1

SISTERS IN ISLAM
Issues and Controversy

Prepared by

Azizul Kamaruzaman 1011837
Aniz Alana Nor Azlan 1017596

Section 7
Dr. Adibah Abdul Rahim


RKUD 3010
ISLAMIC AQIDAH
(SEM 1/ SESSION 2011/2012)






2
Table oI Contents


Introduction 3

Sisters in Islam: A History 5

Issues in SIS 7

Criticism 7

Feminism: DeIinition and an Islamic Point oI View 10

The Positive Side oI SIS 12

ReIutation: Student`s Perspective 16

Conclusion 19

Appendix I 20

ReIerences 21






3
Introduction
All praises be to Allah The Cherisher and Sustainer oI the Worlds.
The purpose oI this academic piece oI writing is to educate as well as give readers a
simpliIied look into the non-governmental body, Sisters In Islam (SIS), Malaysia.
First and Ioremost, a brieI introduction or a short history on the group will be
provided. Noteworthy names such as Zainah Anwar (one oI SIS leading Iounders) and Amina
Wadud will be mentioned and accredited into the explanations on SIS.
Next, we shall discuss the controversy that has been circulating SIS ever since its
conception, also relating examples to its Iounders and members, not Iorgetting the ideologies
that the group upholds. We will also input the criticism SIS has Iaced Irom the Malaysian
government, ulama and society.
Other than that, we also included the positive side oI the organisation Sisters in Islam,
to ensure that our research and overall obtained opinion on them is a comprehensive and
balanced one. Aside Irom that, Ior the purpose oI this term paper, we have gathered some
Iirsthand inIormation Irom an inIormal qualitative interview with a member oI Sisters in
Islam, Sister Akmal ZulkiIli, to better understand the purpose oI the group that will be
mentioned throughout the term paper, especially in the 'ReIutation: Students` Perspective
section. This was done in order to grasp knowledge revolving around the topic oI SIS Irom
all the necessary angles and we will include portions oI the interviewee`s statements and
quotes obtained Irom the brieI session. Lastly, we as students will cumulate and Iorm our
own personal points oI view regarding SIS as a whole.
It is hoped that upon Iinishing this academic piece oI writing that readers are able to
gain an objective Islamic perspective regarding SIS. It is not our intention to berate or
4
degrade them as a group or Ior their belieIs and agendas, rather it is our aim to discover Ior
ourselves what SIS is really all about and whether it adheres to the proper Iundamental
Islamic teachings in the scopes oI aqidah, ibadah, shari`ah and so on.
















3
$isters in Islam: A History
Sisters in Islam is a non-governmental organization in Malaysia, consisting mainly oI
Malay Muslim women, which seeks to articulate women's rights in Islam by emphasising the
need to interpret the Qur`an and the hadith in their proper historical and cultural contexts and
also advocates Ior the right oI women to hold public oIIice
1
. SIS is known as a civil society
organization that caters to Muslim women`s rights, and its members are known 'Muslim
Feminists.
SIS had its start when more than Iive women who consisted oI lawyers, activists,
academicians as well as journalists got together in 1987. They all shared interest in a
particular case that pertained to new Iamily laws in Malaysia. The case mostly regarded the
problems Muslim women had with the Syariah courts, mainly in cases oI divorce and how
diIIicult it was Ior women, as opposed to men, in getting a divorce. It is mentioned by a
representative oI SIS that one oI the main matters taken into account was that oI a woman
who was trying to get a divorce Irom her husband and her case took a total oI seven or so
years to be approved and processed. Some oI these women are such as Zainah Anwar (one oI
the Iounders and prominent leaders oI SIS Ior two decades), Askiah Adam , Nurani Ahmad,
Rose Ismail, Rashidah Abdullah and Amina Wadud (a Iormer assistant proIessor in Qur`anic
studies in IIUM ). From this stemmed a question:
'II God is just, why are the policies made in the name oI Islam unjust?
2

(Akmal ZulkiIli, 2011)
From the inception oI this query, it lead to the stimulation and provocation oI these
women to Iind solutions to their Iellow compatriots` problems and to Iight Ior their rights as

1
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2
CbLalned from an lnLervlew wlLh SlS represenLaLlve and assoclaLe member Akmal Zulklfll
6
equals to men. These women then henceIorth Iormed a collective body with the initial name
'Puteri Islam. However, they Iound that that name had been taken and was used Ior a
Muslim girl scouts` association in public schools around Malaysia, and was then changed to
what we know today as Sisters in Islam.















7
Issues in $I$
The core Ioundation oI SIS is to uphold women`s rights and equality between men
and women. Various controversial issues occurred throughout the 20 years oI their journey in
upholding women`s rights. However recently, their voices became more apparent and created
more controversy in Malaysia. There were two major events that provoked Muslims all
around the world as they were trying to argue and practice what they believed. Nevertheless,
they have extended their scope Irom women`s rights into recently trying to reIorm the
constitution to recognize Human Rights which is against the nature oI Islamic values.
In 2004, Ameena Wadud, Iormer Associate ProIessor in the International Islamic
University Malaysia (IIUM) Irom Quran and Sunnah department was reported by Al-Jazeera
to be leading Jumaah Prayer in the United States. The event caught millions oI Muslim eyes
who believed Ameenah Wadud transgressed shari`ah law as the Mua::in was a hijabless
woman and the congregational prayer was conducted by mixing men and women in the same
saf. The event provoked millions oI Muslims in the USA and around the globe and was
considered as humiliating and challenging the authority oI Shari`ah.
Another controversial statement was written by by Zainah Anwar (ZA) on 2 October
2011 in The Star, she argued on the implementation oI Hudud Law and how it will cause
chaos in Malaysia. The article was criticized in large scales and received backlashes aIter the
article was issued. It was written based on her own views on the consequences oI Hudud
laws. Below is an extract Irom her article:
'On top of that, my rape report could also be taken as confession of illicit sex and I
could be charged for :ina. And even if I could produce the four men, I would be torn
apart wondering why four supposedly pious and fust men watched me being raped.
And God forbid if I was single and became pregnant because of the rape. I would be
8
charged for :ina and lashed 100 times because my pregnancy is regarded as evidence
of illicit sex. See what happens when the first Muslim hand gets chopped off for
stealing a motorbike. Or really, could this be a conspiracy to make the Malays
permanently physically disabled in order to fustify affirmative action in perpetuity? I
wonder.`
3

Her reactions on Hudud laws maniIest Irom her ignorance oI Revealed knowledge. As
she emphasizes only on the causes with no regards on the explanation oI Hudud Laws. Other
than that, she believes Hudud laws are repressive and discriminatory towards women and
must not be implemented Ior common good.
SIS is notoriously known Ior their voice to reIorm any policy imposed that treats
women unjustly. For that matter, they have been conducting various motivational talks,
seminars, classes and conIerences to deIend women`s rights which they believe have been
repressed Ior ages because oI Islamic values. In regards to that matter, they triggered the
sensitivity oI Muslims in Malaysia. SIS is not only involved in areas oI womanly rights, as
they also recognize the 38 articles oI Human Rights Declaration oI United Nation.
SIS is an aIIiliation member supporting various non-governmental organisations that
are obviously against and contradict the nature oI Islam. For example, recently Malaysia
witnessed seksualitymerdeka.org (SM), initiated by Phang Khee Teik on 2008, an
organization clamoring Ior constitution to recognize 3
rd
gender(Phang K.t.:2008)
4
. SM
requests the public to respect whatever sexual orientation a person possesses regardless
whether that person is Iollowing natural laws. Other than SM, SIS is in aIIiliation with
unscientiIicmalaysia.org, an organization that has been attacking the dogma oI Islam and

3
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hLLp//LhesLarcommy/columnlsLs/sLoryasp?flle/2011/10/2/columnlsLs/sharlngLhenaLlon/9617904secsha
rlngLhenaLlon
4
hLLp//wwwseksuallLlmerdekaorg/
9
claimed it to be excessively rigid. For example, they claimed slaughtering animals Irom
Islamic view is an inhumane act towards animal.
Other than that, they argued on the authority oI Jabatan Agama Islam Selangor (JAIS)
on conducting raids in night club. They believed any Iorm oI illicit action though explicitly
shown in public must only be judged in the eyes oI Allah (SWT). Men have no rights to be
judgmental and should have Iree view on perceiving anything. ThereIore, in short, they
believe humans should live Ireely according to logical and rational thinking on how they
want to conduct their lives.
SIS itselI continuously argues the concept oI justice` and equality`. For them,
equality and justice have been distorted and they claim equality between men and women
means no gender is superior than another. As ZA said in The Star 'Its as if in Islam, women
dont have any rights at all. One woman asked, if the house were on fire, would she then have
to seek her husbands permission to flee' Women cannot even use their common sense to save
their (own) lives. This cannot be Islam. God is fust. Islam is fust`.
5
For example, Hukm
Faraid (distribution oI wealth) as they argued is discriminatory against women due to the Iact
women will receive less compared to men.






3
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riticism
ZA, Iounder oI SIS, had been lashed at with nasty words due to her ideas on opposing
oppression amongst Muslim women. She believed aIter the demise oI Prophet Muhammad
s.a.w, women`s voices have been silent and men have been completely dominating Qur`anic
interpretation oI divine revelations. With regards to that matter, ZA was criticized by various
religious groups in Malaysia such as Parti Se-Islam Malaysia (PAS) and Malaysian
Association oI Mosques Youth (MAMY).
The ideas oI SIS has been spread Ior over 20 years now, and they initiated to Iight Ior
Women`s right as they believed women had been repressed due to men`s misinterpretation oI
the Qur`an Ior example in regards to the Hudud law. With these kinds oI ideas, SIS had
drawn huge loads oI criticism Irom Muslims around Malaysia due to its ideas opposing the
norms oI Muslim`s in Malaysian society, especially PAS. ZA`s ideas in particular were those
that initially opposed the ideas oI Polygamy as she reIers to Quranic verse 'If you cannot
treat them the same, then marry fust the one.`
6

Another criticism was drawn by MAMY that argued SIS has no legal right to use the
word 'Islam Ior their association as they are not truly adhering to Islamic teachings and are
conveying the wrong message to the public. SIS believes coerciveness in Islam is Iutile and
Islam does not impose any restriction to women to cover their aurah by wearing hijab. Since
SIS does not entirely adhere to any Islamic values, thus MAMY believes SIS must drop the
word 'Islam Ior their organisation`s name.
SIS is already progressing in a new global movement known as Musawah as initiated
by ZA with the main purpose to help women worldwide to know their rights. From 13
th
to
17
th
February 2009, 250 participants Irom 47 countries attended the conIerence to discuss all

6
1he Poly Cur'an ChapLer 4 verse 3
11
the principles regarding the position oI women Irom the points oI view oI ulama muktabar
and Ior this 27 non-government organization (NGO) and United Malays National Assembly
(UMNO) held a demonstration to oppose the conIerence.
By analyzing all these criticisms, SIS is not thoroughly accepted by Muslims in
Malaysia as they are opposing the norms oI Islam by arguing on the Islamic jurisprudence
Irom liberal views on justiIying their arguments. SIS holds a Iirm belieI that Islamic laws
were misinterpreted Irom men`s eye. ThereIore, they encourage women to interpret the Quran
as they believe women are not subordinate to men rather to be equal in all aspects. Another
problem can be traced by their basis oI argument as they hold liberal views on justiIying their
argument and actions.











12
eminism: Definition and an Islamic Point of View
Feminism in general is a collection oI movements aimed at deIining, establishing, and
deIending equal political, economic, and social rights and equal opportunities Ior women.
7
In
the contemporary sense oI the word, Ieminism has been observed to be more than just women
Iighting Ior the same rights that are made available to men. It seems as though Ieminism has
become corrupt in a way that women who call themselves Ieminists demand to have not just
the same rights as men, but more, in terms oI education, job opportunities and even political
positions oI power.
In this day and age, there is also such a thing as Islamic Ieminism, which is a Iorm oI
Ieminism concerned with the role oI Mulsim women. It aims Ior Iull equality oI Muslim men
and women and is grounded in an Islamic Iramework. However, the movement`s pioneers
still utilise secular and non-Muslim Ieminist discourses and recognise the role oI Islamic
Ieminism as a part oI the integrated global Ieminist movement.
8
Basically, it just goes back to
the Western perspective oI Ieminism.
We know that in Islam, the role oI women is second to that oI men, although both
genders must be treated with not equel, but Iair respects. Men essentially are the heads or
leaders Ior everything Irom the workIorce to the Iamily institution. However, women are
undeniably the important halI, the backbone iI you will.
Islam is a very Iair and just religion as it is, and it does not rely on exclusively on
equality because equal` would be to divide things into equal and similar parts. II Allah
(SWT) wanted to create everything in the same way, he would not have made men and
women; two diIIerent genders and entities. ThereIore, the prospect and concept oI Ieminism

7
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8
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13
is not truly parallel to that oI the Iundamental understandings oI Islam. Which brings about
the topic oI Sister in Islam; since SIS is essentially a group oI Ieminists (Muslims though they
may be), the idea oI their organisation cannot truly be alligned with the proper teachings oI
Islam.















14
%e Positive $ide of $I$
Despite all the numerous accusations made against SIS Ior its Iallacies regarding
Islamic law and Qur`anic interpretations, this organisation is not all debauched. There are
actually a lot oI good Iactors concerning and revolving around this organisation.
On the plus side, SIS has managed to capture the attention oI some oI the more liberal
muItis or Muslim chieI clergy in respective states who have addressed SIS seminars
9
,
allowing the group to bring Iorth their issues in a manner that makes it easy Ior both parties to
discuss it amiably. For instance, there was one talk that was conducted rather recently which
was 'The Future oI Islamic Feminism Forum organized by International Institute oI Islamic
Thought and Civilization (ISTAC) and Islamic Renaissance Front (IRF) held at ISTAC,
IIUM KL Campus, Kuala Lumpur.
10

Besides that, SIS which is strictly unsupported by the Malaysian government, has
instead Iound more eager sponsors Iorm overseas and is seemingly taken more seriously by
Muslims everywhere else around the world. For example, there are women Irom Iran who
Iind common ground with a lot oI issues advocated by SIS especially those regarding
polygamy.
11

As Ior the organisation`s causes and contributions, SIS has helped a great deal in the
recognition oI Muslim women`s rights in Malaysia, especially when it comes to providing
sanctuary and guidance Ior women in need oI help regarding domestic issues, giving women
a voice to channel their opinions, helping women in rural areas to know their rights as well as
reminding men that they do not have supreme power over women, among other things.
12
For
instance, in one particuar post published on March 22, 2010 in Islamization Watch it states

9
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10
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11
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12
CbLalned from an lnLervlew wlLh SlS represenLaLlve and assoclaLe member Akmal Zulklfll
13
that 'SIS is concerned with the continuous sexist and discriminataory approach towards
Malaysian women, especially Muslim women. Sexist remarks issued by our
Parliamentarians, instructions by political leaders Ior women not to wear high heels and
lipstick, prioritising non-beautiIul women Ior jobs.
13

Also, as mentioned in the above 'Sisters in Islam: A History, SIS has dealt with
issues oI women in disgruntled households who have no clue as to what their rights are in
terms oI inheritance, duties as wiIe and mother etc. Ior example in the case oI the woman
whose divorce took 7 years to settle.
14











#efutation: $tudent`s Perspective

13
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14
CbLalned from an lnLervlew wlLh SlS represenLaLlve and assoclaLe member Akmal Zulklfll
16
Having gathered and obtained inIormation regarding SIS Irom secondary sources such
as books as well as online databases and articles, we thought it even better to get Iirsthand
knowledge directly Irom the source, which was to interview a member oI Sisters in Islam.
On Friday, October 14, 2011 we made an appointment at Sisters in Islam headquarters
in Petaling Jaya, section 6
15
with one sister, Akmal ZulkiIli, an associate member oI the
organisation who is mainly in charge oI editing oIIicial and unoIIical publications oI SIS as
well as handling Public Relation matters including interviews. A great deal oI what we have
written in this academic report is based on what we learned Irom the interview with Sister
Akmal.
From what we know so Iar oI SIS Irom the interview as well as Irom personal
research, we are able to Iormulate personal judgement and opinions regarding this non-
governmental organisation. We have deduced that the causes Iought Ior by SIS are noble and
the intentions oI most oI its members are honourable as their objectives mainly to aid Muslim
women in Malaysia and ultimately Ior the pleasure oI God. However, the Ioundation that they
are built upon is one that is rather twisted and deviated.
There are many points that are able to back up this statement, but some oI the more
prominent reasons are such as they believe too much in the principal oI Ireedom oI choice,
expression etc. and uphold the Universal Declaration oI Human rights
16
, whose 30 or so
articles mostly support and promote the supreme Ireedom oI each individual in his or her
rights. This might sound like something good in essence, but upon Iurther realisation and
understanding, most oI the articles clash with the righteous principles oI Islam and ultimate
liberty is not something that our religion promotes. Also, SIS deIends the right Ior people to
have the Ireedom oI choosing whether or not to cover the aurah and worse still, the Ireedom

13
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16
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17
oI sexuality (indulgence in homosexual relations or otherwise, crossdressing, sexual
experimentation etc.), when in the Qur`an and in Islam it is clear that there can be no room
Ior unreasonable argumentation such as this. Furthermore, they claim that whatever happens
between two consenting adults in private is strictly their own problem and no one else`s.
17

The main problem oI the group is that they are too liberal, too westernised in a way
and secularised. It is plain Ior us to see it perhaps because we have some knowledge and
more conviction in the determined teachings oI Islam. In an article by Sa`odah Elias Ior The
Star Online, members oI PAS stated that We are aware that their approach can easily be
accepted by the Muslims and this is dangerous as it can twist their aqidah, especially the
young and those who went through the secular education".
18

Although it might appear that SIS members are well versed in Islamic teachings as
well as Syari`ah law, they really do not have enough knowledge and wisdom in these Iields
because iI they did, they would realise that most oI what they stand Ior makes little to no
sense Irom the true and pure Islamic rulings. For example, iI they really had the right
knowledge on Islam, they would not be inviting others to pursue deeds that clearly do not
adhere to the religion oI Islam, as can be seen in examples given above.
However that may be and however people might condemn SIS Ior what they are, SIS
members cannot be considered as KuIr, because they still believe in Allah (SWT) and his
messenger, Muhammad (SAW). They just do not have the right kind oI wisdom and
substance to be able to Iight Ior their stands in the holy name oI Islam.
Even so, SIS has again done a lot oI latent good to the community: it has opened
public space Ior debate and given a public voice to women to air their concerns about their

17
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18
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hLLp//LhesLarcommy/news/sLoryasp?flle/2009/6/7/naLlon/20090607141027secnaLlon
18
rights under shari`ah law and has promulgated that the concerns oI Muslim women are not
'the monopoly oI religious scholars. Everyone has the right to speak
19
.
To sum it up, there are always two sides to a coin. We as students, believe that there
are good as well as corrupt Iactors and bases surrounding SIS and it is our duty to think and
know with our God-given aql what is right and to spot Iallacious and misleading elements in
what we come across in our daily liIe.












onclusion

19
CbLalned from an lnLervlew wlLh SlS represenLaLlve and assoclaLe member Akmal Zulklfll
19
To conclude, though they seek to reIorm and bring Islam into the new age, Sisters in
Islam should take into consideration to not be overly emotional when dealing with certain
issues that are deemed established by Qur`anic law. II they do so, they are in a way going
against the will oI God. Upon observation, it is easy Ior one with weak aqidah to be swayed
Irom the right path iI they are ever to encounter memers oI SIS, so it is wise to be cautious iI
one were to seek counsel with them. Also, SI neglects the Iact that semantic distortion occurs
when Islamic Worldview/Epistemology is not applied.
SIS has so much potential Ior greatness, it is just they they should not completely rely
on Ireedom oI the human mind, body and spirit. They should however, contain such Ireedom
and turn it into guided liberty. II only they were guided in the right path and had the real and
concrete knowledge on all things Islam in their back pocket, then surely they would be able
to do so much more good not just Ior women Iolk, but Ior the entire Muslim ummah.








Appendix I
20


















#eferences
21
Anwar, I. (2009). Musawah Bukti SIS Sesat. http://ababil.wordpress.com/2009/06/12/musawah-
bukti-sis-sesat/.
Anwar, Z. (October, 2011). No hudud please, we're Malaysian. p. 1.
http://thestar.com.my/columnists/story.asp?Iile/2011/10/2/columnists/sharingthenati
n/9617904&secsharingthenation
Ong, A. a. (1995). Bewitching Women, Pious Men. CaliIornia: University oI CaliIornia Press.
The Holy Qur`an. Chapter 4, Verse 3
Chraibi, K. (April, 2009). ReIorming Islamic Iamily law within the religious Iramework: the best
practices strategy. http://tabsir.net/?p844#more-844
Elias, S. (June, 2009). The Star. PAS wants Sisters in Islam probed.
http://thestar.com.my/news/story.asp?Iile/2009/6/7/nation/20090607141027&secna tion
Yoong, S. (March, 2010) The Jakarta Post. Malaysia women;s group sued over Islam` in name. The
Associated Press, Kuala Lumpur. http://www.thejakartapost.com/news/2010/03/22/malaysia-
women039s-group-sued -over-039islam039-name.html
Aznam, S. (March, 2008). The Star. A sister steps out.
http://thestar.com.my/liIestyle/story.asp?Iile/2008/3/30/liIeIocus/20762710&sec liIeIocus
Muslimah Media Watch. (June, 2009). No country Ior Muslim women.
http://www.patheos.com/blogs/mmw/2009/06/no-country-Ior-muslim-women/
Jameelah, M. (2011). The Ieminine movement and the Muslim women.
http://www.missionislam.com/Iamily/Ieminist.htm
Sisters In Islam online database.
http://www.sistersinislam.org.my/
Wikipedia, the Free Encyclopaedia Sisters In Islam
http://en.wikipedia.org/wiki/SistersinIslam
Wikipedia, the Free Encyclopaedia Islamic Feminism
http://en.wikipedia.org/wiki/IslamicIeminism
Wikipedia, the Free Encyclopaedia Zainah Anwar
http://en.wikipedia.org/wiki/ZainahAnwar
Islamization watch: "It is the responsibility oI Islam to embrace the liberties required Ior citizens oI a
modern state, and not the other way around." Family Security Matters
http://islamizationwatch.blogspot.com/
The Universal Declaration oI Human Rights.
http://www.un.org/en/documents/udhr/
Seksualiti Merdeka.
http://www.seksualitimerdeka.org/
22
ISTACEMC
http://istacemc.blogspot.com/2011/09/Iuture-oI-islamic-Ieminism-Iorum.html