Islamic feminism

com/article/177467/rise-islamic-feminists?page=0,0 on May 1st. I chose this site because I found the title “The Rise of the Islamic Feminists Muslim-women are fighting for their rights from within Islamic tradition, rather than against it” very intriguing. The fact that women are actually using their Islamic identity as a tactic in their movements was something I wanted to learn more about. This article, by Elizabeth Segran explores how many women faced inequality in the Islamic world but started to

Islamic feminism can be defined as women who advocate for their rights, gender equality, and social norms under the framework of Islam. Rooted in Islam, the movement’s pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses. Advocates in the movement seek to highlight the deeply rooted teachings of equality in religion and encourage a questioning of the patriarchal interpretation of Islamic teaching through the Qur 'an, hadith and sharia towards the creation of a

The subordination of women in the Pre-Islamic Middle East was institutionalized by the rise of urban societies and city-states. Gerda Lerner, who put forth a compelling feminist theory regarding this early subordination of women, suggested that the theft of women for their reproductive abilities

effects are upon the women, men, boys and girls in the book ‘Palace Walk’ (N, Mahfouz 1991). By taking a look into the significant responses that the Egyptians have had to British colonial power and how patriarchal power is in conflict with core Islamic values. It will also divulge into what the key ideas are of Muslim thinkers who are working to reduce the impact that patriarchy has on the practice of Islam. By using the book Palace Walk (N, Mahfouz 1991) this essay will delve into how the Egyptians

opportunity to meet with governing bodies and families of the suicide victims. This paper will explore the idea of Islamic feminism in the context of Kars and the relationship between state authority, disobedience, and individual freedom. In Snow, Ka, the protagonist identifies the suicide girls and the ones who are against taking off their hijabs as “Islamic Feminists, which means, Islamic feminists ground their arguments in Islam and its teachings, seek the full equality of women and men in the personal

Persepolis, women were depicted as guardians of the nation since they are understood to be the careers of tradition through motherhood. The Islamic regime used the cultural norms and turned women into a symbolic cultural base. Over the course of Persepolis, we see other different examples used by Satrapi like her teachers who seemed brainwashed by the Islamic regime Ideas (96). Fae Chubin’s “When my virtue defends your borders” shows how the 1979 revolutionary leaders’ speeches emphasized that women

century continuing through the 20th century women in well off classes had access to feminist ideas and developed the first period of feminism in Morocco. After the independence period of the 1940s the Moroccan palace created the “Feminism of State.” Although more of a silent representation rather than an active transformer it paved way for more active forms of feminism in the 1970s and 1980s. In 1969 the National Union of Moroccan Women was created and the Moroccan Association of Familiar Planning

The Secular Feminism of the Western Society does not understand Islamic feminism which is inclusive with Islam. Western feminists see Islam as oppressive in nature and Western Feminism does not recognize the struggle of the women of the Middle East and does little to help their plight where they yearn for basic rights women in the West take for granted. Where Islamic feminism is very strong is in Iran where women deal with oppression within their everyday lives. The Secular Feminism in the West

modernism or was it a betrayal of traditionalist values? Feminism in Egypt was a product of political agendas which balanced national progression and religious adherence. Two

that emerges, in her analysis, from a divine fatherly figure; yet, as Barlas argues, the story of Abraham disrupts fatherly hierarchy and reinforces that one is accountable for oneself and cannot witness for others on their behalf. One within an Islamic context cannot rely upon divine fatherly hierarchy to validate authority over another, thus one cannot endorse divine patriarchal right on the behalf of God because God does not model fatherhood, nor patriarchy. It is through a non-traditional interpretation