Islam provides an opportunity for women to engage in
political activity, it is clearly seen in many verses in the Qur'an that enjoin
amar ma'ruf and nahi munkar. This applies to all kinds of activities, not to
the political and state. Women are also responsible for this area. According to
a history, women once set high dowries for a marriage when their economic
condition is sufficient. Seeing this, Umar ibn Khattab feared that this
phenomenon would continue, so Umar set the dowry limit to a maximum of 400
dirhams. This view was opposed by a Quraish woman who said "Have you not
heard that Allah Almighty has said:" And ye have given unto one of the
women a great treasure, then you shall not take any of it at all "(an-
Nisa ': 20).
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Umar replied, "May Allah give His forgiveness, everyone
is more intelligent than Umar." Another history says that Umar replied,
"Mother is right and Umar is wrong." Then he climbs up the pulpit and
withdraws his decision (Syafiq , 2001: 194).
This history shows how the
attitude of an Islamic woman to her well-known and capable Caliph. He conveyed
the truth with no fear and trepidation, for the public interest and the
interests of his own government.
The view as reported by the Islamic
"Fundamentalist". However, in the contemporary fiqh treasury, that
view is taken seriously (Syafiq, 2001: 196).
The second group considers the need to equalize men and
women in getting their political rights inevitable. For the sake of goodness
and democratization, they want women to be equal with men. In the daily life of
reality, women constitute half the number of men or even more. This means women
have half the potential goodness that exists in this world. Here is a glimpse
of the growing discourse on the position of women in politics (Syafiq, 2001:
197).
Furthermore, as the progress of
learning outcomes in the field of education, variation and equity with all
levels for boys and girls, as well as the increasing number of women who pursue
the world of professional and social activities. This phenomenon has created
the ability among women to pursue political activity, the most important
symptom of political activity reflected by: Real participation in choosing or
choosing the ruler / leader of the state, participating in electing
representatives of the people in the legislative councils to do two Branch
task. First, make laws and second, oversee the duties of the executive council.
To express an opinion, pro or contra, to the policies of the executive council
and the legislature through speeches, writings, demonstrations, strikes or
petitions. Participate in the activities of parties in national powers. It is
nominated as a member of the House of Representatives and the legislative
council (Abu Syuqqoh, 1999: 527
In the aftermath of the
Khulafaurrasyidin it is written in the biographical books of many examples of
women's political involvement written in the book "Kembang Perdaban",
by Ruth Roded, the involvement of the woman was not direct but his influence
was enormous in the current government, an overview of the various Dimension of
the phenomenon that puts every woman who has political power written in history
(Roded, 1995: 199).
Umm Khalid from Bani Umayyah, Yazid I's wife (reigned 60-64
/ 680-683), was very influential on her husband and her son Muawwiyah II
(reigned 64/683), Yazid I's substitute. The marriage of Umm Khalid with Marwan
al-Hakam made it easier The transfer of the Caliphate to another Umayyad clan,
but Umm Khalid could not prevent the removal of his other son as the next heir
by the Caliph's own descendants. Umm Khalid is said to have killed Marwan as a
vengeance, so this became the subject of the dispute.
Umm Salamah - a wealthy widow - married Abu al-'Abbas who
was young, had no money but a descendant of a noble family, the founder of the
Abbasid dynasty. The love of this young man to Umm Salamah was so great that at
the time of their marriage Abu al-'Abbas agreed Umm Salamah's requirements that
al-'Abbas ash should not be married again or have a concubine. During the
Abbasid struggle to become Caliph, it seems that Abu al-'Abbas made no decision
except after consultation with Umm Salamah. After Abu al-'Abbas became the
Caliph of As-Saffah (132/749), he attempted to break his promise, but his wife
could derail his efforts (Roded 1995: 200).
Khaizuran concubine of the next
wife of the third Caliph of Abbasiah Al-Mahdi (reigned 158-169 / 775-785), by
the Muslim historian is depicted very influential towards her husband when
governing. But most of the special cases cited by Nabia Abbott in his lengthy
biography of Khaizuran are unrelated to serious state issues, and reflect the
corruption occurring in various ruling environments. Khaizuran's political
influence was increasingly important in the struggle for succession between his
two sons, Moses and Aaron, especially after the death of their father.
Khaizuran actually controlled Musa al-Hadi (ruled 169-170 / 785-786) and took
care of the affairs of the state, but Moses al-Hadi turned against him after a
few months, and Khaizuran also killed him. Khaizuran continued to rule the
empire (with Yahya al-Barmaki) in the early years of his son's caliphate Harun
al-Rashid. Until Khaizuran died in 173/789 (Roded, 1995: 201).
The most famous (though not the first) female king in Islam
is Syajar (or Syajarat) ad-Durr who ruled Egypt for several months in the
seventh / thirteenth century and founded the Mamlik Bahri dynasty. He was the
favorite sultan of the Ayyubid sultan named sultan Malik al-shalih Najamuddin,
and when this sultan was killed, he concealed the death of the sultan, and
carried out the state affairs by the name of the sultan. Thanks to his
intelligence and ingenuity and prosperity he created in Egypt, the Mamluks
became respectful of him and ultimately raised him to the sultan. During his
reign, his name was cited as a ruler in Friday sermons in mosques, and issued a
coin bearing his name - two classical symbols of Islam for political validity.
But Ayyubid Ayyubiyah did not want to recognize it as the ruler of Egypt for
several reasons, and received Khalifah support in Baghdad. The Caliph told the
Egyptians that if they did not get a man among them the Caliph would send
someone to them and quote the words of the Prophet. To overcome the objections
of his people, the Mamluks married him to the army commander and appointed a
six-year-old boy as the second king (Roded, 1995: 204).
Nevertheless, Syajar ad-Durr
resumed domestic affairs when his husband was preoccupied with external battles
and internal political struggles. In the end he killed her husband and lost
Mamluk support, and was detained. He was beaten to death by the slaves of his
husband's first wife, and his half-naked body was thrown into a ditch, his body
dumped for several days, before he was finally buried properly in the Mausoleum
he had built himself (Roded 1995: 205).
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