PROMOTING LGBT RIGHTS THROUGH ISLAMIC HUMANISMI Siti Musdah Mutiaz DiscriminationagainstLGBT people My democratic and humanisticview concerning

LGBT peopleand their issues when I was appointedas deputyof the Minister of Human Rights in 2000.At emerged to be in chargeof humanrights protectionto minority groups, that time I was assigned including LGBT people. However, when it came to the implementationlevel, the programs of the Ministry of HumanRightsweremuchmoreconcentrated on dealingwith andsatisffingthe rights of the disabled, ethnicaswell asreligious minorities.Why was it so?The reasonis that LGBT personsas minority group are far from being active,and even have the tendencyto lock themselves up from govemment'sinstitutionwhich shouldhavebeenresponsible for dealingwith and caring for their rights as humanbeing andtheir rightsas legal citizensin this country. on LGBT My further ooncernoccurredwhen I frequentlyattended the discussions in my capacity issues as the advisorto The Indonesian WomenCoalition,an NGO which that the I have to acknowledge activelypromotingLGBT rights and health.Personally, discussions mademe awareand empathy to LGBT persons. Sincethat time, I realizethat and comparingto other minority, LGBT people suffer more stigmas, stereotypes exploitations. Majority peoplein Indonesia discriminative treatments, and evenruthless homosexuality as illicit, oftenasunmentionable. still consider people were attacked from variousdirections:from the immediate In reality,LGBT and from family, friends and relatives, religious groups, govemment's apparatuses, They tend to blame themselves, communityat large, and even also from themselves. and useless desperately considering themselves as perpetrators of sin, feeling ashamed, gravelyhopeless. and Many of them have nowhereand no one to go to for expressing sharingtheir anxiety and wory, not even their parents,to whom and with whom one should normallyhavebeencloserandmoreintimatein life. In my opinion,this is a very disheartening andheartbreaking situation.And this is really not fair. experience relatingto discriminationagainstLGBT cameup My most outstanding to select when I was electedas the secretaryto the Independent Committee assigned members of the National Committeeof HumanRights.At the final stageof the tight and We from LGBT persons. two nominees rigorous selection, the Committee decided to pass alsopassed candidates from other minority groups.It was quite surprising,I facedmany questions regardingLGBT people,as to the other nomineesfrom minority disabled, whatsoever, and evenwe earned religiousandethnicgroups,we didn't haveany question muchpraiseandtribute for what we had done.It is importantto know that all the winner was not for the reasonthat they are minority of the selection, their passingthe selection groups.They are electedbecause they are really competence and credibility, and also humanrights in society. havebig commitment in promotingandimplementing

' Thepaper is submitted on The International TrainingLGBT andHumanRights,heldon l-6 June 2008in Bali, Indonesia. 'Chairperson of ICRP (IndonesianConferenceon Religion for Peace)and Director of Institute for Religiousand Gender Studies, Jakarta, lndonesia.

Talkingaboutmassmedia.I shallneverforgeta journalistfrom a reputable media calling me up many times asking thesequestions:Ibu Musdah,what on eqrth did you pass LGBT person? Don't you come.fro* religious institution? To these questionsI answered clearly:AnyonefulfiUing the requirements as stipulatedin the selectionrules are eligible and thus deserveto pass. Thereare no discriminationson whateverback groundsandfor whateverreasons,So,genderidentity and sexualorientationnot to be exempted. Anyone in so far as she or he satisfies the requirements, possessing the competence and expertiserequired deserves to pass, and is entitled to becomemembers of the National Commission for Human Rights.Then I explainedto him: There is no singlestatutenor legislation,nor eventhe religiousteachings which bansLGBTpersons becoming a member of the National commissionfor Human Rights. .fro* My explanation reduced the journalistto silence, yet, to my appallingdismay,or the followingday he wrote in his mediaan articleaboutthe selection-passing of LGBT peoplein a very cynical tone. And at the sametime attackme due to my pro LGBT. Finally, I haveto maintainthat journalists,reporters, and mediapeoplein generalfall in the category of peoplewho shouldbe given a touchof enlightenment relatingto LGBT issues. Theirviewsof LGBT peoplewerevery awfullybiased. The Campaignhuman rights: EmpoweringLGBT people Basically,LGBT rights are humanrights. So, LGBT issue is also humanright issue. We have to realize that talking about human rights means talking about modernization. It is aboutsocialchange. All minoritygroupsin the societydiscriminated on the basis of race, gender, religion, sex, and sexual orientation.LGBT persons discriminated on the basisof their genderidentityand sexualorientation. They wereto change. They needto end discrimination. All forms of discriminations and exploitation against humanbeings,includingLGBT peoplemust be eliminated.It is high time for LGBT people to declare themselves openlyto public,andactivelyengaged in strivingfor their rights,both ashumanbeingsand as legalcitizensin Indonesia. We have to maintain that Indonesian's understanding of human rights automatically relatesto tIN's UniversalDeclaration of HumanRights.However,while considering recognitionof the [IN's formulation as necessary, Human Rights must be also regardedas the fruit of a very long and arduousprocessinvolving religions and traditions from aroundthe world andthroughout humanhistory. The resultof this process is the currentunderstanding of UniversalHumanRightswhich is basedon humanitarian just, values thatare civilized, andnot limited by time andplace. As we know, Indonesian'sideology (Pancasila) and constitution,and also a numberof national regulationsas well as Human Rights covenantswhich have been ratifiedby the Stateseriouslysupportand promotethe effortsto fulfill the rightsof all citizen(includingLGBT persons) andto providethemwith protection from all formsof discrimination andviolence.It is important to socialize that LGBT's movement is similar women'smovementin strugglingequalityrights. It is by all measures similar to the struggleof the slavesfor freedomand equalposition, or of the black race againstthe white, and is identical with the fights stagedby other minority groups such as the groups,ethnic as well as religious and faith minorities. Certainly,there is no disabled ventureno gain.But I am highly convinced whenwe are solid and seriousin striving for

justice and freedom from discriminative treatments,we will yield the fruit. The historical fact has born witness to the successof such fights. In addition, I encourageLGBT people becomemore actively engagedin espousing and supporting the efforts relating to upholding democracy and promoting gender equality and justice, and also actively in promoting the rights of religious freedom. Besides,be actively involved in eliminating all forms of discrimination and violence in society,such as participating in anti-trafficking movement,anti-pornographiccampaigns, anti-slavery movements,and anti-totalitarianism for whateverreasons;also take an active role in promoting reproductive rights and health; preventing HIV/Aids; eliminating famine, unemployment; elevating poverty; promoting blood donation; and eradicating illiteracy. Seeing LGBT people active engagementin supporting those activities, the societywill, in the long run, realize that LGBT people are not egocentric,selfish persons who merelydemandtheir rights or only pursuetheir needs. Another exiting experience that I would like to share with you here is that relating to discussion organizedby Arus Pelangi on March 27,2008. The theme of the discussion was: Islam as a religion of mercy for all of human beings. The important question is: ff Islam is a religion of mercy for all of human beings, does Islam also confer mercy to LGBT persons or non-heterosexual orientation? The discussion involving the fundamentalist Muslims groups representing MUI (the council of IndonesianUlama) and HTI (Hizbut Tahrir Indonesia). At that time, I pointed out the necessityto differentiate three main concepts in the study of sexuality, namely sexual orientation, sexual expression,and gender identity. I maintain that the confusion in comprehending these three conceptswill lead to misunderstandingof the LGBT people, especially in the perspectives of religion. The sexual orientation is given or not socially constructed. Meanwhile,sexualexpressionand genderidentity both are socially constructed. What worth mentioning here is that a day following the discussion,there appeared in the JakartaPost Daily, an article reviewing the discussion in a title: "Islam recognizes homosexuality".There came up a number of contemptuousreaction and responses to my joumal statement.Some Islamic and magazines,such as Swara Islam, Sabili, Friday's Tabloids made LGBT as the burning issuein their media. Frankly speaking, majority have not even the slightest idea of what homosexual and trans-gendered are. What makes matter worse is that many people tend to think that every homosexual individual must be a perpetrator of anal sex or sodomy, whereas as people.The conclusion I have drawn reality has it, sodomy is committed by heterosexual from readingtheir opinions is that they do not understandthose three main concepts.In another word, they don't understand LGBT issue. I have devotedmyself to being engagedin the reform movement for more humane civilization, I have never regretted. I don't have even the least fear in face of severe condemnations, bitter accusations,even vicious threats. So far recognizedto have been activelyengagedin promoting democracy,humanrights, and also minorities' rights, I am usedto receiptboth condemnationand intimidation. I have never regrettedmy decisions to be human rights defender. I do belief that all humanitarian endeavorswill be recorded by many, surely without my knowledge, though, and there will always be "a touched feeling" to give me a hand or continue'with the struggle until successis earnedsome day in the future. I do believe the dream will becometrue.

Promoting Islamic humanism As Muslim woman I do believe that the Holy Qur'an has a universal meaning or " spirit that should be in continuous dialogue with Muslims according to different times and temporal settings. The universal values and truths of the Holy Qur'an are absolute. While the many truths obtained historically via the interpretations of the text of the of God Qur'an are relative. And also I do believe that one of the praiseworthy characters is al-saldm (the Most Peaceful). It is referred to as such becauseHe is the Most Perfect, precludedfrom all defects, shortcomings and destructions.Thus, Islamic religion sent down to humans has to reflect this praiseworthy character. Both the words Isldm and alsaldm originate from the same root, salima, which means peace and preclusion from all that is condemned and disgraceful. Theologically, Islam is a blessing for all of human beings. Islam through the principle of tauhid maintains the importanceof equality among human beings. All the teachingsof Islam bring to the fore the equality of standing and stature among nations regardless of their religion, race, gender identity, extraction, geographicallocation, and social status,as provided in the Qur'an' : O mankind, actually lVe have created you from a man ond a woman and have made you nations and tribes so that you lcnoweach other. Verily the noblest person among you on Allah's side is the person who is the most religiously devout to Allah among you. Verily, Allah is the Omniscient. Even if there is a big difference among them, such a difference is not intended to oppressone another or to discriminate one another, and to be hostile towards one another but for a noble objective, that is, to understandone another and at the same time, to put them to the test in order to find out who is religiously more devout to Him. A human is only distinguished from another human on the basis of his/ her taqwa (achievementsand quality of his/ her religious devotion). Such is the teaching that is enshrined in the Qur'an. However, distortions abound here and there when the noble teachingswere sent down to earthand implementedin the life of humanbeings. Actually, in my view all human beings are intended to follow their primordial agreement with God and place Him in the centre of their lives (Q.S. al-A'raf 7:12). Becauseof this agreementevery human being is born in a state of natural purity (fitrah) and strivestowardsthat which is good and true (Q.S. al-Ahzab, 33:4 and Rum,30:30). At the sametime, human beings are weak and can be tempted to fail (Q.S. al-Nisa, 4:28). Thus humanity was given the ability to think and reason,and later provided with religion and the obligation to search for the true and good way of life. Every human being has the rights to choosehis or her own morals and ethics. Moreover, all human beings are of equal value. So, to harm one individual means to harm the hole of humanity, and converselyto better one individual is to better the hole of humanity. Islam declaresthat human being shall treat their fellows well by executing their various private duties, paying opensocietybasedon mutual understanding and also mutual cooperation. There is no denying the fact, particularly in Indonesia,that Islamic interpretation relatingto LGBT is heavily dominatedby not only genderbias and patriarchalvalues,but also homophobiaideology. One which obliges human beings to lead a life with partners -inspired rules which underlinethat of different genders;and to abide by heterosexually the aim of marriage is merely for the purpose procreation, not for recreation. As a
" 49: 13: Q.S.Al-Hujurdt

consequence of this hegemonicheterosexual bias in fiqh, Majority Muslim always consider that normal, natural, and ideal relatingto sexualityis heterosexual, marital, reproductive,and non-commercial.On the contrary, homosexual and other sexual orientations aredeemed as immoral,blasphemous, haram(illegal) deeds, andaccused of beingsocial-disease, and a deviationfrom kodrat(destiny), and evenblamedasthe allies andcronies of Satan. Majority of Muslim people believedthat the objection to homosexuality is leavingno room for further discussion absolute, or question.So, any efforts to level criticismagainst Islamicview regarding this matteris regarded as opposing Islamiclaw, runningcounterto Sharia. So, in their mind LGBT peoplemust be killed, or must be with a hailstormof rocks,or beingburned stoned to death.I can summarize that Muslim view majority concerning LGBT issue contradicts with Islamichumanism. Some Importantquestions comeup: Is Muslim communitytodayforbidden from reviewingthe rigid, inflexible opinionsof fuqaha (fiqh experts) of the past concerning homosexual activities? Isn't it possible to reinterpret Islamicteachings to become more accommodative and more humanistic to LGBT people? Is it unthinkable for the present Muslimcommunity provide protection to to and satisfr LGBT rights due to their sexual orientation and gender identity? Doesn't Islam claim itself as mercy- and freedomcarryingreligion for the mustadh'afin(oppressed) groups as proven by the prophet Muhammad, PBUH, in the earlyperiodof his struggle? Doesn'tIslamproclaimitself asa vocalreligionwhich loudlyvoicesagainst injustice, viciousness, andall manifestations of violence, harassment, discrimination, and alienation as well as stigmatization to anyone? Doesn't Islam teach its believerslove and affection to all humanities.even to all creafures? The proposal of new methodology in reinterpretation To eliminateall forms of bias interpretations regarding LGBT people,I proposed threemethodologies in reinterpretation asfollows. principle of Maqoshid ol-Syar'iyah a. The Althoughthe Qur'an and Hadith generate and lay down legal binding rules,indeed, the numberis very scantycompared to humanproblems, which requirelegal decision." Therefore, renewed interpretation is inevitable.Suchreformedinterpretation shall stick to Islamiclegal resources namely the Qur'an and Hadith. The understanding of the two resources shallnot be basedon literally interpreted text but rathermore on non-literallyor contextuallywith referenceto the true objective of Islamic legislation (maqashidalsyari'aht).The objectiveof Syari'ah is clearlyimplemented in the value of justice (a/'ad[), virfirc (al-mashlahah), wisdom (al-hikma&),equality (al-musawah),compassion (al-rahmah), pluralism(al-ta'aduddiyah),andhumanrights (al-huquqal-insaniyah). Imam al-Ghazalihas formulatedthe valuesengraved in maqashidal-syari'ah into five basicprinciples of humanrightswhich he designated as al-huquqal-khamsah. The
' The surveyconducted by Abd al-WahhabKhallaf, a scholarin fiqh, on legal verses revealsthat the numberof Qur'anic verses containing definite legal provisionsare only around5.8% or only 368 verses.Meanwhile,the most part of the universal values,suchasjustice,compassion, peace and freedom, all ofwhich are religious moral-laden Qur'andescribes messages which may serveas guiding beaconfor huftan life. SeeAbd al-WahhabKhallaf, " Ilm UshuAl-Fiqh (Cairo,page 34-35) 5 This term is first introducedby Abu Ishaq al-syatibi in his well known book: Al-Muwafaqaatf Ushulu at-Syari'ah).But this concept hasbeendiscussed briefly by al-JuwainiImam al-Haramain and Abu Hamid Muhammadal-Ghazali. )

saic'i flve humanrights constitute the rightsto lifb, rights to voice opinion freely. rightsto religiousfieedom. right to have properties and reproductive's right. J'he concepL of athuquuq al-khamsaftsubsequently leadsto the importanceof treating human beings as both the target and the subiectof Islamic legislation. Therefore,it is not exaggerated if Ibn al-Qayyirnal-Jawziyah, a prorninentscholarin Islamic.Iurisprudence in the schoolof Hambali,hasstated the following statement: Islamiclegislationis actnallyestablished fbr the interestand benefit of humankind and for humanity universal objectivessuch as r,'irtue.piety, justice, compassion, wisdom. It is these principles that shall serve the guidelinein legislationmaking.and must inspireevery law-makingagent.Any deviation fiorrrthis principle rneans runningcounterto the true ideal of the Islarnicteaching.6The statement of no less f-rrmerin tone was once made by Ibn Rusyd: that the benefltslbr liutt.lilrt kind constitute the root of variouslegislations stipulated by Gorl.t [ru.,.,nrore, lzzuddinlbn Abdissalam has arrivecl at the conclusion that all religiouspnrvisions are entirel\,directed fbr the benefitof humankind.s Grotrnded in the theory of Maqashidal-Sy,ari'ah,Ibn Muqaffa' classifled Qur'anic versesinto tr.l,o categories: which is universalin naturesinceit describes ayat ushuliyoh, the fundamentalteachingsof Islarn andayatfuru'iyah, which is particular in naturesince it disclosesspecific matters.Example of the first categoryis the versesdealing with rneanwhileexampleof the secondcategoryis versestouching uqubat (tbrms of .iustice, penalties).and hudud (forms of sanctions),as well as verses regulating marriage, inheritance and social transaction.Unfortunately, most Muslims pay considerable attentionto and are too much carried away in the implementationof particularversesand pay a little attentionto the universalones.It is not surprisingthat Muslims' appearance seemsrigid, exclusive,and somewhathostile and unfriendly, especiallyto women and LGBT people. b. The principle of fiqh relativity truth. but its interpretation Notrvithstanding that the Qur'an is eternaland absolute of many schools of Islarnic historical development is relative"not absolutely.The (/iqh) constitutes of the relativenatureof the a clear and positiveevidence .lrrrisprr,rdence of medieval Fiqh as we know today is truly an intellectualengineering interpretatron. namelyuratters consistof four basiccomponents the contents of r,vhich Muslirn scholars. betweenhumanbeings and verticalrelationship of ubudiyaft(dealingrvith transcendental (disclosing beings, and human beings relationship among human and God). muamalah rvith other creaturesas well as rvith the universe),and ji.nayah (discussingvarious criminal matters). it is necessaryto understandthat a mufassir"however objective he rnay be can hardll, separate himself from laws. lraditions developingat the time of his life. and neitlrer can the fuqaha (scholarsof fiqh). Therefore,the codification of .fiqh views

'fT. Vol. IIl, p. 3. The similar an Rabbal-,[lamin, Dar al-Jill,Beirut, I'lan al-lvluwaqqiin lbn al-Qay""-im al-Jalvziyal't. (fiqh). suchas alin IslamicJurisprudence u,hoare verv authoritative \vaspresented by manl lslamicsc:holals rrpinion ( i h a z a l(id . 5 0 5 H ) ; F a k h r d . 6 6 0 F { ) ; N a j r n u da dlin Tut( r d . 7 l 6 l l ) : l b nT a i m i y ' a h i b nA b d i s s a l a(m a u l - R a z i ( d . 6 0 6 HI)z ;zudin b nT a h i ra l - I u r( d . 1 3 9 3 H . ) . dM u h a m m aid A : buIshaq a l - S . v a t i b i ( d . 7 9 0a Hn .) id. 728t1) al-,1qliu'tt lbn llusld. Fushlal-maql.fi T'ahrirma baina al-|1'uriatv,a al-f[ikmahmin al-lttishalul-Il'uiud crl-l"adfur Beirut.1999. h. 125. l/trdtrd al-Wihdah al-Arabiy'ah. al-'l'arlll. Dirasah ' Dar al-Jil.Kairo. ul-.4hkam al-.|n'om. lzzudin ihn Abdissalarn. Oav'aitlul fi l:loshalih (_t

prt)\'arling in a senderand LGBT-biasecl community will certainly procluce bookst>fficlh rvhicharediscrirnination against wolren and LGBT persons.
c. T'he Principle of thenratic interpretatiorr llotlr thc Quratr and tlic l{udits cnrbraccthe dirlensit.lnof hurnariitv irr atlclitionro tltrrI iri-Dirinitr'. "['hc sttrclr, of'the nidell practicedt'erse-.fbr-ldl,,r(?-basL-.d intcr-prct:rti6n lirl-tuf';rr ul-tuhlily) has brttLrglrtLts to a conclusion that ther"c arc al lsast ljrc shtlrtctltnings or rlef-ects cliscoverec{lherein. First. srrch interprctaticin is grearl\ ittllrtcnceclby' sectarian piiint 01'r,iew \al-ta'rniluh ctl-'ashabi.,r;o&). Seconcl. tlre proclurcts ol' religious utrclet'standinq is der:iving tiorn this rnoclel of interpretatiotrseetlls to be labricatecl. and c-raegeratecl. Third. its interprctationis highll'characrcrizcd bv rronM r r s l i r n ' sr i e u ' p o i t - t ts . u c l "a t s l i o n r J L r c l a e o - C h r i s t ita nd i t i o r r ra o l ' a n c i e n t 1 i n i c .F o r t h . t t r c p r i c t : l e s sr n i r a c l e o 1 ' t h e Q u ' r a n ( i ' l a : ) l e n r l s t o l r e i g n o r e d i n t l r i s c o n v c n t i o n i l l i n t c l ' [ l ' c t r t i o nI.i i n a l h ' . t h c c l i s t i n c t i r cu n i c l r _ r c n c srs t. 1 ' a nt ch l c rnagniljcent r l r c l o r i cl s p c c l s ( l t t n t t t ll'{itc cscapcs t h c o l r s c r r l r t i oo n1 ' t h c t l l s i r s c l r o l a ra stloltting thisrnetliorl.r l l r c r el o r c " i t i s l i r r t h i s r , e l ' r 'I ' c i t s o tt-[ia t a p t i l l L ' r i s r l a c l c l i r r ' 1 6 c s r i l r r t i . ' t r r t l r t : otl ' i u t c r p r c l i t t i o n c . alledthcrnatic r.r ' h i c ha c k r p t s interpretation inductirrc nrctirorl. 1lt'tlblen l h i s t n c t l t o co i f i l t t c r y t ' e t l t i o rits c ( ) n s t r u c t ctd i n t h e t h c o r yu , ' h i c h conllclcs thatnll cuntcnts ol"thc (lur'an conslitutean intcgral anil inscparable pafl. one irart elucirJatcs thc othcr (.,1/bct'thrhubtt'tlan). Actuall,v.the basic principles ol'this irrterprctltiorr Qtrr'un "t't/ir.ssint thcorr rias alreatll' populal in tlre era ol.Prophet's coinpanions"under tlre ternr /tt/.\ir hi ol-mn'tsur. Tttfsir scholars shoulcl conlprohond thc Qur'an based on tho inlnrrnation contained in thc Qur'an itselfl not on any idca or an)' tenet deriving fiorl ttutsirlc thc Qur'an. It is 1or this reason that eln openeci understanding o1' rvords. scntences.and -l'he griurmiitical structlrre of- the language of the Qur'an is direll, neecleci. pattern o1' thcrnaticintelpretationzrdvocates three approaches. Firsto highlighting the inrportanccof' att opettedutrclerstancling ol-tl^tc les'ic:alnieaning of'an1 Qur';inic u'ord. l'hc rrnclcrslarriling ot'thc original meaning of'rvorrls in therQur'arr ri'ill be o{'great hclp to the tufls'ir sclritlars in urrderstancling the intended rneanings(al-na'na ct/-nurr"ad) in accordancenith thc r-citsons rihr these verses \\iere fcvealecl(reasonsof'revelation). Second. crrgagingtlic :'clcctitrn o l ' a l l v e r s e sr c : l a t i r r t go t h c s L r b , i e cu ts n d e r s t u d l ' . i J 1 'a d o p t i n gt l r e s cp r i n c i p l c s . ,\i-(.)Lrr"an is itcurrclcdu'itlr its ou,n fieedorn uncl autonorll' to tall< abor-rt itscll-so rs tr) sl ' i 1 1 v 1 " ' 1 p r o c l L t cic i b . i c c t i r ci r r t c r p r e t l t l i o u ut' c i tc hi p o l i t i c a l n.r r t t h c s u b . f e c t i v ie ntcrplctlrtitir irtclirilttior t l ' i t s l o f s i r s c h o l a r so r c o n l r l l c n t a t o r s o .h i r d , i n t h c l i a r n c o l ' u n c l c r s t a r r d i n s T trorc{s. scntenccs. and tho gramrnatioal strLrcturcof thc langLraecol' thc Qrrr'an. il readincssand rvillingnessare requirecl to accept the existenceo1'rcligitlus tcxts u'hich \\erc rovealcdunclercertiiin corrdition\a,s-sitttcl crl-k.htts) anclones rvhich \\,crercvealedin nrofc generalcontexts(a,r-,yrlac1 al-anr\.'' ln olliel n'ords. irr the thernaticinterlrretation lve used both textual and contcrttral approacltcs at thc slunc tiure. Nor.ludavs. t h e b i g p r o b l e m i s t h a l I s l a m i c :t c a c h i n g s gcrlerallv \\orlron ancj [.CBl issr-rcs rvith thc inlcrprclatiun acldrcssing arc uirclcrstood

.,\isra|lAbd,\l.Itahrnan[lintAsy-Syati..'1|.ottr'ttttlrtt"]'t4'sit,,,1silr,(I(aiLo:Daral-Ma'lrli1.l97())'

' l' hcr elilr c. u lti c l t t r a t t s ccttdtl s rc u n cl e rsti l n clir rg o{ ' the texts. Mosle r r r etir r r nr r r r r i l .r . rie r - o t ' r l i t o t ! l l -S rl l i l 'ti " l ra rc b cctrc'ng,nr sscd 1ool) ir ir r thc tc- r lr r al uttcr pr etfition so th al lhe r l i r i l t o t i i k c i n tu a cct-ru tl r vhich nt rcb e n cflt ser ves asthetr uc goaler { ' lslamic tcach i ng I.nttrtlu.sltit{ ul-srcrrirtltt. A, iogicalconst:ciuence of'sr-rclr untlerstanclirrg is tlrat nraioritrol' Muslinr peopleholcl thc rrier.r' tirat all realitiesabriutLGIII' peolrleu'hicli havc bccrr p rc , r a i l i n g { i t r ccn tttt'i cs a rc a n ri i ttcr o1' di' u' inc author itl,sor nething gi' ucn. sor nethi ng lalienlirr graintecl. r'r'hat's nlore.u'henreligious labelsare imposecJ tlrereon. lt is this t)'pe ol r - r r t d c r s t l n tl th inu a tsti l l cl o mi n a te tls r eIslar nic thought on I- ( illI' . Recommendation and solution Finally.\\e can conclude that the big obstruction of I-GBT Peopleis the relieious interpretation. not the religion itsell. That is religious interpretation. rvhich are lrrore intluencecl gencler bv hetero. andpatriarchal biased. That is the rnainproblem!! Bias interpretationis intentionally preservedand descendedby generationto generation in the nameof God forthe interest of reaching politicalobjecti'r'es. It is indeed ironic. The most ironic is that in the real life of Muslim comrnunityin variouscountries, thosethe relativeand prof'ane human interpretation of Tl-reQur'an are often considered sacral, more sacralthan The Qur'an it self'. For the conclusion. the struggleof LGBT Peoplestill requiresprolongedtirne. So rvhatmust we do? Here I propose threesolutions. First, establishing networkingbehveen variousgroupsof LGBT, fiom many nationsas it is atternpted by this workshop.Struggle fbr success always requires smart strategyand strong solidarity. This networking is very necessary to eliminateall forms of rule and regulations as well as political policies,which discriminating against LGBT people.Secondlyo theremust be implementation of cultural reconstruction relating to attitudeagainstLGBT through educationin its wide sense, fron"r educationin farlily to forrnal educationin schoolthen non fonnal educationin society. 'fhese eflbrts are neededto be implemented culture of tolerant and inclusive because in cannot erliergenaturalll' and spontaneously farnill' and society. Instead it rnust be seu,edand arrangedin such rvay through educationsystem. Thirdo internally LGBT People have to alrvays promote their capacity and quality through a rvide range of their own work. creationand dareto terminate education. LGRT Peopleshouldappreciate rvordless cultural. And. the last but not least, LGBT Peopleshould be brave to proposethe new with human rights. Since. interpretation of religious teachingwhich is rnore cornpatible inequalityand discriminationderive not from the texts of the Qur'an itself, but from the which is interpretation of the Qur'an. So, we haveto developnew religiousinterpretation justice, and upholding more humanism,rnore conducive for promoting peace,piety, free human being frorn human rights. Those are the real religious teachingswhich are 'alamin. tl,rannical,hatred and unjustice.That is the Islamic humanisrnor rahmalan lil Subhanallah,in uridu illa al-ishldh mastatha'tu. LVama tawfiqiy illA biilAh. Wa Allah ct'lambi al-shawab.

RIBLIOGRAFI
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