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ISLAM AND WOMEN’S RIGHTS

(Reinterpreting Islamic Teaching on Women)

Musdah Mulia

Introduction

Actually not all of Islamic teachings are absolute and eternal. Islamic teachings

consist of two main categories. The first is basic teachings and the second is non-basic

ones; namely they are interpretations and explanations on details and application of the

basic teachings.

The basic teachings are contained in revelation. Revelation, according to Islam,

is commandment of God revealed via Gabriel to the Prophets Muhammad. So that

revelation is verses in Arabic texts found in Al-Qur’an. Al-Qur'an with Arabic texts is

convinced as revelation in Islam, absolute, right, eternal, unchanged by the change of

time and place, and no one have right to change them. Any kind of interpretation,

explanation, and translation of the Qur'anic verses into any other language, is not called

revelation. But it is called the result of individual judgment (ijtihad) or human thought

engineering. Therefore all of this is relative and can be changed according to social and

human condition.

There is necessary to understand that the Qur'anic verses can he divided into

two categories. The first category is the verses called in Islam as qath’iyy al-dhalalah.

the verses that only consist of one meaning and are impossible to have another meaning.

Their meaning is clear and absolute. Such verses can only have literal meaning or

explicit one. The second one is the verses called zhanniyy al-dhalalah, that consist of

more than one meaning. Such, verses, not only have literal meaning but also have

implicit one.

Some of research findings have indicated that the verses in the first category

are limited in Al-Qur’an, but most of them are included in the second category. It is

explained that the verses in the first category -although they do not need interpretation-

need explanation about details on how to apply. The fact not only brought many

different kinds of hooks of Qur'anic interpretations (kutub al-tafasir) in Islamic history,

but also brought out many kinds of trends and schools of thought. in Islamic

jurisprudence, in Islamic theology, in governmental systems, in Islamic mysticism

(tashawwuf), and in Islamic philosophy.

All of the kinds of interpretations; the trends, and the schools of thought are the

result of individual judgment and human's reasoning. Because all kinds of reasoning

result on Islam are not considered as absolute revelation and reacting, but. the relative

one. So we can say that any kinds of the result of individual judgment and of human

reasoning can he and may be changed according to demand of time and development of

science and technology.

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Unfortunately, there is a strong desire within the Islamic societies, as well as

within the other religion society, to consider that all kinds of result of individual

judgment and thought of their scholars become absolute. The desire brings out vague

understanding on Islamic teaching, so that they cannot make difference between the

absolute basic teaching and the relative non-basic that can he changed. The vagueness

of understanding on Islamic teaching can he seen, among others, in understanding of

majority of Islamic society on women’s rights in Islam.

In spite of the achievements made by Muslim women in Indonesia through a

long struggle, there are still countless women who live in backwardness, unable to grab

the opportunities to develop themselves and unaware of their rights. There is a big gap

between the noble teachings of Islam and their practice in real life. There is also lack of

gender sensitive religious interpretation, inhibiting women from empowering

themselves. Religious and cultural norms are often mixed-up, and negative stereotypes

on women. As a result, religion is often misperceived as discrimination against women.

There are some of the problems faced by the majority of Indonesian Muslim women.

Men and Women are Essentially Equal

The pre-Islamic period was known as the jahiliyah (ignorance) era. None of the

various religions and cultures existed until the jahiliyah era put women in an honorable

and respectable position. Likewise, none of the previously existing samawi religion

(revealed by God) confirmed about women’s status.

In the jahiliyah period women did not have any rights for the merit and services

they did inside and outside the house. Islam, through the two verses, points out that

women have the rights to he rewarded for their deeds, just like men. The modern world

has not, until now, been able to reach the condition desired by Al-Qur’an. In Indonesia,

it is relatively equal. Therefore, the women’s emancipation movement are actively

demanding for their rights because at the very beginning women were not given their

rights.

Islam is the first religion which placed women and men as human beings

essentially equal. When Islam talks about human rights, it always sticks to the principle

that in their essence as human beings, men and women have no difference. In Al-Qur’an

there is no evaluative distinction between the creation of man or woman. Various verses

in Al-Qur’an, among others al-Nisaa’, 4:1 and al-Hujurat, 49:13 descrihe that human

beings develop from the same origin. So, the stipulations that God’s creation of woman

from man’s rib, her responsibility for man’s expulsion from paradise, her creation for

pleasure which makes her existence merely instrumental or secondary and not of

fundamental importance, have no historical or factual antecedents in the Holy Qur’an.

A number of verses i.e. al-Dzariyah, 51:49, Qaaf, 50:57, al-Hajj, 22:5, and

also an-Naba', 78:8 substantiate that all human beings are created in pairs, thus one is

not derivative of the other. No priority or superiority is accorded to either gender. On

the other hand, the existence of one is complementary to the other. Secondly, in regard

to the “Fall” from paradise, all verses in the Qur’an use the dual form in Arabic, “they

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both forgot”, “they both ate”, they both repented and were forgiven.” (al-A'raaf, 7:19-

22). Woman, in Islamic theology alone was therefore not responsible for the fall.

Al-Qur’an also states -this can he understood if related to the history- that

whoever he they are male or female, (righteous deeds will he rewarded for what they

have done. This is expressed in H.Q. al-Nahl, 16: 97: “Whoever works righteousness,

man or woman, and has Faith, verily, to him will We give a new life that is good and

pure, and We will bestow on such their reward according to the best of their actions.”

And in H.Q. al-Nisaa’, 4: 124: “If any do deeds of righteousness, he they male or

female, and have faith, they will enter heaven and not the least injustice will he done to

them.”

The first verse is related to human's right to get reward for what has been done.

The verse also emphasizes ‘be they are male or female’. This shows that any good

deeds, whether done by men or women, are guaranteed to he rewarded by Allah. This

emphasis is important, because in the pre-Islamic culture women worked but received

no reward. Women worked at home, serving their husbands like slaves, but had no

rights no rewards. They had obligations only. Islam obliges husbands to provide their

wives with means for living or nafaqah however their condition is. Although they are

rich, women are entitled for the nafaqah and to be treated well.

The second talks about the akhirat (the hereafter), Whoever does righteous

deeds, and they have faith in Allah, be they male or female, will have the right to enter

heaven. So this verse eliminated the misperception that heaven was intended only for

men. This is necessary, because in Christianity, prior to conciliation, women were not

entitled to observe religious services and did not have the rights to enter heaven. This

was refuted by Islam through the above verse. Al-Qur’an emphasizes further in H.Q.

al-Ahzab, 33:35 that both men and women have equal opportunities: “For moslem men

and women, for believing men and women, for devout men and women, for true men and

women, for men and women who are patient and constant, for men and women who

humble themselves, for men and women who give in charity, for men and women who

fast (and deny themselves), for men and women who engage much in Allah’s praise for

them has Allah prepared forgiveness and great reward.”

The above verse proves that Islam respects human essences and human rights.

Submitting that, biologically women and men are not the same, yet these differences do

not mean that they are not equal value. In the eyes of Allah women and men are equal

participants in both spiritual and material aspects of life. So, the differences between

men and women are mostly related with men and women’s biological condition and

social functions.

First, biological differences cannot he denied. Just like other creatures, there are

the male and the female. Nowadays, science, especially medical science, has noted

obvious differences between men and women, e.g. the postures. Further, sciences has

also identified that there are differences in the weight of the brain, the blood cells, and

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the nervous system. Such physical, biological, and some other differences form different

characters. Therefore, there are women s characters and men’s characters.

In spite of the differences, Islam points out the basic principles of humanity,

women’s rights and equal opportunity to serve one’s self. Therefore, although there are

biological and natural differences, men and women both have equal rights. Second,

there are functional differences as a result of the biological differences. For example, in

the reproductive role, men and women are different. It is impossible to be the same.

Men give the semen and women accommodate and develop it in their wombs, so that

they become pregnant and give birth. This is a natural function which is typically

women’s and is not replaceable by men.

The functional differences should not cause differences in their essence and rights

as human beings, and the opportunity for ibadah. Because of different functions, men

and women have different obligations. For example, when a woman is pregnant and

then gives birth, she is obliged to breastfeed the baby. To balance this, the man is

obliged to provide the nafaqah. Thus, the differences is not intended to discriminate one

from another, but it is intended to complement each other.

Women's Right in Islamic Teaching

Discussing on women’s right must be dealing with discussion on human rights

in general. It may be said that the promotion and the protection of human right comes to

the whole world attention. The desire of third world (developing countries) to look at

trade-of between human rights implementation in one side and carrying out

development in other side becomes stronger and stronger. In the International

Conference on Human Rights held in Wina 1993 there is an agreement that

development and human rights are connecting and supporting each other. Development

nowadays is considered as a thing that is not only to deal with the material progression

but also with the spiritual aspects consisting of human and individual freedom, and

individual security. Actually the efforts of being aware of the human rights are the

efforts of being aware of every person toward what they belong to, and finally they

realize the hidden potency behind their rights.

Discussion on human rights in Islam has been conducted since the beginning

period of introducing Islamic teaching to Arabs. In Islam, there are five basic human

rights (kulliyatul khams) equally shared by men and women. These five kulliyatul khams

of general principles are: First, the basic right for physical safety (hifz al-nafs), both for

men and women. In the context of human rights, this means the rights for a citizen to get

protection. A citizen may not be tortured or imposed into any physical sanction, except

he or she has committed a mistake according to proper legal procedures. Second, the

basic right for the safety of one's faith (hifz al-din). One cannot be forced to follow a

certain faith unless he or she chooses it. Third, the basic right for the purity of the off

springs and safety of the family (hifz al-nasl). This is absolutely there. Women have the

same right as men on this. Fourth, the basic for safety of personal property (hifz al-

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maal). Everyone has the right to have the property which no one can disturb. Fifth, the

basic right for professional safety at work (hifz al-’aql).

In addition to the five basic rights, Imam Ghazali (dead 111 hijriyah) pointed out

that there are still some more basic rights. The above rights are found in Islam and are

shared by men and women equally. The above five rights are clear enough and need no

further clarification.

However, there are women’s rights which need further clarification and I want

focus on them. For example, according to human rights, men and women have equal

rights and obligations, and also equal status. There is often confused which leads to

misperception, as if Islam were against this, as if Islam did not give equal rights to men

and women, as if men had more rights than women. This perception is more

anthropological, more similar to the anthropological view. Similarly, the verse al-rijaalu

gawwamuuna ala alnisaa which means "that men are responsible for women". This

verse is actually anthropological. In spite of all the likes and dislikes, men remain more

resilient and more responsible for women's safety than the other way round. But it is in

the context of anthropology. It could be psychological, being interpreted that men

protect women because women are considered “weak”.

I’d like to conclude by stating that there is a bio gap and a great wall between

Islamic teachings and their practices in daily life. The wall is there, and is legitimized.

The syari’ah views have been the only guidelines for ages, unlike in the period of the

first to fourth centuries of Islam, when syari ‘ah was put in balance with Tauhid. Now

tauhid is not functioning. Just tauhid without syari’ah is hard. Likewise is thariqah. If

syari’ah says no’, then it is ‘no’. People will not recognize the thariqah. So, it is very

much syari‘ah-oriented and as a result, Islamic views of human-related matters,

including women’s issues, are very normative. So, there should be an approach which is

not too focused on one side. It is our duty who have concerns to widen our horizon

about women. Then we will be able to recognize women’s position in Islam

appropriately. Unless we widen our horizon about women, it is impossible to recognize

women’s position appropriately. There is still a possibility of misunderstanding in this

case.

Women’s Rights in Family Live

1. Rights for inheritance It can be said that prior to Islam, women hardly had any rights. None of the pre-

Islamic cultures and religions determined that women could inherit. The most closely—

related culture to Islam, the jahiliyah, determined that only the male could inherit; and it

was restricted to the adults only. The jahiliyah culture even regarded that women were

inheritable. This shows that they had negative views on women, and that women’s

rights were not recognized.

What A1-Qur’an offers about women’s right for inheritance, which is only half,

in today’s perspective is not rational any more. But in the perspective of that time, it

was very rational. How come it was not rational, because in the pre-Islamic period

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women were only part of the inheritance. Islam uplifted women as a subject, although

not yet in full capacity. May be because of its evolution trend, Islam did not uplift

women 100 % as a subject like men. The problem is, when we are reinterpreting

whether from 0 % into 50 %, from being an object into a 50 % subject it stops that far.

Is not this actually an Islamic approach for an evolutive (tadriji) transformation? This is

actually just the first step. One day, if possible and if desired, women can get the same,

even more than men. There is no need to put standard on this.

2. Rights in marriage Discussing on women’s rights in marriage must be dealing with discussing on

mahar, thalaq, and polygamy. First, mahar or dowry had been practiced during the

jahiliyah period, long before Islam developed. However, the dowry during that time was

not intended for the prospective wife. It was given to the father or the male relative..

The concept of marriage in various traditional laws at that time was similar to trade

transactions. Marriage was considered a transaction between the husband as the buyer

and the woman’s father or male relative as the owner. When Al-Qur’an was revealed,

the mahar was maintained but the concept was changed. In the past, the mahar was paid

to the prospective wife’s parents (father), but now it was meant for the prospective wife.

Thus, Al-Qur’an has changed women’s status from a commodity into a subject involved

in a contract.

Second, thalaq. The institution of thalaq (divorce) was recognized during the

pre-Islamic period, but, it was an autonomous right of men. Men could practice the right

anytime and anywhere. Al-Qur'an still recognizes the right, but gives restrictions. One

of the restrictions is the application of ‘iddah which is basically aimed at giving an

opportunity to the husband to return to the wife. Moreover, during the ‘iddah the wife

has the right to get nafaqah from her husband. Such restrictions about divorce and

iddah were not known before Islam.

Third, polygamy. Polygamy was part of pre-Islamic culture. A man could

marry an unlimited number of wives. The more wives a man had, the more respectable

his status in the society was. Al-Qur’an and hadits apparently restrict this polygamy by

imposing guidelines and requirements not easy to fulfill. Polygamy is also restricted to

four. In one verse, Al-Qur’an gives guidelines to allow polygamy for men who can,

fulfill the requirements, but, in another it makes it impossible for men to fulfill the

requirements.

Another issue to be discussed in relation to human rights, in the context of

polygamy, is the meaning of matsna, tsulatsa, rubaa’a (two, three, four wives). It is

mentioned in an-Nisaa’, 4:3 which means: “Ii you fear that ye shall not be able to deal

justly (with them) then only one.”

The question is who determines whether the man is just or not, the subject or the

object ? the husband or the wife? We are raised in a tradition where it is the object who

determines, not the subject. Therefore, if the government evicts small people' houses,

we protest, because the people as the object are not involved in the decision-making

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process. Why can’t we apply the same thing about polygamy? It’s the object, the

woman, who determines whether the man is being just or not. So in the Indonesian’s

Marriage Law it is stated that the first wife must give her written approval. Well,

sometimes this does not work, either, because the woman is often forced and has no

choice.

Polygamy should also be seen from its progress. In the pre-Islamic period,

chiefs of the tribes had unlimited number of wives. There was even, no guarantee that

the women would legally he married. Meanwhile, Islam limits only to four, and it is also

with a requirement that the man he just. And when the attitude of justice is threatened,

then monogamy should be the alternative. So, Islam is very progressive on this. Justice

is a concept which cannot be interpreted one-sidedly, because it is always relational and

has to be in the context of an interaction. Therefore, justice cannot he viewed from the

husband’s perspective only. Justice in the family should be viewed from both husband

and wife. If this requirement. is carefully observed, there might be no man who can

have polygamy, because justice in the context of family harmony should consider the

wife’s opinion.

3. Rights in reproduction There is a verse in Al-Qur’an which it’s always-quoted in a wedding ceremony,

namely an-Nisaa’, 4:1 which means: “0 mankind! reverence your Guardian Lord, who

created you from a single person, created of like nature, his mate, and from them twain

scattered (like seeds) countless men and women.” The above verse is on human nature

for reproduction (ijaabun nasl). The verse points out human beings’ reproductive

function and it is absolutely there in each of human beings. Then, they get married. And

if after marriage they do not want to have children, it is not natural. Is it not allowed?

Yes, of course, it is allowed. There is no obligation to have a child. But they will feel

sorry -for themselves for the decision, unless they have a reason why they cannot have a

child. And if a couple have chosen not to have a child because they want to pursue

careers, it is a personal case. It means that the general laws cannot be applied. We will

apply special laws, depending on the case.

Similarly, the nash from Al-Qur ‘an or hadits are often understood one-sidedly.

Hadits, for example, cannot be grouped into the male hadits or the female ones. In

explaining a certain hadits, the ‘balancing’ hadits should also be exposed. For example,

in exposing the hadits on women’s obligation to serve the husband’s need for sex, the

hadist which mentions about men’s responsibilities, e.g. in providing nafaqah for the

family, should be exposed simultaneously. Actually, the mess-up of thinking is often

caused by the one side understanding. Therefore, the process of understanding should he

balanced, referred to the basic values mentioned previously.

B. Rights to Get Education

The firstly revealed verse of Al-Qur’an is an imperative sentence, and the

sentence is an order to read (iqra'). This imperative then followed by Gods first surah in

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Al-Qur'an, i.e. Nun wa al-qalam wa ma yasthurun. These verses mean: “Pen, by the

pen and by the record which men write.” Theses verses emphasizes how important

knowledge is in Islam. The order to pursue knowledge is not only applicable to men but

also to women an explicitly stated in a populer hadits, i.e. “Pursuing knowledge is

obligatory to every muslim; men and women.” Al-Qur'an and hadits highly praise men

and women who show good achievement in knowledge.

In a Islamic history, a group of women was mentioned to come to the Prophet.

They asked him to set some of his time to teach them. In classical history of Islam,

several women were known to be masters of important knowledge. Among them were

Aisyah (the Prophet’s wife), Sayyidah Sakina’s Husain ibn Ahi Thãlib’s daughter,

Syuhrah Fakhrunnisaa, one of Imam Syafi`i’s teachers, Mu'nisat Al-Ayyubi, Syamiyat

al-Taimiyah, Zainab (the daughter of the historian al-Bagdady, and Rabi'ah al--

Adawiyah, etc. Women's freedom to pursue knowledge is widely justified in several

hadits, like in a hadits told by Ahmad that the Messenger Muhammad curses a woman

who Physically resembles a man and the contrary, a man resemble a woman. But, it is

not forbidden (each other) in knowledge and good conducts. It's true that certain ulamas

refer to al-Baqarah, 2:281, which describes that a male witness is equal to two female

witnesses, so that the two women can remind each other. I think this verse cannot be

used as an argument on men’s superiority over women in terms of intellect. This verse

should be related to the basic guideline in Al-Qur’an on men and women’s functions

and obligations. So, in this context, because Islam places the responsibility for providing

means on men, not on women, it is natural that women do not pay as much attention to

the issues of trading and lending as men do. And therefore, women have more

possibility to forget, in that case, than men. This means that men’s memory of things

which are not the focus of their attention many he less strong compared to women s

memory of things related to their focus of attention.

A1-Qut’an praises ulu al-albaab, those who remember his God, Allah and

contemplate about the creation of the sky and the earth. Remembering Allah and

contemplating on His creatures can lead human beings to disclosing the secrets of the

universe. Those who are called ulu al-albaab are not just men, but they are also women.

After describing about the characteristics of ulu al-albaab, the verse states that: And

their Lord hath accepted of them, and answered them: Never will I suffer to be lost the

work of any of you, he be male or female.,.. (Ali Imran, 3:195). This means that women

have equal intellectual potential as men. Women, like men, can think, learn then

practice what they have observed from remembering Allah and from what they know

about the universe. Knowledge regarding the universe is certainly related to various

disciplines; thus, from this verse it can he inferred that women are free to learn

anything, according to their desires and tendencies.

It should be admitted that knowledge at that time was not divided into as many

branches as it is now. Islam does not distinguish one discipline of knowledge from

another. So, if those who were mentioned above lived at this present time, it would not

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be impossible that they would seriously learn various disciplines of knowledge

developing now.

C. Rights in Politics

There is no verse or hadits which forbid women to be active in politics. On the

other hand, Al-Qur’an and hadits give indications on the possibility of women to take up

the activities. Al-Taubah, 9:71-72 mentions: “The believers, men and women, are

protectors one of another; they enjoin what is just, and forbid what is evil: they observe

regular prayers, practice regular charity, and obey Allah and His Messenger. On them

will Allah pour His Mercy, for Allah is Exalted in power, Wise. Allah hath promised to

believers (men and women) gardens under which rivers flow, to dwell therein, and

beautiful mentions in gardens of evenlastina bliss. But the greatest bliss is the good

pleasure of Allah, that is the supreme felicity.”

Furthermore, Al-Qur’an extols the leadership of Queen Bilques as a woman

ruling over them provided with every requisite (an-Naml 27:23). Her qualities of

leadership are not measured by her gender but by her capacity to fulfill the requirements

of office, her political acumen, the purity of her faith and her independent judgement.

Similarly the operating principle is all the rights and privileges is for the one best suited

to fulfill the requirements for a good and effective leadership and there is no Qur'anic

prohibition which prohibits her from doing the same because of gender.

It is clear from the above verses that women are allowed to become leaders,

whether in the worldly activities: in offices, everywhere, or in the religious fields. But

not everyone in the society, especially the men, accepts the opinion. Many are doubtful

about women’s leadership. This condition might have been caused by myths or

misperception and misunderstanding of Islamic teachings. The myths are, for example,

that “women’s place is at home”, “women’s job is to take care of the children”, “if

women want to go to heaven, they should follow their husbands and if the husbands go

to hell, the women will also follow.” These are all not true. Everyone is responsible for

his or her deeds. Women may lead men, and this has been practiced in general, legally

or religiously. But, in fact, many. people are not willing to accept this. According to

legal system in effect in Indonesia and religious regulations contained in Al-Our ‘an and

Sunnah, women’s leadership is no problem. It is obviously stated and has implemented.

The regulation, that a man may become the imam for men and women, while a

women cannot become the imam for men. But I think it is not qath'i because Al-Qur’an

does not mention about it. This is a technical matter. Meanwhile, the verse which is

often used for the argument is: a1-rijaalu qawwaamuuna ‘ala al-nisaa (men dominate

women) and the verse is then given various interpretations. But, usually, it is interpreted

as men (husbands) are leaders of women (wives) because Allah has given the one more

(strength) than the other, and because they support them from their means. I myself tend

to interpret the word qawwamuun’ not as ‘leaders’, but as ‘supporters and enforcers of

women’s rights, because Allah has given the one more (strength) than the other, and

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because they support them from their means’. The support is not just material, it can

psychological and moral.

Men’s superiority can be natural or cultural. The superiority of men mentioned in

Al-Qur‘an. I think, is more natural, while verse “wa bima anfaquu” shows their socio—

economic superiority. Indeed, fiqh has obviously explained that the obligations to

support the family life on men’s shoulders. So, if women work for an income, it is just

voluntary and does not nullify the husbands’ obligations to support the family. The

property that a wife obtains on her own belongs to her personally, not to be shared.

Nevertheless, many women do not understand their statues and position. it is a

pity that many fellow women are not aware of that. They had prejudices against Islamic

teaching, because of lack of understanding. Hence, quite a few young women lower

their status and position in their society. It is a bigger concern if they are influenced by

people who understand the religion half way. They can not understand Islam from its

sources: al-Nisaa’, 4: 34. Al-Qur'an and Sunnah because of language barriers. In fact,

women are actually capable of being and are allowed to become leaders and decision

makers in the society.

There is also a statement on women weakness in hadist, that "one country will be

ruined if it is led by a woman." Empirically, the statement can not be accounted for

because, in fact, many women are successful as leaders. On, the other hand, many

institutions or countries are ruined under men leaders. On the other hand, many

institutions or countries are ruined under men leadership. Al-Qur’an itself never

mentions so. This deviating view should he straightened up by reinterpreting Islamic

teachings contextually.

Many negative views toward. women are often assumed to have come from

Islamic teaching. In fact, it is caused by inappropriate interpretation of Al-Qur’an and

hadits. The verses or hadits are often interpreted partially, parts are included and parts

are neglected. As a result, the understanding is deviating. The ability to understand

Islamic teaching, therefore; should be increased. For example, a hadits from Abi

Bakrah: “Don’t leave important matters to women." We have the argument that the

hadits was valid only at its period. Therefore, it should be applied differently now. In

the past, if we refer of the government system, it was a tribal society. in a tribal society,

the chief of the tribe is everything. He is the legal advisor, leader of the war, authority in

economics, monietery and security, etc. These authorities are all combined in one

person. In other words, leadership is personalized, all concentrated in the personality of

the leader. It is logical that such hadits was issued. At that time, the tribes attacked each

other, fought with each other, and communicated each other’s properties. The men were

killed and the women were taken, etc.

Nowadays, state leadership is not personalized anymore. For example, a

president as the head of a state, cannot make the law by himself. There are the

parliament, the legislative body, and the judicial body. In other words, leadership is

institutionalized and put as collective leadership. If we take Bangladesh as an example,

we can see that the emergence of Khaleda Zia as prime minister was not a problem.

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According to the protocol, she is the president; her government is also the president. A

new cannot be ratified without the president’s approval. So, who will give the approval

in this case? Is Khaleda Zia more as a prime minister, which is a political position, or a

president, to approve the law, which is a judicial position? So, talking about state

leadership for women in relation to Islam is no more relevant. The condition has totally

changed.

Unlike women in the Middle East, Indonesian women are much luckier. Only the

opportunities open to women are not yet fully occupied. In order to put women status in

position proportional1y, not only is the ability to understand the religion required, but.

also the increase of the habits for reading and writing. This is important so that the

awareness raising efforts can be disseminated to the society. This kind of effort is not

yet very effective, so it is necessary to intensify it. Al-Mumtahanah, 60:12 legalizes

women‘s political activities: “Prophet! When believing women come to thee to take the

oath of fealty to thee, that they will not associate in worship any other thing whatever

with Allah, that they will not steal, that they will not commit adultery (or fornication),

that they will not kill their children, that they~ will not utter slander, intentionally

forging falsehood, and that will not disobey thee in any just matter, then do thou receive

their fealty, and pray to Allah for the forgiveness (of their sins), for Allah is Oft-

Forgiving, Most Merciful.”

The Prophet Muhammad’s wives, especially Aisyah had done very important

political roles. Besides Aisyah, there were many other women involved in politics,

similar to their involvement in the battle. Many of them died in the war, like Ummu

Salamah (the prophet’s wife), Shafiyah, Laila al-Gaffariyah, Ummu Sinam al-

Aslamiyah. Some political activists were like Fatimah binti Rasulullah, Aisyah binti

Abu Bakr, ‘Atika binti Yazid ibn Mu’awiyah, Ummu Salamah binti Ya’qub etc.

D. Rights in Choosing Careers

The previously stated, Islam basically gives equal rights to men and women, as

long as they are in line with their fithrah (innate nature). Hence, women are not

prohibited to develop themselves, whether as individuals, wives, mothers or as

community members. For example, in developing themselves as individuals, wives and

mothers, women should maintain between the self-development and the weritation of

the different roles. It is different from the Women’s Liberation concept which tends to

blame the position as wives and mothers and stick mostly on individual existence. As a

result, the family institution which serves as pillars of the country and nation may be

disintegrated and ruined. Thus, women’s self development should be related to their

positions, including in the society.

Women are allowed to become heads of the states, hence, there is no problem

with women working outside the house or women having careers. The problem of

women working outside the house should he referred to Islamic principle, that basically

there is no difference between men and women's rights to get a job. The job is not

restricted to a certain place, whether inside or outside the house. However, it should he

12

suited with their status and capabilities. Al-Qur’an gives an example, i.e. the two

daughters of the Prophet Suaib who worked outside the house to look after their father’s

sheep. This is an example of women’s right to work outside the house, in line with the

status and existing condition.

If that is so, why are there views which restrict women from working and

choosing careers ? One of the reasons is the understanding of Al-Qur'an: al-Ahzaab,

33:33, which means: “And stay quietly in Your houses and make not a bazzling display,

like that of the former times of Ignorance.” This verse is often used as a basis to

prevent. women from going out of the house or from being involved in various social

activities. Al-Maududi, a contemporary Pakistani thinker, was of similar opinion. in his

book A1-Hijaab he wrote among others: “women’s place is at borne; they are freed

from doing work outside the house so that they can always stay at home quietly and

respectfully in order to do their obligations at home. If they need to go out of the house,

they may do so, Provided that they keep of their purity and keep themselves modest.”

The question is “are the women allowed to work ?“ Sayyid Muhammad Quthb,

one of the Ikhwaan al-Muslimin thinkers wrote in his book Ma’rakat al-Taqaaliid that

the verse does not mean that women are not allowed to work.15

In his book, Tafsir Fi

Dzilal Al-Qur’an, he wrote further that the meaning of waqarna in that verse is

“determined and remain there," but this does not mean that they are not allowed to

leave the house. This just signifies that the house is their main duty, while other place

are not where they stay or not their main duty.

Furthermore, in his book Syuhuhat Haula al-Islam, he explains clearly that:

“Women during the period of the Prophet Muhammad works, when the condition

required them to. The problem does not lie on whether or not women have the right to

work. The problem is that Islam does not tend to encourage women to go out of the

house except for very necessary jobs, which are required by the society, or based on

certain needs of women. For example, women need to work because there is no one to

support them, or because their supporter can not suffice their needs. The views of the

Islamic thinkers above can still he developed by reviewing women’s involvement at

work during the periods of the Prophet Muhammad, the sahahat and tabi’in. During

these times, various types and kinds of work were done by women. Names such as

Ummu Salamah (the Prophet’s wife), Shafiyah, Laila al-Ghaffariyah, Ummu Siam al-

Aslamiyah, etc. are noted as outstanding women involved in the war. Al-Syifa, a woman

who was good at writing was assigned by Khalifah Umar as an official who managed

the market in Medinah. Imam Bukhari, the expert on hadist, compiled in his book

Shahih Bukhari about these women’s activities, such as in ‘Chapter about Women’s

War at Sea”, “Chapter about Women’s Involvement in Taking Care of Casualties”, and

so on.

Of course, not, all forms of work available now were found during the period of

the Prophet Muhammad saw. However, some ulamas concluded that Islam allows

women to be active in various activities, or to work in various fields inside or outside

the house, whether independently of joining with other people, with the Government or

13

with the Private, as long as the work is done in a decent and respectful situation, and as

long as they can maintain their religion and avoid themselves from the impacts of the

work which are negative to them and their environment.

In relation to women’ s work, it can be shortly formulated that “women have the

right to work, as long as they need the work; or as long as the work needs them, and as

long as they can maintain the religion and moral values.” And obviously the same

conditions must be addressed to men. The men also should keep their religion and also

avoid themselves from the negative impacts of their work.

Conclusion

It was stated above that individual cultural back round, traditions and tendencies

have influenced the thinkers or 'ulama view points conclusions regarding Al-Qur’an and

hadits. I think if the old scholars who lived in the past, were living with the generation

of 21st century, experienced what we are experiencing and knew about social and

technological development, it is not impossible that they would understand Al-Qur’an in

they way the present generation does. On the other hand, if we had lived during their

period, it would not have been impossible that we might have had the same views as

theirs.

Awareness raising of women’s rights need to be done, and especially among

men. Men have enjoyed very high privileges for ages, and they certainly do not want to

lose these privileges. So, it makes sense if men do not want to lose their dominating

position. We have to be careful about this, because in this campaign we are often

disturbed by the women’ s attitudes. Some women act as if they knew everything and

act ambitiously. This makes men persistent, do not care about women’s issues.

14

BIBLIOGRAPHY

‘Ali, ‘Ahdullah Yusuf, The Holy Qur’an; Text, Translation end Explanotary Notes, (Washington,

DC: Islamic Center, 1938).

‘Aishah ‘Abd al-Rahman, Al-’I’jaz al-Bayani fi al-Qur'an (Cairo: Dar al-Fikr al-’Arabi, 1963).

Ali, Syed Ameer, The Spirit of Islam, Delhi: Jayyad Press, 1992)

Amin, Qasim, A1-Mar’ah al-Jadidah (Cairo: Matba’at al-Taraqqi, 1938).

Anderson, J.N.D., The Problem of Divorce in the Shariah a Law of Islam, (Cairo: Royal, 1950).

Al-’Aqqad, Abbas Mahmud, A1-Mar’ah fi Al-Qur’an (Cairo: Dar al-Hilal, 1962).

Baqillani, Muhammad ibn ‘Abd al-Tayyib, I’jaz al-Qur ‘an (Cairo: Dar al-Ma’arif, 1954).

Bulliet, Richard W, Islam: The View From The Edge, (New York: Columbia University,

1994).

Al-Ghazali, Abu al-Hamid, Ihyaa’ Ulumiddin, (Cairo: al-Tsaqafah al-Islamiyah, 1356 AH).

Johnson, Allan G, The Gender Knot, (Philadelphia: Temple University, 1997).

Kennedy, Charles H, Islamic Legal Reform and the Status of Women in Pakistan, (Journal of

Islamic Studies, 2:1, 1991).

MacKinnon, Catherine A, Toward a Feminist Theory of The State, (London: Harvard, 1991).

A1-Maududi, Abul A'la, Al-Hijab, (Beirut: Dar al-Fiqr).

Mernissi, Fatima, Beyond the Veil: Male-Female Dynamics in a Modern Muslim Society, (New

York: Halsted, 1975).

Women’s Virainity and Patriarchy’, Women in Islam: Studies Internasional Forum Magazine,

5 (1982)

Millet, Kate, Sexual Politics, (New York: Doubleday, 1970).

Muhsin, Amina Wadud, Qur ‘an and Woman, (Kuala Lumpur: Pajar Sakti, 1994).

Nasr, Seyyed Hossein, Ideals and Realities of Islam, (London: Aquarian, 1994).

Parsons, Talcott, Woman in a Man-Made World, (New York: HBJ Publisher, 1972).

Quthh, Sayyid, Fi Zilal Al-Qur’an, 6 vols. (Cairo: Dar al- Syuruq, 1980).

15

1964). Ma’rakat al—Taqaaliid, (Cairo: Dar al-Ma’arif, Syubuhat Haula al-Islam, (Cairo: Dar al-

Syuruq, 1967).

Rahman, Fazlur, Major Themes in The Qur’an, (Chicago: Bibliotheca Islamica, 1980).

Pippin, Andrew, Muslims: Their Religious Beliefs and Practices, Volume 2, (.New York:

Routledge, 1993).

Sanday, Peggy Reeves, Female Power and Male Dominance, (New York: Cambridge

University, 1981).

A1-Suyuthi, Al-Jami’ al-Shagir II, (Beirut: Dar al-Kutub al- Ilmiyah, n.d.).

al-Zamakhshary, Abu al-Qasim Mahmud, (465-538 AH), Al- Kashshaf ‘an I-Iaqa’iq al-Tanzil wa

‘Uyun al-’Aquawil fi Wujud al-Ta’wil, 4 vols. (Beirut: Dar al-Ma’arif, n.d.).

16

~ Talcot. Parsons in Glazer Maibin, Woman in a Man—Made ~oild, (New York: l~J Publisher,

1970), p. 172.

p. 137.

Kate Niflet, Sexual Politics, (New York: Doubleday, 1970),

8 Syed Aineer Au, The Spirit of Is) am, (Delhi: Jayyad Press, 1992), p. 241.

J.N.D. Anderson, The Problem of Divorce in the Shariah a L.~w of Islam, (Cairo: Royal, 1950),

p.169—185.

~ kbu5 A’la al-Maududi, Al—H.ijab, (Heirut: Dar al—Fikr, nd.), p. 186.

15 Sa~’id Quthh, Ma’rakat a1-Taqaal~1d, (Cairo: Dar al— iF) Savvici

Quthh, Fi Zhilal A1—Qur’c9fl, 6 vol. (Cairo: Dar al— &Wuvuq, 1q83), ~. 156.

2vur~q, ~ ,~ Qutlib, Svubuhat Haula al—Islam, (Cairo: Dar al— 78.

Abu i-iajnid al—Ghazali, Ihyaa’ ~U1umiddin, (Cairo: AtsTsaqafa7n al—Islalniyah, 1356 Al-I), p. 89.

H.Q. al—Nisa&, 4:34.

10 H.Q. al—Alag, 96:1.

H.Q. ai-Qalam, 68:1.

M Suvuthy, A1-Jami’ as—Shagir II, (Heirut: Dar al—Kutub al—flctiah, n.dij, p. 314.

17

II. Women’s Rights in Islam

Actually not all of Islamic teachings are absolute and eternal. Islamic teachings

consist of two main categories. The first is basic teachings and the second is non-basic

ones; namely they are interpretations and explanations on details and application of the

basic teachings. The basic teachings are contained in revelation. Revelation, according

to Islam, is commandment of God revealed via Gabriel to the Prophets Muhammad. So

that revelation is verses in Arabic texst found in Al-Qur’an. Al-Qur’an with Arabic texts

is convinced as revelation in Islam, absolute, right, eternal, unchanged by the change of

time and place, and no one have right to change them. Any kind of interpretation,

explanation, and translation of the Quranic verses into any other language, is not called

revelation. But it is called the result of individual judgment (ijtihad) or human thought

engineering. Therefore all of this is relative and can be changed according to social and

human condition.

There is necessary to understand that the Quranic verses can be divided into two

categories. The first category is the verses called in Islam as qath’iyy al-dalalah ( قطعي

the verses that only consist of one meaning and are impossible to have another : ,(الداللي

meaning. Their meaning is clear and absolute. Such verses can only have literal

meaning or explicit one. The second one is the verses called zhanniyy al-dalalah ( ظن ي

that consist of more than one meaning. Such verses, not only have literal meaning ,(الدالل

but also have implicit one.

The result of research have indicated that the verses in the first category are

limited in Al-Qur’an, but most of them are included in the second category. It is

explained that the verses in the first category -although they do not need interpretation-

need explanation about details on how to apply. The fact not only brought many diferent

kinds of books of Quranic interpretations (kutub al-tafasir) in history of Islam, but also

brough out many kinds of trends of schools of thought: in Islamic jurisprudence, in

Islamic theology, in governmental systems, in Islamic mysticism (tashawwuf), and in

Islamic philosophy.

All of the kinds of interpretations; - the trends, and the schools of thought are

the result of individual judgment and human-reasoning. Because all kinds of reasoning

result on Islam are not considered as absolute revelation, but the relative one. So we can

say that any kinds of the result of individual judgment and of human reasoning can be

changed according to demand of time and development of science and technology.

Unfortunately, there is a strong desire within the Islamic societies -as well as

within the other religion societies- to consider that all kinds of result of individual

judgment and thought of their scholars become absolute. The desire brings out vague

understanding on Islamic teaching, so that they cannot make difference between the

absolute basic teaching and the relative non basic that can be changed. The vagueness of

understanding on Islamic teaching can be seen, among others, in understanding of

majority of Islamic society on women’s rights in Islam.

18

In spite of the achievements made by Muslim women in Indonesia through a

long struggle, there are still countless women who live in backwardness, unable to grab

the opportunities to develop themselves and unaware of their rights. There is a big gap

between the noble teachings of Islam and their practice in real life. There is also lack of

gender sensitive religious interpretation, inhibiting women from empowering

themselves. Religious and cultural norms are often mixed-up, and negative stereotypes

on women. As a result, Islam is often misperceived as discrimination against women.

Basically, there are many verses in the Holy Qur’an instructs us to fulfill the rights of women. The

following are rights that must be adhered to:

First, the right to safety and health and this is an absolute right given the

enormous risks that a women takes in fulfilling her reproductive role, beginning with

menstruation then sexual intimacy, pregnancy, child birth and suckling. As stated above,

this is a woman’s right arising not only out of a protection to her reproductive role, but

also because she is a human being with basic rights to guarantee their safety and health.

Islam recognizes five inalienable basic rights due to every individual for no

other reason than that she or he is human. One of them is the right to life, a right to self-

defense in preserving life (al-Ghazãli). One of the reasons for losing one’s right to life

is the refusal to respect another’s right to life.

هاأل اف أ ه ها به نه ب مهن هتهل نه نا على بن إسرائيل أنه ها هتهل من أجل ذلك كتبه كههس جههاباهب س ههل نا بالبه ل يابهها يهها النهها هها أ ياكهها ك يابهها مههن أ ي نهها إ كريهه با مههنهب النهها

(23)بهاس ذلك اف لم ر و

“That is why We decreed for the Children of Israel that whosoever kills a

human being, except ( as punishment) for murder or for spreading corruption in

the land, it shall belike killing all humanity; and whosoever saves a life, saves

the entire human race.” (al-Mã’idah 5: 32).

Second, welfare rights and this is the inalienable right of both married and

single women. The difference between them is that the single woman is the

responsibility of her parents or family. Once married, however, her well-being becomes

her husband’s responsibility. That being the case, the Qur’ãn gives us the reasons why it

is the husband’s duty to ensure his wife’s well-being. Firstly, to protect her reproductive

and mothering roles.

ك واه ب ن بالمار ف … زه ب ن …على المول وأل ل

“…in which case they (fathers) should feed them (mother and child) and clothe

them in a befitting way. (al-Baqarah 2: 233).

19

The cost to a husband for the financial support of his wife will depend on the

one hand the requirement of the wife and, on the other, the ability of the husband to

provide. What is clear is that her well-being is secured when her food, clothing,

housing, medical needs and other welfare requirements are met. According to Islam it is

an absolute obligation on the husband’s part to provide for his wife’s well-being, and

this cannot be negotiated even when the wife is economically self-sufficient.

Third, the right of inheritance. Before the coming of Islam, specifically within

the Arab society, women were not only denied the right to inherit from her parents and

family, they formed, instead, part of the property to be inherited (al-Nisã’ 4: 7):

يي يي م ات جيي صيييم يي قيي انيي ن ا للر يي ييرك الوالييدا ااققرونييو ات م ات صيييم يي كثنيير صيييم رك الوالييدا ااققرونييو اللن

اض (7)افرن

“Men have a share in what the parents and relatives leave behind at death, and

women have a share in what the parents and relatives leave behind. Be it large or

small a legal share is fixed”.

Fourth, the right to her own income. A women, even as a wife, has the right to

receive a gift or hibbah or sadaqah from others, then gift belongs to her. Islam does not

forbid women, even as wives, to work within or outside the home in occupations that

can bring her an income. Under Islamic laws it is necessary first, for the wife to get her

husband’s permission. This is because her primary role as a wife is to serve within the

home, her husband and children, whereas the responsibility of earning a living is the

husband’s obligation entirely (al-Baqarah 2: 233).

ههههت الرنهههها لمههههن أ األ أ كههههامل ههههول ههههن فألك ههههن الوالههههسا ه رنههههان أ زه ب عة علههههى المول ههههوأل لهههه مول ههوأل لهه هها الههس بولههسكا ا سههابا إ هه ا كلههف نه بولههس علههى ك ههواه ب ن بههالمار ف

ب عههههن اهههههرا منهب مريههههل ذلههههك ههههص أ األا اهههها إ أ أل أ الههههوا عليبمهههها نهههها ج هههه هههها ا مهههها عليك إذا سلمت ما بااهيت بالمار ف ج نا ألك ا تهرنا وا أ

“The mothers should suckle their babies for a period of two years for those

(fathers) who wish that they should complete the suckling, in which case they

should feed them and clothe them in a befitting way; but no soul should be

compelled beyond capacity, neither the mother made to suffer for the child nor

the father for his offspring…

Fifth, the right to make decisions. Decisions in family life can not be made by

one party only, because the decisions on reproduction concern both the husband and the

wife. So, this right is often described as a political right to decide on matters that are

20

connected with a woman’s interests, especially those that are relevant to the

reproductive process, for which she is the guardian. This political right, can be clearly

understood from the general edict of the Qur’ãnic verse on how decisions are to be

made, no matter what the circumstance: “wa amruhum shürä bainahum” Those who

conduct their affairs by mutual consultation. (al-Shurã 42: 38). No decision, involving

others, should be taken by one person alone, including the affairs of reproduction

between husband and wife.

The above verse tells us it is not the absolute right of a women to decide on

reproductive matters. Even though the onus of reproduction has traditionally been

entrusted to women, the situation involves the husband, and in certain cases even

society and the state. So from the perspective of women’s rights, absolute autonomy is

not the objective but women should have the right to participate in decision making and

the right to expect good health care from all the parties involved in the reproductive

situation.

+++++++++++++++++

In this context, I would like to share the religious and cultural experience of ICRP’s women of

faith in efforts to eliminating trafficking in women. Basically so many programs they did in relating to

the elimination of violence against women and particularly against trafficking in women, but

principally their efforts can be classified into four main categories as follows:

a. Increasing Awareness of Women Rights

In a bid to uphold the awareness of women's rights, women of faith holds discussion, training

and seminar in which importance of adopting gender perspective in considering trafficking

problem is discussed. The violence toward women in whatever form always stems from

gender-biased outlook, the opinion that considers women as inferior creature, subordinate, and

marginal, so they deserve to be exploited. Woman should be made aware of her principal roles

that are equal to those of man, as integrated and as God-created-responsible beings. Women

should be made aware of their rights and the potentiality contained therein. The implication

of the women-rights awareness is the establishment of stronger women coalition at the

central and at the grass root level, which is indicated by the birth of the awareness of their

rights as a human beings, so that they can not be easily deceived, trafficked, and exploited for

whatever reason.

b. Advocacy the Women as the Victim of Trafficking

The activity of advocacy that they perform is the psychological assistance, and law assistance

against the victim such as making claim to the agency or the institution that has sent them, or

to assist the victim in the process and procedure of court as well as the assistance in the court.

Its implication is the establishment of alertness of the women as the victim of trafficking in

order to claim their rights, and begin to build Law awareness of women perspective, although

this still under process to strive and not maximal yet.

Besides that, they also advocate the government, and the important thing they perform is to

evaluate and to criticize insensitive government policy against the women and giving the

opportunity for the occurrence of trafficking in the society. In this case, women of faith would

like to aware the government of the dangers of trafficking in women.

21

c. Conducting Income Generating Programs

This activity is very important because the main reason why the women become a migrant

labour due to economic difficulty. Most of migrant labours are having responsibility to earn

a living for the family. Therefore their economic rate is needed to develop, through the

conferral of business capital, credit union, and skill such as sewing, making cakes, gardening,

and others. This activity are much more conducted in the low level of society, because having

purpose, in order the woman had bargaining position, in economic sector, making women

become more survived in the difficult condition, and helping any women who is forcefully

become the main backing in the family.

d. Reconstructing of Religious Interpretations

In the more specific matter carried out by women of faith relating to the awareness of women

rights is reconstructing of religious understandings. Because the religion as clearly reflected

by its faithfully adherents, is frequently claimed as source of problem, of the occurrence of

the continuity of injustice among the society, including the injustice in gender relation. In this

matter why religious perspective is very important to become the priority, because religion

totally concerns in the most essential value of human life, therefore the incorrect legitimating

of religious will be extremely perilous.

The gender inequality is not merely personal problem, but it is widely accepted as social

problem that must be overcome in integrative way by analysing various aspects. As generally known

that, a cause factor is the domination the interpretation of patriarchies of big religions. A number of

religious and gender discourses, conclude that the strength of religious role in cultural construction

influences on gender relation (Rosemary, 1983).

The problem is, the most religion adherent, has already irreversibly committed to acknowledge

religion, by textual understanding, being too strict in understanding literal meaning, without

justifying doctrine context and even ignoring the principle objectives of the religion it self, namely

the prosperity for the whole human being. Religion is conferred to totally fulfil the essential need of

human being in form of happiness and peace, not for God interest because God is the greatest

Almighty and doesn’t need any thing whatsoever from the creature. But in the reality, religion is

conducted at the most “to satisfy” the God, as if no portion for the worth of human being. Women

of faith wants to alert all parties that trafficking is the action that is awfully condemned by God, so

every body must care in eliminating it. Hence a new prediction method that uses social analysis is

needed to provide, to reconstruct religious doctrine so that really compatible with the prosperity of

human being. Otherwise, religion will just become fossil only (Mulia, 2000).

I call this exceptionally unique role of women of faith as “Women Politics” which derives from

daily living experience of women and based on the existing social reality. Women of faith formulate

political strategies and advocacy that offer an alternative for dominant order and ideology.

Confronted with violence politics, women unfailingly offer the movement of peace and ethics of

care.

VI. Recommendation

22

As a closing, I would like to conclude that women have a different perspective and experience

in understanding the reality in the society. Therefore, ICRP’s women of faith commit to strengthen

woman participation in peace culture building process in Indonesia, especially in advocacy and

eliminating of all forms of violence against women, particularly trafficking in women. The women of

faith focus their strategy at two levels: discourse level and practice one. In discourse level they attempt

to reconstruct religious point of view or theology regarding with gender relation, and in practice level

they attempt to increase women's role in all aspects of life and to empower the community to recognize

women’s potency and capacity as agent of mercy and to involve woman effectively in the social

reconstruction process of the society.

Women of faith in its role of eliminating trafficking and solving social problems at large

always gives priority on peace ways and ethic of care. That is different from ethics of justice where

the priority approach is the problem of rights and based on the single justice. Women are to change

from becoming victim of violence to agents of peaceful change. In order to achieve these goals

women of faith employees strategies such as advocacy and awareness raising, learning, and

networking and resource mobilization. This case is indicted by their highly serious attention to the life

and human soul; to use techniques, any non violence action and strategy; and their action always

plural in nature, without considering gender, race, ethnic group and religion. Ethic of care that is

offered by women of faith is the ethics that emphasizes in mutual interconnection and based on the

plural justice, so having the alternative of humanistic problem solving, that afford to overcome any

violence against humanity towards global humanisation.

Finally, as the recommendation, I would like to confirm that spirituality based social

organization is needed to be involved in various efforts to abolish any social problem, including

trafficking in women, as clearly seen in case of ICRP’s women group. Their role is extremely

important here, it is one that is deserves special considerations because it has the potential to influence

social behaviour in a positive and peaceful manner and in the community level where change must take

place. Hopefully this experience will be much more useful for others.