One of the main themes at the same time the fundamental principle in Islam is the equality among men, both between men and women and between nations, tribes and descendants. Differences are underlined and are then raised or lowered a person is simply the value of the devotion and piety to God Almighty.
O all mankind, indeed We have created you (consisting) of male and female and made you nations and tribes that ye may know each other, verily the noblest among you is the most pious (Surah 49: 13).
Women's position in view of the teachings of Islam are not as expected or practiced while the community. The teachings of Islam in essence giving great attention to women as well as an honor.
Muhammad Al-Ghazali, one of the great Islamic scholars of contemporary Egyptian, writes: "If we restore the view back in time before a thousand years, then we will find women enjoy privileges in the field of social and material that are not known by the women in the five continents. their situation was better when compared with the state of Western women today, provided that the freedom of dress as well as the association is not used as a comparison. "190
The late Syaltut Mahmud, former Shaykh (supreme leader) institutions of Al-Azhar in Egypt, wrote: "human nature between men and women almost can (say) the same. God has granted to women as to men confer. To them both given by God considerable potential and ability to assume responsibility and that made the two sexes may carry out activities which are general or specific. Therefore, Sharia laws were to put them in a single framework. This (man) to sell and buy, mating and breeding, breaking and sentenced, demanding and watched, and that it (women), too, can sell and buy, marry and mate, violated and punished as well as demanding and watch. "191
Many factors have obscured the position of privilege and debase them. One of them is the shallowness of religious knowledge, so it is not uncommon religion (Islam) made jointly for the views and goals that are not justified it.
The following will expressed glimpse sourced from Islamic teachings regarding women, in terms of (1) the origin of the event, and (2) his rights in various fields.Origin Genesis Women
Berbedakah women than men did it come about? Are women created by the god of evil or whether they constitute one of the unclean (feces)-induced demons? Is it true that Satan seduced and manipulated by only women and their really is the cause of the expulsion of man from heaven?
Similarly, some questions are answered with justification by the party while giving rise to views or beliefs that are scattered in the pre-Islamic and a little or a lot is still etched on the view of some 20th-century society is.
Such views are firmly denied by the Qur'an, among others through the first verse, sura al-Nisa ':
O mankind, fear your Lord who created you of the same type and from it God created a partner of both God and propagate the many men and women.
Thus the Quran reject the views that distinguish (male and female) by asserting that both come from one of the same type and that of the two together to breed the offspring of God both male and a female.
True that there is a hadith of the Prophet who judged authentic (can be accounted for righteousness) which reads:
Each message-memesanlah to do good to women, because they are created from a crooked rib. (Narrated by Bukhari, Muslim and Tirmidhi from Abu Hurayrah friend).
True there is a hadith that reads as a misunderstood and that woman was created from Adam's rib, which was then an impressive degree of humanity than the humility of man. However, so many scholars who have explained the real meaning of the hadith.
Muhammad Rashid Rida, in Tafsir al-Manar, writes: "If no events listed story of Adam and Eve in the Old Testament (Genesis II; 21) with the editorial that leads to understanding, undoubtedly erroneous opinion that it would never occur to mind of a Muslim. "192
The ribs are bent to be understood in the sense majazi (figuratively), in the sense that the hadith was warned that the men be faced woman with discretion. Because there is the nature, character, and their tendency is not the same as men, which if not realized it would be able to lead men to behave unnaturally. They will not be able to change the character and nature of women's innate. Even if they tried the consequences would be fatal, as fatal to straighten a crooked rib.
Understanding the above hadith as noted above, it recognizes that women's personality has become the natural (innate) since his birth.
In Surah Al-Isra 'verse 70 stated that:
Verily We have glorified the children of Adam. We carried them on land and at sea (to facilitate the search for life). We give them sustenance good and We favored them with advantages over most perfect creatures that we create.
Of course, the children of Adam sentence includes men and women, as well as respect for his God given, it includes all children of Adam, both women and men. This understanding is reinforced by paragraph 195 Ali'Imran sura which states: Most of you are part of some others, in the sense that "some of you (O mankind the man) comes from the female ovum and the sperm meeting the man and some others (ie women ) as well as. " Both sexes are equally human. There was no difference between them in terms of events and human origin.
With this preamble, the Lord confirmed that:
Verily, Allah does not waste the charity of people who labor, both men and women (Sura 3:195).
View of society that led to the differences between men and women eroded by the Al-Quran. Therefore, denounced those who rejoice with the birth of a son but sad when a daughter:
And if one of them is given the news with the birth of a daughter, black-red padamlah her face and she was very sad (angry). He hides himself from the crowd due to "bad" news was conveyed to him. (He thinks) if he would care for them to bear the disgrace or bury it into the ground (alive). Know! How bad what they charge it (Sura 16:58-59).
This verse and the like derived in order to attempt to erode the Quran out all sorts of views that distinguish men with women, especially in the humanitarian field.
From the verses of the Quran was also found that the temptation and seduction of Satan are not only drawn to the woman (Eve) but also to the man. The verses that talk about temptation, seduction of demons and slippage of Adam and Eve were created in a word that suggests togetherness both without distinction, such as:
Then Satan whispered evil thoughts to both of them ... (Sura 7:20).
Then both of them derailed by demons from heaven, and both are removed from a state that they (enjoy) before ... (Sura 2:36).
Even if there are singular, then it actually refers to the man (Adam), who acted as leader of his wife, as in the word of God:
Then Satan whispered evil thoughts to him (Adam) and said: "O Adam, will I show thee the tree khuldi and kingdom that will not become extinct?" (Sura 20:120).
Thus be seen that the Al-Quran puts women at a reasonable place and straighten all that is wrong and mistaken views relating to the position and the origin of events.Women's Rights
The Quran speaks about women in a variety of verse. The talks are related to various facets of life. There are verses that talk about the rights and obligations, some are describing the features female figures in the history of religion or humanity.
In general, sura al-Nisa 'verse 32, refers to women's rights:
For men the right (part) of what was presented to him and for women's rights (part) of what was presented to him.
The following will put forward some of the rights owned by women in the view of the teachings of Islam.The Rights of Women in Politics
One verse that is often raised by the thinkers of Islam in terms of political rights to women is contained in sura Al-Tawbah verse 71:
And those who believe that men and women, some of them are awliya 'for some others. They were told to do that ma'ruf, preventing the evil, establishing prayers, practice regular charity, and they obey Allah and His Messenger. They will be given grace by God. Verily, Allah the Almighty Wise again.
In general, the above paragraph is understood as an obligation to conduct an overview of cooperation between men and women in various spheres of life depicted by the sentence sent a ma'ruf working and prevent the evil.
The word awliya ', in a sense, covering cooperation, assistance and control, is notion conceived by "telling the ma'ruf working" covers all aspects of the good or the improvement of life, including giving advice (criticism) to the ruler. Thus, every Muslim man and woman should be able to follow the development of society so that each of them able to see and give advice (advice) in various fields kehidupan.193
The participation of women along with men in the content of the above verses can not be denied, nor can they be separated as the interests of women from the content of the Prophet Muhammad PBUH.:
Those who do not pay attention to the interests of (the affairs) of the Muslims, then he is not included among them.
Interests (affairs) of the Muslims include many facets that can be narrowed or expanded in accordance with one's educational background, level of education. Thus, this phrase covers all areas of life including the fields of life politik.194
On the other hand, Al-Quran also asked people (male and female) for deliberation, through the praise of God to those who always do.
Their affairs (always) be decided by consensus (Sura 42:38).
This verse is also used as a base by many scholars to prove the existence of political rights for every man and woman.
Shura (consultation) has been one of the principles of management of areas of common life according to the Koran, including political life, in the sense of community in the life of every citizen is required to always hold with deliberation.
On this basis, it can be said that every man and women have rights, because it can not find a provision that any religion can be understood as prohibiting the involvement of women in the areas of social life - including in the political field. On the contrary, the history of Islam shows how women involved in various areas of society, without exception.
The Qur'an also describes the women at the time of the request for initiation of the Prophet (oath of allegiance to the Prophet and his teachings), as mentioned in sura Al-Mumtahanah verse 12.
Meanwhile, an expert on Islam made the initiation of these women as evidence of women's freedom to make choices or views relating to life and their rights. That way, they are free to have different options with the views of other groups in society, sometimes even different from the views of their husbands and fathers sendiri.195
It must be admitted that there are some scholars who made the word of God in sura al-Nisa 'verse 34, He-man was the leader of the women ... as evidence bolehnya no women were involved in political matters. Because - they say - leadership in the hands of men, so women's political rights were already in their hands. This view is not only inconsistent with the verses quoted above, but also inconsistent with the actual meaning conveyed by the verse that mentioned it.
Ayat al-Nisa '34 it talks about the leadership of a man (in this case the husband) to his entire family in the area of domestic life. This leadership did not revoke the rights of wives in various aspects, including the rights of private property ownership and management rights despite her husband's wishes.
The fact history shows many of the women involved in matters of practical politics. Umm Hani, for example, justified his attitude by the Prophet Muhammad. when giving security guarantees to the temporary idolaters (security is one aspect of the political field). Even the wife of the Prophet Muhammad. itself, namely 'A'ishah, led the battle directly against' Ali ibn Abi Talib who was then Head of State positions. The biggest issue in these wars is a matter of succession after the killing of the Third Caliph, Uthman ra
The battle is known in Islamic history as the War of the Camel (656 AD). Involvement Aisha r.a. together with the many companions of the Prophet and his leadership in the war, showed that he shared his followers that adopts permissibility of women's involvement in practical politics though.Women's Rights in Choosing Employment
If we re-examine the involvement of women in employment in the early days of Islam, it is no exaggeration to say that Islam justifies them active in various activities. The women may work in various fields, inside or outside the home, either independently or with others, with government agencies and private, during the job done in a respectable, polite, and as long as they can maintain their religion, and can also avoid negative impacts of the work of self and environment.
In short, it can be put forward concerning the formulation of women's work is that "women have the right to work, during work or as long as they need it and need a job".
The work and activities undertaken by women during the Prophet's diverse enough, to the extent they are directly involved in the wars, shoulder to shoulder with men. The names such as Umm Salama (the wife of the Prophet), Shafiyah, Laila Al-Ghaffariyah, Umm Al-Aslamiyah Sinam, and others, recorded as the leaders involved in war. Scholars of hadith, Imam Bukhari, recorded the chapters in his Sahih, that inform the activities of women, such as Chapter Involvement of Women in Jihad, Chapter War Women in the Ocean, Chapter Involvement of Women Caring for Victims, and others.
In addition, the women at the time of the Prophet. is also active in various fields of work. Some are working as a bridal makeup, such as bint Umm Salim Malhan the makeup, among other things, Shafiyah bin Huyay196 - wife of the Prophet Muhammad. There also are a nurse or midwife, and so on.
In the field of trade, the first name of the Prophet's wife, Khadija bint Khuwailid, noted as a very successful. Similarly the Bani Qilat Umm Anmar recorded as a woman who never came to the Prophet to ask for directions in the field of buying and selling. In the book Thabaqat Ibn Sa'ad, the story of the woman described, in which found, among others, the Prophet's message to him regarding the sale pricing. The Prophet gave instructions to this woman with his saying:
If you are going to buy or sell something, then stick with the price you want to buy or sell, well then you are given or not. (I mean he do not beat around the bush in a bid or offer something).
Muhammad's wife., Zainab bint Jahsh, is also actively working to a tan animal skins, and the results of his efforts was his charity. Raithah, wife of the Prophet's Companions Abdullah ibn Mas'ud, very active work, because her husband and children when it is not able to meet the needs of family life ini.197 Al-Shifa ', a woman who is good at writing, commissioned by the Caliph Umar as an officer to handle the market town Madinah.198
Similarly, few of the many examples that occurred during the Prophet. and his companions concerning the participation of women in various fields of business and jobs. In addition to those mentioned above, should also be underlined that the Messenger of Allah. much attention and guidance to women in order to use the best time and fill it with useful jobs. In this regard, among other things, he said:
The best "game" a Muslim woman in her house is spinning / weaving. (Hadith narrated by Abu Nu'aim of Abdullah ibn Rabi 'Al-Ansari).
Aisha r.a. is reported to have said: "The tool in the hands of women spinners better than a spear in his hand."
Of course not all forms and kinds of work contained in the present have been there at the time of the Prophet. However, as already described above, scholars in the end concluded that women can do any job as long as he needs it or work it needs it and for religious norms and decency maintained.
With the knowledge and skills possessed by everyone, including women, they have the right to work and occupy the highest positions of office. There are only positions that are considered by some scholars can not be occupied by women, namely the position Head of State (Al-Al-'Uzhma Imamate) and Judge. However, the development of society from time to time to reduce support the ban, especially regarding the issue position of women as judges.
In some books of Islamic law, such as Al-Mughni, affirmed that "every person who has the right to do something, then that something can diwakilkannya to others, or to receive representatives from other people". On the basis of the rule, Dr.. Jamaluddin Muhammad Mahmud argued that based on the books of fiqh, not just a consideration of the development of our society if we state that women can act as a defender and prosecutor in a variety bidang.199Rights and Obligations Learning
Too many Quranic verses and Prophetic traditions. who spoke about the obligation to learn, whether liability is addressed to men and women. The first revelation of Al-Quran is a command to read or study,
Read by the Lord who has created ... Privileged people who make the angels are ordered to prostrate to him because this creature has the knowledge (Sura 2:31-34).
Both men and women are commanded to study as much as possible, they all required to learn:
Studying is the duty of every Muslim (and Muslim).
The women at the time of the Prophet. aware of this obligation, so they appealed to the Prophet that he is willing to set aside a specific time and specific to them in order to seek knowledge. Petition is of course granted by the Prophet.
The Quran gives praise to the ulu al-Albab, the remembrance and are concerned about the incidence of heaven and earth. Remembrance and thinking about it will drive people to know the mysteries of the universe, and it is none other than knowledge. They called ulu al-Albab not limited to men only, but also women. This is evident from the verses that talk about the ulu al-Albab mentioned above. After Al-Quran describes their properties, emphasized that:
So God granted them their request by saying: "Behold, I am not wasting charitable people who labor among you, both men and women ..." (Sura 3:195).
This means that women can think, learn and then practice what they are biological from the remembrance of Allah and what they know of this universe. Knowledge concerning the universe of course related to the various disciplines, so that from this verse can be understood that women are free to learn anything, in accordance with the wishes and inclinations of each.
Many women are very prominent knowledge in various fields of science and which became a reference for so many prominent men. Prophet's wife, Aisha ra, is a very deep knowledge and is also known as a critic. To the extent that is very widely known phrase attributed by some scholars as a statement of the Prophet Muhammad.:
Take half of your religion and your knowledge of Al-Humaira '(Aisha).
Likewise, the daughter of Lady Sakinah Al-Husayn ibn Ali ibn Abi Talib. Then Al-Syaikhah Syuhrah who dubbed Fakhr al-Nisa '(Women's Pride) is one of his teachers Imam Syafi'i200 (figure sect whose views became a fad many Muslims around the world), and many others.
Imam Abu Hayyan record the names of three women who became teachers of the school leaders, namely Al-Ayyubid Mu'nisat (daughter of Al-Malik Al-Adil Salahuddin Al-Ayyubi brother), Syamiyat Al-Taymiyyah, and Zainab daughter of historian Abdul-Latif Al-Baghdadi.201 Later examples of women who have a very respectable scientific position is al-Khansa ', Rabi'a al-Adawiyah, and others.
The Apostle of Allah. recommendation does not limit or obligation to learn only to independent women (who have high social status), but also the slave and those with low social status. Therefore, history records many slave women who had reached very high levels of education.
Al-Muqarri, in his book Al-Thib Nafhu, as cited by Dr. Wahid Abdul Wafi, reported that Ibn al-Mutharraf, an expert on the language of his time, never taught a woman vagaries of the Arabic language. So the woman who ultimately have the ability to exceed their own teachers, particularly in the fields of poetry, until he was known by the name of Al-Arudhiyat for his expertise in the field ini.202
It must be admitted that pembidangan science in the early days of Islam and not to mention as many of our area today. However, Islam does not distinguish between one discipline to other disciplines, so that if they called his name on top of life in our times, it is not impossible they will diligently study all disciplines are evolving today.
In this regard, Shaykh Muhammad 'Abduh writes: "Even if the obligation of women to learn the religious laws seems very limited, then surely their duty to learn things related to the household, education of children, and so forth which is a worldly matters ( and which differ according to differences in time, place and conditions) far more than religious matters. "203
Similarly, at a glance regarding the rights and obligations of women in education.
Of course there are many more that can be raised concerning the rights of women in various fields. However, final conclusions can be drawn is that they, as the words of the Apostle of Allah., Is Syaqa'iq al-Rijal (siblings of men) so that his position and his rights can be said almost the same. Even if there is a difference, then it is only due to the functions and main tasks God assigned to each gender, so that differences do not result in which one feels has advantages over the others:
And do not be jealous of what God gave you some more than others, because for man there is a part of what they earn (try) and for women there is also a part of what they earn (try) and bermohonlah to Allah of His bounty. Verily Allah knows all things (Sura 4:32).
True Almighty God in all His word.Footnotes
190 Muhammad Al-Ghazali, Al-Islam wa al-al-Mu'attalat Thaqat, Cairo, Dar Al-Al-Haditsah Pole, 1964, p. 138.
191 Syaltut Mahmud, Prof.. Dr., Min Taujihat Al-Islam, Cairo, Al-Idarat Al-Azhar'Amat lil, 1959, p. 193
192 Muhammad Rashid Rida, Tafseer Al-Manar, Cairo, Dar Al-Manar, 1367 H-volume IV, p. 330.
193 Amin Al-Khuli, Prof. Dr., Al Al-Bayt Mar'at bayn wa al-Muitama ', in Al-Al-Muslimah Mar'at fi Al-Al-Mu'ashir'Ashr, Baqhdad, nd, p. 13.
194 Ibid.
195 Jamaluddin Muhammad Mahmud, Prof.. Dr., Huquq Mar'at fi Al-Al-Mujtama 'Al-Islamiy, Cairo, Al-Al-Mishriyat Haiat Al-Amat, 1986, p. 60.
196 Ibrahim bin Ali al-wazir, Dr., 'Ala Al-Qarn Masyarif. Al-Khamis' Asr, Cairo, Dar Al-Syuruq 1979, p. 76.
197 See the biographies of the Companions of Al-Ishabat fi Asma 'al-Sahabah, Ibn Hajar, vol IV.
198 Muhammad Al-Ghazali, op.cit., H. 134.
199 Jamaluddin Muhammad Mahmud, Prof.. Dr., Op.cit., H. 71.
200 Ibid., H. 77.
201 Abdul Wahid Wafi, Prof. Dr., Al-Musawat fi Al-Islam, Cairo, Dar Al-Ma'arif, 1965, p. 47.
202 Ibid.
203 Jamaluddin Muhammad Mahmud, Prof.. Dr., Op.cit., H. 79.
O all mankind, indeed We have created you (consisting) of male and female and made you nations and tribes that ye may know each other, verily the noblest among you is the most pious (Surah 49: 13).
Women's position in view of the teachings of Islam are not as expected or practiced while the community. The teachings of Islam in essence giving great attention to women as well as an honor.
Muhammad Al-Ghazali, one of the great Islamic scholars of contemporary Egyptian, writes: "If we restore the view back in time before a thousand years, then we will find women enjoy privileges in the field of social and material that are not known by the women in the five continents. their situation was better when compared with the state of Western women today, provided that the freedom of dress as well as the association is not used as a comparison. "190
The late Syaltut Mahmud, former Shaykh (supreme leader) institutions of Al-Azhar in Egypt, wrote: "human nature between men and women almost can (say) the same. God has granted to women as to men confer. To them both given by God considerable potential and ability to assume responsibility and that made the two sexes may carry out activities which are general or specific. Therefore, Sharia laws were to put them in a single framework. This (man) to sell and buy, mating and breeding, breaking and sentenced, demanding and watched, and that it (women), too, can sell and buy, marry and mate, violated and punished as well as demanding and watch. "191
Many factors have obscured the position of privilege and debase them. One of them is the shallowness of religious knowledge, so it is not uncommon religion (Islam) made jointly for the views and goals that are not justified it.
The following will expressed glimpse sourced from Islamic teachings regarding women, in terms of (1) the origin of the event, and (2) his rights in various fields.Origin Genesis Women
Berbedakah women than men did it come about? Are women created by the god of evil or whether they constitute one of the unclean (feces)-induced demons? Is it true that Satan seduced and manipulated by only women and their really is the cause of the expulsion of man from heaven?
Similarly, some questions are answered with justification by the party while giving rise to views or beliefs that are scattered in the pre-Islamic and a little or a lot is still etched on the view of some 20th-century society is.
Such views are firmly denied by the Qur'an, among others through the first verse, sura al-Nisa ':
O mankind, fear your Lord who created you of the same type and from it God created a partner of both God and propagate the many men and women.
Thus the Quran reject the views that distinguish (male and female) by asserting that both come from one of the same type and that of the two together to breed the offspring of God both male and a female.
True that there is a hadith of the Prophet who judged authentic (can be accounted for righteousness) which reads:
Each message-memesanlah to do good to women, because they are created from a crooked rib. (Narrated by Bukhari, Muslim and Tirmidhi from Abu Hurayrah friend).
True there is a hadith that reads as a misunderstood and that woman was created from Adam's rib, which was then an impressive degree of humanity than the humility of man. However, so many scholars who have explained the real meaning of the hadith.
Muhammad Rashid Rida, in Tafsir al-Manar, writes: "If no events listed story of Adam and Eve in the Old Testament (Genesis II; 21) with the editorial that leads to understanding, undoubtedly erroneous opinion that it would never occur to mind of a Muslim. "192
The ribs are bent to be understood in the sense majazi (figuratively), in the sense that the hadith was warned that the men be faced woman with discretion. Because there is the nature, character, and their tendency is not the same as men, which if not realized it would be able to lead men to behave unnaturally. They will not be able to change the character and nature of women's innate. Even if they tried the consequences would be fatal, as fatal to straighten a crooked rib.
Understanding the above hadith as noted above, it recognizes that women's personality has become the natural (innate) since his birth.
In Surah Al-Isra 'verse 70 stated that:
Verily We have glorified the children of Adam. We carried them on land and at sea (to facilitate the search for life). We give them sustenance good and We favored them with advantages over most perfect creatures that we create.
Of course, the children of Adam sentence includes men and women, as well as respect for his God given, it includes all children of Adam, both women and men. This understanding is reinforced by paragraph 195 Ali'Imran sura which states: Most of you are part of some others, in the sense that "some of you (O mankind the man) comes from the female ovum and the sperm meeting the man and some others (ie women ) as well as. " Both sexes are equally human. There was no difference between them in terms of events and human origin.
With this preamble, the Lord confirmed that:
Verily, Allah does not waste the charity of people who labor, both men and women (Sura 3:195).
View of society that led to the differences between men and women eroded by the Al-Quran. Therefore, denounced those who rejoice with the birth of a son but sad when a daughter:
And if one of them is given the news with the birth of a daughter, black-red padamlah her face and she was very sad (angry). He hides himself from the crowd due to "bad" news was conveyed to him. (He thinks) if he would care for them to bear the disgrace or bury it into the ground (alive). Know! How bad what they charge it (Sura 16:58-59).
This verse and the like derived in order to attempt to erode the Quran out all sorts of views that distinguish men with women, especially in the humanitarian field.
From the verses of the Quran was also found that the temptation and seduction of Satan are not only drawn to the woman (Eve) but also to the man. The verses that talk about temptation, seduction of demons and slippage of Adam and Eve were created in a word that suggests togetherness both without distinction, such as:
Then Satan whispered evil thoughts to both of them ... (Sura 7:20).
Then both of them derailed by demons from heaven, and both are removed from a state that they (enjoy) before ... (Sura 2:36).
Even if there are singular, then it actually refers to the man (Adam), who acted as leader of his wife, as in the word of God:
Then Satan whispered evil thoughts to him (Adam) and said: "O Adam, will I show thee the tree khuldi and kingdom that will not become extinct?" (Sura 20:120).
Thus be seen that the Al-Quran puts women at a reasonable place and straighten all that is wrong and mistaken views relating to the position and the origin of events.Women's Rights
The Quran speaks about women in a variety of verse. The talks are related to various facets of life. There are verses that talk about the rights and obligations, some are describing the features female figures in the history of religion or humanity.
In general, sura al-Nisa 'verse 32, refers to women's rights:
For men the right (part) of what was presented to him and for women's rights (part) of what was presented to him.
The following will put forward some of the rights owned by women in the view of the teachings of Islam.The Rights of Women in Politics
One verse that is often raised by the thinkers of Islam in terms of political rights to women is contained in sura Al-Tawbah verse 71:
And those who believe that men and women, some of them are awliya 'for some others. They were told to do that ma'ruf, preventing the evil, establishing prayers, practice regular charity, and they obey Allah and His Messenger. They will be given grace by God. Verily, Allah the Almighty Wise again.
In general, the above paragraph is understood as an obligation to conduct an overview of cooperation between men and women in various spheres of life depicted by the sentence sent a ma'ruf working and prevent the evil.
The word awliya ', in a sense, covering cooperation, assistance and control, is notion conceived by "telling the ma'ruf working" covers all aspects of the good or the improvement of life, including giving advice (criticism) to the ruler. Thus, every Muslim man and woman should be able to follow the development of society so that each of them able to see and give advice (advice) in various fields kehidupan.193
The participation of women along with men in the content of the above verses can not be denied, nor can they be separated as the interests of women from the content of the Prophet Muhammad PBUH.:
Those who do not pay attention to the interests of (the affairs) of the Muslims, then he is not included among them.
Interests (affairs) of the Muslims include many facets that can be narrowed or expanded in accordance with one's educational background, level of education. Thus, this phrase covers all areas of life including the fields of life politik.194
On the other hand, Al-Quran also asked people (male and female) for deliberation, through the praise of God to those who always do.
Their affairs (always) be decided by consensus (Sura 42:38).
This verse is also used as a base by many scholars to prove the existence of political rights for every man and woman.
Shura (consultation) has been one of the principles of management of areas of common life according to the Koran, including political life, in the sense of community in the life of every citizen is required to always hold with deliberation.
On this basis, it can be said that every man and women have rights, because it can not find a provision that any religion can be understood as prohibiting the involvement of women in the areas of social life - including in the political field. On the contrary, the history of Islam shows how women involved in various areas of society, without exception.
The Qur'an also describes the women at the time of the request for initiation of the Prophet (oath of allegiance to the Prophet and his teachings), as mentioned in sura Al-Mumtahanah verse 12.
Meanwhile, an expert on Islam made the initiation of these women as evidence of women's freedom to make choices or views relating to life and their rights. That way, they are free to have different options with the views of other groups in society, sometimes even different from the views of their husbands and fathers sendiri.195
It must be admitted that there are some scholars who made the word of God in sura al-Nisa 'verse 34, He-man was the leader of the women ... as evidence bolehnya no women were involved in political matters. Because - they say - leadership in the hands of men, so women's political rights were already in their hands. This view is not only inconsistent with the verses quoted above, but also inconsistent with the actual meaning conveyed by the verse that mentioned it.
Ayat al-Nisa '34 it talks about the leadership of a man (in this case the husband) to his entire family in the area of domestic life. This leadership did not revoke the rights of wives in various aspects, including the rights of private property ownership and management rights despite her husband's wishes.
The fact history shows many of the women involved in matters of practical politics. Umm Hani, for example, justified his attitude by the Prophet Muhammad. when giving security guarantees to the temporary idolaters (security is one aspect of the political field). Even the wife of the Prophet Muhammad. itself, namely 'A'ishah, led the battle directly against' Ali ibn Abi Talib who was then Head of State positions. The biggest issue in these wars is a matter of succession after the killing of the Third Caliph, Uthman ra
The battle is known in Islamic history as the War of the Camel (656 AD). Involvement Aisha r.a. together with the many companions of the Prophet and his leadership in the war, showed that he shared his followers that adopts permissibility of women's involvement in practical politics though.Women's Rights in Choosing Employment
If we re-examine the involvement of women in employment in the early days of Islam, it is no exaggeration to say that Islam justifies them active in various activities. The women may work in various fields, inside or outside the home, either independently or with others, with government agencies and private, during the job done in a respectable, polite, and as long as they can maintain their religion, and can also avoid negative impacts of the work of self and environment.
In short, it can be put forward concerning the formulation of women's work is that "women have the right to work, during work or as long as they need it and need a job".
The work and activities undertaken by women during the Prophet's diverse enough, to the extent they are directly involved in the wars, shoulder to shoulder with men. The names such as Umm Salama (the wife of the Prophet), Shafiyah, Laila Al-Ghaffariyah, Umm Al-Aslamiyah Sinam, and others, recorded as the leaders involved in war. Scholars of hadith, Imam Bukhari, recorded the chapters in his Sahih, that inform the activities of women, such as Chapter Involvement of Women in Jihad, Chapter War Women in the Ocean, Chapter Involvement of Women Caring for Victims, and others.
In addition, the women at the time of the Prophet. is also active in various fields of work. Some are working as a bridal makeup, such as bint Umm Salim Malhan the makeup, among other things, Shafiyah bin Huyay196 - wife of the Prophet Muhammad. There also are a nurse or midwife, and so on.
In the field of trade, the first name of the Prophet's wife, Khadija bint Khuwailid, noted as a very successful. Similarly the Bani Qilat Umm Anmar recorded as a woman who never came to the Prophet to ask for directions in the field of buying and selling. In the book Thabaqat Ibn Sa'ad, the story of the woman described, in which found, among others, the Prophet's message to him regarding the sale pricing. The Prophet gave instructions to this woman with his saying:
If you are going to buy or sell something, then stick with the price you want to buy or sell, well then you are given or not. (I mean he do not beat around the bush in a bid or offer something).
Muhammad's wife., Zainab bint Jahsh, is also actively working to a tan animal skins, and the results of his efforts was his charity. Raithah, wife of the Prophet's Companions Abdullah ibn Mas'ud, very active work, because her husband and children when it is not able to meet the needs of family life ini.197 Al-Shifa ', a woman who is good at writing, commissioned by the Caliph Umar as an officer to handle the market town Madinah.198
Similarly, few of the many examples that occurred during the Prophet. and his companions concerning the participation of women in various fields of business and jobs. In addition to those mentioned above, should also be underlined that the Messenger of Allah. much attention and guidance to women in order to use the best time and fill it with useful jobs. In this regard, among other things, he said:
The best "game" a Muslim woman in her house is spinning / weaving. (Hadith narrated by Abu Nu'aim of Abdullah ibn Rabi 'Al-Ansari).
Aisha r.a. is reported to have said: "The tool in the hands of women spinners better than a spear in his hand."
Of course not all forms and kinds of work contained in the present have been there at the time of the Prophet. However, as already described above, scholars in the end concluded that women can do any job as long as he needs it or work it needs it and for religious norms and decency maintained.
With the knowledge and skills possessed by everyone, including women, they have the right to work and occupy the highest positions of office. There are only positions that are considered by some scholars can not be occupied by women, namely the position Head of State (Al-Al-'Uzhma Imamate) and Judge. However, the development of society from time to time to reduce support the ban, especially regarding the issue position of women as judges.
In some books of Islamic law, such as Al-Mughni, affirmed that "every person who has the right to do something, then that something can diwakilkannya to others, or to receive representatives from other people". On the basis of the rule, Dr.. Jamaluddin Muhammad Mahmud argued that based on the books of fiqh, not just a consideration of the development of our society if we state that women can act as a defender and prosecutor in a variety bidang.199Rights and Obligations Learning
Too many Quranic verses and Prophetic traditions. who spoke about the obligation to learn, whether liability is addressed to men and women. The first revelation of Al-Quran is a command to read or study,
Read by the Lord who has created ... Privileged people who make the angels are ordered to prostrate to him because this creature has the knowledge (Sura 2:31-34).
Both men and women are commanded to study as much as possible, they all required to learn:
Studying is the duty of every Muslim (and Muslim).
The women at the time of the Prophet. aware of this obligation, so they appealed to the Prophet that he is willing to set aside a specific time and specific to them in order to seek knowledge. Petition is of course granted by the Prophet.
The Quran gives praise to the ulu al-Albab, the remembrance and are concerned about the incidence of heaven and earth. Remembrance and thinking about it will drive people to know the mysteries of the universe, and it is none other than knowledge. They called ulu al-Albab not limited to men only, but also women. This is evident from the verses that talk about the ulu al-Albab mentioned above. After Al-Quran describes their properties, emphasized that:
So God granted them their request by saying: "Behold, I am not wasting charitable people who labor among you, both men and women ..." (Sura 3:195).
This means that women can think, learn and then practice what they are biological from the remembrance of Allah and what they know of this universe. Knowledge concerning the universe of course related to the various disciplines, so that from this verse can be understood that women are free to learn anything, in accordance with the wishes and inclinations of each.
Many women are very prominent knowledge in various fields of science and which became a reference for so many prominent men. Prophet's wife, Aisha ra, is a very deep knowledge and is also known as a critic. To the extent that is very widely known phrase attributed by some scholars as a statement of the Prophet Muhammad.:
Take half of your religion and your knowledge of Al-Humaira '(Aisha).
Likewise, the daughter of Lady Sakinah Al-Husayn ibn Ali ibn Abi Talib. Then Al-Syaikhah Syuhrah who dubbed Fakhr al-Nisa '(Women's Pride) is one of his teachers Imam Syafi'i200 (figure sect whose views became a fad many Muslims around the world), and many others.
Imam Abu Hayyan record the names of three women who became teachers of the school leaders, namely Al-Ayyubid Mu'nisat (daughter of Al-Malik Al-Adil Salahuddin Al-Ayyubi brother), Syamiyat Al-Taymiyyah, and Zainab daughter of historian Abdul-Latif Al-Baghdadi.201 Later examples of women who have a very respectable scientific position is al-Khansa ', Rabi'a al-Adawiyah, and others.
The Apostle of Allah. recommendation does not limit or obligation to learn only to independent women (who have high social status), but also the slave and those with low social status. Therefore, history records many slave women who had reached very high levels of education.
Al-Muqarri, in his book Al-Thib Nafhu, as cited by Dr. Wahid Abdul Wafi, reported that Ibn al-Mutharraf, an expert on the language of his time, never taught a woman vagaries of the Arabic language. So the woman who ultimately have the ability to exceed their own teachers, particularly in the fields of poetry, until he was known by the name of Al-Arudhiyat for his expertise in the field ini.202
It must be admitted that pembidangan science in the early days of Islam and not to mention as many of our area today. However, Islam does not distinguish between one discipline to other disciplines, so that if they called his name on top of life in our times, it is not impossible they will diligently study all disciplines are evolving today.
In this regard, Shaykh Muhammad 'Abduh writes: "Even if the obligation of women to learn the religious laws seems very limited, then surely their duty to learn things related to the household, education of children, and so forth which is a worldly matters ( and which differ according to differences in time, place and conditions) far more than religious matters. "203
Similarly, at a glance regarding the rights and obligations of women in education.
Of course there are many more that can be raised concerning the rights of women in various fields. However, final conclusions can be drawn is that they, as the words of the Apostle of Allah., Is Syaqa'iq al-Rijal (siblings of men) so that his position and his rights can be said almost the same. Even if there is a difference, then it is only due to the functions and main tasks God assigned to each gender, so that differences do not result in which one feels has advantages over the others:
And do not be jealous of what God gave you some more than others, because for man there is a part of what they earn (try) and for women there is also a part of what they earn (try) and bermohonlah to Allah of His bounty. Verily Allah knows all things (Sura 4:32).
True Almighty God in all His word.Footnotes
190 Muhammad Al-Ghazali, Al-Islam wa al-al-Mu'attalat Thaqat, Cairo, Dar Al-Al-Haditsah Pole, 1964, p. 138.
191 Syaltut Mahmud, Prof.. Dr., Min Taujihat Al-Islam, Cairo, Al-Idarat Al-Azhar'Amat lil, 1959, p. 193
192 Muhammad Rashid Rida, Tafseer Al-Manar, Cairo, Dar Al-Manar, 1367 H-volume IV, p. 330.
193 Amin Al-Khuli, Prof. Dr., Al Al-Bayt Mar'at bayn wa al-Muitama ', in Al-Al-Muslimah Mar'at fi Al-Al-Mu'ashir'Ashr, Baqhdad, nd, p. 13.
194 Ibid.
195 Jamaluddin Muhammad Mahmud, Prof.. Dr., Huquq Mar'at fi Al-Al-Mujtama 'Al-Islamiy, Cairo, Al-Al-Mishriyat Haiat Al-Amat, 1986, p. 60.
196 Ibrahim bin Ali al-wazir, Dr., 'Ala Al-Qarn Masyarif. Al-Khamis' Asr, Cairo, Dar Al-Syuruq 1979, p. 76.
197 See the biographies of the Companions of Al-Ishabat fi Asma 'al-Sahabah, Ibn Hajar, vol IV.
198 Muhammad Al-Ghazali, op.cit., H. 134.
199 Jamaluddin Muhammad Mahmud, Prof.. Dr., Op.cit., H. 71.
200 Ibid., H. 77.
201 Abdul Wahid Wafi, Prof. Dr., Al-Musawat fi Al-Islam, Cairo, Dar Al-Ma'arif, 1965, p. 47.
202 Ibid.
203 Jamaluddin Muhammad Mahmud, Prof.. Dr., Op.cit., H. 79.
0 komentar:
Posting Komentar