THESIS
Submitted to the Board o f Examiners in Partial Fulfillment
o f the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I)
in the English and Education Department
By
SHOIFAH MUSLIKHATIS SHOFA
NIM. 113 03 008
ENGLISH AND EDUCATION DEPARTMENT
STATE ISLAMIC STUDIES INSTITUTE (STAIN)
Jl. Tentara Pelajar 02 Telp. (0298) 323706, 323433 Fax 323433 Salatiga 50721 Website : www.stainsalatiua.ac.id E-mail : administrasi@stainsalatiga.ac.id
D E K L A R A S I
Bismillahirrahmanirrahim
Dengan penuh kejujuran dan tanggung jawab, penulis menyatakan bahwa
skripsi ini tidak berisi materi yang pernah ditulis oleh orang lain atau pernah
diterbitkan. Demikian juga skripsi ini tidak berisi satupun pikiran-pikiran orang
lain, kecuali informasi yang terdapat dalam referensi yang dijadikan bahan
rujukan.
Apabila di kemudian hari ternyata terdapat materi atau pikiran-pikiran
orang lain di luar referensi yang peneliti cantumkan, maka peneliti sanggup
mempertanggung jawabkan kembali keaslian skripsi ini di hadapan sidang
munaqosyah skripsi.
Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.
Salatiga, * September 2007
Penulis
SHOIFAH MUSLIKHATIS SHOFA
ii
State Islamic Studies Institute o f Salatiga
ATTENTIVE COUNSELOR NOTES
Case : Shoifah Muslikhatis Shofa’s Thesis Salatiga, August 6th 2007
Dear
The Head of State Islamic
Studies Institute of Salatiga
Assalamu’alaikum Wr. Wb.
After reading and correcting Shoifah Muslikhatis Shofa’s thesis entitled “THE
CONCEPT OF ISLAMIC GENDER RELATIONSHIP (A STUDY IN SACHIKO
MURATA’S PERSPECTIVE)”, I have decided and would like to propose that if
it could be accepted by the educational faculty, I hope it would be examined as
soon as possible. i
Wassalamu’alaikum Wr. Wb.
Consultant
»
NorwanterMTTum NIP. 150 321 407
SALATIGA
Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP (A Study in Sachiko Murata’s Perspective)
SHOIFAH MUSLIKHATIS SHOFA NIM. 113 03 008
Has been brought to the board of examiners in September 11th, 2007/Sya’ban 29th
1428 H to completely fulfill the requirement of the Degree of Sarjana Pendidikan
Islam (S.Pd.I) in English and Education Department.
Sya'ban 29th, 1428 H Salatiga,
Board Examiners
September 11th, 2007 M
Secretary
Drs. H. Sa’adi, M.Ag NIP. 150 256 821
Dra. Woro Retnaningsih. M.Pd NIP. 150 262 646
Consultant
NIP. 150 321 407
y-& o ^ y < S y-^ Cr*
“He whose two days are equal (in accomplishment) is sure loser”
This study’s conferral fo r:
1. My beloved Mom in beautiful “godenhemel”
2. My highly valued parents, Bapak Fachrur Rozi also Ibu Siti Saudah, their
patience and praying made my dreams come true.
3. My younger sister and brother. May Muflihah Arrozi and M. Nashrullah
Jamaluddin Arrozi..” Do the best yaaaah....!!”
4. My K’...the unmentioned gift of mine!!
The title of this thesis is “The Concept of Islamic Gender Relationship (A Study in Sachiko Murata's Perspective). The problems had begun to interest the researcher since she found the uniqueness from Sachiko Murata, who is unidetical with Islam but the fact she writes more about Islamic gender relationship, in explaining the ideas of equality. This research has three objectives, these are to study about the background of the writing process of Sachiko Murata's book The Tao o f Islam : A Sourcebook on Gender Relationship in Islamic Thought, to study about the concept of Islamic gender relationship according to Sachiko Murata. and to find the possible relevance of Sachiko Murata's ideas toward woman plurality of God's creation are not to be contradicted but to form a completeness. It is also for masculinity and femininity on the rank of human being. Each has positive and negative side that completes each other. It is described in the concept of Yin and Yang, the duality to reach a balance and a unity. By the Tao, peoples will know that the relationship is the keyword. So, it is not a matter of things who have the relationship. If all of the relationships are appreciated, include of educational relationship, the good unity will color the universe.
The achievement of this research are expected to give some contribution to the study of Islamic gender. Practically, the study will give a guidance for the women, how to place themselves before the men in Sachiko Murata's view.
Key words : Islamic gender, The Tao, Sachiko Murata
Assalamu’alaikum Wr. Wb.
Alhamdulillahirobbiralamin, firstly the writer said as praise and thanks to
Allah SWT with his blessing, finally this thesis can be completed.
However, this success would not be achieved without the support,
guidance, advice, help and encouragement from individuals and institutions.
Therefore, the writer would like to express special gratitude to .
1. Mr. Imam Sutomo, M.Ag, as the Head of State Islamic Studies Institute
(STAIN) of Salatiga.
2. Mr. Drs. Sa’adi, M.Ag, the head of Education Faculty.
3. Mr. Ruwandi, MA, the head of English Department
4. Mr. Norwanto, M.Hum, the consultant of this thesis. Thanks for his careful,
guidance, wisdom, kindness and suggestion also thanks for the books...
during completion of this thesis.
5. Mr. Zakiyudin, M.Ag, thanks for the inspiration and unforgettable discussion,
although I was nervous at that time.
6. Mr. Yedi Efriadi, M.Ag, your book and explanations really help me to
complete this thesis. Thanks you so much... I'll miss to discuss everything
with you!
7. Mr. Ari Setiawan, S.Pd, MM, thanks for the conversation.
8. All of the lecturer of TPBI (Mr. Hanung, Mr. Hamam, Mrs. Woro, Mrs.
I Imami, Mrs. Dyah, etc) who have given the knowledge patiently.
9. Thanks for Mr. And Mrs. Hammam also Kauman’s community (Nashrul,
but I’m sorry...
10. Mr. Kaslolani, M.Ag, my academic consultant, thank you for the opportunity
to join English course at Pare that was given to me.
11. for double “A”. Atina and Aida, thanks for being my nice friends.
12. for my sisters ... Beni, Upe, Yayuk, Elcan, Eny, Inun, Anding, lin, Anis,
Okta, Uthe’... thanks for coloring my days.
13. Mr. Abnadee Salaekhao... thanks for the book “The Tao of Islam”. It’s very
useful for me guy!
14. For White House community, David, Joel, Jay, Christ, Teuku Nasher, Mr.
Yahya, thank you...
15. Thanks for Mas Zuli for typing my thesis, Mr. Muhtarom Effendi and crews
for the good services in borrowing books. Thank you so much.
16. ('EC's lovers... thank you !
17. All TBI '03 A and B, Ninik, Dani, Agus, Najib. P. Dock Inna, Mb Nurul and
others. I’ll miss you all...
18. All of friends and institutions who help me to face my life.
Finally the writer expects to the constructive criticism from the readers
because this thesis is still far from being perfect.
Wassalamu’alaikum Wr. Wb.
Salatiga, September 2007
The writer
T itle Page... i
Deklarasi... ii
Attentive Counselor... iii
Certification P ag e... iv
Motto ... v
Dedication ... vi
Abstract ... vii
Acknowledgement... viii
Table of Content... x
CHAPTER I INTRODUCTION A. Background of Study... 1
B. Literature Review... 5
C. Problem Statement ... 7
D. Limitation of the Problem ... 7
E. Objective of Study... 8
F. The Benefit of the Study ... 8
G. Definition of the Study... 9
H. Research Methodology... 10
I. The Outline of Thesis... 12
DYNAMIC OF GENDER EQUALITY
A. Gender Terminology ... 14
B. The Theory of Gender... 15
C. The Problem of Gender Equality ... 25
D. Islamic Gender ... 29
E. Taoism and Its Concept... 38
CHAPTER III THE BIOGRAPHY OF SACHIKO MURATA, HER WORKS AND HER VIEW OF ISLAMIC GENDER RELATIONSHIP A. The Biography of Sachiko M urata... 42
B. The Works of Sachiko Murata ... 44
C. Background of the Writing Process of the Book “The Tao of Islam : A Source Book on Gender Relationship in Islamic Thought”... 45
D. The View of Sachiko Murata in Islamic Gender Relationship... 47
CHAPTER IV SACHIKO MURATA’S CONCEPT OF ISLAMIC GENDER RELATIONSHIP AND ITS IMPLICATION TOWARD WOMAN EDUCATION A. The Essence of Sachiko Murata’s Ideas... 51
INTRODUCTION
A. Background of Study
The problem of femininity is an important and popular topic in the
way to find a general understanding about the term of emancipation.
However, women discrimination still exists in the real social, political,
economy, cultural, law and educational contexts. It brings the movement to
release the women form “the cage” to be growing up.
Those discriminative acts are caused by the lack of understanding
about the values of equality between man and woman, which finally cause
discriminative gender acts, including marginalization, subordination,
.stereotype, violence and burden. I hose tinlait gender inaiule,station is
interrelated and socialized firmly to men and women. Finally they believe
that their role is the matter of destiny. Sooner or later, unfair structure and
gender system will be accepted as a good thing.
The circle of time has brought women into their own existence
looking for the justification about their position toward men. Many sexists
act can be seen due to the raise of groups that struggle for the equality
between the woman and man, feminism.
Feminism is growing up among the woman in the form of self
awareness which places the woman as the suppress and subordinated side,
so they have to struggle and fight the discrimination. Self awareness slogan.
which shows that the woman is weak, has been used by a group of feminist,
for example some advertisement on TV use woman figures such as the ads
characters for cooking oil or coffee. Those advertisements show the woman
is cooking or making coffee, while their husband is sleeping. The illustration
man. Women should carry the domestic job.
The assumption which says that the woman is the weaker side than
the man in the family has risen a paternalistic concept. This is assumed as
the origin of all forms of discrimination. According to Mansur Fakih, this
assumption is caused by several things such as, social and cultural values
being formed, and then socialized and constructed through religion and
state. 2
Paternalistic ideology has pushed the group of feminists to create
ideas about the equality between the woman and the man. They .wanted an
equal condition where there is no discrimination in all life aspects. It means
that there will be no admittance about biological diversity so it will be no
structure that may cause division of labour in the family.
fndah Winarni in her thesis states that, according to Lies Marcocs
Natsir, in Indonesian context, the equality is considered as the relationship
between man and woman which likes a pair of “sandal”, It shows how the
1 Ratna Megawangi, Membiarkan Berbeda Sudut Pandang Baru Tentang Relasi Gender,
M izan, Handling, 1000, page. HO
Mansour l'akili, Analisis Gender dan Transformasi Sosial, l’ustaka Pelajar, Yogyakarta,
1007. page. 0
leaves a question “why should woman make the coffee for her husband?”1
harmonious relationship between man and woman is being simplified with
all complex problems inside. The picture of “sandal’ is a symbol that means
woman does not know anything about power and how to use it in the
political context. They will not struggle for social role to get potential
sources. If they “involve in politic' and understand that in a dominant culture
there is an assumption that the right is better and more polite, so all “sandals”
will prefer the right side to the left side.
The existence of family and religion, which is assumed to reserve the
paternalistic value will be the main reason for feminists to set up social
transformation for the gender equality. In fact, it is important to consider the
problem from religion point of view. In Islam, it is clearly stated that the
position of men and women is naturally equal, just the level of faith that
make them different in God’s view :
Men, we have created you from a male and a female, and made you into nations and tribes that you might get to know one another. The noblest o f you in Allah’s sight is the most righteous o f you. Allah is wise and all knowing. (49 : 13)3
From that verse we can understand that religion has strategic position
as the verses interpreter, which can place exact position to the woman. A
partial understanding about the verses will cause an ambiguity and twisted
meanings. A critical study is required to end the bias and a domination in
religion interpretation. It needs collective process that combines study,
investigation, social analysis, education and action to blow up the woman
issues.4
The verse above is supported by unity concept from Taoism
philosophy, through the balance and unity of “.lamar (feminity) and “JalaT’
(masculinity) both externally and internally. In the other word, the essence
of life goal, both man and woman is being a “insan kamil’, a human being
who unites ”ilahiah jamaF (YIN - gentleness) and “JalaT' (YANG -
Power) to be “Kamal” (the perfect unity of YIN and YANG or insan
kamil).5 It is the manifestation from the man who has a balance harmony in
Jalal ox Jamal (its YIN or YANG).
The development of feminism has risen new feminists with various
point of views in understanding the meaning of equality or the justice of
gender between man and woman. Those figures such as Fatima Memissi,
Riffat Hasan. Mansour Faqih, Masdar F. Mas’udi, Ratna Megawangi and
many more with various background and science point of view' in searching
the format of feminism. It also includes Sachiko Murata, a moslem professor
from .lapan who carried the gender uniqueness through unfamiliar approach
used in Indonesia, cosmological approach.
From those figures above, actually there is same movement focus on
understanding the meaning of gender equality and its application in social
’ Mansour Faqih, op. cit., page. 134
5Sachiko Murata. The Tao o f Islam Kitah Rujukan tentang Relasi Gender dalam
life. However, there are some uniqueness from Sachiko Murata, who is
unidentical with Islam but the fact she writes more about Islamic gender
relationship, in explaining the ideas of equality.
Those considerations above, will be the basic for the writer in
investigating Sachiko Murata’s perspective about feminism and the
application toward social justice. The writer will explore the idea into a
thesis ’’THE CONCEPT OF ISLAMIC GENDER RELATIONSHIP
(A Study in Sachiko Murata’s Perspective)".
B. Literature Review
Endah Winarni in her thesis entitled Feminisme, Perspektif Ratna
Megawangi (Telaah Hermenetik Atas Buku Membiarkan Berbeda)
concludes that Ratna Megawangi presents a unique concept about feminism
through inclusive paradigm, the model of individual development as the
appreciation to the nature or qudrah. She consciously knows that femininity
has high values. God creates this quality as a potential thing. However, she
interprets it in “pos'b vc active” meaning. Women’s role in family is a noble
task, because the society is from it. Although this role is not as popular as
public sector, but, proportionally women’s role also decides many things
through this position. Through inclusive paradigm, the equality of role
between men and women should be placed in each “qudrah ’ and in the right
context. So, between the idea of feminism and the reality can be
choices in reaching the equality values. As the note, Ratna Megawangi's
concept should be placed in the right social condition.
In Islamic perspective sex is not a barrier. But in social life, Islam
regards that equality can not be applied in all things. Because in Gender
Relation, each man and women must keep ethics and morals according to
the norms and values. It is written in thesis entitled Analisis Gender Dalam
Konteks Pendidikan di Indonesia (Suatu Tinjauan Keislaman) by Ririn
Mufarikhah.
Habibah Khoiriyah in her thesis Kesetaraan Jender dan Potensi
Berprestasi dalam Perspektif Al-Qur ’an concludes :
1. Gender is a concept used to identify the difference between men and
women from the social cultural non biological view.
2. Islam does not regard women as the inferior. It does not tolerate any
kind of injustice because the purpose of human creation is worshipping
Allah.
3. There are some verses in the Holy Qur'an about the equality of men
and women. For example Al Hujurat : 13, An Nahl ; 97, At Taubah ;
71, Al Ahzab ; 35, An N isa’: 1, Nuh ; 17, As Shoffal : 11, Ar Rahman :
14, etc.
Concept o f Gender (a qur’ante perspective) which is written by
Iswatun Maftuhah presents that great people will complete to go to proper
prepare academically and professionally qualified person as a society
member who is able to apply, improve and discover the role of religion,
science, knowledge, technology and art. Actually, the holy Qur 'an explains
that all Moslems must look for knowledge because it is very important. It
aims at obtaining the reasonable standard of life that is firmly guaranted by
constitution. There are no differences between men and women in looking
for knowledge. All of them have the same opportunity to be the best.
C. Problem Statement
Based on the background of the study, there are many questions
which must be answered. They are;
1. What is the background of the writing process for Sachiko Murata's
book of “The Tao of Islam : A Sourcebook on Gender Relationship in
Islamic Thought”?
2. How is the concept of Islamic Gender Relationship according to
Sachiko Murata ?
3. How is the implication of Sachiko Murata’s ideas toward women
education ?
D. Limitation of the Problem
To avoid mistakes in understanding this research the writer will limit
1. The view of Sachiko Murata about Gender.
2. Sachiko Murata’s concept of Gender Relationship in Islamic
perspective.
From the limitation of the problem above, it can be inferred that
the focus of the research toward thesis title of “The Concept of
Islamic Gender Relationship (A Study in Sachiko Murata’s Perspective)” is
Sachiko Murata’s concepts in applying her ideas about Islamic Gender
Relationship.
E. Objective of Study
The objective of the study are as follows :
1. To study about the background of the writing process for Sachiko
Murata's book of “The Tao of Islam : A Sourcebook on Gender
Relationship in Islamic Thought”.
2. To study the concept of Islamic gender relationship according to
Sachiko Murata.
3. To find the possible relevance of Sachiko Murata’s ideas toward
woman education.
F. The Benefit of the Study
1. Theoretically, this study will add the reference of the theory about
( iciuler especially for Islamic gender relationship.
2. Practically, this study will be a guidance for the woman, how to place
G. Definition of the Study
The scientific writing entitled “Islamic Gender Relationship
(A Study in Sachiko Murata’s Perspective)” is a very abstract semantically,
therefore, the writer needs to define the terms used in this study as
follows:
1. Islamic Gender Relationship
a. Islamic means the adjective of Moslem religion, based on the
teaching of the prophet Muhammad.6
b. Gender means grouping into male and female; sex.7
c. Relationship means connection.8
2. Sachiko Murata
Sachiko Murata is professor in Japan who ever takes hold of the
professor of Religions studies in state University of New York. She
shows that the classical Moslem researchers often analyze “God’s
reality” and its relation with cosmos and human being through the
principles of polarity or complementary, which closely resemble the
Chinese philosophy about YIN/YANG. 9
6 Oxford Learner’s Pocket D ic tio n a r yOxford University Press, Hongkong, 1995, page. 22?
1 ibid., page. 173 'ibid., page. 348
3. Perspective
In Ensiklopedia Indonesia, it’s mentioned that perspective is
pandangan or sudut pandang. 10
Perspective means point of view or view. 11
H. Research Methodology
This is the library research. The methodology which will be used by
the writer is :
1. Method of collecting data
To collect the data about Islamic Gender Relationship (A Study
in Sachiko Murata’s Perspective), the writer uses the library research to
study the writing sources, which are published.
a. The primary data source
The source relates to the object of the research. The first
source is Sachiko Murata’s book entitled : “The Tao of Islam : A
Sourcebook on Gender Relationship in Islamic Thought’’ that have
been translated into Indonesia ”The Tao o f Islam : Kitab Rujukan
Tentang Relasi Gender dalam Kosmologi dan Teologi Islam ", by
Rahmany Astuti and M. S. Nasrullah.
b. The secondary data source
It is data source, which is used to complete while the writer
analyze the problem. For examples, similar books, hadiths,
journals, etc, which support the research.
l0Hassan Shadily,Ensiklopedia Indonesia, PT. Ichtiar Baru-Van Hoeve, Jakarta, 1991,
him. 997
2. Method of analysis
a. Induction method
Induction method is one of reasoning in which general laws
are produced from particular facts. 12
b. Deduction method
Deduction is conclusion reached by reasoning. 13
It also means penurunan kesimpulan-kesimpulan
sebagaimana mestinya dari pernyataan pangkal pikir. 14
c. Documentation method
It is, a method of analyzing data by looking for the data
related to the variables such as from note, transcript, book,
magazine, newspaper, etc.
According to Suharsimi Arikunto Documentation Method
is mencari data mengenai hal-hal atau variabel yang yang
berupa catatan, transkrip, buku, surat kabar, majalah, dan
sebagainya. 15
This method is used to look for the data of Sachiko
Murata’s biography.
'"’Oxford, op. cit., page. 213 11 Ibid., page. 109
i4H. A. Dardiri, Humaniora Filsafat dan Logika, Rajawali. Jakarta, 1995, page.75
,5Suharsimi Arikunto, Prosedur Penelitian Suatu Pendekatan Praktik, Rineka
Cipla.Jaknrla, 1996, page. 236-237 r
d. Comparative Method
This method is used to overcome the objective by using
one’s understanding with another and then join or relate between
the former and finally propose the newest understanding.
I. The Outline of Thesis
In order to make this paper easy to understand, the writer uses the
following system of presentation.
The cover of paper there is a title page and the body of contents
consists o f :
CHAPTER I : INTRODUCTION, It contains background of the study,
literature review, problem statement, limitation of the
problem, objectives of the study, the benefit of the study,
definition of key terms, research method and thesis
organization.
CHAPTER II : THE THEORIES OF GENDER RELATIONSHIP AND
THE DYNAMIC OF GENDER EQUALITY, It contains :
The definition of gender, feminism and feminine, and the
problem of gender equality.
CHAPTER III: THE BIOGRAPHY OF SACHIKO MURATA, HER
WORKS AND HER VIEW OF ISLAMIC GENDER
RELATIONSHIP, It contains of Sachiko Murata’s
that globally related to the two sexes also inexistence of the sex (or
“neutrality).1
While in the social terminology, gender is introduced to refer the
distinctions between woman and man without any connotations that fully have
biological characteristic. Therefore, the formulation of gender, in this case,
refer to the distinction that formed by social construction; the distinction still
appear although it is not caused by the biological distinction related to the
4 sex.
Gender is a term for the socially imposed division between the sexes.
Gender refers to the emotional and psychological attributes which a given
culture expects to coincide with physical maleness or femaleness. Generally, it
is used to identify men and women sociologically. Gender studies man and
It assumes that the different role among men and woman is God’s
omnipotence (nature). Man’s biological anatomy is different from woman.
3Mandy Macdonald, et. al., Gender dan Perubahan Organisasi Menjembatani
Kesenjangan antar Kebijakan dan Praktik, translated by Om i Intan Naomi, Insist, Jakarta, 1999. This book explained that those definition written on the concise Oxford Dictionary o f Current English, 8"' edition, 1990, page xii
4Imam Sutomo, et.al., Perpektif Kyai Tentang Wacana Kesetaraan Jender (Studi Kasus
pada Tiga Pondok Pesantren di Kabupaten Boyolali), a research paper, STAIN Salatiga, 2001, page 17
system. According to this theory, woman will not get her right and
opportunity if she still life in capitalism.11 It refuses the traditional and
theology's opinion that affirm the woman under the man because of
superiority. It is influenced by the Westerns philosophy, ecophilosopy.
It assumes negatively to the masculine.15 This theoiy came up because
of the unsatisfaction to the development of world’s ecology that
dilapidated. One of ecofeminism’s critic to the modem feminism,
"Yunahar Ilyas, Feminisme dalam Kajian Tafsir Al Qur'an Klasik dan Kontemporer,
Pustaka Pelajar Yogyakarta, 1098, page 42 '■’Nasanuldin, np. rit,, page 65 '' Ibid., page 66
14 Ibid., page 67
l5Sachiko Murata, The Tao o f Islam - Kitab Rujukan tentang Relasi Gender dalam
especially to liberal and socialist/Marxist feminism, is more women
desperate their feminine quality when they get occasion to enter to the
masculine world, as Suzana Gordon’s in the book “Prisoners o f Men ’s
Dreams” (1991). According to this theory, if the women enter to the
masculine world, time to time, so the modem civilization will be
dominated by the masculine quality. Then, it also causes the
competition, self centered, domination, and exploitation. After that,
more children become the victims of state of neglecting by their
mothers. The ecofeminist's critic have changed the resemble of
discussions about feminism in 1980. And it brought the discussion to
focus to the feminine quality analysis and tend toward receiving the
man and woman distinction. More feminist conscious that the modem
civilization is not balance again. It is dominated by masculine quality
and less in the feminine quality, like love, care, etc. Ecofeminism has
“A Declaration of Interdependence” (Ecofeminist Newsletter I:
1990),16 it is:
“When in the course of human events, it became necessary to
create a new bond among peoples of the earth, connecting each to the
other, undertaking equal responsibilities under the laws of nature, a
decent respect for the welfare of humankind and all life on earth
requires us to declare our interdependence ... that humankind has not
woven the web of life; we are but one thread within it. Whatever we do
to the web, we do to our selves”,
e. Islamic Feminism
Islamic feminist appeared in the end of nineteenth century, they
are Aisyah Taimuriah, Huda Sya’rowi, Nabawiyah Musa, Zainab
Fawwaz, Rokayah Sakhwat Hossain, RA Kartini, etc. Then in the
middle of twentieth century, there are Nawal El Shadawi, Lathifah
Azzayat, Fatima Memissi, Riffat Hasan, Amina Wadud, Ashgar Ali E,
Mansour Fakih, Masdar Faried Mas’udi, Siti Ruhaini Dzuhayatin,
Wardah Hafidz, Nurul Agustina, Ratna Megawangi, etc.17
As the general feminism, Islamic feminism was not a
theoretical thinking and uniformed movement.18 Nevertheless, the
movement or their theory of feminism emerged from the same
awareness, namely their concern towards the fact that the woman in
the Muslim community was still not yet receiving the position that was
equal to the man in the social structure.
They have the view that this apprehensive situation is not
caused by the Islamic basic teaching, that indeed placed the woman
was supervised by the man in the social structure, but because of
“man's ray". In Islamic understanding, the teaching sources formed the
,7Mansour Fakih, Membincang Feminisme Diskursus Gender Perspektif Islam, Surabaya,
Islamic traditions and it as applied in the life of the community.19 20 The
understanding that this ray deviated from the spirit of the foundation of
Al Qur'an so as to have the real impact in giving the rights to the
woman in the life of the community.
Therefore, in the struggle to release the woman from gender
inequality relations, Muslim feminism tried to unload the historicity of
the problem root that caused inequality etceteras to expand the new
understanding about gender relation this was based on the Islam source
of the teaching that main, these are Al Qur'an and hadits.21
The woman theology thinkers find the basic and universal
problem, that is patriarchal system that places the man as superior in
religious discourse. As Gandha Kami stated that Islam and patriarchal
system, whether individually or combination from both, have given the
effect to the woman status wherever the both are applied.22
From those feminist theories. Sachiko Murata in the writer’s
perspective, then belongs to the liberal group and ecofeminism. It
belongs to liberal feminism because generally Sachiko’s idea assumes
that all of human being, men and women, are equal. God creates them
'''Read Fatima Mernissi and Riffat Hasan, Selara di Hadapan Allah: Relasi laki-laki dan
Perempuan dalam Tradisi Islam Pasca Patriarki, TIM LSPPA, Yogyakarta: LSPPA, 1995, page 67-68
20Ashagar Ali Engineer, The Rights o f Women in Islam, IBS Buku SDN. BHD, Selangor,
Malaysia, 1992, page 63
2lYunahar Ilyas, op. cit., page 56
22 Siti Ruhaini Dzuhayatin et. al., Rekonstruksi Metodologis Wacana Kesetaraan Gender
in hormonious and balance, and it hopefully do not appear the
oppression around them.
Then, in its development, Sachiko explains the meaning of
unity and the meaning of duality that comes from unity. It is not
different from the theory of ecofeminism. Because ecofeminism
assumes that the end of everything is unity. Ecosophy as the basic root
of ecofeminism critizes the Western civilization which is out of earth’s
carrying capasity. Then, eastern spiritual and mystical religions
influence its development. Moreover, the living climates of the elder
peoples, which was hormonious with nature, it influental to this theory.
Those points of view are close to what Sachiko Murata means in her
book explicitly. Ecofeminisme agrees to conspicuous of the feminine
quality’s superiority, but Sachiko Murata do not do that. It is the
different. Moreover, Sachiko is the traditional feminism because she
appears the Islamic gender relationship, basic^allyfrom the ancient
China teaching.
C. The Problem of Gender Equality
In this context, some peoples think that the problem of gender equality
is loo exaggerated but other peoples feel that they need to reach the equality.
Gender distinction takes in two man and woman. But gender distinction that
aimed to the woman in fact causes the inequality, because there is no basic
right fulfillment to the woman. All of the roles, status, areas, and
projects the woman’s status so that they are not assumed as a thing again but
as an honored individuality.
Although normatively Islam has placed the woman in equal position of
the man, but the woman’s reality in Moslem society showed the irrelevant fact
with Islamic teaching normatively. Woman according to Islam indicates the
w oman position in normative text, but woman according to Moslem indicates
her position toward the interpreter and theologian’s perspectives, whether
classic or contemporary.
1. Woman Position : Moslem Classical Discourse
Although Islam have stated the ideas of gender equality clearly in
text normativity, along with historical fact that were showed by prophet
Muhammad to the women in his era, the woman’s social role in Islamic
history faced the decline in second century, that was the era when the
Moslem administrator reintroduced the Hellenistic tradition into political
area. That tradition accommodated the Jew’s teaching that placed the
woman in no role in social life.37
That tradition which is also patriarchal especially used to interpret
Qur’anic verses and hadith, that textually they marginalize the woman.
The texts of Qur’an and hadith are functionalized to strengthen the woman
position that subordinated under man. Even there is inclination that they
interpreted those texts not as gender problem, man regarded as the strong
ereature physically.^ Man more aggressive and progressive biologically, in
In 1909, Egypt’s feminist, Huda Sya’rawi began the career by
giving the free health helping to the women and children. She is a pioneer
in two organizations that concerned in woman education, at 1914. Then at
1923 she lead al ittihad al nisa ’ al misri.45
Since the middle of twentieth century noted the names- who have
big roles in Islamic contemporary feminism discourse. One of them is
Nawa el Saadawi, she is a doctor and socialist Egypt feminist. According
to her, the true emancipation means free from all of kinds of emancipation,
whether economically, politically, sexually or culturally. She wrote many
books, novels, and essays that bring the problem of pressure to the woman,
from social pressure, psychological to sexual pressure.46
Fatima Memissi, a sociologist also Moslem feminist, criticized the
Islamic classical treasure. In some of her works, she reinterpreted The
Islamic classical texts into feminism perspective. She more concerned her
study in hadilh studies. And one of her result of studies that important is
that Muhammad p.b.u.h, actually do not wish the separation of the
personal and public area. But because of his followers, who received this *
revolution but also wanted to maintain the tradition, he Finally accepted the
separation. According to her, this is why the women, who were before it in
good position, found the bad condition again.47
‘T ies Mnrcocs Nnlsir, op, clt., page 117
''’Nawa el Saadawi, Perempuan dalam Budaya Patriarkhi, translated by Zulhilmi Yasri,
Pustaka Pelajar, Yogyakarta. 2001, page 8
* Fatima Memissi. It anu a di dalam Islam. translated by Yaziar Radianti. Pustaka.
While Moslem feminist man in contemporary, can be represented
by Asghar Ali Engeneer, a Moslem thinkers from Indonesia. He has
opinion that normatively A1 Qur'an shows the equality status for man and
woman, although contextually it explains there is certain superiority in
man. A1 Qur'an states that man and woman have the same source of
creation, from a creature, so that both of them have the same right. The
world “nafsun wahidah” in A1 Nisa (4): 1 shows that man and woman are
from the same source, so there is no one who is more superior and other is
inferior. 48
Others feminists who have the same idea they are Mahmod
Mohammed Toha (1996), Amina Wadud Muhsin (1994), Leila Ahmed
(1992) and Abdullah Ahmad an Naim who struggle for gender equality in
the context of human rights principles maintenance in Islamic world.
Generally they accused some gender ray in Islamic teaching
understanding. They offered the new perspective to text, which by them it
is regarded more suitable with God’s willing in gender equality concept.
In Indonesia, there are many feminists such as Ratna Megawangi,
who divides the woman potential into universal potentiality and specific
potentiality. With her universal potentiality, woman has the similarity with
the man, especially in her intelligence. And the specific potentiality from
her as to has natural femininity (Megawangi, 1999).49 Peoples also know
Mansour Fakih, Masdar Farid Mas’udi and Nasarudin Umar who study 4
While Moslem feminist man in contemporary, can be represented
by Asghar Ali Engeneer, a Moslem thinkers from Indonesia. He has
opinion that normatively A1 Qur'an shows the equality status for man and
woman, although contextually it explains there is certain superiority in
man. A1 Qur'an states that man and woman have the same source of
creation, from a creature, so that both of them have the same right. The
world “nafsun wahidah” in A1 Nisa (4): 1 shows that man and woman are
from the same source, so there is no one who is more superior and other is
inferior.48
Others feminists who have the same idea they are Mahmod
Mohammed Toha (1996), Amina Wadud Muhsin (1994), Leila Ahmed
(1992) and Abdullah Ahmad an Naim who struggle for gender equality in
the context of human rights principles maintenance in Islamic world.
Generally they accused some gender ray in Islamic teaching
understanding. They offered the new perspective to text, which by them it
is regarded more suitable with God’s willing in gender equality concept.
In Indonesia, there are many feminists such as Ratna Megawangi,
who divides the woman potential into universal potentiality and specific
potentiality. With her universal potentiality, woman has the similarity with
the man, especially in her intelligence. And the specific potentiality from
her as to has natural femininity (Megawangi, 1999).49 Peoples also know
Mansour Fakih, Masdar Farid Mas’udi and Nasarudin Umar who study
'"Asghar A lie E.. o p . c i l . . page 56-69
about gender perspective in Al Qur'an. According to Nasaruddin Umar, we
often mix up two categories which are clearly different, even we also often
make identical one to another. For example, the case of leadership and the
obligation as breadwinner. It is why the understanding of the culture
nuance around Qur’an is important to be known and to identify the general
value in it also important if we want to keep understand originally and
genuine to the Qur’an.30 The same opinion comes from Syallq Hasyim
who criticizes some gender ray concepts in Jiqh and offers methodological
exertion to the new Jlqh.
There are many debates in discussing the position of woman in the
Moslem interpreter perspective. But, there is no doubt that Islam places the
woman as high as man. It is strengthen by some decisions of high
authority in the Qur’an (QS. Al Ahzab : 72, Al ‘Asr : 1-3, Al-Tin : 4-6, Al-
Nisa’: 1, Al-A 'ru f: 189, Al-Rum: 21, Al Baqarah: 151-153, 177-183,195,
Al-Maidah: 38, etc.), the problem is how the interpreters understand those
nonnative decisions of high authority. Here, the social and cultural
atmosphere are influenced the interpreters’ view.50 51
E. Taoism and Its Concept
1. Taoism
Taoism is the original of Chinese religious tradition. According to
the tradition, Taoism firstly was brought by Lao Tzu in the sixteen century
before Christian. Taoism suggests the harmony and the equality from
50Nasaruddin Umar, op. cit., page 301-310
everything contradictory. Two Taoism philosophy classic texts, Tao Te
Ching and Chuang Tzu praise the nature’s characteristic as the way to
reach the happiness. Both of those texts describe the same ways to the
simplicity and happiness, but they are aimed to the master or administrator
and they have the different language style in basic. Tao as the empty is the
source of everything and will become the place of everything return. Tao
gives the philosophy of life that spread the “way”, it is suitable with Tao
symbolized by both which hug each other. If they have lost that harmony,
so the universe will stop to flow and everything will be in confusion. Yin
,2Arvind Sharma fed), Perempuan dalam Agama-agama Dunia, translated by Syafaatun
Al Mirzanah et.al., State University o f New York Press, 1987 re-publicated by Direktorat PTAI Depag RI in cooperation with CIDA - Me Gill Project, 2002, page 193-195
3'http://www.kompas.com/kompas-cetak/0004/24/dikbud/the32.htm
5’Fung Yu Fan, A History o f Chinese Philosophy, translated by Derk Bodde, Princeton,
and yang unity is the Tao, which is primordial quality. The Tao unity
manifests it self to every creature uniquely, so that the differentiation with
each quality is happen. But, all quality always related to the both
(yin/yang) and the one (Tao).55
Actually, according to Sachiko Murata, there is a close similarity
between Taoism concept and Islam that is God’s majesty and His beauty.
Yang is identical with the characters of majesty, these are Jalal, Qahr,
Ghadob; while yin is identical with the characters of beauty, these are
Jamal, Luthf, rahmah. She proves the femininity and masculinity always
exist in human being self and each of them has the positive and negative
value. The feminine with its feature of graceful and surrender is the
positive when people in facing to God, whereas the positive masculinity is
to fight and to defeat the vengeance desire then to find the muthmainah
desire and able to control him or herself. So negative masculinity are
desire to dominate, to boast, to hold the power, and to pawn himself, while
negative femininity are hand herself over and passive when find the
badness. All peoples have those characters, man or woman.56
The principle of Yin Yang describes the patriarchal relation, and it
also happens in Islam. But Murata does not regard this patriarchal relation
as a negative thing, because God, through His names, is also patriarchal,
such as Majesty, Master, Judge, and soon, and everything that patriarchal
55Ratna Megawangi, op. cit., page 229
56Siti Ruhaini Dzuhayatin, et. al., Rekonstruksi Metodologis Wacana Kesetaraan Gender
are always active. Beside that, God also has matriarchal characters such as,
near, merciful, compassionate, and soon. The theological philosophy,
included of Islam, admit that there is the opposite from everything, like the
God’s attributes Jamal/jalal or Lutf/Qahr or Rahma/Ghadab, included of
His creatures sky/earth, king/servant, light/ dark, feminine/masculine also
patriarch/matriarch. This dualism will always happen in Godliness level,
cosmos and human besing, they need the balancing of the both. God is the
balancing between His names, Jalal (patriarchal) and Jamal (matriarchal).
The main of the cosmos creating is how the harmonious unity can be
are always active. Beside that, God also has matriarchal characters such as,
near, merciful, compassionate, and soon. The theological philosophy,
included of Islam, admit that there is the opposite from everything, like the
God’s attributes Jamal/jalal or Lutf/Qahr or Rahma/Ghadab, included of
His creatures sky/earth, king/servant, light/ dark, feminine/masculine also
patriarch/matriarch. This dualism will always happen in Godliness level,
cosmos and human besing, they need the balancing of the both. God is the
balancing between His names, Jalal (patriarchal) and Jamal (matriarchal).
The main of the cosmos creating is how the harmonious unity can be
THE BIOGRAPHY OF SACHIKO MURATA, HER WORKS
AND HER VIEW OF ISLAMIC GENDER RELATIONSHIP
A. The Biography of Sachiko Murata
Sachiko Murata is a Japanese woman who interested in Islamic
studies. She grows in the family with the tradition of Japanese. When Murata
completed her BA in family law, she consciously knew that she was being
curios about Islamic family law. It was a unique thing in her mind if Islam
permits a man to marry four women, while in the same time, he should able to
keep their family in harmonic relations.
Murata worked for a year in a law firm in Tokyo and then went to Iran
to study Islamic law as her want. But, she firstly studied Persian literature at
Tehran University and completed her Ph.D. in 1971. Her dissertation was
about woman role in Hafl Paykar, a poem by Nizhami (± 600 H/1204 M).
After that, she transferred to the faculty of theology, where she was the first
woman and the first non-Muslim to be enrolled. She finished her MA in
Islamic Jurisprudence in 1975 with dissertation about temporary marriage and
its relevance in social life.* 1 A comprehensive thesis on one of the most
misunderstood concept of Shi’i Islamic Law. Under the guidance of professor
Abu il Qasim Gourji, the author traces the origin of divergence between Sunni
1 Sachiko Murata, The Tao o f Islam Kilah Rujukan tentang Relasi Gender dalam
Kosmologi dan Teologi Islam, translated hy Rnhmani Astuti and Ms. Nnsrullnh, Mizan, Handling,
I page ?$
and Shi’i Law on temporary marriage,2 who motivated and convinced her that
it was her fortune to study about it.3
While in Iran, she studied the Islamic sapiental tradition with such noUbic
able authorities as Toshiko Izutsu and Seyyed Hussein Nasr, and translated a
classic text on Islamic theoretical jurisprudence, M a’alim Al Ushul in to
Japanese. In professor Izutsu’s class, she joined to discuss about Fushush Al
Hikam (Ibn Al ‘Arabi’s work), also the presentation of Seyyed Hussein Nasr
about Persian Classic texts that most of them are the adherent of Ibn A’Arabi,
like Syarhi Ghulsyan-i Raz. She also analyzed about the brilliant thought of
Jalal Al Din Huma”, and fortunately it convinced her that Islam has the deep
and vivid spiritual tradition.4
While continuing work or her Ph.D. dissertation in law, her
dissertation was about the comparison the Islamic teaching to Kong Hucu in
the view about family. She became a research associate at the Imperial Iranian
Academy of Philosophy. And her work on the dissertation was cut short by the
revolution. Then she went to America to continue her research in intellectual
tradition.5
To complete understanding about the background of Sachiko Murata,
it can be taken from Valerie Hoffman-Ladd’s-University of Illinois- saying in
The Tao of Islam book.6
3 http://en.wikipedia.org/wiki/sachiko_murata 3 Sachiko Murata, on. cit., page 26
4 Ibid., page 26-27
view toward Gel
[suppositions. It is not only related t ng ption. But fortunately, she was aTian
linkhammer. Perdebatan tentang Jilbab di na, an artele in the book harmoni kehidcme a(J is publisher, Yogyakarta, 2005, page an oa na Wanita di Modem Wanita di Pcrsimp^j pjj|t
In the lajst discussion, Sachiko and her students reobserved the
woman’s ideal ro e in society which is suitable with the spiritual of Islam. And
the result, her students received the fact that gender role in Islam is purposeful.
And they received it as pure concept. It is not concept whiclji full of policy and
one’s self interest.11 And she wrote the book “The Tao of I^lam” by the same
approach with hen- Islamic lecture.
She tried to appear the Islamic taught characteristics without go far
from the certain principles of non Western tradition. By thip way, she avoided
the presuppositions about the reality essence, especially about the western
studies of gender relationship to Islam. This perspective hppefully will result
something important in Islamic taught. Finally all of her taught in Islamic
gender at that time have been recorded in the book “The Tap of Islam”.
D. The View of Sachiko Murata in Islamic Gender Relationship
There is no doubt that Sachiko Murata’s The Tao of Islam will
provoke a strong cross fire. However, critics from the twp, usually opposing
and hostile, camps will, this time, be in accord. One can expect the majority of
Western and Muslim readers, both academic and lay, to reject her position.
Westerners will disagree with her presentation on the Islamic tradition, which
destroys the stereotypes they are so accustomed to, in particular those defining
Islam as the most male - chauvinistic, unjust, and discriminative religion
toward women. Muslim will be unhappy with her notion of what constitutes
the true spirit of Islamic teaching. The two sides of the pross fire, generally
‘feminist agenda
In short,
fighting with each other, will in this case agree on the status of women in
Islam, though the former will criticize and the latter will, apologize for the
same. It is also certain that the two above-mentioned armiep of critics will get
support from fei linist writers despite the goodwill of Dr., Murata, since her
may seem too unusual and striking.
Murata demonstrates such a fresh and original vision of
gender relationships in Islamic thought that it may be difficult for many to
accept. Dr. Murcta looks at the feminine side of Islamic cujture, to which few,
if any, writers htve paid serious attention. What this Japanese woman seeks to
prove in her bock is that in Islam and Moslem society the feminine side have
an equal importance with the masculine ones.12
Dr. Murata is of course, aware of Islamic realities. She spent many
years in Iran, wl ere she learned Persian, wrote a Ph.D. dissertation in Persian
literature on the role of women in the Haft Paykar a poetical work by Nizami,
studied at the Ft cully of Theology at Tehran University, Ipeing the first non-
Muslim to enrol as the evidence.
gaining access to the depths, to the shadow, wc make religion,
lop-sided, seeing only one aspect of reality. So as Durre
problem is not with religion, it is with our one-sided view of
The Tao <j>f Islam refers to relation thought in Islam and the fact that
unity. Because man and woman are orje of the example
relational counterpart that still exists, so the problem of gender
important role in this studies. polarity expresse;
from many
AND ITS IMPLICATION TOWARD WOMAN EDUCATION
A. The Essence of Sachiko Murata’s ideas.
The description of the harmonious relationship between femininity and
masculinity was investigated explicitly by Sachiko Murata. It is in her book
entitled "The Tao of Islam The book analyzes the meaning of unity and the
meaning of duality which derives from unity of the rank Godliness (Ilahiyah),
cosmos, and microcosm. Those three realities can be described as three angles
of the triangle. The correspondence of those three angles is interesting. Allah,
which is on the top, creates two below angles. They are microcosms and
macrocosm. Because, those two realities are derivative reality. Then, each
angle can be examined in its relationship toward one or two others angle.
The picture of triangle is more complex by the fact that each reality has
two basic dimensions. And it describes a cross. The vertical axis describes a
relation and the horizontal axis describes other relation. In the top, the vertical
axis is formed by the difference between Godliness essence and the attributes
of God (proverbial 99 names of Allah), while horizontal axis describes some
relations among the complementary of God’s attributes.
It derives the pararel differences in both of macrocosm and
microcosm. The sky and the earth or the soul and the body describe a vertical
according to the sexes. In this case, woman's role in curriculum development
or as the author of the teaching sources book is weak." Especially in Islamic
countries such as Somalia, Iraq, Libya, Kuwait, etceteras, the facts show us
that these cases need the extra endeavor.
In education, as Sachiko Murata's idea, basically feminine or Yin has
the characteristics of tenderness, warm, Sympathy, and mother for children.11 12
And nafs include in it. However, it will be balanced by the masculine
characteristics, 'aql. Because, those two principles completed each other.
Sachiko agrees that 'aql or intelligence is very important for human
being's life. Intelligence is the shackles of heart. In other word, it restrains
from God's prohibition also from the bad desires. In Sunni teaching,
intelligence is a light and it is placed in the heart, not in the brain. Intelligence
is identical with knowledge facility, so it is not the root of the knowledge.
Intelligence gives us advantages and functions. Because, it makes the heart
live.
So it is not a matter of man and woman, because both of man and
woman have masculine and feminine, 'aql and nafs, values in them, they are
equal. As the illustration, men can not reach the top of the Tao way of life, if
they do not educate themselves; it is the same with women. And they have the
same right in others educational aspects as the facilities to sharpen the
intelligence ('aql). A1 Qur’an says that:
11 Read also in Bachtiar Effendi, et.al., Mutiara Terpendam Perempuan dalam Literatur
Islam Klasik. PT Gramedia Pustaka Utama , 2002, page xxxiv
12 Mahatma Gandhi. Kaum Perempuan dan Ketidakadilan Sosial, Pustaka Pelajar,
Yogyakarta. 2002, page 44-45
They are peoples who have 'aql (intelligence). So, peoples who do not
have it, they assumed as die. God do not admonish the crazy man neither nor
‘Aql is a praised character in qur’an and hadits literary. Although
Qur’an does not use that noun explicitly, it uses the verbal form for about
fifty times. The translators usually use the word “to understand” for it. ‘Aql
has possibility for everyone to catch the important meaning from Gods verses,
qauliyah (explicitly) and kauniyah (implicitly). ‘Aql is the shackles of the
stupidity.14
Islam, however, compels its adherents to progress, by requiring them
to pursue knowledge and learning with special attention. This is because
man’s character is formed and promoted mainly by way of knowledge.15 God,
says :
“/Ire those who know equal to those who know not? It is only those who are endued with understanding that receive admonition” (A1 Zumar: 9)
The verse offers a special praise of knowledge. God decides that men
of knowledge surpass others, and limits the reception of admonition to those
endued with knowledge and understanding. In another verse, A1 Qur'an
11 Sachiko Murata, op. cit., page 314-315
14 A fif A. Tabbarah, The Spirit o f Islam :Doctrine and Teaching, Dar F.l llm
l.ilmalayin. Mcirul Lebanon, 1993, page 256-258
AND ITS IMPLICATION TOWARD WOMAN EDUCATION
A. The Essence of Sachiko Murata’s ideas.
The description of the harmonious relationship between femininity and
masculinity was investigated explicitly by Sachiko Murata. It is in her book
entitled "The Tao of Islam The book analyzes the meaning of unity and the
meaning of duality which derives from unity of the rank Godliness (Ilahiyah),
cosmos, and microcosm. Those three realities can be described as three angles
of the triangle. The correspondence of those three angles is interesting. Allah,
which is on the top, creates two below angles. They are microcosms and
macrocosm. Because, those two realities are derivative reality. Then, each
angle can be examined in its relationship toward one or two others angle.
The picture of triangle is more complex by the fact that each reality has
two basic dimensions. And it describes a cross. The vertical axis describes a
relation and the horizontal axis describes other relation. In the top, the vertical
axis is formed by the difference between Godliness essence and the attributes
of God (proverbial 99 names of Allah), while horizontal axis describes some
relations among the complementary of God’s attributes.
It derives the pararel differences in both of macrocosm and
microcosm. The sky and the earth or the soul and the body describe a vertical
axis, while the relations among realities in every rank and limit form the
number of horizontal axis.
The common terminology in the texts for microcosm and macrocosm
is literally translation or harfian in Arabic toward the Greek idiom : al ‘alam
a!kabir (big universe) and ual-alam al shaghir" (small). Bigger and Smaller
are often used to change big and small. Sometimes, the priority is given to
human being. So, macrocosm becomes “the big man” {al insaan al kabiir) and
microcosm becomes (al insaan al shaghiir). The term of macrocosm is the
synonyms of the world or cosmos, which is usually defined as everything out
of God. The scholars use this term only to contrast to the microcosm
terminology. Microcosm is the individual of human being, which is
symbolized all qualities in God’s and macrocosm. Many authors touch the
macro and microcosm by the idiom of "firmament and soul" (al aafaaq wa al
anfus). This idiom is derived from the verse :
"We will show them our signs in all the regions o f the earth and in their own souls, until they clearly see that this is the truth. Does it not suffice that your lord is watching over all things?" QU - Zb)
"The God's signs" (ayat) inside or outside of human being self are one
of the theme which is often repeated in the Qur'an. Al Qur'an uses the term of
"sign" (ayat) in plural or singular form at 288 times, in some related mean. A
prophet, prophet's essay, prophet’s miracle or everything in the universe. It can
be related to the external world, macrocosm, or internal world or microcosm.
"on earth there are signs fo r firm believers and also in your selves. Can you not see?" 0*1 • XO - X1)
In other word, everything in the world is God's sign (ayat).
Then, The Tao oflslam refers to the relational thought in Islam and the
fact that polarity expresses unity. Men and women are one of many relational
couples that can be found in existence.
On the rank of Godliness, by using the name of God, Sachiko divides
the characteristics of God into masculinity (the majesty, authority) and
femininity (beauty, tenderness). First, the qualities bring up into view the
plurality, the differentiation, and separation, which complete to each other and
balance out to be one unity.
Second, the quality of differentiation and plurality of God's creations
are not to be contradicted, but it is to complete each other, to form a
completeness or perfect ness. There is no night if there is no day, as well as
the concept of right-wrong, good-bad, king-slave, light-dark, etceteras.
Masculinity and femininity on the rank of human being, each has positive and
quality with the concept of Yin and Yang, the duality to reach a balance and a
unity.
B. The Theory of Yin and Yang
The description about the relationship between Yin and Yang and the
rank of cosmology can be shown in one such cosmological myth comes to us
from the, as yet undocumented and unverified, Xia Dynasty of the third
millenium B.C.E. It describes a cosmic battle between flooding waters and the
sky. One day, water emerges from the land and begins to rise up towards the
sky. There appears two figures, a father and a son. who attempt to stop the
rising water and restore the land. Both father and son are described as being
fish-like or dragon-like, complete with scales and for covering their otherwise
human frame. The father fails and so the son, called The Great Yu, works or
nine years to contain the water and to dig channels into which the water can
flow. This allows the land to reemerge and for society to be established. Great
Yu is the culture hero par excellence : as he works to stop the flooding waters,
he wears off all the scales and for on his legs and arms (often cited as the
reason why Chinese have little body hair) and while he channels the flooding
waters he does not stop even to visit his wife and child (one of the earliest
examples of the pursuit of public good over the private good).1
For our purposes, though, the story describes the contest between land
and water and the sense that the land comes from the water and, if humans are
not careful, can return to it.
