The glory and magnificence of God and indeed the glory of all mankinds, can only be obtained through ones faith and knowledge. As is documented in the Koran:

"…God will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) knowledge" (QS. 58:11).

Likewise, a person's faith and knowledge can only be obtained through their social conditions and surroundings, desires, livelihood and ability to work hard in all areas.

"That man can have nothing but what he strives for" (QS. 53:39)

This is the education process. Every person has the right to receive an education. At present, those that have control over education and resources in general have an obligation to help others. This means, parents are obliged to educate / help their kids, the rich the poor and most importantly the state to its people.

Although education is an equal right to all persons, the reality is quite different. Often, the less fortunate or lower status groups of society are not given the same opportunity to education, as those people of a higher status. If we look at women for example, because the social position of women in Indonesia is considered lower than that of men, their ability to access education is more restricted. This is despite the fact that the female population is greater than the male population. Statistics collected from BPS (the Central Bureau of Statistics) between the year's 1980-1990, show that the average rate of females attending school is much lower in comparison to that of males.

What's more, it seems, the higher the level of education, the smaller the number of females attending. If we look at results from primary school through to senior school, males dominate the education system in Indonesia. For primary school children, figures comparatively concerning females and males attending school were: 49.18% and 50.83%, junior high were 46.64% and 53.56%, while senior high were 41.45% and 58.57% and at university level 33.60% and 66.40%. It is apparent that the number of females attending university or having the opportunity to attend university is very low.

The lack of opportunity for females to attend school and access an education impacts heavily on their position within the social, political and economic spheres of society. In parliament, only 8% of parliamentary members are female. This is the same in the regional parliaments, for example, in Malang there are only 4 women out of a total of 45 members of parliament, and in the city of Cirebon there is not one female representative in parliament (see Journal Perempuan, no.23, 2002, p7-16).

The lack of opportunity for females to obtain an education is a factor contributing to the imbalance of females and education. Another imbalance is the stereotype concerning the education granted to females and, what is even more concerning, is the continuation of the use of these unjust educational materials. These gender imbalances thus become the responsibility of all people, especially that of the nation state to its people. The male dominated society in Indonesia bares the responsibility for continuing the injustices and imbalances concerning women and education. Religion and its teachings are also a major element contributing to the responsibility of gender imbalance. Religious texts thus need to be addressed frequently, especially the text of the Hadith.

Several texts from the Hadith hinder the activities of females to acquire an education. These teachings and historical narrations must be stopped immediately. Moreover, texts written within the holy books, as well as, that in teaching curriculums should be criticized and corrected regularly by those knowledgeable on the issues. The Hadith for example, says that women must stay in their houses to look after and care for their husbands. At present, several religious scholars also use the text of the Hadith as a tool for obstructing or prohibiting women from obtaining or entering higher levels of education. This has already been documented by Syekh Muhammad al-Ghazali in Sunnah an-Nabawiyyah (1992:51). Several famous religious teachers have copied and adapted the text of the Hadith, but it must be noted that these texts degrade the position of women, which can not be justified.

Texts of the Hadith like this will prevent women from obtaining knowledge and an education. Texts of this type need to be criticized on a regular basis. An example of this is the prohibition of women to be involved in activities in the mosque. When women are forbidden or restrained from taking part in praying at the mosque they are being denied the right to access and obtain knowledge, education and information as well as their right to participate in religious ritual. Evidence of this is revealed in the text of the Hadith when the prophet expressed:

"It is better for women to pray in their houses rather than to pray in the mosque"(Riwayat al-Baihaqi,Sunan al-Kubra, juz III, hal 132)

Although this text is a chronological outline of history like that clarified by Ibn Khuzaimah, Ibn Hibban, al-Haytsami and as-Suyuthi, it is in contrast with the texts of other Hadis that are considered more powerful and even in contrast with certain historical facts. In other texts for example, that narrated by Bukhari, Muslim and at-Turmudzi, the Prophet said:

"What's more, if your wife asks permission to go the mosque in the evening you should not obscure that"
Or:
"Don't obstruct of hinder a woman who wants to go to God's mosque" (see Ibn al-Atsir, juz XI, pg 467, Hadith no 8698).

With arguments like these, and the presence of many other arguments similar to these, Imam Ibn Hazm az-Zhahiri has said that the Hadith and its act of banning women from going to the Mosque is not only a weak justification but cannot be justified fullstop.

Education Rights for Women

Everyone has the right to an education both females and males. According to the Hadis:

"Every Muslim person has an obligation to demand and obtain knowledge" (Riwayat Ibn Majah, al-Baihaqi dan Ibn Abd al-Barr)

Al-Ajluni had documented that religious scholars' opinions differ greatly concerning the status of the Hadith. Ibn Abd al-Barr says that many of the texts are weak, while al-Iraqi and al-Mizzi believe the words of the Hadith are strong and indeed worthy. Every Muslim person means just that, every Muslim person whether they are female or male. Where the Hadith demands the right for all Muslims to gain knowledge, it includes females' as well as males. The whole community has the right to obtain knowledge via education.

In the notes of Imam Bukhari, the prophet's wife Aisyah binti Abi Bakrra, praises the women who were always studying:

"The greatest women are those form Anshar, those that are never ashamed to always be studying about religion" (Riwayat Bukhari, Muslim, Abu Dawud and an-Nasai, see Ibn al-Atsir, Juz VIII, pg. 196, Hadith no: 5352).

So those who are brave and feel that their education rights and opportunity to an education are not the same as that of males, can face the prophet.

There is another Hadith text from Abi Sa'id al-Khudriyy that says:

" A group of women approached the prophet and said to him: " those who are males seem to have already moved beyond us females, is it true that you can devote some of your time to us, females? The prophet was prepared to devote time to teach, caution and give advice to the women".

In another documentation, there was a female who went to the prophet for advice, he said to her:

"Oh Prophet, males have received powerful teachings from you, is it true that you can allocate specific time for the teaching of females, to teach to us what it is you hear and receive from God? The prophet responded: " yes, gather here today, at this place" Following this the women gathered together at the place arranged by the Prophet and studied about the knowledge the Prophet had obtained from God"(Riwayat Bukhari and Muslim,See Ibn al-Atsir, juz X, pg 359, Hadith no: 7340).

Females have the same education rights as males. There is no valid reason to downgrade a woman's right to education. The right to education also includes the right to bring up and teach children. In the notes of many religious scholars of the Hadith women were the first persons actively involved in the teaching and narrating of the Hadith. It has been noted that almost 1000 women have become teachers or more precisely narrators of the Hadith. Examples include: Aisyah and Asma bint Abi Bakr, Hafshah bint Umar bin al-Khattab, Khansa binti Khidam, Umm Salamah, Umm Ayyub, Umm Habibah ra and many more. It is strange that when the number of women becoming ilmuwan are becoming smaller, when the Islamic world is becoming bigger, both in the political and social spheres. In the third century of Islam for example, there were only ten well-known women noted as being Islamic teachers or conveyors of Islamic information.

This means that the problem of education for women has not only derived from the texts of the Hadith, but from Islam itself, which, everyday positions women in a marginal position in regards to study and education. The struggle for women to gain an education thus dates back to the beginnings of Islam.

Educational Materials

Education must be looked upon as a social institution or regulation that has contributed to the continuation of the gender imbalance. Religious teaching materials are another contributing factor, which have also influenced this patriarchal society.

In comparison to the Koran, the Hadith can be said to hold greater imbalances between the role of men and women. According to the Hadith, women have been created from the crooked broken bone of a man, and possess minority rights. For example, women are considered not valid to become intellectuals, leaders or witnesses, are not able to go anywhere without a member of the family, and they must submit to the higher authority of their husbands. There is even a text that says women are a source of bad luck. Matters pertaining to these meanings of the Hadith need to be reread thoroughly so that various sections can be rejected as they are not only transmitting negative connotations, but are also in contradiction with meanings of the Koran.

Aisyah bint Abi Bakr ra has already given an example criticizing the Hadith concerning the interpretation of females being bad luck, which was narrated by Abi Hurairah ra and validated by Imam Bukhari and Ibn Hajar al-Asqallani. They did not want to receive the texts of the Hadith because it is in contradiction with teachings of the Koran:

"No misfortune can happen on earth or in your souls but is recorded in a decree before we bring it into existence: that is truly easy for God" (QS 57:22)

There is no Hadith text that says women are a source of bad luck, this has come directly from the mouth of the prophets wife (see al-Asqallani, Fath al-Bari, VI/150-152).

From this, Aisyah ra teaches us that the matters pertaining to the Hadith must be in align with the teachings of the Koran. Several principles relating to matters concerning male and female relationships from the Koran are as follows: (1) that men and women are created from the same entity; (2) that a good life can only be developed with both a man and a woman with positive work and consent on behalf of both sides of the marriage; (3) possess the same obligation, respectively in both the political and economic sphere; (4) build a peaceful and loving life together; (5) to settle any matters of problems in a respectful and peaceful way. These principles can become the base for many of the texts of the Hadith that are so often seen as treating women in an unjust way.

Matters pertaining to the meaning behind the texts of the Hadith must be taken in context with ones surroundings and time period. For example, concerning the concept of 'women to be accompanied by family members', does not mean that women are unable to carry out any activity at all. The concept represents a protective element on behalf of a woman's family members emphasized by the prophet respectively to all families. At present, the protection element forms an obligation of not only the people but also the state. Women must be given the opportunity to carry out activities in a positive way and for this reason all area must be given protection.

The prophet himself, while expressing the obligation of male family members to protect their female family member counterparts addresses the need for females to fulfill the Haj alone. The Prophet did not forbid, nor put women at fault for wanting to fulfil the Haj, but rather support the cause by saying "accompany your wife to make the Haj", in fact it is males that need to support the Prophet by aligning themselves with his commands.

The concept of 'devout woman' should not only be taken in accordance with the relationship between a woman and her husband, because all women possess a variety of relationships. These relationships include that with god the creator, with family and with her community. The Prophet said:

" Would you like me to reveal the attributes of a good person? A devout woman: is a woman who satisfies, who follows and abides by the rules of Islam, who looks after ones self and the wealth of their partner",

This has been expressed with reference to those who are poor. At the time, they paid a visit to the Prophet and complained that many of the commands/directions of the Koran were directed to those who are rich. For example, the Haj to Mecca, the giving of alms and shadaqah (see full Hadith text Sunan Aabu Dawud, ch 11/126, no 1664). Those who are poor feel they don't own enough to be charitable. Within this context the prophet said that devout women are a source of wealth or savings. Meaning that to help a needy person, to comfort the sick, or to give an opportunity to a less fortunate person was also a means of obtaining merit from God.

Along with the many bias texts from the Hadith, teachings and instructions of the Hadith must be strengthened and made clearer to strengthen the socio-political position of women, by the use of texts which indeed do strengthen the position of women. Texts like this include: the struggle of Siti Khadijah ra and several other females, relationships between male and females, the rights of women within marriage and divorce, the socio-political activities of women that lived during he time of the Prophet, and about the heavenly life that every woman bares. One of the important books in regards to this issue is that written by Abd al-Halim Muhammad Abu Syuqqah, 'pembebasan perempuan pada Masa Kenabian; Studi tentang Perempuan dan Ayat-ayat al-Quaran dan Teks Hadis yang ditulis Imam Bukhari dan Muslim' (The Liberation of Women at the Time of the Prophet; A Study about Women and the Verses of the Koran and Hadith, written by Imam Bukhari and Muslim). This book can become a base for the strengthening and reinforcing of the position of women concerning the texts of the Hadith.

When social and political structures delegate women to a lower position we must defend them and all those people whom are unable to defend for themselves. In one text of the Hadith, the prophet says that to fight for the justice of women is also to be considered as an act of jihad (holy war). Education is the precise field to be worked in to carry out any sort of defense mechanisms for the role of women and struggle for justice. Education is the key instrument to initiate any form of social change. Education paves the way for people to know their abilities and strengths, raises questions about pre assumed issues, look for the truths and to struggle for the truths. Education is a strong social and political base for all women. Education for women has and continues to be a struggle. Aisyah ra, Kartini, Rohana Koedas as well as women in general, want and demand justice, justice for both men and women.[]

I received an e-mail from the 'Sisters in Islam' mailing list, it was an article written by Asghar Ali Engineer. A lot of you will already know of Asghar Ali Engineer. He is an Islamic commentator and intellectual at the forefront of the Islamic world, who gives great attention to issues concerning women in Islam. He has written many books and articles, not only about women in Islam, but also pertaining to many other issues including democracy, human rights and politics.

I would like to take this opportunity to analyse one of his articles titled "Western Feminism or Rights of Women in Islam". In the first paragraph of this article Asghar quotes an accusation/complaint from Islamic circles - a technical term often used to identify radical and fundamentalist groups - to those who work for women's rights as being an imitation of western feminism. Asghar continues, if indeed it is the imitation of western feminism why? What is wrong with the imitation mentioned? The reverse side of his question, which is perhaps aimed at Islamic groups, indicates that the imitation does not matter. Continuing on, he confirms that western feminism is a movement based on a secular ideology; what's more it is the struggling for female rights and status. Secularism is not always in opposition to religion, with the exception of atheism and many of the religions indeed don't mind the feminist movements because they are not opposed to feminism. Was it not the Prophet said Asghar, who suggested obtaining hikmah (philosophy) from wherever?

Actually, the struggle for women's rights and equality has not only taken place within Islamic circles, but also in the West where feminist movements originated. If we look for example up until the 1930's while secularism had appeared, women in the West still did not have full rights. Conditions forced women in the West to continue their struggle for women's rights, rights which had already been granted to Islamic women centuries earlier. While women in the West continued to struggle for women's rights, the domination of males was still very apparent. Asghar gives us an illustration of the number of female members of parliament in Western nations, which ranges from 10% to now reach 50%. In fact, conditions for women seem better here in comparison to the conditions for women in Islamic countries. In Kuwait for example, women are not given the right to vote. Saudi Arabia forbids women to drive a motor vehicle by themselves; a male family member must accompany them.

The illustrations above clearly indicate the problem pertaining to the suppression of women is not only in the West but also within Islam. The problem now is that when people protest about the restrictions placed upon women for example what is happening in Kuwait and Saudi Arabia they are labeled as being like Western feminists. What is clear is that the existence of these protests still portrays that male power is still dominant.

So what is it like in other countries for example, Egypt, Jordan and Bangladesh, who respectively all recognise women's rights? What are the ways of explaining the differences held from Muslim country to Muslim country? Is their Islam different? Or are their attitudes of treating women different to other Muslim countries? By way of these questions, Asghar only wants to say that attitudes that are more moderate as mentioned earlier cannot be mentioned as being Islam. Because when a country has a moderate attitude concerning women it means the leadership is moderate.

Within this issue both those moderate and those conservative, concerning women's issues use and put to the forefront the religion of Islam. It is interesting to look at the context in Pakistan, here Asghar has painted the picture that when Fatima Jinnah tried to run for presidency in the 1960's against Ayuub Khan. Khan the opposition at the time, announced a conservative fatwa that women cannot become national leaders. The hadith referred to is the hadith where if a woman becomes head of state the nation will collapse. Nevertheless if we look from another point of view Fatima Jinnah was supported by one of the foremost religious scholars from Jama'at -e-Islami, Maulana Maududi. Jinnahs group received a fatwa from Maulana Ashraf Ali Thanvi who justified that within a democratic country, a leader does not possess absolute power but that it also depends on the voices of the parliament members of whom are majority male. The final fatwa here only wants to answer the worry of the Conservative Party that absolute power will be possessed by one sate head while there is a possibility that the sate head may be female. However there are efforts to think softly concerning women in fact not only for women but also for the importance of politics.

In this article Asghar also pictures the conflict between cultures, what needs to be struggled for by Islamic women on one side with what is struggled for in the West. There is a new fad of women 'coming back to Islam' by using the jilbab as a means of strengthening their identity. Westernisation is not modernisation. Islamic women do not want to take on the bad elements in dress from the West instead they are rejecting their clothing style and opting for their own. On the other hand there is a feeling within the community of developing countries that assume the hegemonic role of the West to be above the Islamic world. What's more, the more globalisation strengthens Western hegemony the more communities of developing countries are becoming aware of their own culture. In line with this, Muslim women are becoming more aware of their cultural heritage in terms of their dress.

With this, the jilbab according to them and as mentioned by Asghar, must be seen as a means of increasing/concern of ones identity not as a restriction on women. Because of this the jilbab now forms a cultural identity, which can be seen as confirmation of identity in comparison to anything else. What is important though is whether or not clothing or whatever else is based on the woman's right to choose herself? Women must have the freedom to choose whether they want to dress like those in the West or those in the Middle East. However, it does need to be noted here that there has been a feminist resurgence based on the want for identity to be seen as an individual phase within a wider women's Islamic movement. While they do not reject Western imitation they also give notes concerning the west.

Asghar remembers that Islamic legislation must be associated with the concept of an individual interpretation or judgement. What we now face is the problem that not all Islamic religious teachers understand the concept of development. The majority of them are orientated to the past and consider that something from the past is now considered as being Islamic. Asghar criticises he view of religious leaders who emphasises the literature from the hadith rather then the Qur'an itself. Literature from the hadith according to Asghar is more inclined to be in correspondence with feudal times than that of the Qur'an. The Qur'an values woman's rights very much and if read carefully very much in accordance with equal rights. Nevertheless, while we look to the spirit of the Qur'an it does not mean we forget the hadith completely. The literature of the hadith, which is considered to be associated with feudal times, is interpreted with the emphasis on the importance of men. []

The Bali bombs, along with the many other terrorist attacks in recent times, have created an atmosphere of fear and anxiety around the whole world. It has brought about the discussion of and anticipation for, new laws against terrorist activity and its perpetrators. At present, there is almost no one in the world that is not interested in putting a stop to terrorism and any further terrorist bombs. Almost every person in the world is interested in putting a stop to terrorism because a bomb is concrete evidence for the killing of innocent people. Bombs and terrorism threaten all of mankind. What can we say for the terror of HIV/AIDS? While we know that the HIV/AIDS virus is a serious threat and kills many people, there are only few that truly feel threatened by it and thus the involvement in warding off the disease is still very low.

HIV/AIDS experts have already stated that the HIV/AIDS virus is a serious problem for all mankind. AIDS is a fatal illness, with no preventive medication (not found at present anyway). The speed at which this virus can spread means that the virus can become a burden on health services, the social system, the economy, as well as increasing problems pertaining to ethics, legality and the creation of stigmas concerning discrimination and human rights. This information reveals that the AIDS epidemic is not inferior to the threat of terrorism and terrorist bombs. Generally however, people are more interested in issues that are visible or that can be seen by the human eye rather than issues that can not.

While both the threat of terrorist bombs and the threat of the HIV/AIDS virus are very real and can both kill, more attention seems to be given to the threat of a terrorist bomb, as it can be seen by people through media sources around the whole world. Perhaps the lack of attention given to HIV/AIDS sufferers is because the death of HIV/AIDS victims is usually a slower process and is not necessarily visible to the outside community. Among those suffering from the HIV/AIDS virus, are women, children and innocent people. The total number of HIV/AIDS victims is difficult to, and in most cases cannot be determined. One reason for this is because, AIDS sufferers may look healthy on the outside, and in fact not even know they have the virus until their health declines day by day. This HIV/AIDS virus can be transmitted through sexual relationships, blood transfusions and generically. It is important to understand that it should not only be medical experts that treat and handle HIV/AIDS victims but, the general community, including the need for religious leaders to contribute and be aware of the importance of treatment of the victims.

"Penyakit Kutukan" in the Qur'an

As is written and implied in the Qur'an, the Qur'an recognises several kinds of illness. The Qur'an addresses and uses many concepts and words, which are linked to or touch on things with the connotation to illness. The Qur'an for example, uses words like al-dhurr, al-nushb and al-adzab to explain the illnesses that fell upon the Prophet Ayyub (see the Qur'an al-Anbiya 21:83 and Shad 38:41). All of these words/concepts give a specific explanation to the meaning of sickness.

In the nineteen stories originating from Jewish theology, cited by Ibn Jarir al-Thabari, (with the majority cited by Wahb bin Munabbih), we are told of the story of Prophet Ayyub and the unordinary illness that descended upon him. His illness has even be compared to that of a leaf being eaten by a caterpillar, or that of skin peeling off when it is touched by something or someone. In another story, we are told that as a result of his sickness, the Prophet Ayyub received unnecessary insult from the rest of the community. He was ostracised from all social relationships within his community as well being ostracised from his own home. In fact, the community even tricked his wife into leaving him. Like any couple (husband and wife) the Prophet chased his wife to make a promise that they would care for each other until while one of them was sick until full recovery.

What is interesting from the Qur'an al-Anbiya 21:83 and Shad 38:41, are the differences in the understanding of the religious commentators concerning the words al-mass (contact), al-dhurr (difficulty), al-shaithan (Satan), al-nushb (tired / weary) and al-adzab (feeling sick). Ibn Katsir explains that al-nushb is an illness of the body that was suffered by the Prophet Ayyub. While al-adzab (to feel sick) can be understood as a test to survive a situation of poverty after being so wealthy. In the Qur'an al-Anbiya 21:83, it is mentioned that the Prophet Ayyub prayed "inni massanniya al-dhurr" (truly distress has seized me). Here, the subject is referred to as being distressed. While in the Qur'an 38:41 God uses the composition of the sentence "inni massanniya al-syaithan bi nushb wa adzab" (the evil one has afflicted me with stress and suffering). In this sentence we see that the subject is regarded as having an affiliation with Satan.

In the Qur'an 38:41, the textual understanding is that the sickness and suffering experienced by Prophet Ayyub originated from some sort of contact with Satan. This understanding tends to be more mystical as the understanding of an illness originating from another world (penyakit kutukan) must be looked at and understood textually. It must be noted that 'penyakit kutukan' can descend upon pious people at the highest level as happened with Prophet Ayyub as implied in this verse. In fact, while still controversial, there is a story that the prophet Muhammad also experienced something similarly strange, as a result of magic forces.

However, from the beginning, religious commentators have warded off these assumptions. Almost all-religious commentators feel that they must explain something in the understanding of Shad 38:41, especially the words "massanniya al-ayaithan" (Prophet Ayyub contacted by Satan). From the references that the writer has used, without decreasing respect for him, it is only al-Thabari that has not explained these words. The majority of Islamic scholars understand the refined verses mentioned as 'kinayah' (parable with transfer of meaning). What's more, its composition creates a slave's prayer to God. Detached from the theological debate around fate (good and bad) and if it originated from God or not, the composition of this verse will explain that all bad things do not originate from God, but originate from somewhere else. Ali al-Sabuni for example, also understands this verse in the context of 'kinayah', however he bases all of his issues entirely on the almighty God. In another meaning al-Zamakhshari draws the picture of the Prophet Ayyub not receiving his illness from God but receiving his illness from his link to Satan.

Ibn Ashur has illustrated 'kinayah' more cleverly. Ibn Ashur explains this verse as a parable where subject A hits a rock with a bat. It is thus obvious that A has touched the bat but not the rock, it was the bat that hit the rock. This parable thus follows suit with the sickness of the Prophet Ayyub as it was feelings of tiredness, sickness and difficulty that hit the prophet and thus become the subject of the sentence. In Arabic language, the letter ba with the word bi nushb can be understood as ba al-ta'diyah (a letter that exceeds its functions and limitations), so the letter ba here can act as the subject that needs the object. Furthermore, Ubn Ashur tends to understand the letter as ba al-sababiyah, that is a letter that becomes the 'cause' when the prophet Ayuub was touched by Satan. To summarise then, Ibn Ashur dismisses the assumption that God is responsible for the Prophet Ayyubs suffering.

In these final interpretations it is clear that there is no sickness that can be considered a curse from God. Ali al-Sabuni and al-Zamakhshari mentioned above, are more clever in explaining the meaning if we understood it in the context of an illness being a test, trial or warning. It is not only serious illnesses like HIV/AIDS that constitute a warning by God to reflect on ones health, but also more frequent and less serious sicknesses have this connotation.

A more modern translation has been carried out by Wahbah Al-Zuhaili. While the 'kinayah' interpretation mentioned above is also carried out, the more modern interpretation explains that the sickness that descended upon the Prophet and caused him to be belittled by the community was not mystical. The sickness is not far from a skin disease, which can be cured by normal water as is explained in verse 42, which follows. This ostracism according to the writer is caused by insubordination factors concerning them, for calling on the Prophet.

Nevertheless the understandings above, indeed have mystical qualities. While it is understood that the illness that descended upon the Prophet came from either God or Satan, it means that that the illness can enter via a mysterious process. The writer is a little regretful when Islamic commentators stop after pinning illness to the origination from Satan without explaining the word al-shaitan by its self. The word al-shaitan for example cannot only be understood as a refined creature that is insubordinate. The word is also used to explain something that is bad and evil. One of the fragments of this word also refers to al-khabith (impurity). When explaining the word al-shaitan, Ibn Manzhur tends to give it the character of 'life', bad and active. In the context, without having the intention of making the problem easier, virus', bacteria and the likes are also parts of the al-shaitan category. One story says that al-shaitan can live within the blood circulation of humans.

While the Qur'an is a primary and authoritative source, as a holy book that explains a variety of issues to its Muslim followers, we cannot discover within it, these illnesses described explicitly. The Qur'an is indeed not a medical book or a book of knowledge that addresses every issue in detail. The Qur'an is a holy book that guides people who want to be healthy physically and spiritually and mentally and socially. The Qur'an provides Muslims with a broad outline and principles for the protection of man. To have religion is the basis for protection, concerning human rights. On the basis of this, all Islamic scholars formulate thee ideals in brief: "dar' al-mafasid wa jalb al-masalih" (to anticipate society's flaws and look for social goodness).

Many Muslim people view HIV/AIDS as being a punishment or curse from God, placed on traitors who have not obeyed Gods instructions. HIV/AIDS is often seen as the result of forbidden sexual activity, either because it was with a sex worker or, because it was due to a homosexual relationship. There is a verse in the Qur'an concerning curses put on people as a result of homosexual relationships this relates to the story of the prophet Luth. In fiqh homosexuals are mentioned as liwat taken from the word lut. The approach above concerning this problem must be carried in a morally religious way. According to many, the most practical way to handle this is to distance ones self as far away as possible from any sexual activity outside of marriage that could affect one's health. Others suggest burning all sex worker locations. But can we not see that those infected with the HIV/AIDS virus are also women and children who have not sinned? The spread of the HIV/AIDS virus can also happen via sexual activity that is permitted, when either the husband or wife has been in contact with the virus. It can also be transmitted via blood transfusions. Is it true that with the reasons mentioned above these people should also be cursed from God? And is it true that the burning of brothels and sex worker locations will help overcome the problem of AIDS?

Based on medical facts concerning AIDS sufferers, those infected with the virus are not only people that have carried out sexual activities against religious norms, but, are also decent wives and children. So, the generalisation concerning the curse put on AIDS sufferers is not adequate. God does not want to curse those that are not at fault. "Wa ma yazhlimu rabbuka ahadan" (your God will not be cruel to anyone). According to Islam, laws pertaining to sexual activities outside of marriage, prostitution and homosexuality are clear. God has already said that sexual activity outside of marriage, is a sexual relationship, which is bad and will anger God. There are no Islamic scholars that will reject this view.

On the other hand, is it true that those who deviated from the norm and engage in sexual activities out of marriage should be cursed? Is it true that they should be ostracized from their social life, pushed aside or belittled? The word for curse in Arabic has the meaning of being distanced from God's mercy. This is the same, for those who have acted do not receive enjoyment and love and affection from God, because, they did not look after their health in regards to reproduction. It is difficult to understand that if a curse like that mentioned, should ostracize and practically eliminate one from their own life. It is difficult to understand because having a social relationship with an AIDS virus sufferer does not mean you will be endangered with the virus. The spreading of this virus as has already been discovered, can happen by way of unprotected sex, oral or anal, blood transfusions, or by unsteralised syringes. The spread of this virus does not happen by air, or by shaking someone's hand or by just eating or talking together. So we must concentrate on the illness itself, finding a cure and doing our best to avoid contracting it.

The problem of HIV/AIDS becomes more precise when mentioned as a test, trial or warning from God to all of mankind. This test is a warning from God for all people to be careful and to avoid possible actions or activities that would infect you with the virus. The Qur'an says: "And fear tumult or oppression, which affecteth not in particular only those of you who do wrong: and know that God is strict in punishment" (al-Anfal 8:25).

This forms a command from God to prevent those considering taking a risk as well as making more people aware who may be raised within a concerning social environment. The problem of HIV/AIDS should not only be viewed as a medical or physical health problem, but also a mental and lifestyle problem. For these reasons prevention methods must begin with those aforementioned. One more obvious way is to avoid deviate sexual relationships, as mentioned previously.

Women and HIV/AIDS

Experts have said that in comparison to males, women are at much greater risk of contracting the HIV/AIDS virus primarily through unprotected sexual intercourse. The susceptibility level is much higher for females, due to the female genealogical makeup. Within everyday social life the susceptibility of women facing this virus can be seen in regards to economic conditions. It is visible because of the imbalance of gender. Gender biases have already contributed to the spreading of this virus, as economic access for women tends always to be limited. Women in a patriarchal society are always placed below men and discriminated against to receive health services. What's more, illnesses that are associated with reproductive organs often cannot be detected as a result of a culture where women must remain closed off concerning biological issues. Women are also susceptible to sexual assault and violence. We must take into account the issues mentioned above, as they could be ways of contracting the AIDS virus. Great concern must also be given to women who are pregnant, as the virus can be passed on to an unborn child.

There is also a culture of stereotyping places, sex workers and brothels in a bad light. Rarely do the men that frequent these places get talked about. So when the spread of the AIDS virus occurs as a result of unsafe sex, we must recognise that there are two sides involved. Justice should be made in light of this problem, "al-fail wa al-maful bih" (those present and those that go) these things both need to be remembered.

Keeping what has already been mentioned in mind, prevention from the problem of the HIV/AIDS virus can start with strengthening the welfare of ones offspring and the purity of ones family, as already discovered in this paper. This becomes an obligation for all, both men and women. The Qur'an has already given us guidelines for the prevention of this virus, by way of protecting and keeping safe the reproduction organs of both males and females.

Closing Note

From the explanation above, it can thus be noted that there is no 'penyakit kutukan' (sickness from a curse) from God. With the aforementioned, the ostracism facing members of the community who are infected with this virus does not originate from, and is not the geological roots of the Qur'an. If a person is sick the family are obliged to help and assist in their recovery, not by way of distancing themselves, ostracizing them or leaving them. Moreover, God will threaten those that leave their family members while sick, or the community who ostracizes a member who is sick. God promises to torture those people who do not look after their family members or community members who are sick. In the case of the Prophet Ayyub as, God made an oath to the Prophet Ayyub to punish his wife as a result of her not looking after him while he was sick.

So HIV/AIDS sufferers must continue to be patient and to pray to overcome their illness, because the fact is that every sickness has medication. As is said in one hadith, everyone must continue on with his or her life, striving from the heart as God has promised to give a big reward later on, when recovery has taken place. Being sick allows a person time to reflect on the importance of health in their life. Family and communities are there to give those suffering from the HIV/AIDS virus support.

The logic behind contracting the HIV/AIDS, tends to be that it results from ones own actions. While we are not sure exactly where this disease has originated, health experts do know that the HIV/AIDS virus is spread through sexual relationships (homosexual, bi-sexual and heterosexual), blood transfusions, the use of unclean syringes and the transmission to unborn babies from their infected mothers. The first person to contract the AIDS virus in Indonesia was a 25yr old woman, who contracted the virus via a blood transfusion, which she regularly received as a result of her illness anemia. Align with this, is the fact that the majority of HIV/AIDS infected persons in Indonesia are heterosexuals. Recent discussion has found that those most susceptible to the HIV/AIDS virus are people who are disadvantaged or perceived as relatively low in society, for example, children, women and those in poverty.

The irony is that right up until now, a large proportion of the community has been and continues to be, convinced that AIDS only attacks people who have engaged in sexual activities considered 'deviate'. The religious community also legitimates the virus with words that associate the AIDS virus as being a 'curse' from God, primarily put on a person who has engaged in a homosexual relationship. This view is indeed false and needs to be straightened out. False understandings like these make it difficult to disseminate correct information concerning prevention and assistance to those infected.

The AIDS Disaster: Between a Curse and a Test

In Islamic theology, the AIDS virus is considered to be a 'disaster' that can descend upon anyone, as a test in a person's patience and commitment of their faith and to mankind. The virus is considered more commonly, to descend upon people who are likely to lose their temper easily, lose hope and be reluctant from the moral values mentioned. God in many verses of the Qur'an criticises the behavior of Prophet Luth's community. They were people who carried out meanness, were sinners and acted outside one's limits. One of the major causes of this criticism stems from the community's sexual behavior, where males liked to carry out sexual relations with those of the same sex. God thus punished them. (See Qur'an al-Araf (7): 80-84, al-Shu'ara (26) 165:166 and al-Naml (27) 54-56)

When this verse bases itself on criticising people who engage in homosexual behavior, it can be justified, but, when it bases itself on legitimising the reasons for the virus saying that AIDS is a curse from God concerning homosexual people this cannot be justified. Textually, implicit or explicit the Qur'an does not clarify this issue. What's more, it is a fact that AIDS is not only suffered by homosexuals and it is not only spread via sexual relations. The view of AIDS being 'a curse' associated with homosexuality is a difficult concept to correct.

The text of the hadith and its view on this topic cannot be supported. The most popular text based on this view is that of the stories by Ibn Majah, al-Baihaqi and al-Bazzar from Ibn Umar citing that the Prophet said:

"Under no circumstance will the appearance of a shameful (fakhisyah) act within a group of people make other people proud, aside from the spreading of the leprosy virus or another virus which has never been suffered by any person before them"

This hadith, cited by al-Mundziri is in al-Targhib wa al-Tarhib min al-Hadith al-Sharif is a warning concerning sexual behavior outside of marriage or any other deviant sexual behavior, for example, that with animals. Many Muslim writers also cite this hadith when discussing HIV/AIDS and any other deviant sexual behavior.

Within religious studies this hadith is still being debated, because the name Ibn Abi Malik and his fathers can be found. In Sunan Ibn Majah it is mentioned that religious leaders have put the credibility of Ibn Abi Malik and his father in doubt, although al-Suyuthi says that the meaning of the hadith mentioned is worthy and should be accepted and put into practice.

The word fakhisyah mentioned and used throughout this hadith literally meaning 'bad' or 'shameful' both in regards to words and actions. To curse or offend someone also comprises of being fakhisyah. All sinful actions carried out are also considered as being fakhisyah. In religious texts the terminology fakhisyah is often considered as any sexual activity outside of marriage as well as the use of blasphemous language.

Several religious teachers understand the meaning of fakhisyah in the hadith as sexual deviance or homosexuality activity. For this reason, this hadith is tended to be a strong warning from the Prophet Muhammad for all of mankind not to engage in homosexual activities. Behavior like this will bring about danger and illness that has not previously existed. At same time this hadith also motivates people to carry out sexual activity that is clean, safe and faithful to one's partner.

This warning is one of five given by the Prophet Muhammad in this same hadith. Four other factors include: 1) the dishonest behavior in any money transaction will result in a crisis i.e. poverty or authoritarianism; 2) the unwillingness to pay zakat (giving of alms) will result in an extended dry season, without rain; 3) to damage the bond between God and the prophet Muhammad will result in the appearance of an enemy; and 4) not to take the law from the holy book of god as it will cause enemies within one's self (Sunan Ibn Majah, II: 1332, Hadith no: 4019).

With these warnings it is hoped that an awareness to not take part in events like this will appear. But when an illness appears and infects a particular person we cannot be sure that it is a curse from God. Because many people even those of a high status can be infected with illness, experience defeat or live in poverty. The prophet Muhammad is a concrete example of a person who faced many difficulties, illnesses and expulsions, but in the eyes of God he is still the noble Prophet.

In a story quoted by al-Qurtubi and Ibn Kathir, the Prophet Ayyub was struck with a terrible illness that lasted three years. His whole body was itchy. Every time he scratched himself, blood came pouring out and his flesh was peeling off. Only a small part around his chest and stomach was left untouched (al-Qurthubi, XV/208).

An illness is a disaster and a test that in the words of Prophet Muhammad is as follows:

"every disaster that descends upon a person will increase their status in the eyes of God and erase all of their sins"

This hadith is narrated by Bukhari and Muslim. This hadith is conveyed by A'isyah to several young children who laugh at their friends who are sick. It has been narrated that the Prophet said the following:

"The people who experience disaster the most are the Prophet Muhammad, followed by pious people, and then people who are working towards piety. In between them are the people who suffer from poverty who only own one piece of clothing and in between then are the people who are infected by a terminal illness"

"The greater a persons illness the higher the religious degree of the person. The higher degree the person becomes the more disaster they will experience".

This hadith is narrated by al-Turmudzi, Ibn Majah, Ibn Hibban and al-Hakim. This hadith is better than the hadith that uses fakhisyah as a threat. From the meanings mentioned it is better to say that a sickness including AIDS is considered a disaster for all of mankind to test their commitment to God and humanity including behavior which is clean, safe as well as creativity in searching for a cure for these new illnesses. So this meaning is in accordance with the verses from the Qur'an, which talks about disasters that, descend upon people.

To have empathy with your religion
When AIDS is positioned as a disaster or a test/trial, all people both those infected with the virus and those not must think positively. Infected persons who have been infected as a result of 'free sex', must consider their suffering as a lashing of love and affection from God to stop activities that are considered bad and unsafe. With positive thinking it is hoped that a person who is infected with the virus will receive the facts to look after oneself and to live a safe life, ensuring not to danger others.

An infected person must also carry out his/her medication with the belief that God will assist them in their road to recovery. Medication to cure the AIDS virus has unfortunately not been found. But at this time there are many medications, which obstruct further developments of the virus and can improve the condition of the body to live with the HIV virus, just like those living with the herpes virus or hepatitis B. Already medication for the HIV/AIDS virus has experienced quite a successful step forward.

In a hadith told by Muslim, Abu Dawud and al-Turmudzi, the Prophet Muhammad said:

"Alas, mankind are the servants of God, take medicine when you get sick, because under no circumstances will God descend an illness on someone without also descending medication" (Jami al-Ushul, VIII/321-322, Hadith no: 5619-5621).

For those who are not infected with the AIDS virus, this is a strong warning not to carry out bad activities which have the possibility of contracting the AIDS virus, for example sexual relations considered not good and the consumption of narcotics. At the same time AIDS also forms a challenge to test how far a person is committed to being a good person to those infected with the ADIS virus. In many hadith it has been stated that those who are not suffering from any sickness should assist those who are suffering an illness.

"there are 5 obligations of a Muslim to another Muslim these include: answering greetings, assisting one when they are sick, accompanying a corpse to the burial, fulfilling invitations and returning a blessing to someone when they sneeze" (Bukhari, Muslim, Abu Dawud and Ibn Majah, see al-Mundziri, 1968:IV/316).

"God will ask on doomsday the following:
Alas child Adam, when I was sick why did you not assist me? The answer to the question: Why must I assist you when you are sick, you are our God? Allah answered: "remember when your friend was sick and you did not assist him, do you not know that if you assist him you will meet me there" (Muslim, See Al-Mundziri, 1968:IV/317).

At the seminar about Islam and AIDS, in the United Arab Emirates, in 1997, it was recommended to doctors and the community, not to discriminate against patients suffering from the AIDS virus.

Rights for the disadvantaged

There is a saddening fact that the spread and causes of the AIDS virus are concentrated in the third world, where people are still struggling with a variety of problems and are behind in access to education, status of economy and access to adequate health services. In Sub Saharan Africa for example, the areas of Botswana, Namibia and Zimbabwe are the areas most infected with the HIV virus; 1/5 to ¼ of the population between the ages of 15yrs and 49yrs are infected with the virus.

Those susceptible to the virus are those who are disadvantaged, are not educated and those who are not socially or economically independent. Women occupy the most susceptible position to the HIV/AIDS virus. Firstly; because of their biological make up they are more susceptible to contract the virus by way of sexual relations, in comparison to men. Secondly; access to education and information is lower for women, so they do not possess the knowledge about reproduction, including the problem of HIV/AIDS. Thirdly; their position in the socio-political sphere is often lower, so they do not own the independence to reject sexual activity that may put them at risk. For example, for a female sex worker it is very difficult for her to ask clients to use a condom, what's more to ask them if they are infected with the HIV virus.

It is the same scenario with a wife and her husband. If a wife suspects her husband of having the virus it is very difficult for her to reject sexual relations with her husband or ask him to wear a condom or for her go to the doctor to have herself checked out. The latest news from Tempo magazine is that women from the correction institution in Tanggerang, Banten, Indonesia have almost all been victims of sexual harassment by the jail guards and many even raped several times.

Is it true that these women are wrong? Or have been cursed by God as a result of contracting the HIV/AIDS virus? All of society must help those women who are most susceptible to the virus. Women must become one and demand their rights, and all of society must demand that the government brings into force a program to help the situation of women. In association with the spread of the AIDS virus it is important that women and the community carry out the following: 1) strengthen education and information 2) medical treatment; service and support for those infected with the virus 3) Address the government of the seriousness to fight for funds for woman and children 4) change the laws that still alleviate sentences for rapists and 5) strengthen reproduction rights of women.

In the hadith narrated by al-Turmudzi, the Prophet Muhammad said:

"I order all of you to act in a good way to women, because it is women who often become the target of sexual assault and abuse. Remember you are not permitted to put anything in affect with out acting in a good manner that will increase their goodness".