ISLAM AND GENDER

ENGLISH FOR ISLAMIC STUDIES

SEMESTER 2 CLASS C

Lecturer: Atik Safitri, M.Pd.

Arranged by :
Amellia Kartika Sari (06010520005)
Annisa Ghaffari Vidi Rahman (06020520035)
Annisa Trigati (06020520036)
Senda Athara (06040520099)

FACULTY OF EDUCATION AND TEACHER TRAINING

ENGLISH LANGUAGE EDUCATION
ISLAMIC STATE UNIVERSITY OF SUNAN AMPEL SURABAYA
2021

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 PREFACE

Praise be to Allah SWT for the blessings of his grace, we were able to complete the
task of writing this paper as the assignments of the English For Islamic Student course titled
“Islam and Gender”. Prayers and greetings hopefully will always continue to be poured out to
the Prophet Muhammad SAW who has brought Islamic messages which are full of
knowledge, so that messages can become provisions for our lives, both in this world and in
the hereafter.

We realize that in the process of writing and structuring this paper is still far from
perfect both in terms of material and in the way it is written. However, we have tried our best
in finding the accurate sources and references to information related to the material so that we
can complete it properly. We hope this paper can give a broader insight to the readers and as
a reference in making similar papers. With humble and open arms, we take input, criticism
and suggestions from readers in order to improve this paper.

Surabaya, 13th May 2021

Authors

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 TABLE OF CONTENTS

PREFACE…………………………………………………………………………………….2

TABLE OF CONTENTS…………………………………………………………………….3

CHAPTER I : PELMINARY………………………………………………………………..4

A. Background……………………………………………………………………………4
B. Formulation Problems…………………………………………………………………4
C. Purposes…………………………………………………………………….................4

CHAPTER II : DISCUSSION………………………………………………………………5

A. Understanding Gender…………………………………………………………………5
B. Concept of Gender Equality…………………………………………………………...6
C. Gender in Islamic Perspective…………………………………………………………9
D. Equality of Relationships between Women and Men in Islam………………………10
E. Implications of Gender Equality for Islamic Law……………………………………11
F. Prohibition of Women to become Prayer
Priests……………………………………...14

CHAPTER III : CLOSING………………………………………………………………...16

A. Conlusion…………………………………………………………………………….16
B. Suggestion……………………………………………………………………………17
C. Unfamiliar Words…………………………………………………………………….17

REFERENCES……………………………………………………………………………...18

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 CHAPTER I

PELMINARY

A. BACKGROUND

Islam is lifelyhood system that leads people to understand the reality of life. Islam is also
a global structure revealed from Allah as rahmatan li al-‘Alamin. Concequencely, Allah
created human beings (men and women) as His representation (Khalifah) in this world which
have responsibilies to save and stabilze nature as well as to save human civilization.
Therefore, both women and men have equal and comprehensive roles as human beings.
Gender theory and concept seem easy and is difficult to apply as they need procedures and
support from community, if gender is a principa choice for balancing individual roles in the
global community.

B. FORMULATION PROBLEMS

1. What is gander ?
2. What is the concept of Gender Equality
3. What is the prespective of gender in Islam ?
4. What is the equality of relationships between women and men in Islam ?
5. What is the implications of gender equality for Islamic law ?

C. PURPOSES

1. Understanding what gender is.

2. Knowing the concept of gender equality.
3. Understanding the prespective of gender in Islam,
4. Understanding the quality of relationship between women and men in Islam.
5. Knowing what is the implications of gender equality for Islamic law.

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 CHAPTER II

DISCUSSION

A. Understanding Gender
Gender is a view or belief that is formed in society about how a woman or man should
behave or think. For example, the view that an ideal woman must be good at cooking, good
at taking care of herself, gentle or the belief that women are sensitive and emotional creatures
who always use feelings. On the other hand, a man is often described as having the spirit of a
leader, protector, and head household, rational and assertive.

In general, gender definitions are visible differences between men and women when
viewed from values and behavior. So far, gender issues have been dominated by women's
perspectives. while from the perspective of the man himself it has not been discussed so
much. The dominance of women's perspectives often results in dead ends in finding the
desired solution, because it ultimately ends in problems that come from men.

Gender analysis is more precisely about sorting out strengths who create or perpetuate
injustice by questioning who does what, who owns what, who benefits and who loses, who
decides; male or female, Equality between men and women in a family, does not mean
equalizing the position of men and women. Treat men and women equally in all
circumstances it creates gender bias. Treat the same between men and women in domestic
work in one situation, for example, husbands are also obliged to take care of their children,
just as wives have have an obligation to take care of their children. This means the obligation
to take care of children is not absolutely the responsibility of the wife alone, but is an
obligation tire joint.

Meanwhile traditional Islamic thought is being reflected In general, fiqh books

provide limited roles women as wives and mothers. The main principle is that "men are the
head of the family" and are responsible for matters outside the home, while women as wives
are responsible responsible for child rearing and domestic services other. This difference

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becomes a benchmark for differences in the roles of men and women which are also
supported in Surat al-Nisa ': 34

Meaning: "Men are leaders for women, by because Allah has exaggerated part of them (men)
over other parts (women), and because they (men) have spent part of their property ".

The interpretation of the verse certainly leads to that interpretation man is the leader
of women because his wife must obey husbands and husbands have the right to discipline
their wives.

Based on the views of the classical Islamic texts and literature it is still seen that
women are still marginalized, or with In other words, women are still under the domination
of men. By therefore, the discourse or construct of women must be according to the will text.
It cannot be denied that the interpretation of classical scholars is about the concept of equality
of men and women from a perspective at this point could be seen as biased. For
interpretations of the times the past cannot be separated from the socio-historical context at
that time.

B. Concept of Gender Equality

Important concepts that need to be understood in order to discuss the relationship

between women and men is the difference between the concept of sex (gender) and the
concept of gender. Understanding between the two concept is indispensable in conducting
analysis to understand the problems of social injustice that befall women. This is because
there is a close relationship between gender differences and gender inequalities with the
structure of society's broad injustice. Understanding of the concept of gender is very
necessary considering that this concept was born a gender analyst.

The term gender is used in contrast to sex. Gender is used to identify differences
between men and women from a socio-cultural perspective. Meanwhile, sex is used to
identify differences male and female in terms of biological anatomy. The term sex
concentrates more on the biological aspects of a person, covering differences chemical and
hormonal composition in the body, physical anatomy, reproduction, and other biological
characteristics. Meanwhile, gender concentrates more on social, cultural, psychological and
other non-biological aspects.

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 This difference creates a separation of functions and responsibilities between men and
women. Men are in charge of affairs outside the house and women are in charge of taking
care of internal affairs known as a hunter society and gatherer in traditional society and the
public sector as well as the domestic sector in modern society.

Gender differences in the next process give birth to a gender role and is considered
not causing problem, then never been sued. However, the problem and need to be challenged
is the structure of injustice caused by the role gender and gender differences.

Disclosing women's problems by using Gender analysis often faces resistance, both
from among men or women themselves. This can be so because first, questioning the status
of women on the basis is to question the systems and structures that have been established.
Second, discussing gender issues means discussing power relations which are very personal
in nature, namely involving and involving each of us individuals. Therefore, understanding
the concept of gender is actually a fundamental issue in order to explain the problem equality
of relationships, positions, roles and responsibilities between groups woman and men.

C. Gender in Islamic Perspective

Islam has provided detailed rules regarding the role of and function of each individual
in living this life. There is differences and similarities that cannot be viewed as being gender
equality or inequality. The division is solely is a division of tasks that are seen as equally
important in the effort to achieve true happiness under goodwill Allah alone. Islam has given
women rights fair, so that women do not need to ask, let alone sue or fight for it, as in the
letter al-Ahzab: 35

Meaning: "Indeed men and women who are Muslim, men and believing women, men and
women who remain in obedience, true men and women, men and women patient women,
solemn men and women, men and women who give alms, men and women who fast, male
and female who maintain their honor, male and women who often chant (names) of Allah,
Allah has provided will be for them great forgiveness and reward ".

The above verse shows that both parties are human have the same rights and
obligations, reward and goodness in the day the end too. Each individual will be judged
based on the actions they have done in the world.

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 Islam mandates humans to pay attention to concepts balance, harmony, harmony,
integrity both among human beings and with their natural environment. The concept of deep
gender relations Islam is more than just regulating gender justice in society, but theologically
regulate the pattern of microcosmic relations (humans), macrocosm (nature) and God. Only
then can humans carry out its function as caliph and only successful caliph who can reach the
real servant degree.

1. Women as Individuals

The Al-Qur'an looks at women as individuals. In this case there is a difference

between women in their position as individuals with women as members of society. The
Qur'an treats both women and men as individuals the same, because this is related between
Allah and the individual woman and man, so that the terminology sex (sex) is not disclosed in
this matter.

Al-Qur'an's statements regarding the position and position of women can be seen in
several verses as follows:

 Women are creatures of Allah who have the same obligation to worship Him (al-
Dzariyat: 56).
 Women are partners for men (al-Naba ': 8)
 Women together with men will also be individually accountable for each of their
actions and choices (Maryam: 93-95)
 The same is the case with male believers, women believers who do righteous deeds
are promised by Allah to be happy during life on earth and eternal in heaven (al-Nahl:
97).
 Rasulullah also emphasized that women are siblings of men (HR. al-Darimy and Abu
`Uwanah)

In the verses of the Qur'an, it is not explicitly explained that Hawa was created from
the rib of Prophet Adam, so that's why position and lower status. On that basis, the principles
of the Qur'an for men and women are the same, where the rights of the wife is recognized
equally with the rights of the husband. In other words men have rights and obligations over
women, and women also have rights and obligations over men. Because of things that is why
the Qur’an is considered to have a revolutionary view of human relations, namely to provide
justice rights between men and women.

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2. Women and Property Rights

Ownership of women's wealth includes that earned through inheritance or his own
efforts. Therefore dowry or maskawin in Islam must be paid for himself, not for parents and
cannot be taken back by the husband.

Sayyid Qutb asserted that regarding the multiplicity of men over women in terms of
inheritance, as written in the Qur’an, the reference is to the character men in life, he marries
women and is responsible for the maintenance of his family in addition to being responsible
against everything connected with his family. That is it that is why he is entitled to a share
equal to a share for two people, meanwhile women, if she is married, then all her needs are
borne by her husband, while if she is still a girl or already widowed, then his needs are met
by inheritance which he obtains, or else he can bear by his male relatives. So the only
difference here is differences that arise because of the characteristics of their responsibilities
which has logical consequences in the division of inheritance.

He further stressed that Islam provides guarantees which is full of women in the field
of religion, ownership and employment, and its realization in their assurance in trouble
marriages that can only be performed with the permission and consent of the women to be
married without coercion. “Do not marry a widow before consulting, and do not marry a
virgin before her permission is sought, and his permission is his silence” (HR. Bukhari
Muslim).

Even Islam guarantees all rights to the races women with a pure spirit of humanity,
not accompanied with economic or materialistic pressures. Islam is fighting the thought that
women are just tools who do not need to be given rights. Islam combats the habit of burying
the lives of daughters, and tackles it with pure humanitarian spirit, so much so that it forbids
such killings.

3. Women and Education

Islam commands both men and women to be knowledgeable and not be a fool. God
strongly criticize people who are ignorant, well men and women (al-Zumar: 9). Obligation to
demand science also confirmed by the prophet in the hadith “Demanding knowledge is
obligatory on every men and women” (HR. Muslim).

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 Thus it can be said that Islam actually opposes the social system that is unfair to
women and replaces it with a system that contains justice. Islam views women as equal to
men in terms of its humanity. Islam gives rights to women as given to men and burdensome
the same obligation to both.

D. Equality of Relationships between Women and Men in Islam

Basically the spirit of the relationship between men and women in Islam it is equal.
Therefore, subordination to women are a belief that grows within a society that is inconsistent
with or contrary to the spirit of the justice taught by Islam. The concept of gender equality
between men and women in the Qur’an, among others as follows: First, men and women are
equal as slaves.

Meaning: "And I did not create the jinn and humans except so that they worship me ".

In his capacity as a servant, there is no difference between men and women. Both
have potential and opportunities same to be an ideal servant. The ideal servant in the
ordinary Qur’an termed with the pious (muttaqin).

Second, men and women as caliphs on earth. The purpose and purpose of the creation
of man on this earth is in addition to being a submissive and obedient servant and serving
Allah, also to be the caliph on earth.

Meaning: “And it is He who made you rulers in earth and He exalts some of you above others
some degree, to test you on what He has given you to you. Lo! Your Lord is swift in
punishment surely He is Oft -Forgiving, Most Merciful.

Also in the Qur’an surat al-Baqarah: 30 is mentioned:

Meaning: “Remember when your Lord said to the angels: "Surely I want to make a caliph in
the face the earth. "They said:" Why do you want to make (a caliph) on earth are the people
who will do harm to it and shed blood, though we always glorify with praise You and
sanctify You? "The Lord said:" Indeed I am knowing what you do not know ".

Third, men and women accept the primordial covenant. By the time a human being
comes out of his mother's womb, he is even more upstream must accept a covenant with his
Lord. Mentioned in al-Qur’an:

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Meaning: “And remember when your Lord brought forth the offspring of the children of
Adam from their loins and Allah bore witness against their souls (while saying) Am I not
your Lord? They are replied: True (You are our Lord), we are witnesses do). Lo! We (the
Children of Adam) are the people indifferent to this (oneness of God).

In Islam, individual responsibility and independence take place from the beginning,
that is, from the womb. Since the beginning of human history in Islam, gender discrimination
has not been known. Male and women alike express the same divine vows.

Fourth, men and women have the potential to achieve. There is no distinction between
men and women to seize achievement opportunities. Mentioned in the Qur'an surat al-Nisa:
124

Meaning: "Whoever does pious deeds, a good man and the woman was a believer, so they
entered into Paradise and they will not be wronged in the least ”.

The verse hints at the concept of ideal equality and gives the assertion that individual
achievements, both in the field spiritual as well as professional career affairs, must not be
monopolized by one sex only.

According to Nasaruddin Umar, Islam does recognize the difference (distincion)

between men and women, but not discrimination. These differences are based on the
biological physical condition of women who are destined to be different from men, however
such distinctions are not intended to glorify the one and demean the others.

Islamic teachings do not schematically distinguish between factors differences

between men and women, but more looking at both human beings it is intact. With each
other biologically and socially culturally in need of each other and thus of each other the
others each have a role. It could be in one role can be done by both, like office work, but in
certain roles can only be performed by one type, such as pregnant, giving birth, breastfeeding
a child, whose role can only be played by women. On the other hand there are certain roles
that are humane more appropriately played by men as jobs that require greater energy and
muscle. Thus in perspective Islamic normativity, the relationship between men and women is
equal. The high and low quality of a person lies only in the high and low quality of his
devotion and piety to Allah SWT. God gives equal and equal reward to human beings by not
discriminating between men and women above all the charity he does.

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 E. Implications of Gender Equality for Islamic Law

Islamic law struggles with the realities of the times demands repeated inquiries of
products thought of previous scholars, especially when linked to the spectrum today's
problems are increasingly broad and complex. One of the fundamental problem that arises
then is what Islamic law is able to anticipate the development of the modern world or not? If
we pay attention to the history of the development of Islamic law from time to time to the
ages, it was found that Islamic law was able to anticipate every problem that arises. This is
due to ability mujtahid in exploring and repeating laws contained in the al-Qur'an and the
hadith of the Prophet SAW, in accordance with the demands of the times. Thus when a
product error occurs Islamic law in certain cases may be the cause the person making the law
itself is not Islam and its teachings sourced from Allah.

One proof of the very rapid development of Islamic law since the earliest days of
Islam and its influence is felt today is the emergence of various schools of thought in Islamic
legal thought from both the Sunnis and the Shi'ah, both of which have survived now as well
as those that are extinct. One of the causes of its appearance the various schools of thought
are differences in social conditions society faced by the founders (priests) of the school
concerned. However, in contemporary conditions it is necessary to emphasize that the
Muslims do not need to be fixated on the opinion of one of the schools. In other words, the
opinion of every priest of the school can used as a handle which is the benchmark in holding
a the opinion of a particular school is its suitability to the situation and community
conditions. In fact, it is possible to be born new thinkers (mujtahid) of the modern era.

One topic that is interesting and always current discussed is the issue of gender
equality. Examples of cases of conditions people in Minang who place the lineage of women
higher than men, while the condition occurs on the Bugis-Makassar community which gives a
very strong position great for women, especially in matters of work (rough like farming)
which it happens because of it hereditary cultural constructs are maintained from generation
to generation generation. Sometimes there are signals saying that the teachings of Islam does
not accommodate the interests of women fairly with men, for example in leadership where
men given absolute authority, inheritance with the provisions of 2: 1, Likewise, there is the
permissibility of polygamy for temporary men women feel tyrannized in connection with that
phenomenon so that there is a need for legal excavation efforts thoroughly taking into

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account various factors including the situation and conditions as well as the development of
society today particularly in addressing gender equality and legal implications related to it.

In order to achieve gender justice there must be unfamiliar endeavors tired to strike a
more authentic balance between obligations and rights in the lives of women with
empowerment carried out by women themselves, together with men as stated in the Al-Quran
that men and women help each other and support each other in calling for kindness and
prevention munkar according to the situation and era developments as well the place where
they are.

The implications of gender equality and in Islamic law between others can be seen in
the following:

1. There was a transformation of the relevant Islamic legal thought with the issue of
equality in relations between men and women Al-Qur'an text and hadith. As in the
law of polygamy and inheritance in Islam.

In QS.al-Nisa ': 3 Allah clearly has made practice polygamy. It's just that the legal
provisions are not clear whether it is permissible, obligatory or sunnah. The scholars agreed
to stipulate that the verse This is the basis of the law on freedom of polygamy. However thus,
a problem arises; what the verse is what polygamy is indicate the purpose of Islam? To
answer the question we must trace the history of the life of the Arabs before Islam, it was
found in history that Arabs were fond of married many to dozens of people. This habit is not
possible just eliminated because it has been entrenched in society. To get rid of the
indulgence gradually, lowered paragraph to limit the provisions of polygamy to only 4
people, on the condition that they are able to do justice.

In the case of inheritance, the verse specifies men get 2 shares of women or 2: 1 (QS.
al-Nisa '11), although it is firm (qath'i), it needs to be interpreted who is entitled to the status
of men and women. Men don't have to because of his gender but it can be seen from the
aspect of his role women have a more dominant role in providing a living, taking care of
them parents, siblings and other families, then it may be a woman is punished by a man and
gets 2 parts, while the man gets one share. For this reason, a measuring tool is needed the
more meritorious, the more so that it is not close the possibility that women can get the same
share boy or even more. Another way that can be taken is with peace efforts (al-sulh) among

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the heirs. Two things this can raise the acquisition of inheritance rights for women without
change the provisions of Allah which are contained in the al-Qur'an

2. The occurrence of a transformation of thought in the field of professions such as

female judges and other professions that are generally practiced by men (leadership).

The issue of appointing women to become judges, since used to be a conversation

among scholars, some allow and some prohibit it. The basis is hadith the prophet who reads:

Meaning: "It will not be lucky if a people hand over shoots leadership to women. "

Even though the hadith material is only about rapture leader, but the scholars
analogized it with appointment of judges. This is due to the weight of the task a judge, which
may not be much different from a leader of the country. Judges are in charge of resolving
cases who enter, whether the matter concerns the rights of Allah Almighty, or regarding the
rights of fellow human beings.

In Indonesia, especially in the religious court, giving opportunities for women to be

appointed as judges for decide on certain civil matters that have to do with Islamic law, so
that it can be ascertained that its consistency embracing Imam Abu Hanifah's understanding.
To support the opinion mentioned, that the issue of kinship law (akhwal al- Syakhshiyah) as a
part of Islamic civil law a lot of things related to personality women, and who know these
things best is woman herself. Therefore it is not fitting for a person Ulama rejects the
appointment of women as judges, in an effort help men solve cases.

3. To be a source of inspiration for the emergence of statutory regulations which side

with the interests of women it is possible because so far, whether we realize it or not,
it still exists legal products in this country that are less than accommodating interests
and justice for women.

One example is the Marriage Law Indonesia regarding the terms of polygamy, as
stated in articles 4-5 which reads: the court only gives permission to a husband who will
marry more than one wife if: (a) his wife cannot fulfill her obligations as wife, (b) wife have
a physical disability or incurable disease, and (c) the wife cannot bear offspring. (chapter 4:
2). For may apply to the court, however as referred to in Article 4 above, the following
conditions must be fulfilled: (a) there is agreement from the wive / wives, (b) there is

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certainty that husbands are able to ensure the needs of their wives and children, and (c) there
is a guarantee that the husband will be fair to his wife and their children (chapter 5: 1).

The law implies an element of equality and gender justice because husbands can only
practice polygamy with permission written from the wife without coercion. Besides that, the
husband must be able guarantee all wives and children and are able to do justice to all his
wives.

F. Prohibition of Women to become Prayer Priests

The congregational prayer is prayer that is more important than praying alone. At a
minimum, the congregational prayer consists of two people, one serving as the priest and the
other serving as the congregation. But what if under some circumstances there are no men?
Can women become priests?

In Surah An-Nisa verse 34 Allah SWT says which means, "Men are the leaders for
women, because Allah has exaggerated some of them (men) over the others (women), and
because they (men). -Men) have spent part of their property. Therefore, a godly woman who
is obedient to Allah will take care of herself when her husband is not there, because Allah has
taken care of (them). and separate them in their beds, and beat them. Then if they obey you,
then do not look for ways to trouble them. Verily Allah is Most High, Most Great. "

The verse became the common ground that women could not be priests for men. The
prohibition is widely explained in the books of jurisprudence such as Matan Abi Suja', Fath
al-Qarib, Fath al-Mu'in, I'?no Al-Thalibin and so on. But when in an assembly all are women,
it is permissible for the priest to be one of them. This is just as Aisha (may Allaah be pleased
with her) had done that she was often a priest for women.

Shaykh Sayyid Sabiq in Fiqh Sunnah asserts, "Aisha often became a priest for
women. He stood with them in a row." Meanwhile, in al-um, Imam Shafi'i described the issue
in more detail. "If a woman becomes a priest for adult men, women and boys, the prayer of
the woman in the congregation is valid. Men and boys are not valid because Allah has made
men imams for women, and men are guardians of women. So if a woman becomes a priest
for men, it is not permissible at all. Similarly, if a woman becomes an imam for khuntsa
musykil (person who has gender obscurity), then the prayer of khuntsa musykil is not valid. If
she had been an imam for khuntsa musykil and she had not changed her prayers that were
not valid, then it would have been proven that the person who had the confusion of the sex
was a woman, still favored if the person who has the confusion of the sex repeats his prayer.
So, it is still considered that the person's prayer is not valid”.

Thus, women cannot be imams for male makmum but if only for female makmum
then the ruling is mubah (may be) as Aisha had done ra.

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 CHAPTER III

CLOSING

A. Conclusion

Islam as a religion that upholds the value of justice and equality contains principles of
equality such as men and women alike as servants (QS. Al-Zariyat verse 56), men and
women are both caliphs in earth. (QS.Al-Baqarah: 30), men and women alike accepted the
primordial agreement (Surah Al-A'raf: 172, Adam and Hawa are equally active in the cosmic
drama not the eve influence Adam to eat Huldi fruit but together tempted and both repent to
Allah (QS.Al-'A'raf: 20 to 23), men and women have the potential to achieve optimal
performance (Surah Al-Nahl: 97).

Implementation of gender equality in the perspective of the Qur'an in Islamic law is

seen in the transformation of Islamic law related to the issue of equality of relations between
men and women as in the law of polygamy and inheritance in Islam. So are in the
professional field such as female judges and triggered its birth legal products with a gender
equality and justice perspective.

The concept of Islam contributes to a fair social system for women. Islam views
women as equal to men in terms of their humanity. Islam gives rights to women as given to
men and impose the same obligations on both. The teachings of Islam do not schematically

16
distinguishes the factors of difference between men and women, but rather looks at the two
human beings as a whole. Each other biologically and socio -culturally need each other and
thus with each other respectively have a role.

Islam, as contained in the Qur’an treats well the individual woman and man are the
same, because it is a relationship between God and the individual woman and man. In
perspective of Islamic normativity, high low quality of a person only lies in the high and low
quality of his devotion and piety to Allah SWT. God gives equal and equal reward to human
beings by not discriminating between men and women for all the deeds they do.

B. Suggestion

Gender in Islamic view sees that the male and women before God. There is indeed a verse
that confirms that "Men are the leaders of women." (An-Nisa‟: 34), but this leadership should
not lead him to arbitrariness, because from one side of the Qur'an ordered to help between
men and women, and on the other hand the Qur'an commands husband and wife should
discuss and discuss the issue of they are together.

C. Unfamiliar Words
 Household : rumah tangga
 Assertive : tegas
 Recognized : diakui
 Obligations : kewajiban
 Explicitly : dengan tegas
 Equally : sama / rata
 Wealth : kekayaan
 Inheritance : warisan
 Dowry : mas kawin
 Slaves : budak
 Exalts : meninggikan
 Glorify : memuliakan
 Permissibility : mengizinkan
 Tyrannized : dizalimi

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  Excavation : penggalian
 Indulgence : kesenangan
 Coercion : paksaan
 Guarantee : menjamin
 Satutory : undang-undang
 Rapture : pengangkatan

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