| Interview | |
| 02 Jul 2010, NewAgeIslam.Com |
The Koran says that all men are created by God. When we are talking about sexual orientation, we’re talking about something that is given, like being left-handed, like skin color. We have no choice in it. I think that as long as [homosexual people] do not engage in actions that are considered sinful by the religion, as long as they do not deceive, commit adultery, indulge in pedophilia, commit incest, what’s wrong [with their sexual orientation]? But then people ask, so then they can marry? When we’re talking about Koranic verses, the degree of liberalness is astounding. [The Koran says] marry thy spouse. [The word spouse, which is] zau z in the Koran, can mean a man or a woman. This is extraordinary. The Koran is very liberal. -- Ade Mardiyati| ‘The Koran is very liberal’ | |
By Ade Mardiyati Siti Musdah Mulia, a prominent scholar of Islam, has established a reputation as a progressive thinker, especially in her interpretation of what the Koran says about women. A Question of Faith Born into a very strict Muslim family, gender and religion expert Siti Musdah Mulia said that she liked reciting the Koran growing up. As she grew older, however, she was told by her puritanical grandfather that she could no longer continue to do so because her voice could sexually attract men. He also told Musdah’s parents that they needed to send her to a pesantren [Islamic boarding school] in Sengkang, in the Wajo district of South Sulawesi, so she could study the religion in-depth and grow up in a more “appropriate” environment. When she finished high school, she was only allowed to pursue higher education at an Islamic university. “There were many things I was not allowed to do because I was a girl,” Musdah said. “I lived not only in a religion that confined me, but also in a tradition that was very unfriendly.” But today, Musdah, 52, said that everything she experienced turned out to be a “blessing in disguise.” She became the first woman in Indonesia to be awarded a PhD in the field of Islamic political thought when she graduated from Institut Agama Islam Negeri Syahid in Jakarta. Her achievements are also proof of her incredible journey. Musdah has been the chairwoman of the Indonesian Conference on Peace and Religion since 2007. She has written numerous books on Islam and gender equality. Then, there are also the awards she has received: the International Women of Courage representing Asia Pacific from then US Secretary of State Condoleezza Rice in 2007; the Indonesian Yap Thiam Hien Human Rights Award in 2008; and the International Prize for Woman of the Year in Italy in 2009. She is currently a lecturer in the Islamic politics postgraduate program at Universitas Islam Negeri Syarif Hidayatullah in Jakarta and a consultant for the Ministry of Religious Affairs. The prominent scholar sat down with the Jakarta Globe last week to discuss what she terms as her “progressive” views. Why does it seem so hard to be a Muslim woman? Is it because the Koran has patriarchal nuances? There is the impression that the Koran is not woman-friendly. [This is because] its interpretation is made by people with patriarchal interests in mind. Furthermore, the interpretation developed in society views women merely as sexual objects. [It] does not regard women as whole human beings no different than men, which is how they are supposed to be. It is sad when people come to dislike Islam [because of this]. We can’t blame them because the Islam offered [to them] is one completely unsympathetic to women. What is the root cause of this? Is it because Koranic scholars are men? [Most of the scholars] were men because women were denied access to become scholars. Women were thought to be better off taking care of their homes, their husbands and children. In the end, the ulemas came from among men, men who thought that women were indeed not equal to men. So frankly, as a woman, I see that the interpretation developed and spread in society is one that is set against women. I feel that I have a moral obligation to build a new interpretation that emphasizes the values of humanity, which view women as whole human beings. Resistance [against the new interpretation] is very strong. But for me, this is something that must be started, because if not now, then when? The people may resist it, even flatly reject what I propose, but that’s no problem for me. [The important thing] is that I and my friends have begun to make our contribution to the Indonesian people, who are predominantly Muslim. Can the interpretation of the Koran be changed, including in Indonesia? Of course. Interpretation is human-made, not made by God. The question is, are people willing to change interpretations that are considered irrelevant? And after there is a will [to change], will they be able to make new interpretations that can accommodate human values and that are woman-friendly? So can we say that in general, Islam is shaped by culture? Very much. After all, Islam is a religion born in a certain period characterized by strong patriarchal traditions, with a culture that underlined feudalistic values. The Koran is a reflection of the culture of the time. Now, [our interpretation of] it depends on how we approach the Koran, because I am convinced that it is full of universal values, such as justice, equality and humanity. These are the principles that we gain when we read the verses of the Koran. We cannot view a particular verse out of context. I always tell my students not to be fixated on the textual meaning of a verse because the verses are actually mute, [their meaning] depends on the reader. How are we supposed to read it then? We read it by studying its history, learning the sociopolitical context of the time [when the verse was revealed], and based on these multiple aspects, we might say, “Oh, so that’s the spirit of that verse,” rather than strictly adhering to its textual wording. What do you think is the biggest problem for Indonesian Muslim women? First of all, they do not thoroughly understand their religion. I find it odd that people keep saying, “Oh, yes, religion is important,” but when is it ever a prerequisite to go to the next level of education, from elementary school to middle school to high school? It is never an important prerequisite. Moreover, the religion taught in formal schools or in our households is the rigid kind that is more ritualistic rather than one that [allows us to] express our humanity. In my opinion, religion always [has been reduced to] legal formal issues; this thing is haram [forbidden], that thing is halal [allowed], as if religion concerns itself only with halal and haram . What has come out of your struggle, along with your colleagues? At least I’m beginning to see public discourse on issues that I think can be classified as progressive. There had been no such thing before. Do you think this is because women used to be afraid or discouraged? Even now, I have many colleagues at UIN Jakarta who are also professors [with doctorates], but who have no courage. They only speak [liberally] in classrooms. But in public, they revert to the conservative, common views. Because if you express opinions like mine, you will meet with a lot of resistance. People have said I am an agent of the United States and a Zionist. Who are these people? Of course those who disagree with me. They usually don’t speak on behalf of organizations, so I know who sends me e-mails and text messages. I see it as a risk that I have to take. What’s your relationship with your family like? In a lot of things, my husband and I have different opinions. But he is a very appreciative man. He respects the fact that as scholars, we have the right to have different views and he is accountable for his own view. One of your more controversial statements was about interfaith marriage. Can you elaborate on that? The statement had been made by Cak Nur and Gus Dur, actually. But when I spoke about it, people were shocked. Why? Because the speaker was a woman. That’s all. What does the Koran have to say about interfaith marriages? Nothing. The Koran says you are not to marry a kafir, you are not to marry a musyrik. The problem is, the definitions of kafir and musyrik are open to interpretation. Even Muslims can be kafir. Kafir means “someone who hides the truth.” A lot of Muslims are kafir, too, actually. Musyrik means a person who has more than one god. Well, many [Muslims] are like that. They might claim they’re Muslim, but in truth, they deify objects, rank, [political] parties. There are people like that. But so far, kafir and musyrik have always been interpreted as non-Muslims. How come? This interpretation is dangerous because it implies that by claiming to be a Muslim, a person is exempt from becoming a musyrik, is not a kafir. Kafir has a lot of meanings. Why do we only reduce it to non-Muslims? So interfaith marriages should be allowed in Indonesia? They should be allowed. Why does Indonesia, which is not based on any religion, forbid such marriages, when Syria and Jordan allow them? What about gay and lesbian marriage? That’s another thing. The important thing is, the Koran says that all men are created by God. When we are talking about sexual orientation, we’re talking about something that is given, like being left-handed, like skin color. We have no choice in it. I think that as long as [homosexual people] do not engage in actions that are considered sinful by the religion, as long as they do not deceive, commit adultery, indulge in pedophilia, commit incest, what’s wrong [with their sexual orientation]? But then people ask, so then they can marry? When we’re talking about Koranic verses, the degree of liberalness is astounding. [The Koran says] marry thy spouse. [The word spouse, which is] zau z in the Koran, can mean a man or a woman. This is extraordinary. The Koran is very liberal. Last, let me tell you that in religion, people always see themselves as god, even more than god. They judge other people with prayers, condemn other people to hell, etc. Even God isn’t like that. If God could speak out, maybe [God would say] that we are all strange. |
3:55 AM
Sultan Shahin
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