Indonesia has emerged as a leader in progressive thought within the Muslim world, particularly in its holistic approach to religion and development. The country has made significant strides in promoting Islamic feminism, a concept that is still evolving in many regions, including Pakistan.

In October, I had the unique opportunity to participate in a remarkable learning visit to Indonesia, where I joined women leaders from the Philippines, Malaysia, Thailand, and Pakistan for an incredible conference titled “Advancing Gender Equality Through Faith “. The visit, organized by International NGO Forum on Indonesian Development (INFID) in collaboration with the Indonesian Women Ulama Congress (KUPI) to share knowledge and best practices. The experience was not only intellectually stimulating but also deeply inspiring, as it centered on empowering women ulama and their supporters to champion gender equality and social inclusion across the Muslim world.

This learning visit offered an in-depth view of Indonesia’s unique intellectual and philosophical approach to addressing gender issues within an Islamic framework, which can serve as a model for researchers and activists in Pakistan.

The visit started with a rich exploration of how faith can be harnessed to promote gender equality. Scholars presented key discussions on human identity and the fundamental mission of Islam, led by Nur Rofi’ah from the College of Al-Qur’an Science in Jakarta. She eloquently described the roles of men and women as equal servants of God and as human beings entrusted with the responsibility of khalifah fi al-Ardh (stewards of the Earth). The discourse extended to Islam’s transformative mission, particularly in creating a just social system that addresses the issues of injustice towards women.

A particularly insightful session was led by KH. Husein Muhammad, Chair of the Fahmina Foundation and KUPI’s Advisory Council. He explained how KUPI Fatwas, or religious rulings, are meticulously grounded in Islamic sources—Qur’an, Hadith, and the scholarly traditions of both classical and contemporary scholars. His emphasis on how the KUPI’s fatwa methodology integrates constitutional and legislative references was both illuminating and practical, showcasing the balance between religious tradition and legal frameworks in Indonesia.

The discussions on the first day reaffirmed Indonesia’s commitment to fostering an inclusive and scholarly approach to gender issues. Indonesia is actively strengthening the role of women ulama, a concept that remains underdeveloped in many other countries, including Pakistan. This Indonesian model, which grounds women’s leadership in religious and humanitarian values, presents a compelling framework that Pakistani researchers and institutions could greatly benefit from.

The second day of the learning visit was marked by emotional and candid conversations. Participants shared personal experiences of advocating for women’s rights within their religious contexts. The stories highlighted both the common struggles faced by Muslim women and the resilience of women ulama in their fight for justice, equality, and social inclusion. These heartfelt discussions underscored the universality of our challenges, despite our different cultural backgrounds.

Among the key presentations was one by Nyai Badriah Fayumi, Chairperson of KUPI’s Advisory Council, who discussed the concept of makruf (goodness) and its use in the Qur’an, particularly in the context of gender relations in marriage and family. Dr. KH. Faqihuddin AK introduced the Mubadalah Perspective, which promotes mutual respect and cooperation between men and women in all facets of life, including family and societal structures. This perspective resonated deeply with many participants as a framework that offers a balanced approach to gender relations, grounded in religious values.

We also delved into the concept of Women’s Absolute Justice; a framework presented by Nur Rofi’ah. This justice framework emphasizes the unique biological experiences of women—such as menstruation, pregnancy, childbirth, and breastfeeding—and the social vulnerabilities they face, ensuring these issues are addressed with fairness and compassion in Islamic law.

On the final day, the visit took us to key institutions that are driving gender equality and religious scholarship in Indonesia. We visited the Fahmina Institute, where we engaged in meaningful dialogue with scholars working at the intersection of religion, human rights, and gender justice. We also visited UIN Sheikh Nurjati of Cirebon and the Kebon Jambu Al-Islamy Islamic Boarding School, where we observed how these institutions are embedding principles of gender equality and social inclusion into their educational and religious teachings.

One of the most valuable lessons from this visit is the potential for collaborative efforts between Pakistani and Indonesian scholars and institutions. Indonesia has successfully advanced gender equality within an Islamic framework, integrating Islamic feminism into mainstream discourse. Pakistani scholars, activists, and institutions have much to learn from Indonesia’s experience in harmonizing religious values with contemporary human rights principles.

A robust exchange of ideas, research, and best practices between the two countries could foster stronger, faith-based approaches to gender equality in Pakistan. By working together, we can develop an intellectual framework that not only empowers women but also strengthens our societies’ commitment to justice and equality for all.

This learning visit has strengthened my resolve to continue advocating for women’s rights within the framework of Islam. The empowerment of women ulama, as witnessed in Indonesia, is a powerful model that can help bring about much-needed change in Pakistan and beyond. The insights and experiences gained from this visit will fuel my ongoing work to promote gender equality, justice, and social inclusion in my country.

(Rubab Zainab is an Islamabad-based development practitioner and curriculum development expert, specializing in interfaith harmony, social cohesion, and civic engagement. Rubab.pef@gmail.com)