Women in Islam
|Part of a series on|
|Part of a series on|
|Women in society|
The experiences of Muslim women (Arabic: مسلمات Muslimāt, singular مسلمة Muslimah) vary widely between and within different societies. At the same time, their adherence to Islam is a shared factor that affects their lives to a varying degree and gives them a common identity that may serve to bridge the wide cultural, social, and economic differences between them.
Among the influences which have played an important role in defining the social, spiritual, and cosmological status of women in the course of Islamic history are Islam's sacred text, the Quran; the Ḥadīths, which are traditions relating to the deeds and aphorisms of Muhammad; ijmā', which is a consensus, expressed or tacit, on a question of law; qiyās, the principle by which the laws of the Quran and the Sunnah or prophetic custom are applied to situations not explicitly covered by these two sources of legislation; and fatwas, non-binding published opinions or decisions regarding religious doctrine or points of law. Additional influences include pre-Islamic cultural traditions; secular laws, which are fully accepted in Islam so long as they do not directly contradict Islamic precepts; religious authorities, including government-controlled agencies such as the Indonesian Ulema Council and Turkey's Diyanet; and spiritual teachers, which are particularly prominent in Islamic mysticism or Sufism. Many of the latter, including Ibn al-'Arabī, have themselves produced texts that have elucidated the metaphysical symbolism of the feminine principle in Islam.
There is considerable variation as to how the above sources are interpreted by Sunni Muslims. In particular, Wahhabis and Salafists tend to reject mysticism and theology outright; this has profound implications for the way that women are perceived within these ideological sects. Conversely, within Islamic Orthodoxy, both the established theological schools and Sufism are at least somewhat influential.
Sources of influence
There are four sources of influence under Islam for Muslim women. The first two, the Quran and Hadiths, are considered primary sources, while the other two are secondary and derived sources that differ between various Muslim sects and schools of Islamic jurisprudence. The secondary sources of influence include ijma, qiyas and, in forms such as fatwa, ijtihad.
Women in Islam are provided a number of guidelines under Quran and hadiths, as understood by fiqh (Islamic jurisprudence) as well as of the interpretations derived from the hadith that were agreed upon by majority of Sunni scholars as authentic beyond doubt based on hadith studies. The Quran holds that men and women have equal moral agency and they both receive equal rewards in afterlife. These interpretations and their application were shaped by the historical context of the Muslim world at the time they were written.
During his life, Muhammad married nine or eleven women depending upon the differing accounts of who were his wives. In Arabian culture, marriage was generally contracted in accordance with the larger needs of the tribe and was based on the need to form alliances within the tribe and with other tribes. Virginity at the time of marriage was emphasized as a tribal honor. William Montgomery Watt states that all of Muhammad's marriages had the political aspect of strengthening friendly relationships and were based on the Arabian custom.
Women or Sūrat an-Nisāʼ is the fourth chapter of the Quran. The title of the surah derives from the numerous references to women throughout the chapter, including verses 4:34: 4:34 and 4:127 – 4:130.: 4:127–130
The above primary sources of influence on women of Islam do not deal with every conceivable situation over time. This led to the development of jurisprudence and religious schools with Islamic scholars that referred to resources such as identifying authentic documents, internal discussions and establishing a consensus to find the correct religiously approved course of action for Muslims. These formed the secondary sources of influence for women. Among them are ijma, qiya, ijtihad and others depending on sect and the school of Islamic law. Included in secondary sources are fatwas, which are often widely distributed, orally or in writing by Muslim clerics, to the masses, in local language and describe behavior, roles and rights of women that conforms with religious requirements. Fatwas are theoretically non-binding, but seriously considered and have often been practiced by most Muslim believers. The secondary sources typically fall into five types of influence: the declared role or behavior for Muslims, both women and men, is considered obligatory, commendable, permissible, despised or prohibited. There is considerable controversy, change over time, and conflict between the secondary sources.
Gender roles in Islam are simultaneously colored by two Quranic precepts: (i) spiritual equality between women and men; and (ii) the idea that women are meant to exemplify femininity, and men masculinity.
Verily, the Muslims: men and women, the believers: men and women, the Qanit: men and the women, the men and women who are truthful, the men and the women who are patient, the Khashi`: men and the women, the men and the women who give Sadaqat, the men and the women who fast, the men and the women who guard their chastity and the men and the women who remember Allah much with their hearts and tongues, Allah has prepared for them forgiveness and a great reward.: 33:35
Islam's basic view of women and men postulates a complementarity of functions: like everything else in the universe, humanity has been created in a pair (Sūrat al-Dhāriyāt, 51:49) – neither can be complete without the other. In Islamic cosmological thinking, the universe is perceived as an equilibrium built on harmonious polar relationships between the pairs that make up all things. Moreover, all outward phenomena are reflections of inward noumena and ultimately of God.
The emphasis which Islam places upon the feminine/masculine polarity (and therefore complementarity) results in a separation of social functions. In general, a woman's sphere of operation is the home in which she is the dominant figure – and a man's corresponding sphere is the outside world.[better source needed] Women are highly respected in many aspects of domestic life such as being praised for their knowledge as ritual specialists, healers, caretakers, and those who arrange marriages in their community.
However, this separation is not, in practice, as rigid as it appears. There are many examples – both in the early history of Islam and in the contemporary world – of Muslim women who have played prominent roles in public life, including being sultanas, queens, elected heads of state and wealthy businesswomen. Moreover, it is important to recognize that in Islam, home and family are firmly situated at the centre of life in this world and of society: a man's work cannot take precedence over the private realm.
There are location-variations for women within mosques and congregations. Within some Islamic schools and branches, there are specific prayer variations for women. Women are not recommended to pray during their menstruation and for a period of time after childbirth.
These limitations are causing concern for some Muslim women.
The classical position
Both the Quran – Islam's sacred text – and the spoken or acted example of Muḥammad (sunnah) advocate the rights of women and men equally to seek knowledge. The Quran commands all Muslims to exert effort in the pursuit of knowledge, irrespective of their biological sex: it constantly encourages Muslims to read, think, contemplate and learn from the signs of God in nature. Moreover, Muḥammad encouraged education for both males and females: he declared that seeking knowledge was a religious duty binding upon every Muslim man and woman. Like her male counterpart, each woman is under a moral and religious obligation to seek knowledge, develop her intellect, broaden her outlook, cultivate her talents and then utilise her potential to the benefit of her soul and her society. Copyists made it evident that women were entitled to seek an education just as much as any man by stating in hadith that it is everyone's duty, whether you are a male or female, to seek knowledge. Along with these ideals came with hesitation from some who believed an educated woman who could read and write was described as poisonous. Many women throughout the Muslim world took this opportunity to receive as much education that was permitted under the law.
The interest of Muḥammad in female education was manifest in the fact that he himself used to teach women along with men.[better source needed] Muḥammad's teachings were widely sought by both sexes, and accordingly at the time of his death it was reported that there were many female scholars of Islam. Additionally, the wives of Muḥammad – particularly Aisha – also taught both women and men; many of Muḥammad's companions and followers learned the Quran, ḥadīth and Islamic jurisprudence (fiqh) from Aisha. Notably, there was no restriction placed on the type of knowledge acquired: a woman was free to choose any field of knowledge that interested her. Because Islam recognises that women are in principle wives and mothers, the acquisition of knowledge in fields which are complementary to these social roles was specially emphasised.
History of women's education
James E. Lindsay said that Islam encouraged religious education of Muslim women. According to a hadith in Saḥih Muslim variously attributed to 'Ā'isha and Muhammad, the women of the ansar were praiseworthy because shame did not prevent them from asking detailed questions about Islamic law.
While it was not common for women to enroll as students in formal religious schools, it was common for women to attend informal lectures and study sessions at mosques, madrasas and other public places. For example, the attendance of women at the Fatimid Caliphate's "sessions of wisdom" (majālis al-ḥikma) was noted by various historians, including Ibn al-Tuwayr, al-Muṣabbiḥī and Imam. Historically, some Muslim women played an important role in the foundation of many religious educational institutions, such as Fatima al-Fihri's founding of the al-Karaouine mosque in 859 CE, from which later developed the University of al-Karaouine.: 274 Many royal women were founders of educational institutions including madrasas. In Mamluk Cairo, women were responsible for endowing five madrasas and could even have the responsibility of being a supervisor of a madrasa administration if they had familial ties to a founder. According to the 12th-century Sunni scholar Ibn 'Asakir, there were various opportunities for female education in what is known as the Islamic Golden Age. He writes that women could study, earn ijazahs (religious degrees) and qualify as ulama and Islamic teachers.: 196, 198 Similarly, al-Sakhawi devotes one of the twelve volumes of his biographical dictionary Daw al-Lami to female religious scholars between 700 and 1800 CE, giving information on 1,075 of them.  Women of prominent urban families were commonly educated in private settings and many of them received and later issued ijazas in hadith studies, calligraphy and poetry recitation. There was a period of time where women scholars were vital to the transmission of the hadith. Important scholars such as Shuhda, Zaynab, Aisha, and Fatimah were trained at a very young age and influenced heavily by family members who were also scholars or immersed in the knowledge. Each had an extensive following and made many contributions to teaching those of various backgrounds.
Working women learned religious texts and practical skills primarily from each other, though they also received some instruction together with men in mosques and private homes.
During the colonial era, until the early 20th century, there was a gender struggle among Muslims in the British empire; educating women was viewed as a prelude to social chaos, a threat to the moral order, and man's world was viewed as a source of Muslim identity. Muslim women in British India, nevertheless, pressed for their rights independent of men; by the 1930s, 2.5 million girls had entered schools of which 0.5 million were Muslims.
In a 2013 statement, the Organization of Islamic Cooperation noted that restricted access to education is among the challenges faced by girls and women in the developing world, including OIC member states. UNICEF notes that out of 24 nations with less than 60% female primary enrollment rates, 17 were Islamic nations; more than half the adult population is illiterate in several Islamic countries, and the proportion reaches 70% among Muslim women. UNESCO estimates that the literacy rate among adult women was about 50% or less in a number of Muslim-majority countries, including Morocco, Yemen, Bangladesh, Pakistan, Niger, Mali, Gambia, Guinea, Guinea-Bissau, and Chad. Egypt had a female literacy rate of 64% in 2010, Iraq of 71% and Indonesia of 90%. Literacy has been improving in Saudi Arabia since the 1970s, the female literacy rate in 2017 for women ages 15–24 was 99.3%, equivalent to the male literacy rate of 99.3%. Western ideals have had an influence over education in Muslim countries due to the increased demand of literacy in males and females. It is evident that more women are making an effort to receive an education by attending primary and secondary school in Muslim countries.
- Gender and participation in education
Some scholars contend that Islamic nations have the world's highest gender gap in education. The 2012 World Economic Forum annual gender gap study finds the 17 out of 18 worst performing nations, out of a total of 135 nations, are the following members of Organization of Islamic Cooperation (OIC): Algeria, Jordan, Lebanon, (Nepal), Turkey, Oman, Egypt, Iran, Mali, Morocco, Côte d'Ivoire, Saudi Arabia, Syria, Chad, Pakistan and Yemen.
In contrast, UNESCO notes that at 37% the share of female researchers in Arab states compares well with other regions. In Turkey, the proportion of female university researchers is slightly higher (36%) than the average for the 27-member European Union as of 2012 (33%). Comparably, at 36.5%, the overall share of women researchers at universities and science centres in North Africa is above world (22.5%), European (33%) and developed country (26%) averages. In Iran, women account for over 60% of university students. Similarly, in Malaysia, Algeria, and in Saudi Arabia, the majority of university students have been female in recent years, while in 2016 Emirati women constituted 76.8% of people enrolled at universities in the United Arab Emirates. At the University of Jordan, which is Jordan's largest and oldest university, 65% of students were female in 2013.
In a number of OIC member states, the ratio of women to men in tertiary education is exceptionally high. Qatar leads the world in this respect, having 6.66 females in higher education for every male as of 2015. Other Muslim-majority states with notably more women university students than men include Kuwait, where 41% of females attend university compared with 18% of males; Bahrain, where the ratio of women to men in tertiary education is 2.18:1; Brunei Darussalam, where 33% of women enroll at university vis à vis 18% of men; Tunisia, which has a women to men ratio of 1.62 in higher education; and Kyrgyzstan, where the equivalent ratio is 1.61. Additionally, in Kazakhstan, there were 115 female students for every 100 male students in tertiary education in 1999; according to the World Bank, this ratio had increased to 144:100 by 2008.
A notable development specific to the study of physics is that women in Muslim-majority countries enjoy significantly greater representation than their counterparts in the United States: in the US, women make up 21% of physics undergraduates and 20% of PhD students, while the equivalent figures for Muslim-majority nations are 60%+ and 47% respectively. Female physicists who studied in Muslim-majority states and then moved to the US for academic positions noted that when they were in their previous locations, 'they did not feel they had to suppress their femininity to have their intellect – and not their appearance – be the focus of the interaction'.
Similarly, the very high (c.50%) female engineering enrolment rates in three diverse OIC member states – Tunisia, Jordan and Malaysia – have prompted the incorporation of Women in Engineering in Predominately Muslim Countries ('WIEPMCS') at three American universities (Washington State, Purdue and Western Washington). The aim of this project is to 'shed light more generally on how context shapes women's successful participation in STEM in ways that inform our efforts to broaden participation in the US', where female enrolment rates in engineering are typically 15–20%.
In the United States, a recent study done by the Institute for Social Policy and Understanding found that Muslim American women (73%) are more likely than Muslim American men (57%) to achieve higher education (post-high school education or higher).
Some scholars refer to verse 28:23 in the Quran and to Khadijah, Muhammad's first wife, a merchant before and after converting to Islam, as indications that Muslim women may undertake employment outside their homes.[disputed ]
And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man.
Traditional interpretations of Islam require a woman to have her husband's permission to leave the house and take up employment, though scholars such as Grand Mufti Ali Gomaa and Grand Ayatollah Mohammad Ebrahim Jannaati have said that women do not require a husband's permission to leave the house and work.
During medieval times, the labor force in Spanish Caliphate included women in diverse occupations and economic activities such as farming, construction workers, textile workers, managing slave girls, collecting taxes from prostitutes, as well as presidents of guilds, creditors, religious scholars.
In the 12th century, Ibn Rushd claimed that women were equal to men in all respects and possessed equal capacities to shine, citing examples of female warriors among the Arabs, Greeks and Africans to support his case. In the early history of Islam, examples of notable female Muslims who fought during the Muslim conquests and Fitna (civil wars) as soldiers or generals included Nusaybah bint Ka'ab a.k.a. Umm Amarah, Aisha, Kahula and Wafeira.
Medieval Bimarestan or hospitals included female staff as female nurses. Muslim hospitals were also the first to employ female physicians, such as Banu Zuhr family who served the Almohad caliph ruler Abu Yusuf Yaqub al-Mansur in the 12th century. This was necessary due to the segregation of male and female patients in Islamic hospitals. Later in the 15th century, female surgeons were employed at Şerafeddin Sabuncuoğlu's Cerrahiyyetu'l-Haniyye (Imperial Surgery).
Islam faith states that in the eyes of God, men and women should be equal and are allowed to fulfill the same roles. Therefore, they also are required to complete all the duties of a Muslim worshiper, including the completion of religious traditions, specifically the pilgrimage to Mecca. Islamic culture marked a movement towards liberation and equality for women, since prior Arab cultures did not enable women to have such freedoms. There is evidence that Muhammad asked women for advice and took their thoughts into account, specifically with regard to the Quran. Women were allowed to pray with men, take part in commercial interactions, and played a role in education. One of Muhammad's wives, Aisha, played a significant role in medicine, history and rhetoric. Women, however, did not hold religious titles, but some held political power with their husbands or on their own. The historic role of women in Islam is connected to societal patriarchal ideals, rather than actual ties to the Quran. The issue of women in Islam is becoming more prevalent in modern society.
Patterns of women's employment vary throughout the Muslim world: as of 2005, 16% of Pakistani women were "economically active" (either employed, or unemployed but available to furnish labor), whereas 52% of Indonesian women were. According to a 2012 World Economic Forum report and other recent reports, Islamic nations in the Middle East and North Africa region are increasing their creation of economic and employment opportunities for women; compared, however, to every other region in the world, the Middle East and North African region ranks lowest on economic participation, employment opportunity and the political empowerment of women. Ten countries with the lowest women labour force participation in the world – Jordan, Oman, Morocco, Iran, Turkey, Algeria, Yemen, Saudi Arabia, Pakistan and Syria – are Islamic countries, as are the four countries that have no female parliamentarians.
Women are allowed to work in Islam, subject to certain conditions. For example, an acceptable circumstance is if a woman is in financial need and her employment does not cause her to neglect her important role as a mother and wife. It has been claimed that it is the responsibility of the Muslim community to organize work for women, so that she can do so in a Muslim cultural atmosphere, where her rights (as set out in the Quran) are respected. Islamic law however, permits women to work in Islamic conditions, such as the work not requiring the woman to violate Islamic law (e.g., serving alcohol), and that she maintain her modesty while she performs any work outside her home.
In some cases, when women have the right to work and are educated, women's job opportunities may in practice be unequal to those of men. In Egypt for example, women have limited opportunities to work in the private sector because women are still expected to put their role in the family first, which causes men to be seen as more reliable in the long term.[page needed] In Saudi Arabia, it was illegal for Saudi women to drive until June 2018.[page needed] It is becoming more common for Saudi Arabian women to procure driving licences from other Gulf Cooperation Council states such as the United Arab Emirates and Bahrain.
According to the International Business Report (2014) published by global accounting network Grant Thornton, Indonesia – which is the world's largest Muslim country by population – has ≥40% of senior business management positions occupied by women, a greater proportion than the United States (22%) and Denmark (14%). Prominent female business executives in the Islamic world include Güler Sabancı, the CEO of the industrial and financial conglomerate Sabancı Holding; Ümit Boyner, a non-executive director at Boyner Holding who was the chairwoman of TÜSİAD, the Turkish Industrialists and Businessmen Association, from 2010 to 2013; Bernadette Ruth Irawati Setiady, the CEO of PT Kalbe Farma Tbk., the largest pharmaceutical company in the ASEAN trade bloc; Atiek Nur Wahyuni, the director of Trans TV, a major free-to-air television station in Indonesia; and Elissa Freiha, a founding partner of the UAE-based investment platform WOMENA.
In the United States, the Institute for Social Policy and Understanding found that, "Instead of hiding, Muslim women responded to a Trump win with greater giving." Nearly 30% of Muslim women vs. 19% of Muslim men have increased their donations to an organization associated with their faith community since the 2016 US presidential election, demonstrating a level of financial independence and influence.
Financial and legal matters
According to all schools of Islamic law, the injunctions of the sharia of Islam apply to all Muslims, male and female, who have reached the age of maturity – and only to them. All Muslims are in principle equal before the law. The Quran especially emphasises that its injunctions concern both men and women in several verses where both are addressed clearly and in a distinct manner, such as in Sūrat al-Aḥzāb at 33:35 ('Verily, men who surrender unto God, and women who surrender...').
Most Muslim majority countries, and some Muslim minority countries, follow a mixed legal system, with positive laws and state courts, as well as sharia-based religious laws and religious courts. Those countries that use sharia for legal matters involving women, adopt it mostly for personal law; however, a few Islamic countries such as Saudi Arabia, Iran, Afghanistan, Pakistan and Yemen also have sharia-based criminal laws.
According to Jan Michiel Otto, "[a]nthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion." In some areas, tribal practices such as vani, Ba'ad and "honor" killing remain an integral part of the customary legal processes involving Muslim women. In turn, article 340 of the Jordanian Penal Code, which reduces sentences for killing female relatives over adultery, and is commonly believed to be derived from Islamic law, was in fact borrowed from French criminal law during the Ottoman era.
Other than applicable laws to Muslim women, there is gender-based variation in the process of testimony and acceptable forms of evidence in legal matters. Some Islamic jurists have held that certain types of testimony by women may not be accepted. In other cases, the testimony of two women equals that of one man.
Financial and legal agency: The classical position
According to verse 4:32 of Islam's sacred text, both men and women have an independent economic position: 'For men is a portion of what they earn, and for women is a portion of what they earn. Ask God for His grace. God has knowledge of all things.' Women therefore are at liberty to buy, sell, mortgage, lease, borrow or lend, and sign contracts and legal documents. Additionally, women can donate money, act as trustees and set up a business or company. These rights cannot be altered, irrespective of marital status. When a woman is married, she legally has total control over the dower – the mahr or bridal gift, usually financial in nature, while the groom pays to the bride upon marriage – and retains this control in the event of divorce.
Quranic principles, especially the teaching of zakāh or purification of wealth, encourage women to own, invest, save and distribute their earnings and savings according to their discretion.[page needed] These also acknowledge and enforce the right of women to participate in various economic activities.[page needed]
In contrast to many other cultures, a woman in Islam has always been entitled as per sharia law to keep her family name and not take her husband's name. Therefore, a Muslim woman has traditionally always been known by the name of her family as an indication of her individuality and her own legal identity: there is no historically practiced process of changing the names of women be they married, divorced or widowed. With the spread of western-style state bureaucracies across the Islamic world from the nineteenth century onwards, this latter convention has come under increasing pressure, and it is now commonplace for Muslim women to change their names upon marriage.
"For men is a share from what the parents and near relatives leave, and for women is a share from what the parents and near relative leave from less from it or more, a legal share." (Al-Quran 4:7)
Bernard Lewis says that classical Islamic civilization granted free Muslim women relatively more property rights than women in the West, even as it sanctified three basic inequalities between master and slave, man and woman, believer and unbeliever. Even in cases where property rights were granted in the West, they were very limited and covered only upper-class women. Over time, while women's rights have improved elsewhere, those in many Muslim-dominated countries have remained comparatively restricted.
Women's property rights in the Quran are from parents and near relatives. A woman, according to Islamic tradition, does not have to give her pre-marriage possessions to her husband and receive a mahr (dower) which she then owns. Furthermore, any earnings that a woman receives through employment or business, after marriage, is hers to keep and need not contribute towards family expenses. This is because, once the marriage is consummated, in exchange for tamkin (sexual submission), a woman is entitled to nafaqa – namely, the financial responsibility for reasonable housing, food and other household expenses for the family, including the spouse, falls entirely on the husband. In traditional Islamic law, a woman is also not responsible for the upkeep of the home and may demand payment for any work she does in the domestic sphere.
Property rights enabled some Muslim women to possess substantial assets and fund charitable endowments. In mid-sixteenth century Istanbul, 36.8% of charitable endowments (awqāf) were founded by women. In eighteenth century Cairo, 126 out of 496 charitable foundations (25.4%) were endowed by women. Between 1770 and 1840, 241 out of 468 or 51% of charitable endowments in Aleppo were founded by women.
The Quran grants inheritance rights to wife, daughter, and sisters of the deceased. However, women's inheritance rights to her father's property are unequal to her male siblings, and varies based on number of sisters, stepsisters, stepbrothers, if mother is surviving, and other claimants. The rules of inheritance are specified by a number of Quran verses, including Surah "Baqarah" (chapter 2) verses 180 and 240; Surah "Nisa(h)" (chapter 4) verses 7–11, 19 and 33; and Surah "Maidah" (chapter 5), verses 106–108. Three verses in Surah "Nisah" (chapter 4), verses 11, 12 and 176, describe the share of close relatives. The religious inheritance laws for women in Islam are different from inheritance laws for non-Muslim women under common laws.
The Islamic teaching of going out of one's way to treat women equitably in financial dealings is exemplified by a story featuring Abū Ḥanīfa al-Nuʿmān ibn Thābit ibn Zūṭā (700–767) – the founder of the Ḥanafī School of Law, who in his earlier life was a textile merchant in a garrison town – and a woman who came to his store offering to sell Abū Ḥanīfa a silk garment. The author and investment banker Harris Irfan narrates the story as follows:
"The lady offered to sell the garment to Abu Hanifa for 100 dirhams but Abu Hanifa would not buy it. 'It is worth more than a hundred', he told the surprised woman. 'How much?' he asked her again. She offered to sell it for 200 dirhams and he turned her down. Then she asked for 300, then 400, at which point the exasperated woman scolded him. 'You are mocking me', she declared, and prepared to walk away from the deal to try her luck elsewhere. So they summoned another merchant and he solemnly valued the garment at 500 dirhams. Rather than profit from the woman's ignorance, Abu Hanifa had opted to settle for a fair trade, a principle he would abide by all his life – that the greedy should be regulated from taking advantage of the vulnerable."
Sexual crimes and sins
The fornicating woman and the fornicating man, flog each one of them with one hundred stripes. No pity for them should prevail upon you in the matter of Allah's religion, if you really believe in Allah and the Last Day; and a group of believers must witness their punishment. A man who is fornicator will not marry but a woman who is a fornicator or a polytheist; and a woman who is a fornicator will not marry but a man who is a fornicator or a polytheist. And this (i.e. marrying such spouses) has been prohibited for the believers. (Al-Quran 24:2–3)
- Traditional jurisprudence
Zina is an Islamic legal term referring to unlawful sexual intercourse. According to traditional jurisprudence, zina can include adultery (of married parties), fornication (of unmarried parties), prostitution, bestiality, and, according to some scholars, rape. The Quran disapproved of the promiscuity prevailing in Arabia at the time, and several verses refer to unlawful sexual intercourse, including one that prescribes the punishment of 100 lashes for fornicators. Zina thus belong to the class of hadd (pl. hudud) crimes, which have Quranically specified punishments.
Although stoning for zina is not mentioned in the Quran, all schools of traditional jurisprudence agreed on the basis of hadith that it is to be punished by stoning if the offender is muhsan (adult, free, Muslim, and having been married), with some extending this punishment to certain other cases and milder punishment prescribed in other scenarios. The offenders must have acted of their own free will. According to traditional jurisprudence, zina must be proved by testimony of four adult, pious male eyewitnesses to the actual act of penetration, or a confession repeated four times and not retracted later. Any Muslim who accuses another Muslim of zina but fails to produce the required witnesses commits the crime of false accusation (qadhf, القذف). Some contend that this sharia requirement of four eyewitnesses severely limits a man's ability to prove zina charges against women, a crime often committed without eyewitnesses. The Maliki legal school also allows an unmarried woman's pregnancy to be used as evidence, but the punishment can be averted by a number of legal "semblances" (shubuhat), such as existence of an invalid marriage contract. These requirements made zina virtually impossible to prove in practice.
Aside from "a few rare and isolated" instances from the pre-modern era and several recent cases, there is no historical record of stoning for zina being legally carried out. Zina became a more pressing issue in modern times, as Islamist movements and governments employed polemics against public immorality. After sharia-based criminal laws were widely replaced by European-inspired statutes in the modern era, in recent decades several countries passed legal reforms that incorporated elements of hudud laws into their legal codes. Iran witnessed several highly publicized stonings for zina in the aftermath of the Islamic revolution. In Nigeria local courts have passed several stoning sentences, all of which were overturned on appeal or left unenforced. While the harsher punishments of the Hudood Ordinances have never been applied in Pakistan, in 2005 Human Rights Watch reported that over 200,000 zina cases against women were underway at various levels in Pakistan's legal system.
Qazf and Li'an
In 'qazf' when someone accuses a chaste woman without four witnesses then he is to be punished with being flogged with eighty lashes. His testimony will become inadmissible forever unless he repents and improves (24:4–5) However, in 'lian', when the husband accuses the wife of adultery without witnesses, he have to swear five times each to support his case. If he takes oaths she is to be punished with 100 flogging and stoning unless she too takes oaths in similar way to support her case, her oaths are upheld over his and she will not be punished(24:6–9).
And those who accuse chaste women and never bring four witnesses, flog them eighty strips and never admit their testimony forever; indeed they themselves are impure. Except those who repent after this and amend themselvess; then God is forgiving and merciful. And those who accuse their wives and do not have witnesses then witness of each one of them is four oaths by God that he is of truthfuls. And fifth that curse of God be on him if he is of liars. And it can save her from punishment if she oaths by God four times that he is of liars. And fifth time that wrath of God be on her if he is of truthfuls.
- Traditional jurisprudence
Rape is considered a serious sexual crime in Islam, and can be defined in Islamic law as: "Forcible illegal sexual intercourse by a man with a woman who is not legally married to him, without her free will and consent".
Sharia law makes a distinction between adultery and rape and applies different rules. According to Professor Oliver Leaman, the required testimony of four male witnesses having seen the actual penetration applies to illicit sexual relations (i.e. adultery and fornication), not to rape. The requirements for proof of rape are less stringent:
Rape charges can be brought and a case proven based on the sole testimony of the victim, providing that circumstantial evidence supports the allegations. It is these strict criteria of proof which lead to the frequent observation that where injustice against women does occur, it is not because of Islamic law. It happens either due to misinterpretation of the intricacies of the sharia laws governing these matters, or cultural traditions; or due to corruption and blatant disregard of the law, or indeed some combination of these phenomena.
In the case of rape, the adult male perpetrator (i.e. rapist) of such an act is to receive the ḥadd zinā, but the non-consenting or invalidly consenting female (i.e. rape victim) is to be regarded as innocent of zinā and relieved of the ḥadd punishment.
- Modern criminal laws
Rape laws in a number of Muslim-majority countries have been a subject of controversy. In some of these countries, such as Morocco, the penal code is neither based on Islamic law nor significantly influenced by it, while in other cases, such as Pakistan's Hudood Ordinances, the code incorporates elements of Islamic law.
Witness of woman
In Quran, surah 2:282 equates two women as substitute for one man, in matters requiring witnesses.
O ye who believe! When ye contract debt with each other for a fixed period of time, reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable himself to dictate, let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing.
Narrated Abu Sa'id Al-Khudri:
The prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes". He said, " This is deficiency of her mind".
(Sahih Bukhari: Book of Witnesses: Chapter witness of women: Hadith no. 2658)
Regarding the hadith, that is used to prove the half-testimony status, Ghamidi and members of his foundation, Al-Mawrid, argue against its reliability and its common understanding.(27:37) Ghamidi also contends that the narration cannot be used in all general cases because it is related to the Qur'an verse whose subject is related only to financial matters. Another Pakistani religious scholar Ishaq argues that acquiring conclusive evidence is important, regardless of whether it can be obtained from just one man or just one woman. According to Ghamidi, regarding the verse Ibn al-Qayyim and Ibn Taymiyya also held similar views to his.(11:31)
Al-Qayyim argued that the verse relates to the heavy responsibility of testifying by which an owner of wealth protects his rights, not with the decision of a court; the two are completely different from each other. It is also argued that this command shows that the Qur'an does not want to make difficulties for women. Ibn Taymiyya also reasoned the deficiency of using Qur'an 2:282 to prove evidentiary discrimination against women. However, both Ibn al-Qayyim and Ibn Taymiyya did believe in the difference of probative value of men's and women's testimony. It is argued that even though Ibn al-Qayyim believed that women were more prone to making errors, instead of concluding a general discrimination from this, women's testimony was to be treated on an individual basis. This is because Ibn al-Qayyim contended that in cases where a woman and man share all the Islamic good qualities of a witness, a woman's testimony corroborated by another woman may actually be considered stronger than the uncorroborated testimony of a man. Additionally, Ibn al-Qayyim also regarded the testimony of some exceptional women like those who transmitted the Hadith as doubtlessly greater than a single man of lesser esteem.
Ibn Taymiyya writes:
"فَمَا كَانَ مِنْ الشَّهَادَاتِ لَا يُخَافُ فِيهِ الضَّلَالُ فِي الْعَادَةِ لَمْ تَكُنْ فِيهِ عَلَى نِصْفِ رَجُلٍ" "Whatever there is among the testimonies of women, which there is no fear of habitual error, then they are not considered as half of a man."
Ibn al-Qayyim writes:
"وَالْمَرْأَةُ الْعَدْلُ كَالرَّجُلِ فِي الصِّدْقِ وَالْأَمَانَةِ وَالدِّيَانَة إلَّا أَنَّهَا لَمَّا خِيفَ عَلَيْهَا السَّهْوُ وَالنِّسْيَانُ قَوِيَتْ بِمِثْلِهَا وَذَلِكَ قَدْ يَجْعَلُهَا أَقْوَى مِنْ الرَّجُلِ الْوَاحِدِ أَوْ مِثْلَهُ" "The woman is equal to the man in honesty, trust, and piety; otherwise, whenever it is feared that she will forget or misremember, she is strengthened with another like herself. That makes them stronger than a single man or the likes of him."
In Islamic law, testimony (shahada) is defined as attestation of knowledge with regard to a right of a second party against a third. It exists alongside other forms of evidence, such as the oath, confession, and circumstantial evidence. In classical sharia criminal law men and women are treated differently with regard to evidence and bloodmoney. The testimony of a man has twice the strength of that of a woman. However, with regard to hadd offenses and retaliation, the testimonies of female witnesses are not admitted at all. A number of Muslim-majority countries, particularly in the Arab world, presently treat a woman's testimony as half of a man's in certain cases, mainly in family disputes adjudicated based on Islamic law.
Classical commentators commonly explained the unequal treatment of testimony by asserting that women's nature made them more prone to error than men. Muslim modernists have followed the Egyptian reformer Muhammad Abduh in viewing the relevant scriptural passages as conditioned on the different gender roles and life experiences that prevailed at the time rather than women's innately inferior mental capacities, making the rule not generally applicable in all times and places.
in other explanation the reason behind this inequality is that in a household a portion of the male's share has to go on into caring for the family and providing their needs, meanwhile the female can act freely with her share
Men are the protectors of women, because Allah has given the one more than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them and refuse to share their beds and beat them; but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). If you fear a breach between them then appoint an arbiter from his folks and an arbiter from her folks; if they desire reconciliation God will bring about between them; indeed God is All-knowing All-aware. (Al-Quran, An-Nisa, 34-35)
The word "strike" in this verse which is understood as "beating" or "hitting" in English – w'aḍribūhunna – is derived from the Arabic root word ḍaraba, which has over fifty derivations and definitions, including "to separate', "to oscillate" and "to play music". The common conservative interpretations translate and understand the word to mean as strike or beat in this verse, with many making a special note of the striking being specifically of low severity, however, there does exist Islamic thought that suggests a different interpretation also. Even within the Quran itself, the most common use[where?] of this word is not with the definition "to beat", but as verb phrases which provide a number of other meanings, including, as argued by some, several which are more plausible within the context of 4:34, such as "to leave [your wife in the event of disloyalty]", and "to draw them lovingly towards you [following temporarily not sleeping with them in protest at their disloyal behaviour].
Sharia law addresses domestic violence through the concept of darar or harm that encompasses several types of abuse against a spouse, including physical abuse. The laws concerning darar state that if a woman is being harmed in her marriage, she can have it annulled: physically assaulting a wife violates the marriage contract and is grounds for immediate divorce.
Sharia court records from the Ottoman period illustrate the ability of women to seek justice when subject to physical abuse: as a notable 1687 case from Aleppo demonstrates, courts gave out penalties such as corporal punishment to abusive husbands.
A sixteenth-century fatwa issued by the Şeyhülislam (Shaykh al-Islam, the highest religious authority in the jurisdiction) of the Ottoman Empire stated that in the event of a judge becoming aware of serious spousal abuse, he has the legal authority to prevent the husband hurting his wife "by whatever means possible", including ordering their separation (at the request of the wife).
Jonathan A.C. Brown gives the wider scholarly tendency when it comes to the verse: The vast majority of the ulama across the Sunni schools of law inherited Muhammad's unease over domestic violence and placed further restrictions on the evident meaning of the 'Wife Beating Verse'. A leading Meccan scholar from the second generation of Muslims, Ata' bin Abi Rabah, counseled a husband not to beat his wife even if she ignored him but rather to express his anger in some other way. Darimi, a teacher of both Tirmidhi and Muslim bin Hajjaj as well as a leading early scholar in Iran, collected all the Hadiths showing Muhammad's disapproval of beating in a chapter entitled 'The Prohibition on Striking Women'. A thirteenth-century scholar from Granada, Ibn Faras, notes that one camp of ulama had staked out a stance forbidding striking a wife altogether, declaring it contrary to Muhammad's example and denying the authenticity of any Hadiths that seemed to permit beating. Even Ibn Hajar, the pillar of late medieval Sunni Hadith scholarship, concludes that, contrary to what seems to be an explicit command in the Quran, the hadiths of Muhammad leave no doubt that striking one's wife to discipline her actually falls under the sharia ruling of 'strongly disliked' or 'disliked verging on prohibited.
In recent years, numerous prominent scholars in the tradition of Orthodox Islam have issued fatwas (legal opinions) against domestic violence. These include the Shī'ite scholar Mohammed Hussein Fadlallah, who promulgated a fatwa on the occasion of the International Day for the Elimination of Violence Against Women in 2007, which states that Islam forbids men from exercising any form of violence against women; Shakyh Muhammad Hisham Kabbani, the Chairman of the Islamic Supreme Council of America, who co-authored The Prohibition of Domestic Violence in Islam (2011) with Dr. Homayra Ziad; and Cemalnur Sargut, the president of the Turkish Women's Cultural Association (TÜRKKAD), who has stated that men who engage in domestic violence "in a sense commit polytheism (shirk)": "Such people never go on a diet to curb the desires of their ego...[Conversely] In his Mathnawi Rumi says love for women is because of witnessing Allah as reflected in the mirror of their being. According to tasawwuf, woman is the light of Allah's beauty shed onto this earth. Again in [the] Mathanawi Rumi says a man who is wise and fine-spirited is understanding and compassionate towards a woman, and never wants to hurt or injure her."
Some scholars claim Islamic law, such as verse 4:34 of Quran, allows and encourages domestic violence against women, when a husband suspects nushuz (disobedience, disloyalty, rebellion, ill conduct) in his wife. Other scholars claim wife beating, for nashizah, is not consistent with modern perspectives of Quran.
There are a number of translations of this verse from the Arabic original, and all vary to some extent. Some Muslims, such as Islamic feminist groups, argue that Muslim men use the text as an excuse for domestic violence.
In Muhammad's farewell sermon as recorded in al-Tabari's History, and in a Sahih Hadith collected by Abu Dawud, he instructed husbands to beat their wives, without severity (فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ fadribuhunna darban ghayra mubarrih; literal translation: "beat them, a beating without severity") When asked by Ibn Abbas the cousin and companion of Muhammd Ibn Abbas replied back: "I asked Ibn Abbas: 'What is the hitting that is Ghayr Al-Mubarrih (Without Severity) ?' He replied [with] the siwak (toothbrush like a twig) and the like'. This is obtained not only from the context of the sermon and the hadith cited, but also from the cited Cliff Note 772 in Vol. IX of Al-Tabari's history. Ibn 'Abbas, a companion of Muhammad also the uncle of Muhammad, is recorded in the Tafsir of al-Tabari for verse 4:34 as saying that beating without severity is using a siwak (small tooth cleaning object) or something similar to it. There are sources that say that Muhammad himself never hit a woman and forbade it. In a hadith collected by Abu Dawud, Muhammad told men not to hit their wives on the face.
Narrated Mu'awiyah al-Qushayri: Mu'awiyah asked: Messenger of Allah, what is the right of the wife of one of us over him? He replied: That you should give her food when you eat, clothe her when you clothe yourself, do not strike her on the face, do not revile her or separate yourself from her except in the house. Abu Dawud said: The meaning of "do not revile her" is, as you say: "May Allah revile you".
Another hadith narration of the Farewell Sermon appears in Sunan Ibn Majah. The Arabic phrase mentioned above is here translated, "hit them, but without causing injury or leaving a mark."
It was narrated that: Sulaiman bin Amr bin Ahwas said: "My father told me that he was present at the Farewell Pilgrimage with the Messenger of Allah. He praised and glorified Allah, and reminded and exhorted (the people). Then he said: 'I enjoin good treatment of women, for they are prisoners with you, and you have no right to treat them otherwise, unless they commit clear indecency. If they do that, then forsake them in their beds and hit them, but without causing injury or leaving a mark. If they obey you, then do not seek means of annoyance against them. You have rights over your women and your women have rights over you. Your rights over your women are that they are not to allow anyone whom you dislike to tread on your bedding (furniture), nor allow anyone whom you dislike to enter your houses. And their right over you are that you should treat them kindly with regard to their clothing and food.' " Grade: Sahih
`A'isha said: the Messenger of Allah (saws) never struck a servant or a woman.
Some conservative translations suggest Muslim husbands are permitted to use light force on their wives, and others claim permissibly to strike them with a Miswak and chastise them. The relationship between Islam and domestic violence is disputed by some Islamic scholars.
The Lebanese educator and journalist 'Abd al-Qadir al-Maghribi argued that perpetrating acts of domestic violence goes against Muḥammad's own example and injunction. In his 1928 essay, Muḥammad and Woman, al-Maghribi said: "He [Muḥammad] prohibited a man from beating his wife and noted that beating was not appropriate for the marital relationship between them". Muḥammad underlined the moral and logical inconsistency in beating one's wife during the day and then praising her at night as a prelude to conjugal relations. The Austrian scholar and translator of the Quran Muhammad Asad (Leopold Weiss) said: It is evident from many authentic traditions that the Prophet himself intensely detested the idea of beating one's wife...According to another tradition, he forbade the beating of any woman with the words, "Never beat God's handmaidens."'
In practice, the legal doctrine of many Islamic nations, in deference to sharia law, have refused to include, consider or prosecute cases of domestic violence, limiting legal protections available to Muslim women. In 2010, for example, the highest court of United Arab Emirates (Federal Supreme Court) considered a lower court's ruling, and upheld a husband's right to "chastise" his wife and children with physical violence. Article 53 of the United Arab Emirates' penal code acknowledges the right of a "chastisement by a husband to his wife and the chastisement of minor children" so long as the assault does not exceed the limits prescribed by Sharia. In Lebanon, as many as three-quarters of all Lebanese women have suffered physical abuse at the hands of husbands or male relatives at some point in their lives. In Afghanistan, over 85% of women report domestic violence; other nations with very high rates of domestic violence and limited legal rights include Syria, Pakistan, Egypt, Morocco, Iran, Yemen and Saudi Arabia. In some Islamic countries such as Turkey, where legal protections against domestic violence have been enacted, serial domestic violence by husband and other male members of her family is mostly ignored by witnesses and accepted by women without her getting legal help, according to a Government of Turkey report.
Turkey was the first country in Europe to ratify (on 14 March 2012) the Council of Europe Convention on preventing and combating violence against women and domestic violence, which is known as the Istanbul Convention because it was first opened for signature in Turkey's largest city (on 11 May 2011). Three other European countries with a significant (≥c.20%) Muslim population – Albania, Bosnia and Herzegovina and Montenegro – have also ratified the convention, while Macedonia is a signatory to the document. The aim of the convention is to create a Europe free from violence against women and domestic violence. On 10 December 2014, the Serbian-Turkish pop star Emina Jahović released a video clip entitled Ne plašim se ("I'm not scared") to help raise awareness of domestic violence in the Balkans. Ne plašim se highlighted the link between alcohol consumption and domestic abuse. The film's release date was timed to coincide with the United Nations' Human Rights Day.
In the United States, a recent 2017 study done by the Institute for Social Policy and Understanding found that, "Domestic violence occurs in the Muslim community as often as it does in Christian and non- affiliated communities, but Muslim victims are more likely to involve faith leaders.". Data from the study demonstrates that among American Muslims 13% of those surveyed said they knew someone in their faith community who was a victim of domestic violence, a number similar to that of Catholics (15%), Protestants (17%), of non-affiliated (14%), and even the general public (15%). Among Americans Muslims who knew of a domestic violence incident in the past year, the percentage of them who said the crime was reported to law enforcement (50%) is comparable to other groups and the general public as well. American Muslim respondents reported that a faith leader was informed of the domestic violence about half the time, a significantly higher rate than any other faith group surveyed in the poll.
Among classical Muslim authors, the notion of love was developed along three conceptual lines, conceived in an ascending hierarchical order: natural love, intellectual love, and divine love.
In traditional Islamic societies, love between men and women was widely celebrated, and both the popular and classical literature of the Muslim world is replete with works on this theme. Throughout Islamic history, intellectuals, theologians, and mystics have extensively discussed the nature and characteristics of romantic love ('ishq). In its most common intellectual interpretation of the Islamic Golden Age, ishq refers to an irresistible desire to obtain possession of the beloved, expressing a deficiency that the lover must remedy in order to reach perfection.
The Arab love story of Lāyla and Majnūn was arguably more widely known amongst Muslims than that of Romeo and Juliet in (Northern) Europe, while Jāmī's retelling of the story of Yusuf (Joseph) and Zulaykhā — based upon the narrative of Surat Yusuf in the Quran — is a seminal text in the Persian, Urdu, and Bengali literary canons. The growth of affection (mawadda) into passionate love (ishq) received its most probing and realistic analysis in The Ring of the Dove by the Andalusian scholar Ibn Hazm. The theme of romantic love continues to be developed in the modern and even postmodern fiction from the Islamic world: The Black Book (1990) by the Nobel Prize winner Orhan Pamuk is a nominal detective story with extensive meditations on mysticism and obsessive love, while another Turkish writer, Elif Şafak, intertwines romantic love and Sufism in her 2010 book The Forty Rules of Love: A Novel of Rumi.
In Islamic mysticism or Sufism, romantic love is viewed as a metaphysical metaphor for the love of God. However, the importance of love extends beyond the metaphorical: ibnʿArabī, who is widely recognised as the 'greatest of spiritual masters [of Sufism]', posited that for a man, sex with a woman is the occasion for experiencing God's 'greatest self-disclosure' (the position is similar vice versa):
The most intense and perfect contemplation of God is through women, and the most intense union is the conjugal act.
This emphasis on the sublimity of the conjugal act holds true for both this world and the next: the fact that Islam considers sexual relationships one of the ultimate pleasures of paradise is well-known; moreover, there is no suggestion that this is for the sake of producing children. Accordingly, (and in common with civilisations such as the Chinese, Indian, and Japanese), the Islamic world has historically generated significant works of erotic literature and technique, and many centuries before such a genre became culturally acceptable in the West: Richard Burton's substantially ersatz 1886 translation of The Perfumed Garden of Sensual Delight, a fifteenth-century sex manual authored by Muḥammad ibn Muḥammad al-Nafzawi, was labelled as being 'for private circulation only' owing to the puritanical mores and corresponding censorship laws of Victorian England.
Love of women
Particularly within the context of religion – a domain which is often associated with sexual asceticism – Muḥammad is notable for emphasising the importance of loving women. According to a famous ḥadīth, Muḥammad stated: "Three things of this world of yours were made lovable to me: women, perfume – and the coolness of my eye was placed in the ritual prayer". This is enormously significant because in the Islamic faith, Muḥammad is by definition the most perfect human being and the most perfect male: his love for women shows that the perfection of the human state is connected with love for other human beings, not simply with love for God. More specifically, it illustrates that male perfection lies in women and, by implication, female perfection in men. Consequently, the love Muḥammad had for women is obligatory on all men, since he is the model of perfection that must be emulated.
There is a Hadith quoting,
"There is nothing better for two who love each other than marriage."
Prominent figures in Islamic mysticism have elaborated on this theme. Ibn 'Arabī reflected on the above ḥadīth as follows: "….he [Muḥammad] mentioned women [as one of three things from God's world made lovable to him]. Do you think that which would take him far from his Lord was made lovable to him? Of course not. That which would bring him near to his Lord was made lovable to him.
"He who knows the measure of women and their mystery will not renounce love for them. On the contrary, one of the perfections of the gnostic is love for them, for this is a prophetic heritage and a divine love. For the Prophet said, '[women] were made lovable to me.' Hence he ascribed his love for them only to God. Ponder this chapter – you will see wonders!"
Ibn 'Arabī held that witnessing God in the female human form is the most perfect mode of witnessing: if Muḥammad was made to love women, it is because women reflect God. Rūmī came to a similar conclusion: "She [woman] is the radiance of God, she is not your beloved. She is the Creator – you could say that she is not created."
According to Gai Eaton, there are several other ḥadīths on the same theme which underline Muḥammad's teaching on the importance of loving women:
- "You should cherish your woman from the perfume of her hair to the tips of her toes."
- "The best of you is the one who is best to his wife."
- "The whole world is to be enjoyed, but the best thing in the world is a good woman."
Another well-known ḥadīth explicitly states that loving conduct towards one's wife is synonymous with advanced religious understanding:
- "The most perfect in faith amongst believers is he who is best in manner and kindest to his wife."
Both the concept and the reality of beauty are of exceptional importance in the Islamic religion: beauty (iḥsān, also translated as "virtue", "excellence", and "making beautiful") is the third element of the canonical definition of Islam after belief (īmān) and practice (islām). At 53:31, the Quran emphasises the importance of avoiding ugly actions, while at 10:26 it states: "Those who do what is beautiful will receive the most beautiful and increase [or more than this]."
Female beauty is a central theme in Islam, which regards it as "the most direct visible manifestation of God's beauty, gentleness, mercy and forgiveness". This theme is developed most famously in Islamic mysticism or Sufism. In her work The Mystical Dimensions of Islam, Annemarie Schimmel records the position of Ibn ʿArabī – who is generally regarded as the greatest Sufi – on "perceiving the divine through the medium of female beauty and seeing the female as the true revelation of God's mercy and creativity" as follows:
"The closing chapter of the Fuṣūṣ al-ḥikam, that on the Prophet Muhammad, centers around the famous tradition according to which the Prophet was given a love for perfumes and women and joy in prayer. Thus, Ibn 'Arabī could defend the idea that 'love of women belongs to the perfection of the gnostics, for it is inherited from the Prophet and is a divine love' (R 480). Woman reveals, for Ibn Arabī, the secret of the compassionate God. The grammatical fact that the word dhāt, 'essence', is feminine offers Ibn Arabī different methods to discover this feminine element in God."
Marriage is the central institution of family life and society, and therefore the central institution of Islam. On a technical level, it is accomplished through a contract which is confirmed by the bride's reception of a dowry or mahr, and by the witnessing of the bride's consent to the marriage. (Silence by the woman when being introduced to her husband to be is considered consent.) A woman has the freedom to propose to a man of her liking, either orally or in writing. Muḥammad himself was the subject of a spoken marriage proposal from a Muslim lady which was worded "I present myself to you", although ultimately Muḥammad solemnized her marriage to another man.
Within the marriage contract itself, the bride has the right to stipulate her own conditions. These conditions usually pertain to such issues as marriage terms (e.g. that her husband may not take another wife), and divorce terms (e.g. that she may dissolve the union at her own initiative if she deems it necessary). In addition, dowries – one on marriage, and another deferred in case of divorce – must be specified and written down; they should also be of substance. The dowry is the exclusive property of the wife and should not be given away, neither to her family nor her relatives. According to the Quran (at 4:2), the wife may freely choose to give part of their dowry to the husband. Fiqh doctrine says a woman's property, held exclusively in her name cannot be appropriated by her husband, brother or father. For many centuries, this stood in stark contrast with the more limited property rights of women in (Christian) Europe. Accordingly, Muslim women in contemporary America are sometimes shocked to find that, even though they were careful to list their assets as separate, these can be considered joint assets after marriage.
Marriage ceremony and celebrations
When agreement to the marriage has been expressed and witnessed, those present recite the Al-Fatiha prayer (the opening chapter of the Quran). Normally, marriages are not contracted in mosques but in private homes or at the offices of a judge (qāḍi). The format and content of the ceremony (if there is one) is often defined by national or tribal customs, as are the celebrations ('urs) that accompany it. In some parts of the Islamic world these may include processions in which the bride gift is put on display; receptions where the bride is seen adorned in elaborate costumes and jewellery; and ceremonial installation of the bride in the new house to which she may be carried in a litter (a type of carriage). The groom may ride through the streets on a horse, followed by his friends and well-wishers, and there is always a feast called the walīmah.
Historical commonality of divorce
In contrast to the Western and Orient world where divorce was relatively uncommon until modern times, divorce was a more common occurrence in certain parts of the late medieval Muslim world. In the Mamluk Sultanate and Ottoman Empire, the rate of divorce was high. The work of the scholar and historian Al-Sakhawi (1428–1497) on the lives of women show that the marriage pattern of Egyptian and Syrian urban society in the fifteenth century was greatly influenced by easy divorce, and practically untouched by polygamy. Earlier Egyptian documents from the eleventh to thirteenth centuries also showed a similar but more extreme pattern: in a sample of 273 women, 118 (45%) married a second or third time. Edward Lane's careful observation of urban Egypt in the early nineteenth century suggests that the same regime of frequent divorce and rare polygamy was still applicable in these last days of traditional society. In the early 20th century, some villages in western Java and the Malay peninsula had divorce rates as high as 70%.
Marriage customs vary in Muslim dominated countries. Islamic law allows polygamy where a Muslim man can be married to four wives at the same time, under restricted conditions, but it is not widespread. As the Sharia demands that polygamous men treat all wives equally, classical Islamic scholars opined that it is preferable to avoid polygamy altogether, so one does not even come near the chance of committing the forbidden deed of dealing unjustly between the wives. The practice of polygamy is allowed, but not recommended. In some countries, polygamy is restricted by new family codes, for example the Moudawwana in Morocco. Iran allow Shia men to enter into additional temporary marriages, beyond the four allowed marriages, such as the practice of sigheh marriages, and Nikah Mut'ah in Iraq.
A marriage of pleasure, where a man pays a sum of money to a woman or her family in exchange for a temporary spousal relationship, is found and considered legal among Shia faith, for example in Iran after 1979. Temporary marriages are forbidden in Sunni Islam. Among Shia, the number of temporary marriages can be unlimited, recognized with an official temporary marriage certificate, and divorce is unnecessary because the temporary marriage automatically expires on the date and time specified on the certificate. Payment to the woman by the man is mandatory, in every temporary marriage and considered as mahr. The minimum duration of a temporary marriage is debated between scholars, with some saying the minimum duration is as low as 3 days and others saying it is as high as 1 year. Its practitioners cite sharia law as permitting the practise. Women's rights groups have condemned it as a form of legalized prostitution.
Muḥammad quite deliberately did not recommend cousin marriage as his sunnah or path to be followed; out of his thirteen wives, only one – the seventh, Zaynab bint Jahsh, a divorceé said by historians to have been very beautiful – was his cousin. The rest of his wives came from diverse social and even religious backgrounds, with Safiyya bint Huyayy and Rayhana bint Zayd being of Jewish origin.
Despite this, endogamy is common in some Muslim-majority countries. The observed endogamy is primarily consanguineous marriages, where the bride and the groom share a biological grandparent or other near ancestor. The most common observed marriages are first cousin marriages, followed by second cousin marriages. Consanguineous endogamous marriages are most common for women in Muslim communities in the Middle East, North Africa and Islamic Central Asia. About 1 in 3 of all marriages in Saudi Arabia, Iran and Pakistan are first cousin marriages; while overall consanguineous endogamous marriages exceed 65 to 80% in various Islamic populations of the Middle East, North Africa and Islamic Central Asia. Consanguineous endogamous marriages are common for women in Islam. Consanguineous marriage rates in the Muslim world range from 5-9% in Malaysia to >50% in Saudi Arabia. Over 65% of all marriages in Saudi Arabia and Pakistan are endogamous and consanguineous arranged marriages; more than 40% of all marriages are endogamous and consanguineous in Mauritania, Libya, Sudan, Iraq, Iran, Jordan, Syria, Yemen, Kuwait, UAE and Oman.
In the interests of transparency, clandestine marriages are not permitted under Islamic law; weddings must be public – a commitment made before society. The European Council for Fatwa and Research has ruled that a state registration of a marriage between Muslims, if attended by two witnesses, fulfills the minimum requirements for a religious marriage under the sharia because it demonstrates (a) mutual consent; and (b) a public declaration of commitment.
Some marriages are forbidden between Muslim women and Muslim men, according to sharia. In the Quran, Surah An-Nisa gives a list of forbidden marriages.[Quran 4:22] Examples for women include marrying one's stepson, biological son, biological father, biological brother, biological sibling's son, biological uncle, milk son or milk brother she has nursed, husband of her biological daughter, a stepfather who has had sexual relations with her biological mother and father-in-law. There are disputes between Hanafis, Malikis, Shafi'is and Hanabalis schools of Sunni Islamic jurisprudence on whether and which such marriages are irregular but not void if already in place (fasid), and which are void (batil) marriages.
Age of marriage
The age of marriage in Islam for women varies with country. Traditionally, Islam has permitted marriage of girls below the age often, because Sharia considers the practices of Muhammad a basis for Islamic law. According to Sahih Bukhari and Sahih Muslim the two most authentic Sunni hadiths books, Muhammed married Aisha, his third wife when she was six, and consummated the marriage when she reached the age of nine or ten. This version of events is rejected by Shia Muslims and disputed by some Sunni scholars.
Some Islamic scholars suggest that it is not the calendar age that matters, rather it is the biological age of the girl that determines when she can be married under Islamic law. According to these Islamic scholars, marriageable age in Islam is when a girl has reached sexual maturity, as determined by her nearest male guardian; this age can be, claim these Islamic scholars, less than 10 years, or 12, or another age depending on each girl. Some clerics and conservative elements of Muslim communities in Yemen, Saudi Arabia formerly, India, Bangladesh, Pakistan, Indonesia, Egypt, Nigeria and elsewhere have insisted that it is their Islamic right to marry girls below age 15. In December 2019, Saudi Arabia changed the law and raised the age of marriage to 18.
Interfaith marriages and women
Interfaith marriages are recognized between Muslims and non-Muslim People of the Book (usually enumerated as Jews, Christians, and Sabians). Historically, in Islamic culture and traditional Islamic law Muslim women have been forbidden from marrying Christian or Jewish men, whereas Muslim men have been permitted to marry Christian or Jewish women. Although historically Sunni Islam prohibited Muslim women to marry Non-Muslim men in interfaith marriages, in various parts of the world interfaith marriages between Muslim women and Non-Muslim men take place at substantial rates, contravening the traditional Sunni understanding of ijma. In the United States, for example, about one in ten Muslim women are married to non-Muslim men, including about one in six Muslim women under 40 and about one in five, or 20% of, Muslim women who describe themselves as less devoutly religious. The tradition of reformist and progressive Islam permits marriage between Muslim women and Non-Muslim men; Islamic scholars opining this view include Khaleel Mohammed, Hassan Al-Turabi, among others. Ayse Elmali-Karakaya says in her 2020 study, that impact of Muslim women's marriage to non-Muslims men has been found to be positive. Elmali-Karakaya says since Muslim women’s feelings of being an ambassador of Islam and Muslims in their inter-religious family, interfaith marriages help expansion of their religious knowledge.
According to sharia law, it is legal for a Muslim man to marry a Christian or Jewish woman, or a woman of any of the divinely-revealed religions. A female does not have to convert from Christianity or Judaism to Islam in order to marry a Muslim male. While sharia law does not allow a Muslim woman to marry outside her religion, a significant number of non-Muslim men have entered into the Islamic faith in order to satisfy this aspect of the religious law where it is in force. With deepening globalisation, it has become more common for Muslim women to marry non-Muslim men who remain outside Islam. These marriages meet with varying degrees of social approval, depending on the milieu. However, conversions of non-Muslim men to Islam for the purpose of marriage are still numerous, in part because the procedure for converting to Islam is relatively expeditious.
Additionally, according to Islamic law, if a Muslim man wishes to marry a Christian or Jewish woman, he must get to know her parents and ask for permission to marry their daughter.
The majority of Muslim scholars have historically read Surah 60, verse 10, which forbids female converts from returning to their non-Muslim husbands, as an injunction against any Muslim women marrying non-Muslim men.
Kecia Ali argues that such interpretations unfairly presume that women are inherently subordinate to their husbands, which, if true, could result in children being brought up as non-Muslims if their father is non-Muslim. Additionally, the Quranic verse in question mentions unbelievers, but not people of the Jewish or Christian faiths, whom the Quran does identify as suitable partners for Muslim men. The Quran thus does not give any general guidance on whether Muslim women may marry "non-Muslim" men, but rather "discusses specific categories of potential spouses."
Behavior and rights within marriage
Islamic law and practice recognize gender disparity, in part, by assigning separate rights and obligations to a woman in married life. A woman's space is in the private sphere of the home, and a man's is in the public sphere. Women must primarily fulfill marital and maternal responsibilities, whereas men are financial and administrative stewards of their families. According to Sayyid Qutb, the Quran "gives the man the right of guardianship or superiority over the family structure in order to prevent dissension and friction between the spouses. The equity of this system lies in the fact that God both favoured the man with the necessary qualities and skills for the 'guardianship' and also charged him with the duty to provide for the structure's upkeep."
The Quran considers the love between men and women to be a Sign of God.[Quran 30:21] This said, the Quran also permits men to first admonish, then lightly tap or push and even beat her, if he suspects nushuz (disobedience, disloyalty, rebellion, ill conduct) in his wife.[Quran 4:34]
In Islam, there is no coverture, an idea central in European, American as well as in non-Islamic Asian common law, and the legal basis for the principle of marital property. An Islamic marriage is a contract between a man and a woman. A Muslim man and woman do not merge their legal identity upon marriage, and do not have rights over any shared marital property. The assets of the man before the marriage, and earned by him after the marriage, remain his during marriage and in case of a divorce. A divorce under Islamic law does not require redistribution of property. Rather, each spouse walks away from the marriage with his or her individual property. Divorcing Muslim women who did not work outside their home after marriage do not have a claim on the collective wealth of the couple under Islamic law, except for deferred mahr – an amount of money or property the man agrees to pay her before the woman signs the marriage contract.
And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing. (Al-Quran 4:12)
In case of husband's death, a portion of his property is inherited by his wives according to a combination of sharia laws. If the man did not leave any children, his wives receive a quarter of the property and the remaining three quarters is shared by the blood relatives of the husband (for example, parents, siblings). If he had children from any of his wives, his wives receive an eighth of the property and the rest is for his surviving children and parents. The wives share as inheritance a part of movable property of her late husband, but they do not share anything from immovable property such as land, real estate, farm or such value. A woman's deferred mahr and the dead husband's outstanding debts are paid before any inheritance is applied. Sharia mandates that inheritance include male relatives of the dead person, that a daughter receive half the inheritance as a son, and a widow receives less than her daughters.[better source needed]
In contrast to Christianity – where sex is sanctified through marriage – in the Islamic conception, sexuality in and of itself is sacred and a blessing; as per Ibn 'Arabī's formulation, sex is a sublime act which can draw its practitioners closer to God. Marriage in Islam is a contract drawn up according to sharia to legitimise sexual relations and protect the rights of both partners. However, in common with Christianity and Judaism, sexual activity outside of marriage is perceived as a serious sin in the eyes of God.
Sexual satisfaction and frequency of intercourse
Female sexual satisfaction is given significant prominence in the Islamic faith and its classical literature. As recorded by the British Muslim writer Ruqayyah Waris Maqsood in her book The Muslim Marriage Guide: "the early Muslims regarded sexual prowess and the ability to satisfy a woman as being an essential part of manhood. The niece of 'Ā'ishah bint Abī Bakr, a scholarly and beautiful woman named A'isha bint Talha, married the pious Umar ibn Ubaydilah. On their wedding night he made love to her no fewer than seven times, so that when morning came, she told him: 'You are a perfect Muslim in every way, even in this!'"
In this context, the Muslim caliph Umar ibn Al-Khattab (584–644) believed that a married woman had the right to sex at least once every four days, while according to the hadith scholar, jurist and mystic Abu Talib al-Makki (d.996), "if [a husband] knows that [his wife] needs more, he is obliged to comply".
Muhammad underlined the importance of foreplay and emotional intimacy in sexual relations, as the following hadith illustrates:
"[The Prophet Muḥammad said] 'Not one of you should fall upon his wife like an animal; but let there first be a messenger between you.'
'And what is that messenger?' they asked, and [the Prophet Muḥammad] replied: 'Kisses and words.'
Islamic luminaries expanded on this theme. The philosopher, mystic and jurist Al-Ghazālī (c.1058–1111) stated that "Sex should begin with gentle words and kissing", while the Indian scholar al-Zabīdī (1732–1790) added to this exhortation in his commentary on Al-Ghazālī's magnum opus, The Revival of the Religious Sciences (Iḥiyāʾ ʿulūm ad-dīn): "This should include not only the cheeks and lips; and then he should caress the breasts and nipples, and every part of her body."
Classical Islamic scholars have written extensively about the art and desirability of husband and wife attaining simultaneous orgasms; Al-Ghazali gives the following counsel in his key work, The Revival of the Religious Sciences (Iḥiyāʾ ʿulūm ad-dīn):
"When he has come to his orgasm (inzal), he should wait for his wife until she comes to her orgasm likewise; for her climax may well come slowly. If he arouses her desire, and then sits back from her, this will hurt her, and any disparity in their orgasms will certainly produce a sense of estrangement. A simultaneous orgasm will be the most delightful for her, especially since her husband will be distracted by his own orgasm from her, and she will not therefore be afflicted by shyness."
(…) "If he likes he may (have intercourse) being on the back or in front of her, but it should be through one opening (vagina)."
There is disagreement among Islamic scholars on proper interpretation of Islamic law on permissible sex between a husband and wife, with claims that non-vaginal sex within a marriage is disapproved but not forbidden. Anal intercourse and sex during menstruation are prohibited, as is violence and force against a partner's will. However, these are the only restrictions; as the Quran says at 2:223 (Sūratu l-Baqarah): 'Your women are your fields; go to your women as you wish'.
After sex, as well as menstruation, Islam requires men and women to do ghusl (major ritual washing with water, ablutions), and in some Islamic communities xoslay (prayers seeking forgiveness and purification), as sex and menstruation are considered some of the causes that makes men and women religiously impure (najis). Some Islamic jurists suggest touching and foreplay, without any penetration, may qualify wudu (minor ritual washing) as sufficient form of religiously required ablution. Muslim men and women must also abstain from sex during a ritual fast, and during all times while on a pilgrimage to Mecca, as sexual act, touching of sexual parts and emission of sexual bodily fluids are considered ritually dirty.
Sexual intercourse is not allowed to a Muslim woman during menstruation, postpartum period, during fasting and certain religious activities, disability and in iddah after divorce or widowhood. Homosexual relations and same sex marriages are forbidden to women in Islam. In vitro fertilization (IVF) is acceptable in Islam; but ovum donation along with sperm donation, embryo donation are prohibited by Islam. These marriages meet with varying degrees of social approval, depending on the milieu. Some debated fatwas from Shia sect of Islam, however, allow third party participation.
Islam requires both husband and wife/wives to meet their conjugal duties. Religious qadis (judges) have admonished the man or women who fail to meet these duties.
Female genital mutilation
The classical position
There is no mention of female circumcision – let alone other forms of female genital mutilation – in the Quran. Furthermore, Muḥammad did not subject any of his daughters to this practice, which is itself of real significance as it does not form part of his spoken or acted example. Moreover, the origins of female circumcision are not Islamic: it is first thought to have been practiced in ancient Egypt. Alternatively, it has been suggested that the practice may be an old African puberty rite that was passed on to Egypt by cultural diffusion.
Notwithstanding these facts, there is a belief amongst some Muslims – particularly though not entirely exclusively in (sub-Saharan) Africa – that female circumcision (specifically the cutting of the prepuce or hood of the clitoris) is religiously vindicated by the existence of a handful of ḥadīths which apparently recommend it. However, these ḥadīths are generally regarded as inauthentic, unreliable and weak, and therefore as having no legislative foundation and/or practical application.
Notable Islamic perspectives on FGM
In answering the question of how "Islamic" female circumcision is, Haifaa A. Jawad – an academic specialising in Islamic thought and the author of The Rights of Women in Islam: An Authentic Approach – has concluded that "the practice has no Islamic foundation whatsoever. It is nothing more than an ancient custom which has been falsely assimilated to the Islamic tradition, and with the passage of time it has been presented and accepted (in some Muslim countries) as an Islamic injunction." Jawad notes that the argument which states that there is an indirect correlation between Islam and female circumcision fails to explain why female circumcision is not practiced in much of the Islamic world, and conversely is practiced in Latin American countries such as Brazil, Mexico and Peru.
The French intellectual, journalist and translator Renée Saurel observed that female circumcision and FGM more generally directly contradict Islam's sacred text: "The Koran, contrary to Christianity and Judaism, permits and recommends that the woman be given physical and psychological pleasure, pleasure found by both partners during the act of love. Forcibly split, torn, and severed tissues are neither conducive to sensuality nor to the blessed feeling given and shared when participating in the quest for pleasure and the escape from pain."
The Egyptian feminist Nawal El-Saadawi reasons that the creation of the clitoris per se is a direct Islamic argument against female circumcision: "If religion comes from God, how can it order man to cut off an organ created by Him as long as that organ is not diseased or deformed? God does not create the organs of the body haphazardly without a plan. It is not possible that He should have created the clitoris in woman's body only in order that it be cut off at an early stage in life. This is a contradiction into which neither true religion nor the Creator could possibly fall. If God has created the clitoris as a sexually sensitive organ, whose sole function seems to be the procurement of sexual pleasure for women, it follows that He also considers such pleasure for women as normal and legitimate, and therefore as an integral part of mental health."
Sheikh Abbas el Hocine Bencheikh, a diplomat and Rector of the L'institut Musulman at the Grande Mosquée de Paris, pointed to the total lack of Islamic theological justification for female circumcision: "If circumcision for the man (though not compulsory) has an aesthetic and hygienic purpose, there is no existing religious Islamic text of value to be considered in favour of female excision, as proven by the fact that this practice is totally non-existent in most of the Islamic countries."
Mahmud Shaltut, the former Sheikh of Al-Azhar in Cairo – one of the most important religious offices in Sunni Islam – also stated that female circumcision has no theological basis: "Islamic legislation provides a general principle, namely that should meticulous and careful examination of certain issues prove that it is definitely harmful or immoral, then it should be legitimately stopped to put an end to this damage or immorality. Therefore, since the harm of excision has been established, excision of the clitoris of females is not a mandatory obligation, nor is it a Sunnah."
Initiatives to end FGM in the OIC
In the twenty-first century, a number of high-ranking religious offices within the OIC have urged the cessation of all forms of FGM:
- A 2006 international conference convened by Egypt's Dar al ifta – an influential body which issues legal opinions on Islamic law and jurisprudence – concluded "that the [female genital] mutilation presently practised in some parts of Egypt, Africa and elsewhere represents a deplorable custom which finds no justification in the authoritative sources of Islam, the Quran and the practice of the Prophet Muḥammad...all measures must be taken to put a halt to this unacceptable tradition."
- A November 2006 conference at Al-Azhar University in Cairo held under the auspices of the Grand Mufti of Egypt passed a resolution – with the same legal weight as fatwa – that FGM was to be considered a punishable offence, because it constitutes "an act of aggression and a crime against humanity".
- In 2007 the Cairo-based Al-Azhar Supreme Council of Islamic Research, an entity belonging to what is generally regarded as one of the most significant theological universities in the OIC, ruled that female genital mutilation has no basis in Islamic law.
- In 2012, Professor Dr. Ekmeleddin İhsanoğlu – the then Secretary-General of the Organisation of Islamic Cooperation – urged countries to abolish female genital mutilation (FGM), saying the practice was against Islam and human rights: "This practice is a ritual that has survived over centuries and must be stopped as Islam does not support it."
- In 2016, the OIC Permanent Observer Mission to the United Nations reaffirmed its determination to eliminate FGM/C by 2030, in accordance with a global target set by the UN in the context of the Sustainable Development Goals.
Recorded prevalence of FGM in the OIC
According to UNICEF (2014), twenty-six of the twenty-nine countries in which female genital mutilation is classified as 'concentrated' are in sub-Saharan Africa: there is no recorded prevalence in any non-African OIC member state outside Yemen (19% prevalence) and Iraq (8%).
From very early times various methods of contraception have been practiced in Islam, and Muslim jurists of the two major sects of Islam, Sunni and Shia, generally agree that contraception and family planning are not forbidden by sharia; the use of contraceptive devices is permitted if the marital partners agree. All the Islamic schools of law from the tenth to the nineteenth century gave contraception their serious consideration. They dealt principally with coitus interruptus, the most common method, and unanimously agreed that it was licit provided the free wife gave her permission, because she had rights to children and to sexual fulfilment which withdrawal was believed to diminish. From the writings of the jurists it emerges that other methods of birth control – mostly intravaginal tampons – were also used by premodern women and the commonest view was that these should only be employed if the husband also agreed.
Given the era and the fact that both Christian and Jewish tradition outlawed contraception, the attitude of Muslims towards birth control has been characterised as being remarkably pragmatic; they also possessed a sophisticated knowledge of possible birth control methods. Medieval doctors like Ibn Sina (Avicenna) regarded birth control as a normal part of medicine, and devoted chapters to contraception and abortion in their textbooks (although the permissibility of abortion within Islamic thought varies according to a number of factors; Islam views the family as sacred and children as a gift from God). According to medieval Muslims, birth control was employed to avoid a large number of dependants; to safeguard property; to guarantee the education of a child; to protect a woman from the risks of childbirth, especially if she was young or ill; or simply to preserve her health and beauty.
Islam condemns female infanticide.
When the female (infant), buried alive, is questioned – For what crime she was killed;
In some Islamic populations, sex-selective female infanticide is of concern because of abnormally high boy to girl ratios at birth. In Islamic Azerbaijan, for example, the birth sex ratio was in the 105 to 108 range, before the collapse of the Soviet Union in the early 1990s. After the collapse, the birth sex ratios in Azerbaijan has sharply climbed to over 115 and remained high for the last 20 years. The persistently observed 115 boys for every 100 girls born suggests sex-selective abortion of females in Azerbaijan in the last 20 years. Other Muslim-majority countries with high birth sex ratio, implying female sex-selective abortion, include Albania (112) and Pakistan (111).
In Islam, a woman may only divorce her husband under certain conditions. These are many and include neglect, not being supported financially, the husband's impotence, apostasy, madness, dangerous illness or some other defect in the marriage. Divorce by mutual consent has only to be agreed upon by both parties to become effective. If a Muslim woman wishes to divorce her husband she has two options under Sharia law: seek a tafriq, or seek a khul. A tafriq is a divorce for certain allowable reasons. This divorce is granted by a qadi, a religious judge, in cases where the qadi accepts her claims of abuse or abandonment. If a tafriq is denied by the qadi, she cannot divorce. If a tafriq is granted, the marriage is dissolved and the husband is obligated to pay her the deferred mahr in their marriage contract. The second method, by far more common in wife-initiated divorces, khul is a divorce without cause, by mutual consent. This divorce requires a husband's consent and it must be supported by consideration that passes from the wife to the husband. Often, this consideration almost always consists of the wife relinquishing her claim to the deferred mahr. In actual practice and outside of Islamic judicial theory, a woman's right to divorce is often extremely limited compared with that of men in the Middle East.
In contrast to the comparatively limited methods of divorce available to a woman, Islam allows a Muslim husband to unilaterally divorce his wife, as talaq, with no requirement to show cause; however, in practice there is variance by country as to whether there are any additional legal processes when a husband divorces his wife by this method. For example, the Tunisian Law of Personal Status (1957) makes repudiation by a husband invalid until it has been ratified by a court, and provides for further financial compensation to the wife. Similar laws have been enacted elsewhere, both within an interpretive framework of traditional sharia law, and through the operation of civil codes not based upon the sharia. However, upon talaq, the husband must pay the wife her deferred mahr. Some Muslim-majority countries mandate additional financial contributions to be made to the wife on top of the mahr: for example, the Syrian Law of Personal Status (1953) makes the payment of maintenance to the wife by the husband obligatory for one year after the divorce, which is thus a legal recourse of the wife against the husband. The husband is free to marry again immediately after a divorce, but the woman must observe iddah, that is wait for 3 lunar months before she can remarry after divorce, to establish paternity, in case she discovers she is pregnant. In case of death of her husband, the iddah period is 4 lunar months and 10 days before she can start conjugal relations with another Muslim man.
Obligations during divorce
A verse relating to obligation of women during divorce is 2:228:
Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise. (Al-Quran 2:228) >>>>
This verse not only explains the divorce rights of women in Islam, it sets out iddah to prevent illegal custody of divorcing husband's child by a woman, specifies that each gender has divorce rights, and that men are a degree above women.
The Hanbali jurist Ibn Qudama explains that a man is entitled to have sexual relations with his concubines, to employ her service, to hire her out and to marry her. However he is not allowed to sell or transfer ownership of his concubines. Concubines were at times housed in harems which maintained their modesty and privilege. Some harems were guarded by eunuchs.
In regards to female slaves, who are termed, 'what your right hands possess', Ibn Kathir in his Tafsir exegesis of Al-Mu'minoon 23:5–6, writes that "a man is allowed to have sexual relations with his slave-girl as with his wife". Malik ibn Anas cites a report in which "Umar b. al-Khattab says that when a female slave gives birth to a child by her master, then the slave becomes an umm walad (mother of a child, concubine)." Ibn al-Humam adds that the slave-owner must acknowledge the kinship of the child.
Writing in, Concubines and Courtesans: Women and Slavery in Islamic History, the authors say that the Quran's endorsement for sexual relations with whom, "your right hand possess" meant that concubines and their children were considered legitimate and not a product of Zina. Hence, they were not discriminated like their counterparts in Christendom were. Rabb Intisar claims that Islamic sources treat non-consensual sex with slaves as zina or rape. However, Kecia Ali disputes this and says that she is unable to find this position within premodern Muslim legal tradition. Some muslim scholars such as Muhammad Asad and Mustafa Islamoğlu completely rejected any kind of concubinage in Islam, stating that 'sexual relations with female slaves are permitted only on the basis of marriage, and that in this respect there is no difference between them and free women; consequently, concubinage is ruled out.'
With the coming of the Quranic revelation, the family replaced the tribe as the basic unit of Arab society, and today the family is still the primary means of social organisation in the Islamic world. As in many other traditional societies, the family in Muslim-majority countries is not restricted to the nuclear model solely consisting of parents and children, but is instead typically made up of a larger extended family network which includes grandparents, uncles, aunts, in-laws and cousins.
Pregnancy, childbirth and breastfeeding
Pregnancy, childbirth and breastfeeding are processes for which women are rewarded by God:
"A woman questioned the Prophet [Muḥammad]: 'Men go to war and have a great reward for that, so what do women have.' He answered: 'When a woman is pregnant, she has the reward of someone who spends the whole night praying and the whole day fasting; when the contractions strike her, no one knows how much reward God gives her for having to go through this, and when she delivers her child, then for every suck it draws from her, she receives the reward for keeping a soul alive.'"
Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do. (Al-Quran 2:233)
Muḥammad also stated that if a woman dies in childbirth, she is counted as a martyr; the reward for martyrdom is Paradise.
A famous hadith of Muḥammad states that "Heaven lies under the feet of mothers", and accordingly – and like all traditional systems – Islam has honoured the work of homemaker and mother as being of the highest value. While there is nothing in Islamic teachings that precludes women from working and receiving wages, as per Seyyed Hossein Nasr's The Heart of Islam: Enduring Values for Humanity, "Islamic society has never thought that working in an office is of a higher order of importance than bringing up one's children".
A Muslim woman may not move in a mosque and is relieved from duty of performing salat while she is menstruating or during postpartum period, because bodily fluids are considered ritually impure in Islam. Some Muslim scholars suggest that the woman should stay in her house, or near her house, during this state. Some Islamic jurists claim that this is an incorrect interpretation of sharia, and suggest the Islamic intent was about hygiene, not about religious ritual cleanliness.
Narrated Ayyub: Hafsa said, 'We used to forbid our young women to go out for the two Eids. A woman came and stayed at the palace of Bani Khalaf and she narrated about her sister whose husband took part in twelve battles along with the Prophet and her sister was with her husband in six. She said, "We used to treat the wounded, look after the patients and once I asked the Prophet, 'Is there any harm for any of us to stay at home if she doesn't have a shawl?' He said, 'She should cover herself with the shawl of her companion and should participate in the good deeds and in the gathering of the Muslims.' When Um `Atiya came I asked her whether she had heard it from the Prophet. She replied, "Yes. May my father be sacrificed for him! I have heard the Prophet saying, 'The unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stay screened and the menstruating women should come out and participate in the good deeds as well as the gathering of the believers but the menstruating women should keep away from the praying place. " Hafsa asked Um `Atiya surprisingly, "Do you say the menstruating women?" She replied, "Doesn't a menstruating woman attend Arafat (for pilgrimage) and such and such?"
Menstruating women are allowed to attend the `Eid prayer without participating in the prayer but just to witness it.
Emancipation of women
No limitation or prohibition against women travelling by themselves is mentioned in the Quran. Some scholars state that a woman may not travel by herself on a journey that takes longer than three days, per a hadith. However, another hadith has stated that women are able to travel long distances so long as there is no fear, except from God. Thus many scholars have interpreted this hadith in such a way that, as long as the journey is safe, it is fine for women to travel by themselves. According to the European Council for Fatwa and Research, this prohibition arose from fears for women's safety when travel was more dangerous, which was applicable during the Middle Ages. Some scholars relax this prohibition for journeys likely to be safe, such as travel with a trustworthy group of men or men and women, or travel via a modern train or plane when the woman will be met upon arrival.
1990–2017 Saudi ban on women driving
This section may be too long and excessively detailed. (February 2020)
A 1990 fatwa commissioned by the Saudi Arabian Ministry of the Interior formally enacted a ban on women driving. This prohibition was unique to Saudi Arabia and became a source of international ridicule. On 26 September 2017, a royal decree personally signed by Salman bin Abdulaziz Al Saud – the King and Prime Minister of Saudi Arabia – directed the Ministry of the Interior to reverse the ban. The decree noted that "the original Islamic ruling in regards to women driving is to allow it", and that those who opposed this view did so on the basis of "excuses that are baseless and have no predominance of thought (sic)". Full implementation of the decree was scheduled for June 2018.
In an interview with The Atlantic, Hala Al-Dosari – a Saudi scholar at Harvard University's Radcliffe Institute for Advanced Study – posited that the driving ban was not religious or even cultural, but political; she also noted the absurdity of banning females driving when women in the era of Muḥammad (570–632) were riding their camels without it being an issue. The author and academic Haifaa Jawad underlined that the royal decree was "not some bold initiative to present a new religious interpretation of the issue. Theologically speaking, the ban has no basis in the Quran or Hadith, and should never have been issued in the first place."
Additionally, some analysts have contended that the US$3.5 billion investment in the car-sharing app Uber by the Kingdom of Saudi Arabia's Public Investment Fund – together with other projected economic gains – was instrumental in the reversal of the ban on women driving.
Modesty (Haya) is a religious prescription in Islam: the Quran commands both men and women to dress modestly and not display their bodies, and Muḥammad asserted that modesty is a central character trait in Islam.
In the specific context of women, the Quran at 24:31 speaks of covering women's "ornaments" from strangers outside the family. This latter verse of the Quran represents the institution of a new public modesty: when the pre-Islamic Arabs went to battle, Arab women seeing the men off to war would bare their breasts to encourage them to fight; or they would do so at the battle itself, as in the case of the Meccan women led by Hind at the Battle of Uḥud. This type of behaviour is commonly seen by Islamic scholars and the broader Muslim public alike as emblematic of a state of spiritual ignorance (al-Jāhiliyyah).
All orthodox schools of sharia law prescribe covering the body in public: specifically, to the neck, the ankles, and below the elbow. However, none of the traditional legal systems actually stipulate that women must wear a veil: it is only the wives of Muḥammad who are instructed to wear this article of clothing (33:59).
On the basis of the injunction to be modest, various forms of dress were developed in different parts of the Islamic world, but some forms of dress were carryovers from earlier, pre-Islamic Near Eastern societies: the practice of women covering their hair was the norm in the earlier communities of Jews and Christians. The iconography of the Virgin Mary in Christian art always shows her with her hair covered, and this convention was followed into the modern era by both Georgian and Armenian Christians, in addition to Oriental Jewish women; Catholic women would not go to church without covering their heads until well into the twentieth century. The covering of the hair was taken by women to be a natural part of life as a sign of modesty and especially as a sign of respect before God.
In the twenty-first century, there continues to be tremendous variance in how Muslim women dress, not least because the Islamic world is so geographically and culturally diverse. Laws passed in states (such as laïcist Turkey and Tunisia) with twentieth century Westernisation campaigns – which mandated that women wear "modern", western-style clothing – have been relaxed in recent years; similarly, the end of communism in Albania and the Yugoslav republics also meant an end to highly restrictive secular apparel legislation. As a result, it is now legal for women in these countries to wear clothes suggesting a (post-) modern Islamic identity – such as the headscarf colloquially known as the ḥijāb – in public, though not necessarily in all public institutions or offices of state.
Conversely, in a handful of states – notably Shia Iran – with modernist fundamentalist regime, dress codes stipulating that women wear exclusively "religious" garments (as opposed to "secular" ones) in public which became mandatory in the latter part of the twentieth century are still in force. However, these countries are both theologically and culturally atypical within the Islamic world: Iran is the world's only shī'a revolutionary state in none of the others do the same restrictions on women's clothing in public apply. The overwhelming majority of Muslim-majority countries do not have laws mandating the public wearing of either secular or religious apparel, and the full spectrum of female clothing – from bikinis to face veils – can be seen in countries such as Albania, Lebanon and Morocco.
In a 2018 study done by the Institute for Social Policy and Understanding, Muslim American women were, "the most likely" when compared to other domestic religious communities to, "wear "a visible symbol that makes their faith identity known to others."" Of the Muslim women surveyed by ISPU, 46% say they wear a visible symbol to mark their faith in public all the time" (this includes the hijab), 19% some of the time, and 35% none of the time. The study did not find there to be any significant age or race difference.
In today's modern context, the question of why Muslim women wear the hijab is met with a variety of responses by Muslim American women, including the most popular, "piety and to please God" (54%), "so others know they are Muslim" (21%), and "for modesty" (12%). Only 1% said they wore it, "because a family member or spouse required it".
According to all schools of Islamic law, only women are permitted to wear pure silken garments next to the skin, although the schools of law differ about almost every other detail concerning silk (such as the permissibility of men wearing silk mixed with other fibres). In Islamic tradition, silk is strongly associated with Heaven. The Quran speaks in several places of the sumptuous fabrics to be enjoyed by the virtuous in Paradise: their garments will be made of silk (22:23 and 35:33), and they will recline on carpets lined with rich brocade (55:54).
Similarly, sharia law posits that only women may wear gold ornaments, such as jewellery. The intention behind this distinction is to help men maintain a state of sobriety, reserve, concentration, and spiritual poverty (the "perfections of the centre"). Conversely, women, who symbolise unfolding, infinitude and manifestation, are not bound by the same constraints.
Public versus private appearance
Clothing such as ḥijābs, chādors, and burqas are typically worn in public only. 32% of countries in the European Union have bans on traditional Muslim headgear for women. Bans differ in enforcement, penalty for violation, and details of what type of headgear is considered "publicly acceptable" in countries with these bans in place. The United Nations Human Rights Committee has publicly condemned these bans, claiming their infringement on rights of women dressing a certain way for religious purposes. Muslim European women, specifically, have noted that their public wearing of Islamic headgear has posed obstacles when it comes to gaining employment. In private, it is common for women to wear Western-style clothing. Global fashion retail chains including Zara and Victoria's Secret have branches in OIC member states like Saudi Arabia.
Religious objections to the modern ḥijāb
From the 1920s to the 1970s, the use of what is often referred to as the "veil" – this term could mean anything from a face veil to a shawl loosely draped over the head – declined until only a minority of Muslim women outside the conservative societies of the Arabian peninsula still used it. However, in recent decades there has been an increase in the number of Muslim women wearing new types of head coverings which are known by the generic appellation "ḥijāb".
This development has been criticised on religious grounds from a number of angles:
- Lack of scriptural validity. The Sorbonne-educated Franco-Bosnian academic Jasna Šamić has posited that the term "ḥijāb" does not have any connection with the noun or concept of "headscarf": "The expression hijab in the Koran means 'the veil hiding God'. In other words one can never see and get to know God, because our intellect is too weak [to fully comprehend Him]." Other analysts have pointed out that the Quranic verse most cited in defence of the ḥijāb (Sūrat al-Aḥzāb, 33:59) does not mention this article of clothing at all; instead, it references a "long, overflowing gown" which was the traditional dress at the time of this revelation.
- Superficiality. The rise of the ḥijāb in the late twentieth and early twenty-first centuries has been criticised as "reverse objectification", whereby women are primarily judged by what they wear as opposed to their broader conduct as human beings, despite their ostensibly modest dress. The Singaporean writer Sya Taha has expressed this as follows: "In any commercial magazine targeted at Muslim women, compare the number of pages dedicated to hijab styling or makeup with sport, art, music, humanitarian work or science...In contrast, Muslim women that do not wear hijab are often framed as though they must justify and reconcile how they can identify as Muslim women."
- Consumerism. Shelina Zahra Janmohamed, the author and Vice President of brand consultancy Ogilvy Noor, has warned that the rise of contemporary Islamic fashion as exemplified by the ḥijāb risks being overwhelmed by the "consumerism and objectification" of the mainstream fashion industry: "Muslim fashion is teetering between asserting a Muslim woman's right to be beautiful and well-turned out, and buying more stuff than you need, and being judged by your clothes – both of which are the opposite of Islamic values."
- Commercialism and exploitation. Finally, the concern that the ḥijāb is being promoted for commercial rather than religious reasons is a live one. For example, the promoter of "World Hijab Day" – an event which began in 2013, and which encourages non-Muslim women to try out ḥijābs – is a Bangladeshi-American owner of a headscarf company, which typifies the prevalent conflict of interest issues. Similarly, the popularisation of the tudung ḥijāb in Malaysia has been characterised as an exercise in "cashing in" on a trend that is part of a multibillion-dollar industry. Additionally, the fact many of these ḥijāb garments are made by poorly-paid (often Muslim) women in developing countries contravenes the Quranic precepts of consuming without abuse (2:60) or oppressing others (20:81).
Effect of globalisation on Muslim women's couture
Deepening globalisation has resulted in a number of developments pertaining to clothing customs in Muslim-majority countries. Firstly, retail outlets for Western fashion labels are now commonly found in OIC member states: to give but one example, Calvin Klein has stores from the Citypark shopping mall in Tirana, Albania to the Plaza Indonesia mall in Jakarta. Secondly, fashion labels specialising in modest attire (particularly but not exclusively the hijab or headscarf worn by some Muslim women) have sprung up in a number of OIC states and observer countries.
Thirdly, in addition to the many already existing fashion schools in Islamic world, branches of international fashion schools have opened across the OIC: most notably, the Paris-based École supérieure des arts et techniques de la mode or ESMOD has branch campuses in Beirut (established in 1999), Damascus (1995), Dubai (2006), Istanbul (2010), Kuala Lumpur (2012), Jakarta (1996), Sousse (1989) and Tunis (1989). Fourthly, numerous fashion weeks have been inaugurated in many Muslim-majority countries: some of the more prestigious ones include Cairo (first run in 2015), Jakarta (2008), Kuala Lumpur (2013), the Pakistan Fashion Design Council Fashion Week (2010) and Fashion Week Istanbul (2010).
Fifthly, the fashion media sector within the Muslim world for both Western and Islamic fashion has grown tremendously from the 1990s onwards. Local editions of magazines from Marie Claire to Cosmopolitan are now published in a wide range of OIC member states, including Turkey, the UAE, Saudi Arabia, Malaysia and Indonesia, while fashion magazines specifically targeted at more overtly religious demographics are flourishing: the Turkish title Âlâ is reportedly outselling both Vogue and Elle within its home market, while Aquila Style has a purported total circulation of 30,000 in three ASEAN states.
The 2014–15 Thomson Reuters State of the Global Islamic Economy Report forecasted that expenditure on clothing in OIC member states would reach US$484 billion by 2019.
Shrines and mosques
From the earliest centuries of Islam, Muslims have visited shrines and mosques to pray, meditate, ask forgiveness, seek cures for ailments, and seek grace – a blessing or spiritual influence (barakah) sent down by God. Some of these structures are named after women. Although women are not restricted from entering mosques, it is quite uncommon to see women gathering in mosques to pray. When women do travel to mosques, they are usually accompanied by their husband or other women at times of the day where there is not a large population of other men. While prayer is mostly done at home for women when they are attending prayers at public worship places such as a mosque they are to be separated from the other men present. Women must also be dressed appropriately or they may be reprimanded.
The Virgin Mary
The Virgin Mary ('Maryam' in Arabic) has a particularly exalted position within the Islamic tradition, extolled as she is for being the mother of Jesus, whom Muslims revere as a prophet. Maryam is the only woman mentioned by name in Islam's sacred text; an entire chapter or sūra of the Quran – the nineteenth, Sūrat Maryam – bears her name.
Accordingly, the Virgin Mary is synonymous with numerous holy sites in the Islamic faith:
- The House of the Virgin Mary near Selçuk, Turkey. This is a shrine frequented by both Christians and Muslims. It is known as Panaya Kapulu ("the Doorway to the Virgin") in Turkish. Pilgrims drink water from a spring under her house which is believed to have healing properties. Perhaps the shrine's most distinctive feature is the Mereyemana or wishing wall on which visitors attach their written wishes; because the House of the Virgin Mary is increasingly famous internationally, these messages are composed in English, Italian, Japanese, Chinese, French and Spanish, as well as Turkish. A giant statue of the Virgin Mary – similar in dimensions to that of Christ the Redeemer in Rio de Janeiro – is planned to be erected in the vicinity of the shrine.
- The Virgin Mary Monastery in the province of Giresun, Turkey. This is one of the oldest monasteries in the area and has been active since the fourth century A.D.
- The Virgin Mary Mosque in Tartous, Syria. This was officially inaugurated in June 2015 as a symbol of peace and religious tolerance. Antoine Deeb – the representative of the Tartous and Lattakia Patriarchate – stated that naming the mosque after the Virgin Mary 'shows that Islam and Christianity share the messages of peace and love.'
- The Virgin Mary Mosque in Melbourne, Australia.
- Medjugorje, Bosnia and Herzegovina. This site is associated with a number of Marian apparitions forecast by a Muslim mystic by the name of Hasan Shushud that were reported in the late twentieth century by local Catholics.
- The Chapel of Santa Cruz at Oran, Algeria. The chapel's tower contains a large statue of the Virgin Mary, which is styled as Notre Dame du Salut de Santa Cruz. The historian James McDougall notes in his acclaimed A History of Algeria (2017) that to this day, the women of Oran "still climb up to the church the [French] settlers built...in 1959, at Santa Cruz, to light candles to lalla Maryam, the Virgin whose statue still looks benignly over their city from the mountaintop."
Hala Sultan Tekke, Larnaca, Cyprus is an ancient site revered because it contains the burial place of Muḥammad's paternal aunt Hala Sultan (Umm Haram in Arabic), although other scholars believe that she was in fact Muḥammad's wet nurse.
According to legend, Hala Sultan died after falling off her mule and breaking her neck during the first Arab incursions into Cyprus around 647 A.D. The same night, a divine power supposedly placed three giant stones where she lay. In 1760, Hala Sultan's grave was discovered by Sheikh Hasan; he began spreading the word about her healing powers, and a tomb was built there. The complex – comprising a mosque, mausoleum, minaret, cemetery and living quarters for men and women – was constructed in its present form while the island was still under Ottoman rule, and completed in around 1816.
According to the archaeologist Tuncer Bağışkan, during the Ottoman period in Cyprus, Ottoman-flagged ships used to fly their flags at half-mast when off the shores of Larnaca, and salute Hala Sultan with cannon shots.
This tekke is also notable for being the burial place of the grandmother of the late King Hussein of Jordan.
The granddaughter of Muḥammad is the patron saint of Cairo, the Arab world's largest city and a regional cultural hub. She also has the following mosques named for her:
- The Sayeda Zainab mosque in Cairo, Egypt. The original structure was built in 1549; the modern mosque dates back to 1884. In 1898, the square in front of the mosque also took her name. The mosque was expanded in 1942 and renovated in 1999 following an earthquake seven years earlier. There is an annual feast dedicated to Sayeda Zainab which celebrates her birth; the celebration features ecstatic mystical whirling inside the shrine, while outside there are fairground attractions such as merry-go-round rides. Historically, the coffee shops around the square and the mosque were places where some of Egypt's most notable writers and journalists met and exchanged ideas. There is a notable silver shrine inside the mosque. According to Sunni Muslim tradition, this mosque houses the tomb of Sayeda Zainab.
- The Sayeda Zainab Mosque in the city of Sayeda Zainab, a southern suburb of Damascus, Syria. According to Shia Muslim tradition, it is in fact this mosque which contains the tomb of Muḥammad's granddaughter. It has been a destination of mass pilgrimage for Muslims since the 1980s. The dome is gold-leafed.
Fātimah al-Ma'sūmah was the sister of the eighth Imam and the daughter of the seventh Imam in 'Twelver' Shī'ism. Her shrine is located in Qom, a city which is one of the most important Shī'ah centres of theology. During the Safavid dynasty, the women of this family were very active in embellishing the Shrine of Fatima Masumeh. In times of war, Safavid royal women found refuge in Qom, and likely compared their situation to that of Fatima Masumeh.
One of the most famous saints in Islam, Rabi'āh al-'Adawiyyah ('Rabi'āh') extolled the way of maḥabbah ('divine love') and uns ('Intimacy with God'). Her mystical sayings are noted for their pith and clarity; some have become proverbs throughout the Islamic world. The famous mosque in Cairo, which is named in Rabi'āh's honour, is notable for being the burial site of former Egyptian president Anwar Sadat. The mosque was badly damaged during the 2013 post-military coup unrest in Egypt. It has since been rebuilt.
Ruqayyah bint Ali
Ruqayyah bint Ali was the daughter-in-law of Muḥammad's cousin and son-in-law 'Alī ibn Abī Ṭālib. Legend has it that the Bibi Pak Daman (lit. 'the chaste lady') mausoleum – located in Lahore, Pakistan – named after her contains not just her grave but those of five other ladies from Muḥammad's household. These females were amongst the most important women who brought Islam to South Asia. It is said that these ladies came here after the event of the battle of Karbala on the 10th day of the month of Muharram in 61 AH (October 10, CE 680). Bibi Pak Daman is the collective name of the six ladies believed to interred at this mausoleum, though it is also (mistakenly) popularly used to refer to the personage of Ruqayyah bint Ali alone. They preached and engaged in missionary activity in the environs of Lahore. It is said that Data Ganj Bakhsh, considered a great Sufi saint of the South Asia, was himself a devotee of the Bibi Pak Daman shrine and received holy knowledge from this auspicious shrine.
According to a saying attributed to Muhammad in the hadith Sahih Bukhari, women are allowed to go to mosques. However, as Islam spread, Muslim authorities stressed the fears of unchastity from interaction between sexes outside their home, including the mosque. By pre-modern period it was unusual for women to pray at a mosque. By the late 1960s, women in urban areas of the Middle East increasingly began praying in the mosque, but men and women generally worship separately. (Muslims explain this by citing the need to avoid distraction during prayer prostrations that raise the buttocks while the forehead touches the ground.) Separation between sexes ranges from men and women on opposite sides of an aisle, to men in front of women (as was the case in the time of Muhammad), to women in second-floor balconies or separate rooms accessible by a door for women only. Women in the state of ritual impurity, such as menstruation, are forbidden from entering the prayer hall of the mosque.
Today, Muslim women do indeed attend mosques. In fact, in the United States, a recent study by the Institute for Social Policy and Understanding found that American Muslim women attend the mosque at extremely similar rates (35%) to those of American Muslim men (45%). ISPU also found that 87% of Muslim American women say that they "see their faith identity as a source of happiness in their life."
Female religious scholars were relatively common from early Islamic history throughout the 16th century. Mohammad Akram Nadwi, a Sunni religious scholar, has listed 8,000 female jurists, and orientalist Ignaz Goldziher estimates 15 percent of medieval hadith scholars were women. Women, during early history of Islam, primarily obtained their knowledge through community study groups, ribat retreats and during hajj when the usual restrictions imposed on female education were more lenient. After the 16th century, however, female scholars became fewer. In the modern era, while female activists and writers are relatively common, there has not been a significant female jurist in over 200 years. Opportunities for women's religious education exist, but cultural barriers often keep women from pursuing such a vocation.
Women's right to become imams, however, is disputed by many. A fundamental role of an imam (religious leader) in a mosque is to lead the salat (congregational prayers). Generally, women are not allowed to lead mixed prayers. However, some argue that Muhammad gave permission to Ume Warqa to lead a mixed prayer at the mosque of Dar.
Hui women are self-aware of their relative freedom as Chinese women in contrast to the status of Arab women in countries like Saudi Arabia where Arab women are restricted and forced to wear encompassing clothing. Hui women point out these restrictions as "low status", and feel better to be Chinese than to be Arab, claiming that it is Chinese women's advanced knowledge of the Quran which enables them to have equality between men and women.
Sufi female mystics
Sufi Islam teaches the doctrine of tariqa, meaning following a spiritual path in daily living habits. To support followers of this concept, separate institutions for men (ta'ifa, hizb, rabita) and women (khanqa, rabita, derga) were created. Initiates to these groups pursued a progression of seven stages of spiritual discipline, called makamat (stations) or ahwal (spiritual states).
Current female religious scholars
There are a number of prominent female Islamic scholars. They generally focus on questioning gender-based interpretations of the Quran, the traditions of Muhammad and early Islamic history. Some notable Muslim women scholars are: Azizah al-Hibri, Amina Wadud, Fatima Mernissi, Riffat Hassan, Laila Ahmad, Amatul Rahman Omar, Farhat Hashmi, Aisha Abdul-Rahman, and Merryl Wyn Davies.
Many classical Islamic scholars, such as al-Tabari, supported female leadership. In early Islamic history, women including Aisha, Ume Warqa, and Samra Binte Wahaib took part in political activities. Abdurrahman ibn `Awf consulted with women in their rooms when he was charged of choosing `Uthman or Ali as the third caliphate after the death of Umar. The Caliph Umar appointed Samra Bint Nuhayk Al-Asadiyya as a market inspector in Mecca and Ash-Shifa bint Abdullah as an administrator in Medina. Ash-Shifa would later on become the head of Health and Safety in Basra, Iraq. Other historical Muslim female leaders include Shajarat ad-Durr, who ruled Egypt from 1250 to 1257, Razia Sultana, who ruled the Sultanate of Delhi from 1236 to 1239, and Taj ul-Alam, who ruled Aceh Sultanate from 1641 to 1675.
This historical record contrasts markedly with that of (predominantly Taoist and Buddhist) Chinese-majority nations, where there were no women rulers in the period between the reign of the fierce empress Wu Zetian at the turn of the eighth century (690–705), and the inauguration of Tsai Ing-wen as President of the Republic of China in 2016.
Female heads of state in Muslim-majority countries during the modern era
In the modern era, Pakistan became the first Muslim-majority state with an elected female head of government (1988). Currently Bangladesh is the country that has had females as head of government continuously the longest starting with Khaleda Zia in 1991.
In the past several decades, a number of countries in which Muslims are a majority, including Turkey (Prime Minister Tansu Çiller, 1993), Pakistan's Benazir Bhutto (1988–1996), Bangladesh (prime ministers Begum Khaleda Zia (1991–1996, 2001–2009) and Sheikh Hasina (1996–2001, 2009–present), Indonesia (President Megawati Sukarnoputri, 2001), Kosovo (President Atifete Jahjaga, 2011), and Kyrgyzstan (President Roza Otunbayeva, 2010) have been led by women; Mauritius, which has a significant Muslim minority, elected a female Muslim (Ameenah Gurib) as president in 2015.
At one stage in the 1990s, over 300 million Muslims – at that time, between one-third and a quarter of the world's entire Islamic population – were simultaneously ruled by women when elected heads of state Tansu Çiller (the 22nd Prime Minister of Turkey), Khaleda Zia (the 9th Prime Minister of Bangladesh) and Benazir Bhutto (the 11th Prime Minister of Pakistan) led their respective countries.
Female legislators in Muslim-majority countries in the 21st century
As well as elected heads of state, a number of other elected female politicians have attained exceptional levels of notability within the OIC in the twenty-first century. These include Louisa Hanoune, the head of Algeria's Workers' Party and the first woman to be a presidential candidate in an Arab country (2004; Hanoune also ran for the same post in 2009 and 2014); Susi Pudjiastuti, Indonesia's Minister of Maritime Affairs and Fisheries (2014–2019) who is also a successful seafood and transportation entrepreneur who has been profiled in the Financial Times; Meral Akşener, a veteran Turkish conservative nationalist politician who is the founder and leader of the İyi Party (2017–); and mezzo-soprano opera singer Dariga Nazarbayeva, the Chairwoman of the Kazakhstan Senate and one of her country's wealthiest individuals.
Several Muslim-majority nations have passed laws to incorporate more women in their parliaments and political processes. For example, Indonesia passed a law in 2013 that required political parties to field at least 30% women candidates in elections or pay a financial penalty, a law which was later amended to stipulate that at least one in three candidates on every party's electoral list must be female and parties which do not fulfill this criterion will be barred from contesting the election; Tunisia's mandated electoral lists composed of 50% women in both the 2011 and 2014 legislative elections; and in 2012, Algeria set a minimum parliamentary female membership requirement of 30%. Following the May 2012 legislative elections, women constitute 31.6% of Algerian MPs. In Senegal, 50% of local and national electoral lists have to be female as of 2012. Following the passage of Law No. 46 of 2014, Egypt has required party lists to include a certain number of women; in 2018, Egypt's cabinet had eight female ministers out of a total of 35 (22.86%). Kosovo has had a female quota for its assembly as far back as 2001, when it was de jure part of the Federal Republic of Yugoslavia; the Muslim-majority (95.6%) Balkan republic guarantees women 30% of parliamentary seats as of 2016.
In 2012, among all regions of the world, the Gulf Arab region had the lowest overall percentage of women in parliament, and no women in the parliaments of Saudi Arabia and Qatar, the only two Muslim-majority states in the world which are officially Wahhabi. However, since 2012 Saudi women have been allowed to vote in some elections. The Shura Council of Saudi Arabia now includes female members after a January 2013 decree by the Saudi King that created reserved parliamentary seats for women, while four women were appointed to Qatar's 41-member Shura Council in 2017. Kuwait granted its women the right to vote in the first half of the 1980s; this right was later rescinded, and then reintroduced in 2005. Additionally, the United Arab Emirates has allocated 30% of its top government posts to women; as of February 2016, females accounted for 27.5% of the UAE's cabinet.
According to Sheikh Zoubir Bouchikhi, Imam of the Islamic Society of Greater Houston's Southeast Mosque, nothing in Islam specifically allows or disallows voting by women. Until recently most Muslim nations were non-democratic, but most today allow their citizens to have some level of voting and control over their government. However, some Muslim countries gave women suffrage in the early 20th century. For example, Azerbaijan extended voting rights to women in 1918, two years before it became part of Soviet Union. Females in Turkey similarly gained the right to vote in municipal and parliamentary elections in 1930 and 1934 respectively.
Muslim women and Islamophobia in Western countries
In the United States, Islamophobia, coupled with the 2016 presidential election which heightened anti-Muslim sentiment has particularly impacted on Muslim American women. In their 2018 American Muslim Poll, think tank Institute for Social Policy and Understanding (ISPU) reported, "though roughly half of women of all backgrounds, including Muslim women, report experiencing some frequency of gender-based discrimination in the past year, Muslim women's more frequent complaints are racial (75%) and religious (69%) discrimination." Most Muslim women (72%) and Muslim men (76%) reject the notion that "most Muslims in America discriminate against women."
Further data collected by the ISPU has found that "Muslim women are more likely than Muslim men to report experiencing religious discrimination in the last year (68% vs. 55%)".[when?] After the bombing of the World Trade Center Muslim women were especially exposed to increased violence in public spaces. Research showed that 85% of Muslim women experienced violence through verbal threats as well as 25% of Muslim women experiencing actual physical violence in public spaces. ISPU also found that most American Muslim women (68%) agree that most people associate negative stereotypes with their faith identity. Among these, more than half (52%) "strongly agree" that being Muslim is correlated with negative stereotypes. Data shows that American Muslim women are actually more likely than Muslim men to fear for their safety from white supremacist groups (47% vs. 31%) and nearly one in five (19%) Muslim women say they have stress and anxiety enough to believe they need the help of a mental health professional as a result of the 2016 presidential elections, compared with only 9% of American Muslim men. Despite this deficit in security and greater likelihood for experienced religious-based discrimination, Muslim women are no more likely than Muslim men to change their appearance to be less identifiable as a Muslim (16% vs. 15%). Additionally, despite many feeling stigmatized, a large majority of Muslim American women (87%) say they are proud to be identified as a member of their faith community.
According to the European Network Against Racism NGO, In addition to enhanced prevalence of Islamophobia among Muslim American women, Muslim European women also experienced heightened Islamophobia—especially, when they wear headscarves. Islamophobia researcher and convert to Islam Linda Hyokki points out that at an even higher risk of Islamophobia are Muslim women of color, as they are always susceptible to Islamophobia, with or without their headscarves. In 2017, English Islamophobic monitoring company Tell Mama reported that there had been a 26% increase in Islamophobia in the UK, overwhelmingly affecting Muslim women more than Muslim men. Additionally, Muslim women disproportionately face the Islamophobic trope that women are seen as inferior in their religion. Research has found that media along with politics, particularly, in European society, perpetuate these stereotypes of Muslim women. Aside from seeing women as experiencing sexism within their religion, other Islamophobic stereotypes of Muslim women include seeing them as, "either [...] oppressed or as dangerous".
This section possibly contains original research. This section has been cited to a primary religious source (a Surah) yet the conclusions prsented here are not supported by the source. (November 2021)
Many cultural norms are shared within societies that follow the same religion and share similar values. In many Muslim societies, keeping face is an important matter that usually determines the amount of respect an individual can receive from others. Most people build an acceptable face in terms of personality and appearance for themselves and hide behind that in order to fit within the cultural and societal norms. The saving face includes anything that people do to present themselves as someone that they are not in order to gain social credibility. Saving face is even more serious and in some situations even necessary for women in Muslim societies because as mentioned in the other sections, there are many rules around the lives of Muslim women which they have to follow in order to be socially accepted and have a good future. These rules of Islam may not be easy to follow by all women, so many women who want to be morally accepted into their societies, follow these rules at all costs and hide their true selves behind the socially accepted version of themselves which is a common way of saving face. In many Muslim societies, women’s dignity and reputation only depend on how precisely they follow the orders of their families before marriage and husbands after marriage and if somebody refuses to follow these orders, they may not be accepted into that society anymore.[vague] Even though Islam is a religion that has high regard for women and in the holy book of Islam there are suras that honor women, but there are some groups of people that don’t follow the rules of Islam as they are and that has caused many problems for Muslim women.
In the Islamic conception, every human being has a responsibility towards oneself. Since human life is sacred and initially created by divine rather than human agency, people are responsible for trying to keep their bodies and souls healthy, and not causing themselves spiritual or physical harm. Consequently, sport has obvious attractions in Islam: traditions record that Muḥammad raced with his wife 'Ā'ishah, and that he encouraged parents to teach their children swimming, riding and archery. Persian miniatures show Muslim women jointly playing polo with men in the same field. In the twenty-first century, some Muslim sociologists even argue that it should be obligatory for Muslim females to participate in sport of some kind.
In modern times, Muslim women have achieved some significant success in athletic arenas. In the second decade of the twenty-first century, women's club volleyball has come to be dominated by teams from OIC member state Turkey, which have won six out of eight editions of the Women's CEV Champions League from 2010 to 2011 through to 2017–2018. The Turkish women's national volleyball team has also experienced ascendancy in the twenty-first century, winning the gold medal at the inaugural European Games in 2015.
The FIVB Volleyball Women's Club World Championship has been claimed by clubs from OIC member states Azerbaijan and Turkey six times out of eleven total editions, with Turkey's five gold medals beating Brazil (three golds) into second place.
Turkish clubs have also become a force in women's basketball, with at least one Turkish side having been present in the final four of the EuroLeague Women since the 2011–12 season; in 2014, Galatasaray became the first Turkish team to win Europe's elite club tournament. The EuroCup Women has seen a similar trend; in 2016–17, all four EuroCup Women semi-finalists were from Turkey.
The Iran women's national futsal team are two-time champions of Asia, having won both editions to date of the AFC Women's Futsal Championship (Malaysia 2015, Thailand 2018) by beating Japan in the respective finals. Additionally, in the 2010s Egypt has become the preeminent nation in women's squash, with the country boasting four out of the top five players in the PSA World Rankings for May 2018, including World No. 1 Nour El Sherbini; moreover, Egypt's women's national team are the current world champions, adding the 2016 WSF World Team Squash Championships to their 2008 and 2012 titles.
Notable female tennis players from the OIC and its observer and applicant states include Dinara Safina, who achieved the coveted world number one ranking in 2009 and (with Marat Safin) is one half of the only brother-sister pair to both attain No. 1 rankings; Sania Mirza, the first-ever UN Women's Goodwill Ambassador for South Asia, who was India's best female singles player for ten years straight (2003–2013); and Indonesian Yayuk Basuki, who won four Asian Games gold medals in the 1980s and 1990s. Women's football has significantly increased its profile within the OIC bloc in the twenty-first century. A number of Muslim female footballers have been or are presently prominent players for various UEFA national teams in Western Europe, including Fatmire Alushi, Louisa Nécib, and Kosovare Asllani.
At the same time, many Muslim women experience significant barriers to sports participation. These barriers include bans on the Islamic headscarf, commonly known as the hijab, cultural and familial barriers, and the lack of appropriate sports programs and facilities. Many Muslim female athletes have overcome these obstacles and used sports to empower themselves and others, such as through education, health and wellbeing, and a push for women's rights.
Islamic Solidarity Games
The Islamic Solidarity Games is a large multi-sport event held every four years in which all qualifying athletes from Organisation of Islamic Cooperation member countries can compete, regardless of their religious affiliation. The female International Athlete Ambassadors for Baku 2017 – the most recent edition of the games – included Tunisian Olympic medallist wrestler Marwa Amri; taekwondo icons Elaine Teo (Malaysia) and Taleen Al Humaidi (Jordan); and the Palestinian swimmer Mary Al-Atrash.
The next edition of the Islamic Solidarity Games (2021) is scheduled to take place in Istanbul.
As in the rest of the world, the new technological and organisational developments of the twentieth and twenty-first centuries have led to the creation of electronic media industries in OIC member countries. Women have presentational and, significantly, financial roles in OIC member states' television, film and Internet sectors. Moreover, given that a number of populous Muslim-majority countries – such as Indonesia and Turkey – are categorised as dynamic emerging economies in formulations such as MIST and Next Eleven, these women increasingly have an impact far beyond their national borders.
The international influence of Turkey's television industry has expanded dramatically in the twenty-first century: as of 2017, the country was the world's fastest-growing television series exporter and second in the overall global rankings only to the United States.
This development has had two particularly notable consequences vis à women:
- Audiences worldwide are being exposed to the family-oriented values of what notable analysts view as the OIC's core state. These values stress old-fashioned romance and traditional familial structures, which are viewed favourably by women in territories such as Latin America, especially when contrasted with the perceived violence and over-sexualisation of local and US offerings.
- Turkish actresses have become household names in many of the 200 countries which have purchased broadcasting rights to television dramas produced in the Republic of Turkey. Consequently, they are now the best-known contemporary Muslim women in the world – eclipsing politicians, sports stars and royalty. The implications of this have yet to be fully analysed, but they are undeniably enormous.
In some Muslim countries including Iran, the government officials and some conservative men in the families have started blaming Turkish TV series for the problems they have started facing in their marriages such as their wives wanting to be financially independent, working outside of their houses, and making changes to their appearance to look more like a modern-day woman. Many Turkish series are promoting women's independence and equality, which is not acceptable in some societies because of strict religious rules and cultural norms. As the result of some women trying to mock the lifestyles of the Turkish women in the series and be more present in their societies and the workforce, disagreements within the families have increased and have caused an increase in the number of divorces. The long amount of time that some members of the households spend on watching the TV shows has resulted in fewer family interactions and falling behind on daily chores.
The global accelerated proliferation of television channels and content from the 1990s onwards has seen a marked increase in religious programming in Muslim-majority countries. This content is broadcast either on dedicated religious channels, such as Turkey's Diyanet TV, or the many general interest channels which enjoy greater audience share. Topics addressed on these shows range from theology and history to technological developments and mysticism.
Contemporary female presenters of note in this genre include Cansu Canan Özgen, who presents Öteki Gündem ('The Other Agenda') on Habertürk TV (Turkey); Amina Svraka, a hostess at BIR TV in Bosnia and Herzegovina; and Nashwa Al-Ruwaini, an Egyptian television personality who also has extensive business interests in the media sector.
Comparison with other religions
From its inception, Islam has had contact and coexistence with other major world faiths, and this phenomenon intensified as the religion transcended its Arabian origins to spread over a wide geographical area: from the Adriatic region, where Catholicism and Eastern Orthodox Christianity took root, to the Hinduism- and Buddhism-dominated land masses of India and South-East Asia, Muslim populations have both influenced and been influenced by the pre-existing spiritual traditions that they encountered. Prominent examples of these processes include the syncretist philosophy of dīn-i-ilāhī ("religion of God"), an amalgam of several religions devised by Emperor Akbar (1542–1605) that was practiced at the Mughul Court in India; the crypto-Christianity of Kosovo, a belief system that created a tradition of joint Catholic-Muslim households which persisted into the twentieth century; and Pancasila, the official foundational philosophy of the modern Indonesian state which draws on indigenous beliefs, as well as Hindu, Christian and Islamic traditions.
In the twenty-first century, a number of new factors have facilitated the comparison of spiritual traditions – and the place of women within them – to an unprecedented level. These include: (i) a fresh wave of technological globalisation, which has obliterated communicational borders; (ii) the advent of cheap mass international air travel, which has hugely increased people's exposure to other cultures; and (iii) the internationalisation of higher education, whereby students and scholars alike are spending ever-increasing amounts of time in countries with different religious demographic compositions to their own.
Notwithstanding these developments, comparing the position of women in Islam with that of women in other faith traditions is complicated by the following determinants:
- Geographical and cultural breadth. Given that the Muslim world encompasses states as diverse as Albania, Mali and Kazakhstan, diverse interpretations of texts such as the Quran are inevitable, although there are also large areas of concordance between the orthodox schools of Islamic thought, both Sunni and Shi'a. The prevalence of cultural customs which are sometimes ascribed to Islam but which have at best a tenuous scriptural basis (and that in fact may be diametrically opposed to the teachings of the religion) is another element which needs to be recognised.
- Scholarly differences. When analysing both Islam in general and the topic of women in Islam in particular, the views of scholars and commentators are profoundly shaped by certain cultural lenses. Those coming from a Western background, such as the Switzerland-born writer Charles le Gai Eaton, tend to compare and contrast Islam with Christianity; Eaton concluded that Islam, with certain important qualifications, was "essentially patriarchal". Conversely, those coming from an East Asian background tend to emphasise similarities between Islam and religions such as Taoism, which stress complementarity between the sexes: according to the Japanese scholar Sachiko Murata, it was mandatory for her to use the I Ching as a means of "[conceptualising] Islamic teachings on the feminine principle without doing violence to the original texts."
- Political distortions. The historical strength of various Muslim-led polities – which, unlike other comparable non-Western entities such as China and Japan, were adjacent to "Christian" Europe and/or perceived to be in competition with Western powers – meant that the question of women in Islam has not always been approached objectively by those professing expertise in the subject. This can be viewed as part of the "Orientalist" academic discourse (as defined by Edward Said) that creates a rigid East-West dichotomy in which dynamic and positive values are ascribed to Western civilisation; by contrast, "Oriental" societies (including but certainly not limited to Islamic ones) are depicted as being "stationary" and in need of "modernising" through imperial administrations.
Eve's role in the Fall
In contrast with the biblical account of the Fall, in Islamic tradition Eve (Ḥawwā) did not tempt Adam (Ādam) to eat the forbidden fruit; instead, they were tempted together by the Devil. This means that Eve was not the cause of Adam's expulsion from paradise: he was also responsible, and therefore both men and women are faced equally with its consequences. This has a number of important implications for the Islamic understanding of womanhood and women's roles in both religious and social life. For one, in Islam, women are not seen as a source of evil as a result of the Fall.
Moreover, the Biblical statement that Eve was created from Adam's rib (the famous 'third rib') finds no echo in the Quranic account: both male and female were created 'from one soul' (Sūrah 4:1). Similarly, the concept that (as per Genesis 3:16) the pains of childbirth are a punishment for Eve's sin is alien to the Quran.
The Virgin Mary
The Virgin Mary (Maryām) is considered by the Quran to hold the most exalted spiritual position amongst women. A chapter of the Quran (Sūrat Maryam, the nineteenth sura) is named after her, and she is the only woman mentioned by name in Islam's sacred scripture; Maryām is mentioned more times in the Quran than in the New Testament. Furthermore, the miraculous birth of Christ from a virgin mother is recognised in the Quran.
In the Western world, polygamy has long been associated with Islam; the idea of Islam as – to quote Professor Akbar S. Ahmed – some sort of 'man's paradise', with every man possessing at least four wives, remains a powerful one. However, polygamy is far from unique to Islam; in fact, in traditionally multi-confessional India, polygamy is actually more widespread amongst other religious communities: the 1961 census found that the incidence of polygamy was the least amongst Muslims (5.7%), with Hindus (5.8%), Jains (6.7%), Buddhists (7.9%) and Adivasis (15.25%) all more likely have at least two wives. Similarly, India's third National Family Health Survey (2006) found that a number of socioeconomic reasons were more likely to explain the prevalence of polygamy than the religion of the parties involved. This survey also found that a polygamous Hindu was likely to have (as a statistical average) 1.77 wives; a Christian, 2.35; a Muslim, 2.55; and a Buddhist, 3.41.
Like many other major world religions, Islam views extramarital sex as a great sin in the eyes of God. However, its general approach to sexuality is profoundly distinct to that of Christianity. There exists a marked contrast between the teachings of St. Thomas Aquinas – who stated that marriage becomes "more holy sine carnale commixione" (i.e. when sexual desire is absent) – and IbnʿArabī's conclusion that "The most intense and perfect contemplation of God is through women, and the most intense union [with God] is the conjugal act".
In Islam and the Destiny of Man, the Swiss-born diplomat Charles le Gai Eaton elaborates on the respective sexuality perspectives of the world's two most popular faiths:
"Islam disapproves of casual promiscuity as does Christianity; but the Muslim takes it for granted that when a man sees a beautiful woman he will desire physical union with her, and that when a woman sees a man who appeals to her she will be drawn to him, and this mutual desire is seen as flowing directly from the nature of things as willed by God. It is in itself an unqualified good, however much it may need to be hedged about with restrictions."
Notable women in Islam
Saints, scholars, and spiritual teachers
Women have played an integral part in the development and spiritual life of Islam since the inception of Islamic civilisation in the seventh century AD. Khadijah, a businesswoman who became Muhammad's employer and first wife, was also the first Muslim. There have been a large number of female saints throughout the Islamic world spanning the highest social classes (a famous example being Princess Jahānārā, the daughter of the Moghul emperor Shāh Jahān) and the lowest (such as Lallā Mīmūna in Morocco); some of them, such as Rābi'a of Basra (who is cited reverentially in Muḥammad al-Ghazālī's classic The Revival of Religious Sciences) and Fāṭima of Cordoba (who deeply influenced the young Ibn 'Arabī) have been pivotal to the conceptualisation of Islamic mysticism.
Today, some notable personalities of the Islamic world include the Turkish Sufi teacher Cemalnur Sargut – a disciple of the novelist and mystic Samiha Ayverdi (1905–1993), Amatul Rahman Omar, the first woman to translate the Qur'an into English, and Shaykha Fariha al Jerrahi, the guide of the Nur Ashki Jerrahi Sufi Order.
Female converts to Islam
Notable recent female converts to Islam include the German former MTV VJ and author Kristiane Backer, American singer and cultural icon Janet Jackson, Anglo-French writer, broadcaster and academic Myriam François-Cerrah, award-winning German actress, model and fashion designer Wilma Elles, Malaysian model Felixia Yeap, Malaysian VJ Marion Caunter, Czech model Markéta Kořínková, Canadian solo motorcycle adventurer Rosie Gabrielle, the Belgian model and former Miss Belgium candidate Lindsey van Gele, the Albanian model Rea Beko, Russian model and former Miss Moscow Oksana Voevodina, the German model Anna-Maria Ferchichi (née Lagerblom), the American supermodel Kendra Spears (Princess Salwa Aga Khan), the Australian model and Miss World Australia finalist Emma Maree Edwards, South African model Wendy Jacobs, and Lithuanian model-turned-actress Karolina 'Kerry' Demirci; the Serbian model and fashion designer Ivana Sert stated her intention to become a Muslim in 2014 after she read the Quran in English. Notable recent women born in a Muslim family who became atheist or converted to another religion include Dutch feminist Ayaan Hirsi Ali, Bangladeshi writer Taslima Nasrin, Indian actress Nakhat Khan and Iranian-American women's right activist Parvin Darabi. The Turkish actress, author and model (Miss Turkey 2001) Tuğçe Kazaz converted from Islam to Eastern Orthodox Christianity in 2005, and then converted back to Islam in 2008.
Women make up a disproportionately large or rising share of converts to Islam in numerous Western countries. According to researchers based at Swansea University, of the approximately 100,000 people who entered the Muslim faith in the United Kingdom between 2001 and 2011, 75% were women. In the United States, more Hispanic women convert to Islam than Hispanic men, with these women being "mostly educated, young and professional"; the share of overall female converts to Islam in the US rose from 32% in 2000 to 41% in 2011. In Brazil, approximately 70% of converts to Islam are women, most of whom are young and relatively well-educated. Young females constitute an estimated 80% of converts to Islam in Lithuania. According to Susanne Leuenberger of the Institute of Advanced Study in the Humanities and the Social Sciences at the University of Bern, females make up around 60–70% of conversions to Islam in Europe.
Female conversion literature
In the twenty-first century, a number of (semi-)autobiographical books by Western female converts to Islam have enjoyed a measure of mainstream success. These include former MTV and NBC Europe presenter Kristiane Backer's From MTV to Mecca: How Islam Inspired My Life (Arcadia Books, 2012); Spanish journalist Amanda Figueras Fernández's Por qué el islam: Mi vida como mujer, europea y musulmana (Ediciones Península, 2018); and French author Mathilde Loujayne's Big Little Steps: A Woman's Guide to Embracing Islam (Kube Publishing, 2020).
Modern debate on the status of women in Islam
Within the Muslim community, conservatives and Islamic feminists have used Islamic doctrine as the basis for discussion of women's rights, drawing on the Quran, the hadith, and the lives of prominent women in the early period of Muslim history as evidence. Where conservatives have seen evidence that existing gender asymmetries are divinely ordained, feminists have seen more egalitarian ideals in early Islam. Still others have argued that this discourse is essentialist and ahistorical, and have urged that Islamic doctrine not be the only framework within which discussion occurs.
Conservatives and the Islamic movement
Conservatives reject the assertion that different laws prescribed for men and women imply that men are more valuable than women. Ali ibn Musa Al-reza reasoned that at the time of marriage a man has to pay something to his prospective bride, and that men are responsible for both their wives' and their own expenses but women have no such responsibility.
The nebulous revivalist movement termed Islamism is one of the most dynamic movements within Islam in the 20th and 21st centuries. The experience of women in Islamist states has been varied. The progression of Muslim women's rights has been inhibited by religious extremist groups that use the disempowerment of women as a political agenda. When women are opposed to these infringements on their rights they are often subjected to abuse, violence, and shunned. Women in Taliban-controlled Afghanistan faced treatment condemned by the international community. Women were forced to wear the burqa in public, not allowed to work, not allowed to be educated after the age of eight, and faced public flogging and execution for violations of the Taliban's laws. The position of women in Iran, which has been a theocracy since its 1979 revolution, is more complex. Iranian Islamists are ideologically in favour of allowing female legislators in Iran's parliament and 60% of university students are women.
Anousheh Ansari is an Iranian American engineer who moved to American after the Iranian Revolution. After settling in Texas, she started a technology firm in Texas which allowed her to achieve her dream in life, which was spaceflight. Regardless of all the difficulties that she was facing as a Muslim woman, she started a nonprofit organization to help those in need and support social entrepreneurship. Anousheh Ansari is a role model to many women, especially in the middle east, because of her achievements in life and overcoming the financial and cultural struggles she went through for achieving her dream.
Liberal Islam, Islamic feminism, and other progressive criticism
Liberal Muslims have urged that ijtihad, a form of critical thinking, be used to develop a more progressive form of Islam with respect to the status of women. In addition, Islamic feminists have advocated for women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, pioneers of Islamic feminism have also used secular and western feminist discourses and have sought to include Islamic feminism in the larger global feminist movement. Islamic feminists seek to highlight the teachings of equality in Islam to question patriarchal interpretations of Islamic teachings. Others point out the incredible amount of flexibility of sharia law, which can offer greater protections for women if the political will to do so is present.
After the September 11, 2001, attacks, international attention was focused on the condition of women in the Muslim world. Critics asserted that women are not treated as equal members of Muslim societies and criticized Muslim societies for condoning this treatment. Phyllis Chesler has alleged that Western academics, especially feminists, have ignored the plight of Muslim women in order to be considered politically correct. However, one survey in 2006 found that most Muslim women do not see themselves as oppressed.
Some Muslim women exposed to the growth in civil rights accessible to secular or non-Muslim women have protested to strengthen their own rights within Islamic communities. One example is Malaysia, where 60% of the population is Muslim, and where there are separate parallel legal systems for secular law and sharia law. In 2006, Marina Mahathir, the daughter of Malaysia's former Prime Minister, Mahathir Mohamad, published an editorial in the Malaysia Star newspaper to denounce what she termed "a growing form of apartheid" for Malaysia's Muslim women:
Non-Muslim Malaysian women have benefited from more progressive laws over the years while the opposite has happened for Muslim women.
She pointed out that polygamy was illegal in Malaysia for non-Muslims but not for Muslims, and that child custody arrangements for Muslims were biased towards fathers as opposed to the shared-custody arrangements of non-Muslim parents. Women's groups in Malaysia began campaigning in the 1990s to have female sharia judges appointed to the sharia legal system in the country, and in 2010 two female judges were appointed.
In March 2016, an Australian Tribunal determined that separate male and female seating arrangements contravened section 33 of the NSW Anti-Discrimination Act. The Tribunal ordered that all future publicity materials for public events hosted by Hizb ut-Tahrir must clearly inform attendees that segregated seating arrangements are not compulsory.
- Cairo Declaration on Human Rights in Islam
- Concubinage#Muslim world
- Female figures in the Quran
- Female political leaders in Islam and in Muslim-majority countries
- Islam and humanity
- Islamic feminism
- Islamic schools and branches
- Islamic sexual jurisprudence
- Muslim women in sport
- Muhammad's wives
- Muslim women in science and technology
- Sex segregation and Islam
- Timeline of first women's suffrage in majority-Muslim countries
- Women in Arab societies
- Women in Christianity
- Women in Hinduism
- Women in the Quran
== Notes ==
- "Artist Feature: Who Was Osman Hamdi Bey?". How To Talk About Art History. April 27, 2017. Retrieved June 13, 2018.
- Herbert L. Bodman; Nayereh Esfahlani Tohidi, eds. (1998). Women in Muslim Societies: Diversity Within Unity. Lynne Rienner Publishers. pp. 2–3. ISBN 978-1-55587-578-7.
- Ibrahim, I. A.; Abu-Harb, Ibrahim Ali Ibrahim (1997). A Brief Illustrated Guide to Understanding Islam. Darussalam. ISBN 978-9960-34-011-1.
- iGlassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. pp. 141–143.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 182.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 325.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York: HarperOne. pp. 121–122. ISBN 978-0-06-073064-2.
- Schleifer, Yigal (April 27, 2005). "In Turkey, Muslim women gain expanded religious authority". The Christian Science Monitor. Retrieved June 10, 2015.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany: State University of New York Press. pp. 188–202. ISBN 978-0-7914-0914-5.
- Schleifer, Professor S Abdallah (2015). The Muslim 500: The World's 500 Most Influential Muslims, 2016. Amman: The Royal Islamic Strategic Studies Centre. p. 28. ISBN 978-1-4679-9976-2.
- Oliveti, Vicenzo (2002). Terror's Source: The Ideology of Wahhabi-Salafism and its Consequences. Birmingham, United Kingdom: Amadeus Books. pp. 34–35. ISBN 978-0-9543729-0-3.
- Schleifer, Prof S Abdallah (2015). The Muslim 500: The World's 500 Most Influential Muslims, 2016. Amman: The Royal Islamic Strategic Studies Centre. pp. 28–30. ISBN 978-1-4679-9976-2.
- Motahhari, Morteza (1983). Jurisprudence and Its Principles, translator:Salman Tawhidi, ISBN 0-940368-28-5.
- Kamali, Mohammad Hashim. Principles of Islamic Jurisprudence, Cambridge: Islamic Text Society, 1991. ISBN 0-946621-24-1
- "Shari'ah and Fiqh". USC-MSA Compendium of Muslim Texts. University of Southern California. Archived from the original on September 18, 2008.
- "Translations of the Qur'an, Surah 4: AN-NISA (WOMEN)". e=Center for Muslim-Jewish Engagement. May 1, 2015. Archived from the original on May 1, 2015.
- "Translations of the Qur'an, Surah 39: AZ-ZUMAR (THE TROOPS, THRONGS)". Center for Muslim-Jewish Engagement. Archived from the original on August 20, 2016. Retrieved July 4, 2016.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. pp. 85–86. ISBN 978-0-333-73458-2.
- Haddad and Esposito, (1998), Islam, Gender, and Social Change, Oxford University Press, pp. xii–xx.
- Stowasser, B. F. (1994). Women in the Qur'an, Traditions, and Interpretation. Oxford University Press
- Asma Afsaruddin (2020). "Women and the Qur'an". In Mustafa Shah and Muhammad Abdel Haleem (ed.). The Oxford Handbook of Qur'anic Studies. Oxford University Press. p. 527.
this Qur'anic verse took an unequivocal position: women and men have equal moral and spiritual agency in their quest for the good and righteous life in this world for which they reap identical rewards in the afterlife.
- Amira Sonbol, Rise of Islam: 6th to 9th century, Encyclopedia of Women and Islamic Cultures
- Watt (1956), p. 287.
- "The Meaning of the Glorious Qur'ân,: 4. an-Nisa': Women". Sacred-texts.com. Retrieved May 24, 2016.
- Haleem, M. A. S. Abdel. The Qur'an. New York: Oxford University Press, 2008. Print.
- Ibn Kathir. "Tafsir Ibn Kathir (English): Surah Al Nisa". Quran 4 U. Tafsir. Retrieved December 27, 2019.
- Agrama, H. A. (2010). "Ethics, tradition, authority: Toward an anthropology of the fatwa". American Ethnologist, 37(1), pp. 2–18.
- Romirowsky, Asaf (2007). "Fatwa Rules to Live By". Political Studies Review. 19 (1/2): 174–176.
- Hosen, N (2004). "Behind the scenes: fatwas of Majelis Ulama Indonesia (1975–1998)". Journal of Islamic Studies. 15 (2): 147–179. doi:10.1093/jis/15.2.147.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 29.
- Asma Sayeed (2009). "Camel, Battle of the". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
- Ghazala Anwar (2009). "ʿĀʿishah". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. p. 91. ISBN 978-0-946621-84-2.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York: HarperOne. p. 125. ISBN 978-0-06-073064-2.
- Ibn Kathir. "Tafsir Ibn Kathir (English): Surah Al Ahzab". Quran 4 U. Tafsir. Retrieved December 26, 2019.
- "Center for Muslim-Jewish Engagement". July 4, 2015. Archived from the original on July 4, 2015.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany: State University of New York Press. p. 14. ISBN 978-0-7914-0914-5.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. pp. 92. ISBN 978-0-946621-84-2.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. pp. 93. ISBN 978-0-946621-84-2.
- Mazumdar, Shampa and Sanjoy (Winter 2001). "Rethinking Public and Private Space: Religion and Women in Muslim Society". Journal of Architectural and Planning Research. 18 (4): 307–308. JSTOR 43031047 – via JSTOR.
- An-Nisa Archived May 1, 2015, at the Wayback Machine, University of Southern California.
- Aly, Remona (February 19, 2018). "UK mosques must make space for women – not turn us away". The Guardian. Retrieved December 27, 2019.
- "Medina of Fez". United Nations Educational, Scientific and Cultural Organization. UNESCO. Retrieved July 4, 2016..
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 8. ISBN 978-0-333-73458-2.
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 9. ISBN 978-0-333-73458-2.
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 20. ISBN 978-0-333-73458-2.
- Robinson, Francis (2000), Irwin, Robert (ed.), "Education", The New Cambridge History of Islam (1 ed.), Cambridge University Press, pp. 495–531, doi:10.1017/chol9780521838245.022, ISBN 978-1-139-05614-4, retrieved December 14, 2020
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. pp. 20–21. ISBN 978-0-333-73458-2.
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 21. ISBN 978-0-333-73458-2.
- Lindsay, James E. (2005). Daily Life in the Medieval Islamic World. Greenwood Publishing Group. p. 196. ISBN 0-313-32270-8.
In addition, Muhammad is reported to have praised the women of Medina because of their desire for religious knowledge. "How splendid were the women of the ansar; shame did not prevent them from becoming learned in the faith."
- "Sahih Muslim 332 c". Sunnah.com. Retrieved November 29, 2016.
- Virani, Shafique N. (2007). The Ismailis in the Middle Ages: A History of Survival, A Search for Salvation. New York: Oxford University Press. p. 159. ISBN 978-0-19-531173-0.
- Lindsay, James E. (2005). Daily Life in the Medieval Islamic World. Greenwood Publishing Group. ISBN 0-313-32270-8.
- Nashat, Guity; Beck, Lois, eds. (2003). Women in Iran from the Rise of Islam to 1800. Urbana, IL: University of Illinois Press. p. 69. ISBN 0-252-07121-2.
- Lapidus, Ira M. (2014). A History of Islamic Societies. Cambridge University Press (Kindle edition). p. 210. ISBN 978-0-521-51430-9.
- Berkey, Jonathan Porter (2003). The Formation of Islam: Religion and Society in the Near East, 600–1800. Cambridge University Press. p. 227.
- Nadwi, Mohammad (2007). Al-Muhaddithat: The Women Scholars in Islam. pp. 77–82.
- Francis Robinson, The British Empire and Muslim Identity in South Asia, Oxford University Press, pages 18–21; Francis Robinson (1982), Atlas of the Islamic World Since 1500, ISBN 978-0-87196-629-2
- "Google.org Announces Grant to the Queen Rania Foundation towards the Creation of a K-12 Arab Online Learning Platform". Queen Rania Al Abdullah. May 10, 2017. Retrieved May 22, 2018.
- Albania – PISA 2015 brief (English) (Report). World Bank Group. December 15, 2016. Retrieved June 6, 2018.
- Hope and despair for women in Islamic states Archived December 10, 2014, at the Wayback Machine Ufuk Gokcen, OIC (January 19, 2013)
- Investing in the Children of the Islamic World UNICEF (2007)
- Adult and Youth Literacy, 1990–2015, UNESCO (2012), ISBN 978-92-9189-117-7
- "Saudi Arabia". uis.unesco.org. November 27, 2016. Retrieved October 21, 2020.
- Weiss, Anita (1994). Islam, Globalization and Postmodernity. Routlege. p. 129. ISBN 0-415-09366-X.
- M. Steven Fish (2002), "Islam and Authoritarianism", World Politics 55, October 2002, pp. 4–37.
- Donno and Russett (2004), "Islam, authoritarianism, and female empowerment", World Politics, vol. 56, issue 04, July 2004, pp. 582–607
- Nepal, a South Asian nation, is not OIC member; provided here for completeness and accuracy of list per the cited source.
- The Global Gender Gap Report 2012 World Economic Forum, Switzerland (2013)
- Grove, Jack (May 2, 2013). "Global Gender Index, 2013". Times Higher Education. Retrieved June 2, 2017.
- UNESCO science report: towards 2030. UNESCO. November 9, 2015. p. 37. ISBN 9789231001291.
- Gender in Research and Innovation, She Figures 2012, EU, page 26
- Sawahel, Wagdy (December 16, 2016). "North Africa women researcher share among world highest". University World News. Retrieved May 11, 2021.
- Roksana Bahramitash (2013). "Iran". The Oxford Encyclopedia of Islam and Women. Oxford: Oxford University Press. ISBN 978-0-19-976446-4.
- Topping, Alexandra (July 8, 2013). "Boris Johnson criticised for suggesting women go to university to find husband". The Guardian. Retrieved July 11, 2014.
- Jameh, Said (August 31, 2008). "Algerian women outpace men in academic achievement". Magharebia. Retrieved July 11, 2014.
- BUCHANAN, ROSE TROUP (July 5, 2013). "A small step for female education in Saudi Arabia". The Independent. Retrieved July 11, 2014.
- Tashakova, Oksana (May 1, 2016). "UAE women rising in positions of power and influence". Khaleej Times. Retrieved May 31, 2017.
- "65% of UJ students are females — Tarawneh". The Jordan Times. March 5, 2013. Archived from the original on June 2, 2015. Retrieved July 11, 2014.
- Martin, Will (November 22, 2015). "Here are the 19 countries with the highest ratio of women to men in higher education". Business Insider. Retrieved May 31, 2017.
- van Klaveren, Maarten; et al. (March 2010). "An Overview of Women's Work and Employment in Kazakhstan" (PDF). An Overview of Women's Work and Employment in Kazakhstan: Decisions for Life MDG3 Project Country Report No. 10. University of Amsterdam. Retrieved June 20, 2015.
- "More Women Study Physics in Muslim Countries, Find Out Why…". MOST. March 15, 2021. Retrieved May 1, 2021.
- El-Deghaidy, Heba (March 8, 2021). "Why More Women Study Physics in Muslim Countries". Physics. 14: 33. Bibcode:2021PhyOJ..14...33E. doi:10.1103/Physics.14.33. Retrieved May 11, 2021.
- "US study into higher rates of female engineers in Muslim countries". The Engineer. September 7, 2016. Retrieved May 11, 2021.
- "American Muslim Poll 2017 | ISPU". Institute for Social Policy and Understanding. March 21, 2017. Retrieved June 28, 2018.
- Al Qaradawy, Yusuf. The Status Of Women In Islam. Chapter: The Woman as Member of the Society: When is a woman allowed to work?
- Laurie A. Brand (1998), Women, State and Political Liberalisation. New York: Columbia University Press, pp. 57–58
- Ziba Mir-Hosseini (2009), Towards Gender Equality: Muslim Family Laws and the Shari'ah, Wanted: Equality and Justice in the Muslim Family (Editor: Zainah Anwar), Musawah, Kuala Lumpur, ISBN 978-983-2622-26-0, pp 31–33
- Doi, A. Rahman, & Bewley, A. (1992). Women in Shari'ah. Ta-Ha, 4th Edition; ISBN 978-1-84200-087-8
- Elizabeth Fernea (1985), Women and the Family in the Middle East: New Voices of Change, University of Texas Press, ISBN 978-0-292-75529-1, pages 264–269
- "Does the woman have the right to work?". Retrieved September 7, 2017.
No one can object to a sensible and adult woman's legal right to engage in work that is lawful or to her right to be financially independent
- "Selected Rulings". Retrieved September 7, 2017.
Wife should seek her husband's permission for going out of home, if it is against his rights or else obtaining his permission is not required. So in this case, she can [without permission] go out for learning and teaching, doing social and political activities and visiting parent and relatives.
- Maya Shatzmiller (1994), Labour in the Medieval Islamic World, Brill Publishers, ISBN 90-04-09896-8, pp. 6–7, 350–401;
- Maya Shatzmiller (1997), "Women and Wage Labour in the Medieval Islamic West: Legal Issues in an Economic Context", Journal of the Economic and Social History of the Orient 40(2), pp. 174–206 [175–7].
- Ahmad, Jamil (September 1994). "Ibn Rushd". Monthly Renaissance. 4 (9). Retrieved October 14, 2008.
- Girl Power Archived January 15, 2016, at the Wayback Machine, ABC News
- Black, Edwin (2004). Banking on Baghdad: Inside Iraq's 7,000 Year History of War, Profit, and Conflict. John Wiley and Sons. p. 34. ISBN 0-471-70895-X.
- Hale, Sarah Josepha Buell (1853). Woman's Record: Or, Sketches of All Distinguished Women, from "The Beginning Till A.D. 1850, Arranged in Four Eras, with Selections from Female Writers of Every Age. Harper Brothers. p. 120.
- "Islamic Culture and the Medical Arts: The Art as a Profession". Nlm.nih.gov. Retrieved May 25, 2016.
- Bademci, G. (2006). "First illustrations of female "Neurosurgeons" in the fifteenth century by Serefeddin Sabuncuoglu" (PDF). Neurocirugía. 17 (2): 162–165. doi:10.4321/s1130-14732006000200012. PMID 16721484.
- "Women and Islam – Oxford Islamic Studies Online". www.oxfordislamicstudies.com.
- Jayaram, Savita V. (March 16, 2017). "Indonesia has the Highest Senior Business Roles Held by Women in ASEAN at 46%". HR in Asia. Retrieved May 20, 2018.
- "Women of Our World 2005" (PDF). Retrieved September 8, 2013.
- The Global Gender Gap Report 2012 World Economic Forum, Switzerland (2013), page 11, 25
- Priscilla Offenhauer, WOMEN IN ISLAMIC SOCIETIES: A SELECTED REVIEW OF SOCIAL SCIENTIFIC LITERATURE, Library of Congress, Washington DC (2005), pp 73–76
- JAMAL NASIR, THE STATUS OF WOMEN UNDER ISLAMIC LAW AND MODERN ISLAMIC LEGISLATION, 3d edition, 2009
- Assaad, R., 2003, Gender & Employment: Egypt in Comparative Perspective, in Doumato, E.A. & Posusney, M.P., Women and Globalization in the Arab Middle East: Gender, Economy and Society, Colorado, Lynne Rienner Publishers
- Sebastian Maisel and John A. Shoup (2009), Saudi Arabia and the Gulf Arab States Today: An Encyclopedia of Life in the Arab States, ISBN 978-0-313-34442-8, Greewood
- Al-Mukthar, Rima (May 5, 2013). "Saudi women seek driving licenses in UAE". Arab News. Retrieved July 13, 2014.
- Kim, Victoria (March 7, 2014). "The Countries With the Highest Number of Female Executives Are Not the Ones You'd Expect". World.Mic. Retrieved June 20, 2015.
- "2. Güler Sabanci". The Financial Times. November 15, 2011. Retrieved June 20, 2015.
- "Board of Directors". Boyner. Boyner Holding. Archived from the original on March 4, 2016. Retrieved June 20, 2015.
- "99 Most Powerful Women Edition". The Jakarta Globe. October 1, 2011. Retrieved June 20, 2015.
- "Management". TRANS TV – Milik Kita Bersama. Archived from the original on December 16, 2013. Retrieved June 20, 2015.
- "Meet the team". Meet the WOMENA team. Pan Arab Angels FZ LLC. Retrieved June 20, 2015.
- Tehini, Noor (November 11, 2014). "Womena: the Middle East's First Women-Only Angel Investor Group". Getting to Know Womena: The Middle East's First Women-Only Angel Investor Group and the Duo Behind It All. Savoir Flair. Retrieved June 20, 2015.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York: HarperOne. pp. 125–126. ISBN 978-0-06-073064-2.
- "Translations of the Qur'an, Surah 33: AL-AHZAB (THE CLANS, THE COALITION,THE COMBINED FORCES)". Center for Muslim-Jewish Engagement. Archived from the original on June 6, 2014.
- Otto, Jan Michiel (August 30, 2008). Sharia and National Law in Muslim Countries. Amsterdam University Press. pp. 23–47. ISBN 978-90-8728-048-2. Retrieved October 19, 2013.
- Mayer, Ann Elizabeth (2009). "Law. Modern Legal Reform". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
- Otto, Jan Michiel (2008). Sharia and National Law in Muslim Countries: Tensions and Opportunities for Dutch and EU Foreign Policy (PDF). Amsterdam University Press. p. 30. ISBN 978-90-8728-048-2.
- Alissa Rubin, Punishment of Elder's Misdeeds, Afghan Girl Pays the Price, New York Times, February 16, 2012
- Vani verdict The Tribune, Pakistan (October 9, 2012)
- Haideh Moghissi, ed. (2005). Women and Islam: Social conditions, obstacles and prospects, Volume 2. Taylor & Francis. p. 113. ISBN 978-0-415-32420-5.
- Donna E. Arzt, The Application of International Human Rights Law in Islamic States, Human Rights Quarterly, Vol. 12, No. 2 (May, 1990), pp. 202–230
- Rudolph Peters, Crime and Punishment in Islamic Law, Cambridge University Press, ISBN 978-0-521-79226-4, pp 15–29 and 177–178
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 7. ISBN 978-0-333-73458-2.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 248.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 9. ISBN 978-0-333-73458-2.
- Bernard Lewis (2002), What Went Wrong?, ISBN 0-19-514420-1, pp. 82–83
- Joseph and Naǧmābādī, Encyclopedia of Women and Islamic Cultures: Family, Law and Politics, Brill Academic, pp. 137–138, ISBN 978-9004128187
- Joseph and Naǧmābādī, Encyclopedia of Women and Islamic Cultures: Family, Law and Politics, Brill Academic, pp. 299–305, ISBN 978-9004128187
- Naila Kabeer (1999), Resources, agency, achievements: Reflections on the measurement of women's empowerment. Development and change, 30(3): 435–464
- Jamal Badawi, The status of women in Islam. JUNE 4, 2008
- Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "Reliance of the Traveller" (PDF). Amana Publications. p. ??. Retrieved May 14, 2020.
- Ahmad ibn Naqib al-Misri, Nuh Ha Mim Keller (1368). "A Classic Manual of Islamic Scared Law" (PDF). Shafiifiqh.com. p. ??. Retrieved May 14, 2020.
- Baer, Gabriel (1983). "Women and Waqf: An Analysis of the Istanbul Tahrîr of 1546". Asian and African Studies.
- Burton & Ballantyne (2005). "Women, Property and Power in Eighteenth-Century Cairo (Author: Mary Ann Fay)". Bodies in Contact: Rethinking Colonial Encounters in World History. Duke University Press. pp. 129–130. ISBN 978-0-8223-3467-5.
- Zilfi, Madeline C. (1997). "Women and Waqf Revisited: The Case of Aleppo 1770–1840 (Author: Margaret L. Meriwether)". Women in the Ottoman Empire: Middle Eastern Women in the Early Modern Era. Brill. pp. 131–132. ISBN 978-9004108042.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. pp. 188–189.
- M Keshavjee (2013), Islam, Sharia and Alternative Dispute Resolution, ISBN 978-1-84885-732-2, pp. 30–31
- Irfan, Harris (2015). "Chapter 2: The Nature of Money". Heaven's Bankers: Inside the Hidden World of Islamic Finance. London, England: Constable. ISBN 978-1-4721-2169-1.
- Semerdjian, Elyse (2009). "Zinah". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press. ISBN 978-0-19-530513-5.
- Peters, R. (2012). "Zinā or Zināʾ". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam (2nd ed.). Brill. doi:10.1163/1573-3912_islam_SIM_8168.
- Quraishi, A. (1997). Her Honor: An Islamic Critique of the Rape Laws of Pakistan from a Woman-Sensitive Perspective, Michigan Journal of International Law, vol. 18, #287 (1997).
- Sidahmed, A. S. (2001). "Problems in contemporary applications of Islamic criminal sanctions: The penalty for adultery in relation to women", British Journal of Middle Eastern Studies, 28(2), pp. 187–204.
- Esmaeili, H., & Gans, J. (1999). "Islamic law across cultural borders: the involvement of western nationals in Saudi murder trials", Denver Journal of International Law and Policy 28:145; see also [Quran 24:4].
- Cheema, M. H.; Mustafa, A. R. (2008). "From the Hudood Ordinances to the Protection of Women Act: Islamic Critiques of the Hudood Laws of Pakistan". UCLA Journal of Islamic and Near East Law. 8: 1–101.
- Kamali, M. H. (1998). "Punishment in Islamic law: A critique of the hudud bill of Kelantan, Malaysia". Arab Law Quarterly. 13 (3): 203–234. doi:10.1163/026805598125826102.
- Vikør, Knut S. (2014). "Sharīʿah". In Emad El-Din Shahin (ed.). The Oxford Encyclopedia of Islam and Politics. Oxford University Press. Archived from the original on February 2, 2017. Retrieved August 1, 2017.
- Gunnar J. Weimann (2010). Islamic Criminal Law in Northern Nigeria: Politics, Religion, Judicial Practice. Amsterdam University Press. p. 77. ISBN 9789056296551.
- Otto, Jan Michiel (2008). Sharia and National Law in Muslim Countries: Tensions and Opportunities for Dutch and EU Foreign Policy (PDF). Amsterdam University Press. p. 20. ISBN 978-90-8728-048-2.
- Pakistan Human Rights Watch (2005)
- "Woman as a witness". November 12, 2010.
- Noor, Azman Mohd (January 1, 2010). "Rape: A Problem of Crime Classification in Islamic Law". Arab Law Quarterly. 24 (4): 417–438. doi:10.1163/157302510X526724.
- Leaman, Oliver (2013). Controversies in Contemporary Islam. Routledge. p. 78. ISBN 978-0-415-67613-7.
- Leaman, Oliver (2013). Controversies in Contemporary Islam. New York: Routledge. p. 78. ISBN 978-0-415-67613-7.
- Failinger, Marie A.; et al. (2013). Feminism, Law, and Religion. Farnham, England: Ashgate. pp. 328–329. ISBN 978-1-4094-4421-3.
- Lill Scherdin (2016). Capital Punishment: A Hazard to a Sustainable Criminal Justice System?. Routledge. p. 279. ISBN 978-1-317-16992-5.
- Jon Henley (January 3, 2002). "French 'rape victim' faces jail for adultery". The Guardian. Retrieved January 6, 2013.
- Shahnaz Khan, Zina: Transnational Feminism, and the Moral Regulation of Pakistani Women, University of British Columbia Press, ISBN 978-0-7748-1285-6, pp. 58–63.
- Afghanistan: Surge in Women Jailed for 'Moral Crimes' Human Rights Watch (May 21, 2013)In Pakistan, Rape Victims Are the 'Criminals', Seth Mydans, New York Times (May 17, 2002)
- Fatima-Zahra Lamrani, Rape as Loss of Honor in the Discourse of Moroccan Rape Trials Archived October 20, 2013, at the Wayback Machine, Language and Law, June 2004
- "Pakistan senate backs rape bill". BBC News. November 23, 2006.
- Engineer, A. (2008). The rights of women in Islam. Sterling Publishers Pvt. Ltd.; ISBN 978-8120739338; page 73-74
- "The Woman and the Islamic Law (Part 1/2) – Javed Ahmad Ghamidi". www.javedahmadghamidi.com. Retrieved May 3, 2016.
- "Questions | Al-Mawrid". www.al-mawrid.org. Retrieved May 3, 2016.
- Is woman's testimony half the weight of man's?, retrieved December 24, 2019
- Ibn al-Qayyim, I'lam al-Muwwaqi'in, 1st ed., vol. 1 (Beirut: Dar al-Jayl, 1973), 91.
- Half of a Man! Archived 2007-09-27 at the Wayback Machine, Renaissance – Monthly Islamic Journal, 14(7), July 2004
- Fadel, Mohammad (January 1, 1997). "Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought" (PDF). International Journal of Middle East Studies. 29 (2): 185–204. doi:10.1017/S0020743800064461.
- Turuq Al Hukmiya 1:128
- al-Jawziyya, Ibn Qayyim. الطرق الحكمية في السياسة الشرعية. p. 430.
- Wael B. Hallaq (2009). Sharī'a: Theory, Practice, Transformations. Cambridge University Press. p. 347.
- Kelly, S. (2010), Recent gains and new opportunities for women's rights in the Gulf Arab states, Women's Rights in the Middle East and North Africa: Gulf Edition; Editors: Kelly and Breslin; ISBN 978-1-4422-0396-9
- Mohammad Fadel (1997). "Two Women, One Man: Knowledge, Power, and Gender in Medieval Sunni Legal Thought". International Journal of Middle East Studies. 29 (2): 187. JSTOR 164016.
- "the rights of women in merit, Wael hafed Khalaf". October 19, 2014.
- Percentage of women aged 15–49 who think that a husband/partner is justified in hitting or beating his wife/partner under certain circumstances UNICEF (2013)
- Kabbani, Shaykh Muhammad Hisham (2011). The Prohibition of Domestic Violence in Islam. Washington, DC: World Organization for Resource Development and Education. p. 6. ISBN 978-1-930409-97-2.
- Kabbani, Shaykh Muhammed Hisham (2011). The Prohibition of Domestic Violence in Islam. Washington, DC: World Organization for Resource Development and Education. pp. 9–12. ISBN 978-1-930409-97-2.
- Dawud (October 31, 2010). "Muslim Scholars On Spousal Abuse: "In Islamic law it is absolutely unlawful to abuse a wife, injure her, or insult her dignity." – Allahcentric". SeekersHub. Retrieved June 13, 2016.
- Brown, Jonathan (2014). Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publisher. pp. 275–276.
- Abou el Magd, Nadia (October 28, 2008). "Domestic violence fatwa stirs outrage". The National. Mubadala Development Company. Retrieved June 13, 2016.
- Kabbani, Shaykh Muhammad Hisham (2011). The Prohibition of Domestic Violence in America. Washington, DC: World Organization for Resource Development and Education. ISBN 978-1-930409-97-2.
- Asimović Akyol, Riada (March 24, 2015). "Turkish teacher on why she embraces Sufi lifestyle". Al-Monitor. Archived from the original on March 27, 2015. Retrieved June 7, 2017.
- Hajjar, Lisa (2004). "Religion, state power, and domestic violence in Muslim societies: A framework for comparative analysis". Law & Social Inquiry. 29 (1): 1–38. doi:10.1086/423688.
- Treacher, Amal (2003). "Reading the Other Women, Feminism, and Islam". Studies in Gender and Sexuality. 4 (1): 59–71. doi:10.1080/15240650409349215. S2CID 144006049.
- John C. Raines & Daniel C. Maguire (Ed), Farid Esack, What Men Owe to Women: Men's Voices from World Religions, State University of New York (2001), see pages 201–203
- Jackson, Nicky Ali, ed. Encyclopedia of domestic violence. CRC Press, 2007. (see chapter on Quranic perspectives on wife abuse)
- "AYAH an-Nisa' 4:34". Islam Awakened. Retrieved December 12, 2014.
- Nomani, Asra Q. (October 22, 2006). "Clothes Aren't the Issue". The Washington Post. Archived from the original on September 22, 2018.
- al-Tabari, History of Al-Tabari, Vol. IX: The Last Years of the Prophet tr. Poonawala, I.K. (Albany, NY, 1990) pp. 112–113
- sunnah.com Sunan Abu Dawud 10:1900
- Al Tabari, Ibn Jarir. Jami' Al Bayan An Ta'Wil Aayi al Qur'an. Dar al-Fikr. pp. volume 5, page 68.
- Tafseer al-Tabari for 4:34 al-tafsir.com
- Created on Monday, 08 August 2011 22:48 (August 8, 2011). "The Mercy of Prophet PBUH on Women". Systemoflife.com. Retrieved June 11, 2013.
- Sunan Abu Dawud, Hadith 2137 cited in Philips, A.A.B. & Jones, J. Polygamy in Islam 2nd edition. International Islamic Publish House (Riyad, 2005) p.25
- "QuranX.com The most complete Quran / Hadith / Tafsir collection available!". quranx.com.
- "Hadith – The Chapters on Marriage – Sunan Ibn Majah – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved March 28, 2018.
- Sunan Abu Dawood, hadith 4786 / Book 43, Hadith 14 / Book 42, Hadith 4768
- "CCI supports the Continuous Call to Eradicate Domestic Violence and calls to dedicate Dec 09 Friday sermons to the subject". Archived from the original on February 20, 2012.
- "Fatwa on Honour Killings, Misogyny and Domestic Violence" (PDF). Islamic Supreme Council of Canada. October 13, 2014. Retrieved September 22, 2018.
- Ahmed, Ali S. V.; Jibouri, Yasin T. (2004). The Koran: Translation. Elmhurst, NY: Tahrike Tarsile Qurān. Print.
- Following verses of Quran and Hadiths are most cited by secondary and tertiary sources on permissibility of domestic violence under Islamic law:
- Steps recommended to Muslim husband for chastising his Muslim wife[Quran 4:34]
- Aisha discusses wife beating with Allah's messenger: Sahih al-Bukhari, 7:72:715
- Muhammad hit A'isha on chest which caused her pain: Sahih Muslim, 4:2127
- Muhammad's statement that a man should not be questioned for beating his wife: Sunan Abu Dawood, 11:2142
- Bakhtiar, Laleh. Verse in Koran on beating wife gets a new translation. New York Times (March 25, 2007)
- Kurzman, Charles (2002). Modernist Islam 1840–1940: A Sourcebook. New York: Oxford University Press. pp. 207–214. ISBN 978-0-19-515468-9.
- Engineer, Asghar Ali (2005). The Quran, Women and Modern Society. New Delhi: New Dawn Press. p. 53. ISBN 978-1-932705-42-3.
- Fluehr-Lobban, Carolyn; Bardsley-Sirois, Lois (1990). "Obedience (Ta'a) in Muslim Marriage: Religious Interpretation and Applied Law in Egypt". Journal of Comparative Family Studies. 21 (1): 39–53. doi:10.3138/jcfs.21.1.39.
- Maghraoui, Abdeslam. "Political authority in crisis: Mohammed VI's Morocco."Middle East Report 218 (2001): 12–17.
- Critelli, Filomena M. "Women's rights= Human rights: Pakistani women against gender violence." J. Soc. & Soc. Welfare 37 (2010), pages 135–142
- Oweis, Arwa; et al. (2009). "Violence Against Women Unveiling the Suffering of Women with a Low Income in Jordan". Journal of Transcultural Nursing. 20 (1): 69–76. doi:10.1177/1043659608325848. PMID 18832763. S2CID 21361924.
- "UAE: Spousal Abuse Never a 'Right'". Human Rights Watch. October 19, 2010. Retrieved May 25, 2016.
- "IRIN – Move to take domestic violence cases out of religious courts". IRIN. September 23, 2009. Retrieved May 25, 2016.
- "Lebanon: Enact Family Violence Bill to Protect Women". Human Rights Watch. July 6, 2011. Retrieved May 25, 2016.
- Afghanistan – Ending Child Marriage and Domestic Violence Human Rights Watch (September 2013), pages 11–13
- Moha Ennaji and Fatima Sadiq, Gender and Violence in the Middle East, Routledge (2011), ISBN 978-0-415-59411-0; see pages 162–247
- Domestic violence against women in Turkey Jansen, Uner, Kardam, et al.; Turkish Republic Prime Minister Directorate General Office (2009); see Chapter 6
- "Turkey ratifies the Convention on preventing and combating violence and domestic violence against women" (Press release). End FGM European Network. March 14, 2012. Archived from the original on June 29, 2015.
- "Council of Europe Convention on preventing and combating violence against women and domestic violence (Istanbul Convention)". Council of Europe Convention on preventing and combating violence against women and domestic violence (Istanbul Convention). Information Platform humanrights.ch. May 20, 2014. Retrieved June 27, 2015.
- "Council of Europe Convention on preventing and combating violence against women and domestic violence CETS No.: 210". Council of Europe. Council of Europe. June 27, 2015. Retrieved June 27, 2015.
- "The Istanbul Convention and the CEDAW framework: A comparison of measures to prevent and combat violence against women" (PDF). Council of Europe. Council of Europe. Archived from the original (PDF) on April 11, 2013. Retrieved June 27, 2015.
- "Promo/ Emina Jahovic- Ne plasim se". Balkanika Music Television. Retrieved September 8, 2017.
- Arkoun, M. (1997). "ʿIs̲h̲ḳ". In P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs (eds.). Encyclopaedia of Islam. 4 (2nd ed.). Brill. p. 119.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 240.
- Ahmed, Akbar S. (1993). Living Islam: From Samarkand to Stornoway. London, England: BBC Books Limited. pp. 95–96. ISBN 0-563-36441-6.
- Robinson, Francis (1996). The Cambridge Illustrated History of the Islamic World. Cambridge, England: Cambridge University Press. pp. 197. ISBN 978-0-521-66993-1.
- Adil, Alev (July 9, 2010). "The Forty Rules of Love, By Elif Shafak". The Independent. Retrieved July 16, 2015.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany, New York: State University of New York Press. p. 186. ISBN 978-0-7914-0914-5.
- Eaton, Charles Le Gai (1994). Islam and the Destiny of Man. Cambridge, England: The Islamic Texts Society. p. 63. ISBN 978-0-946621-47-7.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany, New York: State University of New York Press. pp. 186–187. ISBN 978-0-7914-0914-5.
- Ghuman, Nalini (2014). Resonances of the Raj: India in the English Musical Imagination,1897–1947. New York: OUP USA. p. 207. ISBN 978-0-19-931489-8.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany, NY: State University of New York Press. p. 183. ISBN 978-0-7914-0914-5.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany, NY: State University of New York Press. p. 186. ISBN 978-0-7914-0914-5.
- "Hadith – The Chapters on Marriage – Sunan Ibn Majah – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com.
- Murata, Sachiko (1992). The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought. Albany, NY: State University of New York Press. p. 185. ISBN 978-0-7914-0914-5.
- Schimmel, Annemarie (1994). Deciphering the Signs of God: A Phenomenological Approach to Islam. Albany, NY: State University of New York Press. pp. 201. ISBN 978-0-7914-1982-3.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. pp. 85. ISBN 978-0-946621-84-2.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. pp. 90. ISBN 978-0-946621-84-2.
- Eaton, Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: The Islamic Texts Society. pp. 96. ISBN 978-0-946621-84-2.
- Matar, N. I. (1992). Islam For Beginners. New York, NY: Writers and Readers Publishing, Incorporated. pp. 81. ISBN 978-0-86316-155-1.
- "Translations of the Qur'an, Surah 53: AN-NAJM (THE STAR)". Center for Muslim-Jewish Engagement. Archived from the original on February 15, 2018. Retrieved February 14, 2018.
- Murata, Sachiko; Chittick, William C. (2006). The Vision of Islam. London & New York: I. B. Tauris. p. 270. ISBN 978-1-84511-320-9.
- "Translations of the Qur'an, Surah 10: YUNUS (JONAH)". Center for Muslim-Jewish Engagement. Archived from the original on February 15, 2018. Retrieved February 14, 2018.
- Murata, Sachiko; Chittick, William C. (2006). The Vision of Islam. London & New York: I.B.Tauris. p. 228. ISBN 978-1-84511-320-9.
- Schimmel, Annemarie (2011). Mystical Dimensions of Islam. Chapel Hill, NC: University North Carolina Press. p. 431. ISBN 978-0-8078-9976-2.
- Himawan, Karel Karsten (October 23, 2017). "Modernization and singlehood in Indonesia: Psychological and social impacts". Kasetsart Journal of Social Sciences. doi:10.1016/j.kjss.2017.09.008 – via Elsevier B.V.
- Oliveti, Vincenzo (2002). Terror's Source: The Ideology of Salafism and Its Consequences. Birmingham, England: Amadeus Books. p. 37. ISBN 978-0-9543729-0-3.
- Glassé, Cyril (1989). The Concise Encyclopedia of Islam. London, England: Stacey International. p. 59.
- "Sahih Muslim. 16. The Book of Marriage. Hadith 80. 1421 c In-book reference". Sunnah.com. Retrieved November 13, 2019.
- Abu Amina Elias (September 15, 2012). "Hadith on Marriage: Wife must consent to her marriage". Abu Amina Elias. Retrieved November 13, 2019.
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 33. ISBN 978-0-333-73458-2.
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. 1998: Palgrave Macmillan. pp. 33–34. ISBN 978-0-333-73458-2.CS1 maint: location (link)
- Jawad, Haifaa A. (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 5. ISBN 978-0-333-73458-2.
- Quraishi-Landes, Asifa (June 24, 2016). "Five myths about sharia". The Washington Post. Retrieved June 12, 2017.
- Rapoport, Yossef (2005). Marriage, Money and Divorce in Medieval Islamic Society. Cambridge University Press. p. 2. ISBN 0-521-84715-X.
- Chebel, Malek (2009). L'islam explique par Malek Chabel. Perrin. p. 113. ISBN 978-2-262-02982-1.
- Rapoport, Yossef (2005). Marriage, Money and Divorce in Medieval Islamic Society. Cambridge University Press. pp. 5–6. ISBN 0-521-84715-X.
- Robinson, Frances (1996). The Cambridge Illustrated History of the Islamic World. Cambridge, England: Cambridge University Press. pp. 194. ISBN 978-0-521-66993-1.
- Ghamidi, Javed Ahmed (author); Saleem, Shehzad (translator). "Polygamy". Renaissance: A Monthly Islamic Journal. Pakistan. Translated from Mīzān.
- The New Encyclopedia of Islam. AltaMira Press. 2002. p. 477. ISBN 0-7591-0189-2.
- "Archived copy". Archived from the original on December 29, 2014. Retrieved December 29, 2014.CS1 maint: archived copy as title (link)
- Ali-Karamali, Sumbul (2008). The Muslim Next Door: The Qur'an, the Media, and that Veil Thing. Ashland, Oregon: White Cloud Press. p. 142. ISBN 978-0-9745245-6-6.
- Chebel, Malek (2009). L'islam expliqué par Malek Chebel. Paris: Perrin. p. 112. ISBN 9782262029821.
- Sciolino, Elaine (October 4, 2000). "Love finds a way in Iran: 'Temporary Marriage'". The New York Times.
- Ehsanzadeh-Cheemeh, Parvaneh; Sadeque, Abul; Grimes, Richard M.; Essien, E. James (September 2009). "Sociocultural dimensions of HIV/AIDS among Middle Eastern immigrants in the US: bridging culture with HIV/AIDS programmes". Perspectives in Public Health. Sage. 129 (5): 228–233. doi:10.1177/1466424008094807. PMID 19788166. S2CID 25012894.
- Fisher, Max (August 6, 2013). "EGYPT: 'Some girls have been married 60 times by the time they turn 18'". The Washington Post.
- Elizabeth Fernea (1985), Women and the Family in the Middle East: New Voices of Change, University of Texas Press, ISBN 978-0-292-75529-1, pages 258–269
- Ghori, Safiya (2008). "The application of religious law in North American courts: a case study of_mutʿa marriages". Journal of Islamic Law and Culture. Taylor and Francis. 10 (1): 29–40. doi:10.1080/15288170701878219.
- Haeri, Shahla (1989). Law of desire: temporary marriage in Shiʼi Iran. Syracuse University Press. ISBN 978-0-8156-2483-7.
- Haeri, Shahla (Spring 1992). "Temporary marriage and the state in Iran: an Islamic discourse on female sexuality". Social Research. The New School for Social Research via JSTOR. 59 (1): 201–223. JSTOR 40970689.
- Esposito, John. "Mutah in the Oxford Dictionary of Islam". Oxford Islamic Studies Online. Oxford Islamic Studies Online. Retrieved November 26, 2019.
- Jervis, Rick (May 4, 2005). "Pleasure marriages regain popularity in Iraq". USA Today. Retrieved September 3, 2011.
- Williams, Juliet A. (Spring 2009). "Temporary marriage and the state in Iran: an Islamic discourse on female sexuality". Signs. University of Chicago Press via JSTOR. 34 (3): 611–632. doi:10.1086/593354. JSTOR 10.1086/593354. S2CID 144737322.
- Oraegbunam, I.K.; Udezo, B.O. (2012). "Women's rights in matrimonial jurisprudence under Islamic family law in Nigeria: a need for reform". Journal of Religion and Human Relations. African Journals OnLine. 1 (3): 101–111.
- Hassouneh-Phillips, Dena (November 2001). "Polygamy and wife abuse: A qualitative study of Muslim women in America". Health Care for Women International. Taylor and Francis. 22 (8): 735–748. doi:10.1080/073993301753339951. S2CID 57777571.
- Maqsood, Ruqayyah Waris (2000). The Muslims Marriage Guide. Beltsville, MD: amana publications. p. 46.
- Maqsood, Ruqayyah Waris (2000). The Muslim Marriage Guide. Beltsville, MD: amana publications. pp. 38–39.
- Tadmouri, G. O.; Nair, P.; Obeid, T.; Al Ali, M. T.; Al Khaja, N.; Hamamy, H. A. (2009). "Consanguinity and reproductive health among Arabs". Reprod Health. 6 (17): 1–9. doi:10.1186/1742-4755-6-17. PMC 2765422. PMID 19811666.
- Joseph, S. E. (2007). Kissing Cousins, Current Anthropology, 48(5), pages 756–764
- Consanguineous marriages Archived September 24, 2015, at the Wayback Machine Brecia Young (2006)
- Hamamy, H.; Alwan, A. (1994). "Hereditary disorders in the Eastern Mediterranean Region". Bulletin of the World Health Organization. 72 (1): 145–151. PMC 2486500. PMID 8131251.
- R. Hussain (1999), Community perceptions of reasons for preference for consanguineous marriages in Pakistan, Journal of Biosocial Science, 31, pages 449–461
- Khlat, M. (1997). Endogamy in the Arab world. OXFORD MONOGRAPHS ON MEDICAL GENETICS, 30, Oxford University Press, ISBN 978-0-19-509305-6; pages 63–82
- Hamamy, H. (2011). "Consanguineous marriages: Preconception consultation in primary health care settings". Journal of Community Genetics. 3 (3): 185–192. doi:10.1007/s12687-011-0072-y. PMC 3419292. PMID 22109912.
- Tadmouri, G. O.; Nair, P.; Obeid, T.; Al Ali, M. T.; Al Khaja, N.; Hamamy, H. A. (2009). "Consanguinity and reproductive health among Arabs". Reproductive Health. 6: 17. doi:10.1186/1742-4755-6-17. PMC 2765422. PMID 19811666.
- Hamamy, Hanan; Antonarakis, Stylianos E.; Cavalli-Sforza, Luigi Luca; Temtamy, Samia; Romeo, Giovanni; Kate, Leo P. Ten; Bennett, Robin L.; Shaw, Alison; Megarbane, Andre; Van Duijn, Cornelia; Bathija, Heli; Fokstuen, Siv; Engel, Eric; Zlotogora, Joel; Dermitzakis, Emmanouil; Bottani, Armand; Dahoun, Sophie; Morris, Michael A.; Arsenault, Steve; Aglan, Mona S.; Ajaz, Mubasshir; Alkalamchi, Ayad; Alnaqeb, Dhekra; Alwasiyah, Mohamed K.; Anwer, Nawfal; Awwad, Rawan; Bonnefin, Melissa; Corry, Peter; Gwanmesia, Lorraine; et al. (2011). "Consanguineous marriages, pearls and perils: Geneva International Consanguinity Workshop Report". Genetics in Medicine. 13 (9): 841–847. doi:10.1097/GIM.0b013e318217477f. PMID 21555946. S2CID 15331772.
- Neroznikova, Ekaterina (March 1, 2017). "Convert and love: Russia's Muslim wives". openDemocracy. Retrieved May 2, 2021.
- Akrami & Osati (2007), Is consanguineous marriage religiously encouraged? Islamic and Iranian considerations, Journal of Biosocial Science, 39(02), 313–316
- Shaw, A. (2001), Kinship, cultural preference and immigration: consanguineous marriage among British Pakistanis, Journal of the Royal Anthropological Institute, 7(2), 315–334
- Leila Ahmed (1993), Women and Gender in Islam: Historical Roots of a Modern Debate, ISBN 978-0-300-05583-2;[page needed] See also: [Quran 4:23]
- J. N. D. Anderson, Invalid and Void Marriages in Hanafi Law, Bulletin of the School of Oriental and African Studies, University of London, Vol. 13, No. 2 (1950), pp. 357–366
- A.A. Ali, Child Marriage in Islamic Law, The Institute of Islamic Studies, McGill University (Canada), August 2000; see pages 16–18
- Ali, Kecia (2010), Marriage and slavery in early Islam, Harvard University Press, ISBN 978-0-674-05059-4, pages 35–77
- Ahmed, L. (1986). Women and the Advent of Islam. Signs, 11(4), 665–691
- "The Age of Aisha (ra): Rejecting Historical Revisionism and Modernist Presumptions". Yaqeen Institute for Islamic Research. Retrieved January 19, 2021.
- Jamjoom, Mohammed (April 12, 2009). "Saudi judge refuses to annul 8-year-old's marriage". CNN World. Retrieved July 31, 2020.
- "Surah An-Nisa – 4:6". quran.com. Retrieved January 19, 2021.
- "Surah An-Nur – 24:59". quran.com. Retrieved January 19, 2021.
- "How Come You Allow Little Girls to Get Married?" – Child Marriage in Yemen Human Rights Watch, (2011); pages 15–23
- YEMEN: Deep divisions over child brides IRIN, United Nations News Service, (March 28, 2010)
- "Top Saudi cleric: OK for young girls to wed". CNN. January 17, 2009.
- Haviland, Charles (September 5, 2002). "Battle over India's marriage age". BBC News.
- Muslim groups oppose ban on child marriage The Hindu (September 22, 2013)
- Muslim Family Law: The Latest Assault on Society Khaled Ahmed, Muslim Women League (2011)
- Indonesian cleric arrested over child bride Al Arabiya News, Indonesia (March 18, 2009)
- Shariah's Limits New York Times (October 18, 2012)
- More on child brides: After a political fight, Nigeria will continue allowing them, Max Fisher, The Washington Post (July 24, 2013)
- Bunting, A. (2005), Stages of development: marriage of girls and teens as an international human rights issue, Social & Legal Studies, 14(1), pages 17–38
- "Saudi Arabia moves to ban child marriage with a new ruling". The National (Abu Dhabi). December 23, 2019. Retrieved July 31, 2020.
- John L. Esposito, ed. (2014). "Ahl al-Kitab". The Oxford Dictionary of Islam. Oxford: Oxford University Press. doi:10.1093/acref/9780195125580.001.0001. ISBN 9780195125580.
- Elmali-Karakaya, Ayse (2020). "Being Married to a Non-Muslim Husband: Religious Identity in Muslim Women's Interfaith Marriages". In Hood, Ralph W.; Cheruvallil-Contractor, Sariya (eds.). Research in the Social Scientific Study of Religion: A Diversity of Paradigms. 31. Leiden and Boston: Brill Publishers. pp. 388–410. doi:10.1163/9789004443969_020. ISBN 978-90-04-44348-8. ISSN 1046-8064. S2CID 234539750.
- Leeman, A. B. (Spring 2009). "Interfaith Marriage in Islam: An Examination of the Legal Theory Behind the Traditional and Reformist Positions" (PDF). Indiana Law Journal. Bloomington, Indiana: Indiana University Maurer School of Law. 84 (2): 743–772. ISSN 0019-6665. S2CID 52224503. Archived (PDF) from the original on November 23, 2018. Retrieved August 25, 2021.
- Elmali-Karakaya, Ayse (November 24, 2020). "Being Married to a Non-Muslim Husband: Religious Identity in Muslim Women's Interfaith Marriage". Research in the Social Scientific Study of Religion, Volume 31: 388–410. doi:10.1163/9789004443969_020.
- "Roughly one-in-ten married Muslims have a non-Muslim spouse". The Pew Forum on Religion & Public Life. Washington, D.C.: Pew Research Center. July 25, 2017. Archived from the original on October 16, 2018. Retrieved August 25, 2021.
- Jahangir, Junaid (March 21, 2017). "Muslim Women Can Marry Outside The Faith". The Huffington Post. Archived from the original on March 25, 2017. Retrieved August 25, 2021.
- "Muslim Man Marrying a Non-Muslim Woman". IslamQA.
- Abbass, Rudabah (December 31, 2012). "'Halal' interfaith unions rise among UK women". Al Jazeera. Retrieved June 21, 2016.
- Kossoff, Julian (October 3, 1998). "Society girl Santa joins the ranks of religious converts". The Independent. Retrieved June 21, 2016.
- Ali, Kecia (December 21, 2015). Sexual ethics and Islam: feminist reflections on Quran, hadith, and jurisprudence (Expanded & revised ed.). London. p. 14. ISBN 978-1-78074-853-5. OCLC 934433002.
- Ali, Kecia (December 21, 2015). Sexual ethics and Islam: feminist reflections on Quran, hadith, and jurisprudence (Expanded & revised ed.). London. p. 20. ISBN 978-1-78074-853-5. OCLC 934433002.
- Hessini, L., 1994, "Wearing the Hijab in Contemporary Morocco: Choice and Identity," in Göçek, F. M. & Balaghi, S., Reconstructing Gender in the Middle East: Tradition, Identity & Power, New York, Columbia University Press
- Suad Joseph and Afsāna Naǧmābādī, Encyclopedia of Women & Islamic Cultures: Family, Body, Sexuality, Volume 3, pp 224–227 and 250–281
- Ahmed, L., 1992, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven, Yale University Press.
- Quran, [Quran 4:34]
- Amherst Yvonne Yazbeck Haddad and John L. Esposito (1998), Islam, Gender, and Social Change, Oxford University Press, pp 20–38
- Hajjar, Lisa, "Religion, state power, and domestic violence in Muslim societies: A framework for comparative analysis." Law & Social Inquiry 29.1 (2004); pp 1–38
- Ahmad v. Ahmad, No. L-00-1391, 2001 WL 1518116 (Ohio Ct. App. November 30, 2001)
- Sameena Nazir and Leigh Tomppert, Ed., Women's Rights in the Middle East and North Africa, Rowman and Littlefield Publishers, 2005
- Dahlgren, Susanne (2010). Contesting realities the public sphere and morality in southern Yemen. Syracuse, N.Y: Syracuse University Press. pp. 158–159 and footnote. ISBN 978-0-8156-3246-7.
- Emadi, Hafizullah (2002). Repression, resistance, and women in Afghanistan. Westport, Conn.: Praeger. p. 37. ISBN 978-0-275-97671-2.
- Roald, Anne (2001). Women in Islam: the Western experience. London; New York: Routledge. p. 142. ISBN 978-0-415-24895-2.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. p. 184. ISBN 978-0-06-073064-2.
- Eaton, Charles Le Gai (1994). Islam and the Destiny of Man. Cambridge, England: The Islamic Texts Society. p. 63. ISBN 978-0-946621-47-7.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 433.
- Maqsood, Ruqayyah Waris (2000). The Muslim Marriage Guide. Beltsville, MD: amana publications. p. 98.
- Maqsood, Ruqayyah Waris (2000). The Muslim Marriage Guide. Beltsville, MD: Amana Publications. p. 97.
- Maqsood, Ruqayyah Waris Maqsood (2000). The Muslim Marriage Guide. Beltsville, MD: amana publications. p. 86.
- Maqsood, Ruqayyah Waris (2000). The Muslim Marriage Guide. Beltsville, MD: amana publications. p. 87.
- Maqsood, Ruqayyah Waris (2000). The Muslim Marriage Guide. Beltsville, MD: amana publications. p. 99.
- Hozien, Muhammad (2013). "Revival of Religious Sciences". ghazali.org. Retrieved June 5, 2018.
- Editor: Susan Crocklin (1996). "Religious views regarding gamete donation", in Family Building Through Egg and Sperm Donation. Boston: Jones and Bartlett, ISBN 978-0-86720-483-4, pp 242–250
- Schenker, Joseph (2000). "Women's reproductive health: Monotheistic religious perspectives". International Journal of Gynecology & Obstetrics. 70 (1): 77–86. doi:10.1016/s0020-7292(00)00225-3. PMID 10884536. S2CID 40152542.
- G I Serour (1995), "Traditional sexual practices in Islamic world", Global Bioethics, Issue 1, pp. 35–47
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London: Stacey International. pp. 357–358.
- Janet L. Bauer, "Sexuality and the Moral 'Construction' of Women in an Islamic Society", Anthropological Quarterly, Vol. 58, No. 3. (July 1985), pp. 120–129
- Muḥammad ibn al-Ḥasan Ṭūsī, Concise Description of Islamic Law and Legal Opinions, ICAS Press London, ISBN 978-1-904063-29-2, pp 17–24
- Brannon Wheeler, "Touching The Penis in Islamic Law", History of Religions, Vol. 44, No. 2 (November 2004), pp. 89–119
- Martin et al. (2003), Encyclopedia of Islam & the Muslim World, Macmillan Reference, ISBN 978-0-02-865603-8
- Inhorn, M. C. (2006). "He Won't Be My Son". Medical Anthropology Quarterly. 20 (1): 94–120. doi:10.1525/maq.2006.20.1.94. PMID 16612995.
- Husain, Fatima A (2000). "Reproductive issues from the Islamic perspective". Human Fertility. 3 (2): 124–128. doi:10.1080/1464727002000198831. PMID 11844368. S2CID 20524040.
- Serour, G. I. (2005). "Religious perspectives of ethical issues in ART 1. Islamic perspectives of ethical issues in ART". Middle East Fertility Society Journal. 10 (3): 185–190.
- Clarke, M (2006). "Islam, kinship and new reproductive technology". Anthropology Today. 22 (5): 17–20. doi:10.1111/j.1467-8322.2006.00460.x.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. pp. 357–358.
- Nilüfer Göle, Snapshots of Islamic Modernities, Daedalus, Vol. 129, No. 1 (Winter, 2000), pp. 91–117
- Borkett-Jones, Lucinda (July 12, 2014). "Girls in UK Sunday schools are victims of FGM – the Church must take a stand". Christian Today. Retrieved July 1, 2016.
- El-Damanhoury, I. (September 2013). "The Jewish and Christian view on female genital mutilation". African Journal of Urology. 19 (3): 127–129. doi:10.1016/j.afju.2013.01.004.
- Gomaa, Ali (2013). "The Islamic view on female circumcision". African Journal of Urology. 19 (3): 123–126. doi:10.1016/j.afju.2013.02.007.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 54. ISBN 978-0-333-73458-2.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 55. ISBN 978-0-333-73458-2.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 58. ISBN 978-0-333-73458-2.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 259. ISBN 978-0-333-73458-2.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. pp. 55, 59. ISBN 978-0-333-73458-2.
- "FEMALE GENITAL MUTILATION: INFORMATION PAPER FGM/40". WOMENAID µ INTERNATIONAL. Womenaid International. Retrieved July 3, 2016.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 128. ISBN 978-0-333-73458-2.
- Jawad, Haifaa (1998). The Rights of Women in Islam: An Authentic Approach. London, England: Palgrave Macmillan. p. 129. ISBN 978-0-333-73458-2.
- Gomaa, Ali (September 2013). "The Islamic view on female circumcision". African Journal of Urology. 19 (3): 123–126. doi:10.1016/j.afju.2013.02.007.
- "FEMALE GENITAL MUTILATION AND ISLAM" (PDF). International Network to Analyze, Communicate and Transform the Campaign against FGM/C. Deutsche Gesellschaft für Technische Zusammenarbeit (GTZ) GmbH. July 2009. Archived from the original (PDF) on January 2, 2017. Retrieved July 3, 2016.
- "Convincing Egyptian Doctors to 'Do No Harm'". United Nations Population Fund. May 7, 2010. Retrieved July 3, 2016.
- "OIC chief calls for abolition of female genital mutilation". Thomson Reuters Foundation News. December 4, 2012. Retrieved July 3, 2016.
- "US-OIC roundtable at the UN seeks ways to eradicate FGM/C". Organisation of Islamic Cooperation: Permanent Observer Mission to the United Nations in New York. Organization of Islamic Cooperation Permanent Observer Mission to the United Nations. February 8, 2016. Archived from the original on March 30, 2016. Retrieved July 3, 2016.
- "The State of the World's Children 2015: Executive Summary" (PDF). 84–89. United Nations Children's Fund (UNICEF). 2014. Retrieved July 6, 2015.
- Hasna, F (2003). "Islam, social traditions and family planning". Social Policy & Administration. 37 (2): 181–197. doi:10.1111/1467-9515.00333.
- Robinson, Frances (1996). The Cambridge Illustrated History of the Islamic World. Cambridge, England: Cambridge University Press. pp. 205–206. ISBN 978-0-521-66993-1.
- "Islamic views on contraception". BBC. September 7, 2009. Retrieved June 12, 2017.
- "BBC – Ethics – Abortion: Female infanticide". BBC. Retrieved May 25, 2016.
- France MESLÉ; Jacques VALLIN; Irina BADURASHVILI (2007). A Sharp Increase in Sex Ratio at Birth in the Caucasus. Why? How?. Committee for International Cooperation in National Research in Demography. pp. 73–89. ISBN 978-2-910053-29-1.
- "Gendercide in the Caucasus" The Economist (September 13, 2013)
- Michael, M; King, L; Guo, L; McKee, M; Richardson, E; Stuckler, D (2013), "The mystery of missing female children in the Caucasus: an analysis of sex ratios by birth order", International Perspectives on Sexual and Reproductive Health, 39 (2), pp. 97–102, ISSN 1944-0391
- John Bongaarts (2013), "The Implementation of Preferences for Male Offspring", Population and Development Review, Volume 39, Issue 2, pages 185–208, June 2013
- HIGH SEX RATIO AT BIRTH IN SOUTHEAST EUROPE Christophe Z Guilmoto, CEPED, Université Paris-Descartes, France (2012)
- Stump, Doris (2011), Prenatal Sex Selection, Committee on Equal Opportunities for Women and Men, Council of Europe
- Sex Imbalances at Birth: Current trends, consequences and policy implications Archived December 30, 2013, at the Wayback Machine United Nations FPA (August 2012)
- Klasen, S. (1994), "Missing women" reconsidered, World Development, 22(7), 1061–1071
- Abandoned, Aborted, or Left for Dead: These Are the Vanishing Girls of Pakistan, Habiba Nosheen and Hilke Schellmann, June 19, 2012, The Atlantic
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York: HarperSanFrancisco. p. 184. ISBN 978-0-06-073064-2.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London: Stacey International. pp. 100–101.
- Joseph and Najmabadi, p99.
- WAEL B. HALLAQ, SHARIA: THEORY, PRACTICE, TRANSFORMATIONS 271 (2009)
- [Quran 2:228]
- [Quran 2:234]
- Esposito, John, ed. (2003), "Iddah", The Oxford Dictionary of Islam, Oxford University Press, ISBN 0-19-512558-4
- Shehzad Saleem. The Social Directives of Islam: Distinctive Aspects of Ghamidi's Interpretation Archived April 3, 2007, at the Wayback Machine, Renaissance. March, 2004.
- McLarney, E (2010). "The private is political: Women and family in intellectual Islam" (PDF). Feminist Theory. 11 (2): 129–148. doi:10.1177/1464700110366805. hdl:10161/6636. S2CID 143362336.
- "al-Baqarah 2:228" – via www.islamawakened.com.
- Syed, J. (2010). "An historical perspective on Islamic modesty and its implications for female employment". Equality, Diversity and Inclusion, 29(2), pp. 150–166.
- Sherif-Trask, B. A. H. I. R. A. (2004). Muslim families in the United States. The Handbook of Contemporary Families, pp. 394–408.
- Joseph, Suad (2007). Encyclopedia of Women and Islamic Cultures. Brill.
- Anwar, Etin (2004). "Harem". In Richard C. Martin (ed.). Encyclopedia of Islam and the Muslim World. MacMillan Reference USA.
- Cartwright-Jones, Catherine (2013). "Harem". The Oxford Encyclopedia of Islam and Women. Oxford: Oxford University Press. ISBN 978-0-19-976446-4.
- Ibn Kathir. "Towards Understanding the Quran". Islamic Foundation UK. Retrieved February 12, 2020.
- Suad, Joseph (2007). Encyclopedia. Leiden and Boston: Brill. p. 531.
- Matthew, Gordon; Hain, Kathryn (2017). Concubines and Courtesans: Women and Slavery in Islamic History. Oxford University Press. p. 326. ISBN 978-0-19-062218-3. Retrieved February 12, 2020.
- Ali, Kecia (2017). "Concubinage and Consent" (PDF). Department of Religion, Boston University, Boston, Mass. p. 150. Retrieved February 12, 2020.
- Muhammad Asad. The Message of the Quran, Surah Nisa, Commentary 32. 1982.
This passage lays down in an unequivocal manner that sexual relations with female slaves are permitted only on the basis of marriage, and that in this respect there is no difference between them and free women; consequently, concubinage is ruled out.CS1 maint: location (link)
- Mustafa Islamoğlu. Hayat Kitabı Kur'an (Hafız Boy, Tek Cilt) Gerekçeli Meal-Tefsir.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. p. 183. ISBN 978-0-06-073064-2.
- Eaton, Charles le Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: Islamic Texts Society. pp. 88. ISBN 978-0-946621-84-2.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. p. 191. ISBN 978-0-06-073064-2.
- Eaton, Charles le Gai (2000). Remembering God: Reflections on Islam. Cambridge, England: Islamic Texts Society. pp. 95. ISBN 978-0-946621-84-2.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. p. 193. ISBN 978-0-06-073064-2.
- al Ṭūsī, Mohammad ibn Hasan ibn Ali Abu Ja'far (Sheikh al-Taifah, author); Ezzati, Alireza (translator) (2008). Al-nihayah: concise description of Islamic law and legal opinions [Nihāyah fī mujarrad al-fiqh wa-al-fatāwá]. London: ICAS Press. ISBN 978-1-904063-29-2.
- Hundt, Gillian L.; Beckerleg, Susan; Kassem, Fatma; Jafar, Abdel M.A.; Belmaker, I.; Saad., K. Abu; Shoham-Vardi, I. (September 2000). "Women's health custom made: building on the 40 days postpartum for Arab women". Health Care for Women International. Taylor and Francis. 21 (6): 529–542. doi:10.1080/07399330050130313. PMID 11235284.
- Eid al-Fitr and Eid al-Adha.
- "Menstruation: Proofs for the Impermissibility of Women Touching the Quran or Entering the Mashaf". Central-Mosque.com. Retrieved February 12, 2020.
- Elias, Abu Amina (February 6, 2014). "Can a menstruating woman visit the mosque or recite the Quran?". abuaminaelias.com. Retrieved February 12, 2020.
- "Is Attending Eid Prayers Permissible for Women in Menses?".
- "The question of women traveling alone, not with un-marriageable kin (mahram)". islamonline.net. European Council for Fatwa and Research via The Message of Islam. Archived from the original on April 26, 2006. Retrieved May 28, 2015.
- al-Kawthari, Shaykh Muhammad ibn Adam (July 3, 2005). "Q&A: Can women travel without a mahram?". qa.sunnipath.com. SunniPath. Archived from the original on October 30, 2012. Retrieved May 28, 2015.
- "Fatawa – Can I travel alone with no mahram?". Dar al-Ifta al Misriyyah.
- Samuel, Sigal (September 27, 2017). "A Saudi Woman's 'Mixed Feelings' About Winning the Right to Drive". The Atlantic. Retrieved May 21, 2018.
- Ahmad, Talmiz (September 30, 2017). "Saudi Arabia Lifting the Driving Ban on Women Has Little to Do With Empowerment". The Wire. Retrieved May 21, 2018.
- Jawad, Haifaa (September 28, 2017). "Saudi decree allowing women to drive cars is about politics, not religion". The Conversation. Retrieved May 21, 2018.
- Griswold, Alison (October 6, 2017). "How Uber secretly lobbied for women to drive in Saudi Arabia". Quartz.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York, NY: HarperOne. p. 195. ISBN 978-0-06-073064-2.
- "Translations of the Qur'an, Surah 24: AL-NOOR (THE LIGHT)". Center for Muslim-Jewish Engagement. Archived from the original on August 18, 2016.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 413.
- Smith, Roff (October 12, 2013). "Why Turkey Lifted Its Ban on the Islamic Headscarf". National Geographic. National Geographic Society. Retrieved July 1, 2016.
- "Tunisia: Can niqabs and bikinis live side-by-side?". BBC News. March 27, 2013. Retrieved July 1, 2016.
- Birnbaum, Michael (March 9, 2013). "Rise of Bosnian mayor with a head scarf challenging assumptions about Islam". The Washington Post. Retrieved July 1, 2016.
- "Turkey lifts decades-old ban on headscarves". Al Jazeera. October 8, 2013. Retrieved July 1, 2016.
- Gadzo, Mersiha (February 4, 2016). "Hijab-wearing women react to Bosnia court ban". Al Jazeera. Retrieved July 1, 2016.
- Kozlowska, Hanna (January 14, 2015). "The places in the world that have a burqa ban". Quartz. Atlantic Media. Retrieved July 1, 2016.
- Schleifer, Professor S Abdallah (2015). The Muslim 500: The World's 500 Most Influential Muslims, 2016. Amman: The Royal Islamic Strategic Studies Centre. p. 31.
- "Bikinis and hijabs contrast on Albanian beach". Al Arabiya News. September 22, 2011. Archived from the original on August 21, 2016. Retrieved July 1, 2016.
- Alami, Mona (June 2, 2010). "LEBANON: Where the Bikini Finds Sisterhood With the Hijab". Inter Press Service News Agency. Retrieved July 1, 2016.
- "Morocco Bans Poster Calling on Tourists not to Wear Bikinis in Ramadan". Ahlulbayt (a.s.) News Agency. June 24, 2015. Retrieved July 1, 2016.
- "American Muslim Poll 2018: Full Report | ISPU". Institute for Social Policy and Understanding. April 30, 2018. Retrieved June 28, 2018.
- Bloom, Jonathan (1997). Islamic Arts. London, England: Phaidon Press Limited. pp. 84. ISBN 978-0-7148-3176-3.
- contributors, Iman Mohammad Kashi, Uwe Hideki Matzen, and Online Quran Project. "The Quran". The Quran.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 140.
- "How the EU Is Failing Muslim Women". www.justiceinitiative.org. Retrieved October 3, 2019.
- "Where are 'burqa bans' in Europe? | DW | 01.08.2019". DW.COM. Retrieved November 7, 2019.
- "UN HUMAN RIGHTS COMMITTEE CONDEMNS "BURQA BAN," COUNTERING EUROPEAN COURT". International Justice Resource Center. November 14, 2018.
- "Forgotten women: the impact of Islamophobia on Muslim women" (PDF). european network against racism.
- "Zara Saudi Arabia – Official Website". Zara España, S.A. Retrieved July 1, 2016.
- Broomhall, Elizabeth (July 27, 2011). "Victoria's Secret opens new stores in Saudi, Bahrain". arabianbusiness.com. Retrieved July 1, 2016.
- Robinson, Francis (1996). The Cambridge Illustrated History of the Islamic World. Cambridge, England: Cambridge University Press. pp. 204. ISBN 978-0-521-66993-1.
- Šamić, Jasna (March 4, 2016). "The hijab: To wear or not to wear?". The Jakarta Post. Retrieved June 26, 2017.
- Nomani, Asra Q. (December 21, 2015). "As Muslim women, we actually ask you not to wear the hijab in the name of interfaith solidarity". The Washington Post. Retrieved June 26, 2017.
- Sanghani, Radhika (February 18, 2016). "How the hijab went high-fashion and divided Muslim women". The Telegraph. Retrieved June 26, 2017.
- Boo, Su-Lyn (May 10, 2015). "Tudung industry in Malaysia: Cashing in on conservative Islam". Malay Mail. Retrieved June 26, 2017.
- Khairuddin, lyana (November 5, 2016). "Bringing the kebaya back into the fold". The Star. Retrieved May 20, 2018.
- "ESMOD BEYROUTH". ESMOD BEYROUTH. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD DAMAS". ESMOD DAMAS. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD DUBAI". ESMOD DUBAI. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD ISTANBUL". ESMOD ISTANBUL. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD KUALA LUMPUR". ESMOD KUALA LUMPUR. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD JAKARTA". ESMOD JAKARTA. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD SOUSSE". ESMOD SOUSSE. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "ESMOD TUNIS". ESMOD TUNIS. ESMOD Société Anonyme. Retrieved July 8, 2015.
- "Cairo Fashion Week". cairomobilefilmfestivasl.com.
- El-Behary, Hend (December 27, 2016). "Cairo Fashion Week promises modish extravaganza". Egypt Independent. Retrieved May 26, 2019.
- "Fashion Week". KLFW.
- "Pakistan Fashion Design Council".
- "Designer Register – FWI". www.fashionweek.istanbul.
- Gürbüz, Şeyma Nazlı (March 26, 2018). "Istanbul fashion week takes its turn with dynamic start". Daily Sabah. Retrieved May 26, 2019.
- Letsch, Constanze (November 21, 2011). "Turkish Women's Magazine Searches for Intersection of Islam and Fashion". The Atlantic. Retrieved July 9, 2015.
- Aqsha, Darul (December 19, 2013). "Aquila: Magazine for "Asian Cosmopolitan Muslim Women"?". Islam In Indonesia: A resource of Islam in the archipelago. Retrieved July 9, 2015.
- "State of the Global Islamic Economy 2014–2015 Report" (PDF). Thomson Reuters in collaboration with DinarStandard. Retrieved July 9, 2015.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. p. 64.
- "Virgin Mary's house the place where wishes come true". Hürriyet Daily News. August 20, 2014. Retrieved July 4, 2016.
- Lawton, Kim A. (December 8, 1996). "MARY'S LAST EARTHLY HOME?". EWTN.com. Eternal Word Television Network. Retrieved July 4, 2016.
- Glassé, Cyril (1989). The Concise Encyclopaedia of Islam. London, England: Stacey International. pp. 260–261.
- "Virgin Mary's house the place where wishes come true". Hürriyet Daily News. August 20, 2014. Retrieved June 28, 2016.
- "Visitors ask Virgin Mary to bring car". Hürriyet Daily News. December 29, 2015. Retrieved June 28, 2016.
- "Large new statue of Virgin Mary statue planned in Selçuk". Hürriyet Daily News. February 22, 2016. Retrieved June 28, 2016.
- "Giant Virgin Mary statue to be erected near her Turkish abode". Daily Sabah. February 21, 2016. Retrieved June 28, 2016.
- "Largest Virgin Mary statue planned in Izmir, Turkey". Daily Sabah. April 27, 2015. Retrieved June 28, 2016.
- "Virgin Mary Monastery to draw Sümela's visitors". Hürriyet Daily News. Retrieved June 28, 2016.
- "Virgin Mary Church in northern Turkey opens to religious tourism". Daily Sabah. May 19, 2016. Retrieved June 29, 2016.
- Bowker, James; Hourani, Noura. "Mosque of Virgin Mary in Tartus plays on 'sectarian nerve'". Syria Direct. Syria Direct. Retrieved July 13, 2020.
- Rawlinson, Clare (October 30, 2015). "National Mosque Open Day: Public welcomed inside Melbourne mosque to quash Islam misconceptions". ABC News. Retrieved June 28, 2016.
- "A Muslim mystic foresaw Medjugorje!". Medugorje Miracles. October 18, 2011. Retrieved June 28, 2016.
- Ghilès, Francis (July 14, 2017). "A History of Algeria by James McDougall — war and peace". Financial Times. Retrieved July 22, 2017.
- "Restored mosque brings hope for Cyprus divide". Hürriyet Daily News. December 14, 2005. Retrieved June 28, 2016.
- "Top Cypriot Muslim cleric urges peace and unity on the island". Daily Sabah. September 30, 2015. Retrieved June 28, 2016.
- "Restored mosque brings hope for Cyprus divide". Hürriyet Daily News. June 28, 2016. Retrieved June 28, 2016.
- "Cairo's Patron Saint: Sayeda Zainab". Cairo Observer. December 26, 2012. Retrieved June 28, 2016.
- "Cairo's Patron Saint: Sayeda Zainab". Cairo Observer. December 26, 2012. Retrieved June 28, 2016.
- "Cairo's Patron Saint: Sayeda Zainab". Cairo Observer. December 26, 2012. Retrieved June 28, 2016.
- Cecco, Leyland (June 9, 2013). "The Celebration of Sayeda Zeinab". Leyland Cecco. Leyland Cecco. Retrieved June 28, 2016.
- "Cairo' Patron Saint: Sayeda Zainab". Cairo Observer. December 26, 2012. Retrieved June 28, 2016.
- Canby, Sheila R. (2009). Shah 'Abbas: The Remaking of Iran. London: The British Museum Press.
- Salbi, Zainab (April 15, 2015). "Who is Rabaa Adawiya?". Zainab Salbi. Zainab Salbi. Archived from the original on August 16, 2016. Retrieved June 29, 2016.
- Shemeem Burney Abbas (January 1, 2003), The female voice in Sufi ritual: devotional practices of Pakistan and India, University of Texas Press, 2002, ISBN 978-0-292-70515-9,
... Among the women who brought Islam to the subcontinent are the Bibi Pak Daman, or the Pur Women ... Upon arrival in Lahore, they engaged in missionary activity ... Data Ganj Bakhsh Hujwiri ... was a devotee of the shrines of the Bibi Pak Daman ...
- "Do not stop Allah's women-slave from going to Allah's Mosques." (Sahih al-Bukhari, 2:13:23.)
- Mattson, Ingrid. "Women, Islam, and Mosques." In Encyclopedia of Women And Religion in North America (Rosemary Skinner Keller, Rosemary Radford Ruether, and Marie Cantlon, ed.). Indiana University Press (2006), p616. ISBN 0-253-34688-6.
- Mattson, Ingrid (2006). Women, Islam, and Mosques in: Encyclopedia of Women And Religion in North America (Rosemary Skinner Keller, Rosemary Radford Ruether, and Marie Cantlon, ed.) Indiana University Press. pp. 615–17. ISBN 0-253-34685-1. ISBN 0-253-34688-6
- Smith, Jane L. Islam in America. Columbia University Press (2000): p111. ISBN 0-231-10967-9.
- Mattson, Ingrid (2006). Women, Islam, and Mosques in Encyclopedia of Women And Religion in North America (Rosemary Skinner Keller, Rosemary Radford Ruether, and Marie Cantlon, ed.) Indiana University Press. p. 616. ISBN 0-253-34685-1.ISBN 0-253-34688-6
- "American Muslim Poll 2018: Key Findings | ISPU". Institute for Social Policy and Understanding. April 30, 2018. Retrieved June 28, 2018.
- Abou-Bakr, Omaima (2010). "Articulating Gender: Muslim Women Intellectuals in the Pre-Modern Period". Arab Studies Quarterly. 32 (3).
- Power, Carla. "A Secret History." New York Times (February 25, 2007).
- Nadwī, Muḥammad Akram (2007). Al-Muḥaddithāt: The Women Scholars in Islam. Oxford: Interface Publications.
- Khaled Abou El Fadl. "In Recognition of Women." Themodernreligion.com. Originally published (in a slightly different form) in The Minaret (July/Aug 1991) and reprinted in Voices vol. 1, no. 2 (Dec/Jan 1992).
- Javed Ahmed Ghamidi, "Religious leadership of women in Islam", April 24, 2005, Daily Times, Pakistan
- Musnad Ahmad ibn Hanbal, (Bayrut: Dar Ihya' al-Turath al- 'Arabi, n.d.) vol.5, 3:1375
- Maria Jaschok; Jingjun Shui (2000). The history of women's mosques in Chinese Islam: a mosque of their own. Routledge. p. 203. ISBN 0-7007-1302-6. Retrieved January 23, 2011.
- Chebel, Malek (2009). L'islam explique par Malek Chabel. Perrin. p. 138. ISBN 978-2-262-02982-1.
- Ziauddin Sardar & Zafar Abbas Malik (2009). Islam: A graphic guide. Totem. p. 93. ISBN 978-1-84831-084-1.
- Amatul Rahman Omar, "Authors of 'The Holy Qur'an, English Translation' – First English Translation by a Woman", The Holy Qur'an, English Translation, 1990
- Ziauddin Sardar & Zafar Abbas Malik (2009). Islam: A graphic guide. Totem. pp. 160–2. ISBN 978-1-84831-084-1.
- "Photos: Pakistan's iron lady, Benazir Bhutto". CNN. December 1, 2013. Retrieved July 4, 2016.
- "Pakistan in Turmoil after Benazir Bhutto's Assassination". Democracy Now!. December 28, 2007. Retrieved July 4, 2016.
- Liton, Shakhawat (January 10, 2017). "Women in political leadership: Bangladesh a unique model". The Asian. Retrieved June 6, 2018.
- Beale, Thomas William and Henry George Keene. An Oriental Biographical Dictionary. W.H. Allen (1894), p.392.
- Anne Sofie Roald. Women in Islam: The Western Experience, p186-7.
- "Jeddah Dawah Center > Q & A ABOUT ISLAM > The first group > PART TWO > Chapter 7: Family and Women Affairs". Worldreminder.net. Archived from the original on January 9, 2014. Retrieved September 8, 2013.
- "Muslim Heritage in the Knowledge-Economy Conference in Jeddah". MuslimHeritage.com. February 8, 2008. Retrieved September 8, 2013.
- Jimmy Dunn writing as Ismail Abaza. "Shajarat (Shaggar, Shagar) al-Durr And her Mausoleum in Cairo". Touregypt.net. Retrieved September 8, 2013.
- Bland, Ben (December 11, 2015). "Women of 2015: Tsai Ing-wen, Taiwanese presidential candidate". Financial Times. Retrieved September 9, 2017.
- "Result". Eng.dar-alifta.org. Retrieved May 25, 2016.
- Khan, Kashmali (June 30, 2010). "What Benazir did (not do) for women". The Express Tribune. Retrieved July 12, 2014.
- "Tansu Çiller." Archived January 27, 2008, at the Wayback Machine About.com.
- Ali A. Mazrui, Pretender to Universalism: Western Culture in a Globalizing Age, Archived May 29, 2016, at the Wayback Machine Journal of Muslim Minority Affairs, Volume 21, Number 1, April 2001
- Karon, Tony. "Megawati: The Princess Who Settled for the Presidency." Archived February 17, 2007, at the Wayback Machine Time (July 27, 2001).
- Qena, Nebi (April 7, 2011). "Atifete Jahiaga Elected As Kosovo's First Female President". The World Post. Retrieved July 11, 2014.
- Rashid, Ahmed (June 13, 2014). "Kyrgyzstan: democracy under pressure". Financial Times. Retrieved July 12, 2014.
- Haqqie, Aziza (June 14, 2015). "The new president of Mauritius is a Muslim woman". Times Union. Retrieved September 8, 2017.
- Robinson, Francis (1996). The Cambridge Illustrated History of the Islamic World. Cambridge, England: Cambridge University Press. pp. 303. ISBN 978-0-521-66993-1.
- Dridi, Daikha. "Louisa Hanoune, First female candidate to stand for the Algerian presidential elections". babel Med. Retrieved September 8, 2017.
- "Only woman in Algeria presidential race 'won't hold back'". The National. April 9, 2014. Retrieved September 8, 2017.
- Chong, Liz (September 22, 2016). "At Work with the FT: Susi Pudjiastuti, Indonesia's fisheries chief". Financial Times. Retrieved September 8, 2017.
- Malsin, Jared (July 14, 2017). "Turkey's 'Iron Lady' Meral Aksener Is Getting Ready to Challenge Erdogan". TIME. Retrieved September 8, 2017.
- Astrasheuskaya, Nastassia (March 22, 2019). "Dariga Nazarbayeva: Kazakhstan's understudy president". Financial Times. Retrieved May 25, 2019.
- "Female quotas for Indonesia poll". BBC News. February 19, 2003. Retrieved July 12, 2014.
- Ten Cate, Daniel (July 16, 2013). "Indonesia Penalizes Parties in Fight for Women: Southeast Asia". Bloomberg. Retrieved July 12, 2014.
- Mok, Opalyn (October 31, 2014). "DAP lawmaker moots 30pc quota for women in politics as Malaysia trails Indonesia's democracy". The Malay Mail. Retrieved May 31, 2017.
- Kottoor, Naveena (January 28, 2014). "Tunisia's Ennahda and Ettakattol women MPs celebrate". BBC News. Retrieved July 12, 2014.
- "Tunisia passes landmark election law for November vote". France 24. May 2, 2014. Archived from the original on July 27, 2014. Retrieved July 12, 2014.
- Bachelet, Michelle (May 16, 2012). "UN Women welcomes increased number of women in Algeria's Parliament". UN Women welcomes increased number of women in Algeria's Parliament. United Nations Entity for Gender Equality and the Empowerment of Women (UN Women). Retrieved July 12, 2014.
- "Senegal's President Macky Sall wins national assembly landslide". BBC News. July 5, 2012. Retrieved July 12, 2014.
- Hirsch, Afua (November 15, 2012). "Has Senegal's gender parity law for MPs helped women?". The Guardian. Retrieved July 12, 2014.
- Fracolli, Erin (January 5, 2017). "Women and Quotas in Egypt's Parliament". The Tahrir Institute for Middle East Policy. Retrieved May 26, 2019.
- "For the first time, 8 female ministers in Egypt's Cabinet". Egypt Today. June 14, 2018. Retrieved May 26, 2019.
- Wood, Nicholas (November 29, 2001). "Kosovo leads Europe in woman power". BBC News. Retrieved May 31, 2017.
- "In style and politics, Kosovo women see Clinton as role model". AFP. April 20, 2016.
- International women's day 2012: women's representation in politics The Guardian, United Kingdom (March 7, 2012)
- "Saudi women take part in election," BBC News.
- Central Intelligence Agency. "Saudi Arabia." World Factbook (2007).
- Breakthrough in Saudi Arabia: women allowed in parliament Al Arabiya (January 11, 2013)
- "IPU welcomes appointment of four women to Qatar's Parliament". Inter-Parliamentary Union. November 13, 2017. Retrieved May 25, 2019.
- Rwomire, Apollo (2001). African Women and Children: Crisis and Response. Westport, CT: Greenwood Press. pp. 8. ISBN 978-0-275-96218-0.
- Olimat (2009), Women and Politics in Kuwait, Journal of International Women's Studies, 11(2), pp. 199–212
- Kumar, N. P. Krishna (August 21, 2015). "Women rise to leadership roles in UAE". The Arab Weekly. Retrieved May 31, 2017.
- Dajani, Haneen (February 10, 2016). "UAE ministers welcome increased representation of women in Cabinet". The National. Retrieved May 31, 2017.
- "IslamonLine.net". islamonline.net. November 23, 2006. Archived from the original on November 23, 2006. Retrieved September 3, 2020.CS1 maint: unfit URL (link)
- "US Library of Congress recalls Azerbaijani women's suffrage". The European Azerbaijan Society. July 27, 2011. Archived from the original on July 15, 2014. Retrieved July 15, 2014.
- Ramirez et al. (1997), The changing logic of political citizenship: Cross-national acquisition of women's suffrage rights: 1890 to 1990, American Sociological Review, Vol. 62, No. 5, pp. 735–745
- Kandiyoti & Kandiyoti (1987), Emancipated but unliberated? Reflections on the Turkish case, Feminist studies, 317–338
- Likmeta, Besar (February 3, 2012). "Tough Prosecutor Shakes Albania's Establishment". Balkan Insight. Retrieved May 22, 2018.
- Alimahomed-Wilson, Sabrina (Spring 2017). "Invisible Violence: Gender, Islamophobia, and the Hidden Assault on U.S. Muslim Women". Women, Gender, and Families of Color. 5 (1): 73–97. doi:10.5406/womgenfamcol.5.1.0073. JSTOR 10.5406/womgenfamcol.5.1.0073. S2CID 157235368 – via JSTOR.
- "Interview with Islamophobia researcher Linda Hyokki: "Europe has a problem with religion" – Qantara.de". Qantara.de – Dialogue with the Islamic World. Retrieved November 7, 2019.
- Marsh, Sarah (July 20, 2018). "Record number of anti-Muslim attacks reported in UK last year". The Guardian. ISSN 0261-3077. Retrieved November 7, 2019.
- "Islamophobia is on the rise. This is how we can tackle it". World Economic Forum. Retrieved November 7, 2019.
- Nasr, Seyyed Hossein (2004). The Heart of Islam: Enduring Values for Humanity. New York: HarperOne. pp. 278–279. ISBN 978-0-06-073064-2.
- Al-Hassani, Salim (Spring 2012). "A 1000 Years Amnesia: Sports in Muslim Heritage". MuslimHeritage.com. Foundation for Science, Technology and Civilisation. Retrieved June 30, 2015.
- Pfister, Gertrud (Summer 2006). "Islam and Women's Sports". APCEIU. Asia-Pacific Centre of Education for International Understanding. Retrieved June 30, 2015.
- Baş, Hakan (April 23, 2017). "VakıfBank women's volleyball team take 3rd European Champions League title". Daily Sabah. Retrieved July 22, 2017.
- "VakifBank Istanbul wins volleyball Champions League final in Bucharest". XINHUANET.com. May 7, 2018. Retrieved May 18, 2018.
- "Turkey's women volleyballers win gold medal in European Games, beating Poland in final". TRT World. July 28, 2015. Archived from the original on August 20, 2017. Retrieved July 22, 2017.
- "Vakıfbank's volleyballers new world champions". Daily Sabah. May 16, 2017. Retrieved May 18, 2018.
- "Turkey's Eczacıbaşı, VakıfBank get Kobe 2017 wild cards". Daily Sabah. April 4, 2017.
- "Galatasaray wins historic Euroleague title over Fenerbahçe". Hürriyet Daily News. April 13, 2014. Retrieved May 18, 2018.
- "Turkish teams dominate Euro Cup Women quarter finals, trophy already in Turkey". Daily Sabah. March 10, 2017. Retrieved May 18, 2018.
- McGuinness, Grainne (September 28, 2015). "WATCH: Sublime skill that made Iranian Women's team Futsal Champions of Asia". Irish Examiner. Retrieved May 18, 2018.
- "Iran clinches title at AFC Women's Futsal Championship". Mehr News Agency. May 12, 2018. Retrieved May 18, 2018.
- "PSA Women's Rankings". World Squash: Official Website of the World Squash Federation. Retrieved May 18, 2018.
- "World Team Squash: Egypt women stun England in final". BBC. 2012. Retrieved May 18, 2018.
- "Squash World Team Championship: Egypt beat England in final". BBC. December 3, 2016. Retrieved May 18, 2018.
- "Baku 2017". Baku 2017 4th Islamic Solidarity Games. Archived from the original on June 3, 2017. Retrieved June 13, 2018.
- Dagkas, Symeon; Benn, Tansin; Jawad, Haifaa (March 1, 2011). "Multiple voices: improving participation of Muslim girls in physical education and school sport". Sport, Education and Society. 16 (2): 223–239. doi:10.1080/13573322.2011.540427. ISSN 1357-3322. S2CID 145084440.
- worldfocusonline (September 10, 2009), Female soccer players shoot down Turkish taboos, retrieved November 16, 2016
- Contomichalos, Stephanie (2010). "How is Sport Employed as a Vehicle for Redefining Gender Identity in Islamic Societies?". Retrieved. 4 (7): 2015.
- Dubey, Bipin Kumar; Dubey, Binayak Kumar; Acharya, Jayashree (September 1, 2010). "Participation in sport as an assessment of women empowerment". British Journal of Sports Medicine. 44 (Suppl 1): i62. doi:10.1136/bjsm.2010.078725.208. ISSN 1473-0480.
- "Women in Sport". Baku 2017. March 8, 2017. Archived from the original on July 9, 2017. Retrieved May 23, 2018.