PAPER OF RELIGIOUS EDUCATION ( ISLAM)

THE CONCEPT OF EQUALITY IN ISLAM

COMPILED BY:
FIENDA PUTRI
NIM : B1034161019

UNIVERSITAS TANJUNGPURA
FAKULTAS EKONOMI DAN BISNIS
PONTIANAK
2016/2017
 The Preface

ِ ‫س ِم هَّللا ِ ال َّر ْح َم ِن ال َّر ِح‬

‫يم‬ ْ ِ‫ب‬

To offer our praise and thanks the presence of Allah SWT, because of the blessing and
guidance is His give semangt, capabilities and the health of the soul and the taste so that the
author can menyelaisan this paper with good. Building Blocks of this paper as a condition of
deep courses tasks

As the author, we realize fully, will result from this paper is less perfect and many
obstacles. The author has tried to the best however the authors recognize that in the report this
paper is still there are many flaws and mistakes, due to the limitation of science knowledge that
author possess.

Therefore, we as the author of this paper with all humility, apologize to our lecturer in the
compilers of this paper. And for that we expect criticism and suggestions from readers and from
the various parties especially lecturers  to improve the errors and flaws in the author of this
paper, so that we make better in the future.

, May Allah bestow His mercy to us and give a straight way to go to the road of success.

Legitimization refers Aaamiiin

 Table of Contents

The Preface ...........................................................................................................................I

Table of Contents...................................................................................................................Ii

Chapter I Introduction............................................................................................................Iii

A. The Background.........................................................................................................1
B. The formulation of the Problem.................................................................................1

Chapter II Discussion

A.   What  gender Understanding.................................................................................2
B.   Gender equality in the Qur'an............................................................................3
C. The views of the contemporary scholars about the leadership of women ... . .6

Chapter III THE COVER

A. Conclusion......................................................................................................10
B. Suggestions.....................................................................................................11

A list of the Library

 Chapter I

Introduction

The Qur'an does not teach discrimination between men and women as a man. In the
presence of the Lord, men and women have the same degree, but the problem lies in the
implementation of or be the doctrine. The emergence of the religion is basically a pause that
periodically attempting to disburse the viscosity of the culture generally patriarchal society.
Therefore, the emergence of every religion always get resistance from those who profited by the
culture generally patriarchal society. The attitude of the resistance experienced ups and downs in
the development of the history of man.
All possible occurs because the post-apostolic times Muhammad, the people themselves
are not inherited the rules in detail (tafshily) in understanding the Qur'an. On the one hand the
Qur'an acknowledge the function of the male and female, both as individuals and as members of
the community. But there is no detailed rules binding on how both function culturally. Different
at the time of the prophethood of superiority can noises. The existence of the prophet is
physically have a very important role to keep the progression of revelation in the process of the
emancipation of humanity. The problem is, its problem of increasingly complex and not limited
along with the development of time, while the Qur'an, there are the rules that are still common
and global (mujmal) since.

B.formulation of problems
   From the background above can author take some problems in the paper

   1. What gender understanding

    2. Gender equality in the Qur'an
3. Views contemporary scholars leadership of women

C. The purpose of the Writing

From the formulation of the problem on the purpose of the author in this paper is:

1.to know what gender understanding

  2.to know the gender equality in the Qur'an
  3.to know the opinions of contemporary scholars about the leadership of women
 Chapter II

The discussion

A. Gender Understanding

Fundamentally, gender is different from the type of biological sexes. Biological sex is the
gift, we was born as a man or a woman. But the way that makes us masculine or feminine is a
combination of the building blocks of the biological basis and biological interpretation by our
Kultur. Each community has a variety of the script to followed by its members as they learn to
play the role of the feminine or maskulim, as well as every community has their own language. 
Since we as a tiny baby to reach old age, we learn and practice the ways that has been
determined by the community for us to become men and women. Gender is a set of roles such as
costumes and masks in theater to convey to others that we are the feminine or masculine. This
special behavior of the device that includes the appearance, clothes, attitudes personality,
working in and outside the household, sexuality, the responsibility of the family and etc. together
to polish our gender roles
So born, we begin to learn about the role of gender us. In one laboratory study about
gender, the house of the mother were invited to play with other people who clothe the baby as
the son of the woman or man. Gender not only from the baby that cause a variety of responses
from the women, but the same behavior of a baby responded differently depending on how he
clothe. When the baby clothe as men, women are responding to the initiative of the baby with
physical action and the game. But when the same baby looks like women and do the same thing
looks like women and do the same thing, women had stilled and consoling her. In other words,
since the age of six months of children have responded according to gender stereotypes.
To understand the concept of gender must be distinguished from the word gender with
sex words (sex). The understanding of the sexes is pensifatan or division of the two sexes man
that determined biologically attached to the gender specific. While the other concept is the
concept of gender is an inherent in the nature of men and women that the construction of socially
and cultural.
B. Gender equality in the Qur'an

The Qur'an in general and in many verses have been talking about gender relations, the
relationship between man and woman, their rights rights in the conception of the neat, beautiful
and dealing justly. The Qur'an which is revealed as an indication of the man, of course verbs is
not too far away with the situation and condition of the environment and indigenous at the time.
Such as what is mentioned in SURAT AL-. Al- Nisa, who see women as being standards and
must be in honor, at one time Arab society is not concerned about their fate.

Before the revelation of Surah Al- Nisa, has been down two letters of this same discuss
women, namely Al-Mumtahanah letter and the letter Ahzab. But the discussion is not final, until
the revelation of Surah al-Nisa'. Therefore, this letter called with a letter Nisa'' al-Kubro, is
another epistle to discuss women also , as Surat al-Tholak, called Surat al-Nisa' al Sughro. Surat
Al Nisa' this really really pay attention to the weak, in represent by children fatherless, the weak
his intellect and women. 

The first verse of Surat al-Nisa' we get that God has likened the position of women and
men as slaves and the living God, that each if charitable giving sholeh, will definitely in give a
reward according to their deeds. Both were created from the soul that one (nafsun wahidah),
which suggests that there is no difference between the two. All under the supervision of God and
have the obligation to have fear of Him (ittaqu robbakum). 

The Equality that has been confessed by the Qur'an, does not mean that must be the same
between men - men and women in all things.To maintain the balance of nature (sunnatu tadafu'),
there must be something different, each of which has its own task and function. Without the
world, even nature will stop and destroyed. Therefore, supposedly represented by the wisdom of
God to create two pairs of men who are different, not only on the form and posture and types
kelaminnya only, but also on the emotional and chemical composition in the body. 

This is due to bring securities to the difference in task ,obligation and rights. And this is
quite normal and it was very logical. This is not something that in dramatisir so humble women,
as the assumption among feminist and Marxist scholars. But is a form of a balance of life and
life, as members of the human body that different- vary but toward the unity and complement.
Therefore, a less wise, if there are some groups who want to fight for equality between the two
types of this man in all areas. The Qur'an has put clear boundaries and firm in this issue, one of
which is the verse- verse that can in the letter al Nisa. Especially pertaining to the concept of
polygamous marriages, the birthright and in determining the responsibility in society and the
family.

In the latter al-Isra verse 70 that Allah swt has created human beings are men and women
in the best form in the most honorable position. Man also created standards with posseses reason,
feelings and receive guidance.

ٍ ِ‫ت َوفَض َّْلنَاهُ ْم َعلَ ٰى َكث‬

ِ ‫ير ِم َّم ْن َخلَ ْقنَا تَ ْف‬
  ‫ضياًل‬ ِ ‫م ِمنَ الطَّيِّبَا‬cُْ‫م فِي ْالبَ ِّر َو ْالبَحْ ِر َو َر َز ْقنَاه‬cُْ‫َولَقَ ْد َك َّر ْمنَا بَنِي آ َد َم َو َح َم ْلنَاه‬
This means that : "We have honored the sons of Adam, we lift them on land
and sea, We give them a provision of good and We favored them from the favors
We have created

Therefore the Qur'an does not know the difference between men and women because in the
presence of Allah SWT, men and women have degrees and the same position and that
differentiate between men and women only in terms of her biological.
Now the arguments in the Qur'an sets in gender equality is:

1. About the fact of the creation of man and woman

The letter Ar Ar-rum:21, surat an Nisa:1, letters hujurat:13 which essentially contains that Allah
Swt has created man pairs: namely men and women so that they may live a quiet and calm so
that mutual love and affection and the love of love. Shows the relationship of mutual reciprocity
between men and women and there is nothing that superiority.

2. About the position and the equality between men and women

The letter Al Imran :195, An Nisa: 124, the letter s An-nahl : 97, a letter At At-touba : 71-72, al-
Ahzab : 35. The verses show to the men and women to uphold the values of Islam to believe in
fear and work. God also gave the same roles and responsibilities between men and women in
running the spiritual life. And God gave the same sanctions against women and men for all errors
that he did. The position and degrees between men and women in the sight of Allah Swt is the
same that makes it not the same only the faith and godfearing.
The principle of Gender Equality
Now the principles of gender equality in the Qur'an:

a. Women and men together as servants

The letter Adh Dzariat:56, men and women have the potential and the same opportunity to
become an ideal servant even as those who fear God (mutaqqun).

b. Women and men are equally as a vicegerent on earth

In the letter al-An am:165 and Al Al-baqarah:30 means that women and men have the same
functions as the caliph who will be responsible for the tasks of the task caliph on earth.

c. Women and men alike receive the initial agreement with God

The letter Al A raf : 172 male and female stated that the same pledges will be the existence of
God, there is no discrimination gender.

d. Eve and adam was actively involved in the cosmic drama

- both created in heaven and take advantage of the facilities of heaven (al-Baqara: 35)
- Both have the same quality of the temptation of Satan (Al-A raf : 20)
- same for forgiveness and forgiven by God (Al-A raf : 23)
After the earth both develop lineage and complementing each other and need each other (al-
Baqara: 187)

e. Women and men alike have the potential to attain the achievements

The letter Al Imran :195, An Nissa: 124, An An-nahl : 97, is the concept of gender equality that
ideal and provides the sheer breadth of individual achievements in the field of spiritual and
professional career that is not dominated by one sex only.
C. The views of the Contemporary scholars about the leadership of Women 

The famous contemporary scholars Joseph Al-Qordhawi have views and different
opinion against the leadership of women in the maneuver. She explain that interpretations of
letter an-Nisa verse 34 that the male is the leader of the women in the scope of the family or
household. If reviewed interpretation letter continually verse 34 that the male is the leader of
women acting as adults against it, that prevail against it, and whoever his handler when he do
deviations. "Because God has been featuring some of them above others. Namely, because the
male is superior and better than women. Therefore the prophethood was only given to the house
of the man. 
The man became the leader of the women who mentioned in this verse is the leadership
in overcrowded household, because man has been spending his wealth in the form of a dowry,
spending and the duty that falls to him to manage them. Interpretation of ibn katsir explains that
women are not forbidden in political leadership, forbidden is the leadership of women in the
highest peak or top leader single-take decisions without it consults, and also women forbidden to
judge. This is the underlying Qardhawi allowing women from politics.
Qordhawi also added that women can maneuver because men and women in the case of
thy scribe refuse to have the same position this is due to both as man mukallaf given full
responsibility for worship, enforce religion, run obligation, and do amar ma'ruf to abstain from
arise out. Men and women have the same rights to select and chosen so that there is no strong
argument over the ban on women to maneuver. But the prohibition for women is to become the
high priest or the caliphate (leaders of the country).
The Quraish Shihab also added that in the Qur'an tells many parallels the position of
women and men that distinguish it is ketaqwaanya to God. There is no that differentiate based on
sex, race, color and tribes. The position of women and men are the same and asked to work with
one another to fill the lack of one with the other as which explain in the letter At-Taubah verse
71 reads: 
َ‫اَل ة‬c‫الص‬
َّ cِ ‫ْض ۚيَأْ ُمرُونَ بِ ْال َم ْعر‬
َ‫ون‬cc‫ُوف َويَ ْنهَوْ نَ ع َِن ْال ُم ْن َك ِر َويُقِي ُم‬ ٍ ‫ضهُ ْم أَوْ لِيَا ُء بَع‬ ُ ‫َو ْال ُم ْؤ ِمنُونَ َو ْال ُم ْؤ ِمن‬
ُ ‫َات بَ ْع‬
َ‫ َوي ُْؤتُونَ ال َّز َكاة‬... 
 This means: "the believers, men and women, part they are protectors others.
They sent (work) ma'ruf, prevent from which arise out, establish salat and give
regular charity and they obey Allah and His Messenger. They will be given the
grace of God; for Allah is Exalted in Power, Wise.

Islam is actually not placing women are didapur continuously, but if this is done then it is
a good thing, this in es by priests Al-Ghazali that basically the wife is not obligated to serve the
husband in the case of cooking, take care of the house, sweep, menjahid, etc. But if that is done
by the wife of the then it is a good thing. In fact the husband that obligated to give him/preparing
garments that have been dijahid with perfect, food that has been cooked perfectly. This means
that the position of women and men are complementary one to another is not a superior. Only the
male is responsible to educate the wife become better in the presence of Allah SWT.
In fact only the game only feminists who stated that the male superior compared with
women so that they can do things that are beyond the boundaries, with an excuse that women can
live without the man, including in the case of sex, succeeding the phenomenon of lesbian love
each other kinds of the multitude of the phenomenon of marriage divorce because the wife to
rebel against their husbands, whereas in the leader of the family household is male, while in the
case of maneuver no prohibitions in Islam to maneuver and sitemaps.
Al-Nabhani Taqiyuddin explained there are seven conditions of a head of state or
(caliphs) can at bai'ah namely Muslims, male, reached puberty, wise, fair, independent and
capable. Conditions of Muslims is a requirement to raise the leader in a country that majority
inhabitants of Islam, and prohibited lift leader from among the disbelievers. This is enshrined in
the letter continually verse 144 reads:

‫ ْلطَانًا‬c ‫وا هَّلِل ِ َعلَ ْي ُك ْم ُس‬ccُ‫ ُدونَ أَ ْن تَجْ َعل‬c ‫ُون ْال ُم ْؤ ِمنِينَ ۚ أَتُ ِري‬
ِ ‫يَا أَيُّهَا الَّ ِذينَ آ َمنُوا اَل تَتَّ ِخ ُذوا ْال َكافِ ِرينَ أَوْ لِيَا َء ِم ْن د‬
‫ ُمبِينًا‬.
This means: "O ye who believe do not take the unbelievers for friends leave the believers.
Would you make a real reason for God (for by your punishment.

The two men, women in this forbidden become caliph, priests, those charged with
authority, or the head of state in this case the head of state is not referred to the President, what is
meant here is the leadership that can take a decision without must first, while president in
decision making must be done with it consults first against the assistant of both the minister,
expert staff, and with his personal adviser.
The three reached puberty, with conditions reached puberty then the princes are burdened
by the law, so that what is in measures or the mandate to them so it will be safest entailed by the
law, both the law of the world and the law before God.
The Four Wise, who lost their intellect forbidden become leaders because it will take a
decision that is not right, and lose your mind will release a person from the law that cannot be
prompted for accountable for the answer. The five fair, namely a consistent leader in live
observant this enshrined in Surah an-Nahl verse 90 which reads: 

‫ي ۚ يَ ِعظُ ُك ْم لَ َعلَّ ُك ْم‬cِ ‫ر َو ْالبَ ْغ‬c ْ

ِ c‫ا ِء َو ْال ُم ْن َك‬c‫ى ع َِن ْالفَحْ َش‬cٰ َ‫رْ بَ ٰى َويَ ْنه‬ccُ‫ا ِء ِذي ْالق‬ccَ‫ا ِن َوإِيت‬c‫ ْد ِل َواإْل ِ حْ َس‬c‫إِ َّن هَّللا َ يَأ ُم ُر بِ ْال َع‬
َ‫تَ َذ َّكرُون‬
This means: "Verily God sent (you) justly and do good, gives to kindred,
and God forbid from the abominations, highway and hostility. he teach you so that
you can take the lesson.

  Sixth, independence free from slavery so that they can take decisions without
interference does from his master. And a believing slave forbidden appointed to be the leader
because he did not have the authority to regulate other people and even against circumcision do
not have the authority.
  The seven, able to carry out the mandate of the caliphate, if not able to execute the
mandate of the then wait the result. As described in the early Hadithic narrated by Bukhari " If
the matter is handed over to that is not an expert, then wait Judgment" (Bukhari).
  Qardhawi in this return heightens that the leadership of the head of state in the future is
now his dominion is not the same with a queen or caliph in the same and that is identical with a
priest in prayer. So that the position of women and men in politics is aligned because the same
have the right to vote and the rights selected. With the reason that adult women are human
mukallaf (given responsibility) as a whole, which is required to serve God, upholding the
religion, and preaching.[5]1
1
 According to Abu Hanifah a woman is allowed to become judges, but cannot be a judge
in the criminal case. While the priests at-Tabari specified flow and Dhahiriyah allows one to
women become judges in all things, as they allow the women to occupy all the kingship in
addition to the top of the leadership of the country.
 Chapter III

The cover

Conclusion:

The Qur'an in general and in many verses have been talking about gender relations, the
relationship between man and woman,-- their rights rights in the conception of the neat, beautiful
and dealing justly. The Equality that has been confessed by the Qur'an, does not mean that must
be the same between men - men and women in all things. To maintain the balance of nature
(sunnatu tadafu'), there must be something different, each of which has its own task and
function. 
In the view of Islam women  has the same position compared with the man. From the
point of creation, the glory and the right to get the rewards of good business women have
equality with man. While in the case of the role of women have differences with the man. The
role of the women who required is as a member of the family as the wife of the husband and the
mother of his children. While the role of women as members of the community in a convenient
affairs get profession (work) dihukumi with Taking alleviation of emergency. Although allowed
but must always be concerned with the aspect of the common good is good for household use as
well as for the community. When more meed for the family and the profession outside the house
must be left remembering something that an emergency should not leave the required.
 A list of the Library

Julia Cleves Mosse, Gender & Development, Yogyakarta: The Library students, 1996.

M.Subkhi Ridlo (editor),Women, religion and democracy, Islamic Studies and political

institutions (LSIP), Yogyakarta, the mold I, 2007

Leila Ahmed, Women & Gender in Islam,  Jakarta: PT Lanterns Basritama, 2000.