Name : Rani Zahra

NIM : 2008042023
Class : MPBI-IIB

Aisyiyah’s View on Women

Abstract: So far, we haven't heard much about significant organizations founded by women,
particularly in the Islamic world. The Aisyiyah organization is one of the Islamic women's
organizations that plays an essential role in raising awareness, particularly among women.
The establishment of Aisyiyah as a Muslim women's organization is a sort of Islamic renewal
in terms of shifting the paradigm of women who are solely responsible for the household.
Women's perceptions of women have shifted as a result of Aisyiyah women's evolved Islamic
viewpoint. Women were encouraged to actively go out and preach alongside men at the start
of the establishment of Aisyiyah. Women's rights, obligations, and roles began to be
equalized as a result of the shift in perspective. This research employs qualitative analysis
methodologies, which focus on the causal relationship between historical events, particularly
in terms of time and place. The findings reveal that Aisyiyah has opened up new
opportunities for women to play a part in society and to overcome traditional constraints that
restrict women from doing so. Aisyiyah operates in the sectors of education, religion, social-
society, and women as a mass organization.

Keywords: Aisyiyah, women, organization.

INTRODUCTION

The women's movement grew inextricably linked to the rise of nationalism

consciousness (Ro'fah, 2016: 28). On the other hand, one of the ways women's groups use
empowerment to carry out social movements is through their function as a source of strength
for their own people (Soewondo, 1984:4). This analysis supports Kindervatter's view that
empowerment is a process of imparting strength or power through education with the goal of
increasing people' awareness, understanding, and sensitivity to social, economic, and
educational trends (Anwar, 2007:77).

According to Ahmad Syafii Maarif (1984:63), "The basic thought of Islamic scientists
is to form an organization as a place to accommodate their aspirations, as seen in Islamic
modernist organizations, particularly in Indonesia, such as Muhammadiyah, Persis (Islamic
Union), Al Irsyad, and Sarekat Islam." Following the founding of Muhammadiyah in
Yogyakarta in 1912, an Islamic reformer from Yogyakarta in 1917 came up with the concept
of forming Aisyiah, a women-only organization. So, on April 22, 1917, the Aisyiah
Organization was officially founded in Yogyakarta by its founder Nyi Ahmad Dahlan.
Aisyiah, like Muhammadiyah, is one of the Indonesian nation's socio-religious organizations
that plays a vital role in raising national awareness. Aisyiah, established in Yogyakarta, was
soon welcomed by the community and spread to other locations because to the hard effort of
her followers, particularly Muhammadiyah locals. This means that its growth not only
benefits the Aisyiah branch, but it also benefits the organization's members and charities.

According to Hayati, Aisyiyah has evolved into a women's popular movement that
has contributed to the nation's enlightenment throughout its history (Hayati, 1985:2).
Aisyiyah holds a unique place in the history and map of the Indonesian women's movement
since it is the oldest socio-religious organization that is still operating and developing into a
modern women's movement with a strong socio-religious character (Darban, et al, 2010:17).
The national movement became more active as the 1920s approached. The women's
movement occasionally carries a discourse that is becoming increasingly complicated and
popular. As a result, a growing number of women's organizations have emerged. With the
growing number of women's organizations, there is a growing demand for organizations to
fuse, collaborate, and establish coalitions. The First Women's Congress, held in Yogyakarta
in 1928, was a watershed moment in the women's movement, and it was eventually agreed
upon as an annual event (Darban et al, 2010:17). The First Women's Congress is being held
to bring together the ideals and efforts of Indonesian women.
With Aisyiyah's participation in the congress, she attracted allies from other
organizations to fight alongside her (PP. Aisyiyah, 1990:77). Aisyiyah has also brought her
envoys, Siti Munjiyah and Siti Hayinah Mawardi, to the First Women's Congress. Siti
Munjiyah spoke on the status of women throughout the address, while Siti Hayinah Mawardi
spoke about the importance of human togetherness. The appearance of Aisyiyah at the forum
had an impact on the future development of this organization. The representative of
Aisyiyah's proposal was crucial for the growth of women in general and Muslim women in
particular. The purpose of this article is to describe the Aisyah’s view on women.

DISCUSSION
Physical and psychological issues are inextricably linked to understanding the
meaning of women. From a physical standpoint, the composition and development of the
chemical elements of the body are based on the biological structure. While the psychological
point of view is based on masculinity or femininity, the psychological point of view is based
on character. Gender, or women in a psychic context, is defined as a person's intrinsic
feminine trait. Women, on the other hand, are one of the sexes with reproductive organs in
the form of the uterus, eggs, and breasts, allowing them to become pregnant, give birth, and
breastfeed. Women are referred to as al-Mar'ah in the Islamic Encyclopedia. Al-nisa' has the
same plural as a woman, mature woman, or adult daughter, i.e. male opposite sex.
Nasaruddin Umar said the same thing, saying that the Arabic word an-Nisa, which indicates
female gender, corresponds to the Arabic word al-Rijal, which means male gender. Woman
(plural women) is the English equivalent, as opposed to man. Suratman's definition of the
role is a function or behavior that is supposed to exist in a sexual individual as an activity
status that incorporates both home and public roles.
Human and human rights are central to Islamic theology and worldview. Humanity is
viewed as a global revolution of epic proportions. This worldview is expressed using. Islam
rejects all derogatory ideas as well as this incorrect viewpoint. Instead, Islam offers the public
a new model for women's social connections. According to K.H.A. Dahlan Soko, if a mother
is playing the function of a teacher for future generations, the mother must be intelligent.
Women have dual roles and responsibilities since there are three female calls.
First, an-Nisa acts as a partner; the purpose of the partner here is to have the same
ideology as the husband; can't give partner role, for example, education and ideology are so
different that when the husband complains, a wife can't give input and can't provide solutions;
however, quality women are women who learn, and women who don't learn are very
influential in a family; and An-Nisa linguistically means consolation to balance problems in
the family. Second, Unsa is a language coach, namely: is the nipple, and the only one who
has nipples is the mother, and the milk that is tapped by the infant will act automatically and
naturally, therefore the mother. Breastfeeding mothers must maintain their nutritional intake;
psychologically, they must be tranquil and have a large soul, as this will effect the child's
soul, and this is the mother's job as Unsa. Third, the function of women as mar'ah
demonstrates the sensitive nature of women. Mar'ah means glass, and glass is very fragile; it
breaks often. The girl is occasionally sullen in whatever business she always wants first, thus
K.H.A. Dahlan believes it is critical that women be educated. If the woman is fostered, then
in one organization that is very effective for coaching women because they were not
conditioned in terms of learning because there are many prohibitions, it is better to develop
outside, for example in the mosque, so that parents are not excited about studying, then
K.H.A Dahlan told his wife to construct in prayer rooms or Majlis ta'lim.
Some people compare the domestic area to wells, kitchens, and mattresses, which are
associated to cooking, preparing food, laundry, and child care, according to the Cadre of
'Aisyiyah Banten, the role of Domestic, which covers the home. At first appearance, the work
area appears to be straightforward. Despite the fact that if it is not well managed, the chores
will be abandoned. This is a frequently tumultuous place. God alone offers comprehensive
experience and equipment for the childcare process to women. Starting with menstruation
and continuing through breastfeeding. These things, of course, are natural and cannot be
traded with men.
After a legal marriage, a woman and a man's home is their life together. Marriage is
significant in human life because a legal marriage between men and women is dignified in
accordance with humans' status as noble beings. Article 1 of Chapter 1 of the Law of the
Republic of Indonesia number 1 of 1974 declares that "marriage is a bond of birth." The mind
of a man and a woman as husband and wife with the intention of creating a joyful and forever
family based on God Almighty One." Islam has established certain highly detailed and well-
defined rules for domestic problems, even in minor details. From pre-marriage through death,
all home responsibilities, as well as the requirements of rights and obligations, are outlined
and confirmed.
The role of the public relates to the activities carried out by women outside the home,
and women can be whatever they want as long as they have permission from their husbands.
At the time of the Messenger of Allah SAW, even the Prophet Muhammad's wives carried
out roles as traders, craftsmen, and teachers who taught the people so that 'Aisyiyah moves'
empowering women through education with small medium (economic sector), Tablighi,
Social Sector, healers, and healers.
'Aisyiyah' pioneered early education in 1919, after only two years of existence. It's a
kind of play club for kids that grows into a kinder kindergarten that's expanded across
Indonesia.' Aisyiyah's kindergarten, Aisyiyah Bustanul Athfal Kindergarten, was uniformed.
This uniform appellation was given to Aisyiyah at the 10th regional workshop in 1973. This
case demonstrates how 'Aisyiyah's concern in the importance of education, both religious and
general, is instilled in children from an early age.' With the passage of time, today's society
necessitates the participation of women in all parts of life, including education,
socioeconomics, law, and politics. This is also impacted by the expectations of nations on
behalf of society, which state that a nation's growth is measured by how it cares for and
provides broad access for women to participate in public domain activities.
Nyai Walidah, also known as Nyai Ahmad Dahlan, is one of the many female figures
who have fought for women's rights. His family and his husband, K.H.A Dahlan, taught him
religion. This led him to extensive religious dialogues, particularly about women from an
Islamic perspective. Nyai Ahmad Dahlan's activity development and thoughts are
inextricably linked to the development of thought in their environment, which includes
family, figures, and friends, as well as her husband in the Muhammadiyah organization. Her
belief in women's equality has become a major life value for her. The principle of life
compelled him to construct women's educational institutes. Women were treated as second-
class citizens in the sphere of education, particularly among Javanese people of the time.
They will not allow women's children to receive formal education. It is specifically
prohibited when attending school in Dutch educational institutions. Women are also not
permitted to leave the house unless there is a serious emergency. As a result, the Nyai Ahmad
Dahlan generation did not have access to formal schooling. Nyai Ahmad Dahlan is one of
them. Women are extremely complex creatures, and because of the emotional factors that are
more complex and varied, women have a better capacity to do more than men. Apart from
biological differences, communal life that promotes work ethic and productivity, social
awareness, which upholds objectivity towards women, and mutual acceptance of science and
technology in people's lives are all things that men and women have in common.
Women have the same life as males in Islam or before Allah SWT, hence the presence
of Islam in this world is a welcome relief for women. Because women were reduced to a
secondary role in pre-Islamic society, with a lower rank or position than men. Women's status
as venerable creatures of Allah was verified by Prophet Muhammad SAW. Aside from the
social sphere, women play a critical role in a country's life. Women, as husband partners, as
social driving forces, as instructors for their children, the younger generation, and so on, all
have a significant impact on a country's image. Today's society, in order to keep up with the
times, requires women to play a role in many elements of life, including education,
socioeconomics, legal, political, and other fields. This is also affected by national
expectations on behalf of society, which state that a nation's growth is defined by how it cares
for and provides broad access for women to participate in public activities. From the outside,
it is involved in the process of gaining independence for the country. Women's contributions
are critical, particularly as medical workers, logisticians, and tacticians. For example, in
Indonesia, women have a significant effect in setting traps against colonialism, and they play
critical roles both internally and externally.
CONCLUSION
Based on the results of the analysis of 'Aisyiyah's view on the role of women' can be
concluded as follows: (a) according to the 'Aisyiyah Banten Cadre, The domestic role entails
the domestic region. Some people's homes are likened to a well, a kitchen, and mattresses,
which are all associated to cooking, food preparation, laundry, and child care. It is frequently
a subject of contention in that area. Only women have complete expertise and equipment for
the entire child-rearing process, from menstruation to pregnancy and breastfeeding. These
are, of course, natural phenomena that cannot be replaced for men. After a legal marriage, a
person's life at home is defined as the life of a woman with a man. Marriage is significant in
human life because it establishes a legal relationship between men and women, which is
dignified in accordance with the human status as a noble creature. (b) 'Aisyiyah moves to
empower women through education' with small and medium business (economic) trainings,
Tablighi, Social sector, and health sector, as well as 'Aisyiyah moves to empower women
through education' with small and medium business (economic) trainings, Tablighi, Social
sector, and health sector, as well as 'Aisyiyah moves to empower women through education'
with small and medium business (economic) trainings, Tablighi, Social sector, and health
sector.
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