verse from Koran 4.34 illustrates the status and the nature of woman, as is determined again by Allah:
“Men have authority over women because Allah has made the one superior to the others and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because Allah has guarded them. As for those from whom you fear disobedience, admonish them and send them to beds apart and beat them. Then if they obey you take no further action against them. Allah is high, supreme.”
According to this verse, then, women have no authority because of their divinely determined subordinate nature. Good women are those who obey their husbands unconditionally and those whose sexuality are the property of men that should be protected by any means. It is elaborated that if a woman disobeys her husband, it is necessary for husband to her by not having sex with her (temporarily) and teaching her a lesson by some physical punishment.
The Koranic description of women determines the role of women in a theocracy-based society, such as is the case in even modern Iran. A so-deemed universal code in the Koran can be used to define women’s role and stature in any time, in any place. The sacred verses put the notion simply, “women are created for men,” and thereby sets forth the limits of women’s roles and rights in a religion-based society.
PEREMPUAN DALAM ISLAM
| P |
eran perempuan dalam masyarakat religius seperti republik islam Iran, dapat dilihat pada pertanyaan siapa dan apa perempuan islam, jawabannya dapat dilihat dalam Alquran. Dalam ayat-ayat ini dapat dilihat peran dan sifat dari perempuan yg dijelaskan oleh Allah, pencipta segala. Walaupun iran terdiri dari multi etnis, islam sebagai agama universal bagi seluruh negeri iran, telah membentuk struktur dan mental masyarakat iran.
Islam percaya bahwa tujuan perempuan diciptakan hanya bagi suaminya. Setelah revolusi islam 1979 di iran, telah membangkitkan khayalan psikologis universal bahwa perempuan adalah lemah dan pria lebih bekuasa. Pandangan ini yg menciptakan peran perempuan hanya sebagai ibu bagi anak-anak dan istri bagi sang pria perkasa.
Semua budaya dibentuk dari kombinasi antara kepercayaan dan tradisi praktis. budaya dapat digambarkan lebih jauh pada struktur bahasa. bahasa persia banyak dipengaruhi bahasa arab yg katanya bahasanya allah pada akhir abad 14. dalam hal ini kata adam diadopsi dari alquran dan diartikan manusia. kata adamiat dari akar kata adam artinya kemanusiaan. maka untuk mendefinisikan kemanusiaan dalam islam, kita harus fokus pada karakteristik laki-laki/pria dari pada perempuan. pandangan ini yg menyebabkan keternatasan perempuan islam (iran).
SURAT AR RUUM(30:21)
Dan di antara tanda-tanda kekuasaan-Nya ialah Dia menciptakan untukmu isteri-isteri dari jenismu sendiri, supaya kamu cenderung dan merasa tenteram kepadanya, dan dijadikan-Nya diantaramu rasa kasih dan sayang. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi kaum yang berfikir.
Islam percaya bahwa tujuan perempuan diciptakan hanya bagi suaminya. Setelah revolusi islam 1979 di iran, telah membangkitkan khayalan psikologis universal bahwa perempuan adalah lemah dan pria lebih bekuasa. Pandangan ini yg menciptakan peran perempuan hanya sebagai ibu bagi anak-anak dan istri bagi sang pria perkasa.
Semua budaya dibentuk dari kombinasi antara kepercayaan dan tradisi praktis. budaya dapat digambarkan lebih jauh pada struktur bahasa. bahasa persia banyak dipengaruhi bahasa arab yg katanya bahasanya allah pada akhir abad 14. dalam hal ini kata adam diadopsi dari alquran dan diartikan manusia. kata adamiat dari akar kata adam artinya kemanusiaan. maka untuk mendefinisikan kemanusiaan dalam islam, kita harus fokus pada karakteristik laki-laki/pria dari pada perempuan. pandangan ini yg menyebabkan keternatasan perempuan islam (iran).
SURAT AR RUUM(30:21)
Dan di antara tanda-tanda kekuasaan-Nya ialah Dia menciptakan untukmu isteri-isteri dari jenismu sendiri, supaya kamu cenderung dan merasa tenteram kepadanya, dan dijadikan-Nya diantaramu rasa kasih dan sayang. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi kaum yang berfikir.
Ayat ini yg menjadi dasar bahwa tuhan menciptakan perempuan supaya para suami merasa senang akan kehadiran perempuan itu. ini menjadi mandat bagi perempuan utk menyenangkan laki-laki.
Bahasa Arab kata naghess al aghl berarti, berbalik muka orang, sudah diintegrasikan ke dalam bahasa Parsi sebagai cara untuk menggambarkan kemampuan intelektual perempuan di umum. Tabu agama tidak menjadi hakim cakap datang dari sentimen agama ini. Bahasa Arab kata zaeefeh, berarti, lebih lemah, dipergunakan secara langsung untuk menanggapi adanya seorang perempuan di kelompok. Analisa linguistik ini membolehkan kita mengumpulkan potret sedikit demi sedikit di antaranya dan perempuan yang mana di perkumpulan modern Iran Islamiah.
perempuan islam harus bisa menyenangkan suaminya dalam cara apa saja.
Bahasa Arab kata naghess al aghl berarti, berbalik muka orang, sudah diintegrasikan ke dalam bahasa Parsi sebagai cara untuk menggambarkan kemampuan intelektual perempuan di umum. Tabu agama tidak menjadi hakim cakap datang dari sentimen agama ini. Bahasa Arab kata zaeefeh, berarti, lebih lemah, dipergunakan secara langsung untuk menanggapi adanya seorang perempuan di kelompok. Analisa linguistik ini membolehkan kita mengumpulkan potret sedikit demi sedikit di antaranya dan perempuan yang mana di perkumpulan modern Iran Islamiah.
perempuan islam harus bisa menyenangkan suaminya dalam cara apa saja.
SURAT AN NISAA(4:24)
Dan (diharamkan juga kamu mengawini) perempuan yang bersuami, kecuali budak-budak yang kamu miliki [282] (Allah telah menetapkan hukum itu) sebagai ketetapan-Nya atas kamu. Dan dihalalkan bagi kamu selain yang demikian [283] (yaitu) mencari isteri-isteri dengan hartamu untuk dikawini bukan untuk berzina. Maka isteri-isteri yang telah kamu ni'mati (campuri) di antara mereka, berikanlah kepada mereka maharnya (dengan sempurna), sebagai suatu kewajiban; dan tiadalah mengapa bagi kamu terhadap sesuatu yang kamu telah saling merelakannya, sesudah menentukan mahar itu [284]. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.
Ayat ini menyatakan suami (laki-laki) harus hidup dengan istri-istrinya utk kesenangan dirinya.
SURAT ASY SYU'ARAA(26:166)
Dan kamu tinggalkan isteri-isteri yang dijadikan oleh Tuhanmu untukmu, bahkan kamu adalah orang-orang yang melampaui batas".
Kata yg bercetak miring menyatakan perempuan diciptakan utk kesenangan laki-laki.
SURAT AN NISAA(4:34)
Kaum laki-laki itu adalah pemimpin bagi kaum perempuan, oleh karena Allah telah melebihkan sebahagian mereka (laki-laki) atas sebahagian yang lain (perempuan), dan karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka. Sebab itu maka perempuan yang saleh, ialah yang ta'at kepada Allah lagi memelihara diri [289] ketika suaminya tidak ada, oleh karena Allah telah memelihara (mereka) [290]. perempuan-perempuan yang kamu khawatirkan nusyuznya [291], maka nasehatilah mereka dan pisahkanlah mereka di tempat tidur mereka, dan pukullah mereka. Kemudian jika mereka mentaatimu, maka janganlah kamu mencari-cari jalan untuk menyusahkannya [292]. Sesungguhnya Allah Maha Tinggi lagi Maha Besar.
Menurut ayat ini perempuan lebih rendah dari laki-laki, tdk punya kuasa dan menjadi bawahan, dan harus mematuhi suami tanpa syarat, sexualitas milik suami dan harus dijaga. Jika tidak patuh maka suami berhak menghentikan sementara hubungan sex dan menghajar istrinya sebagai hukuman.
Deskripsi perempuan dalam quran menentukan tugas perempuan di masyarakat yang berbahan dasar teokrasi, seperti adalah kasus di Iran modern pun. Oleh sebab itu-menganggap universal kode di Koran bisa dipakai untuk menegaskan tugas dan sifat di waktu yang mana pun, di tempat yang mana pun. Bait keramat menaruh maksud dengan sederhana, “perempuan diciptakan untuk laki-laki,” dan menyampaikan tebatasnya peran perempuan dan hak-haknya di masyarakat yang berbahan dasar agama.
Dan (diharamkan juga kamu mengawini) perempuan yang bersuami, kecuali budak-budak yang kamu miliki [282] (Allah telah menetapkan hukum itu) sebagai ketetapan-Nya atas kamu. Dan dihalalkan bagi kamu selain yang demikian [283] (yaitu) mencari isteri-isteri dengan hartamu untuk dikawini bukan untuk berzina. Maka isteri-isteri yang telah kamu ni'mati (campuri) di antara mereka, berikanlah kepada mereka maharnya (dengan sempurna), sebagai suatu kewajiban; dan tiadalah mengapa bagi kamu terhadap sesuatu yang kamu telah saling merelakannya, sesudah menentukan mahar itu [284]. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.
Ayat ini menyatakan suami (laki-laki) harus hidup dengan istri-istrinya utk kesenangan dirinya.
SURAT ASY SYU'ARAA(26:166)
Dan kamu tinggalkan isteri-isteri yang dijadikan oleh Tuhanmu untukmu, bahkan kamu adalah orang-orang yang melampaui batas".
Kata yg bercetak miring menyatakan perempuan diciptakan utk kesenangan laki-laki.
SURAT AN NISAA(4:34)
Kaum laki-laki itu adalah pemimpin bagi kaum perempuan, oleh karena Allah telah melebihkan sebahagian mereka (laki-laki) atas sebahagian yang lain (perempuan), dan karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka. Sebab itu maka perempuan yang saleh, ialah yang ta'at kepada Allah lagi memelihara diri [289] ketika suaminya tidak ada, oleh karena Allah telah memelihara (mereka) [290]. perempuan-perempuan yang kamu khawatirkan nusyuznya [291], maka nasehatilah mereka dan pisahkanlah mereka di tempat tidur mereka, dan pukullah mereka. Kemudian jika mereka mentaatimu, maka janganlah kamu mencari-cari jalan untuk menyusahkannya [292]. Sesungguhnya Allah Maha Tinggi lagi Maha Besar.
Menurut ayat ini perempuan lebih rendah dari laki-laki, tdk punya kuasa dan menjadi bawahan, dan harus mematuhi suami tanpa syarat, sexualitas milik suami dan harus dijaga. Jika tidak patuh maka suami berhak menghentikan sementara hubungan sex dan menghajar istrinya sebagai hukuman.
Deskripsi perempuan dalam quran menentukan tugas perempuan di masyarakat yang berbahan dasar teokrasi, seperti adalah kasus di Iran modern pun. Oleh sebab itu-menganggap universal kode di Koran bisa dipakai untuk menegaskan tugas dan sifat di waktu yang mana pun, di tempat yang mana pun. Bait keramat menaruh maksud dengan sederhana, “perempuan diciptakan untuk laki-laki,” dan menyampaikan tebatasnya peran perempuan dan hak-haknya di masyarakat yang berbahan dasar agama.