PERAN PEREMPUAN DALAM ISLAM PERSPEKTIF EPISTEMOLOGI FEMINISME LEILA AHMED

ARTHARANI, SHAFIRA PUTERI (2025) PERAN PEREMPUAN DALAM ISLAM PERSPEKTIF EPISTEMOLOGI FEMINISME LEILA AHMED. Diploma thesis, UIN Raden Intan Lampung.

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Abstract

ABSTRAK Ketimpangan gender dalam masyarakat Muslim sering kali bersumber dari penafsiran keagamaan yang bias patriarkal. Selama berabad-abad, peran perempuan dalam Islam dikonstruksi melalui sudut pandang yang didominasi oleh laki-laki, sehingga menghasilkan ketidaksetaraan dalam posisi sosial, keagamaan, dan budaya. Latar belakang ini mendorong pentingnya telaah ulang terhadap peran perempuan dalam Islam dengan pendekatan yang kritis dan adil gender. Penelitian ini bertujuan untuk mengkaji bagaimana pemikiran Leila Ahmed, seorang tokoh feminis Muslim, membangun kritik epistemologis terhadap tradisi keilmuan Islam yang patriarkal serta menawarkan paradigma baru yang berkeadilan gender. Metode penelitian yang digunakan adalah kualitatif dengan pendekatan studi pustaka (library research). Data diperoleh melalui telaah mendalam terhadap karya-karya Leila Ahmed, terutama Women and Gender in Islam, serta literatur pendukung mengenai feminisme Islam, epistemologi, dan studi gender. Analisis dilakukan secara deskriptif-analitis dengan pendekatan filosofis dan historis. Hasil penelitian ini mengungkap bahwa Leila Ahmed, melalui kerangka epistemologi feminis, membongkar struktur historis ideologis yang membentuk narasi gender dalam Islam. Ia menunjukkan bahwa peminggiran perempuan dalam tradisi Islam bukanlah produk ajaran normatif Islam itu sendiri, melainkan hasil dari artikulasi wacana keagamaan yang berkelindan dengan sistem patriarki dan struktur kekuasaan sosial-politik, terutama sejak masa Abbasiyah dan berkembang dalam wacana fikih klasik. Dalam karya utamanya Women and Gender in Islam, Ahmed merumuskan pendekatan historis-kritis terhadap teks dan tradisi, yang didasarkan pada asumsi bahwa ilmu pengetahuan keislaman bersifat kontekstual dan tidak bebas nilai. Ia membedakan antara Islam normatif (teks wahyu) dan Islam historis (interpretasi manusia), serta menekankan pentingnya dekontruksi terhadap klaim objektivitas dalam wacana keilmuan Islam klasik yang cenderung mengecualikan pengalaman dan perspektif perempuan. Ahmed tidak hanya mengkritisi epistemologi patriarkal, tetapi juga menyusun fondasi epistemologis alternatif yang berbasis pada pengalaman perempuan sebagai subjek pengetahuan. Ia mengadvokasi perlunya inklusi narasi-narasi perempuan dalam proses pembentukan pengetahuan Islam, seraya mengupayakan pembacaan interseksional terhadap tradisi yang mempertimbangkan dimensi gender, kelas, kolonialisme, dan lokasi historis. Dalam hal ini, epistemologi feminisme Ahmed bersifat emansipatoris dan transformatif, menantang otoritas wacana dominan serta membuka ruang bagi artikulasi ulang otoritas keagamaan. Dari hasil analisis dapat disimpulkan bahwa pemikiran Leila Ahmed merepresentasikan suatu upaya radikal dalam merombak fondasi epistemologis Islam yang telah lama terbangun di atas struktur patriarkal. Melalui pendekatan feminisme historis-kritis, Ahmed tidak sekadar menawarkan kritik, tetapi juga menyuguhkan paradigma alternatif yang menempatkan perempuan sebagai aktor epistemologis yang otonom. Dengan demikian, ia turut membangun kerangka epistemologi feminis dalam Islam yang tidak hanya berfungsi sebagai alat kritik terhadap warisan patriarkal, tetapi juga sebagai metode konstruktif dalam mereformasi pemahaman keagamaan secara lebih etis, inklusif, dan kontekstual. Pemikiran Leila Ahmed memberi kontribusi penting dalam wacana kontemporer mengenai relasi gender dalam Islam. Ia menunjukkan bahwa reinterpretasi terhadap teks-teks keagamaan harus dilakukan dengan kesadaran historis dan keberpihakan pada prinsip keadilan substantif, bukan semata-mata kesetaraan formal. Epistemologi feminis yang ia bangun menekankan pentingnya keterlibatan perempuan dalam produksi pengetahuan keislaman sebagai syarat menuju terciptanya tradisi keilmuan Islam yang egaliter dan responsif terhadap realitas sosial. Kata Kunci: Peran Perempuan, Islam, Epistemologi Feminsime, Leila Ahmed. ABSTRACT Gender inequality in Muslim societies often stems from patriarchal religious interpretations. For centuries, the role of women in Islam has been constructed through a male-dominated perspective, resulting in inequality in social, religious, and cultural positions. This background encourages the importance of re-examining the role of women in Islam with a critical and gender-just approach. This study aims to examine how the thoughts of Leila Ahmed, a Muslim feminist figure, construct an epistemological critique of the patriarchal Islamic scientific tradition and offer a new paradigm that is gender-just. The research method used is qualitative with a library research approach. Data were obtained through an in-depth review of Leila Ahmed's works, especially Women and Gender in Islam, as well as supporting literature on Islamic feminism, epistemology, and gender studies. The analysis was conducted descriptively-analystically with a philosophical and historical approach. The results of this study reveal that Leila Ahmed, through a feminist epistemological framework, dismantles the historical ideological structure that forms the gender narrative in Islam. She shows that the marginalization of women in the Islamic tradition is not a product of the normative teachings of Islam itself, but rather the result of the articulation of religious discourses that are intertwined with the patriarchal system and socio-political power structures, especially since the Abbasid era and developed in classical fiqh discourse. In her main work Women and Gender in Islam, Ahmed formulates a historical-critical approach to texts and traditions, which is based on the assumption that Islamic knowledge is contextual and not value-free. She distinguishes between normative Islam (revelation texts) and historical Islam (human interpretation), and emphasizes the importance of deconstructing the claim to objectivity in classical Islamic scientific discourse that tends to exclude women's experiences and perspectives. Ahmed not only critiques patriarchal epistemology, but also lays out alternative epistemological foundations based on women's experiences as subjects of knowledge. She advocates the need for the inclusion of women's narratives in the process of forming Islamic knowledge, while seeking an intersectional reading of the tradition that takes into account the dimensions of gender, class, colonialism, and historical location. In this case, Ahmed's feminist epistemology is emancipatory and transformative, challenging the authority of dominant discourse and opening up space for the re articulation of religious authority. From the analysis, it can be concluded that Leila Ahmed's thoughts represent a radical effort to overhaul the epistemological foundations of Islam that have long been built on patriarchal structures. Through a historical-critical feminist approach, Ahmed does not merely offer criticism, but also presents an alternative paradigm that positions women as autonomous epistemological actors. Thus, she helps build a feminist epistemological framework in Islam that not only functions as a tool for criticizing patriarchal heritage, but also as a constructive method for reforming religious understanding in a more ethical, inclusive, and contextual way. Leila Ahmed's thoughts make an important contribution to the contemporary discourse on gender relations in Islam. She shows that reinterpretation of religious texts must be carried out with historical awareness and a commitment to the principle of substantive justice, not merely formal equality. The feminist epistemology she builds emphasizes the importance of women's involvement in the production of Islamic knowledge as a condition for the creation of an egalitarian Islamic scientific tradition that is responsive to social realities. Keywords: Role of Women, Islam, Feminist Epistemology, Leila Ahmed.

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