Islam Ensures Women's Rights

Islam Ensures Women's Rights

Ordinary gender relations are defined as relations between men and women in various roles in society (Umar and Amany 2002: 1). Therefore, putting women at their proper place, seems to be the same as unraveling the centuries-old history of humanity. The one sued is not only the social system of men, but also the women themselves.

In addition, existing social realities often make religious postulates the basis for rejecting gender justice. The tafsir books are used as references to legalize patriarchal patterns that give men privileges and tend to discredit women. Men are considered the main sex and female as the second sex.

Such an understanding of religion settles in the female subconscious and lasts so long that it gives rise to the impression that women are not worthy of parallel to men and form a unequal work ethos between the two types of servants of God.

According to gender study expert Nasaruddin Umar (1999: 1-42), gender issues of gender justice tend to eliminate the issue of origin. During this time, he said, we are highlighting issues that are actually effects (effects), not on the substance of the problem that causes the outcome to be born. He further asserted that this gender phenomenon indicates that the understanding of religion (theology) is the main cause (prima causa) in giving birth to various gender-biased perceptions.

In Islam there are some controversial issues relating to gender relations, such as the origin of women's creation, the concept of inheritance, testimony, polygamy, reproductive rights, divorce rights, and the public role of women. Indeed, a cursory reading of texts related to the matter suggests an imbalance of women.

However, if listened in depth by using semantic, semiotic, hermeneutic, and by considering the sabab al-nuzul theory, it can be understood that the verses are a process of bringing about constructive justice in society.

'' All the verses about the woman turned out to come down to respond to certain cases that occurred during the Messenger of Allah. This means the verses are specific, '' stressed his dissertation doctor entitled Perspective Gender in the Qur'an. In addition, he continued, interpretation has been believed to be the main cause of the emergence of gender bias. Umar also said that poor Indonesian to interpret Arabic is also a factor of tolerance. The concept of polygamy that became the controversial spotlight in Islamic teachings, clearly laid out Umar as an impossibility also mentioned by the Qur'an.

Everything on earth that is also this verse also inspires the absence of polygamy. '' The macrocosmic couple was not polygamous, one afternoon and one night ''.

'' According to the Quran, it is unlikely that a person can be fair to women (wife). And this omission is in An-Nisa verse 129, '' he explained. Umar continued, Islam is a human religion that is not simply understood textually, including the concept of polygamy.

Even if the Prophet is polygamist, it aims to break the myths of the time that discredited widows and orphans as unlucky humans and deserved shunned. The woman whom the Messenger of Allah had married in her old age was the widows of Uhud and other war veterans who also became heads of tribes. '' This marriage is also to maintain the existence of Islam as a propagation strategy propaganda of the Prophet '', explained Nasaruddin. Because, with the myths growing, the presence of widows and orphans who increased in number after the war threatened to become apostate. '' Polygamy should be understood from the reading of the verse in depth, not just taste '', he said.

Women who face many problems of life and feel the problems are rooted in the unjust treatment of women should be able to "see" that Islam is the ultimate guarantor of justice. For more details, the following will present some examples of solving the problems of women who are in the spotlight of the world today according to the Islamic Shari'a.