Musdah Mulia
Foreword
During the New Order regime, Indonesia successfully ran a Family Planning program. This success was due to participation from the Ulemas. Support fron the MUI (Ulemas Council) as a religious institution created by the New Order was quite significant, as well as support from religous organizations such as the NU (Nahdatul Ulama) and Muhammadiyah. It is to be admitted that such success was determined by a policy from the New Order government who made the family planning program a priority.
However I feel the need to point some critical points regarding that success. Among them is that such success was achieved through the authoritarian stance of the New Order Government where a militaristic approach was used to coerce women to take part in the Family Planning program, particularly regarding the use of contraceptives. This militaristic approach disregarded democratic values with emphasis on public voluntary participation. It also ignored gender equality and equity. As a consequence, the program was mainly targetted at women who were not seen as subjects of development, but more as objects of development.
In fact, women were only regarded as tools to ensure the success of the family planning program. This is evidenced by women being the majority of contraceptive users, while the number of men acceptors was very minimal. The government did not put enough effort in educating the public on the importance of sexual education and reproductive health rights. It is not surprising that the public participated in the family planning program out of fear, not from awareness of the benefit of the program. In addition, women did not have the liberty to choose a contraceptive method that was more suited to their physical conditions. They had no knowledge of the negative impacts of the various contraceptives available which resulted in many cases of suffering for women, and even in death.
In future, any approach that is inhumane and non gender-sensitive approaches must be elimintated. Efforts to ensure the success of the family planning program should begin by firstly, educating the public so that they are aware of their rights and obligations as full and sovereign citizens; by, secondly, efforts to promote awareness of the public who wish to participate in the program on the fulfilment of human rights, particularly reproductive health and sexual health rights that constitute the basic rights of human beings; by, thirdly, disseminating interpretation of religious teachings that promote respect for the humanity of women and are compatible with principles of democracy with emphasis on gender equality and equity.
Obstacles from religious radicalism
The fall of the New Order Regime in 1998 has brought about major changes. Those who were previously silenced by an authoritarian regime now found they had a voice to speak their opinions freely. Democracy grew and flourished. One evidence of this was the emergence of political parties with various ideologies. It is recorded that there were 11 Islamic Parties who took part in the General Elections of 1999.
In paralel with the growth of Islamic political parties, a number of Islamic organizations began to emerge. It began with the Front Pembela Islam in 1998, in Jakarta, Islam Reformis (GARIS) in Cianjur in 1998, Taliban in Tasikmalaya in 1999, Majelis Mujahidin Indonesia in Yogyakarta in 2000, Forum Umat Islam (FUI) in Jakarta in 2005, LP3Syi in Garut in 2005, and Geram in Garut in 2010. Transnational Islamic Organizations also gave birth to Laskar Jihad (1999), Ikhwanul Muslimin and Hizbut Tahrir who started to bare their teeth. The emergence of these Islamic Organizastions portrayed a new Islamic movement in Indonesia that differs from already present Islamic organizations like the Muhammadiyah, Persatuan Islam (Persis), Nahdatul Ulama (NU), Al-Irsyad, Jami’atul Khair and others.
Islamic radicalism did not come about just like that. It emerged from a contextual background and was not formed by just one factor. There were many factors that played a part in the emergence of Islamic organizations with a radical nuances in a number of regions. Political, social, and economic dimensions have become a significant context in the interpretation of freedom of expression, a prolonged economic crisis, and changes to the values of the people have become some of the reasons radicalism was born which was supported by a religious perception steeped in scriptualism.
In the name of freedom, competition between powers has dominated Indonesian public spaces.This took the form of contestation between groups adopting various forms of idealism, religion, socialism, capitalism, and others. They converged in a public domain that they fought over to control. In such a strong democratic environment, every ideological aspiration easily became a public discourse.
In the past, Islamic aspirations found it difficult to assert their presence in public using such heavy religious language, but now in whatever genre they appear in, they are accepted widely. It is thus not surprising that Islam with a radical tendency is flourishing in a democratic environment that allows unlimited freedom. It was unimaginable in the past that democracy would in fact become the point of entry for anti-democracy radical ideology. They are capitilizing on democratic instruments to spread their anti-democracy, anti-pluralism and anti-feminism ideology.
What is worse is that women have become the main target of radicalism. And this situation is not only taking place among Muslims, but also within congregations of other religions. A number of cases has shown that in regards to radicalism, women generally become the main targets. Why is this so? This is because, socially and politically, women’s domestication costs little and is easy to acheive. Cheap and easy because, within a patriarchal structure, the project to domesticate women faces no significant social political resistance. Muslims in general still implement a conservative Islamic perception in terms of gender and family relations. In this context a conservative Islamic perception co-exists with a radicalist Islamic viewpoint. Radical groups have religious legitimacy to constrain women’s freedom and discriminate them, and even impose religion-based violence against women.
A radical religious viewpoint poses a threat against women. This is because their view rejects gender equality and equity, rejects family planning with all its elements, such as the use of contraceptives. They are also against sex education and reproductive health with the result that women have no understanding of their sexual rights and reproductive health. They consider HIV/AIDS and LGBT people as sinners.
The radicals are of the view that Indonesian Muslims community is in a state of war emergency and is need of many warriors to defend those they label as Jundullah (God’s Army). That is why, based on the grounds of protecting family resilence, they promote child marriages. They have a program known as ITP (Indonesia Without Courtship) that intimidate young people into early marriage. After marriage, those young people are intimidated to have many children in oder to increase the number of fighters in God’s Army. They also obligate polygamy and promote marriage and divorce to ensure that the number of wives taken never exceed four wives in line with the syari’ah that they believe in. It is not rare that some men can marry tens of women and have tens of children. More children, more prosperity is a saying that they believe in. They promote misunderstanding about family planning and misconception about contraceptive. They state that Islam is against family planning. Islam doesn’t let people use contraceptives because the prophet says to increase Islam’s followers and on the judgment day the prophet will be proud of his huge obedient followers.
All this is done to increase the number of Muslims so they can establish a caliphate and Islamic country that they believe in. Strangely enough, although some of them are highly educated, very few of them care nothing about population boom, demographic disaster, a decline in the quality of human resources, education, poverty, and a decline in natural resources and so on. They are even more uncaring of the need to enforce human rights, particularly the basic rights of children, the sexual rights for women. They even consider that any demand to enforce human rights is in contradiction to Islam and accuse the promoters of human rights as thogut, murtad and kafir.
In the name of purification of religion and a return to the texts in the Al-Qur’an and the Hadith, Islamic radicalism makes a clear distinction between the rights of men and women. Women have no rights over their own bodies and wombs Women are merely a reproductive machine to give birth to as many children as possible. In their view, God intentionally created men and women differently and such a distinction is not a form of discrimation but a creation for the happiness and continuance of human life. The conclusion is that radicalsm urges us to return to religion. However, in the context of women, it means returning to domestication of and control over women’s bodies.
The importance of having the right understanding of Islamic teachings
Islam views human beings, both women and men, as creatures with self-respect and dignity. Human beings were created by God and given the responsibility to manage life on earth or khalifah fil ardh according to the Alqur’an. The meaning of khalifah fil ardh is agents of moral enhancement.
Islam highly respects the rights of children and the reproductive health of women who are considered free human beings. Women have rights over their own wombs, and therefore the right to decide when to marry and bear children. A woman’s body is not a reproductive machine. Women are not expected to suffer let alone die because of their very noble reproductive function. So high is the dignity of a woman that she is declared in the Prophet’s hadith as deserving of three times more respect as a mother than a father would.
In a social context, a person’s duty as a khalifah is amar ma’ruf nahy munkar (enhance morals through transformation and humanization). Transformation is achieved through enhancement and improvement of personal quality to be more positive, constructive and productive. While humanization involves all efforts to humanize human beings through education, publications, and advocacy, particularly towards those who are oppressed and are treated unfairly, in this case the poor, the oppressed minority groups, women and children, the disabled and People Living with HIV/AIDS and others that the Alqur’an describes as mustadh’afin.
Understanding the concept of family planning in Islam
Many Muslims are misunderstanding about family planning. Many Muslims are not aware of the fatwa issued by the Grand Imam of Al-Azhar in 1983 which states that: A thorough review of the Quran reveals no text prohibiting the prevention of pregnancy or diminution of the number of children.
Islam is not merely the religion, but it is also a social system, a culture and a civilization. Islam is not a barrier to expanding Family Planning program. There are no verses in the Quran says that using family planning or contraceptives is a sin against God. Islam has no objection to birth spacing. It has been advised by the prophet that mothers have been told that they should breast-feed their children for 30 months.
In Islamic terminology, there are two concepts regarding family planning, namely Tahdid an-Nasl, related to birth control [permanently], and Tandzim an-Nasl, which is more concerned with regulating and birth spacing rather than limiting the number of children. Family planning is an attempt to manage the family life, to increase the quality of family life, to enable them to fulfill their responsibilities for their children and society. The planning consists of: to avoid high risk and unwanted pregnancies based on the couple’s mutual agreement, under a certain circumstance and condition for the benefit (maslahat) of the family. Family Planning is not meant to decrease or limit the number of children, but to improve the quality of a family to be able to meet the basic needs of each family member and to develop prosperity and family welfare (mashlahat).
Family planning is a concrete effort to realize a family that is sakinah mawaddah wa rahmah (peaceful, harmonious and full of love). Family planning means that every human being, both women and men, who intend to have a family must first make careful plans. Planning a family is done when we are adults, not when we are still children (in Indonesia, this means when you are at least 19 years old for women and men according to the law). Planning a marriage that is based on love to avoid any form of discrimination, domestic violence, especially sexual violence. Planning a marriage through discussions with our partner on how many children we will have, when we will have children taking into consideration many aspects such as reproductive health, financial ability, physical, mental and spiritual capabilities.
In family planning, we often have to resort to contraceptives. However, choosing the right contraceptive entails consulting an experienced midwife or doctor. It would be better that men use contraceptives because it is easier and more practical. This is because reproductive organs of men are placed on the outside of the body and are not as complicated as the reproductive organs of a women. Using contraceptives is not an obligation of a woman. Compared to women, it is easier for men with less side effects. Islam allows the use of contraceptives to plan the distance between births, and also to protect the health of mothers and children.
Islam regards children as gift of God. In this way, children can grow up to be a strong generation with good qualities, and not a weak generation that would become social burdens in society. That is the meaning of family planning in Islam. There is a need to understand Islamic teachings properly. I am sure that religion brings benefit for individuals and society. The ultimate objective of religion is to humanize humans, and even for the general good of all beings in the universe (rahmatan lil ‘alamin).
Strengthening the role of religious leaders in the family planning program
Although Islam and family planning are often seen incompatible, the success of family planning program in several Islamic countries is evident. The role of religious leaders is an important key to this success. In Islamic teaching, religious leaders or ulemas are warasatulanbiyaa (heirs of the Prophet). The main duty of the religious leaders is to refer to the duties of Prophets, in seeking solutions for problems of humanity present in society.
Religious leaders must be sensitive towards humanity problems so that they are able to provide guidance to their congregation in order to resolve social problems such as injustice, social inequality, ignorance, poverty, unemployment, corruption, drug abuse, prostitution and violence including problems related to health, and especially reproductive health.
In regards to reproductive health, the ulemas need to be aware of the various factors that can have an adverse effect on reproductive health, particularly among young girls, among them are the practice of circumcision on women, child marriages, unwanted pregnancy and irresponsible sexual behavior. And in terms of family planning, ulemas must know the importance of principles of gender equality and equity in spousal relation so that wives are not subject to acts of discrimination, exploitation, subordination, marginalization and do not have to bear the heavy burden of housework.
In addition, ulemas also need to know the importance of reproductive health and rights, the importance of fulfillment of sexual rights, healthy and nutritious food for women who are carrying out their reproductive function; the importance of a good surroundings and social atmosphere that is conducive for them. Therefore, before asking for the participation of ulemas, they should first be provided with a short course so that they understand what they need to do in efforts to ensure the success of the family planning program.
On our part, through the ICRP (Indonesian Conference on Religions for Peace), our experiences are based on best practices through the involving of ulemas who were instrumental in the success of the family planning program. Their method was to incorporate into their sermons in mosques, majelis taklim and sermons on marriage, some explanation on the importance of love in human relationship, including towards women and children, and on sexual and reproductive rights.
We have also issued guidelines on how to conduct sermons in the form of Modules on Reproductive Health, for example: A book on guidance for Ulemas regarding Prevention of Child Marriages, Women’s Circumcision and Pregnancy Among Teens, A Module on Education of Human Rights, Democracy and the Constitution for Religious Counselors, A Fiqh Book on Gender Equality and so on. Such methods are also used by non-Muslim religious figures.
The problem is that the number of such enlightened ulemas is still limited, and focused in central locations only, and has not reached smaller regions. The other problem is majority of ulemas and moderate Muslims choose to remain silent, they are not militant on the issue, and are dispersed among many group interests so they do not represent a solid front. As a result, the public domain is dominated by radicals, although they are not the majority but it is because they are very noisy, militant and control advanced digital technology.
We, at the ICRP together with other organizations having a common vision, continue to approach moderate religious figures whose vision is focused on diversity and unity as a nation. We conduct trainings which include training for religious figures from various faiths with the aim that their sermons contain the following elements: Firstly, to improve the quality of faith and morals of the congregation so that they are resilient against the influence of ideologies and understandings that are detrimental to morals and pose a danger to the unity of the country and people. Secondly, to enhance the quality of the congregations’ knowledge through education in the widest sense of the word, beginning from education from within the family. The congregation needs religious education that is moderate in order to establish a relation with fellow human beings that is inclusive, tolerant and full of empathy. Thirdly, to improve the health of the congregations, particularly the reproductive health of women by providing quality education so that there are no longer any child marriages, unwanted pregnancy among the youth and any form of sexual violence. And last but not least, we encourage religious leaders to speak up about injustice, intolerance and discrimination, and encourage them to actively promote a culture of peace. Women empowerment is also a key point in this effort, particularly women religious leaders.
Conclusion
I still believe that women are the most powerful tool against radicalism. There are at least three things that need to be done in order that women become agents of peace and renewal. Firstly, reduction of gender inequality and inequity and giving women a larger role to participate in the social sphere. Secondly, reinforcing multi-sectoral well-being to prevent radicalism. Radicalism stems from personal alienation and an inferiority complex such as poverty, thus a strengthened economy that is equally enjoyed and is gender-based is a must. Thirdly, putting women at the forefront for the sake of religious moderation with an emphasis on inclusive, tolerant and caring values, especially within the family.
Looking forward, the state and the people should work hand in hand to fight against radicalism and terrorism through moderation of education based on family and community resilience to protect them from exposure to radicalism. The state, vis a vis the BKKBN must put their best endeavors to ensure success of the family planning program using gender-sensitive approaches. The BKKBN needs to revamp its vision, mission and strategies.
This is because the biggest obstacle of the program is religious misinterpretation and that is why there needs to be a close cooperation with the ministry of religious affairs and religious institutions or organizations. The ministry of religious affairs as a state institution where all their employees are paid by taxes should be willing to ensure the success of the government’s programs in regards to family planning. Lecturers, teachers, researchers, judges and counselors as well as mubalighs within the Ministry of Religious Affairs are those who can ensure the success of this program. What is required is the assertiveness of the government in empowering or educating and coordinating them as state apparatus who can work effectively and efficiently to promote the success of the family planning program. If these concrete measures are carried out, young girls in future can grow to become a congregation of quality, and become subjects who give positive contribution to society so that peace, harmony and happiness will reign among the people.
It is clear that much hope is placed on the state. The state must firmly enforce the laws in cases of radical-based violence. Pancasila and the Constitution should be principal reference in order to ensure the success of the family planning program. An assertive stance of the government can only be built if the elite authorities and decision makers have a comprehensive understanding of religious teachings and a strong commitment towards Pancasila.
The ulemas must also perform ijtihad to create new Islamic interpretations that are more compatible with the principles of Human Rights and democracy. Islamic interpretations that are more compatible with human rights values and are more friendly towards women and minority groups. Only through such a way can Islam become rahmatan lil alamin, a blessing for all.
