FEMINISM IN ISLAM & 21ST CENTURY

MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES), 2016

This article surveys the feminist movement in Islam by delving into its origin, development and diversities within the Islamic tradition. The article starts its survey from the very beginning of the Islamic religion to the time after the demise of the Prophet and the modern and contemporary periods. Using the historical and analytical methods, the paper looks at the spectrums of the Muslim women struggle for their rights and the different dimensions that this struggle has taken at different times in the historical progression of the Islamic religion and the result of this on the religion itself. The submission of the paper is that, just as in other feminist movements from other traditions, the Islamic feminist movement is diverse and varied in its approach to the issue of claiming the rights of Muslim women. There are those who advocate for the reinterpretation and restructuring of the religion to meet modern day demands and views of women and because of their feeling of a strong sense of rejection and they hold that the Islamic religion should abdicate talking it views about women and embrace modern reforms concerning the rights of women in the society. On the other hand, there are others who want the religion to remain as it is while the rights of women are respected and given due regards as was the case during the time of the Prophet. Thus, all these points to the diversity of the discourse in the Islamic Tradition and speak of the fact that women's right is a very important issue in the contemporary Muslim societies which needs serious attention from Muslim scholars and leaders alike.

Acta Scientific Women's Health, 2022

The term "Islamic feminism", which has emerged more recently in comparison with "Western feminism", has become the subject of heated debate both among scholars and among the general public. While Islamic feminism, like Western feminism, focuses on women's rights, it is different in nature. Islamic feminists see the Quran as the source of the struggle for their rights. They argue that the oppression of Islamic women continues due to misinterpretations of the Quran by elite men. Nevertheless, some scholars, especially Western ones, argue that the reason for gender inequality lies not in interpretation, but in the Quran itself and specific verses. This article focuses on Islamic feminism by analyzing the arguments of both sides. In the end, I came to the conclusion that although the position of women has improved with the advent of Islam, there are points in the verses that make gender equality almost impossible in Muslim countries. Thus, this article argues that for meaningful change, Islamic feminists must change their approach on this issue.

Feminist Muslim scholars, such as Amina Wadud and Kecia Ali, are inevitably situated in conversations on Islam and women that are historically entrenched within discourses of power. Originating in the colonial period, these discourses have accused Islam of being misogynistic and, hence, backward, because of practices with regard to women that the West had deemed oppressive. Historically, colonial arguments have been internalized in the Muslim mind and are ingrained in feminist discourses. Two-Thirds World feminists have attacked this ethnocentrism hand have argued for the legitimacy of other cultural notions of justice and have advocated for a " multi-critique " within feminism. It is against this backdrop that the works of Wadud and Ali will be compared to discern how each deals with the complexity of the task of multiple-critique. You know brother, if only we, Muslims in America, can get our act together, then we can give direction to the whole Muslim world. 3

Published in Best IJHAMS Journals Volume 4 Issue 3 March 2016, 2016

Islamic Feminism is a form of feminism concerned with the role of women in Islam. It aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate women's right gender equality and social justice rounded in an Islamic framework. Although rooted in Islam the movement's pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses, and have recognized the role of Islamic feminism as part of an integrated global feminist movement. Advocates of the movement seek to highlight the deeply rooted teachings of equality in the religion and to encourage a questioning of the patriarchal interpretation of Islamic teaching through the Qur'an (holy book), Hadith (sayings of Muhammad PBH) and Sharia(law) towards the creation of a more equal and just society. There are substantial differences to be noted between the terms 'Islamic feminist' and 'Islamist'.

2021

This research article aims to examine women in Islamic studies who have occupied a very top position. Dialogical studies on women have been widely discussed by gender activists, especially discussions on gender equality. Among the feminist figures who advocate for women's rights and gender equality are Qasim Amin, Amina Wadud Muhsin, Fatimah Mernissi, and Asghar Ali Engineer. They look at women through their own thinking glasses. This paper only presents some of the opinions of these feminist figures, however, apart from the two opinions above, it is rarely mentioned that the presence of the Qur'an text on the theme of polygamy is a social response to the situation in pre-Islamic society, which tends to marry women in order to dominate. orphan properties. In addition, at that time polygamy was considered a symbol of prestige and social status, so it was not uncommon to find a tribal chief marrying many women and even tens or hundreds of them. Therefore, Islam actually comes with a message of social change to regulate unlimited polygamy, to restrictions and finally to monogamy; where women are no longer seen as property, but as equal partners to men. a more in-depth study there are still many thoughts of other Muslim feminist figures

Safara, 2020

Islamic Feminism has emerged around the 1920s as a concept and developed rapidly as a global phenomenon in the mid‐1990s. While conservatives claim that gender asymmetries are divinely ordained, Islamic feminists hold the contrary and are working for complete equality between men and women. The purpose of this research is to investigate the status of women in Islam according to the Quran and the Sunnah to see whether Islamic feminism’s claims are founded. This study reveals that although there are commonalities between Islamic feminism and Islam itself, oftentimes Islamic feminism is fighting against practices that emanate directly from the Quran and the Sunnah, such as polygamy, hijab, the Islamic inheritance laws, the concept of male guardianship, etc. At the core of the differences that exist between Muslim scholars and Islamic feminists are the methodologies they use to investigate the sacred texts. Keywords: Islamic feminism, gender equality, gender equity, ijtihad, social justice, gender asymmetries, science of hadeeth Le féminisme islamique a vu le jour aux alentours des années 1920. Il a connu une avancée fulgurante au milieu des années 1990, et est devenu depuis lors un phénomène mondial. Alors que les conservateurs affirment que les inégalités qui existent entre les genres sont un commandement divin, les féministes islamiques soutiennent le contraire et revendiquent donc une égalité complète entre homme et femme. Le but de cette recherche est d’enquêter sur le statut de la femme en Islam en prenant appui sur le Coran et la Sunnah pour voir si les revendications du féminisme islamique sont fondées ou pas. Cette étude révèle que bien qu’il existe des points communs entre le féminisme islamique et l’Islam en tant que tel, force est de constater que trop souvent le féminisme islamique se dresse contre des pratiques qui émanent directement du Coran et de la Sunnah telles que la polygamie, le hijab, les lois qui régissent l’héritage en islam, la tutelle, etc. Au cœur des divergences qui existent entre les savants musulmans et les féministes islamiques se trouvent les méthodologies qu’ils utilisent pour analyser les textes sacrés. Mots-clés: Féminisme islamique, égalité des genres, équité des genres, ijtihad, justice sociale, asymétrie du genre, science du hadith

New Series. Issue No. 4 (18) /2015 Unveiling the Feminisms of Islam

Contemporary Islamic feminisms, already quite diverse, deconstruct preceding Islamic interpretations, proposing more egalitarian re-readings and reconceptualizations of Islamic tradition while preserving the centrality of classical textual sources (Qur’an and Sunnah) as fundamental references, the valoric hierarchies being reorganized according to the principles of Islamic ethics. The integration of social, economic, and political analysis that explain power dynamics, alienation, marginalization, and the liberation of women is another defining dimension of Islamic feminisms. Some Muslim feminists plead for the preservation and the innovative exploitations of traditional jurisprudence’s categories and purposes, while others propose a radical reform of the fundaments of Islamic disciplines. Another category of Muslim feminists prefers to adopt and integrate the discourses, approaches, and terminologies of Western feminists; some translate these in the referential Islamic system, others import them and use them as such, sometimes even from a secular perspective. In the following article I will very briefly outline some of the main determinations of this complex contemporary phenomenon – Islamic feminism(s).

Feminism is nothing but the name of a belief that women should have the same rights as men needs no telling. The history of modern western feminism is divided into three waves and each is described as dealing with different aspects of the same feminist issues. The first wave refers to the movement of the 19 th through early 20 th centuries, which dealt mainly with suffrage, working conditions and educational rights for women. The second wave (1960s-1980s) dealt with the inequality of laws and the role of women in society. The third wave (late 1980s-early 2000s) is seen as both a continuation of the second wave and a response to the perceived failures. Mary Wollstonecraft struggled for the emancipation and freedom of the women of Europe, Begum Rokeya brought about revolution for the women of the East and West Bengal, Jeremy Bentham wrote for the independence of women in England. But if feminism refers to the movement of giving women what they deserve, then it won't be an overstatement to state that Mohammad (PBUH) is the precursor of what we call feminism. This paper investigates the background of the official starting of feminism, and also the backdrop of the women of Muhammad's time. The article also, besides showing that this great prophet and philosopher firstly brought about a movement for the education and rights of women and took them out of the grave where they were buried alive, delineates Mohammedan endeavours he attempted to give the women what they ought to have.