Founder | Zainah Anwar, Amina Wadud, Askiah Adam, Norani Othman, Rashidah Abdullah, Rose Ismail and Sharifah Zuriah Aljeffri. |
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Type | Non-profit NGO |
Focus | Sisters in Islam is a women's rights NGO that promotes the rights of women under the framework of Islam. |
Headquarters | Petaling Jaya, Selangor Darul Ehsan, Malaysia |
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Area served | Malaysia |
Executive Director | Rozana Isa |
Key people | Zainah Anwar (Co-Founder) |
Website | https://sistersinislam.org |
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Sisters in Islam (SIS) is a Malaysian registered company committed to promoting the rights of women within the frameworks of Islam and universal human rights. Its efforts to promote the rights of Muslim women are based on the principles of equality, justice and freedom enjoined by the Quran. SIS work focuses on challenging laws and policies made in the name of Islam that discriminate against women. As such it tackles issues covered under Malaysia's Islamic family and sharia laws, such as polygamy, [1] child marriage, [2] moral policing, [3] [ failed verification ] Islamic legal theory and jurisprudence, the hijab and modesty, [4] violence against women and hudud. [5] It is noted for its Islamic feminist research and advocacy. [6]
"If God is just as Islam is just, why do laws and policies made in the name of Islam create injustice?" This was the burning question faced by the founding members of Sisters in Islam (SIS) when they began their search for solutions to the problem of discrimination against Muslim women in the name of Islam. [7] [ failed verification ]
SIS was formed in 1988 and registered as a non-governmental organisation in 1993 under the name SIS Forum Malaysia. The name Sisters in Islam is retained as an authorship name.
Sisters in Islam was co-founded by seven women: Zainah Anwar, Amina Wadud, Askiah Adam, Norani Othman, Rashidah Abdullah, Rose Ismail and Sharifah Zuriah Aljeffri. Other members have included activists such as Toni Kasim.
Zainah Anwar co-founded two (2) ground-breaking women's group that engage with Islam from a right's perspective to promote equality and justice for women living in Muslim context.
In 1987, she co-founded Sisters in Islam (SIS) in Malaysia and became its founding Executive Director from 1999-2008. She also co-founded Musawah, the global movement for equality and justice in the Muslim family, and was its founding Executive Director from 2009-2021. She now sits on its Board.
Musawah works in the areas of knowledge-building, capacity-building and international advocacy to build knowledge and campaign for the possibility and necessity of equality and justice in Islam and to challenge the ways governments and non-state actors use the religion to justify discrimination against women and resist demand for law reform.
In 2018, she was honoured by Harvard Law School as one of the 25 “Women Aspiring Change” globally in the areas of law and policy. And in 2019, Zainah received the United Nations Malaysia Award 2019 for contributions to the 2030 Agenda for Sustainable Development in the Human Rights Fundamental Freedoms category. Meanwhile in 2023, the Johor Bharu-born Zainah made her way into the Muslim 500 : The World’s 500 Most Influential Muslims 2024.
Zainah has also been named by Newsweek and The Daily Beast as one of 150 women “who shake the world”, by Women Deliver as one of 100 most inspiring people in championing the rights of women and girls and by the online International Museum of Women as one of the 10 Most Influential Muslim Women at the Global Level.
Rozana Isa currently serves as the Executive Director for Sisters in Islam, a Malaysian NGO working on women’s rights within the framework of Islam. She joined the Malaysian women’s rights movement in 1999 to address issues regarding violence against women. This exposed her to the challenges Muslim women face to have their rights recognised and exercised in the context of Islamisation within a democratic nation with parallel legal systems. She observes that while gender, ethnic, and religious diversities are acknowledged and sometimes celebrated in society, their rights as Malaysian citizens or as human beings generally are still strongly negated at different levels of policies, laws and practices. Before taking up SIS’ helm, Rozana worked in various national, regional, and international women’s rights organisations.
SIS areas of work have expanded to encompass larger issues of democracy, human rights and constitutionalism, as well as urging the observance of human rights principles and international treaties and conventions signed by the Malaysian Government. SIS then began to take public positions of critical importance in the face of attempts to prosecute Muslims attempting to leave Islam, and efforts to silence differing opinions in Islam. [ citation needed ]
"Telenisa" is a free legal advice service by phone and WhatsApp to help women (and men) with Shariah Islamic Family Law. [8] [9]
Underlying these activities was the firm belief that, as a concerned group working towards a better society, SIS could not isolate itself from the larger human rights and democratic movements in the country. A movement for gender justice must necessarily be a part of the larger human rights movement, and vice versa. The protection and expansion of the democratic space enabling a civil society to thrive "and upholding the fundamental liberties of the Malaysian Constitution" are the responsibilities of all citizens, for it is precisely these liberties that have enabled groups like SIS to exist. [10]
Through the expertise of mufassirah (an expert in tafsir, 'interpretation') Amina Wadud, the group engaged actively in a model of Qur'anic hermeneutics that examined the socio-historical context of revelation as a whole, and that of particular Qur'anic verses. The group examined the language of the text and its syntactical and grammatical structure, and it looked at the text as a whole to understand its worldview. This combined methodology allowed an exciting interface to emerge between theology and interpretation on one hand, and daily realities of Muslim women within the contemporary socio-legal context on the other. [11] Empowered by their knowledge, the women were compelled to share their findings with the public in an effort to break the dominant belief that Islam discriminated against women. [12]
Their mission is to promote the principles of gender equality, justice, freedom, and dignity of Islam and empower women to be advocates for change. [13] They seek to promote a framework of women's rights in Islam which takes into consideration women's experiences and realities; they want to eliminate the injustice and discrimination that women may face by changing the mindsets that may hold women to be inferior to men; and they want to increase public knowledge, and reform laws and policies within the framework of justice and equality in Islam. [14]
The Sisters in Islam leaders hold the following: "We uphold the revolutionary spirit of Islam, a religion which uplifted the status of women when it was revealed 1400 years ago. We believe that Islam does not endorse the oppression of women and denial of their basic rights of equality and human dignity. We are deeply saddened that religion has been used to justify cultural practices and values that regard women as inferior and subordinate to men and we believe that this has been made possible because men have had exclusive control over the interpretation of the text of the Qur’an." [15] [ failed verification ]
SIS has drawn criticism from conservative Muslim state and non-state actors because of its views. Its position, for example, in promoting monogamy as a Quranic ideal, [16] was challenged by the Department of Islamic Development (JAKIM). [17] The group has also drawn the ire of the Pan-Malaysian Islamic Party (PAS) for criticising PAS' Kelantan Syariah Criminal Bill (H) 1993 on the basis that it discriminated against Malaysian women and imposed the death penalty for apostasy. [18] PAS, in 2009, called for SIS to be investigated and for its members to be "rehabilitated". [19]
In 2010, Malaysian Assembly of Mosque Youth (MAMY) brought a lawsuit against Sisters in Islam, alleging the misuse of the word "Islam" in the organization's name. The High Court, however, struck out the application. [20] Other right wing groups have alleged that Sisters in Islam misinterprets religious principles in response to SIS' efforts to stop authorities from caning a woman who was sentenced by the Syariah Court for drinking beer in public. [21]
In 2014, the Selangor Islamic Religious Council (MAIS) issued a fatwa declaring that Sisters In Islam, as well as any other organisation promoting religious liberalism and pluralism, deviate from the teachings of Islam. According to the edict, publications that are deemed to promote liberal and pluralistic religious thinking are to be declared unlawful and confiscated, while social media is also to be monitored and restricted. [22] As fatwas are legally binding in Malaysia, [23] SIS is challenging it on constitutional grounds. [24]
Sharia is a body of religious law that forms a part of the Islamic tradition based on scriptures of Islam, particularly the Quran and the Hadith. In Arabic, the term sharīʿah refers to God's immutable divine law and this referencing is contrasted with fiqh, which refers to its interpretations by Islamic scholars. Fiqh, practical application side of sharia in a sense, was elaborated over the centuries by legal opinions issued by qualified jurists and sharia has never been the sole valid legal system in Islam historically; has always been used alongside customary law from the beginning, and applied in courts by ruler-appointed judges, integrated with various economic, criminal and administrative laws issued by Muslim rulers
While freedom of religion is de jure symbolically enshrined in the Malaysian Constitution, it de facto faces many prohibitions and restrictions. A Malay in Malaysia must strictly be a Muslim, and they cannot convert to another religion. Islamic religious practices are determined by official Sharia law, and Muslims can be fined by the state for not fasting or refusing to pray. The country does not consider itself a secular state and that Islam is the state religion of the country, and individuals with no religious affiliation are viewed with hostility.
Liberalism and progressivism within Islam involve professed Muslims who have created a considerable body of progressive thought about Islamic understanding and practice. Their work is sometimes characterized as "progressive Islam". Some scholars, such as Omid Safi, differentiate between "Progressive Muslims" and "Liberal advocates of Islam".
The Malaysian Islamic Party, also known as the Pan-Malaysian Islamic Party or its Jawi-based acronym PAS, is an Islamist political party in Malaysia. Ideologically focused on Islamic fundamentalism, PAS's electoral base is largely centered around Peninsular Malaysia's rural and eastern coasts and conservative northern, particularly in the states of Kelantan, Terengganu, Perlis, & Kedah. They also gained significant support in the rural areas of Perak and Pahang in the last 2022 general election & 2023 state elections; dubbed as the "Green Wave".
Islam in Malaysia is represented by the Shafi‘i school of Sunni jurisprudence. Islam was introduced to Malaysia by traders arriving from Persia, Arabia, China and the Indian subcontinent. It became firmly established in the 15th century. In the Constitution of Malaysia, Islam is granted the status of "religion of the Federation" to symbolize its importance to Malaysian society, while defining Malaysia constitutionally as a secular state. Therefore, other religions can be practiced freely.
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Zainah Anwar is a prominent Malaysian non-governmental organisation leader, activist and Muslim feminist. She was the head of the civil society organisation Sisters in Islam for more than two decades before stepping down. In 2013 she was named by the International Museum of Women as one of its 10 most influential Muslim women.
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Women in Malaysia receive support from the Malaysian government concerning their rights to advance, to make decisions, to health, education and social welfare, and to the removal of legal obstacles. The Malaysian government has ensured these factors through the establishment of Ministry of National Unity and Social Development in 1997. This was followed by the formation of the Women's Affairs Ministry in 2001 to recognise the roles and contributions of Malaysian women.
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The feminist movement in Malaysia is a multicultural coalition of women's organisations committed to the end of gender-based discrimination, harassment and violence against women. Having first emerged as women's shelters in the mid 1980s, feminist women's organisations in Malaysia later developed alliances with other social justice movements. Today, the feminist movement in Malaysia is one of the most active actors in the country's civil society.
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KamalaChandrakirana is a feminist human rights activist for justice and democracy from Indonesia. She has been a member of the United Nations Working Group on discrimination against women in law and practice since 2011. She spent over a decade founding and serving Indonesia's National Commission on Violence Against Women, the country's primary mechanism for women's human rights. She was first Secretary General from 1998 to 2003, then Chairperson from 2003 to 2009. In 2009, she co-founded Musawah, a "global movement for equality and justice in the Muslim family", with other activists, academics and progressive religious scholars.
Musawah is a global movement for equality and justice in the Muslim family and family laws, led by 'Islamic feminists' "seeking to reclaim Islam and the Koran for themselves", applying progressive interpretations of sacred texts usually referred as feminist tafsir. The name "Musawah" comes from an Arabic word that translates as "equality". It was founded in 2009.
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