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Journal articles on the topic 'Women’s rights in Islam'
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1
Shaikenova, R. S. "Women’s rights in islam." Eurasian Journal of Religious Studies 14, no. 2 (2018): 29–36. http://dx.doi.org/10.26577/ejrs-2018-2-150.
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Parveen, Abida. "Women’s Rights In The Light Of Quran." Pakistan Journal of Gender Studies 10, no. 1 (March 8, 2015): 1–17. http://dx.doi.org/10.46568/pjgs.v10i1.222.
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Islam has given honour and rights to women. Before the advent of Islam, women were a suppressed section of the society. Islam evaluated the status of women which anyone can expect in today’s modern society. Islam provides complete code of life, thus giving all social, economic, political and legal rights to women. A man and woman cannot be same physically so their rights can also not be the same due to their duties but they have equal rights in society. Prophet Muhammad (Peace be upon him) stressed that when some conflict between husband and wife becomes sharpened and there seems no solution, in this situation if wife no more wants to live with husband then she has the right to get divorce. In case husband do not want to give divorce, women has right to go to court for khula.
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Ahmad, Nadzrah, Mohd Haeqal Ishak, and Mohammed Farid Ali al-Fijawi. "Women’s Rights in the Qur’an, Sunnah and Heritage of Islam." Journal of Islam in Asia (E-ISSN 2289-8077) 17, no. 3 (November 4, 2020): 321–31. http://dx.doi.org/10.31436/jia.v17i3.1004.
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Rights are means to spiritual, moral and intellectual wellbeing (insan sejahtera) of individuals be it men or women. Depriving one from the rights will lead to otherwise. Women are deprived from certain rights both by religious and non-religious members of a society. Family which was supposed to be the catalyst to secure and encourage the rights for women, became the biggest obstacle in fortifying the rights for the women. This deprivation is often seen as a religiously sound action. To clarify this misconception, this paper briefly presents a number of rights for women which has its roots in Quran, Sunnah and Islamic Heritage. Using literature study and content analysis, relevant verses of the Qur’an, hadith, and practices from the Islamic heritage is surveyed and analysed. The analysis show that Islam has always paid attention to education rights, special spousal rights, right to motherhood, right to possess own property, right to participate in economy and right to hold position in public office. Keywords: Rights of women, education rights, rights of spouse, rights to ownership, possession rights, public office, family institution.
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Tahir, Masnun. "PEREMPUAN DALAM BINGKAI HAK ASASI MANUSIA DALAM HUKUM KELUARGA ISLAM." Musãwa Jurnal Studi Gender dan Islam 15, no. 1 (January 31, 2016): 59. http://dx.doi.org/10.14421/musawa.2016.151.59-75.
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This article intends to portray the idea that Islam came with the mission of returning for women’s right that have been looted and pillaged by men during the days of ignorance, in addition to showing that Islam elevate the dignity of women and give back rights that have been shattered and trampled by the domination of men and destroyed by the religious traditions and national fanaticism of a narrow group. With the specific terminology of family law concerning women’s right -a noble endeavor in itself- this article explains the relationship between maqasih sharia and human rights, with a special focus on the implementation of human rights. On the other hand this paper also analyses the implementation of women’s rights in Islamic family law.
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Syed, Khalida Tanvir. "Misconceptions About Human Rights and Women’s Rights in Islam." Interchange 39, no. 2 (April 2008): 245–57. http://dx.doi.org/10.1007/s10780-008-9062-3.
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Kirmani, Nida, and Isabel Phillips. "Engaging with Islam to promote women’s rights." Progress in Development Studies 11, no. 2 (April 2011): 87–99. http://dx.doi.org/10.1177/146499341001100201.
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Khan, Mohammad Abu Tayyub. "Qazi Nazrul Islam For Women’s Emancipation." Pakistan Journal of Gender Studies 3, no. 1 (March 8, 2010): 45–51. http://dx.doi.org/10.46568/pjgs.v3i1.369.
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Poet Qazi Nazrul Islam, as a poet always commanded a highly privileged position amongst the youth of Bengal in pre-partition India. The emergence of the women’s movement throughout the world, the work of the United Nations on women’s issues has an emancipation of over half of humankind from the oppression in which they have lived for centuries for over two millenniums. Although the United Nations has not succeeded in its goals, the very prospect of effecting such emancipation carries with it the promise of bringing the greatest revolution in human history. The end of World War II, witnessed the global community, recognizing the importance of women’s right. Those attempts of recognition, due in part to the pressures that women had begun to put on their own governments, helped to force issues on women’s concerns for the global agenda. By 1995, four world conferences of the United Nations, on women and their right of equality with men (the 1975 conference in Mexico City. Mexico; the 1980 conference in Copenhagen, Denmark, the 1985 conference in Nairobi, Kenya; and the conference in Beijing, China and in 1979 international convention, the Convention on the Elimination of all forms of Discrimination Against Women). Qazi Nazrul Islam, long before the United Nations was created, talked about the issues that sought promoted equality for women. These issues, unlike those of the United Nations and some in the women’s movement, sought equality for women in the broader context of a total cultural change in the new world. So, one finds him advocating (on behalf of women) the political, economic, and social rights, which are generally associated with human rights regime, we must look beyond such a finding to the cultural focus of his poetic outpourings.
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Syaifullah, Syaifullah, and Sukandi Sukandi. "Gender Dalam Pendidikan Islam: Sebuah Refleksi." Edupedia : Jurnal Studi Pendidikan dan Pedagogi Islam 6, no. 1 (July 27, 2021): 87–93. http://dx.doi.org/10.35316/edupedia.v6i1.1428.
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Gender issues become a very serious issue today. This is identified by a number of discourses on the women’s equal rights and men. Although the actual focus of gender studies is not limited to aspects of women, but also men. But in fact, the figure who is often marginalized is women. On the other hand, men often get more privileges in terms of rights and opportunities. Therefore, this discussion focuses on gender studies of women's aspects by comparing men's rights. Indonesian citizens have the particular rights to receive education, especially Islamic education. This paper designed to describe the problems of gender in education, the theoretical lens of Islamic education on gender equality, as well as the strategy towards gender equality in education.
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Khan, Dr Farah, Shagufta Gul, and Sadia Naz. "ISLAM AND WOMEN’S RIGHTS OF EDUCATION: MANDATORY OR FORBIDDEN." Pakistan Journal of Humanities and Social Sciences Research 3, no. 01 (June 30, 2020): 13–22. http://dx.doi.org/10.37605/pjhssr.3.1.3.
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Women have been subjected to marginalization and various kinds of discrimination since ancient times, including the right of education. It was only in the late 20th century that women were allowed formal education. However, in today’s world, many rights given to women by Islam are still denied, including education. The famous hadith “acquisition of knowledge is binding on all Muslims” makes it clear that education in Islam is equally important, irrespective of the sex. However, in many other religions and cultures, there is this misconception that Islam restricts women education and many other rights. This paper will use the two authentic sources (Quran and Hadith) to review status of women education in particular and women rights in general to shed light on this controversial issue. This study will probe into the reasons behind interpretations of Islamic teachings in this context. It concludes that Islam doesn’t restrict women from getting education. It will also briefly explore the current situation of women education in Pakistan, and presents ways to improve their education standards.
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Afghan, Omid. "Women’s Rights in Afghanistan: From Muslims’ Perspective." American International Journal of Social Science Research 4, no. 2 (July 10, 2019): 69–77. http://dx.doi.org/10.46281/aijssr.v4i2.349.
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Considering the logic of evolution of societies, the calamitous situation of women can be both changed and controlled. With the emergence of Islam, issue of women was more deeply raised in religious and intellectual discussions. At a time when having a daughter considered a shame on Arab families, a religion emerged after which assigned key social, political and even economic rights for women. Holy Quran says there is no superiority of nations over nations, races over races and men over women unless by divine piety and good action. One of the emphatic rules of Islam is that acquiring knowledge is an obligatory act for both men and women. On the issue of education secondary data shows that most people believe Islam and Shari'a not only emphasize that girls and women should acquire Islamic education (98%), but they allow women and girls to study all levels of formal educational system. Unfortunately said, in Afghanistan, more women are scarified by men’s decisions.
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Omotosho, Mashood, and Serifat Babarinde Asiyanbi. "Gender and Human Rights: An Evaluation of Women’s Right in Islam." Saudi Journal of Humanities and Social Sciences 5, no. 6 (June 21, 2020): 314–22. http://dx.doi.org/10.36348/sjhss.2020.v05i06.008.
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Muhammad Aqeel Khan and Muhammad Zubair. "Women's Rights in Pakistan." sjesr 3, no. 2 (June 25, 2020): 34–41. http://dx.doi.org/10.36902/sjesr-vol3-iss2-2020(34-41).
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The critically discusses the women’s rights in Pakistan. For this purpose, it explores the Patriarchal nature of the society and the historical background of women’s rights in Pakistan. Before it does so, the paper also throws light on the status of women in Islam and enumerates the important rights the woman holds in Islamic law because of Islam’s great influence in the state of Pakistan.
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Sur, Esita. "Muslim Women’s Haji Ali Movement in Mumbai: Reimagining Feminism and Piety in Islam." Space and Culture, India 8, no. 2 (September 28, 2020): 84–95. http://dx.doi.org/10.20896/saci.v8i2.845.
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Muslim women’s engagement with Islam through Haji Ali Movement in Mumbai highlights an interesting as well as conflicting encounters between Islam, feminism, and women’s rights. It not only disturbs the quintessential images of them but also opens up an array of possibilities to comprehend that Muslim women can develop their own critique of religion and cultural practices from within. The study argues that the Muslim women’s Haji Ali movement or the mosque movement offers a surprising trade-off between Islam, feminism, and women’s rights by challenging the long-established idea that these are mutually exclusive entities and the distance cannot be bridged. Therefore, the study not only tries to find out the origin, nature, and unique characteristics of the movement but also the new ways of exploring the dialogue between Muslim women’s religious subjectivity, rights, and feminism in India.
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Parveen, Abida. "A Historical Analysis of Human Rights And Women’s Status in Pakistan." Pakistan Journal of Gender Studies 12, no. 1 (August 3, 2016): 1–18. http://dx.doi.org/10.46568/pjgs.v12i1.196.
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Human rights are the fundamental rights which are inherent to all human beings. Whatever the nationality, place of birth, caste, gender, ethnic or national origin, religion are equally entitled to human rights without discrimination. All these rights are interconnected. These rights are resulted by the struggle of different human societies. In 2003 Byrne Darren stated that “the in alienable and indivisible right held by all are the basic standards of justice. Without justice and equality people cannot live with dignity. Human rights are a set of individual and collective rights that have been formally promoted and protected by international and domestic law since the UN Declaration of human rights in 1948. Islam gave human rights as early as the fourteenth century. In Islam one tries to remain subservient in total submission to the creator, the ever living one true God (Allah). The true guidance in life can only come from Holy Qur’an and the Qur’an has the answers to change the tears of the world into smiles. In the Qur’an women is raised to a status of a dignified human being.
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Guessous, Nouzha. "Women’s rights in Muslim societies." Philosophy & Social Criticism 38, no. 4-5 (May 2012): 525–33. http://dx.doi.org/10.1177/0191453712448000.
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Major changes have taken place in Muslim societies in general during the last decades. Traditional family and social organizational structures have come into conflict with the perceptions and needs of development and modern state-building. Moreover, the international context of globalization, as well as changes in intercommunity relations through immigration, have also deeply affected social and cultural mutations by facilitating contact between different cultures and civilizations. Of the dilemmas arising from these changes, those concerning women’s and men’s roles were the most conflictive issues because of different interpretations and evaluations of historical, religious and/or cultural heritages. In the case of Morocco, for over 30 years, women’s and human rights NGOs have acted and advocated to promote women’s rights. The main disputes have concerned the distinction between what is within the requirements of Islam and what is the consequence of traditional social beliefs and practices. This ended nevertheless with the adoption by the Parliament of a new Family Law proclaimed in February 2004. This law was the result of a process of consultation and national debate, which made possible substantial progress in terms of proclaimed values of equality of rights between men and women, with the support of most national political and social leaders. Several lessons can be learned from the Moroccan experience. The crucial role of civil society, the political support of the state at its highest level, the working methodology of the Royal Advisory Commission and the final process for the adoption of the new code were from the most determinant parameters. In light of recent developments in some majority-Muslim countries, the future of women’s rights is a key issue of the so-called Arab spring. Muslim women’s challenges and struggles are not only ideological and legal battles, but they are also social and political struggles for which one of the major conditions is to prevent and prohibit the use of Islam as a political instrument. Muslim societies need to educate people properly and change their traditional representations and patterns of thought. To promote justice, equity and equality in general, as well as to protect women’s economic rights, they need appropriate economic and social policies. Then women can really promote, protect and benefit from the advances of their legal status.
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Saeedi, Aziza Madnia, Moazzam Ali, and Imran Ali. "Islamic Concept of Women Rights and Western Misconceptions: An Analytical Review." Global Legal Studies Review V, no. III (September 30, 2020): 88–95. http://dx.doi.org/10.31703/glsr.2020(v-iii).11.
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This paper aims to clarify current situation of women in west and their misconceptions about the Islamic faith of women’s rights. The misconception is that Islam kept women at inferior position and oppresses them. The West thinks that Islam prefers men than women. But Islam divides duties to both according to their abilities not on the base of their status. Islam bestows women with honor, rights and high rank more than any other religion.
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Tabassum, Suraiya. "Women’s rights in authoritarian Egypt: negotiating between Islam and politics." Africa Review 10, no. 1 (November 21, 2017): 122–24. http://dx.doi.org/10.1080/09744053.2017.1402438.
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Barzegar, Abbas. "The Politics of Women’s Rights in Iran." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 115–17. http://dx.doi.org/10.35632/ajis.v27i3.1314.
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Firmly situated in the field of legal anthropology, Arzoo Osanloo’s ThePolitics of Women’s Rights in Iran is an ethnographic treatment of women’srights discourse in contemporary Iran. It is concerned with unraveling theassumed paradoxes involved in administering a republican theocracy thatattempts to incorporate both divinely inspired legal injunctions and representativeforms of governance.Whereas many conversations concerning human rights and Islam aredrowned in contention, normativity, and exegetical speculation, Osanloo’scontribution steadily manages to remain above the fray. This is done by placingthe discourse of women’s rights within the cultural context of globalizationand post-colonialism and yet still identifying its local, embodiedpractice within the shifting political dynamics of post-revolutionary Iran. Tothis end, through exploring the lives of upper-middle class women in Tehranand their encounters with the emerging Islamo-republican state, the authorexplores the “conditions [that] have allowed for the discussion of rights tomaterialize in a language that was unacceptable just after the revolution…”(p. 7), while paying close attention to the ways in which contemporary Iranrepresents a vernacular modernity expressed through “a hybrid discoursethat locates a distinctive form of modernity at the juncture of Islamic revivalismand Western political and legal institutions” (p. 8).Her theoretical and methodological approach, which incorporates elementsof post-colonialism and post-modernism, is presented in a shortintroudction. Guiding concepts such as “rights as discursive practice,” “dialogicalsites,” and “subjectivization” thus readily inform her mobilizationand treatment of the data. Thankfully, her concern for methodological precisiondoes not obscure or consume the narrative form through which she putsforth her thesis in the remainder of the text ...
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Jilani, Hina, and Khan Ayesha. "Hina Jilani on the value of the rights discourse in the context of political Islam." Feminist Dissent, no. 3 (November 27, 2018): 240–47. http://dx.doi.org/10.31273/fd.n3.2018.378.
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Hina Jilani is one of Pakistan’s most influential human rights activists and a leader of Women’s Action Forum, the group that began the modern women’s movement in the country. She co-founded the first women’s law firm and legal aid organisation, AGHS, and the Human Rights Commission of Pakistan. At the international level she has held numerous positions as well. She is a member of the Eminent Jurists Panel on Terrorism, Counterterrorism and Human Rights. In 2009, she was appointed to the United Nations Fact Finding Mission on the Gaza Conflict. She was also UN Special Representative on Human Rights Defenders (2000–2008); appointed to the UN International Fact-Finding Commission on Darfur (2006); and served as President of the World Organisation Against Torture (2016).
Jilani received the Amnesty International Genetta Sagan Award for Women’s Rights (2000), and the Millennium Peace Prize for Women (2001). She is a member of The Elders, an independent group of global leaders working together for peace and human rights, founded by Nelson Mandela.
Below are edited excerpts from an interview with Ayesha Khan held at Jilani’s home in Lahore on 23 October 2015.
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Bejja, Rachida. "Islam and Social Work." American Journal of Islam and Society 26, no. 3 (July 1, 2009): 144–46. http://dx.doi.org/10.35632/ajis.v26i3.1386.
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In the introduction and the first section, the authors provide an overview oftheir book and approach. According to them, every social worker needs tobe familiar with the aforementioned concepts when dealing with Muslimclients. Throughout the book, the authors define the pillars and values ofIslam and shed light on the real meaning of some of the words that became highly mediatized after 9/11, such as jihad, niqab, honor, women’s rights,marital violence, and homosexuality ...
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Jeumpa, Nurul. "PERAN PEREMPUAN ACEH PADA PENDIDIKAN DAN POLITIK: Studi kasus di lingkungan Universitas Muhammadiyah Aceh." Jurnal Ilmiah Didaktika 16, no. 2 (February 1, 2016): 153. http://dx.doi.org/10.22373/jid.v16i2.592.
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The demand of equal rights of women in different spheres of life is one of the important agenda which voiced loudly today. Women’s achievements and skills in various aspects of life indicates that there is no difference between women and men. The results of this study show that women's participation in education at the University of Muhammadiyah is very good. It can be seen from the active participation of women in various educational programs in order to succeed teaching and learning process. While the impact of political existence in the university environment Aceh still shows a very little impact. It can be seen from the role of two women in the field of politics at the University of Muhammadiyah Aceh. Basically, Islam never distinguish between women and men. Islam permits women’s role in politics.
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Akbar, Eliyyil. "KEBIJAKSANAAN SYARI’AT ISLAM DALAM BERBUSANA ISLAMI SEBAGAI PEMENUHAN HAK-HAK ANAK PEREMPUAN." Musãwa Jurnal Studi Gender dan Islam 14, no. 2 (July 7, 2015): 157. http://dx.doi.org/10.14421/musawa.2015.142.157-170.
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Dressing in unwelcome contemporary fashion to mistakenly conceal one’s identity in the name of beauty is one of the causal factors of moral degradation threatening our young generation. To establish their identity and charming personality, many young girls perform malfunction of what they should politely and proportionally wear for the sake of the latest mode and art although they have to break religious laws and teachings. To deal with this phenomenon, regions governed under Islamic law establish suitable fashion criteria and administer mild punishment to whoever violates the policy. Some opponents of the rule have voice protest against it, claiming that it violates women’s right to express their style through fashion. It is widely known that there are some ill-conceived policies stirring up violence against the human rights. However, some policies formulated by Islamic legal administers in Takengon, Central Aceh, have granted women the right to wear the fashion of their choice. Here, the author wants to impart the wisdom of Islamic law in setting down the rule on fashion and in giving young women their rights. The wisdom can act as guidance for lawmakers against the formulation of divisive policies violating human rights. The rule on Islamic fashion in this discussion is based on the Syafi’i teaching that women must cover up their entire body except for the face and the palms of the hands. The wisdom of the Islamic rule is that it reminds and urges young girls to confide in their parents to ensure that their existence as women is protected.
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Reynolds, J. T. "Islam, Politics and Women's Rights." Comparative Studies of South Asia, Africa and the Middle East 18, no. 1 (March 1, 1998): 64–73. http://dx.doi.org/10.1215/1089201x-18-1-64.
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Weiss, Anita M. "Interpreting Islam and Women's Rights." International Sociology 18, no. 3 (September 2003): 581–601. http://dx.doi.org/10.1177/02685809030183007.
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Haque, Muhammad Faizul, Sohirin Mohammad Solihin, Nadzrah Ahmad, and Mohd Shah Jani. "Women Rights to Inheritance in Muslim Family Law: An Analytical Study." International Journal of Islamic Business & Management 4, no. 1 (April 13, 2020): 15–26. http://dx.doi.org/10.46281/ijibm.v4i1.543.
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Rights of women are one of the widely discussed yet debatable issues across the Western and Muslim world. It is seen in the Muslim societies that many women are deprived in terms of inheriting property after the demise of their parents. This is largely happening due to the negligence of practicing Islamic teachings regarding inheritance at individual and family level. However, Islam has placed a dignified position for women in family and society in all sectors. Particularly the principle of inheritance of property has been clearly stated in the holy Qur’an. In this background, this paper emphasises on exploring (a) Qur’anic and Prophetic stand on women’s right to inheritance, (b) the main obstacles that impede women in getting inheritance rights in family and its remedies from the Islamic perspectives. This paper adopts an analytical approach to study this vital issue. Under this approach, the study analyses the relevant data from the two fundamental sources of Islam, Qur’an and Sunnah, along with jurisprudential views and provides solutions to solve the problems related to Muslim women’s inheritance right in family. Findings of this paper indicated that if the Muslim family practices the Islamic teachings regarding the distribution of inheritance among the heirs, it will eradicate the existing discrimination among men and women in this regard and enable women’s financial steadiness in family and society.
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Mostofa, Md. "Rules and Practices of Women’s Inheritance Rights in Islam: Bangladesh Perspective." International Journal of Islamic Business & Management 3, no. 1 (April 5, 2019): 14–20. http://dx.doi.org/10.46281/ijibm.v3i1.245.
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The study aims to map the status of women right of inheritance in Bangladesh with reference to Islamic injunctions and social practice. For ideal status verses of Holy Quran and traditions of Holy Prophet regarding women right of inheritance are collected. The study concludes that we see most of the people of Bangladesh are reluctant to follow Islamic principles properly with reference to women right of inheritance. Who give women inheritance among of them majority families does not give women inheritance rather provide cash or kind in lieu of their actual shares. Even our society consider dowry as substitute of women right of inheritance. Economic dependency on men, fear of social breakup and conflicts with family and deficiency of proper Islamic knowledge are the reasons for women not to press for their share. Religious scholars should be involved to teach the masses to fulfill their religious obligation of providing actual share of inheritance to women.
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Fougner, Tore. "Fethullah Gülen’s understanding of women’s rights in Islam: a critical reappraisal." Turkish Studies 18, no. 2 (November 24, 2016): 251–77. http://dx.doi.org/10.1080/14683849.2016.1245582.
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Ghamari-Tabrizi, Behrooz. "Women’s Rights, Shari‘a Law, and the Secularization of Islam in Iran." International Journal of Politics, Culture, and Society 26, no. 3 (June 12, 2013): 237–53. http://dx.doi.org/10.1007/s10767-013-9143-x.
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Hartman, Michelle. "Gender, Politics and Islam." American Journal of Islam and Society 21, no. 1 (January 1, 2004): 107–10. http://dx.doi.org/10.35632/ajis.v21i1.1817.
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Though women’s studies and Islamic studies have not often met in scholarlydiscourse, Gender, Politics and Islam is evidence that they should. Thisbook is a testament to the breadth and quality of scholarship in Muslimwomen’s studies. All of its articles originally appeared in Signs: Journal ofWomen in Culture and Society, of which Therese Saliba, Carolyn Allen, andJudith A. Howard, previously served as editors and associate editors.Saliba’s competent introduction summarizes the articles and promptlydebunks simplistic understandings of Muslim women and their lives, and highlights their diverse and complex engagements with religion, politics,society, and culture. Not only does this introduction speak for and tonuanced understandings of Islam and Muslims, it also links feminist strugglestransnationally and explicitly positions itself against the exceptionalismof Muslim women.Although all nine chapters were previously published, this volumemerits separate publication for several reasons. First, it promotes goodscholarship on Muslim women. Second, it undoubtedly will reach a largeraudience as a collection than as individual articles. This audience includesnot only those outside academia, but also academics who might not normallyread specialized women’s studies journals – many in the field ofIslamic studies, traditionally defined, for example. Moreover, the bookcould be used effectively in teaching Islamic studies and women’s studies;indeed, some of its articles are already being used this way. Though thearticles were not written for a general audience, many could easily appealto the interested nonspecialist.Finally, these serious, scholarly essays complement each other and representa breadth of disciplinary approaches (e.g., literary studies, sociology,history, anthropology, and political science), geographical regions (e.g.,Iran, Pakistan, Palestine, Lebanon, Yemen, Bangladesh, and Canada), andissues (e.g., legal rights, religious rituals, political empowerment, receptionpolitics, and Islamic feminism, among many others). Despite this breadth,each essay speaks extremely well to at least several others and highlightsMuslim women’s strategies and practices of crafting spaces for action andengagement in politics and society.Valentine Moghadem’s “Islamic Feminism and its Discontents:Towards a Resolution of the Debate” provides an overview of Iranianwomen’s many contrasting positions in relation to their rights in theIslamic Republic. She also draws useful comparisons between U.S. liberalfeminists and Iranian Islamic feminists, thereby providing an analysisof current trends, issues, and debates. “The Politics of Feminism inIslam,” by Anouar Majid, continues this inquiry into women crafting afeminist theory and practice that engages Islam. Like Moghadem, he seesa positive side to Iran’s Islamic feminist movement, as it resists “theeffects of global capitalism and contributes to a rich egalitarian polycentricworld” (p. 87) ...
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Nazneen, Sohela. "Binary Framings, Islam and Struggle for Women’s Empowerment in Bangladesh." Feminist Dissent, no. 3 (November 27, 2018): 194–230. http://dx.doi.org/10.31273/fd.n3.2018.294.
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In this paper, I investigate how binary framings of women’s identity have influenced struggles for women’s rights and the interpretations of the relationship between Islam and women’s empowerment in Bangladesh. These binary framings position women at opposite ends by diving them between ‘Muslim/religious/ moral/ authentic/ traditional’ or ‘Bengali/secular/ immoral/ Westernized/ modern’. I trace the particular genealogies of these binary constructs which emerged during specific historical junctures and are influenced by the shifts in regional in international politics. Drawing on primary research with women in religious political parties and women’s movement actors and newspaper reports, I provide an account of how binary framings have been used by the Islamist actors and the counter framings used by the feminists to make claims over the state. I show how these framings have influenced the politics of representation of gender equality concerns, and and reflect on what this means for possibilities of women’s empowerment and strategies for resistance
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Ali, Muhammad Mumtaz. "Liberal Islam." American Journal of Islamic Social Sciences 24, no. 2 (April 1, 2007): 44–70. http://dx.doi.org/10.35632/ajiss.v24i2.420.
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In recent years, the focus of research and public perception has been on liberal, moderate, and modernist Islam. Liberal Islam advocates liberal solutions to the problems of religion and society, namely, interpretations of Islam that have a special concern for democracy, women’s rights and empowerment, freedom of thought, and other contemporary issues. Its adherents also forcefully assert that liberal Islam is authentic, not just merely a western creation, and therefore genuinely reflects the true Islamic tradition. In addition, they claim that the ummah (the Muslim world) should think and act in terms of adoption, reconciliation, and accommodation vis-à-vis the West to solve its problem of continuing undevelopment. I contend that the liberal perception and prescription are unrealistic and imaginative, that they contain inherent weaknesses, and that the liberal prescription is irrelevant to the ummah’s development.
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Ali, Muhammad Mumtaz. "Liberal Islam." American Journal of Islam and Society 24, no. 2 (April 1, 2007): 44–70. http://dx.doi.org/10.35632/ajis.v24i2.420.
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In recent years, the focus of research and public perception has been on liberal, moderate, and modernist Islam. Liberal Islam advocates liberal solutions to the problems of religion and society, namely, interpretations of Islam that have a special concern for democracy, women’s rights and empowerment, freedom of thought, and other contemporary issues. Its adherents also forcefully assert that liberal Islam is authentic, not just merely a western creation, and therefore genuinely reflects the true Islamic tradition. In addition, they claim that the ummah (the Muslim world) should think and act in terms of adoption, reconciliation, and accommodation vis-à-vis the West to solve its problem of continuing undevelopment. I contend that the liberal perception and prescription are unrealistic and imaginative, that they contain inherent weaknesses, and that the liberal prescription is irrelevant to the ummah’s development.
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Fernando, Alam Subuh. "Hak Asasi Politik Perempuan di Indonesia Dalam Perlindungan Hukum Positif dan Hukum Islam." Politea 4, no. 1 (May 11, 2021): 37. http://dx.doi.org/10.21043/politea.v4i1.10058.
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<p>Data accumulation literature is the method used in this research, in this article it will describe women’s political rights and opened up framework that always considered women marginalized. And indoctrinating the false paradigm of woman. In the presence convention ratification of the political rights of women, that means the state has an obligation to ensure and aluminate the right of woman on the political rights. CEDAW, UDHR and DUHAM states that the rights and freedoms need to be owned by everyone without discrimination. Therefore with positive legal regulations and Islamic law the state should ensure and protect of HAM, UDHR and DHAM tend to anthropocentralize the meaning of human beings as objects in its assertion, while HAM in Islamic law is more the centralized meaning Qur’an and Hadith as its object.</p><p> </p>
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Abbas, Megan Brankley. "Gender and Islam in Southeast Asia." American Journal of Islam and Society 31, no. 2 (April 1, 2014): 108–11. http://dx.doi.org/10.35632/ajis.v31i2.1040.
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Emerging from a 2005 conference at the University of Passau (Germany),Susanne Schroter’s edited volume brings together an interdisciplinary groupof scholars, from anthropologists and historians to literary scholars and Muslimfemale activists, to examine this complex subject. The book is organizedinto four country-specific sections on Indonesia, Malaysia, the Philippines,and Thailand, respectively. The fifth and final section, consisting of only onechapter, adds a transnational dimension by analyzing the Tablighi Jama‘at.Despite the volume’s breadth of disciplinary and geographic contributions,its authors share a common project: the recuperation of Muslim women’s history,and especially female Muslim agency, amidst the rise of Islamization inSoutheast Asia.In her introductory essay, Schroter works to unite the country-specificcontributions under a broader regional framework. She argues that whereasIslam in Southeast Asia has traditionally been “moderate, especially with regardto its gender orders” (p. 7), the recent “upsurge of neo-orthodox Islamposes a threat” (p. 37) to women’s rights. With characterizations of conservativeMuslims as “religious zealots” (p. 16) and “hardliners” (p. 19), shepresents Islamization as a process in which “orthodox” Muslims, often withinternational ties, have imperiled the moderate Islam of traditional SoutheastAsia and the liberal Islam of Muslim reformers. The majority of the volume’scontributors embrace this framing narrative. On the one hand, this globalstory enables them to shine new light on the region’s pressing debates overIslam and gender. Yet, on the other hand, the framework consistently placesfemale agency in absolute distinction with so-called orthodox Islam, therebyeclipsing a more complicated landscape of ethical contestation and culturaldifference.Building on Schroter’s framework, the book’s opening section on Indonesiafeatures four chapters, each of which emphasizes challenges Muslimwomen face in asserting their rights an identities in various Indonesian Islamicspheres. To begin, Nelly van Doorn-Harder investigates the Harmonious FamilyProgram of ‘Aisyiyah, Muhammadiyah’s sister organization, as “a tool totransmit the reformist views on gender and women’s position within marriage” ...
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Barlas, Asma. "Uncrossed bridges." Philosophy & Social Criticism 39, no. 4-5 (April 8, 2013): 417–25. http://dx.doi.org/10.1177/0191453713477346.
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In this article I review two contrasting approaches to Muslim women’s rights: those that want Muslims to secularize the Qur’an as the precondition for getting rights and those that emphasize the importance of a liberatory Qur’anic hermeneutics to Muslim women’s struggles for rights and equality. As examples of the former, I take the works of Nasr Abu Zayd and Raja Rhouni and, of the latter, my own. In addition to joining the debates on Muslim women’s rights, this exercise is meant to illustrate that secular attempts to undermine Islam also undermine the prospects for rights and democracy in Muslim societies. In fact, I see the secular project in Muslim societies as a form of self-harm. Lastly, I revisit Antonio Gramsci’s critique of democracy as a way to query the title of the İstanbul Seminars, ‘The Promises of Democracy’.
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Abdel-Motey, Teresa. "Women's Rights and Roles in Islam." Digest of Middle East Studies 3, no. 1 (January 1994): 39–41. http://dx.doi.org/10.1111/j.1949-3606.1994.tb00498.x.
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Hanim Midah, Hamidah. "Peranan wanita dalam Islam dan feminisme barat." At- Tarbawi 12, no. 2 (November 10, 2020): 140–50. http://dx.doi.org/10.32505/tarbawi.v12i2.1846.
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The purpose of this study is to determine the role and rights of women in Islamic and Western views. Islam is a grace to all nature and although we know that women are created from male ribs, Islam never states that women’s degrees are below men. The methodology used literature studies. As for the research results that the role of women is said to be important because of the many heavy loads it has to deal with, even the burdens that men should have been imposing. Women have equal and equal rights in Islam in contrast to those prosecuted by Western women who demand equality and identification between men and women in every respect. The point of departure they use in this is that their rights must be equal, identical and comparable. There is no privilege and primacy for either of them. Equations are different from those of the identities. The gender equations many westerners had buzzed, evidently having permeated into the body of these Muslims' Muslims. They had been fooled by the thoughts of the westerners, not even a few of whom were to screech the thought. Natural law is fixed in nature to have regulated gender relations in society. So, when in society there is and there is a female subordination phenomenon, it is due to female biological factors. Some answers about the low role of public dissector women due to biological constraints, such as menstruation, pregnancy, childbirth, and breastfeeding. All of them became women's inhibitors to play a significant role in society.
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Harlina, Yuni. "HAK POLITIK PEREMPUAN DALAM ISLAM." Marwah: Jurnal Perempuan, Agama dan Jender 14, no. 1 (June 1, 2015): 1. http://dx.doi.org/10.24014/marwah.v14i1.2590.
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There are differences of opinion about the permissibility of women's political opposite. This is due to understand the Qur'an partial and still gender bias. The divergent views associated with differences in understanding the sources of Islamic teachings, especially the verses of the Koran that talk about politics. This paper discusses how the actual political rights of women in Islam, so that people can understand and are not taboo for women in politics. Based on the identification and classification and analysis of the texts of the Qur'an and the Hadith about politics in al-Qur'an. It was found that women in politics have the right according to Islam. Men and women are obliged to commanding the good and forbidding the evil through several ways including the political media. Islam does not distinguish between men and women in individual rights and the rights of the main civic political rights. However, that should be noted is that all these rights must be placed within the limits of natural as women.
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Ahmed Zaki, Hind. "Law, Culture, and Mobilization: Legal Pluralism and Women’s Access to Divorce in Egypt." Muslim World Journal of Human Rights 14, no. 1 (January 1, 2017): 1–25. http://dx.doi.org/10.1515/mwjhr-2016-0022.
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AbstractScholarship on personal status law systems in Muslim-majority countries stresses the challenges facing women’s rights activists seeking to reform family laws. Yet, little research is done on how Islamic family law systems, being inherently pluralistic, could enable activists to challenge hegemonic hermeneutical understandings of Islam. This article draws from a qualitative study of a decade and a half long campaign to reform divorce laws in Egypt to argue that dual legal systems, like the Egyptian one, enabled women’s rights activists to push forward novel hybrid rights claims, despite the structural and discursive constraints they faced. Grounding those claims in the context of Egypt’s pluralistic family law system and shrewdly negotiating multiple legal orders, including alternative interpretations of Islamic Shari’a and national codes, women’s rights activists successfully utilized the cultural power of legal pluralism. The success of this campaign demonstrates the ways in which the institutional and discursive dimensions of a pluralistic family law system in Egypt provided a surprising resource for reform. On a theoretical level, the case study presented in this article highlights the complex legacy and consequences of legal pluralism on women’s rights within culturally and politically constrained settings.
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Khannous, Touria. "Virtual Gender: Moroccan and Saudi Women’s Cyberspace." Hawwa 9, no. 3 (2011): 358–87. http://dx.doi.org/10.1163/156920811x599121.
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Abstract This paper looks at how Arab Muslim feminists have deployed Facebook and blogging in recent years as a tool for networking with other feminists and forming different groups. It offers an analysis of the ways Muslim women in Morocco and Saudi Arabia converse online about issues of gender and Islam in the present globalized context. Their topics of discussion include their personal legal status, discourses on feminism, redefining gender roles, sexuality, and a range of other issues. Facebook and blogging allow these women to speak freely to one another and encourage them to form groups. These platforms are useful not only for coalescing around key social and political issues pertaining to women, but also for initiating social change. Women utilizing online social networking are using new forms of feminist discourse—and the technology to fuel such discourse—to promote change from within. What is also happening is a revolution in the way these women are approaching Islam. They are turning to Facebook and blogging not only to debate, discuss, and explain their religion to people who do not understand the concept of Islam, but also to learn about the rights of women elsewhere.
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Shahin, Farah. "Islamic Feminism and Hegemonic Discourses on Faith and Gender in Islam." International Journal of Islam in Asia 1, no. 1 (December 17, 2020): 27–48. http://dx.doi.org/10.1163/25899996-01010003.
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Abstract Islamic feminism is characterised by a debate, a practice enunciated within the Islamic values and frame. Muslim women brought their experiences to the forefront and challenged the traditional and post-classical interpretation of the Qurʾan and Sunna. They claimed interpretations of the religious text as totally biased and based on men’s experience, questions that are male-centric, and the overall influence of the patriarchal society and culture. According to Islamic feminists, Islam has guaranteed women’s rights since its inception, confirming the notion of egalitarian ethics within Islam. However, the original message of Islam has been hindered by the hegemonic interpretation of Islamic jurisprudence; a product of existing patriarchy in the long passage of Islamic history for over several centuries. The rights of women as prescribed in Islam are not in practice anymore, even the demand for women’s rights is seen by many as going against the basic principle of Islam. Islamic feminists give their justifications from the Qurʾan and Hadith, and they called for re-opening the door of ijtihād (reasoning). This paper captures the significant works of feminist discourses and analyses different perspectives by the Islamic feminists who challenged the dominant discourses in Islam. It deals with the dominant discourse of Islamic feminists such as feminist hermeneutics of the Qurʾan, and includes a discussion on how feminist hermeneutics or new gender-sensitive interpretation of the Qurʾan tries to assert gender equality in the Qurʾan. There are two ways in which Muslims read patriarchy in the Qurʾan: first from the verses and the other from the different treatment of the Qurʾan on issues including marriages, divorce, inheritances, and witness. Islamic feminists reject anti-women elements, present in the Muslim umma and consider them as unethical and against Islam.
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Alamgir, Aurangzaib. "Islam and Women's Rights: Discourses in Malaysia." Procedia - Social and Behavioral Sciences 114 (February 2014): 872–76. http://dx.doi.org/10.1016/j.sbspro.2013.12.800.
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Sleboda, Jennifer. "Islam and Women's Rights Advocacy in Malaysia." Asian Journal of Women's Studies 7, no. 2 (January 2001): 94–136. http://dx.doi.org/10.1080/12259276.2001.11665905.
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Akhmetova, Elmira. "Women in Islamic Civilisation: Their Rights and Contributions." ICR Journal 7, no. 4 (October 15, 2016): 476–91. http://dx.doi.org/10.52282/icr.v7i4.230.
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This paper provides a general survey of the contributions made by women to science, knowledge and welfare in Islamic civilisation. The paper determines that early Muslims approached Islam and science in a holistic fashion, after adopting an epistemology which maintained a unity between science, technology and spiritual knowledge. The paper also suggests that, in the early age of Islam, women were given positions of trust and high responsibility in the spheres of leadership, education, and science. But, this empowerment of women in early Islam bears little relation to the conditions of women in modern-day Muslim societies, where women often suffer the most in conflict-ridden regions, whether from insecurity, domestic abuse, low education levels or poor medical care. The paper accordingly establishes a direct link between the absence of good governance and issues like gender inequality, the violation of the rights of women, and the current weakness of Muslims in science and technology. Without good governance, the status of women is unlikely to improve. If women’s rights to both a proper education and an occupation continue to be neglected, the equilibrium of Muslim society will be damaged, hindering its ability to produce innovative and passionate minds.
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Rehman, Dr Badshah, and Mr Sayed Maqsood ur Rehman. "An Academic Study of Women’s Rights in the Light of the Shari’ah and Social Modern Issues." Journal of Religious Studies I, no. II (June 15, 2018): 83–96. http://dx.doi.org/10.33195/uochjrs-v1i2722018.
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Men and women equaly play a key role in the society by esuring the continuety of human race on earth. The purpose of their creation as Allah (SWT) explains in the holy Qur’an is to gratify each other and they are meant to be garments for each other. Symbolizing mutual support, mutual comfort and mutual protection. In the past women were treated unfairly by degrading them to slavery and treating them as animals. After the rise of Islam women were guaranteed equal rights in all social matters. Islam awarded women all the economic, social, political rights. The holy Prophet (SAW) also had a great respect for women and immensely considerate towards them as women were declared as half part of the men as far as human rights were concerned. Despite these clear Islamic teachings, women are denied inheritance, choice of marriage, property ownership and confined to the boundary walls of the house in many Islamic societies. This research paper probes into the rights of women as practiced in the Muslim society by presenting a clear view of the islamic teachings about their rights as the need for provision and acceptance of their due rights and deterrence of rigidity and voilance against them increases day by day. Keywords: Rights, Species, gratify, inheritance, Holy Qur’an
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Gandolfo, K. Luisa. "Gender, Identity, and Islam." American Journal of Islam and Society 27, no. 1 (January 1, 2010): 102–10. http://dx.doi.org/10.35632/ajis.v27i1.1360.
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Books Reviewed: Valentine M. Moghadam, ed., From Patriarchy to Empowerment:Women’s Participation, Movements, and Rights in the Middle East,North Africa, and South Asia. Syracuse, NY: Syracuse University Press,2007; Ida Lichter, Muslim Women Reformers: Inspiring Voices againstOppression. Amherst, NY: Prometheus Books, 2009; Wahida Shaffi, ed.,Our Stories, Our Lives: Inspiring Muslim Women’s Voices. Bristol, UK: ThePolicy Press for the Joseph Rowntree Foundation, 2009.The realm of gender studies is rife with potential research foci: to comprisethe geographical, political, and ethical breadth that spans North Africa toSouth Asia, war novels and Iranian cinema to dowries and hudud is, then,a veritable feat. Assuming the concept of patriarchy as the nexus fromwhich to assess the multidimensional subjugation of women within thepolitical, socioeconomic, and ethnic spheres, Valentine M. Moghadamaffords a sweeping, yet insightful, collection of nineteen articles originatingfrom the “Women in the Global Community” conference hosted in Istanbulby the Fulbright Commission in September 2002 ...
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Sodiq, Yushau. "Gender and Islam in Africa." American Journal of Islam and Society 29, no. 4 (October 1, 2012): 87–90. http://dx.doi.org/10.35632/ajis.v29i4.1178.
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Gender and Islam in Africa is a great contribution to the scholarship onAfrican women. The contributors, all of whom come from different disciplines,seek to elevate the status of women by promoting gender equality,human rights, and democracy in androcentric African societies. They appealfor more women to participate in the reshaping and reforming of women’sroles; assert that women were part of Africa’s development; and maintainthat male religious scholars who interpret Islamic religious texts in a way designedto relegate women to second-class status, as opposed to Islam, are theprimary cause of women’s predicaments. This work is divided into threemajor sections: “Women Re/produce Knowledge,” “Re/constructing Women,Gender, and Sexuality,” and “Shari‘ah, Family Law, and Activism.” The contributorscite many examples of female scholars, among them Nana Asma’uand Malama Aishatu Dancandu, and their production of knowledge beforeand after colonialism.
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Hellwig, Tineke. "Abidah El Khalieqy’s novels: Challenging patriarchal Islam." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 167, no. 1 (2011): 16–30. http://dx.doi.org/10.1163/22134379-90003600.
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Since the 1990s Islam in Indonesia has shifted in orientation and gradually shed its depoliticized position. After the fall of the New Order in 1998 many female authors came to the fore and voiced their opinions about societal expectations, gender roles and norms that regulate female sexuality. Muslim women have addressed in their fiction issues regarding Islam, modernity and how to balance Islamic teachings with globalized forces that have changed Indonesian ways of living. This article analyzes three novels by Muslim author Abidah El Khalieqy in which the protagonists search for ways to shape new female identities and forms of selfhood that are in accordance with Islam and also suit the modernized world. The novels speak openly and in great detail about sexual relations. They critique polygyny and patriarchal attitudes that treat women as sexual objects and inferior beings, and disrupt taboos such as domestic violence and (marital) rape while endorsing women’s activism to advocate gender equity and social justice. They also demonstrate how women find pleasure in sexual intimacy. Abidah's fiction does not shy away from topics such as homosexuality and pre-marital sex but eventually hetero-normativity prevails. In significant ways Abidah's fiction contributes to debates on women's rights and gender expectations within Indonesia's Muslim community.
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Schirrmacher, Christine. "The Sharia-Based Understanding of Religious Freedom and Women's Rights in Conflict with the Secular Constitutional State." Societas Dei: Jurnal Agama dan Masyarakat 2, no. 2 (October 24, 2017): 366. http://dx.doi.org/10.33550/sd.v2i2.22.
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ABSTRACT: The areas of conflict relating to the freedom of religion and women’s rights do not affect the majority of Muslims who practice their religion in Germany and, in the process, they do not clash with the constitutional state. This is also not a matter having to do with those theologians who take their justification for comprehensive religious freedom and equal rights for women from the Koran and, respectively, other normative sources of Islam. Rather, it has to do with those influential scholars who interpret the norms and commands of Islam in such a way that conflicts arise with the laws of a secular constitutional state. These scholars defend the view that the laws of the Sharia are prior to the norms of the secular constitutional state and are obligatory for all Muslims. At the present moment, the question of freedom of religion could be virtually understood as a topic which, in largely secularized Europe and for the religiously neutral state, possesses little relevance. To what extent do inner-Islamic standpoints interest the constitutional state on the question of religious freedom? For the constitutional state, it does not concern itself with the question of evaluating a religion and its doctrinal content. This also applies with respect to Islam. There, however, where actions are justified by religious convictions, or where they follow from them or are declared to be mandatory by influential religious opinion leaders, and where these actions infringe upon established law or limit the basic rights of individuals, the state and its representatives have to concern themselves with these convictions, independent of whether these convictions are of a religious, political, or of a religious and political nature. KEYWORDS: Germany, Islam, freedom of religion, women’s rights, the constitutional state, conflicts
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Ahmad, Ishaq, and Shahida Aman. "Women’s rights in Pakistan: A study of religious and alternate discourses regarding women’s participation in politics." Liberal Arts and Social Sciences International Journal (LASSIJ) 5, no. 1 (April 21, 2021): 123–38. http://dx.doi.org/10.47264/idea.lassij/5.1.9.
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This study aims to evaluate the religious and the alternate discourses on women’s political rights in Pakistan; such debates were heightened and intensified as a result of General Zia-ul-Haq’s Islamization vision and policies implemented between 1977 to 1988. Zia-ul-Haq’s Islamization is argued to have polarized women’s participation in politics and challenged the standing of feminist groups, Islamic feminists, and secularists, which made Islam and women’s political participation the subject of debates that are still relevant in the case of Pakistan. The paper argues that Pakistani state’s Islamic disposition in general and Zia-ul-Haq’s Islamization in particular provoked religious conservatism and promoted gender-based discrimination that deeply affected women’s political participation. This study seeks to reconcile the different perspectives of Islamic and secular feminism for realizing the goals of effective participation of women in politics. The paper uses a qualitative research method concentrating on thematic analysis, which employs for identifying and analyzing patterns or themes within qualitative data analysis approaches. The findings suggest that in the case of women rights, Islamic feminism and secular feminism are compatible and complementary, and a synthesis of both is imperative to realize the effective participation of women in politics.