What Is Muslim Women's Quest For Equality?

Accustomed to stereotypical depictions, Westerners are told that Middle Eastern women are passive, weak, and always veiled. It is often assumed that the severe conditions in Saudi Arabia—where women are not even allowed to drive cars—represent the norm for women throughout the Middle East and in the larger Muslim world. In reality, Saudi Arabia’s versions of both Islam and sexism are rather unique in their severities, although the rule of the Taliban in Afghanistan is now emulating the sexist Saudi model. Women enjoy political and social rights in many Muslim countries, and Egypt has recently granted women the right to divorce their husbands. In Tunisia, abortion is legal, and polygamy is prohibited. Women have served as ministers in the Syrian, Jordanian, Egyptian, Iraqi, and Tunisian governments, and as Vice President in Iran.

Thus, Abu-Lughod intends to deconstruct well-known portrayals of Muslim women through a procedure of ‘writing against culture’, by which she tries to bring powers and impacts other than society. Despite Abu-Lughod's what claim, in the West, a message propagated by human rights groups and the media: Muslim women should be “rescued”. Abu-Lughod questions whether that the idea if the West need to help “save” Muslim women. However, is it proper of an arraignment of an outlook that has advocated all ways of outside obstruction for the sake of safeguarding women from Islam? In spite of Abu-Lughod's study of women and Islam in Afghanistan, discussing the government issues, manifesting a culture and obscuring of the lines between politics and culture. This composition focus on the Islāmic Republic of Iran; this paper offers the discourse on the rights, status and role of women in Iran. Next, it will show the examination of modern-day and the history of the Islāmic Republic. Finishes up the issues, what action and discourse has created as an aftereffect of the congregation's consolidation in the state, particularly issues originating from Muslim women languish in their battle for equality in the public and private circles of

Muslim women, in the eyes of the many, are severely oppressed and dominated by males. To further prove this statement, many would provide examples such as how women in Saudi Arabia are not allowed to drive or how Muslim women are forced to wear the scarf and at times cover their faces entirely. However, in Fatema Mernissi’s (2011) “Size 6: The Western women’s harem” she portrays how Western women in contrast are also dominated by the males of the society. Mernissi’s language, tone of voice and her use of comparisons and personal experience all add up to make a convincing and captivating article.

There are still a lot of problems that arise in the Muslim community that feminist theory could help to address, which might be able to cross borders. There are still mass atrocities that are committed against women and restrictions placed upon them that prevent them from exercising individual choice and self-determination, all of which are largely reinforced by the male-dominated society that they live in. The practice of honor killings, rape, forced veilings, and home and workplace restrictions on women exist, but not all of these problems can necessarily be fixed by the application of U.S. thought patterns to the region. Instead, as Abu-Lughod so pointedly states, Western feminist thought can only really make an impact when it realizes that it needs to take into account and “be aware of differences, respectful of other paths toward social change that might give women better lives, and recognize that such options are set by different historical experiences.” (45) Therefore, feminist thought should not try to find ways to impose blanket solutions to all areas of the world. Some of the recommendations that have been made in the Western world to provide for the advancement of women should be implemented, or at least explored, like workplace protections and recourse for domestic abuse victims, as

De facto, the oppression of Muslim women is a result of the conservative interpretations of Shariah law, which also incorporates gender selective traditional rules that are depicted as God’s undisputable words. Muslim feminists suggest the rationale of women’s domination lies in the same Shariah laws which infer the godly laws incorrectly. Moreover, Muslim law is saturated with pro-male-dominated versions. Albeit the place of females improved throughout the timespan of the prophet it was only for momentary period. Muslim masses do not think beyond their interpretation of Islam, and they believe it as perfect way of existence.

Most Islamic women would agree that they are one of the most oppressed groups of people in the world. This is because of the way they are treated and the strict laws that they must follow. The Islamic woman in the picture stands for all women in Islamic countries and emphasizes the oppression they face is unacceptable by raising awareness to the problem. As this problem became well known, the International Society of Human Rights has been trying to stop the oppression of women in Islamic countries.

In the west, the common picture of a Muslim woman is the stereotype of a woman hidden behind a veil, a voiceless, silent figure, stripped of rights. This picture of the Muslim woman is all too familiar to us, in large part because this is how the western media portrays women in Islam. If this is the picture of what most people think a Muslim woman is, what people think the roles of these women are not any better. Many people would think the roles of these women include being a shadow, as in they are to be seen and not heard. But is this really the role of these women or is that just the tip of the ice berg.

Hosseini’s A Thousand Splendid Suns offers a parallel point of view on the marginalization of women, but there’s an important difference. Instead of rejecting “girl traits,” Muslim governments are built upon interpretations of the Koran. The implementation of

Ever since, feminists have been arguing that Muslim women are being oppressed by their religion and chauvinism present in their countries. However, these traditions that have always been misunderstood as a way to control women’s freedom can be clarified if a person has enough courage to ask them. The hijab, for instance, actually represents their freedom to choose and decide what they want others to see.

In Women and Gender in Islam, Leila Ahmed skillfully conveys her perspective on current ideologies about Islamic women by taking into consideration the chronological framework for which it help to shape women’s position in society. By covering a vast range of Islamic doctrines during various historical periods ranging from pre-Islamic times all the way to Western influences in nineteenth century Egypt, Leila is able to provide a distinctive picture of the often misunderstood topic of women’s role in Islam. What makes her book more fascinating is that she includes lots of details surrounding Islamic society, while focusing on the inherent stereotypes of women’s oppression and their cultural aspect of veiling. Throughout the book, Ahmad

The University of Georgia on their website wrote, “The issue of women in Islam is highly controversial. Any materials on this subject, whether in print or online, should be used with caution because of the lack of objectivity. While it is generally agreed that the rights granted to women in the Qur 'an and by the prophet Muhammad were a vast improvement in comparison to the situation of women in Arabia prior to the advent of Islam, after the Prophet 's death the condition of women in Islam began to decline and revert back to pre-Islamic norms. Yet just as the women 's movement in the West began to pick up steam in the twentieth century, the same thing occurred, although to a lesser extent, in the Muslim world at this time. Feminists in the Muslim world in the twentieth century (until the 1980 's) were generally upper class women whose feminism was modeled after feminists in the West. But just as modern socio-political models in the Muslim world after the colonial period began, in the 20th century, to shift from Western models of society and government to "Islamic" models, feminism in the Muslim world began to take on Islamic forms rather than aping the Western feminist form. This has been true not merely for Muslim women but for women throughout the entire third world. Having thrown off the shackles of colonial imperialism, women of the third world are increasingly growing resistant to the cultural imperialism marketed by the West, even in the form of feminism. Hence, third

Many of the Muslim women recognize this inferiority as their divine destiny, which is “women as nurturer, man as aggressor” (Rippin, 1993). If religion calls them to serve their husband and children, then so be it. Furthermore, the traditions they adhere to strictly summons every individual to play a distinct role in their home and society with regards to their gender, a practice often perceived as a “natural order” needed to preserve the peace and harmony within the society, thereby constraining Muslim women all the more in the patriarchal bubble of their religion and tradition.

In this recent centuries, many women around the world were given their rights, and New Zealand was the first country to give that right to women. But before people worried about rights, and this is going back thousand centuries ago, There was a dark time, people were ignorant and believed Superstitions. So they were told having a girl in the family will ruin their status among their people, and she’ll also bring bad luck. Someone will dies, or they’ll be out of money. This kept going for couple of years till Prophet Mohammed (peace be upon him) was given the Quran. When the Quran came down a lot of laws were changed and some were brought down, and some of the ones that were

As the global feminist movement expands, various definitions of feminism have begun to emerge, making the fight for female equality unique to different cultures. In Women, Gender and Language in Morocco, Sadiqi defines feminism as “ways of deconstructing the power relations between men and women and [sharing] the ‘struggle’ for more rights and better conditions for women” (19). One of the many subtypes of feminism is Islamic feminism, characterized by women fighting to resist the oppressive patriarchal system, gender roles and legislation controlling their actions in the Middle East. The main role is for a woman, under this legislation, is to obey the laws set

Gender relations in previous revolutionary Iran must be understood in terms of the dialect between Islamic fundamentalists who seek to strengthen the authority of men and restrain women to domestic roles and the individual men and women who attempt to protect and expand their rights. Religious requirements establish an important concern of all Islamists fundamentalists and campaigners, several common concerns are the natural foundations of sex roles, the assumption that women need protection, and the roles of women in the family. To achieve these desires, fundamentalists proposed a safe, private, social space for women; but women have continued to resist limitations on their perceived rights (Advameg, 2011).