“The diversity within Islamic jurisprudence and the struggle to align with these varying perspectives have also presented obstacles” – Ermiza Tegal 

Introduction

Islam stands out as a beautiful religion, championing equality for all human beings. A prime illustration lies in its rejection of class or caste divisions.

“O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Quran 49:13)

The above mentioned verse is a great example to emphasize my point. Furthermore, Islam offers its own legal principles for the betterment of humanity. Prophet Muhammad (PBUH) serves as an exemplary figure, embodying noble qualities and a virtuous lifestyles. Through his teachings, Islam emphasizes equitable treatment and respect for all, regardless of gender or age. During the time of prophet Muhammad (PBUH), women not only enjoyed equal rights but were also celebrated for their significant contribution to various aspects of life.

Their wisdom, influence, and resilience serve as an enduring witness to the profound values of Islam. For instance Khadijah, (RA), The prophet’s first wife, was a highly successful businesswoman known for her intelligence and unflinching support for her husband’s mission. Similarly, Ayesha (RA), stood out as a renowned scholar who transmitted numeroushadith, making renowned scholar who transmitted numeroushadith, making substantial contributions to Islamic jurisprudence. These Islamic historical examples underscore that Islam not only recognized but also valued women’s exceptional roles and contributions to the society.

But nowadays, various traditions and customs have emerged based on contemporary living and circumstances. Hence, individuals have imposed their own constraints based on their interpretation of Islam. The impact is such that many perceive these cultural shifts as religious practices and adhere to them. Some recognize the distinction but struggle to abandon these practices instantly, continuing to observe them.

Hence, it becomes crucial to scrutinize the significance of cultural changes and reforms in modern society. This phenomenon isn’t exclusive to the Muslim community; it’s universal.

Understanding the Muslim Marriage and Divorce Act (MMDA):

In Sri Lanka’s Muslim community, the MMDA serves as the compass guiding marital affairs. Instituted in 1951, it lays down the rules for marriage and divorce, with the Quazi court system overseeing these matters. This separate legal sphere aimed at preserving cultural norms, often draws attention due to its gendered implications.

Amidst the conservative backdrop, reformists have risen to advocate for MMDA reforms that align with modern principles of justice and empowerment. The absence of a minimum age for marriage has triggered concerns, withinstances of child marriages undermining the well-being of young girls. Influential figures within the community, like the Muslim Personal Law Reform Action Group (MPLRAG), now amplify these concerns to wider audiences.

The call for consent and autonomy within marriages exemplifies the tenacity of this movement. Historically, the requirement of a guardian’s signature has cast a shadow over women’s voices in the marriage decision. Yet, contemporary Muslim women’s groups and progressive voices challenge this status quo, demanding equal agency and representation.

The marginalized status of Muslim women finds roots in multiple factors, some stemming from the MMDA itself. A critical spotlight is cast upon the act’s provisions surrounding divorce, which occasionally perpetuate unequal treatment. Though the MMDA acknowledges a wife’s right to seek divorce (fasah), the intricate process often deters women from pursuing it, causing them to remain in situations detrimental to their well-being.

Polygamy’s presence within the legal framework further underscores the vulnerability of Muslim women. While some countries have imposed conditions on polygamy, its effects are felt unequally by women and children. Additionally,the MMDA’s Quazi court system, predominantly male, contributes to lack of gender diversity within legal and judicial spaces.

“Religions and laws are there for the benefit of the people and for the progress of the people. Therefore, “religion and law cannot be oppressive” said Lawyer Ermiza Tegal.

In the midst of this struggle, rays of hope emerge as Muslim women tirelessly champion for reforms. The efforts to introduce a minimum age for marriage, uphold consent, and improve divorce procedures are beacons of progress. A shining example arises in the form of Shamla Naleer. In a society where many traditions silence women, Shamla took a stand. Learning about the MMDA’s restrictions, she joined the #LetHerSign campaign. With determination, she pushed for her right to sign her own Nikkah papers. Despite challenges, she made history by signing alongside her Wali, her father, on her wedding day.  Her boldness reflects the spirit of countless Muslim women striving to reshape the MMDA. Their fight isn’t just about altering laws; it’s a resolute journey to reclaim their rights.

The journey of Sri Lankan Muslim women in their quest to reshape the MMDA is more than an endeavour to rewrite legal clauses; it’s a testament to unyielding determination to reclaim the rights.

Explaining the propesed MMDA reforms alongside their underlying Islamic perspectives 

In the history of Muslim Jurisprudence in Sri Lanka, numerous voices have risen to advocate for reforms within the Muslim Marriage and Divorce Act (MMDA) since its establishment in 1951. These voices encompass women’s organizations, social activists, advocates, university students, and media outlets. However, despite the concerted efforts and legal initiatives aimed at effecting change, the question lingers as to why the requested reforms have not yet materialized?

To understand this, we must first examine the desired reforms within the MMDA, the underlying justice they seek, and their alignment with Islamic principles. Among the array of issues highlighted, several pivotal requests stand out:

1. Consider Women’s Minimum Age of Marriage: An essential plea is to set the minimum age of Muslim women’s marriage at 18, thus necessitating amendments to the MMDA.
2. Equal Rights for Women: A fundamental call is for gender equality in instances such as; 

    

   • Legal requirement for the women’s consent
   • Legal requirement of wife/wives consent in instances of polygamy
   • Eliminating differences in divorce procedure for men and women
   • Appointing women as Quazis and Marriage Registrars

Exploring into two of these critical concerns, we uncover their significance from an Islamic perspective:

Considering Women’s Minimum Age of Marriage

​The proposed age reform asserts that Muslim women’s minimum marriage age should be 18. While Islam does not explicitly specify marriage age, historical examples, such as Prophet Muhammad’s (PBUH) marriage to Khadijah (RA) at 40 and Ayesha (RA) at 6, demonstrate diverse practices. Islamic history illustrates that some women married before 18 due to early maturity and a distinct societal context. In those times, marriage was within the extended family unit, offering support and guidance. in contrast today’s nuclear family structure necessitates women’s maturity and independence.

The modern society’s cultural and social norms require more time for young girls to reach maturity. At ages as young as 12 or 13, girls need longer to develop the required maturity for marriage, given the complexities of modern life. Hence, aligning the minimum marriage age with this reality becomes a compelling necessity.

Equal Rights for Women

A core principle of the reforms involves ensuring equal rights for women, mirroring those granted to men. This push stems from the understanding that women deserve parity in their rights. The argument here concerns the consent of women in marriage. Often, a bride’s desire may clash with her Wali’s preference, creating a power imbalance. Hanafi Mazhab’s approach illuminates this aspect, allowing a woman to sign her marriage papers without her Wali’s consent. This underscores the importance of upholding women’s rights and freedom within Islamic principles.

The following Qur’an verses emphasize the freedom given to women in Islam;

• Education and Knowledge: The Quran emphasizes seeking knowledge for all Muslims, irrespective of gender. (Quran, Surah Al-Alaq, 96:1-5)
• Economic Rights: Women possess the right to own property, earn money, and manage their finances. (Quran, Surah An-Nisa, 4:32)
• Inheritance: While inheritance shares differ between men and women, women receive their share without an obligation to spend it on their families. (Quran, Surah An-Nisa, 4:11)

Men possess distinct roles and freedoms, with the option to fulfill responsibilities like earning for the family. Women also have these freedoms, though not obligatory. Their liberties vary, based on their choices to pursue education, family duties, and more. However due to women’s heightened sensitivity, their responsibilities and rights might be susceptible to misuse. Therefore, they should possess the rights, such as signing marriage papers or being appointed as a Quazi, when they possess the courage and confidence to navigate such societal challenges.

We shouldn’t limit this understanding to just the Shafi Mazhab practised in Sri Lanka. To grasp Islam comprehensively, we must consider all perspectives of the various Mazhabs.

Government’s role and delays, exploring the reasons behind the unresolved MMDA issue suggesting solutions 

The recognition of the need for MMDA reform by the Sri Lankan government signifies a significant stride towards addressing gender disparities within the act. Responding to the concerns raised by women’s groups and activists, the Minister of Justice confirmed that a draft bill was underway to amend the MMDA. This step, while commendable, sheds light on the intricacies of the reform process.

However, the journey towards implementing these reforms has been accompanied by its share of challenges. Factors such as political considerations, conservative viewpoints, and the complexity of personal laws have contributed to delays. In the midst of these hurdles, the insights of Attorney-at-Law Ermiza Tegal, who actively engages in the MMDA reform process, have revealed how political identity and power dynamics can stall progress. She notes,

“The diversity within Islamic jurisprudence and the struggle to align with these varying perspectives have alsopresented obstacles”.

Illustrating her point, the opposition from Muslim MPs has caused delays in progressive MMDA reforms. In June 2023, 18 MPs reversed prior positions, objecting to the bride’s signature autonomy, women in public roles, and an unchanged Quazi system. This U-turn contradicts past stances in Parliament and the Muslim Civil Society Alliance, reflectingpolitical influence that hampers justice for Muslim women. This underlines the struggle of reconciling personal beliefs with reform, prolonging MMDA process delays.

The government’s role in ensuring justice and equality for Muslim women in Sri Lanka’s legal framework remainspivotal. Normally, when citizens request for reforms, the government prioritize public welfare and consideres majority opinions to bring them to implementation. As Tegal said, given the differing views on the MMDA issue, its importancemight not be immediately recognized by the government. For legislative action, widespread support is crucial. But lack of support within the Muslims raises concern on this issue.

The following can be some of the major reasons within some Islam institutions and muslims for disagreeing for the MMDA reforms;

Following one Mazhab concept:

The lack of a cohesive understanding of Sharia and the potential benefits of MMDA reforms perpetuates disagreements, particularly from influential Islamic institutions, which often lean on the local Shafi Mazhab tradition. A pivotal factor lies in fostering a forward-looking mindset within the Sri Lankan Muslim community. Acknowledging the positive impact of these reforms on women is imperative. To achieve this, there’s a call for clarity on Islamic law (Sharia) across various platforms, ranging from Islamic organizations and political parties to educational institutions and individuals.

Rejecting as these reforms are not suitable for the Majority Muslim Women:

Advocates of MMDA reform ardently champion the rights of Muslim women, while opponents argue that these concerns are primarily voiced for educated and progressive women, leaving homemakers sidelined. Recognizing that many women are entering public spaces gradually, its essential to acknowledge that these reforms might favour only the educated, inadvertently leaving others grappling with practical challenges due to limited exposure. This dynamic debate within Islamic institutions and among scholars necessitates an inclusive approach to secure agreement on MMDA reforms.

Opposition Mounts against Muslim MPs’ Recommendations,”

Latest in the News Sphere | The Morning (Invalid Date).

Traditional and Cultural Values:

Moreover, the proposed MMDA reforms signify a substantial shift that clashes with entrenched traditions. Despite not being strictly Islamic, these practices hold value for people. Change won’t be immediate; gradual adjustments hold more sway, enabling mindset shifts. Advocates propose female Quazis and Marriage Registrars. But beginning with female Quazi assistants and later promoting them, possibly under a tenure-based condition, would respect tradition, manage dissent, and offer experience for successful MMDA reform implementation.

Conclusion

Through this, it’s clear that the journey toward MMDA reform is an intricate fabric interlaced with diverse perspectives, political influences, and cultural complexities. The resounding call for change, echoed by scholars, activists, and the broader community, underscores the pressing need to address the gender disparities within the Act.

The roadmap toreform MMDA is marked by the resolute dedication of reformists who strive to bridge the gap between tradition and modern principles of justice. As the ink of the future’s narrative dries, the heart of the matter emerges: the imperative of unity among Muslim women. Their empowerment serves as the foundation of lasting change. By imparting awareness, education, and confidence, reformists can ignite a revolution within households, streets, and institutions. The echoes of Ermiza Tegal’s resolute voice reverberate, reminding us that ‘‘justice delayed is justice denied”. The government’s steadfast commitment remains pivotal in translating aspirations into reality.

Besides, The Muslim Personal Law Reforms Committee’s report stands as a witness to the strides taken, but the journey is far from over. The chapters yet unwritten reveal the power of collective action, the evolution of mindsets, and the triumph of equality over injustice. The legacy of Prophet Muhammad (PBUH) serves as a guiding light, reminding us that the essence of Islam lies in fairness, compassion, and respect for all.

In this narrative, the government emerges as a crucial protagonist, holding the pen that can script history. The commitment to justice and equality for Muslim women must resolutely ensure that legislative evolution becomes a conduit for societal transformation without further delay.

“The arc of the moral universe is long, but it bends toward justice.” – Martin Luther King Jr.