scholarly journals Windows of Faith

2001 ◽  
Vol 18 (4) ◽  
pp. 195-199
Author(s):  
Shabana Mir
Keyword(s):  
Qualitative Research ◽  
Islamic Law ◽  
Action Plan ◽  
Muslim Women ◽  
Higher Learning ◽  
Human Right ◽  
Hegemonic Discourse ◽  
The Status ◽  
Women Scholars ◽  
Status Of Women

Windows of Faith provides a space where Muslim women speak forthemselves and challenge rigidly traditionalist voices that have often hadhegemonic status in Islamic jurisprudential works regarding women. It is avolume that represents the voices of some of the most highly regardedMuslim women scholars and activists today. The book appears to cater toa primarily academic audience, and one that is familiar with the tradition ofIslamic feminism.In her introduction, Gisela Webb describes the overall approach ofthe contributors as challenging hegemonic discourse in many circles. Itchallenges: elements within the Muslim and the non-Muslim imaginationthat define Muslim women as mute victims; western feminist patriarchytoward Muslim women; and also the Muslim cultural patriarchy thatappropriates the sources of Islamic law and praxis yet, in the view of(probably all of) these women, has abandoned the essential Divineegalitarian purposes. Windows of Faith is a refreshing read, especiallydue to today’s urgent need to respond to the Qur’anic challenge: Do theynot reflect?In the first part (Qur’anic/rheological Foundations) Amina Wadud’spiece “Alternative Qur’anic Interpretation and the Status of MuslimWomen” explores neo-traditionalist and secular approaches towardalternative interpretation of the Qur’an regarding the status of women. Itis interesting to examine her comment, “Being anti-Western has becomea basis for legitimacy in ‘Islam’ ” against some of Maysam al-Faruqi’scomments in her chapter, which seem to dichotomize “Islamicness” withwesternness in the context of gender relations. In the second chapter“Muslim Women’s Islamic Higher Learning as a Human Right,” NimatBarazangi seeks, through an analysis of qualitative research with Muslimwomen, to develop an “action plan for the Muslim woman” in the postmodemera, “to regain her identification with Islam.” The need of the houris to “reinstate woman as an educational agent, both at home and at themosque one who herself will outline her priorities as a trustee entrustedwith changing history toward social justice.” Will we see womenas weil as men delivering khutaba and instituting policies in mosques ...

scholarly journals Veil (Niqâb) Problematics in Islamic Law Perspective; Religion or Culture? (Islamic Legal Approach)

2021 ◽  
Vol 4 (2) ◽  
pp. 235-239
Author(s):  
Mohammad Yusuf Setyawan ◽  
Owusu-Ansah David
Keyword(s):  
Qualitative Research ◽  
Mass Media ◽  
Research Methods ◽  
Islamic Law ◽  
Muslim Women ◽  
Islamic Studies ◽  
Library Research ◽  
The Status ◽  
Religious Dogma ◽  
The Veil

The phenomenon of wearing veil (niqâb) by Muslim women in Indonesia leads to negative perspectives frequently by the majority. Recently, mass media has also highlighted polemics related to the prohibition of wearing the veil in certain institutions and events repeatedly. This study aims to reveal the position of wearing niqab in the perspective of Islamic law, whether it is a part of religious dogma that must be maintained, or is it just a certain community’s culture that is not an obligation for every Muslim. A legal approach in Islamic studies related to the veil phenomenon is needed to reveal the status of wearing a veil. This kind of research is library research using descriptive qualitative research methods. From this study, it was found that the majority of Islamic jurists and sharia experts decided that a woman's face was not included in the genitals. Their decisions rely on Quran and sunnah as the main sources of Islamic law. The scholars are not really questioning the habituation of wearing the veil in Arab society because it was already being a fashion culture of some people there. In order to wear a veil is included in the category of mubah, is not something that is ordered or even prohibited by religion. If a woman's face is not genitals, then under certain conditions, especially when she got pressure, she is expected to show her face. Research related to the law of wearing a veil with other approaches such as theology, phenomenology, culture, etc. will be very helpful in solving the problem of wearing the veil in Indonesia.

scholarly journals Role of Women Structuring the Society

2018 ◽  
Vol 8 (1) ◽  
pp. 1-22
Author(s):  
Humera Sultana ◽  
Nasreen Aslam Shah
Keyword(s):  
Muslim Women ◽  
Moral Character ◽  
Human Being ◽  
The World ◽  
The Status ◽  
Role Of Women ◽  
Early Islamic ◽  
Islamic Society ◽  
Status Of Women

Historically, the status of women was very low all over the world however Islam is the only religion which help in changing the status of women and improve her status in the society. This paper explores the lives of Muslim women in the period of early Islamic society which reveals that these women gave the lesson of virtue, piety, devotion and sacrifice to every women and daughter of Islam. These ladies bore exemplary moral character, and in performance of their responsibilities they sacrificed their luxuries, comforts and happiness. Following footprints of these ladies can make every daughter a proud human being.

Women’s Rights in Islamic Shari’a: Between Interpretation, Culture and Politics

2014 ◽  
Vol 11 (1) ◽  
pp. 1-24
Author(s):  
Dina Mansour
Keyword(s):  
Women's Rights ◽  
Islamic Law ◽  
The Other ◽  
Women’S Rights ◽  
International Human Rights ◽  
The Status ◽  
International Human ◽  
Human Rights Norms ◽  
Free Women ◽  
Status Of Women

AbstractThis article analyses existing biases – whether due to misinterpretation, culture or politics – in the application of women’s rights under Islamic Shari’a law. The paper argues that though in its inception, one purpose of Islamic law may have aimed at elevating the status of women in pre-Islamic Arabia, biases in interpreting such teachings have failed to free women from discrimination and have even added “divinity” to their persistent subjugation. By examining two case studies – Saudi Arabia and Egypt – the article shows that interpretative biases that differ in application from one country to the other further subject women to the selective application of rights. Dictated by norms, culture and tradition rather than a unified Islamic law, the paper shows how culture and politics have contributed to such biases under the pre-text of Islamic dictate. As such, it proposes a re-examination of “personal status” laws across the region in light of international human rights norms.

scholarly journals E-11 Social Peace and Reform, the foremost contemporary need (In perspective of practical role of 1st century Hijri Muslim women)

2020 ◽  
Vol 4 (2) ◽  
pp. 103-111
Author(s):  
Hafiz Nasir Kausar ◽  
Abdul Razzaq Azad ◽  
Syed Abrar Hussain Shah
Keyword(s):  
Care Home ◽  
Muslim Women ◽  
High Status ◽  
Human Beings ◽  
The Past ◽  
Real Model ◽  
The Status ◽  
Women's Role ◽  
Status Of Women

Life cycle is started with a man and a woman. Women bring up the human beings,while children's care, home management and preparation of food have also been remained in their duties. Due to strong arms man can do hard task that a woman thinks beyond her limitations. Therefore, he has given high status but in the past, the status of women was very pitiable. So, man has deprived females for the basic rights, from which every human being must enjoy. Peace is called alternate of security. Thus a developed society comes into existence where there is a clear and harmonious relationship among entire its masses. Reformation is the name of correction. So, it must be in view that where Islam wants collective reform, it does not ignore person's correction but it declares that man's correction is truly a social reform. Hence the feminist part is called a spinal cord of society, if they participate to improve the work of reform, unite each other with the concept of every correction; the destination of our society will be closer. And then, in reality, the society will become a real model of peace. Thus it can be called a peaceful and reformed society. In this article, contemporary needs relating to Muslim women in peace and reform will be highlighted in the light of  Muslim women’s role of 1st century Hijra.

Harassment, Seclusion and the Status of Women in the Workplace: An Islamic and International Human Rights Perspective

2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Sarah Balto
Keyword(s):  
Human Rights ◽  
Gender Discrimination ◽  
Labour Force ◽  
Muslim Women ◽  
Arab Countries ◽  
International Human Rights ◽  
The Status ◽  
International Human ◽  
Muslim Communities ◽  
Status Of Women

AbstractSince the mid-nineteenth century, women in Europe, North America and elsewhere have played an increasing role in the workforce. Women started pursuing jobs in factories, offices and businesses instead of being dependent on men for their livelihood. However, along with this significant improvement in the status of women, they still face obstacles, such as the gender pay gab and harassment in the workplace. Although both males and females experience harassment, the available literature clearly suggests that females are more likely to be harassed. Much of the research concerning workplace harassment against women has been conducted in the West while little is known about this phenomenon in workplaces across the Arab and Muslim countries. In fact, gender relations and the nature of workplaces in Arab countries vary significantly from the Western workplace due to religious, social and cultural traditions. Muslim women live in the midst of patriarchal cultures where women’s honour is believed to be sacred. The ideology of women’s seclusion and subordination resulted in the restriction of their ability to participate in the labour force even where females are in urgent need of earned income. In this regard, harassment considers a crucial subject on various international agendas. The Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) for instance, reinforces the implementation of legislation that protects women against gender discrimination. Islam in a similar manner respects women and acknowledges their major role within a society. Therefore, as women living in Muslim communities where issues related to sexuality are sensitive, and people are reluctant to discuss such questions in public, this paper aims to discuss women seclusion, the situation of Muslim women with regard to harassment in the workplace, how international human rights deals with harassment as well as the relation between the Islamic jurisprudence and the international human rights with regard harassment in the workplace.

Sign in / Sign up

Export Citation Format

Share Document