Women's Position in Political System

Women's Position in Political System

Before discussing how the position of women in the political system of the Islamic world, before will be explained about what is meant by the position of women in the political system. Experts give a definition of politics as a process that goes with the state or government system. In the dictionary of Liter (1870) for example, politics is defined as the science of governing and governing the state. While in Robert's dictionary (1962) the definition of politics is "the art of governing and governing human society." Another concept says that politics is, "the way and effort to deal with people's problems with a set of laws to realize the benefit and prevent harmful things For the benefit of man ".

More explicit is what Imam Syahid al-Banna expressed that politics not only concerns the administration of the government, but also the pursuit of a clean and just system, in which the control mechanism plays a major role, he says: "We are politicians with the understanding that we are fighting for the affairs Our nation. We believe that executive power is an integral part of Islam. It is within the scope of Islamic law. And that political and nationalism is one of the joints and obligations of Islam. Therefore we are obliged to fight for the integrity of independence and the improvement of the executive apparatus. "(Shafiyyah and Haryati, 2003: 19). So the purpose of women's position in the political system is how the woman's position in terms of his involvement in the process that goes with the state or government system.

The position of the woman of the Age of Prophet Muhammad SAW

There is not much evidence relating to women influencing the political and military decisions of Muhammad Saw. Since the Prophet did not position the essence and succession of leadership in Muslim society after his death, the influence of Ayesha and his other wives on the relationship with the sick and dying Prophet Muhammad Saw and the decisions ultimately contain political dimensions. Her daughter, Fatima, is also said to be involved in championing the political interests of Ali, her husband (Roded, 1995: 198).

The women bowed to the Prophet Muhammad SAW as the leader of the Muslims. Bai'at that women do to the Prophet has several meanings, the personal independence of a woman. So it's not just the tail of the men. They do bai'at as do men. Bai'at by women is a promise of faithful to Islam and obedient to the Prophet, which is done not unlike the men. Sometimes men bowed to the Messenger of Allah, like women. From Ubadah bin Shamit it is said that he once said .... And around him there are some friends "Let all of you, do bai'at to me that you will not associate with anything, will not steal, will not commit adultery, will not kill your children, will not disobey me in the matter of good ..." Ubadah Bin Shamit said, "I bai'at to him according to these provisions" (HR.Bukhari), besides, there is also a special bai'at for men, such as bai'at for jihad and brave against the enemy, Such as bai'at Ridhwan on the day of Hudaibiyah.

Bai'at women against the Messenger of Allah, is based on two considerations. First, the consideration that the Messenger of Allah was a muballigh (one who delivered) something from God. Second, the consideration that the Messenger of Allah, is the imam or leader of the Muslims. This is reinforced by the Word of God "... and they will not rebuke you in good matters ..." and the words of the Prophet, regarding the obligation to obey the leader, "Obedience is only in good matters." (HR.Bukhari and Muslim).

Speaking of a woman who bowed to the Prophet, reminds us of some women who participated in the second Aqobah with the men. Hafiz Ibn Hajar ... quoting the hadith issued by Ibn Ishaq and validated by Ibn Hibban ... mentions, Ka'ab bin Malik said "We went to perform the pilgrimage with our polytheists, we prayed and studied religion with us al-Barra bin Ma'rur, our leader and superior ... Ka'ab said "We gathered in Aqabah seventy-three men and with us were two women: Umm Ammarah bint Ka'ab (one of the women of Bani Mazin) and Asma Binti Amir bin Adi (one of the women of Bani Salama) (Abu Syuqqah, 1999: 508) Even bai'at is obligatory on women, as mandatory for men Bai'at is related to politics, that is In recognizing the leadership of the head of state and the legitimate leader of the ummah (Daarut tauhid, 1993: 67).

Islam has given women the right to legislation just as it does to men. Women may control property rights, trade rights, grants, enter into agreements and others. In full the woman is given the political right, may occupy as head of state even though there is a difference of opinion in this matter, and handling law affairs, and can participate in choosing the head of state or leader of ummah. He may participate in political and social activities as well as men's participation. Women may also participate in managing foundations, organizations and parties. In addition he is not prohibited from occupying ministerial seats. Parliament and other political seats.

Thus, women-according to Islam-can enjoys their female nature according to the law and takes on their own responsibility, regardless of father, husband or another bond. In the time of the Prophet Muhammad, women also participate in emigrated with political purposes. Jihad in battle by drinking the soldiers, serving, treating the wounded, and delivering the wounded and killed to Medina (Assyuqqah, 1999: 511).

Women also gave suggestions about political issues, such as Umm Salamah giving advice to the Prophet on the events Hudaibiyah and Hunain War. It is also stated in Islamic history that at the time of prophethood never involved women in the political arena. Prophet ( peace be upon him ) never invites women to counsel/deliberation to determine war strategy. In Islam every act of the Prophet Muhammad is the Sunnah, and the Sunnah never allows women to be directly involved in politics.