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.
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