EQUALITY (A QUR’ANIC PERSPECTIVE)
Submitted to the Board o f Examiners in Partial Fulfillment
of the Requirements for the Degree o f Sarjana Pendidikan Islam (S.Pd.I) in the English and Education Department
NIM. 113 01 006
ENGLISH AND EDUCATION DEPARTMENT
STATE ISLAMIC STUDIES INSTITUTE (STAIN)
SALATIGA
Website : www, stai n sal ati ga. ac. i d E-mail : [email protected]
DEKLARASI
Bismillahirrahmanirrahim
Dengan penuh kejujuran dan tanggung jawab, peneliti menyatakan bahwa
skripsi ini tidak berisi materi yang pernah ditulis oleh orang lain atau pernah
diterbitkan. Demikian juga skripsi ini tidak berisi satupun pikiran-pikiran orang
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mempertanggung jawabkan kembali keaslian skripsi ini di hadapan sidang
munaqosyah skripsi.
Demikian deklarasi ini dibuat oleh peneliti untuk dapat dimaklumi.
Salatiga, 8 Agustus 2005
Peneliti
ii
ATTENTIVE COUNSELOR NOTES
Case : Siti Maslukah’s Thesis Salatiga, August 8th, 2005
Dear
The Head of State Islamic
Studies Institute of Salatiga
Assalamu’alaikum Wr. Wb.
After reading and correcting Siti Maslukah’s thesis entitled “THE INFLUENCE
OF WOMAN QUOTA IN LEGISLATIVE AND THEIR EXPECTATION
TOWARDS GENDER POLITIC EQUALITY (A QUR’ANIC PERSPECTIVE)”,
1 have decided and would like to propose that if it could be accepted by the
educational faculty, I hope it would be examined as soon as possible.
Jl. Stadion 03 Phone (0298) 323706 Salatiga 50721
STATEMENT OF CERTIFICATION
THE INFLUENCE OF WOMAN QUOTA IN LEGISLATIVE
AND THEIR EXPECTATION TOWARDS GENDER POLITIC EQUALITY (A QUR’ANIC PERSPECTIVE)
SITI MASLUKAH NIM. 113 01 006
Has been brought to the board of examiners in August 30th, 2005/Rajab 25th
1426 H to completely fulfill the requirement of the Degree of Sarjana Pendidikan
Islam (S.Pd.l) in English and Education Department.
Salatiga, - g S » '. 25* ;1426» August 30th, 2005 M Board Examiners
Consultant
i
I f one studies injunctions oftHe Qur’an w ith un6iased mind,
it w iff not 6e difficult to understand the fundam ental importance
that the Qur’an gives to the notion o f justice
(fl.shghar J4fi <Enginer).
I love (jod and process.
Hope fo r the 6est and prepare fo r the worst
I f the stone f a d upon the egg, alas fo r the egg !
1. M y fa th e r and my mother
Mr. Syahirun a nd Mrs. Mafsiah and my younger 6rother Muhammad Mur
X hoifinyou are my fovest.
2. M y spiritualteacher.
Mr. % }f. ChoRCflsy’ari thanf^a hot fo r everything.
3. M y spirituahteacher.
Mr. (DcRiIshgh_(DanieC,M.th in (pentahpsta church who teach me a6out
differentiate and you ahways support me and hehp me, I wi[[ ahways
remem6eryou.
4. M y Sest friends in J4C- Taafa Chu6
Vchieffim ut, Qati erreor, andSicho-dH.
5. M y best friends
JLdin, Jadi, M Syufron aC- Qughoti, <Pipit, Jlnif^ ‘YuCi, M umi, JLni, Munung.
6. M y frien d s in <PMII I Cove you ahh.
7. M y speciaCperson in my Cife.
I have y e t now, 6ut I have Cove in my heart to reaCin my Cife.
All praises be to Allah, the Almighty, the Lord of the world, whose
blessing make it possible for the writer to realize this graduating paper entitled
“THE INFLUENCE OF WOMAN QUOTA IN LEGISLATIVE AND THEIR EXPECTATION TOWARDS GENDER POLITIC EQUALITY (A QUR’ANIC PERSPECTIVE )” The writer can not reality this thesis without person helps. In this occasion, she would like to thank to :
1. Drs. Badwan, M.Ag, the head of state Islamic Studies Institute (STAIN) of
Salatiga.
2. Drs. Sa’adi, M.Ag the head of English Departement Faculty.
3. Prof. DR. H. Muh Zuhri , MA, my consultant. The great inspiration that
always ready to solve my graduating paper.
4. Mr. Ruwandi, S.Pd my consultant and also the great inspiration that always
ready to solve my graduating paper
5. My lectures of state Islamic Studies Institute, especially Mr. Sa’adi, Mr.
Ruwandi, Mr. Hammam, Mr. Hanung, Mrs. Wore, and the all of lecturer in
State Islamic Studies Institute (STAIN) Salatiga.
6. My beloved family, mom, dad, my younger brother who given me a true love,
cares, prayers, support, and wonderful family.
7. These who cannot be mentioned one by one toward their support to the writer
in realizing this study.
and evaluation to make this thesis better.
Salatiga, August 8 2005
Siti Maslukah
Title Page... i
Deklarasi... ii
Attentive Counselor... iii
Certification P a g e ... iv
Motto ... v
Dedication ... vi
Acknowledgement... vii
Table of Content... ix
CHAPTER I INTRODUCTION .• A. The Background of the Study ... 1
B. The Identification of the Problem... 5
C. The limitation of the Problem... 6
D. The statement of the Problem... 6
E. The Objectives and Benefits of the Research... 7
F. The Methodology... 7
G. The Thesis Organization... 8
CHAPTER II THE HISTORY OF WOMAN MOVEMENTS IN POLITICAL PARTICIPATIONS A. The History of Woman Movement in the Dutch Colonial Government E ra... 11
C. The Influence of Woman Movement on Gender Politic
Equality... 24
D. The History Of Woman Participation In Political
Circumstance Especially on Legislative Quota... 26
CHAPTER III QUR'AN 1C DATA OF THE GENDER EQUALITY IN
POLITICAL CIRCUMSTANCES
A. The Quranic Data of the Gender Equality Specifically
in Chapter Al-Baqarah Verse 228, Chapter Ali-Imran
Verse 195, and Chapter Al-Akhzab Verses 35, 36, 58,
73... 31
B. The Translation of Qur'anic Data of the Gender
Equality Specifically in Chapter Al-Baqarah Verse
228, Chapter Ali-Imran Verse 195 and Chapter Al-
Akhzab Verse 35, 36, 58, 73 ... 32
C. The Translation of Qur'anic Data of the Gender
Equality Specifically in Chapter Al-Baqarah verse
228, Chapter Ali-Imran Verse 195 and Chapter Al-
Akhzab verse 35,36, 58,73 Lexically... 34
CHAPTER IV GENDER EQUALITY OF POLITICAL MOVEMENT
IN QUR’ANIC PERSPECTIVE
A. The Description of Chapter Al-Baqarah Verse 228... 40
58,73... 42
D. The Description of Chapter Al-Baqarah Verse 228 As
Gender Equality Verse ... 44
E. The Description of Chapter Ali-lmran Verse 195 As A
Gender Equality Verse... 45
F. The Description of Chapter Al-Akhzab Verse 35, 36,
58, 73, As Gender Equality Verse... 46
G. The Relation Between The Women’s Quota in
Legislative and Their Expectation of Gender Politic
Equality Based on Qur’anic Perspective... 47
CHAPTER V CLOSURE
A. Conclusion ... 49
B. Suggestions... 51
BIBLIOGRAPHY
CURICULUM VITAE
APPENDIX
A. Background of the Study
History informed that woman movement has claimed the position
of policy making in legislative.1 The participation of woman in legislative has
been explored on the woman congress V in Bandung in July 1938 . This
claim is based on the reality that half of Indonesian population are women in
bad condition and they get opportunity of important thing like education,
healthy, and welfare but the reality in society women are not safe 2 When we
talk about the woman movement as a great ideology which the first movement
of it, concentrate in practice contexts, especially necessity and woman
condition in society. 3 Woman in society is a subject of role not the object role
in society. Woman is the active subject of the social construction.
The history of woman movement is blocked because of feudalism
system in Indonesia still dominant, given by colonial government hegemony
politic system on that time, so it is oppress of patriarchy politic system in
Indonesia. The woman movement also become barren after 1965 with the
condition of woman movement devided in to 3 parts. They are : Darma
wanita for civil servants wives movement and Bhayangkari for woman
1 Umi hannah. Qouta 30 % Perempuan Sebuah Harapan Ataukah Rekayasa Politik.
Paper. Salatiga. 2003.
2 Rahmat hidayat. Ilmu yang Seksis Feminisme dan Perlawanan Terhadap Teori Sosial
Maskulin. Yogyakarta. Jendela. 2004. Cet. 1. P. 101-102. 3 Ibid P. 11.
policies wives movement and PKK for woman common people’s wives
movement. From that condition the woman movement that bears a politic
system especially in legislative is not representative of woman circumstance .
Unfortunately, the politic position especially in policy making are men and the
policy makers are men not women. 4 In political system the policy makers
also ignore the women’s paradigm, how to express their ideas and
competence.5 Then woman becomes the outsider of their status in the
legislative because they are defeated by man position and always isolated from
politic area in legislative.6 7 8 The relation between woman and man especially
on legislative shows bad situation, so this phenomenon generated the 7 appearance of woman movement to create concrete action in legislative .
The hegemony of men in political building in legislative had o overlooked woman political knowledge experiences and aspiration . The
woman movement is not revolutionary directed in policy making, but it went
on evolutively to get equal position by constructing political area.
Especially in policy making on legislative woman movement make
construction in politic area. They can give a. liberty to them. The woman
movement in legislative become an exact means of it 9 Nevertheless,' there
are still many constrains when they are going to do a maneuver in political
area. However the legislative quota had gives positive energy to improve their
4ibid, p ,ii.
motivation. The quota gives a self esteem for them and also give a politic
pivot for better life in the future.10 To participate in political system in
legislative they need productive competence continuously, so this quota
gives energy to public sphere movement for equality because of their
productivity and creativity. The legislative quota is a movement agent and
affirmative action for political policy making.11 In politic especially
legislative, the woman position has meaning or purpose that woman has
quality with the quota and the woman position in legislative is as an existence
of the woman development in gender equality.
The woman empowerment is hoped there is an improvement on
human quality. Because woman nature has reproduction functions like :
menstruation , give birth and give milk to the baby.12 13 The natural function can
not be exchanged between woman and man because constructed or formed
socially and culturally as a cause from the social relation which devide the
function role and responsible from that kind of sex.12 Gender is not the natural
function or God’s determination because gender is related to the faith process
how a woman or a man should be hoped to action, and attitude and their role
according to the social certainty and culture where they exist. So gender is the
social sex, but we need to differentiate between gender and sex. The definition
of sex and gender are different. Sex difference is affirmed biologically and
physically depend on every kinds of sex in woman and man. The difference of
10 Ibid
sex is the God’s determination as a permanent and universal character.14
Gender distinguishes woman and man in the characteristic, role, function,
right and attitude formed by society. Therefore that characteristic is relative
and dynamic and also can be exchanged each other, that changing happened
step by step dynamically.
Gradually, from the equality concept, there will be constructed a
new policy in legislative. Government gives quota in legislative for woman
30 %. The 30 % - of woman quota is a positive effect from the policy making
on gender politic equality. In this quota, woman gets a positive energy to
push them in the strategic areas on policy making especially in politic. The
woman position in legislative is not natural system made by God, but it is a
result from the social construction happened in politic. The woman
involvement is a political efforts from gender politic equality which has duty
of that policy and also the 30 % - of woman quota is the opportunity in all
part and regard the issues as a section to interest woman sympathy on the
election. Nevertheless, the more important is how the civil elector can
determine the clever action automatically. Because the 30 % - of woman quota
has potential to reduction the gender equality. This will be happened if the
policy only use woman symbol. So woman is regarded as a problem sector
and handed sectorally too, in that condition woman will become project target
. It means woman only as an object of policy in political circumstance.
14
The 30 % - of woman quota is a positive energy for woman
development as a reaction of Qur’anic perspective in chapter Alt - Imran
verse 195, and Al - Baqarah verse 228, and Al - Akhzab verse 35,36,58,73. In
this Qur’anic perspective especially in verse 35 of Chapter Al - Akhzab, the
statement God wants a togetherness and respectability of each other between
woman and man for one purpose unified Moslem society.15 From the smallest
aspect between woman and man will form a life ecosystem hannoniously.
The 30 % - of woman quota bases on the Qur’anic perspective is not only
based on individual intention but it depends on social structure that makes it
clearly and easily received. The 30 % - of woman quota is a concrete reaction
of the Qur’anic verses, and it is as an authentic legality in social practice not
only as an oral expression or irresponsible maneuver.16 17 That condition will 17
open the opportunity for woman development.
B. The Identification of the Problem
To make an easy understanding of the topic, it is better if the
writer gives identification about the problem as follows :
1. There are many influences of the legislative quota and gender politic
equality based on Qur’anic policy of view
2. There are many people regard the woman position in the legislative is not
representative.
15 Nashruddin Baidan. Tafsir bi al Ra'yi Upaya penggajian konsep wanita dalam al-tpir’an. Yogyakarta. Pustaka Pelajar. Cet. 1. P.20.
3. The influence of legislative quota is very important to realize the gender
politic equality there is compatible with Qur’anic message.
4. There is misunderstanding on the influence of legislative quota in using
the gender politic equality in a Qur’anic perspective.
C. The Limitation of the Problem
The writer is going to limit this thesis , that deal with the 30 % - of
women’s quota in legislative and their expectation towards gender politic
equality. The writer uses Qur’anic perspective in 3 chapters and 6 verses :
1. Q. S . Al- Baqarah on verse 228.
2. Q .S. Al- Imran on verse 195.
3. Q S. Al- Akhzub on verse 35,36,58,73.
D. The Statement of the Problem
According to the background of the problem, there are many
questions to be answered. The questions are as follows :
1. What is the influence of women’s quota in legislative and their
expectation in gender politic equality ?
2. What are women’s and participation influenced by woman quota in
legislative ?
3. What are the political circumstance based the Qur’anic perspective data
4. What are the relations between the woman’s quota in legislative and
their expectation of gender politic equality based on Qur’anic
perspective ?
E. THE OBJECTIVES AND BENEFITS OF THE RESEARCH
The objectives of the research are as follows :
1. To study the influence of women’s quota in legislative and their
expectation of gender politic equality.
2. To study the influence of woman quota in legislative and their
participation.
3. To study the political circumstance based on Qur’anic perspective data of
gender equality.
4. To study the relation of the women’s quota in legislative of gender politic
equality based on a Qur’anic perspective.
The benefits of the research are as follows :
1. Academically
This research gives an opportunity to applicant of freedom of
thinking and pluralism without ignore the normative values from the
Islamic view. And this research can give a goodness of pluralism thinking
in Islamic view directly and indirectly.
2. Socially
This research give motivation for woman in how to face the life
dinamization especially in political decision. In addition it gives new
F. The Research Methodology
In this research , the writer uses the research procedure those are :
1. The research approach
In this research the approach used by the writer is hermeuneutic
approach. It means the approach that used in Qur’an and Hadist
interpretation as a collaboration of interpretations from the socio-historis,
grammar, lexical, and the variations of the objective condition and 1 o
subjective from the writer condition.
2. The method of data collection
In this research, the writer uses documentation from books,
magazines, newspapers. The writer uses descriptive analysis method.
Descriptive means a notation to emerging symptoms for carrying out a
classification. In the other word, this method is implemented to list,
describe and explore the idea of “The influence of woman quota in
legislative and their expectation towards gender politic equality a Qur’anic
perspective”
3. The method of analysis
In this research, the method analysis used by the writer are as
follows :
a. Deductive method It means, the writer uses descriptive analysis with
the explanation from general statement in to specific statement18 19.
18 Kompas. Senin 28-Februari-2005.p. 44.
b. Inductive method
It means, the writer uses descriptive analysis with the
*)Q
explanation from specific statement in to general statement."
G. The Thesis Organization
CHAPTER I : INTRODUCTION
This chapter contains the background of the study, the identification
of the problem, the limitation of the problem, the statements of the problem,
the objectives and benefits of the research, methodology, and thesis
organization.
CHAPTER II : THE HISTORY OF WOMAN MOVEMENT IN POLITICAL
PARTICIPATION
In this chapter, the writer will explain the history of woman movement
in the Dutch colonial government era ,the stratification of gender based on
history, the influence of woman movement in gender politic equality, the
history of woman participation in political circumstance especially on
legislative quota.
CHAPTER III : QUR’ANIC DATA OF THE GENDER EQUALITY IN
POLITICAL CIRCUMTANCE
In this chapter, the writer will explain the relation between Qur’an
and the role of woman circumstance on gender politic equality in chapter Al
-Baqarah verse 228, and Ah - Imran verse 195 and Al - Akhzab verse
35,36,58,73.
20 Sutrisno Hadi. Metode Research I 1991.Yayasan Penerbitan Psikologi UGM.
CHAPTER IV : GENDER EQUALITY OF POLITICAL MOVEMENT IN
QU’ANIC PERSPECTIVE
In this chapter, the writer will analyze the data. Concerning gender
politic equality based on Qur’anic perspective by deductive and inductive
approach. It consists of the description of Chapter Al-Baqarah verse 228, the
description of Chapter Ali- Imran verse 195, the description of Chapter
Al-Akhzab verse 35,36,58,73, the description of Chapter Al-Baqarah verse 228
as a gender equality verse, the description of Chapter Ali-Jmran verse 195 as a
gender equality verse, The description of Chapter Al- Akhzab verse
35,36,58,73 as a gender equality verse, the relation between the women’s
quota in legislative and their expectation of gender politic equality based on
Qur’anic perspective.
CHAPTER V : CONCLUSION
This chapter contains:
A. Conclusion.
B. Suggestion. i .
IN POLITICAL PARTICIPATIONS
A. The History of Woman Movement in the Dutch Colonial Government Era
Indonesia was colonialized by Dutch more or less 350 years. The
colonialization gave great deal with the influences to Indonesian living system
including politic. The system used was stratification Indonesian societies
based on land properties that is the so called feudalism. The great aspect of
colonial government is the feudalism system which influence of Indonesian
society so this become barren society, Indonesia society has not paradigm to
the future. In addition the influence also makes bareness of woman movement
and rigid the Indonesian society paradigm especially for woman. The Dutch
colonialization is inhumane.1 The great power from the colonial politic system
bears the feudalism system in Indonesia which block the development of
Indonesia society internally in woman movement and externally in the large of
Indonesia society. In general the feudalism gives strong influences in all vital
of Indonesian system on that time.
When the colonial government played the feudalism system in
Indonesia, they played the feudalism politic system. So the woman position
was blocked on their movement. The application of colonial politic system
from Dutch is patriarchy system. In patriarchal system, it is influent in the all
1 Suhartono W. Pranoto. Revolusi Agustus Nasionalisme Terpasung Dan Diplomasi
Internasional. Yokyakarta. Lapera Pustaka Utama.2001. Cet.l. p. 27.
of policy making, so the position in politic is more dominant patriarchal. The
patriarchal system is determined by colonial government of Dutch so large, in
the patriarchal system paradigm woman regarded as in second position where
the all of her action, creativity, based on the man position. Man becomes the
prime of supreme authority in the woman action determination, individually or
socially in society. So woman becomes alone who has not freedom in her
intention, and also in action how to express her intention. That unfreedom
cause the woman position can not get strategic position in public sphere.
Gradually, the colonial governments enlarged their influence in to vital
position. The influence of patriarchal system was made by colonial
government of Dutch. Society was devided in to three groups namely “priyayi,
abangan, and santri “ and the vital pivot regarded as a honorable is priyayi.
Commonly, priyayi has patriarchal system where the man is more dominant
than woman, while woman is not get prime position or strategic position. The
culture in priyayi becomes an example in society, where the patriarchal system
is legalized by feudalism system. In patriarchy culture man has power in the
all aspects, those are social, politic , socio -cultural, and religious. The
strategic area in public sphere becomes prime mission of patriarchy to
dominate the strategic area, the men are regarded as an actor more productive,
more communicative, more responsible on their actions in public sphere as a
cause of patriarchy culture system. In patriarchy society man is more
dominant and woman is regarded as a’ konco wingking ’. Woman is 2 3
2 Kholijah Mohd Shaleh. Women in Development. Hikmah Interpose. Malaysia.p. 10.
3 Kartono Kartodrdjo, A Sudewo, Suhardjo Hatosuprobo. Perkembangan Peradaban
stigmatized in to domestic area an it is become common assumption.4 So it
appears assumption that woman who in public sphere is not suitable and
patriarchal system regard the honorable woman is the woman who always at
home, receive the command from husband, care the baby, care the unity of
family and the other which relates in domestic area.
In patriarchal system the honor of woman is determined by her
responsible in life.6 Woman without freedom determine her life is not suitable
that woman has honor, exactly woman honor for the screens made from
patriarchy system, with excuse gives the honor and status honorable.7 In
physics dimension woman is like get honor but in inner dimension woman
presoned in physics honor with the status depens on husband.8 The public
views on their paradigm the patriarchal system gives a legality that a woman is
a woman who manage the house effectively it means good habit in domestic
area. In addition the woman characteristic is also always protected by husband
that is honor woman with the feminine attitude oppression. Patriarchy culture
4 Ibid p.195. 5 Ibid p. 197.
6 Qasim Amin. Sejarah Penindasan Perempuan menggugat ‘Islam Laki-Laki’
Menggugiit" Perempuan Haru’.Yokyakarta. Ircisod. 2003. cet.l. P.47. ' Ibid. p. 48.
is influenced by feudal system inherited by colonial government of Dutch,
becoming hegemony of life reality, and gives a negative contribution on
woman movement. Woman becomes blocked in movement to break trough the
pivots of strategic area in public sphere.9
While, in Java society where Java is the mother of feudalism system,
Java has unique system of movement. Java regards that dominant patriarchal
system does not gives negative interpretation for woman. The patriarchal
system in Java society dominantly gives knots of woman position in domestic
area that gives a life order harmoniously. Because women in patriarchy are
regarded as weak women especially when they include in public sphere, they
are not believed to participate in public sphere because of their famine
characteristic as human who are always dominated. Patriarchal system
regards that woman participation in public is affraided by the woman image
that become bad, but that fear is an importance of patriarchal system to endure
her position in public sphere.l0The stereotype of patriarchy regards that
woman sits on the public sphere that will shatter the rule of harmonious life.
The patriarchal system is influenced by feudal system as inherits of colonial
government of Dutch that a greatly influences of woman movement in public
sphere.11 That feudalism system oppressed woman being unable to get pivot
strategic position in public sphere.12
9 Ibid P. 52.
10 Ibid p.66.
11 Qasim Amin.Op. Cit. p.86.
l2Paul Stange Politik Perhatian Rasa dalam Kebudayaan Jawa Yokyakarta. Lkis.
When we talk about the feudalism system where block the woman
existence, it can not ignore from the pioneer of Indonesian society that is Java.
In Java where the dominant system is feudalism. The feudalism system bears
a rigid movement in society especially in woman position. The woman
position in Java especially in priyayi society, woman gets second position, it
means keep the feminine character of woman. nThe woman conditions where
they are positioned in second position are a concrete form of the influence of
colonial government of Dutch. The colonial government works in every
segment in life, like : politic, economy, social and culture, healthy, farming,
and poultry, so it bears a patriarchal system contribution which block the
woman position to do her roles in public sphere.* 14 Woman is positioned as a
‘konco wingking' only as a friend in domestic area without authority in public
to determine the policy, woman as an object of policy.15 In that condition
woman is pushed from the strategic positions in public sphere.
For about 19 century the colonial governments limits their cooperation
with priyayi because they are afraid if the priyayi charismatic will lost the
colonial government influences.16 That limitation makes the Indonesian
society can not get strategic position on policy making. That dominant
position of patriarchal system driven by colonial government brougth negative
effect in the woman’s liberty to do a role to get a concrete movement in
public. Gradually, the limitation made by colonial brougth a great influence
Cristina S. Handayani- Ardiannovianto. Op.cit.p.23.
14 Sartinokartodirdjo, A Sadewo, Suhardjo Hatmosuprobo. Op.Cit. P. 8. 15 Ibid. p. 192.
of woman. Woman has not get opportunity to detennine her action. The
woman awareness to play the action clearly, especially in public sphere
implicit or explicit is oppressed to get strategic area. Evenless, in pivot
strategic to exits from the family area is difficult and always blocked by
patriarchy on that time. The unliberty of woman on handcuff of patriarchy is
the beginning from the regress of woman in the periods that will be done.
The woman position before Indonesia independent, especially before
1945 still dominant of patriarchal influences where it is as a form of
feudalism pressure of colonial government of Dutch. The vital of society is
positioned by priyayi's views or upper class as the embodiment of patriarchal
system which is influenced by feudalism paradigm. Implicitly, the honorable
symbols are used by priyayi to keep their prestige with their social system life
building. Women are positioned beside as a wife or girl from their family
especially in priyayi area. They are protected by patriarchal models to
obedient, famine, polite and defend their feminine. That domination of
patriarchal system endure and develop in common society. Women become
regress in to bad condition with the protection of upper class prestige symbols
to defend status quo because of patriarchal domination. The limitation
happened in internal condition of woman is closed by prestige symbols of
patriarchal domination. The patriarchal domination results a rule in society
that women can not get equality in strategic position as a policy maker in
Before Indonesia got independent in 1945 , there are many women
movements exist. The movement exist with one mission that is to get an
independence of Indonesian country, the mission is based on nationalism of
Indonesian citizens to have nation for one nation namely Indonesia. The
movement is pioneered by Christina Martha Tiyahahu from Maluku, Cut yak
Dien from Aceh, and Cut Meutia from Aceh. Their movements in the first
time only brings one mission connection to divorce the colonial government
that it is very torture of Indonesian society, based on nationalism importance.17
Starting from the movements proved show that woman could participate in
public sphere. The world of public sphere existed by R. A Kartini that bears
in Jepara. She is from priyayi class on that time. She is dispose in movement
border that relate in how to improve the quality of society through education.
R. A Kartini is the pioneer of woman emancipation movements in Indonesia
by giving enlightenment self esteem of women themselves.18
The movement which is pioneered by R. A Kartini gives positive
effect of woman position in public sphere. R. A Kartini begins the movement
through education. The R. A Kartini movement opens faucet of freedom to
women to self actualize their competence. Education is a base capital to reach
equalize the women and men position. Basically women and men have the
equal competence and the same rights as humans. Every human in fact has
the same equality in public sphere. Exactly, the restrain of woman in public
17 Sukanti Suiyochondro. Potret Pergerakan Wanita ili Indonesia. Jakarta.Rajawali Pers. 1984,cet. 1. P.67.
sphere as a same human which has same dignity and grade. The equality of
dignity and grade of position as a human is a prime potential to develop the
equality of them in public position connection appropriate with their
competence. The Kartini’s ideals need to be respected and to build the
equality of women and men in the following decade.
Then after Indonesia independent the woman movement become better
and better. After that there is first congress called national woman congress.19
The program that is regarded very important that time how to make wall to
keep the nation independent. This congress is motivate to the all unity country
become federation country. In this era the all of woman organizations become
unity in the first time to keep the nationalism.20 In this era regard that
nationalism is more important than woman movement importance. Then in
this era the Fujinkai is lost and the woman nasionalism movement built. That
woman movement nasionalism is called PERWANI that stand for the unity of
Indonesian woman. Then in Jakarta is built WANI with the same purpose then
become one unity of PERWARI and then it is called PERWARI.22 PERWARI
is stood in 17 December 1945. When in the next cogress in 1946, the
Indonesian woman congress is built to manage the unity of woman
organization. Then in 1946 the national congress form a federation of woman
organization, that is called KOWANI.
Susianah. Dililit Sejarah Potret Gerakan Perempuan PMll. 2005. Rahasia Ilmu. Tangerang, p. 12.
21 Ibid
B. The Stratification of Gender Based on Historical Perspective
Feminism bom in 17century when matriarchal system in society
change in to patriarchal system in society. From the change of the system
brought about the views of how the gender formed. The gender existence can
not ignore the history of feminism movement that implicitly result the gender
theories itself. Among the theories feminism are as follows .
1. Liberalism Feminism
The liberalism feminism is the oldest feminism connection that
exist in 18th- century. Liberal feminism claims about the equality of
education for woman and man. This claim is based on that women does
not know their rights in law because the education level is lower than
men. So the assumption, if the woman education is improved so they will
easy to know about their rights. This feminism movements develop ini 9-
century. It began struggle of her rights as a citizen and same extend
economic right. They claim of the same opportunity for women and men.
In the 20th century, the feminism movements develops their struggle
become claim treatment in equality of woman and man, as well as to break
discrimination. The movement of liberal feminism dispose receives as a
human value, so the movement dispose forms human individually, then in
the reality in society human life in groups. This liberal feminism has
dualistic thinking that individual freedom and rational application is the
masculine concept, but naturally there is differentiate of sex. 23
2. Marxism Feminism
The Marxism feminism is a feminism that analysis every class in
society. Woman is always in oppression position and also in class
difference in capitalism society. Woman is alienated from economic life
also as labor or other production factor. In this movement women have
powerful to determine their life, but they are robbed by patriarchal culture
when human recognize richen and inheritance right. The background of t
Marxist feminism is based on materialism history where humans create
themselves consciously and systematically. Woman and man make their
self individually and socially. It is different from animals which manage
their life consciously. In Marxist feminism is different that there is
imbalance rule of division. In social life human is distinguished in to
production job and reproduction.24 The production activity of Marxism
analysis only give for man then the reproduction job only is regarded as
the women rights that is the problems in Marxist feminism.25 Based on
Marxist feminism production is not only thing and merit, but threat woman
takes care the baby is also productive job, because it is the production of
human resources.
3. Radicalism Feminism
The radicalism feminism introduces reproduction function bears
sex differentiate and gender is the something that robber woman power.
This theory is based on view that first, this theory that analyze the
24 Ibid
attention direction perspective that explore of woman body. Second the
radical feminism explicitly analyzes how a man construct sexuality, then a
man dominates woman to service them appropriate their necessity. Radical
feminism criticizes of patriarchy system culture used man to control
woman through family institution. This theory makes a problem out of
reproduction function not woman as a gift or a curse. Why the
reproduction function for woman become the cause of woman alienation?
This theory regards that the background of class oppression is man class
and woman ( sex class ). So the revolution action of this feminism is sex
revolution. This theory makes a problem out of sex differentiate based on
deconstruction biologist becomes gender differentiate of patriarchal
culture that cause alienation of woman from life areas.26 27 In this theory
woman can not get position especially o h politic and the position in politic
becomes focus of this theory. Remember that woman isolated in public
sphere especially they can not recognize their self to applicant their
assertive attitude. Assertive attitude is the woman confidence attitude,
women have great belief on their action been taken them, women can 97
express their opinion, feeling without disturb the other.
4. Psychoanalytic Feminism
The psychoanalytic feminism is introduced by Sigmund Freud.
This feminism claims that theory that talk about woman is the human
incomplete^ un-normal). Woman feels inferior because envy that she has
26 Umi Hannah. Op. Cit. P. 5.
not penis ( penis envy ). The development of human is the follow-up of
sex biology development.28 The role of gender is a result of sex maturity.
Therefore, the experience of sexual role is biologically different, so the
maturity process is also different. This psychoanalytic theory is the
combination between biologist and sociologist that as analyzed
psychologically. Psychoanalytic feminism ignore Freud’s theory about
human biological determination as a basic of sex differentiate. The reality
of biologies, woman only has duty that she is pregnancy, give birth that is
followed that the meaning of woman is not only get job as a woman.29
5. Socialism Feminism
Socialism feminism is the combination of Marxism feminism and
psychoanalytic feminism, and radicalism feminism. The focus of this
theory is describes the oppression of woman in the other way because of
patriarchal system culture and capitalism system that form the unbalance
relation solidly. This phenomenon begins from the family is regarded
husband own.30 In domestic area wife is dominated by husband. In public
area women are also dominated of man as a capital owner. The capital
owner is the power man in economic area or industry.31 Socialist feminism
is formulated based on the theory derived from Karl mark and Frederick
Engels. They see that woman is positioned as a proletariat in western
2X Daniel Pals. Seven Theories o f Relegion 1996. Oxfort University press. New York. P.62.
29 Umi Hannah. Op.Cit. P. 5.
30 Ratna megawangi. Membiarkan Berbeda Sudut Pandang baru Tentang relasi
capitalism society. The domination of man is so clear in public sphere
especially in economic, by which man is regarded as a finder of basic
necessity and becomes a great influence which is reinforcement of
tradition and culture in society.32
6. Existentialism feminism
The existentialism feminism is the follow -up of Simone
Debeauvoir in the second sex. The basic foundation of this theory is taken
from the Jeane Paul Sartre Philosophy talking about self transcendent
differentiate and immanent self this feminism claim felt, fondle, while the
spiritual existence can not show. This is called” nothingness”. One side of
this existence makes human always relate each other. This relation is
socialized as a subject relation and the other as a relation between you and
I mutually. The Simone debeauvoir’s theory is the existence for woman.
This theory regards that man as his self and woman is the other. If the
existence of the other (object) threaten “the self’ (subject) so woman is
regarded threat the man position. The object that knows and experience
oppression, the existence of object is always isolated from the subject
existence, and the object that knows about the alienation and make a way
to contraction in society ,33
7. Postmodernism Feminism
Postmodernism feminism ignores the absolutism. It ignores the
patriarchal biner view about “ others”. The deconstruction from this theory
32 IbuL
movement also gives a sovereignity for woman and their society.' The
woman movement is a reflection of some internal intentions, that becomes
technique to reach sovereignty in gender politic equality.
Woman movements give great influences to women to obtain legality
of strong position in politic. The politic border is the most important to
influence all life element in society. So with the woman movements give
power to reach the strategic positions especially in policy making in politic.
The woman movement done to get an equality is a concrete form of SWOT
analysis woman internally. Where with that action can measure about what is 10 the strength, the weakness, the opportunity, the treatment in woman itself.
Pass through the practice action with woman movement to reach equality
gives concrete analyze of woman and gives motivation implicitly or explicitly
in how to develop the woman capability.
The woman movement is done as a technique to cover the gender
politic equality. In woman right regulations part II , section 7, point B this is
explained about : “to participate in policy making government in his
implementation, touch the function or duty in government in all aspect”.37 38 39The
regulation above give positive contribution to the woman movement. The
interpretation of the LIU above gives opportunity for woman to actualize
themselves in politic or public sphere. In fact this movement influents gender
37 Kutut Suwondo MA. Peta persoalan teknis dan strategi penyelenggaraan pemilu 2004 dalam transisi menuju demokrasi .2003 Sospol UKS W p 1.
38 Meiwita P. Budhiharsana dan Sedyawati. Op.Cit. P. 4.
39Meiwita P. Budhiharsana dan Sedyawati, Hak Asasi Perempuan Instrumen Hukum
politic equality existence. The movement gives oppression of woman to get
strategic position to obtain gender politic equality. The movement is also
influenced by the woman herself psychologically or sociologically. Based on
the historical’s experiences woman is always cornered as a complement
human or second human in which this rights, duties, and the existence in the
world are determined by man.40 The equality is established in justice against
the woman social life. In fact the woman movements help them to solve
problems happening in society.
D. The History of Woman Participation in Political Circumstance Especially on Legislative Quota
From the Prophet Mohammed era up to now, the politic phenomenon
always becomes the fundamental discussion in heart of society.41 The
prophetic Muhammad political system is continued by “ khalifah in fact the
political problems become more and more crucial in that period gives
dynamicization color in society. The category of society is so large that sprays
in the world, beside west part of earth east. From the influence of politic is
sprayed as a basic step to reach a new step human politic stride in the next
mass. Politic is the vital arrangement from any interpretations of humans are
grouped in to their bowl like : nation, religion, party, social environment and
etc. Politic becomes a reference to solve the problem happened in society.42
40 Abdul maqsit Ghozali, Badtiyah Fayumi, Marzuki Wahid dan Syafiq Hasyim. Wanita dalam Masyarakat Indonesia. Rahima. Jakarta.2002.P. 103.
41 Karen Amstrong. Islam Sejarah Singkat 2004. Yokyakarta. Jendela, cet-4. p.63.
42 Paul F Knitter Satu Hu mi Banyak Agama Dialog Multi Agama dun Tanggumg
The problems happened in society need to be managed well, so it can give
solution in small size or big reality.43 From the smallest environment that is
family as a miniature of government that will bear an arrangement in politic
harmoniously in society life, so the politic system needed to form the
ecosystem life harmoniously.44
The politic movement bears any interpretations from the internal
politic condition or external in practice arrangement in the common society.
While the meaning of politic according to Aristoteles and the Greek
philosophers say that politic is everything which has characteristic that can
realize a goodness in society, that is all of matter in society, this paradigm put
the politic as a part of moral.45 In Arabic terminology, commonly politic is
understood that'’ siyasah” the word ( politic ) is taken from “ as- saus “.It
means ar-Ri 'asah ( arrangement if it is spoken sa sa a! amra mean “ koma
bihi “ ( solve the problem ), the requirement that someone includes in this
contexts he does good something for “ ja m a 'ah” or a group of people.46 Politic
also means as away to get authority with any strategies dynamically to get one
purpose authority or power.47 When we talk about politic, we can not ignore
from the life triangular Habluminallah, habluminnal alum, hablumminannas.
Politic is part of one life triangular arrangement especially for
hablumminannas. That occurs in the complicated society. In society that so
43 Ibid.
44 Cristina S Handayani- Ardhian Novianto. Op.cit. P.95.
45 Cahyadi Takariawan. Fiqih Politic Perempuan.2003. Era Intermedia. Solo. Cet- 1. P.30.
46 Ibid.
complex, politic becomes the basic border in life for woman or man. When we
talk about politic, we talk about woman because woman also become proposal
project of politic.
The application of politic can not be separated with women’s problems
since they are past of actors in political democratization. This is understood
since there actors in political circumstances. Woman is the part of
democration actor, since in democration propose many subjects of the actor in
politic.48 Democration is a big bowl that functions to intercept any complex
problems that also deal with woman position problem. The woman position is
very significant in democration where woman want to a power in politic. If
democration ignores the woman position, this is civilized, since democration
intercept from the multi segments of social life including woman. Women
with their movements endeavor to get a position in politic arrangement. It is
not easy as imagined by common people as human beings women also try
very hard to get their wants in public sphere including in political sphere.
The women struggles oppressed by formal struggle become
convention that eliminate of all forms of discrimination against women /
CEDAW. That global universal agreement is recorded in to regulation
number 7 year 1984 followed basic action and Beijing declaration as the
result of the truth Beijing conference about woman especially in he fourth of
Bejing declaration in 1995.49 The agreement above is regarded as a formal
umbrella to answer from the conclusions there, and also as the follow- up of
48 Anhar Gonggong. Indonesia, Demokrasi dan Masa Depan. 2002. Yokyakarta.
Komunitas Ombak. Cet-l .p. 158.
the woman struggles informally. Since an opportunity in public sphere is
given to woman, this gives them to participate in policy making and also will
create democration life in society.50The public sphere that is given to woman,
is also oppressed by national and international awareness of movement.
Those agreements give powerful spirit too for woman to develop their ability
to reach equality and honor in public sphere.51 Woman will become a
productive actor because she has leadership competence internal in woman <r a
itself or external in social life. Through their participation of development in
public sphere, they can contribute a new interpretation in application of
woman participation and becomes a commitment of woman struggle in public
50 Qodri Azizy.MA. PemberdayaanMasyarakat dalam Pengembangan Kehidupan
berdemokrasi Di /m/«/it\Y/tt.2003.LECPressJakarta.cet-1.p. 21.
51 Majalah tarbawi. Perempuan Ilham dari Surga Edisi 56 th.4/ Shafar 1424 H/ % April 2003 M. P. 14.
52 Ibid
sphere through legislative. The 30 %- of woman quota is a quality measurable
with the quantity judgment Prof. DR. Muh Zuhri, MA says “the distribution
of woman in legislative can be illustrated as the measurement of human body
temperature by thermometer.54 The quota of woman in legislative shows an
authentic legality of the woman struggle. This quota for woman gets position
legally in legislative as a legal statement like a black written on the paper in
political life. This woman quota in legislative is influenced by local and global
changeable of systemic journey. 55
54 Speech from prof. DR. Muh Zuhri MA. Senin 2 -Mei- 2005.
EQUALITY IN POLITICAL CIRCUMSTANCES
A. The Quranic Data of the Gender Equality Specifically in Chapter
Al-Baqarali Verse 228, Chapter Ali-Imran Verse 195, and Chapter
Al-Akhzab Verses 35,36,58,73
1. QS. Al-Baqarah : 228
1 X A : a
2. QS. Ali-Imran : 195
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Nasarudin Umar. 2001. Argumen Kesetaraan Gender Perspektif A l Qur'an. Jakarta:
Paramadina. Cet. 2. P. 149.
2 A. Qodri Azizy. 2003. Melawan Globalisasi Reinterpretasi Ajaran Islam. Yogyakarta: Pustaka Pelajar. Cet. 2. P. 110.
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B. The Translation of Qur’anic Data of the Gender Equality Specifically in Chapter Al-Baqarah Verse 228, Chapter Ali-Imran Verse 195 and Chapter Al-Akltzab Verse 35,36, 58, 73
1. The Cow Verse 228
Similar to the rights against them, according to what is equitable, but
. ’j
7Abdallah Yusuf Ali. The Glorious Kur'an Translation and Commentary Darul Fikr
2. The Imrans Verse 195
And their Lord hatch accepted of them, and answered them : Never
will I suffer to be lost the work of any of you, be male of female you are
members, one of another. Those who have left their homes, or been driven
out therefrom, or suffered horm in my cause, or fought or been slain,
verily, I will blot out from them their in aquatics, and admit them in to
Gardens with rivers Flowing Beneath, Award from the presence, of God
and from His presence is the best of rewards.8
3. The Confederate tribes verse 35
For Muslim men and women, for believing men and women, for
devout men and women, for men and women who are patient, for men and
women who humble themselves, for men and women who give charity, for
men and women who fast, for men and women who guard their chastity,
and for men and women who remember Allah much. For them all has God
prepared forgiveness and a great reward.9
4. The confederate tribes verse 36
It is not for true believers-men or women to take their choice in
their affairs if Allah and his apostle degree otherwise. He that disobeys
Allah and His apostle strays for indeed.10
*Ibid P. 1116.
9Mahmud Y, Zayid. 1980. The Qur’an Dar Al choura: Lebanon. Cet. 1. P. 309.
5. The Confederate tribes verse 58
And those who annoy believing men and women them selves
undeservedly, bear (on themselves) A calumny and a glaring sin.11
6. The confederate tribes verse 73
Allah will surely punish the hypocrites, men and women, and the
unbelievers, both men and women, but Allah pardons believing men and
believing women Allah is forgiving and merciful.12
C. The Translation of Qur’anic Data of the Gender Equality Specifically in Chapter Al-Baqarah verse 228, Chapter Ali-Imran Verse 195 and Chapter Al-Aklizab verse 35,36, 58, 73 Lexically
1. The cow verse
according to what is equitable
But men have a degree (of
advantage) over them
And God is exalted in power
2. The Imrans verse 195
And their Lord hatch accepted of them.
And answered them : never will 1
suffer to be lost the work of any of
you
Be he male or female you are
3. The confederate tribes verse 35
For Muslim men and women
For believing men and women
For devout men and women
For true men and women
For men and women who are patient
For men and women who give in
charity
For men and women who fast (and
deny them selves)
guard their chastity
And for men and women
who engage much in God’s praise
4. The confederate tribes verse 36
It is not fitting for a believer man
by God and his apostle,
To have any option about their
decision
If any one disobeys God and his
apostle
He is indeed on a clearly wrong
For them has god prepared
forgiveness
And great reward
or woman
When a matter has been decided
5. The confederate tribes verse 58
And those who annoy believing men
and women themselves
Undeservedly, bear (on themselves)
A calumny and a glaring sin [_f_, ^
6. The confederate tribes verse 73
7 * a 9 tl - • ?
With the result that God has to
punish.
The hypocrites, men and women
And the unbelievers men and women
And turns in mercy
To the believers, men and women
i u i o i a j
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QUR’ANIC PERSPECTIVE
The one basic topic and principle in Islam is the equality of human.
That is equality between woman and man, nation, ethnic, and soon. The
differentiate that is underlined and there is raise or low human only their service
and pious to the God. Qur’an is like a science university that consist of 114
faculties.' Every faculty has activity continuously and conditionally. But
sometimes every faculty makes relation or cooperation to solve the problem.
There are many verses in the Qur’an that show of equality between woman and
man as a human. However the writer limits in three Chapters and six verses.
Those are Chapter Al- Baqarah verse 228, Chapter Ali- Imran verse 195, Chapter
Al- Akhzab verse 35,36,58,73.
When we talk about Qur’an , we can not ignore the container that is
Islam. In islam is not certain about one kind of right, one kind of obligation and
one kind of punishment for woman and man in everything.1 2 Islam regards that one
instrument of right, obligation and punishment more suitable for woman and for
man. As a result in some matter is taken different attitude.3 The Islam
performance that become legitimization of the prime episentrum in Islam that is
1 Speech from Prof. DR. Muh Zuhri, MA. 20-Juni-2005 as a result of interview.
2 Morteza Mutahhari. Wanita Dan Hak- Haknya dalam Islam 1986 Bandung. Pustaka Pelajar. Cet-l.P.16.
3 Hairusalim Hs. ICMI Plururisme Agama Dan Denutkrasi Dalam
Islam. 1986.Yokyakarta : Pustaka Pelajar. Cet-i.P. 16.
Qur’an. Qur’an is a draft that agreed in a consolidation process between God and
Muhammad in Mohammed era. The relation between God and Mohammed is a
harmonious coordination line .The harmony between God and Mohammed is
proved from the God’s statement written and sprayed to the all of human in the
world. God is always active in his coordination in Mohammed era suitable with
the condition of human in prophet Mohammed contexts.
Qur’an is the unity of the human thinking pluralism. The human’s
thinking is random and always will feel a dinamization from a desirable in ideal
condition with the reality practice. Qur’an gives a normative value that solve the
human’s dinamization.4 From the dinamization makes human to comeback in an
episentrum of value. Qur’an is an episentrum of human movement. Qur’an
informally in reality practice can develop suitable with the life dinamization.
Qur’an is the source of Islamic doctrine. It becomes a legal formal procedure of
unified Moslem society. The unified Moslem society will be reached when there
is a justice concept in society. If we look about the justice concept in society we
can not ignore the equality condition itself. Equality is a concrete of a legality in
human’s life dinamization.
A. The Description of Chapter^/- Baqarah Verse 228
The Chapter Al-Baqarah consists of 286 verses. This verse was reveal
in Madinah. The major verse was revealed in early of Hijriah, except 281 verse
that reveal in 'haji wada’ in Mina. The all of Al-Baqarah verse is the
Madaniyyah verse. This Chapter is the longest Chapter in the Qur’an. In this
Chapter there is longest verse that is 282 verse.5 This Chapter is called ’
Al-Baqarah ’ because the content is call about the female cow slaughter that
suggest from God to Bam Israil ( verse 67-74) where explained about the
Jewish characteristic. It is called” Fusthathul qur'an “ ( the top of Qur’an).
Because this is accommodate some laws which called in other Chapter. It is
also called Chapter” AliifLaam M u m ' 6 The writer in this thesis only specify in
one verse from 286 verses that is 228. The verse 228 is a part of Al-Baqarah
Chapter.
The Asbabunnuzul of the background of the revelation of this verse is
as follows. In a story is explored that Asmu' binti yuzid bin Assakan Al
Anshariah talk about the revelation of this verse as follows : “I am divorced by
my husband in prophet Mohammed era, when there is Jddah law yet for
woman, that is wait after cleanse from menstruation 3 times.7 In the other
story is explored that Ismail bin Abdilah Al- Ghijari divorce his wife
pregnancy. After he knows about it, he is back to his wife. His wife bom and
passed away, and also his baby. So this verse revelation is clear that so
important the lddah phase for women, to know about the pregnancy or no of
wife.8
5 Al-Qur’an dan Terjemahnya. Departemen Agama RI. Op.Ct, p.7. 6 Ibid
7 K H Qomarudin shaleh, H A. A. Dahlan, Prof. DR. M. D Dahlan. Asbabunuzul Latar Belakang Historis Turunya Ayat-ayat Alqur’an. 1990. Bandung: CV. Diponegoro, p.77.
B. The Description of Chapter Ali-Imran verse 195
The chapter Ah -Imran consists of 200 verses. This verse is included
as a Maduniyyah verse. It is called Ah- Imran because in this Chapter calls
about Imran family story that in this story also called Isa prophet bom. The
equality of creation with Maryam bom the girl of Imran the mother of Isa
prophet. The Chapter Al- Baqarah and Ah- Imran is called “.Azz-zahrawaani”
(two Sparkles). Because this Chapter is explain about something that hidden by
expert of book. It is like creation and born of Isa prophet, the arrival of Prophet
Mohammed and soon.0 The writer only take one verse that is 195 verse. Then,
the Asbabunnuzul of this verse is the story said that Ummu Salamah said
Oh, Mohammed ! I never listen God calls special calling about woman in
Qur’an about “Hijrah ” event. So God reveals that verse as a confirmation of
the question.9 10
C. The Description of Chapter Al-Ahzab Verse 35,36,58, 73
The chapter Al-Akhzab consists of 73 verses. This verse is Madaniyyah
verse. Itreveals after Chapter Ali-Imran. It is called Al-Akhzab because it is
call about “the groups that united” because in this verse there are some verses,
those are 9-27 verses relate with Al-Akhzab where there was accelerated by
Jewish people, hypocrites and polytheists to believers people in Madinah. They
surrounded the believers to make they feel hopeless and regard that they will be
broken by their enemies. This is great examination from God to examine the
9 Al-Qur’an dan Terjemahnya. Departemen Agama RI.
