ANNU AL INTERNA TIONAL CONFERENCE ON ISLAMIC S TUDIES

  

ANNU

The Contemporary Development of Islamic Thoughts Islam, Science and Technology

  1 ON ISLAMIC S

TIONAL CONFERENCE

Annual

  TUDIES International

  Conference on Islamic Studies

A

  th 2016

AICIS

  The 16 Annual International Conference

IC

  on Islamic Studies

The Contribution of Indonesian Islam

  st th

  IAIN Raden Intan Lampung, November 1 -4 , 2016 to The World Civilization

  IS 2016 i

  

Proceeding of

  th

  

The 16 Annual International

Conference on Islamic Studies

Theme

  

The Contribution of Indonesian Islam

To The World Civilization

Sub Theme 1 :

  

The Contemporary Development of Islamic

Thought

Sub Theme 5 :

  Islamic, Science and Technology

  

IAIN Raden Intan Lampung

November 1-4, 2016

Organized by Supported by

  Kementerian Agama RI

  IAIN Raden Intan Lampung Pemprov Lampung ii

Tim Editor:

  Kamran As’at Irsyady, Lc, M.A Amri Syarif Hidayat, M.Si iii

Kata Pengantar Assalamu’alaikum Wr. Wb

  Buku ini berisi proceeding selected paper yang dipresentasikan pada AICIS ke-16 pada tanggal 1-4 November 2016 di IAIN Raden Intan Lampung. Berdasarkan catatan panitia bahwa jumlah submitted paper pada AICIS tahun ini sebanyak 1345, kemudian dilakukan seleksi oleh Tim SC dan diputuskan sebanyak 350 makalah yang dapat dipresentasikan dalam forum ini. Dari tiga ratus lima puluh dibagi menjadi dua kategori, yaitu

  

pertama, kategori A (selected presenter) terdapat 120 makalah yang wajib

  dipresentasikan dalam forum paralel AICIS 2016 yang ditanggung oleh panitia. Kedua, kategori B terdapat 230 yang diberi kesempatan untuk mempresentasikan papernya pada forum paralel namun atas tanggungan atau biaya pribadi atau lembaga.

  Sebagimana lazimnya dalam sebuah konferensi, biasanya panitia selalu menerbitkan buku proceeding yang berisi kumpulan makalah yang dipresentasikan dalam forum tersebut. Begitu juga pada AICIS ke-16 kali ini, seluruh makalah kategori A sebanyak 120 diterbitkan menjadi buku ini.

  Buku ini terdiri dari 4 buku, yaitu Buku 1 yang berisi gabungan makalah sub tema 1 (The dynamics of Islamic Thought) dan 5 (Islam, Science and

  

Tchnology ); Buku 2 berisi kumpulan makalah sub tema 2 (The Dynamics of

Islamic Institution ); Buku 3 berisi gabungan makalah sub tema 3 (The Heritage

of Islamic Traditions ) dan 6 (Area Studies); dan Buku 4 berisi kumpulan

makalah sub tema 4 (The Interface between Islam and Globalization). Selain itu.

  panitia juga akan menerbitkan pada jurnal ilmiah yang terindek scopus setelah melalui penyempurnaan dan perbaikan supaya spektrumnya lebih besar dan dapat dibaca oleh masyarakat dunia.

  Untuk itu, kami atas nama panitia mengucapkan terima kasih kepada seluruh presenter yang telah melengkapi tulisannya sesuai yang telah ditentukan oleh panitia dan juga kepada Tim SC yang telah dengan sabar dan teliti membaca satu per satu makalah yang masuk kemudian memilih dan memutuskan berdasarkan kategori A dan B. Terima kasih juga kami sampikan kepada Bapak Rektor IAIN Raden Intan Lampung yang terus mensupport dan memback-up panitia untuk bekerja semaksimal mungkin demi suksesnya AICIS ke-16 ini. Tak lupa kepada Bapak Dirjen Pendis, Prof. Dr. Phil. H. Kamaruddin Amin, MA dan Bapak Direktur Diktis, Prof. Dr. H. Amsal Bachtiar, MA yang telah mempercayakan penyelenggaraan AICIS ke-16 di IAIN Raden Intan Lampung.

  Saya atas nama seluruh panitia mengucapkan selamat datang di “Green Campus” IAIN Raden Intan Lampung dan selamat berkonferensi.

Wassalamu’alaikum Wr. Wb

  Bandar Lampung, Oktober 2016 Ketua Panitia, iv

Sambutan

  Kepala Sub Direktorat Akademik dan Kemahasiswaan Assalamu Alaikum Wr. Wb. Pelaksanaan AICIS ke-16 tahun 2016 kali ini yang bertempat di

  Institut Agama Islam Negeri (IAIN) Raden Intan Lampung merupakan momentum dalam menjaga kesinambungan dan komitmen pengelolaan pendidikan Islam di tingkat perguruan tinggi. Sebagai salah satu wahana dalam pengembangan jaringan dan juga penguatan wacana untuk mendukung riset dan publikasi, maka pelaksanaan AICIS merupakan kegiatan yang sangat strategis dalam rangka mewujudkan perguruan tinggi yang berdaya saing.

  Pendidikan tinggi saat ini menghadapi tantangan yang berbeda sama sekali dengan di zaman sebelumnya. Untuk menghadapi itu semua, maka hanya dengan kolaborasi dan kerjasama antara semua lembaga yang ada sehingga mampu mewujudkan sebuah capaian akademik yang memungkinkan. Direktorat Pedidikan Tinggi Islam menjadi salah satu pilar untuk mewujudkan amanah yang diemban Kementerian Agama RI. Salah satu usaha yang berkesinambungan adalah pelaksanaan AICIS dari tahun ketahun. Tema tahun ini, Panitia Pengarah (Steering Committee) telah merumuskan tentang sumbangsih Islam Indonesia terhadap peradaban dunia.

  Pendidikan tinggi Islam walau belum berstatus sebagai universitas riset, tetapi prinsip-prinsip yang dikembangkan dalam pengelolaan perguruan tinggi mulai mengarah kepada pengembangan atmosfir riset. Untuk itu, forum AICIS dimaksudkan juga sebuah wahana untuk menjadi salah satu sarana dalam mengkomunikasikan hasil-hasil riset yang selama ini sudah dilaksanakan oleh setiap dosen di seluruh perguruan tinggi keagamaan Islam.

  Terima kasih juga kepda segenap panitia yang sudah bekerja untuk kesuksesan kegiatan ini sehingga bisa menjadi sebuah kegiatan yang berkesinambungan dari waktu ke waktu. Untuk itu, semoga kesempatan ini menjadi salah satu kesempatan terbaik untuk senantiasa menjadi ikhtiar bagi pengembangan pendidikan tinggi Islam.

Wassalamu’alaikum Wr.Wb

  Jakarta, Oktober 2016 Subdit Akademik dan Kemahasiswaan Kepala, Dr. Muhammad Zain v

  

Sambutan

Rektor IAIN Raden Intan Lampung Assalamu’alaikum Wr. Wb

  Pertama-tama saya ingin mengucapkan terima kasih kepada semua pihak yang telah memberikan kesempatan berharga kepada IAIN Raden Intan Lampung untuk menjadi penyelenggara AICIS ke-16 tahun 2016 ini. Kami dan seluruh civitas akademika IAIN Raden Intan Lampung menyambut baik dan gembira hal itu serta berkomitmen untuk menyukseskannya dengan seluruh kemampuan dan sumber daya yang ada. Untuk mewujudkan komitmen tersebut, kami telah mempersiapkan dengan baik seluruh kebutuhan sarana dan prasarana demi suksesnya acara tersebut.

  Pada AICIS tahun ini mungkin akan dirasakan kesan yang berbeda karena penyelenggaraan kegiatan AICIS tidak seluruhnya di hotel melainkan di area kampus IAIN Raden Intan Lampung mulai dari plennary session maupun paralel session kecuali upacara pembukaan. Oleh karena itu, seluruh peserta AICIS ke-16 mulai dari pagi sampai sore akan beraktivitas di area kampus kami untuk mengikuti setiap kegiatan yang ada sambil menikmati suasana hijau kampus ( “green kampus”) kami.

  Dalam kesempatan ini saya ingin mengucapkan terim kasih kepada Bapak Dirjen Pendis, Prof. Dr. Phil. H. Kamaruddin Amin, MA dan Direktur Diktis, Prof. Dr. H. Amsal Bakhtiar, MA yang telah mempercayakan kepada kami sebagai tuan rumah AICIS ke-16 ini. Kepada Gubernur Lampung Bapak Muhammad Ridho Ficardo, S.Pi, M.Si yang telah memberi dukungan penuh demi terselenggaranya AICIS ini.

  Penghargaan juga saya sampaikan kepada seluruh panitia baik pusat maupun lokal yang tidak dapat saya sebutkan satu per satu dimana telah saling bekerjasama dalam menyukseskan acara ini.

  Namun saya juga ingin memohon maaf kepada seluruh peserta konferensi, jika selama dalam penyelenggaraan AICIS ada hal-hal yang kurang berkenan baik mulai dari fasilitas, sarana dan prasarana maupun layanan. Mudah-mudahan dengan fasilitas yang ada seluruh peserta dapat menikmati dan memanfaatkannya sekalipun sangat terbatas.

  Terakhir, saya sangat menyambut baik terbitnya proceeding ini yang tidak hanya sebagai dokumen penting seluruh kumpulan makalah yang dipresentasikan juga bisa menjadi buku referensi bagi perkembangan dan dinamika kajian islam di Indonesia. Selamat membaca..

  Wa ssalamu’alaikum Wr. Wb.

  Bandar Lampung, Oktober 2016

  IAIN Raden Intan Rektor, vi

Sambutan

  Direktur Pendidikan Tinggi Islam Assalamu’alaikum Wr. Wb.

  Annual International Conference on Islamic Studies (AICIS) tanpa disadari

  telah memasuki tahun yang ke-16. Artinya tanpa disadari pula para peminat kajian Islam telah banyak memberikan kontribusi pemikirannya melalui forum ini. Dalam kurun waktu tersebut telah banyak rumusan-rumusan yang dihasilkan selain juga presentasi paper hasil penelitian maupun pemikiran dari para peminat dan pengkaji kajian Islam. Maka tak salah jika kita harus berbangga hati bahwa AICIS telah menjadi arena akademis PTKI yang mempertemukan berbagai latar belakang disiplin ilmu, pemikiran dan keahlian, selain juga menjadi arena yang representatif dalam mensosialisasikan gagasan, penyebaran ide dan positioning PTKI dalam kancah global.

  Mengingat forum semacam AICIS telah menjadi icon bagi Kementerian Agama RI terutama Pendidikan Tinggi Islam, maka dalam setiap penyelenggaraan AICIS selalu ada dinamika yang terjadi sesuai dengan keberadaan PTKIN yang menjadi tuan rumah penyelenggaraannya. Dan hal yang patut disyukuri adalah dalam setiap penyelenggaraan AICIS jumlah paper yang masuk selalui melampaui target. Ini menunjukkan gairah para peminat kajian keislaman yang ingin turut serta dalam meramaikan forum ini setiap tahunnya sangat tinggi. Tahun ini saja menurut catatan panitia terdapat 1345 submitted paper, namun setelah dilakukan seleksi diputuskan ada 350 makalah yang akan dipresentasikan dalam forum ini.

  Sebagai salah satu sarana mempublikasikan makalah-makalah yang terpilih tersebut, maka panitia membuatkan proceeding ini selain sebagai bahan referensi juga menjadi bahan dokumetasi makalah-makalah yang dipresentasikan dalam AICIS.

  Saya menyambut baik diterbitkannya buku proceeding ini oleh panitia AICIS ke-16 IAIN Raden Intan Lampung. Mudah-mudahan selain membantu para peserta AICIS dalam mediskusikan beragam topik baik plenari maupun paralel juga sebagi media diseminasi ide maupun gagasan para pengkaji kajian keIslaman kepada publik secara luas..

Wassalamua’alaikum Wr. Wb

  Jakarta, Oktober 2016 Direktorat Pendidikan Tinggi Islam Direktur, vii

  

Sambutan

Direktur Jenderal Pendidikan Islam Assalamu’alaikum Wr. Wb

  Sebagai event yang bergengsi di lingkungan Direktorat Pendidikan Islam, AICIS (Annual International Conference on Islamic Studies) telah membuktikan bahwa para dosen, peneliti dan pengkaji Islam terutama di lingkungan PTKI mampu menelorkan gagasan, pikiran dan temuan yang brilian dengan topik dan tema yang relevan dengan perkembangan situasi sekarang ini dalam perspektif keislaman. Dalam setiap event AICIS selalu ada hal-hal terbaru yang terungkap dalam kajiannya sehingga selalu menarik untuk diikuti oleh peserta yang hadir dalam setiap sesionnya.

  AICIS selain memang merupakan pertemuan tahunan dalam mendialogkan hasil-hasil research terbaru untuk bisa dibaca, dikritisi dan diuji oleh sesama pengkaji dan pemerhati kajian keislaman, juga telah menjadi media membangun intellectual networking baik lokal maupun internasional. Di sinilah urgensi kenapa AICIS tetap dipertahankan keberadaannya sampai sekarang karena AICIS telah mampu membuktikan sebagai wadah yang representatif bagi diseminasi hasil-hasil kajian Islam kepada publik.

  Tren yang selalu menggembirakan dalam setiap AICIS adalah kuantitas submitted paper selalu meningkat dari tahun ke tahun. Ini membuktikan bahwa AICIS telah mempunyai tempat tersendiri di kalangan pengkaji kajian Islam di PTKI bahkan tak jarang ada peserta dari perguruan tinggi umum yang ikut ambil bagian dalam forum ini.

  Saya selalu mengharapkan kepada panitia penyelenggara supaya paper yang akan dipresentasikan bisa dicetak, diterbitkan dan di-onlinekan supaya dapat dinikmati oleh komunitas akademik yang lebih luas tidak hanya oleh komunitas internal kita saja melainkan komunitas internasional.

  Dan syukur alhamdulilah pada AICIS ke-16 ini, IAIN Raden Intan Lampung telah bersedia menerbitkan menjadi proceeding ini. Mudah- mudahan dapat memberi kemudahan para peserta AICIS ke-16 dalam menyimak setiap tulisan yang dipresentasikan dalam forum ini.

  Tak lupa pada kesempatan ini, ijinkanlah saya ingin mengucapkan terima kasih kepada Menteri Agama RI yang selalu antusias dan memberikan perhatian serius pada setiap penyelenggaraan AICIS. Juga kepada Gubernur Lampung, Muhammad Ridho Ficardo, S.Pi, M.Si yang telah memberi dukungan atas terselenggaranya AICIS di IAIN Raden Intan Lampung. Dan tak lupa Rektor IAIN Raden Intan Lampung, Prof. Dr. H. Moh. Mukri, M.Ag beserta seluruh jajarannya yang tak kenal lelah dalam menyiapkan perhelatan besar ini dengan baik. Kepada seluruh panitia pusat dan daerah tak lupa saya sampaikan terima kasih atas kerjasamanya baik demi suksesnya acara ini. Terakhir kepada seluruh narasumber baik dalam viii

  maupun luar negeri, partisipan dan peminat kajian keislaman yang hadir untuk menyemarakkan AICIS ke-16 ini, saya ucapkan terima kasih atas keikutsertaannya dalam forum ini.

Selamat berkonferensi..!! Wassalamu’alaikum Wr.Wb

  Jakarta, Oktober 2016 Direktorat Pendidikan Islam Direktur Jenderal, Prof. Dr. Phil. H. Kamaruddin Amin, MA ix

  

Daftar Isi

  Kata Pengantar - iii Sambutan Rektor - iv Sambutan Direktur Diktis - v Sambutan Dirjen Pendis - vi Daftar isi -viii

  Sub Theme : The Contemporary Development of Islamic Thought

  1. Iftitah Jafar 2-18

  Review Of Qur ‟Anic Translation Of The Ministry Of Religious Affairs Of Republic Of Indonesia (A New Reading Of Qur

  ‟Anic Terms Of Gender Equality)

  2. Muhammad 19-33

  يمركلا نآرقلل ديدج ي سفن يرسفت ونح Aniq Imam

  3. Khairun Nisa “Shifting Paradigm” Dalam Dunia 34-47 Tafsir (Studi Atas Interpretasi Kontekstual Dan Hierarki Nilai Abdullah Saeed)

  4. Mohammad Co-Reference In The Quran: A Study 48-64 Muhassin On The English Interpretation Of

  Surah Albaqarah By Abdullah Yusuf Al

  5. Fadhli Lukman 65-84

  Digital Hermeneutics: The Qur ‟An

  In Indonesian ‟S Facebook

  6. Meirison 85-98

  

ةعيشرلا دصاقلما ءوض في ئياذغلا نمألا

  7. Maulidi 99-134

  ةيعشرلا مكاحألا ءانب في اهرود و ةحلصلما ةيرظن ( فيوطلا دنع ةحلصلما تييرظن لىع ةيدقن ةيليلتح ةسارد

  )

  

يعفاشلا ملاسلا دبع نب زعلا و ليبنلحا

  8. Widyawati Hifzu Al-Ummah As A Higher 136-150 Objective Of Sharia: A Contribution Of A. Djazuli To Islamic Legal Thought x

  9. Sutomo Islamic Inheritance Law Division Of 151-166 Property Inheritance Related To Heirs Of Different Religions (Study Of Jurisprudence Analysis Of The Supreme Court Of The Republic Of Indonesia)

  10. Abbas Arfan Peran Kaidah-Kaidah Fiqh Dalam 167-182 Pengembangan Pemikiran Hukum Islam Kontemporer: Penerapan Kaidah-Kaidah Fiqh Sebagai Dalil Mandiri Dan Pelengkap Dalam Produk Fatwa Ulama Indonesia

  11. Heni Noviarita Telaah Kritis Zakat Dalam Perspektif 183-197 Makro Ekonomi

  12. Mohammed 198-222

  ا

  ءابرلاو ءلاول

  Nagdy

  ينفلالمخا بهاذمو ةرعاشألا بهذم في ةرظن

  13. Adib Perkembangan Terjemah Al-Qur 223-248 ‟An

  Di Indonesia: Studi Atas Karya-Karya Terjemah Al-

Qur„An Di Indonesia

  Kontemporer

  14. Firman Ideologisasi Agama Melalui Wacana 249-264 Keagamaan Jaringan Islam Liberal

  15. Muhammad Kritik Terhadap Tasawuf Dan 265-278 Noupal Tarekat; Studi Pemikiran Mufti Betawi Sayyid Utsman Bin Yahya (W.

  1914M)

  Sub Theme 5 : Islam, Science and Technology

  1. Amina Iraqy 280-294

  ملاسإلاا في ئياقولا بطلا

  Husaini

  2. Muslih Islamization Of Knowledge: An Effort 295-313 To Build New Paradigm In The Unity Of Science

  3. MH Khirzin Collagen From Sea Cucumber 314-322 et.all (Stichopus Variegatus) As An alternative Source Of Halal Collagen

  4. Ade Yeti Synthesis Of Active Carbon Fiber From 323-333 Nuryantini Pyrolyzed Cotton For Adsorption Of et.all Fume Pollutants Application xi

  5. Nihayatur Mengintegrasikan Agama dan Sains 334-350 Rohmah Menuju Kalender Islam yang berperadaban (Respon Terhadap

  Kongres Kesatuan Kalender Hijriyah Internasional di Istambul Turki Mei 2016

  6. Imam Sevado: Sistem Evaluasi Perkuliahan 351-363 Sutomo Dosen Berbasis Web Di Program

  Pascasarjana Iain Salatiga

  7. Abdul Muhid Muslim Survivors Exploration Study On 364-381 The Influence Of Religiosity, Religious Orientation, And Spiritual Well-Being Factors Toward The Resilience Of The Survivors Victims Of Lapindo Mudflow In Porong Sidoarjo East Java

  8. Nanang Modifikasi Model Pembelajaran 382-393 Supriadi Geometri Van Hiele Melalui Integrasi

  Nilai Keislaman Sebagai Upaya Meningkatkan Kemampuan Pemahaman Geometris Siswa Tingkat Dasar

  9. Achmad Prototipe Sistem Informasi Deteksi 394-406 Teguh Masjid Terdekat Menggunakan Peta Wibowo Digital Berbasis Multi-Platform Device

  (Mobile And Web) Sebagai Pendukung Pelaksanaan Ibadah Sholat Tepat Waktu

  10. Agung Sedayu Evaluasi Kualitas Pelayanan Proyek 407-428 Pengadaan Perumahan dengan Tinjauan Manajemen Proyek Konstruksi Syariah Dan Green Building

  11. Mohammed 429-445

  Faishol

  12. Al Yasa` Cucu Sebagai Ahli Waris Dalam 446-461 Abubakar Kompilasi Hukum Islam Indonesia:

  Perspektif Ushul Fiqh

  13. Alamsyah Rekonstruksi Nusyûz Dalam Hukum 462-470 Islam Moderen (Studi Teks Keagamaan Dan Peraturan Perundang-Undangan dalam Konteks Kemoderenan)

  14. Fathorrahman Pandangan Fikih Sosial Kh. Ali Yafie 471-491 Dan Kontribusinya Terhadap Kajian Pembangunan Di Indonesia

  

Proceeding of the 16 Annual International Conference on Islamic Studies (AICIS) IAIN Raden Intan Lampung, November 1-4

, 2016

  

REVIEW OF QUR‟ANIC TRANSLATION OF THE MINISTRY

OF RELIGIOUS AFFAIRS OF REPUBLIC OF INDONESIA

(A New Reading of Qur‟anic Terms of Gender Equality)

  Iftitah Jafar

  

Abstract: This paper aims at r eviewing Qur‟anic translation of the Ministry of

Religious Affairs on the key Qur‟anic terms of gender equality. The Qur‟an appreciates gender equality as shows in many verses which become general Qur‟anic view on woman. However, Qur‟anic translation of th e Ministry on these key Qur‟anic terms do not reflect this appreciation. Those key terms are nafsun wâ ḥida, qawwâmûn, nushûz, a ḍribû and azwȃj which the translator team translated as a single person, protectors, leaving duties, beat, and wives respectively.

  These translations bring up problems, they are gender biased, discriminative, and lack of gender sensibility. This study offers alternative translations: stem cell, guardian, marital disloyalty, leave them and spouse. The study also offers solutions for improvement: 1. Consulting research results on Qur‟anic translation in gender‟s perspectives, Qur‟anic translations that have gender sensitivity. 2.

  Adopting hermeneutics in the process of translation. 3. Involving experts of gender in the translator team.

  Key Words:

  Qur‘anic translation, Gender equality

  Introduction

  Translation the Qur‘an in gender‘s perspective is an opportunity as well as a challenge. It is an opportunity because gender awareness becomes international concern along as the development of gender studies. Muslim youths, particularly students are interested in the new horizon of understanding the Qur‘an, especially in gender equality. It is also a challenge because people have been accustomed with classical Qur‘anic translations and to some extent tends to be resistant. Some scholars do not easily accept any new translation, especially in gender‘s perspective which they claim comes from the West. Qur‘anic translation of the Ministry of Religious Affairs like other Qur‘anic translations experienced the case.

  Qur‘anic Translation of the Ministry of Religious Affairs plays an important role in religious life in Indonesia. This translation, among others, is an official translation from the government. Besides, it is also used in South East Asian, especially: Malaysia, Brunei Darussalam, and

  Proceeding of the 16 Annual International Conference on Islamic Studies (AICIS)

  Singapore. The Minister of Religious Affairs established translator team whose responsibility to conduct translation activity. They are chosen from authorised people and acknowledged as scholars („ulamâ'), especially those who are experts the study of the Qur'an. It becomes a reference for all religious affairs, such as: text books, da„wa activities, law formulation, and fatwa decision.

The Ministry of Religious Affairs of Republic of Indonesia has just launched a news revised edition of its Qur‘anic translation. This revised

  edition was published in 2014 and becomes the object of this study. However, the translator team did not specify the focus of revision whether its language or its contents. Previously revision was done to improve its language quality according to the advancement of Indonesian Language. The writer believes that the revision was partly a response of the review and criticism posted by researchers, especially Muhammad Thalib from Indonesian Mujahidin Council. However, as far as the writer concerned there was no a comprehensive research has been done on Qur‘anic translation of the Ministry in gender‘s perspective. The writer has conducted preliminary research on Qur‘anic translation of the Ministry on Qur‘anic terms of gender in 2012. Research result shows that the translation lacked of gender sensitivity, and it was firmly influenced by Arabic classical exegeses which are patriarchal.

  Even though the Ministry has published new revised edition of its Qur‘anic translation, revision is still being held by revision team. Religious Minister hoped the revision would be finished at the end of 2018 or at the beginning of 2019. This review will be focused on this latest revised edition. Based on the aforementioned description the writer would like to review Qur‘anic Translation of the Ministry of Religious Affairs of Republic of Indonesia, especially the translation of key terms of gender equality. The writer will show some problems of the translation of some

Qur‘anic key terms of gender equality. Besides, the writer also will offer alternative translation and some solution to improve the quality of

  translation. This paper hopefully will contribute to the improvement of the quality of translation. In the view of Nasaruddin Umar, Vise Minister of the Ministry of Religious Affairs, revision of translation is an ongoing process. Moreover Quraish Shihab sees that revision is really needed because there is still certain inappropriate translation. Religious Minister, Lukman Hakim Saifuddin encouraged translator team to finish their work quickly, so that it will be published and used by the community. (Pinmas, 2016 July 18).

  Retrieved from http://www.kemenag.go.id. Discussion of the paper runs as follows: Introduction, problem of translating key Qur‘anic term of gender equality, solution to improve the quality of translation on gender‘s perspective, and final remarks. IAIN Raden Intan Lampung, November 1-4 , 2016

Problem of translating the key Qur‟anic terms of gender equality

  In gender‘s perspective problem of translation of Qur‘anic translation of the Ministry can be traced on some key Qur‘anic terms of gender equality, as follows:

  This term is mentioned in S ȗra al-An‘ȃm (6): 98, al-Nisȃ‘ (4): 1, al-

  ‗rȃf (7): 189 and al-Zumar (39): 6. In Sȗra al-An‘am (6): 98, ―nafsun A

  

w ȃhida‖ was translated by translator team of the Ministry of Religious

  Affairs as ―single person‖. In the footnote translator team give explanation that ―single person‖ is Adam as. In Sȗra al-Nisȃ‘ (4): 1, ―nafsun

  

w ȃḥida‖ was translated as ―oneself‖ while ―minhȃ‖ as ―from him‖. It is

  mentioned in the footnote that ―from him‖ is part of his body (his rib) Adam as. This translation based on ḥadȋth narrated by Bukhȃrȋ and Muslim. The translator also offers another interpretation of ―minhȃ‖ that is ―the same elemen‖ i.e. earth in which Adam was created. In Sȗra al-

  ‗rȃf (7): 189, translator team translated ―zawjahȃ‖ as ―his wife‖. In Sȗra A al-Zumar (39): 6, there is word ―tsumma‖ between ―nafsun‖ and ―zawjahȃ‖.

  The word ―nafsun‖ uses khalaqa, while ―zawjahȃ‖ conveys ― ja„ala‖.

  Feminist Muslims as well those who are concerned to gender equality, questioned this kind of translation because it posits woman as a second creation or subordinated creation. Such understanding affects people in the way they treat women in society, job, education etc. Moreover, women become target of sexual harassment, they are waged less than that of men, and education opportunity for certain family is given more on men than women. They based their view on grammatical consideration of the verse, relation between verse on the same issue and egalitarian teaching of the Qur‘an. Besides, hermeneutics especially the way to grasp the intended meaning of the verse should be considered. In addition, to a certain extent, scientific exegesis (tafs ȋr al-„ilmȋ) may contribute in understanding Qur‘anic verses on gender equality.

  The phrase ―created you from one single entity‖ itself is mentioned six times in the Qur‘an. The Arabic term translated here as ―living entity‖ is ―nafs‖. This word can be translated in a number of ways including ―soul‖, spirit, mind, animate being, human beings, person, humankind, life essences, vital principle etc. Most of the traditional interpreters simply assumed that by nafs God meant Adam, the first man. However, it is a fact that in the Qur‘an there is no indication of that. Moreover, the phrase translated as ―its mate‖, in Arabic zawjahȃ, can be used for the male as well as female component of a pair. Besides the Qur‘anic emphasis on the common source of all humanity from one nafs the creation of pairs is also a recursive motive. One of the most significant Qur‘anic verse emphasizing the common origin of all human beings while as the same

  Proceeding of the 16 Annual International Conference on Islamic Studies (AICIS)

  time suggesting a peaceful co-existence is Q.49:13. This verse places piety as the criterion of the noblest person in God‘s sight, not on gender or any other category. (Mezit, 2011, p. 66).

  According to some Muslim scholars, like Muhammad ‗Abdu, Muhammad Asad and Muslim feminists, Q.49:13 is a solid proof of the

Qur‘anic egalitarian paradigm. Among the around thirty passages dealing with the criterion of humanity in the Qur‘an, there is no indication that

  man was created prior to woman, that she was created from him or he is superior to her in any respect. Humanity is always designated by generic terms such as al-n ȃs, al-insȃn or bashar. (Mezit, 2011, p. 66).

  Having been studied related verses, Mustofa underlines that those verses do not discuss Adam and Eve. S ȗra al-A‗rȃf (7): 189 itself might be understood as Adam and Eve, however the next verse (190) states that after God bestowed both with a pious son they practised polytheism. Mustofa highlights that the term does not necessarily indicate Adam because there is no specific explanation which points to Adam. The term may mean the same origin or the same community, or universal creature that becomes the origin of man or woman. (Mustofa, 2013, p. 28). Nafs refers to a single cell that becomes the origin of human both man and women, which the verse informed stem from the backbone or spinal cord. Mustofa supports his point with recent research of Germanic scientist, Prof. Karim Nayernia and his team which successfully created a primitive sperm from backbone. The discovery that has been tested on mice 2006 can also be made on human, and it was published in 2010- 2011. (Mustofa, 2013, p. 30).

  Regardless ethical issue, as Mustofa believes, the discovery credits an interesting argument on Qur‘anic information that is previously doubted. One of these information is the origin of sperm which stem from spinal cord. Biology previously concluded that sperm was formed in testicles, recent discovery, however in fact found new proof that spermatagonial which in testicles come from stem cell of spinal cord. (Mustofa, 2013, p. 31). Understanding of Qur‘anic verses on biology should be related with new development of biology as a part of correlation of verse (mun

  ȃsaba al-ȃya). This discovery enhanced scientific miracle of the Qur‘an ( i„jȃz al-„ilmȋ) and scientific exegesis (tafsȋr al-„ilmȋ).

  The translator team of the Ministry of Religious Affairs translated ―qawwâmûn‖ in Q.4:34 as ―protectors.‖ It is a new translation that the team offered in its revised edition (2014), previously it was translated as ―leaders.‖ However this translation brings up two problems: 1. The word ―protector‖ does not fully denote the exact meaning of ―qawwȃmȗn.‖ In Asad‘s view, the grammatical form of qawwȃm is more comprehensive than q ȃ‟im and combine the concepts of physical maintenance and IAIN Raden Intan Lampung, November 1-4 , 2016

  protection as well as of moral responsibility (1980, p. 109). He further wrote that the expression of qaww ȃm is an intensive form of qȃ‟im which m eans ―one who is responsible for‖ or ―takes care of‖ a thing or a person. Thus q

  ȃma „alȃ al-mar‟a signifies he undertook the maintenance of the

  women or he ―maintained her.‖ Asad, for his part translates ―qawwȃmȗn‖ as ―Men shall take full care of women.‖ (1980, p. 109). However, Qur‘an is not stating a fixed rule, i.e. that all men are the maintainers/supporters of women, they are only so if they fulfill the criteria and it is referring to the wider duty of care/responsibility men have as mentioned above. It is conditional. 2. This translation is inadequate because it only conveys the first part of the verse that is ―bima faḍḍ ala Allahu „alȃ ba‟ḍ‖ (Allah given the one more (strength) than the other). It does not cover the second part of the verse that is ―bimȃ anfaqȗ min amwȃlihim‖ (they support them from their means).

  On the ground of the first part the translation of team does not specify bounties that Allah bestowed to man as commonly seen in the classical Qur‘anic translation. The implication of this translation among others, man intrinsically has intellectual capacity, rational potential, and leadership more than women have (al-Mahall ȋ, 2007, p. 76). Certain contemporary translators especially those whose gender awareness and sensitivity try to add specification like ―strength‖ or ―physical strength‖ as an explanation that put in the bracket. Protector signifies physical strength mostly men have, ―their physical strength makes men in general and that husbands in particular the better candidates to be of service to women and family‖. (Bazargan, 2008, p. 33)

  The verse ―bimȃ anfaqȗ min amwȃlihim‖ portrays man‘s function as a financial provider. Provider conveys, among others income producers and jobholder. This mean that husbands will generally be responsible for the economic needs of women and this responsibility also makes them

  

qaww ȃmȗn. (Shafaat, 2016 May 27). Retrieved from

  http://www.islamicperspective.com There are two reasons behind the use of qaww

  ȃm in the verse. The first reason is a man as protector due to

  their physical ability to protect women. The second is that men spend out of their wealth. A good translation should manifest these two distinctive parts of the verse. Yusuf Ali (2004) translated qaww

  ȃmȗn as ―protectors and maintainers‖ (p. 107) which reflects the two parts of the verse.

  However, the word ―guardians‖ as a translation of qawwȃmȗn is more appropriate than ―protectors.‖ Farida Bennani, as quoted by Dahlia, argues that qaww

  ȃmȗn refers

  to a duty, and not leadership or control. She argues that is derived from the root q-w-m which means ―to stand,‖ ―to take care,‖ or ―to guard.‖ Therefore, a husband is a servant to his family, and not the leader of his family. Wadud Muhsin and Sayyid Qutb argue that qiw ȃmah is the

  Proceeding of the 16 Annual International Conference on Islamic Studies (AICIS)

  responsibility of a man during the time his wife bears a child. Wadud Muhsin argues that a woman deserves qiw ȃmah in mutually dependent relationship where she chooses child-bearing as her primary responsibility. She deserves physical protection and material sustenance; otherwise, ‖it would be a serious oppression against the women.‖ The verse therefore refers to the responsibilities where marital partners decide to undertake different roles within the marriage. (Dahlia, 2013, p. 38).

  Hence, whenever a husband is unable to support his wife, he is no longer her caretaker. Salm ȃn al-Qȃdah, a contemporary Islamic law scholar summarizes the legal implications of qaww

  ȃmȗn as: Men are held

  liable for handling the affairs of women and are responsible for the women under their care. A husband, therefore, has the responsibility of taking care of his wife, protecting her, defending her honor, and fulfilling her needs regarding her religious and her worldly life. It does not mean as all too many people have falsely assumed that he has the right to behave obstinately towards her, subject her to his will, suppress her individuality, and thus heinously negate her identity (al-Q ȃdah, n.d, p. 16).

  3.1 Nush ȗz of wife (Q. 4: 34)

  In the Qur‘an the word ―nushûz‖ and its derivation is mentioned five times in three context, those are standing to give others space (Q.58:11), commit an act of rebellion in the household life (Q.4:34), and lifting or arranging something ruined and scattered (Q.2:259). The translation team of the Ministry of Religious Affairs did not give directly translation of nushûz in Q.4:34. However, the translator team put an explanation in the footnote ― leaving their duties as wife like leaving the house without her husband‘s permission. (Kemenag. RI., 2014, p. 83). This shows inconsistency in translation issue compare to other Qur‘anic terms, such as ―qawwȃmȗn‖ in the beginning of the verse in which was translated as ―protectors.‖ Some direct translation of term can be considered: 1, Picktall translated as rebellion, 2. Shakir Ali translated as desertion, and The Presidency of Islamic Researches, IFTA, Call and Guidance (1410 H., p. 220) translated as disloyalty.

  3.2 Nush ȗz of husband (Q. 4: 128)

  Like the verse 4: 34 in the case of women‘s nushȗz, translator team did not put directly any translations to ―nushȗz‖ in Q.4:128. Regarding the approach of translation, the translator team is consistent in treating the term. The problem arises if the readers try to look carefully explanations that are put in the footnote. In the footnote number 230 it says husband‘s nushȗz is obstinate against his wife, does not share bed with his wife, and does not want to give her rights. Footnote number 231 regarding reconciliation (i ṣlȃh) between husband and wife, it says: such as wife is ready to accept if some of her rights are being reduced in order that IAIN Raden Intan Lampung, November 1-4 , 2016

  her husband returns to him. In addition, footnote number 232 says that the intrinsic nature of human beings does not want to sincerely release some of their rights to others, but if their wives release some of them, their husbands are allowed to accept them. (Kemenag., 2014, p. 99)

  The aforementioned explanation of the term under discussion is unfair. In the case of women‘s nushȗz, women should be beaten to achieve the aim. While in the same case for husband‘s nushȗz there is no husband- beating. Furthermore, to reach reconciliation wives are asked to release some of their rights which do not happen in the case of husband‘s nushȗz. These kinds of explanation did not appear in the previous editions.

  Additionally, the word nush

  ȗz, which is generally translated as

  ―opposition‖ or ―rebellion‖ in 4:34, has another meaning. If we study 4:34 carefully we will find a clue that leads us to translate that word as embracing a range of related ideas, from ―flirting‖ to ―engaging in an extramarital affairs,‖ indeed any words that reflect the range of disloyalty in marriage, the clue is the phrase before nush ȗz, wich reads: ―… they cording to God‘s commandments, even when alone in their honor them ac primary.‖ This phrase emphasizes the importancy of loyalty in marriage life, and helps us to make better sense of what follows. Interestingly, the same word, nush

  ȗz, is used later in the same sȗra, in 4:128 but it is used to

  describe the misbehavior of husbands, not wives, as it was I 4:34. In our view, the translation of nush ȗz, that is ―opposition‖ will not fit in both contexts. However, the nush ȗz as marital disloyalty, in a variety of forms, is clearly appropriate for both 4:34 and 4:128. (Yuskel, 2007, p. 20)

  The other term included in S ȗra al-Nisȃ‘ (4): 34, is ―adribûhunna‖ which the translator team of the Ministry of Religious Affairs rendered as ―beat them‖. Two problems emerged from this translation: first, extra explanation ―if it is necessary‖ that translators put in the bracket preceded the imperative word ―beat them‖ (Kemenag. 2014, p. 84). This explanation did not appear in the previous editions. Such explanation is not needed because the expression can be understood clearly based on logical sequence of three-step solution for nush

  ȗz. If the second step

  ―leave her in beds‖ is not effective then the third step ―beat them‖ become a choice. There two explanations that should be considered in the translation, namely: 1. Sign for chronological order, such as first, next and the last. 2. ―With no pain‖ put in the bracket following the imperative word ―beat them‖. If these explanations are considered, the translation of the verse will be ―If you fear of your wives‘ nushȗz remind them (first), (next) leave them alone in beds, and (the last) beat them (with no pain).

  Second, ―beat them‖ which is crucial problem because it implies that husbands may beat their wives if they do not show loyalty. This understanding may lead to violent actions in the household, because

  Proceeding of the 16 Annual International Conference on Islamic Studies (AICIS)

  husbands have the right to beat their wives. According to Yuksel, Many of us have heard this criticism from Christians, Atheists, Agnostics, and others that ―verse 4:34 of the Qur‘an orders Muslim to beat their wives; therefore, Islam is a male- dominant religion.‖ Though wife-beating is not a Muslim specially, and domestic violence is an endemic problem in the West as well as the East, the issue nevertheless is whether it is justified by God. Most people reading conventional translation of 4:34 feel that something is deeply wrong. How could God the Most Wise order us to beat our women? (Yuskel, 2007, p. 17)

  The writer reflects the phrase ―beat them‖ by raising four distinctive points. First, the translation does not support universal and egalitarian message of the Qur‘an. The verse under discussion was a direct divine intervention into the lives of the young Muslim community, which still very much under the influence of pre-Islamic practices. This alleged authorization of husbands to hit their wives has either to be understood as a limitation of marital abuse in a tribal and brutal society of the seventh century and hence cannot be characterized as universal. Muhsin claims that ―Qur‘an is universal in intent, but not in its contextual epistemology. According to her, such a prac tice is ―unjust in the ways that human beings have come to experience and understand justice, and hence unacceptable to universal notions of human dignity.‖ She also said ― I could not believe that God would sanction harming another human being except in w ar‖. (Muhsin, 1999, p. 21).

  According to Arlandson, (2016 July 04) textual reality of the Qur‘an matches up with historical reality of seventh century Arabia. Gender inequalities and oppression in the Qur;an reflect the culture of seventh century desert nomads. He mentioned certain cases such as wife beating, polygamous marriage, witness, heritage and leadership. Retrieved from http://www.americanthinkers.com Khaled Abou El-Fa ḍl, Egyptian-born law profession and Islamic scholar at the University of California, Los Angeles, said: ―The verse became an issue of debate and controversy because of the ethics of the modern age, the universal notion of human rights‖. El-Faḍl highlights that the practice refers to a rare public legal

  th procedure that ended before 10 century.