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DOI: https://doi.org/10.33258/birci.v5i4.7122
The Existence of Women in Socio-Political Movements in Indonesia in the Perspective of the Al-Qur'an: A Study of the Knowledge of the Ulema of the Ahlussunnah Wal Jamaah
Subhan Abdullah Acim
Universitas Islam Negeri Mataram, Indonesia [email protected]
I. Introduction
The existence of women in politics and socio-culture viewed from a religious perspective is a critical discussion considering that Islam also gives a portion of the role of women in the order of life (Nwakanma, 2022). This is because, in Islam, women are entirely given political rights to occupy various state leadership functions. However, there are some very principal matters, including legal affairs and emancipation in the affairs of the leadership of the people and the state (Eto, 2010). Since Islam is controlled in the Koran, which makes sense that God made people in equivalent degrees, there is no sign that the primary lady, Eve, made by God, is a creation with lower respect than man or Adam. This is affirmed in Islam as the sound of Surah An-Nisa, which is perceived to peruse, "O individuals, dread your Master, who has made you from a similar sort and him Allah has made matches, and in the two of them, Allah breeds numerous people" (Tubagus et al., 2019).
This stanza is a confirmation that there is no distinction in the materials utilized for the making of people; both the materials used to make ladies and men are of a similar sort.
Islam does not perceive separation among people. Islam places ladies as equivalent accomplices to men (Katene, 2010). Regardless of whether there are contrasts, then, at that point, it is the aftereffect of the fundamental capabilities and errands appointed by religion to each sex, so the current distinctions do not bring about one inclination enjoying an upper hand over the other. Both complete one another and assist with helping with playing its
Abstract
This study discussed the issue of the existence of women in the political and socio-cultural arena in Indonesia, seen from the context of an Islamic religious perspective, namely a Koran following the guidance of the ulema Ahlussunnah Wal Jamaah. We get scientific evidence that supports this problem, sourced from books and publications of academic works in Islamic religious journals that we study under the phenomenological approach, namely getting several scientific pieces of evidence to answer the issues we are studying. In conclusion, we involve coding the data systematically. Carefully interpreting the data and evaluating it in depth, we finally took. Among other things is the conclusion that the existence of women in the political and socio-cultural arena in Indonesia, according to Islam, based on the advice of scholars, is highly expected for the contribution and trust of women. However, it has various requirements and criteria following the needs and the constitution in force in Indonesia. Thus, it is hoped that this study will be helpful for further studies on the existence of women in the political context and as other public figures based on religious guidance and the scholars of Ahlussunnah Waljamaah.
Keywords
existence; socio-political;
women; the qur'an; ulama ahlussunnah wal jama'ah
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Volume 5, No 4, November 2022, Page: 29698-29708 e-ISSN: 2615-3076 (Online), p-ISSN: 2615-1715 (Print)
www.bircu-journal.com/index.php/birci email: [email protected]
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capability throughout everyday life and living. Allah SWT has relegated this in Surah An- nisak, ayat 32 "And do not be desirous of what Allah has presented to some of you more than others because for men there is a portion of what they procure and for what they procure. Ladies likewise have a portion of what they procure and request Allah for a piece from His abundance. Allah is "Most Knowing It all" (Mati, 2012).
From the stanza above, it tends to be perceived that Islam announces the balance of people and the reconciliation between the two in playing their different capabilities. This shows no contrast among people in fostering the potential the two get from Allah SWT (Ennaji, 2016). Assuming ladies' actual capacity has been thought of as immature, which causes an absence of force in public activity, it is for the most part because of the way of life of the general public that encompasses them and not strict lessons in light of Allah's disclosure and the directions of the prophet Muhammad and his sunnah expressed (Shah &
Shah, 2012). Islam regards ladies with the most special regard, lifting their nobility from the wellspring of wickedness and embarrassment and entombment alive and abuse to a place of high standing and pride honorable because the lady as a mother, under her feet lies paradise, the lady as a be dealt with a spouse with delicacy (Ramadan, 2017) the lady as a little girl, where the individual who safeguards a girl, two little girls or three little girls will be with the Courier of Allah in paradise, that is the very thing that he alluded to "And whoever is tried with young ladies and treats them well, then one day they will end up being a wall from damnation" (Ahmed, 2021).
A devotee lady who is firm in her compliance, Allah has accommodated him as He has accommodated the devotees; there is no contrast among people in this. The expression of Allah SWT, "Whoever carries out honorable things, all kinds of people in a condition of confidence, we will without a doubt give him a decent life" (An-Nahl: 97). Ladies are equivalent to men as far as freedoms and commitments, they have the ideal opportunity in spending their abundance (Oualha & Louail, 2019). Moreover, this paper will talk about the place of ladies in the political situation and whether ladies reserve the privilege to be in top situations in government/state, taking into account that Islam perceives the uniformity of ladies and men's general obligations will be examined beginning from the hour of the prophet Muhammad, hulafarasyidin, and contemporary times (Lopes Cardozo &
Srimulyani, 2021).
The Place of Ladies in the Political Framework. Before examining the place of ladies in the planet's political framework (An-Nahl: 97), Islam will already be made sense of what is implied by the place of ladies in the political framework. Specialists characterize legislative issues as a continuous interaction connected with the organization of the state or government framework. In the Artistic word reference, for instance, legislative issues are characterized as the study of endlessly overseeing the state. In the meantime, in Robert's word reference, the meaning of legislative issues is "the specialty of overseeing and overseeing human culture" (Yakar, 2022).
It is even more clear what Imam Shahid Al-Banna said that legislative issues are not just about the organization of government yet additionally endeavors to make a spotless and just framework, where control components assume a part in battling for the undertakings of our country. We accept that dominant power is an essential piece of Islamic lessons. We are remembered for the extent of Islamic regulation. Furthermore, that political and public opportunity is one of the joints and commitments of Islam.
Subsequently, we should battle for honesty (Lopes Cardozo & Srimulyani, 2021). So, what is implied by the place of ladies in the political framework is how the place of ladies as far as their contribution in continuous cycles is connected with the organization of the state or government framework (Benn & Dagkas, 2013).
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Little proof is that connecting with ladies impacted Muhammad's political and military choices (Ahmed, 2021). Since the prophet did not situate the nature and change of initiative in Muslim society after his demise, the impact of Ayesha and his different spouses was comparable to the sickly and kicking the bucket Prophet Muhammad and his ultimate choices had a political aspect. “His girl, Fatimah, is additionally said to have taken part in battling for Ali's political advantages; her better half partners with anything, will not take, will not commit infidelity, will not murder your kids, will not ignore me in goodness”
(Black, 2011).
The history of the absence of the existence of women's freedom has also been carried out in the legal civilization of the ancient Romans. In Roman civilization, women were positioned as creatures who were always dependent on men. If a woman marries herself, all her property automatically belongs to her husband (Watt, 2019). This reality is similar to the teachings of old Judaism, where women are believed to be creatures cursed by the gods, and they carry sin from birth and must be punished. The punishment for the curse of sin is realized by making enslaved women, so their parents have the right to sell them to anyone. In the Arab Jahiliyah tradition, the condition of women is more concerning. Arab Jahiliyah is famous for the tradition of burying baby girls alive because after they grow up, it will be troublesome for the family and easily captured by the enemy who must be redeemed (Ahmed, 2021).
The Jahiliyah tradition has no boundaries between men and women (marginalized).
At this time, tribal chiefs were competing to have as many wives as possible to make it easier to build kinship relations with other tribes. At that time, the term istibdha marriage was known as Rahthun (polyandry), where after being pregnant, a woman would call her husband and then appoint one, and those who were appointed could not refuse (Arkoun &
Lee, 2019). Even the term Maqthu' applies, i.e., his stepdaughter marries her stepmother when her father dies. There is also the term Badal, or exchanging wives without first getting a divorce. There is also the term Sighar, where a guardian marries his daughter/sister with another man without a dowry, with compensation for the guardian himself marrying the son/sister of the man. In addition, there is also the Khadan tradition, where men and women live together without being married (Sonn, 2010).
Based on the explanation and problems above where Islam views women's leadership both in the social and political life of the state, we think that to get a deep understanding of the issue of women and leadership in Islam; we are trying to carry out a series of excavations in the form of scientific evidence from various experts and experts various points of view of experts considering that how Islam views the importance of a woman's leadership as well as being a housewife (Arar et al., 2022). Here we see that Islam does not prohibit women from becoming leaders because today, most leaders are men. However, women leaders are often found in small communities related to these issues. Islam does not prohibit women from leading but provides. In the second part, we will describe the chronology. In the third part, we will present the study's results in various sources of information stating the importance of Islamic leaders in the context of Ahlussunnah Wal Jama'ah as Islam who has views in Indonesia (Ibrahim, 2021).
II. Research Method
Furthermore, in this method section, the study presented the steps and procedures for carrying out the study, which aims to gain in-depth resilience about the presence of women in the socio-cultural political movement in Indonesia in terms of the thoughts of the Qur'an and the practice of the scholars of Sunnah Wal Jama'ah (Tuckman & Harper, 2012). To
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answer this problem, we have chosen a descriptive qualitative approach, namely the national field study technology approach, which looks at women and leadership in Islam based on the Ahlussunnah Wal Jama'ah scholars (Kumar, 2018). Our data search was conducted on sources of books and academic works in journals and other materials that discuss issues of women's leadership in the context of Islam from the Al-Quran. There is no mention of following a data code system for in-depth data interpretation, concluding data that is an image following answering the problem (Wolfswinkel et al., 2013). We search for data on several publications using Google Scholar Search by pinning keywords following our desire to gain understanding and proof of the existence of women in the political and socio-cultural context in Indonesia. After getting several data that answer the historical problem of high validity, we then design a report in descriptive qualitative where this data depends on secondary data. Thus, we got the data from publications between 2010 and 2022 and designed the report (Mengist et al., 2020).
III. Result and Discussion
3.1 Islam Treats Women
Islam glorifies women; they should not be hurt and oppressed as the prophet (saw) said, "I have commanded you to do good to women," and in another narration, "The best of you are those who are best to their wives, and I am the best of you to women." good to my wife." (Saifudin, 2022). For that, women have no freedom by any stretch of the imagination. After Islam came, women perceived the place of ladies and the humanity of women. Islam cancels all types of separation and places ladies in a good spot. The place of ladies in the perspective of Islam is not as rehearsed in the public eye (Lazreg, 2018).
Islamic lessons essentially offer special consideration and regard to ladies. Islam has prevailed about hoisting the respect of ladies. Ladies play a political part in maintaining the expression of Allah. Hassan et al. (2015) made sense in the hadith of the prophet SAW:
"Whoever is tried by being honored with a little girl (since young ladies are viewed as a gift to the Bedouins of Jahiliyah, pen), then, at that point, he shows restraint by accomplishing something useful to the kid, then the young lady turns into a boundary for him against damnation" (Described by Bukhari, Muslim, at-Tirmizi). The Quran places ladies as equivalent accomplices to men. Regardless of whether there are contrasts; as a result, the fundamental capabilities and undertakings forced by Islam are to complete one another and help one another and help each other, as Allah says in QS at-Taubah (9): 7, (Amin, 2022).
3.2 Ladies' Political Support in Indonesia
Male-centric culture has profound roots in Indonesia. The majority of Indonesia's populace is Muslim. At the same time, Islam instructs that men are pioneers for ladies (QS 4:34) (Dirgantoro, 2019). When Megawati ran for the administration in the 2004 races, a few gatherings, particularly those with Islamic foundations, referenced this Islamic regulation. Some proposed that Megawati was not fit to run for president. Megawati is considered to disregard nature as a be a lady bunch driven by men. The situation as standard head, clan leader, or local head is constantly overwhelmed by men, similarly to the feudalistic government arrangement in a few ethnic gatherings in Indonesia. Lords and rulers are men, who were recently delegated crown sovereigns, and this position cannot be given to little girls for reasons unknown. Honorable titles in the realm and Sultanate like this are likewise gone through the dad's line (Smith, 2021).
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The attributes of Indonesian individuals who grasp strict lessons and are indistinguishable from their traditions and culture are obstructions for Indonesian ladies to have the option to ascend and partake effectively and plainly in legislative issues. This is a social hindrance (El Guindi, 2015). The generalization joined to ladies a generalization that sees ladies as being liable for keeping up with essential qualities at home, interfacing posterity, frail, delicate, more profound, less levelheaded, ruined, subordinate, truly less solid, uninvolved, feeble, hesitant, being a sexual object of men, sub-par and will quite often move. Ladies are generalized as being to be seen, not to be heard. Ladies are more viewed as an item and set in a subjection position beneath men. With the generalization that ladies are personal, less judicious, uninvolved, and powerless creatures, ladies are undermined in their work in the open arena (Rasmussen, 2010).
Ladies are viewed as unseemly to assume the part of pioneer and strategy creator.
Likewise, ladies are often undervalued in argumentation (Dewi, 2015). Accordingly, ladies often experience obstructions while belligerence, particularly in broad daylight. In political missions and attempting to make a decent standing, a lady legislator should work harder to convince the local area. Most ladies have monetary reliance on men. Another repressing element is ladies' financial reliance on men. Financial reliance makes ladies feeble in different perspectives, remembering autonomy for navigation, social access, governmental issues, and potential chances to foster themselves. Most lady's government officials likewise face monetary reliance issues. Political missions require many assets, even at the minor level (the appointment of town pioneers). Women financially subject to men will experience significant hindrances in subsidizing this mission (Ismah, 2016).
Despite her capabilities as an expected political figure, ladies who are not monetarily free cannot do a lot. Her political standards and vocation will rely upon her better half whether he needs and can subsidize his political mission or not (Smith, & Woodward, 2013). As a rule, in families where the spouse's job is exceptionally prevailing, ladies with additional monetarily secure circumstances will, in any case, submit to their husbands in dealing with their funds. The absence of want of ladies, by and large, the longing or political can of ladies to battle for themselves as equivalents to men is still low. Right now, the opportunity for ladies to enter governmental issues has been solidly ensured by changes to political regulation. A couple of ideological groups have female frameworks (Hefner, 2019).
By and large, ideological groups partaking in the political race do not yet have female frameworks that have significant potential and are adequate to have the option to be depended upon as units to help a quality hierarchical design of political foundations. In a roundabout way, this shows that ideological groups do not know to involve female units to work on the nature of gatherings in acquiring a sizeable supporter from the general population or electors, which in the end will win ideological groups in each political decision (Rinaldo, 2013). The political instruction module that contains content or substance in light of the rule of orientation viewpoint broadly or orientation substance locally, universally, or all around the world has not yet been gathered. Subsequently, endeavors to maintain the fairness of ladies and men in legislative issues are hampered by the perspectives and considerations of the overall population who do not figure out about it (Brenner, 2011).
3.2 The NU Approach to Women in a political issue
It will be able to provide an overview by showing how Islamic women carry out their dynamic activities other than as housewives and wives who accompany their husbands.
One of the dynamic aspects of the status of homemakers and wives is participating in the
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public sector and acting as politicians (Arnez, 2010). Every Muslim woman who chooses the world of politics as one of her public activities is always based on a responsibility that is nuanced in worship and a necessity based on her belief in her religion (Islam) that this noble task must be shared with her work partners. Namely the male community. Several theoretical approaches can be used in this study. One of them is the Structural-Functional theory, one of the grand theories in sociology, plus several complementary theories (Ishomuddin, 2019).
William F. Ogburn and Talcott Parson are famous sociologists who fostered a primary practical way to deal with day-to-day life in the twentieth century. This approach has a good variety, particularly recognizing the presence of all variety in public activity (Saenong, 2021). Moreover, this variety is the fundamental wellspring of the design of society. Lastly, variety in capability is per one's situation in the design of a system. Eight furthermore, the hypothetical way to deal with the investigation of political cooperation, particularly regarding the political support of Indonesian Islamic ladies, can be founded on what is known as a calculated plan in Political Social science given hypotheses delivered by something like two figures who started the investigation of Political Social science, to be specific; Karl Marx (1818 - 1883) and Max Weber (1864 - 1920). In simple terms, political participation is the involvement of individuals at various levels in the political system. Political activity can range from non-involvement to office activity (Brent et al., 2013).
In addition, the study of women in politics can usually be divided into two study targets. First, studies and research focus on the role of women in various aspects of political functions, such as political socialization, political participation, and political elites (O’brien & Rickne, 2016). Second, the study of women and politics as a sub-field of study in political science and political sociology, feminism has its study substance (ontology), methodology, epistemology, and study objective (axiology). Meanwhile, the study of women in politics or an explanation of participation in women's politics is usually done from two points of view (Halim, 2014). First, an explanation of the specific pattern of women's participation, which is generally constraining. Constraints to women's participation stem from, among other things, differences in socialization between women and men, biological characteristics and life cycles, unequal access to resources, professions, and finances, and low appreciation for work traditionally done by women.
Another obstacle is that women have a minor mentality, a mentality that emphasizes activities in the domestic sector. Second, an explanation of various fields of women's involvement in politics, such as political participation, political socialization, political behavior at the level of ordinary citizens, and political behavior of women at the level of the political elite (Arnez, 2010).
3.3 Women's leadership, according to the Sunnah Wal Jama'ah guide
AhluSunnah Wal Jama'ah is defined as a group that is highly committed to implementing the sunnah of the Prophet sallallaahu 'alaihi wasallam (Ibrahim, 2021).
Namely in the form of aqidah, physical practice or fiqh, and the nature of Sufism and morality. Hand over Ahlussunnah Wal Jama'at, in particular, are groups who have the faith or belief following the beliefs of the as-syairah and maturidiyah congregations. The meaning of Ahlussunnah Wal Jama'ah was narrated by Abu Majah from Muawiyah Radhi Allahu Anhu Rasulullah. What has been revealed to the Jews is that 71 groups and 72 groups of Christians have been divided. Islam Ummah will split into 73 groups, of which 72 groups will go to hell, and only one will go to heaven, only one will go to heaven, then only one friend asks the welcome friend, he replies what today I work and my friends. In
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another hadith in the book, Al milal was nihar by Sheikh Ahmad Abdul Karim juz 1 page 13, the prophet said which means (Rozaq et al., 2020). My ummah will be divided into 73 groups, and only one fiqh will survive while the others perish. The prophet was asked who survived. The prophet replied, Ahle sunnah wal congregation asked again. Ahle sunnah wal congregation answered what my best friend and I hold the hadith narrated by Ibn Majah.
3.4 Ahlussunah Waljamaah's View on Women's Leadership
In Islamic law, the president's leadership in Indonesia is Khilafah because the nature of his position is not the same as the concept of Khilafah iqamah umma known in Islam (Zuhdi, 2014; Smith & Hamdi, 2013). Khila'ah is in line with presenting a portion of political rights. By utilizing the socio-political paradigm that refers to the aspirations of the Indonesian people through the election results. In this study, we provide the basis that women's leadership has the same rights as men based on certain things (Bashori, 2018).
Women are part of society, and the interests of their groups need to be served; if women's groups in a country are the majority, one of them will likely be trusted to lead the country.
The idea of social justice demands equal treatment between women and men, as indicated by the statement of the hadith (Maimunah, 2017). The role of democracy needs to include women in the entire distribution of political rights. The reputation of success in leading the nation in a collective work mechanism is open to success by male or female state leaders as long as the state's systems and software are running optimally. Malahat once encouraged the encouragement of state officials and commanders of military operations during the lifetime of the prophet Muhammad (Syafar, 2017).
3.5 Women leadership in the perspective of Ahlussunnah Wal Jama'ah
The leadership referred to above has the requirements of female leadership as regulated in the Koran, which tells about the role of women with the example of the history of queen Balqis in the state of Saba is a picture of women who have the brilliance of thought (Azizah, 2018) Islam views of wisdom and in making decisions and good political strategies are requirements. At that time, he received a letter from Prophet Solomon, and the queen consulted with her employees. However, even though he felt that the rock was solid and ready to face war against Prophet Sulaiman, he had a distant view that he did not want his country to be destroyed and become a victim. So, it is not wise to fight Solomon;
the truth which God and victory guarantee will indeed be obtained. It is far from wise to prevent his people and people from enjoying the truth by fighting against him to defend falsehood (Alamsyah & Wardani, 2021).
As explained, although Sunnis say the importance of community involvement in choosing leaders, Ahlussunnah Wal Jama'ah provides limits on the criteria for a decent leader and must be chosen (Awabien, 2020), including having religious competence, having a reputation for justice, having leadership capacity and the ability to manage the community. In the Shia book, it is also stated that the conditions of Quraysh descent and health for the former are still being questioned by some scholars such as Al Baqilani, who warns that the current reality does not allow for that. Al-Baqilani added that the leader's condition is the presence of power possessed by the leader. The scholars of Ahlussunnah Wal Jamaah always remind us that the position of leader is a mandate, not a gift. Therefore leaders must realize that their leadership will be held accountable before God and in front of the people they lead. Moreover, those who cannot do that do not force themselves (Nisa, 2019).
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Therefore, leaders have a considerable role and responsibilities, so the Sunni scholars set several conditions, as mentioned above, plus physical health, mental ability, and authority. The problem of exemplary leaders is also seen as necessary for Sunni scholars (Suyadi & Sabiq, 2020). That is why Al Imam Al Ghazali said that the issue of noble morality is a measure in leading the point where the core of morality called by Al Ghazali includes wisdom, wisdom, moral courage, and self-control. Fair or objective attitude Al Ali added that besides the Messenger of Allah, there is no perfect human being. However, people other than the prophet must imitate his character with his abilities, lest a leader who wants to be respected, obeyed, and loved ignores these things. There is a freeze on recruitment procedures and mechanisms for determining leadership in the state and social security (Rochmat, 2014).
This is considered a dynamic cultural issue and changes according to the community's needs, and Indonesian scholars expect the benefit of this point of view in some cases (Kardono et al., 2019). However, in the case of the DI TII rebellion in several areas and the decision of the National Alim Ulamas Council in 1954, the ulema or kyai and the pattern of leadership in Nahdlatul Ulama always placed the ulema in the highest position. Manager, controller, supervisor, and primary supervisor of the running of the organization or state. This is evident from the structure that has every management level, from the village level to the provincial sub-district to state administration at the significant level (Kardono et al., 2019).
IV. Conclusion
Finally, we can conclude the results of the study and discussion of the study that we did to answer to obtain scientific evidence of the existence of women in the context of socio-cultural politics in Indonesia in the perspective of the Koran based on the ahlussunnah Wal Jama'ah scholars. Through a study of several scientific pieces of evidence from various contexts, such as books and other works related to the existence and leadership of women in a political and socio-cultural context, we can finally conclude, among others, that the existence of women in the context of ownership according to Islam is Islam gives glory and freedom to the community to become part of social and political politics in Indonesia following the legal context based on the fatwa of ulama and intellectual thoughts.
This is because Islam glorifies women. After all, it follows the sound of the commandments of the hadith and the Word of the Koran. In other worIslamslam does not prohibit women from becoming leaders, even though most leaders in Indonesia are men.
However, there are still many women who are found to be leaders of community leaders and even educational leaders. Islam Islam provides excellent support for the existence of women in a political context, as can be seen from various issues of Indonesian leadership that have been passed by several women's leadership, both as leaders of the state. In Indonesia, Nahdlatul Ulama is the forerunner of his thinking based on Ahlussunnah Wal Jama'ah, which has provided good opportunities for women to become part of our political arena, provided that they have various abilities and skills and receive support. Islamic guidance and Al-hadith, as well as Islamic traditions. We realize that this finding has many weaknesses and intelligence. Therefore, we expect criticism and improvements to improve the quality of future studies.
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