<![CDATA[Indonesia's constitution guarantees women equal political rights, yet women remain scarcely present in executive office, the 30 percent affirmative quota under Law Number 7 of 2017 concerning General Elections covers only legislative candidacy, and Muslim scholars still debate the legitimacy of women's public leadership. This normative legal (library) study analyzes the legal position of female executive leadership under that law, examines the gap between normative equality and women's political representation, assesses the issue through maqāṣid al-sharīʿah, and reconstructs the required affirmative action policy. It employs statutory, historical, conceptual, and comparative approaches to primary, secondary, and tertiary legal materials analyzed descriptively and analytically through legal interpretation and deductive reasoning. The findings show that the law imposes no gender requirement for executive candidacy, so women and men hold equal constitutional standing, but its quota stops at legislative nomination, leaving a normative gap. In Islamic law, female executive leadership is an ijtihādiyyah matter: classical jurists such as al-Māwardī required maleness for the highest office, whereas contemporary scholars foreground competence, trustworthiness, justice, and public benefit. Tested against the five classical maqāṣid, Jasser Auda's systems approach, and textual, methodological, empirical, and positive-law objections, restricting competent and trustworthy women undermines rather than protects the purposes of Islamic law. The study proposes a measurable affirmation model: an aggregate nomination obligation per party plus at least 30 percent women among internally screened aspirants, enforced through graduated sanctions, verification by the General Elections Commission, supervision by the Election Supervisory Body, and time-limited evaluation, aiming at substantive rather than merely numerical representation.]]>
Copyrights © 2026
