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Women in Islam: What the Qur'an and Sunnah Say

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Honestly worth a read and debunks theories that paint Islam as an oppressive regime against women. This book offers us all instances where the Quran and Sunnah mentions women, and when placed into historical context, narratives and quotes from this book reveals how the practice of Islam greatly empowered women instead. From restoring their right to financial freedom/property/inheretence, to their equality under god in terms of reward and punishment. It also provides harsh punishment for crimes committed against women that may otherwise perpetuate without justice, and a legal system that requires 4 witnesses and where a wife and a husband’s testimony weighs equally. Although some of the values brought forth in this book may be controversial to the women’s rights movement today, it’s important to place the book under its unique historical context culture instead of looking judgementally and critically at it through a western lens. While preserved by storytellers of the Arab world, many tales about heroic, powerful and memorable Muslims have become somewhat mythic in Middle Eastern culture, where stories about women often portray them as damsels that are dependant on men. Violence and romance are intertwined in the narratives of these trailblazing Muslim women, who were renowned warriors, fighters and leaders. Challenging gender roles and Orientalist perceptions while highlighting the rich diversity of Islamic history, professor of Arabic and expert in medieval Arab culture Remke Kruk memorialises these enlightening stories for a western audience. 'Women of Sufism' by Camille Adams Helminski Women Of Sufism: A Hidden Treasure by Camille Adams Helminski. Courtesy Penguin Random House

O ye wives of the prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech lest he in whose heart is a disease aspire to you, but utter customary speech And stay in your houses. Bedizen not yourselves with the bedizenment of the time of ignorance. Be regular in prayer, & pay the poor due, 7 obey Allah & His messenger Hadith, Mohammad’s Tradition FindThisBest aims to create a platform to help you make better shopping decisions with less time and energy. Earning our users' trust is central to what we do.

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The hadîth however refers to four women who acquired perfection in faith and character by virtue of their devotion, patience, toil and morality. Their lives radiated with piety, trust, patience and gratitude. Their lives serve as beacons of guidance for all believers, especially in times of hardship, difficulty and struggle. Miryam: The Daughter of Imrân And of ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes marry but two, or three or four, and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquired. The contributions of women in Islam is indisputable. Some women have had a great role and status in Islam and are, therefore, revered and appreciated in Islamic history. An academic who has translated numerous religious works and Sufi texts, Camille Adams Helminski sheds light on the several women throughout history who have followed the Sufi path of Islam. Starting from the time of the Prophet Mohammed to the present day, these poets, scholars and saints hail from Asia, Africa, the Middle East, Europe and America. Helminksi introduces core principles of the Sufi path while describing the diverse traditions and practices championed by these profound, pious women. 'Women are the Future of Islam' by Sherin Khankan Women are the Future of Islam by Sherin Khankan published by Rider. Courtesy Penguin UK According to Dr. al-Hibri, the Islamic philosophy of change embraces gradual change, and is linked to the principle of shura where societal affairs are conducted in consultation. The Islamic philosophy of change is also linked to the important Qur’anic principle of no compulsion in the matters of faith. Gradualism, shura, and aversion to coercion are important Islamic principles that are most appropriate to advance the rights of Muslim women. Gradual stable change to the status and rights of Muslim women is therefore achievable through Islam. Two of the agreed upon principles of Islamic law: rationality (‘ illah; when a reason for a law disappears, so must the law) and public interest ( maslahah; Islamic laws must serve the public interests, including those of women) are important foundations for revising patriarchal laws and re-engaging in ijtihad. 11 As such, Muslim women’s rights can be attained through these Islamic jurisprudential principles and requirements.

Maryam Jameelah’s significance [lies] in the manner with which she articulates an internally consistent paradigm for [Islamic] revivalism’s rejection of the West,” her entry in The Oxford Encyclopedia of the Modern Islamic World reads. “In this regard, her influence far exceeds [that of] the Jamaat [e-Islami] and has been important in the development of revivalist thought across the Muslim world.” Women living under Islamic Law cannot travel, work, study, and leave their houses without their fathers or husbands’ permission. They do not have the right to choose the place of their residence. Under the terms of Koranic law, any judge fulfilling the seven requirements (that he have reached puberty, be a believer, know the Koranic laws perfectly, be just, and not be affected by amnesia, or not born illegitimate, or be of the female sex), is qualified to dispense justice in any type of cases. According to Islamic Law, woman cannot choose her mate and is not permitted to divorce him. Her husband can divorce without her knowledge, and according to Shari’a, he is required to support her for only 100 days. PolygamyNabî Sallallâhu ‘alayhi wasallam would often say: “Fatima is of my flesh, he who angers her, angers me” (Bukhari & Muslim) In opposition to above four so-called neutral verses, there are hundreds of versed that deliberately defame and dehumanize women: They are forced to accept that women are inferior to men, that their testimony is equal to only half that of the man, that they should inherit one – half of the male share, that Allah doesn’t want to see any women unveiled, that she may not conserve with men except her father, or her brother. The proper job and position for women is taking care of home, children and to be a housewife. The majority of Muslim women are brought up with the conviction that it is Allah’s command for them to be under male dominance and their fates are interwoven with that of men.

Al – Baqara 2: 222 “They questioned thee (O Mohammad) concerning menstruation, Say it is an illness, so let women alone at such times and go not unto them till they are cleansed.” while he was twenty five. She provided the moral, financial, and emotional support for Nabî Sallallâhu ‘alayhi wasallam when he was blessed with Nubuwat. When Nabî Sallallâhu ‘alayhi wasallam first saw Jibra’îl Alayhis-Salâm in the cave of Hira, he was terrified and feared for his life. He ran down the mountain trembling and crying: “Cover me up! Cover me up!” It was Khadija Radhi-Allâhu ‘anha who consoled him; she was his pillar of support; she believed in him when everyone else doubted him. She served as his refuge, consoled him, supported him and cared for him when he was alone, confused and terrified. She stood by him when everyone else shunned him. Khadija Radhi-Allâhu ‘anha rallied to the call of Islam, she gave a home to Nabî Sallallâhu ‘alayhi wasallam, she was his first confidant, and tower of strength. Fatima Daughter of Muhammad The main reason for hijab is the need for controlling women’s sexuality. Veiling internalizes the Islamic notion in women that they belong to an inferior sex, and that they are sex objects. It teaches them to limit their physical movements and their free behavior. Veiling is a powerful tool to institutionalize women’s segregation and to implement a system of sexual apartheid. It signifies the subjugation and servitude of women based on Islamic doctrine and Koranic teachings. Much more than a way of clothing, hijab is the manifestation of an outright Islamic misogynism and an antiquated view on women’s status. It is designed to control women’s sexuality much more effectively than any other religion or ideological system.

As many Islamic scholars point out, the Qur’an clearly instates the principle of equality among all humans. In the Qur’an ( Qur’an 49:13, among other verses), God created humans from male and female, and despite the empirical differences among humans (based on race, gender, etc.), the Qur’an regards them as equals and only ranks humans based on their moral choices and piety. God created men and women from the same soul, as guardians of each other in a relationship of cooperation not domination. 4 The foundations of Islamic Law are based on the Qur’an. In addition, the Sunnah (the hadith and the example of the prophet) is used as a secondary source for further clarification and guidance. When the Qur’an and Sunnah leave an issue unresolved, Muslim scholars resort to ijtihad – the science of interpretations and rule making, where they can supplement Islamic Law with local customs. Naturally, scholars from different communities and schools of thought disagree in their ijtihad, which is unobjectionable as long as these scholarships are based on religious and linguistic knowledge and are conducted piously and in good faith. While Muslims are free to choose the interpretations most convincing to them, it is inevitable that these individual ijtihads are influenced by the patriarchal customs and beliefs of their surroundings. 1 As many women and women’s organizations in the Middle East and in the world, who are dedicated to eliminating discrimination against women, face great challenges by current Islamic laws and religious figures, it is vital for them to incorporate the above alternative interpretations of Qur’anic text into their work. Here are some specific recommendations to better promote women’s rights and achieve gender equality in the Middle East.

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