mission, or otherwise absorbed in the tablìgh
movement, the women also learn how to be the
only breadwinner and the head of the family in
order to sustain the household. These roles are
associated by some traditional societies with men.
In the tablìghìview, parenting and housework are
an integral part of everyone’s obligations to the
family and they are part of ≠ibàda (worship).
To facilitate women’s involvement in da≠wa, men
provide full support and assume responsibilities for
housework and childcare (Metcalf 1998). It is the
task of the movement to remove all hindrances for
both sexes from playing its full part in family life
and da≠wawork. Therefore, the cultural ideal of
separate spheres, which suggests that women
belong to the private/home sphere and men belong
to the public/work sphere, appears questionable
from the perspective of this movement. As a result,
the tablìghmovement creates a unique family type
where the husband and wife run the household,
bring up the children, and participate in the move-
ment together. In performing their dual obligations,
both sexes are required to emulate the ideal pat-
terns of behavior exemplified by the Prophet. They
are expected to cultivate the virtues of humility,
sincerity, gentleness, perseverance, meticulous
observance of prayer, and commitment to the serv-
ice of others. These virtues are inculcated in mem-
bers through practical experience and translated
into practice in their daily undertakings both at
home and during the mission tours.
However, while women are recognized as part of
the life-force of the movement, their freedom of
expression is regulated by men. During meetings,
each tablìghìwoman is given only 15 minutes to
discuss matters related to the six fundamental prin-
ciples of the movement. In contrast, Islam enjoins
equal rights for men and women including the
expression of emotions and opinions (Qur±àn
9:71). In addition, the movement promotes com-
plete segregation of sexes. Women are not only sep-
arated by the veil, but also by the absence of social
interaction. In Islam, there is no complete segrega-
tion between men and women. The most important
aspect that should be observed by them is related to
their behavior and manner in dealing with both
sexes (Qur±àn 24:31).
Despite some restrictions imposed on them,
women argue that the movement offers them an
opportunity to live as true Muslims who conform
to the teachings of Islam. In other societies women
are treated as commodities and inferiors, but the
tablìghìwomen claim that they are accorded re-
spect and dignity, and they are given the same
rights, responsibilities, and opportunities as men.710 religious associations
In their view, there is no need for them to join any
feminist movements fighting for equal rights
because they are already liberated by the movement
from oppression, seclusion, and subordination.
While it is true that women’s da≠waactivities are
confined to women only, they also contribute to the
development of the society. In the view of tablìghì
women, they play different roles in society, and
through their performance of these roles they are
able to transmit Islamic culture and traditions to
other groups in society. To outsiders, the veil sym-
bolizes female oppression, seclusion, and subor-
dination to the male sex. The tablìghìwomen,
however, disagree with this notion. Like other
revivalist women’s groups (Afshar 1996), they
argue that the veil is a symbol of Islamization, and
that it is a liberating rather than an oppressive
force. With the veil, they are able to participate in
public life, while at the same time preserving their
modesty and chastity.Women’s organizations
affiliated to NU and
Muhammadiyah
Like tablìghìwomen, members of women’s or-
ganizations affiliated to NU and Muhammadiyah
are encouraged to lead a dynamic public life with-
out sacrificing their domestic responsibilities or their
modesty. Although their participation in politics is
rather limited, and their activities are confined to
women only, they run their own organizations, ini-
tiate religious and educational activities, and imple-
ment government-sponsored programs. Unlike the
tablìghìwomen, however, they are not required to
put on the veil and observe uniformity of dress.
In Muslimat, women are involved in three ways
(Candland and Nurjanah 2004, 5): first, as women
of the NU community, with religious affinity
toward, but no official status in, the association;
second, as registered members (anggota) of the
association; and third, as elected members of vari-
ous committees (pengurus) of Muslimat. Fatayat
initiates different programs: organization and man-
agement; leadership and education; economic and
cooperative activities; health and sports; da≠wa and
information; advocacy and legal affairs; social,
artistic, and cultural activities; research and devel-
opment; and foreign connections (Candland and
Nurjanah 2004, 5). Since its funding is limited, it
has collaborated with international bodies such as
UNICEF, Asia Foundation, and the Ford Foun-
dation to implement its programs.
Likewise, Aisyiyah undertakes various devel-
opment activities for women such as building
women’s mosques, kindergartens, and women’s