Heterogeneity and pluralitas man is a mercy that Allah SWT need disyukuri by every man who mukallaf. All the tereksistensi is a pleasure that is very unusual, that are directly told to mentafakuri all human reality is realized.
The birth of Islam is to make emancipation and against ignorance liberasi handcuff the man. Movement humanisasi by the Prophet to build a strong foundation to treat people, to restore the human essensinya as rational beings that have a rule of law, as being universal. With the Prophet eskatologis principle to build a social formation based on the right and justice where all people are equal without distinction status gender, social, ethnic, nations, and languages. Membedakanya which is a measure of the glory of the One God who is omniscient and the quality of performance without gender or ethnic discrimination (49, 13). Emansipatoris revolution is a priority in hembuskan by the apostle, to free mankind from the chain ekspolitasi because the hegemony of one group, whether ethnic, and gender. Islamic position in human formation have the same roles, rights and obligations of the same, which distinguishes them is the quality and quantity of his role in shaping the social formation. The word comes from the emancipation emancipatio latin language which means “exemption from an authority,” (a dictionary).
Thus, in the description that emancipation is an exemption from a movement or group of ter-ternegasikan and termarginal-kan, of hegemony and domination of powerful groups. Emancipation movement arose because the want a revolution from a condition that imperialistic towards liberalis, from centralized to desentralistik. Emancipation movement stems from a group poletar the termarginalkan which require a recognition of the existence.
Emansipatoris Islam and have a close relation, which is the identity of one other, rather begitupun, emancipation is a revolutionary Islamic movement itself. “Islam is the religion of egalitarian embrace of equality and human pluralitas that man is God’s mercy, is not a degree pembeda an ethnic group or gender, all are the same, which distinguishes them is the quality of dedication in the form of individual piety and social (49, 13) “. Prophethood of Muhammad’s mission to bring a big change in a human civilization, a revolution occurred in the history of human civilization, when the orientation of human life changed drastically, the transition from the era of darkness (dzulumat) to the era of enlightenment (Annur) Thus Islam is emansipatoris, and the emancipation movement liberasi where people can not be subject to other human beings, in addition to the truth of God and manusiapun must reject any form of injustice, and only to accept and fight for truth and justice. Injustice and oppression, especially human exploitation always occurred along the human history, begitupun until this time, it can not be separated from the human nature of prudensial. Currently negasi a group against other groups still occur, even to spread into various joints-joints of human life, both in political life, social, cultural and even religious Racism, borjoisme-poletarisme, feudality-coolisme, kastaisme human history is a story that always make the class with the social status of ethnic and gender. The most mencuat to this problem is capitalism and racism are simply poison the human civilization at this time. Selfishness of the white (white ethnic) on the black (black ethnic) is still just as happens in the world of football is often the case of racism so common spectacle. This may be the most infecting capitalism is, whether economic, educational and political. Capitalism social injustice so forth muncullah monopoly, elitisme, individualism, and borjoisme various terms that mendiskreditkan a certain group of people. Globalization has made the success of the human and profane peradabannya itself.
The social pedulian of the intellectual, wealthy, and possessor makes a social injustice. Islam teaches pluralitas a social human being that is heterogeneous and it is not a degree pembeda and human dignity. But it is an excess of each, even have the freedom but not to each other but mendiskreditkan and menegasikan-sharing to take and give. Islam does not make a difference tribe, nation or a particular social group, so that Islam is the respect of human rights (al’Haqq-al-Syakhsiyah) digemborkan by the west, but with a note that does not limit melampui rules transendensi. economy of capitalism and the birth borjoisme including life hedonism has caused social disruption. Ketertindasan poor papa-issue into the world with mendunianya kagemerlapan the authorities, pegusaha, and the nation selebrity, a contradictory. Humans also have an addition to free unlimited ambition (carnality) that tend to harm other people and also himself. So in addition to independence, equality among human beings should be in tegakkan. Islam demands equality between men (egalitarian), universal (universal brotherhood), equality (equality), social justice (social justice) and economic justice (justice economical). Menegakan thus Islam substantial rights of man. God as absolute truth and justice teaches that ownership is a social function, people with just as I trusted him. Owned only a belief (trust) or savings (invest), he only have the right to use is not misuse, not to plant a capitalist, not a monopoly to develop, use a requirement. (57:7). In the rich have ownership rights to the poor, in the welfare of the rich have the supply to the poor. Begitupun wealth in the country is not abandoned certain people (the minority), but should rotate among all individuals, who have the same community, not in the minority in power over the majority (59:7). That is the absolute truth. Economic justice must be perceived by the entire community without the social classes. Clear that Islam provides a freedom of action but the social and economic freedom is restricted by the rules of truth in the name of absolute justice. With the Islamic emansipatoris in social and economic, social disruption (social clutter), and economic disruption (economical clutter) will not occur. With piety and social awareness that the nation will be a forward and dignity.
Islam is basically Emansipatorisme recognition of the freedom (liberasi) but can not be separated from a social policy. Emansipatorisme Islam is the recognition of the equality (egalitarian), universal (universal brotherhood), equality (equality), social justice (social justice) and economic justice (justice economical) all concept is to build a social formation of the civil society berkonsep Social formation that follow the civil society is ditopang by emansipatorisme Islam, which is in need of praksisnya rank sinergitas awareness and volition (will) between the government and ruled, the ruler and people, civil and military, so that, without the awareness of the concept of universal civil societynya Prophet will never be realized. Thus, islam emansipatoris haru diperjuangkan and always dikibarkan by each element to have any awareness of moral responsibility. Human task is to make humanisasi; treat people, to be a pious and caliphs.
According to Islamic Gender Gender is in the very substance of human life, but in the dynamics of human life is always just a polemic because of differences in perceptions and differences in social roles. this is a good attention to all the people laity, scholars, intellectual to the politicians, of course, the very day direspons by women’s emancipation movement with the fight for their rights, which is always seen as “the second class” in life. They want a role similar to that of adam. Term movement of women who are more familiar with the term emansiapsi women born at the same time as Francis meletusnya revolution at the end of the XVIII-th century. When the European incentive program with the exemption of intellect carcans church theology, the enlightenment was born understood (Renaissance) in Italy is the birth of the new European nation. So along with the birth of liberalis understand socio-political women eropapun rise to defend their rights, where the early movement of individualist feminism dipelopori with Mary Wollstonecraft in the UK with his book “A vindication of the rights of women” in the year 1792. before beginning their dissatisfaction by the results of the European conference in XIV century on women as a human or animal? With the results of the decisions that women not only as sentient soul complement of life of men. Appear different from where the flow of movements such as feminism feminism socialist non marxis (1860-1935) by Charlotte Perkins Gilman, appear in the Russian mainstream feminism marxis (1872-1952) oloeh Alexandra Kollontai. Then the flow Radicalisme women dirintis career diera post-world war II to the book begins with the rising eksistensialis woman philosopher Simone de Bezoir that does not encourage women to marry, the movement known as the term “woman lib” a challenge “sexisme” and “patriarkhi “. Until now, that Mithos men higher than women on the degree of civilization continue to embellish the history of mankind, this happens because many people do not understand essensi and existence itself as a creature who mengemban task transendensi which is a primordial regulations. Since Islam has been born menggembor rant emancipation of women, who at the time of the birth of Islam as the only female cows perahan men even kehadirannyapun seen as a big disgrace. Truly, a treatment that is not very humane. Islam mendudukan women in the highest rank, with many advantages kodratnya as women, and women have the same role with men in their social activities, so that the second term does not have sex or second class who make themselves human class . Feminism movement that beraliran modernity at this time a lot of confusion in the mechanism that many women who have left and fight kodratnya own. The many women who did not want to contain, free association dijustifikasi female adolescents as part of emancipation. With the justification of human rights, women humiliating and mendiskreditkan kodratnya himself, because he has to sell himself and honor the price to the public, especially adam.
According to the degree that the context of Islamic women as to men with no melampui limit kodratnya as a woman, thus the excess revenues over kodratnya is a surplus, and honor the women themselves. Women in contemporary political issue often not be excluded by the ability of religious. Al’Qur’an told many stories about the ability of women such as Mary and Bilqis, Aisyah binti abu-Bakr and Fatimah bint Muhammad figures is a very influential political role and influence of civilization and human culture at that time. So that a priest al’Arabi mendudukan a woman as a very special denagn kelabihannya that is not owned by men, so the three women dijadikannya as a teacher spiritualnya. Thus the position of women in Islam the same role, women’s emancipation is the freedom of women in the role but that role does not remove kodratnya themselves as feminine as a human awareness of identity