Dalam Alquran tidak ditemukan kata yang persis sepadan dengan istilah gender, namun jika yang dimaksud gender menyangkut perbedaan laki-laki dan perempuan secara non-biologis, meliputi perbedaan fungsi, peran, dan relasi antara keduanya maka dapat ditemukan sejumlah istilah untuk itu, seperti alrajul/al-rijal dan al-mar’ah/al-nisa’ serta al-dzakar dan al-untsa (Mubarak dan Faisol, 2006:50).
Dan Q. S. al-Nisa’ 4: 34 yang menyatakan “ kaum laki-laki itu pemimpin bagi kaum perempuan”, “Kaum laki-laki itu adalah pemimpin bagi kaum wanita, oleh karena Allah telah melebihkan sebahagian mereka (laki-laki) atas sebahagian yang lain (wanita), dan karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka.
Tidak ditemukan satu ayat pun yang menyatakan bahwa fungsi reproduksi sebagai sebab atau alasan mengapa perempuan harus menjadi subordinasi laki-laki. Jadi pengungkapan fungsi reproduksi tersebut tidak dimaksudkan untuk mendiskreditkan perempuan dari sektor publik (luar rumah). Hanya saja pengungkapan itu menjadi syarat bahwa laki-laki dan perempuan tidak mungkin disamakan secara total, karena jika demikian maka akhirnya akan merugikan salah satu dari keduanya (Harahap, 2018:737).
Al-Qur’an merincikan Prinsip-prinsip kesetaraan gender dalam Islam antara lain: mempersamakan kedudukan laki-laki dan perempuan sebagai hamba (‘abd) Allah dan sebagai wakil Allah di bumi (khalifah Allah fi al-ardh), keduanya diciptakan dari unsur yang sama, lalu terlibat dalam drama kosmis. Ketika Adam dan Hawa sama-sama bersalah yang menyebabkan jatuh kebumi. Keduanya berpotensi meraih prestasi di bumi, dan juga berpotensi untuk meraih ridho Allah di dunia dan akhirat (Mubarak dan Faisol, 2006:52).
Nasruddin Umar, mengemukakan prinsip-prinsip tentang kesetaraan gender , dengan mengangkat isu-isu perempuan yang memang menjadi agenda penting dalam islam. Prinsip-prinsip kesetaraan gender yang dikemukakan dalam al-Qur’an antara lain (Umar, 1999:252-254):
- laki-laki dan perempuan sama-sama sebagai hamba Allah. Dalam hal ini sesuai dengan firman Allah dalam (Q.S al-Dzariyat ayat 56).
وَمَا خَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِيَعْبُدُوْنِ
“Tidaklah Aku menciptakan jin dan manusia kecuali untuk beribadah kepada-Ku”. Ayat ini menjelaskan bahwa tujuan utama penciptaan jin dan manusia adalah untuk menyembah, mengabdi, dan tunduk hanya kepada Allah SWT”.
Yang menjelaskan bahwa tidak ada perbedaan status atau derajat dalam posisi manusia sebagai hamba. Selanjutnya perempuan memiliki kesempatan dan kemampuan yang sama dengan laki-laki untuk menjadi hamba secara ideal sebagaimana dijelaskan dalam (Q.S al-Hujarat ayat 13).
يٰٓاَيُّهَا النَّاسُ اِنَّا خَلَقْنٰكُمْ مِّنْ ذَكَرٍ وَّاُنْثٰى وَجَعَلْنٰكُمْ شُعُوْبًا وَّقَبَاۤىِٕلَ لِتَعَارَفُوْاۚ اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقٰىكُمْۗ اِنَّ اللّٰهَ عَلِيْمٌ خَبِيْرٌ
“Wahai manusia, sesungguhnya Kami telah menciptakan kamu dari seorang laki-laki dan perempuan. Kemudian, Kami menjadikan kamu berbangsa-bangsa dan bersuku-suku agar kamu saling mengenal. Sesungguhnya yang paling mulia di antara kamu di sisi Allah adalah orang yang paling bertakwa. Sesungguhnya Allah Maha Mengetahui lagi Maha teliti”.
- Laki-laki maupun perempuan diposisikan sebagai khalifah di bumi. Tujuan penciptaan manusia selain untuk beribadah kepada Allah juga untuk mengemban amanah sebagai khalifah. Istilah khalifah dalam Q.S. al-Baqarah ayat 30 tidak merujuk pada jenis kelamin atau etnis tertentu, melainkan mencakup seluruh manusia. Baik laki-laki maupun perempuan memiliki peran yang setara dalam menjalankan tugas kekhalifahan serta bertanggung jawab atas amanah tersebut di muka bumi (Umar 1999, 252).
- laki-laki dan perempuan menerima perjanjian primordial. Laki-laki dan perempuan sama-sama mengemban amanah dan menerima perjanjian primordial dengan Tuhan. Menurut Fakhr al-Razi, tidak ada seorang pun anak manusia lahir di muka bumi ini yang tidak berikrar akan keberadaan Tuhan, dan ikrar mereka disaksikan oleh para malaikat sebagaimana disebutkan dalam Q.S, al-A’raf: 7: 172 (Umar 1999, 254).
- Adam dan Hawa terlibat secara aktif dalam drama kosmis. Drama kosmis ini adalah drama yang menceritakan tentang Hawa dan Adam dimana keduanya sama-sama aktif dalam menikmati fasilitas surga, memperoleh derajat godaan yang sama dari setan, sama-sama makan buah khuldi dan menerima akibatnya, yakni dijatuhkan kebumi, sama-sama berdoa memohon ampun dan sama-sama diampuni dan sama-sama mengembangkan keturunan dan saling membutuhkan. Artinya Adam dan Hawa sama-sama aktif dalam drama tersebut tidak ada yang lebih tinggi derajatnya , benar, baik dan hina (Cholil 2013, 30–32).
- laki-laki dan perempuan berpotensi meraih prestasi sebagai manusia. Peluang untuk meraih prestasi maksimum tidak ada perbedaan antara laki-laki dan perempuan, ditegaskan secara khusus didalam tiga ayat yaitu: Q. S, alu-Imran: 195, al-Nisa’: 124, al-Nahl: 97, Gafir:40. Ayat-ayat tersebut mengisyaratkan konsep kesetaraan gender yang ideal dan memberikan ketegasan, laki-laki dan perempuan memperoleh kesempatan yang sama meraih prestasi secara optimal (Umar 1999, 263–364).
Daftar Pustaka (APSA) :
Cholil, Mufidah. 2013. Psikologi Keluarga Islam: Berwawasan Gender. Malang: UIN-Maliki Press.
Harahap, Muhammad Yunan. 2018. “Studi Gender Dalam Islam.” Jurnal Ilmiah Al-Hadi 3(2): 733–49.
Mubarak, Zulfi, and M Faisol. 2006. Sosiologi Agama: Tafsir Sosial Fenomena Multi-Religius Kontemporer. Malang: UIN Malang Press.
Umar, Nasaruddin. 1999. Argumen Kesetaraan Jender: Perspektif al Qurʼân. Jakarta: Paramadina.
Widanti, Agnes, and P Cahanar. 2005. Hukum Berkeadilan Jender: Aksi-Interaksi Kelompok Buruh Perempuan Dalam Perubahan Sosial. Jakarta: Penerbit Buku Kompas.
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