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==History and rise of Islamic feminism==
==History and rise of Islamic feminism==
===Early reforms under Islam===
⚫
===Nineteenth Century===
{{see|Early reforms under Islam|Islamic ethics|Sharia}}
⚫
The movement has its roots in the late nineteenth century. Egyptian jurist [[Qasim Amin]], the author of the 1899 pioneering book ''Women's Liberation'' (''Tahrir al-Mar'a''), is often described as the father of the Egyptian feminist movement. In his work, Amin criticized some of the practices prevalent in his society at the time, such as [[Polygyny in Islam|polygyny]], [[Islam and clothing|the veil]], and ''[[purdah]]'', i.e. [[sex segregation in Islam]]. He condemned them as un-Islamic and contradictory to the true spirit of Islam. His work had an enormous influence on women's political movements throughout the Islamic and [[Arab world]], and is read and cited today.

During the [[early reforms under Islam]] in the 7th century, reforms in [[women's rights]] affected [[marriage]], [[divorce]] and [[inheritance]].<ref name="Espos">Esposito (2005) p. 79 </ref> Women were not accorded with such legal status in other cultures, including the West, until centuries later.<ref>Jones, Lindsay. p.6224</ref> ''The Oxford Dictionary of Islam'' states that the general improvement of the status of Arab women included prohibition of [[female infanticide]] and recognizing women's full personhood.<ref name="OxfordDicT">Esposito (2004), p. 339</ref> "The [[dowry]], previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property."<ref name="majid">Khadduri (1978)</ref><ref name="Espos"/> Under Islamic law, marriage was no longer viewed as a "status" but rather as a "[[contract]]", in which the woman's consent was imperative.<ref name="majid"/><ref name="Espos"/><ref name="OxfordDicT"/> "Women were given inheritance rights in a [[patriarchal society]] that had previously restricted inheritance to male relatives."<ref name="Espos"/> [[Annemarie Schimmel]] states that "compared to the pre-Islamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work."<ref name = "Schimmel">Schimmel (1992) p.65</ref> [[William Montgomery Watt]] states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of [[women’s rights]] and improved things considerably. Watt explains: "At the time Islam began, the conditions of women were terrible - they had no [[Property|right to own property]], were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards."<ref> Maan, McIntosh (1999)</ref> Haddad and [[John Esposito|Esposito]] state that "Muhammad granted women rights and privileges in the sphere of [[Family|family life]], marriage, education, and economic endeavors, rights that help improve women's status in society."<ref>Haddad, Esposito (1998) p.163 </ref>

In terms of [[women's rights]], women generally had fewer legal restrictions under [[Sharia|Islamic law]] than they did under certain Western legal systems until the 20th century. For example, restrictions on the legal capacity of married women under [[French law]] were not removed until 1965.<ref name=Badr-1984>{{citation|title=Islamic Criminal Justice|first=Gamal M.|last=Badr|journal=The American Journal of Comparative Law|volume=32|issue=1|date=Winter 1984|pages=167-169 [167-8]}}</ref>

⚫
===Nineteenth century===
⚫
The modern movement of Islamic feminism began in the late nineteenth century. Egyptian jurist [[Qasim Amin]], the author of the 1899 pioneering book ''Women's Liberation'' (''Tahrir al-Mar'a''), is often described as the father of the Egyptian feminist movement. In his work, Amin criticized some of the practices prevalent in his society at the time, such as [[Polygyny in Islam|polygyny]], [[Islam and clothing|the veil]], and ''[[purdah]]'', i.e. [[sex segregation in Islam]]. He condemned them as un-Islamic and contradictory to the true spirit of Islam. His work had an enormous influence on women's political movements throughout the Islamic and [[Arab world]], and is read and cited today.


Less known, however, are the women who preceded Amin in their feminist critique of their societies. The women's press in Egypt started voicing such concerns since its very first issues in 1892. Egyptian, Turkish, Iranian, Syrian and Lebanese women and men had been reading European feminist magazines even a decade earlier, and discussed their relevance to the [[Middle East]] in the general press.<ref>see "Great Ancestors: Women Asserting Rights in Muslim Contexts," by Farida Shaheed with Aisha L.F. Shaheed (London/Lahore: WLUML/Shirkat Gah, 2005) [http://www.wluml.org/english/pubsfulltxt.shtml?%5B87%5D=i-87-186208]</ref>
Less known, however, are the women who preceded Amin in their feminist critique of their societies. The women's press in Egypt started voicing such concerns since its very first issues in 1892. Egyptian, Turkish, Iranian, Syrian and Lebanese women and men had been reading European feminist magazines even a decade earlier, and discussed their relevance to the [[Middle East]] in the general press.<ref>see "Great Ancestors: Women Asserting Rights in Muslim Contexts," by Farida Shaheed with Aisha L.F. Shaheed (London/Lahore: WLUML/Shirkat Gah, 2005) [http://www.wluml.org/english/pubsfulltxt.shtml?%5B87%5D=i-87-186208]</ref>

Revision as of 02:17, 20 February 2008

A symbol of Islamic feminism, incorporating a crescent moon and star into the female symbol

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 sex or gender, in public and private life. Islamic feminists advocate women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilised secular and European or non-Muslim feminist discourses and recognise the role of Islamic feminism as part of an integrated global feminist movement[1]. Advocates of the movement seek to highlight the deeply rooted teachings of equality in the Quran and encourage a questioning of the patriarchal interpretation of Islamic teaching through the Quran (holy book), hadith (sayings of Muhammed) and sharia (law) towards the creation of a more equal and just society.[2] In general, it can be categorised as one of the more liberal movements within Islam.

History and rise of Islamic feminism

Early reforms under Islam

Further information: Early reforms under Islam, Islamic ethics, and Sharia

During the early reforms under Islam in the 7th century, reforms in women's rights affected marriage, divorce and inheritance.[3] Women were not accorded with such legal status in other cultures, including the West, until centuries later.[4] The Oxford Dictionary of Islam states that the general improvement of the status of Arab women included prohibition of female infanticide and recognizing women's full personhood.[5] "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property."[6][3] Under Islamic law, marriage was no longer viewed as a "status" but rather as a "contract", in which the woman's consent was imperative.[6][3][5] "Women were given inheritance rights in a patriarchal society that had previously restricted inheritance to male relatives."[3] Annemarie Schimmel states that "compared to the pre-Islamic position of women, Islamic legislation meant an enormous progress; the woman has the right, at least according to the letter of the law, to administer the wealth she has brought into the family or has earned by her own work."[7] William Montgomery Watt states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of women’s rights and improved things considerably. Watt explains: "At the time Islam began, the conditions of women were terrible - they had no right to own property, were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards."[8] Haddad and Esposito state that "Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society."[9]

In terms of women's rights, women generally had fewer legal restrictions under Islamic law than they did under certain Western legal systems until the 20th century. For example, restrictions on the legal capacity of married women under French law were not removed until 1965.[10]

Nineteenth century

The modern movement of Islamic feminism began in the late nineteenth century. Egyptian jurist Qasim Amin, the author of the 1899 pioneering book Women's Liberation (Tahrir al-Mar'a), is often described as the father of the Egyptian feminist movement. In his work, Amin criticized some of the practices prevalent in his society at the time, such as polygyny, the veil, and purdah, i.e. sex segregation in Islam. He condemned them as un-Islamic and contradictory to the true spirit of Islam. His work had an enormous influence on women's political movements throughout the Islamic and Arab world, and is read and cited today.

Less known, however, are the women who preceded Amin in their feminist critique of their societies. The women's press in Egypt started voicing such concerns since its very first issues in 1892. Egyptian, Turkish, Iranian, Syrian and Lebanese women and men had been reading European feminist magazines even a decade earlier, and discussed their relevance to the Middle East in the general press.[11]

Definitions

Islamic feminism is defined by Islamic scholars as being more radical than secular feminism,[12] and as being anchored within the discourse of Islam with the Qur'an as its central text.[13]

In recent times the concept of Islamic feminism has grown further, with Islamic groups looking to garner support from as many aspects of society as possible, and educated Muslim women striving to articulate their role in society.[14] The history and potential success of such a movement is debatable but looking back through the Qur'an there has always been a degree of respect afforded to women with the Qur'an stressing the importance of men, but also women's rights to honorable treatment. However, such freedoms as property rights and the respect from men are often sidelined, with little recourse being available for those that wish to protest. It has been, however, mainly upper-middle-class women that have been able to vocalise the Islamic feminist movement, as they have the economic security to violate widely held beliefs.

Muslim feminism

Another side to modern Islamic feminism is the activism of Muslim women born and brought up within Western societies. Often those born to immigrant families face racism from the host community and sexism within their own communities. Young Muslim women in France fought back against the issues facing them, ranging from endemic sexual violence to the forced wearing of the hijab, by creating Ni Putes Ni Soumises (usually translated "Neither Whores Nor Submissives"). This movement has spread to other countries.

Borrowings from secular feminism

The rise of feminism in the Islamic world has also been linked to the rise of western influence, with a political and economic attempt to align with western powers and markets promoting Western ideas such as universal suffrage, human rights and access to education.

Muslim Personal Law and Islamic feminism

See also: Sharia

One of the major areas of scholarship and campaigning for Islamic feminists in various parts of the world is Muslim Personal Law (also known as Muslim Family Law). MPL includes three main areas of law: marriage, divorce, and testation.

Muslim majority countries that have promulgated some form of MPL include Saudi Arabia, Afghanistan, Pakistan, Libya, Sudan, Senegal, Tunisia, Egypt, Indonesia, and Bangladesh. Muslim minority countries that already have operating MPL regimes or are considering passing legislation on aspects of MPL include India and South Africa.

In general, Islamic feminists have objected to the MPL legislation in many of these countries, arguing that these pieces of legislation discriminate against women. Some Islamic feminists have taken the attitude that a reformed MPL which is based on the Qur'an and Sunnah, which includes substantial input from Muslim women and which does not discriminate against women is possible. Such Islamic feminists have been working on developing such women-friendly forms of MPL. (See, for example, Canadian Council of Muslim Women for argument based on the Quran and not on what they call medieval male consensus.) Other Islamic feminists, particularly some in Muslim minority contexts which are democratic states, argue that MPL should not be reformed but should be rejected and that Muslim women should seek redress, instead, from the civil laws of those states.

For most Islamic feminists, some of the thorny issues regarding the way in which MPL has thus far been formulated include: polygyny, divorce, custody of children, maintenance and marital property. In addition, there are also more macro issues regarding the underlying assumptions of such legislation, for example, the assumption of the man as head of the household.

Sexuality

See also: Islamic sexual jurisprudence

Despite the taboo status of sex and sexuality in many Muslim societies, some Quranic scholars have argued that the Quran itself discusses these subjects openly and positively, and Islam is one of the most sexually accepting of the major world religions.[15] The Quran recognises humans as sexual beings, and Muhammad spoke of 'the sweetness of intercourse'.[16]

There is debate over the interpretations of the Quranic verses that have been cited to outlaw homosexuality, principally the verse relating to the story of Lot (see Qur'an verses: 11:69-83, 29:28-35). Quranic verses appear to relate specifically to male homosexuality. Contemporary interpreters and campaigning organisations are working to reinterpret texts to allow for a wider spectrum of sexual relationships, including homosexual and bisexual but there is much resistance from the mainstream Muslim community.[15]

Dress codes

See also: Sartorial hijab and Islam and clothing

Another issue that concerns Muslim women is the dress code expected of them. In some cultures such as Afghanistan and Saudi Arabia they are expected to wear the all-covering burqa or abaya; in others, such as Tunisia and Turkey they are forbidden to wear even the headscarf (often known as the hijab) in public buildings. Muslim feminists resist both extremes of externally imposed control. One response of adapting clothes to the requirements of modern women is the invention of the swimsuit known as the burqini.

Islamic feminists, Muslim feminists and Islamists

There are subtle yet substantial differences to be noted between the terms 'Islamic feminist', 'Muslim feminist' and those regarded as 'Islamists'. Islamic feminists ground their arguments in Islam and its teachings[17], seek the full equality of women and men in the personal and public sphere and can include non-Muslims in the discourse and debate. Differently, Muslim feminists are people who consider themselves Muslims and feminist but who may use arguments outside Islam, for example, national secular law or international human rights agreements, to counter gender inequality. See, for example, the Ni Putes Ni Soumises (Neither Whores Nor Submissives) movement, which started in deprived areas of France (the banlieue). Islamists are advocates of political Islam, the notion that the Quran and hadith mandate an Islamic government. Some Islamists advocate women's rights in the public sphere but do not challenge gender inequality in the personal, private sphere [18].

Note that any of the above can be men or women.

Notable people

See also

References

  1. ^ II International Cogress on Islamic Feminism
  2. ^ Al-Ahram Weekly | Culture | Islamic feminism: what's in a name?
  3. ^ a b c d Esposito (2005) p. 79
  4. ^ Jones, Lindsay. p.6224
  5. ^ a b Esposito (2004), p. 339
  6. ^ a b Khadduri (1978)
  7. ^ Schimmel (1992) p.65
  8. ^ Maan, McIntosh (1999)
  9. ^ Haddad, Esposito (1998) p.163
  10. ^ Badr, Gamal M. (Winter 1984), "Islamic Criminal Justice", The American Journal of Comparative Law, 32 (1): 167-169 [167-8]
  11. ^ see "Great Ancestors: Women Asserting Rights in Muslim Contexts," by Farida Shaheed with Aisha L.F. Shaheed (London/Lahore: WLUML/Shirkat Gah, 2005) [1]
  12. ^ "Islamic feminism: what's in a name?" by Margot Badran, Al-Ahram, January 17–23, 2002
  13. ^ "Exploring Islamic Feminism" by Margot Badran, Center for Muslim-Christian Understanding, Georgetown University, November 30, 2000
  14. ^ Humphreys, R. Stephen: "Between Memory and Desire - The Middle East in a Troubled Age", University of California Press, 2005
  15. ^ a b SAFRA Project Essay on Islam and Sexuality
  16. ^ See the works of Asra Nomani for more details
  17. ^ ‘Islamic feminism means justice to women’, The Milli Gazette, Vol.5 No.02, MG96 (16-31 Jan 04)
  18. ^ Islamic Feminism And The Politics Of Naming

Further reading

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