Koran puts sexes on an equal level

Argumen Kesetaraan Jender Perspektif Al-Qur'an (Gender Equality Arguments, Koran Perspective); Author: Dr. Nasaruddin Umar MA; Publisher: Paramadina; August 1999; 334 pages; Rp 45,000

JAKARTA (JP): To put it succinctly, the Koran shows gender equality. Although it acknowledges distinctions between women and men sexually, it rejects discrimination against either sex.

Argumen Kesetaraan Jender Perspektif Al-Qur'an (Gender Equality Arguments, the Koran's Perspective) describes how many verses in the Koran indicate clearly that men and women are equal before Allah the Almighty.

Many verses state that human beings are created in pairs, men complementary to woman, and vice versa. No one is less important than another.

Nusaruddin Umar, a deputy rector of Syarief Hidayatullah Islamic Institute (IAIN), says Islam was given by God to eradicate all forms of discrimination. Men and women are the same before Allah and have the same opportunities to achieve success.

He said that in the beginning of the era of Prophet Muhammad, the gender issue was clearly defined.

Prophet Muhammad often did work which Arab patriarchal culture considered the women's domain, such as sewing his own clothes.

But gender equality slowly decreased after the death of the Prophet.

Nasaruddin argues that verses in the Koran which seem to be supporting men and undermining the position of women should be seen in the relevant contexts of the local culture, language and interpretations.

He contends that many interpreters of the Koran were influenced by pre-Islamic stories from the Bible or Torah, which appeared to favor men.

He gives examples of many verses from the Koran, such as the creation of Adam and Eve. Interpreters of the verse said Eve was created from Adam's rib although it was not mentioned in the Koran.

Nusaruddin quotes a popular verse in the Koran surah 4:34 "al- rijal-u qawwamun-a ala nisa (Men are the protectors and maintainers of women) which he contends should be interpreted in the context of family (page 143).

He says the verse cannot be used to reject women assuming leadership roles because the Koran allows women to be leaders or caliph (page 252).

Many Muslim ulemas and scholars cited the verse in opposing the nomination of Megawati Soekarnoputri for the presidency this year.

But some ulemas from the Nahdlatul Ulama Muslim organization during its meeting in Semarang in July this year ruled in favor of women being allowed to lead. The decision sparked protests from other ulemas.

The book is based on a library study, part of a doctoral dissertation, which was conducted by the author for more than six years in universities in the Middle East, Europe and the U.S.

But the history of the writing of the book shows it was not meant as a defense of women as leaders.

Nasaruddin attempts to remind people to use a holistic method to understand Koran, especially on gender issues, instead of using partial ways.

The idea of gender equality might not be popular among the majority of Muslims, but it should be faced due to development of thought in the world which is increasingly interrelated.

This rare book for Indonesian Muslims may receive criticism from many people, especially from Muslims who hold patriarchal thinking.

Some might even castigate the author as influenced by Western thought or orientalists, the non-Muslim writers who explore Islam.

Published by Paramadina which is chaired by noted Muslim scholar Nurcholis Madjid, the book is indeed important as it shows views which differ from the mainstream, especially on gender issues which put men above women.

For those starting out in studying gender issues, the book is an important work because it contains theories on gender, including notes and book references.

Non-Muslim readers and Muslims who are not proficient in written Arabic may experience some difficulty because it contains many Arabic terms and verses from the Koran.

-- Ahmad Junaidi