When Beruriah Met Aisha

2010 ◽  
Vol 39 (1) ◽  
pp. 22-24
Author(s):  
Shari Golberg

My dissertation attends to the complex and very fraught relationship that women have with their sacred scriptures by examining overlapping conceptions of religious law and legal reform among Jewish and Muslim women who actively study and interpret traditional texts. My project hopes to address what it is that animates Muslim and Jewish women’s interests in textual studies and how close engagement with religious legal texts might contribute to their development as particularized religious subjects.

2017 ◽  
Vol 24 (3) ◽  
pp. 254-286
Author(s):  
Narendra Subramanian

Two major judgments of the Indian Supreme Court that awarded Muslim women alimony had very different consequences: Shah Bano (1985) evoked extensive conservative Muslim protest that led to legislation meant to limit alimony among Muslims, while Danial Latifi (2001) faced no overt opposition and was not overturned. These consequences were related to the sources and modes of reasoning used. Shah Bano independently interpreted Qurʾanic verses, suggested that commonly applicable laws may override religious law provisions, and called for uniform family laws. Danial Latifi relied solely on statutes of Indian Muslim law and Islamic norms. It thus followed the Indian state’s usual approach to personal law, which is sensitive to public preference that family life should be regulated according to religious and other cultural norms. However, public opinion provided support to change Muslim law earlier than the 1970s. More extensive changes could be introduced over the next decade in Muslim law based on Islamic norms and Muslim opinion.



Hawwa ◽  
2016 ◽  
Vol 14 (1) ◽  
pp. 53-77
Author(s):  
Ousseina Alidou

The post-Cold War conditions created new socio-political spaces in Kenya for new articulations of Muslim women’s public activism and leadership. This essay focuses on two such Muslim women in terms of their leadership responses to issues of Muslim women’s rights in Kenya as framed within a secular paradigm, on the one hand, and within an Islamic one, on the other. In spite of their differences, the essay concludes the efforts of the two leaders complement each other in fundamental ways, especially with regards to their contributions to the national debates on theShari’aand the reform of the Kadhi’s Court.


2001 ◽  
Vol 60 (3) ◽  
pp. 701-729 ◽  
Author(s):  
Julia Day Howell

Like other parts of the muslim world, Indonesia has experienced an Islamic revival since the 1970s (cf. Hefner 1997; Jones 1980; Liddle 1996, 622–25; Muzaffar 1986; Schwarz 1994, 173–76; Tessler and Jesse 1996). To date, representations of Indonesia's Islamic revival have featured forms of religious practice and political activity concerned with what in the Sufi tradition is called the “outer” (lahir) expression of Islam: support for and observance of religious law (I.syariah, A.syari'at), including the practice of obligatory rituals. Thus commonly mentioned as evidence of a revival in Indonesia are such things as the growing numbers of mosques and prayer houses, the increasing popularity of head coverings (kerudung, jilbab) among Muslim women and school girls, the increasing usage of Islamic greetings, the more common sight of Muslims excusing themselves for daily prayers and attending services at their workplaces, the appearance of new forms of Islamic student activity on university campuses, strong popular agitation against government actions seen as prejudicial to the Muslim community, and the establishment in 1991 of an Islamic bank.


2021 ◽  
Author(s):  
◽  
Karina Nurlitasari

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>


2019 ◽  
Vol 59 (3-4) ◽  
pp. 360-383
Author(s):  
Moulouk Berry

AbstractThis article examines Muḥammad Mahdī Shams al-Dīn’s unstudied work, Fasād al-ʿalāqa al-zawjiyya: Wilāyat al-ḥākim al-sharʿī. Shams al-Dīn, who at the time was the head of the Supreme Islamic Shiʿi Council (SISC) and oversaw the religious courts in Lebanon dealing with personal status laws (marriage, divorce, child custody, inheritance laws), witnessed at firsthand women’s suffering, loss of rights, and the long court battles when a husband refused to divorce. The injustices committed against women by some men prompted Shams al-Dīn to find a juristic basis for curtailing men’s power and for defending women’s rights to custody, maintenance, and the deferred bridal gift. In the aforementioned work, Shams al-Dīn examines the scope and limits of the jurist’s authority, and whether such authority allows the jurist to execute divorce without the husband’s approval. His understanding of the concept of the jurist’s authority over the unwilling husband, coupled with his theoretical considerations on marital relations, has wider implications for Lebanese Shiʿi Muslim women and Jaʿfarī religious courts in Lebanon. Despite the profound nature of his reforms, Shams al-Dīn’s work is problematic, in that he leaves the husband’s unilateral right to divorce (even if provisionally) untouched and falls short of finding the theoretical basis for a contract in which equality between the spouses is built-in (even though it is possible in Shiʿi law).


2020 ◽  
Vol 5 (1) ◽  
pp. 69
Author(s):  
Neneng Irwanti

Transformasi merupakan perubahan, pada dewasa ini sering menjadi citraganda dalam selebritas khususnya pada perempuan muslimah. Transformasi keagamaan sering di artikan proses perubahan agama yang tidak sesuai syariat agama menjadi yang sesuai dengan syariat agama, yang di lakukan pada sebritis. Pada penelitian ini peneliti memiliki tujuan, untuk mengetahui bagaimana gaya hidup selebritis perempuan muslimah yang menjadi rujukan masyarakat yang sedang melakukan transformasi keagamaan, dan citraganda yang dimiliki oleh artis perempuan muslimah yang sedang berhijrah, karena dalam proses ini para selebriti tidak kehilangan popularitas dan proses hijrahnya. Metode yang digunakan dalam penelitian ini yakni kualitatif dengan melakukan observasi, terhadap para selebriti yang sedang melakukan proses hijrah dan menjadi rujukan masyarakat. Selain itu peneliti juga menggukan analisis dokumentasi yang di bagikan selebritis dalam media sosia, dan trasnsformasi keagamaan yang dilakukan selebritis dapat menjadikan rujukan bagi masyarakat.[Transformation is a change, in this day and age it is often a celebrity in celebrities especially in Muslim women. Religious transformation is often interpreted as a process of religious change that is not in accordance with religious law to be in accordance with religious law, which is carried out on sebritis. In this study, researchers have a goal, to find out how the lifestyle of celebrity Muslim women who become a reference for people who are doing religious transformation, and the image that is owned by Muslim women artists who are emigrating, because in this process celebrities do not lose popularity and the hijrah process. The method used in this research is qualitative by observing celebrities who are doing a migratory process and become a community reference. In addition, researchers also useddocumentation analysis that celebrities share on social media. Religious transformation carried out by celebrities can be a reference for the community.]


2021 ◽  
Author(s):  
◽  
Karina Nurlitasari

<p>Indonesia is a developing country in which the majority of the population that is 225 million people identified as Muslim. As a part of that phenomenon and in conjunction with Indonesia’s recent cultural and economic development, Muslim women in Indonesia are becoming increasingly aware of external cultural trends and as a result of this are seeking opportunities to express themselves of their culture and beliefs as a part of their own personal fashion statements. For many Muslim women the Muslim veil, often referred to as Hijab, is perhaps the most salient of their clothing items worn to show obligation to their religious law. Although the hijab has been called into question by some within the Muslim community, and others outside of it, this research does not address that discourse. This research presents the hijab as a piece of clothing that creates a ‘sense of cultural space’. As an Indonesian woman wearing the hijab, through this research I aim to consider how wearing the hijab can both respectfully and creatively express both faith and culture within a contemporary context. In parallel, this research asks how the traditional Indonesian technique of batik can be used to signify, identify and celebrate Indonesian Muslim women in the 21st century.   Batik was officially recognized by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in October 2009 as an Intangible Heritage of Indonesia. Although examples of the authentic batik technique have been overrun by mass-produced printed versions, undeniably batik still does not only hold an important place in Indonesia’s history but also in Indonesia’s global identity. The inseparable connection between the symbolism and the significance of the meanings and narratives expressed within batik has existed for centuries. As a part of a larger and historically established visual language, this research seeks to design contemporary symbols that represent the values, characteristics and beliefs of Indonesian Muslim women in the 21st century. The new symbols are designed in response to a present-day voice and seek to connect religious beliefs, cultural heritage as well as the young Indonesian Muslim woman’s appreciation of these as a part of her everyday appearance and lifestyle. The voice of young Indonesian woman of Muslim faith is gained in interviews and workshops where they identify, interpret, and depict characteristics and values that express who they consider themselves to be and what values they wish to express as a fundamental to their lifestyle. The symbols are then adapted by the hijab using both traditional pattern making techniques and digital software which will then printed onto the fabric using traditional batik methods. Through the design of contemporary symbols and patterns that represent the contemporary Indonesian Muslim woman of the 21st century and the printing of these onto the hijab using the traditional technique of batik, this research aims to establish a more contemporary appreciation of the hijab and the values held fundamental to its user.</p>


2003 ◽  
Vol 8 (1) ◽  
pp. 28-33
Author(s):  
Yolanda García Rodríguez

In Spain doctoral studies underwent a major legal reform in 1998. The new legislation has brought together the criteria, norms, rules, and study certificates in universities throughout the country, both public and private. A brief description is presented here of the planning and structuring of doctoral programs, which have two clearly differentiated periods: teaching and research. At the end of the 2-year teaching program, the individual and personal phase of preparing one's doctoral thesis commences. However, despite efforts by the state to regulate these studies and to achieve greater efficiency, critical judgment is in order as to whether the envisioned aims are being achieved, namely, that students successfully complete their doctoral studies. After this analysis, we make proposals for the future aimed mainly at the individual period during which the thesis is written, a critical phase in obtaining the doctor's degree. Not enough attention has been given to this in the existing legislation.


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