anonymous asked:

what do you think about the concept of muslim feminist? :(

In my opinion, to add ‘feminist’ after your title as a Muslim is unnecessary, degrading and a mainstream word you have copied from western ahlul tumblr.

'Muslim’ is enough to express the high status in which women are held in Islam.
Women’s Share in Inheritance Islamic Articles

Women’s Share in Inheritance Islamic Articles

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THE most important Quranic injunction regarding inheritance is in Surah 4:7. It says: “Men shall have a share in what parents and kinsfolk leave behind, and women shall have a share, whether it be little or much — a share ordained (by God).

By enjoining that women shall have a right to inherit regardless of the size of the inheritance, the Quran makes it clear that in all cases women should have…

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anonymous asked:

They're a masculine group they believe men should keep their traditional roles and women should do the same. But they're also sick because they want to make it legal to have sex with any woman who is on their property even if she doesn't agree to it. I've noticed how whenever there are serious problems with the structure of families in the world everyone blames it on western feminism why is that?

What the actual freakin’ heck 😱😱 that’s rape what they want. Shouldn’t the police do something about that?? Why isn’t that one the news??

Your question.. I don’t know why that is. I know that in Islam there is tranquillity between the spouses. Islam has alhamdulillah given a high status to women (don’t believe the media to tell you otherwise, or what you see what ‘men’ do due to their culturel things)
Yazidi ex-slave girls subjected to traumatic ‘virginity tests’ to prove ISIS abuse #islamkills
Having escaped abuse at the hands of Islamic State militants, Yazidi girls and women have been forced to undergo painful “virginity tests” to prove to Iraqi courts that they had been raped, Human Rights Watch has discovered.

Islam is a perverted cult. Islam puts women at the lowest status, even lower than cows. The Quran/Koran perpetuates women violence, rapes and killing. Islam encourages Muslims to kill women, abuse and rape them. Islam is a cult of death.

Women in Arab Society: A Historical Perspective
  • Al-Tahtawi wrote a textbooks for boys and girls, and argued that education had a great impact on happiness in married life, for education and good manners on the mother’s part determine how the children would be raised.
  • Qasim Amin “Real freedom allows one to express every idea, to propagate every doctrine, and to spread every thought…Nobody will think, even if his opinion differs, that this reduces the speaker’s personal honor in any way provided his words stem from good intentions and genuine convictions. How much time will pass before Egypt reaches this degree of freedom?”
    • His intellectual development progressed through three major stages:
      • 1) Reacted against the accusation that the teachings of Islam were hostile to women, brought against Islam by Frenchman Duc d’Harcourt, who held Islam responsible for the veil and for the inferior status of Egyptian women. Qasim Amin refuted d’Harcourt’s claim that Islam was to blame for the misfortune of Egyptian women. “Our religion ordered that men would have their own gathering place which no women would enter, and that women would assemble without any man among them. It intended, by doing so, to protect both man and woman against the women weakness which they have within themselves, and to eliminate thoroughly the source of evil” (Les Egyptiens: Reponse a M. Le Duc d’Harcourt)
      • 2) Published The Emancipation of Women (1899), a landmark in the history of the emancipation of Arab women in modern times. For the first time in Arab history, it represented a systematic analysis of the Muslim woman’s quest for liberation. He demanded for reform in two categories: the first pertained to customs, manners, education, and the second revealed his own understanding of Islam’s attitude toward women. He assumed that women were equal to men, and that the first step in creating a strong nation was to strengthen the basic social unit (the family), which could not function properly without an educated wife and mother. “It is a critical requirement, which if done will make any other reform easier, but which if not done will undermine any other reform” (Tahrir al-Mar’ah).
        • Veiling is a custom and not a religious duty. It had been copied form other nations by Muslims and given religious significance. Amin cited the example of women who lived in the desert and countryside where veiling was not practiced, and where the interaction between the sexes obviously had not led to corruption. Called for the preparation of young girls for eventual unveiling.
        • Relationship between women’s economic independence and their social emancipation. Blamed the exclusion of Muslim women from economic activities as the main reason for their loss of rights…
        • Discussed education, ease of veiling rules, giving women the right to work under certain circumstances, marriage, polygamy, and divorce.
        • Opposed blind marriages because he insisted on the need for harmony and affection between the husband and wife–especially important for men who have been educated in the west.
        • Opposed polygamy, “a barbarian custom” rooted in the pre-Islamic period, which did not suit modern times and was a great insult to the humanity of women. Criticized hasty divorces and demanded that women be given the right to initiate divorce proceedings.
      • 3) Wrote The New Woman (1900). Based arguments less on the Qu’ran than on the tenets of Western liberal philosophy. Becomes more outspoken in his advocacy of women’s rights and on the virtues of an intellectually freer society. Demanded political and social equality. Qasim Amin’s work is exemplary, both in the arguments it presents and in its overall approach to the basic problems of Arab (Muslim) society. For him, liberalism, and most important the emancipation of women, were not only worthwhile goals in themselves, but also were the most effective response to the threat of colonial domination. After the failure of ‘Krabi’s rebellion in 1882, which led to the British occupation of Egypt, Qasim Amin and most of the Egyptian intelligentsia realized that the only way to confront colonialism was to rejuvenate Egyptian society by attacking its social evils, one of the worst of which was the subjugation of women, which left half the nation paralyzed (al-Mar’ah al-Jadidah).
  • **The connection between emancipation of women and resistance to colonialism gave the issue a sense of urgency and collective national importance that left little room for individualism. Education for women was intended not as a means of their self-fulfillment, but mainly as a way to help make society healthier and thus better able to withstand the political onslaught from Europe.**
  • Khedive ‘Abbas Hilmi II was enraged by Qasim Amin and banned him from entering the palace under any circumstances.
  • Ahmad Lutfi al-Sayyid -founder of the People’s Party and the editor of its newspaper al-Jaridah. He believed that equality between men and women, as practiced in the countryside, was a deep-rooted Egyptian tradition, while the subordination of women was found only in urban areas of the country. Most remarkable contribution: promoted women’s education at the university level. :-)
    • HOWEVER, al-Sayyid still thought of women mainly in the roles of wife and mother. He linked the education of women to happiness in married life, much like Qasim Amin and other Egyptian intellectuals. 
    • He maintained the educational opportunities for women should be limitless, and in practice supported teaching them specifically only what were traditionally conceived to be feminine subjects, such as home economics, literature, and needlework. Still thought of women mainly in the roles of wife and mother :-(
  • THUS, the movement for women’s emancipation grew mainly out of a male vision of how to transform the Arab world. 
  • Malik Hifi Nasif ( F , 1886-1918) (pen name Bahithat al-Badiyah) was one of the first Egyptian women to obtain both primary and high school teaching certificates. Most effective in the controversy surrounding Qasim Amin and his views… She was more moderate than Qasim Amin, especially in her views on veiling, marriage, and divorce. “She took customs and religion into consideration in her demands.”
    • Like Qasim Amin, Nasif was convinced that the first step toward’s women’s emancipation was education.
    • Men said that women who were allowed to work would take jobs away from men. Nasir said that men had infringed upon traditionally “feminine” jobs by inventing modern textile machines that replaced women workers. Rather than leave women idle, men should let them use their spare time for worthwhile activities such as education. 
    • Division of labor = matter of coevolution. “Men emphatically tell us that we (women) were born for the house and they to earn a livelihood. I wish I knew what decree was issued by God to ordain that, and how they came to know about it (the decree) since it was not mentioned in any [religious] book” (100-101). Women should have the right to work if they would like to. 
    • Did not advocate for abolishing veiling. “Innovation (tafrah) is impossible. Egypt’s women are accustomed to the veil. If you order them to discard it at once, you will see what kind of disgrace they bring uno themselves. The result will be a disaster for both homeland and religion” (10).
    • Minimum age of marriage for girls should be 16. Opposed arranged marriages and polygamy.
  • ‘Abd al-Hamid Hamdi -wanted unveiling really, really badly.
  • Jamil Sidqi al-Zahawi advocated unveiling and women’s rights. “Defending Women” 1910. “I wonder how a man, who is incomplete without a woman, can persist in insulting her and depriving her of her rights. I wonder how a man, who cannot be complete without a woman, can humiliate the other part of himself. How can a man say that he wants to enjoy freedom, that greatest of all human rights, which is universal to both sexes, while the woman remains his property, created for his pleasures, and while as soon as he has used her up he assumes the right to replace her with another property as he sees fit, or even two or three or four” (al-Mar’ah wa-al-Difa’ ‘anha in newspaper Mu’ayyad).
    • He was fired from his teaching post and placed under house arrest by the governor of Baghdad. 
    • Added by Ma’ruf al-Rusafi, another well-known Iraqi poet.
  • Ma’ruf al-Rusafi denied that veiling was an integral part of Islam. 
  • **The veil was a major source of dispute for Iraqi polemicists.**
    • Tawfiq al-Fukayki -Westerners wanted to unveil in order to corrupt Muslim morals.
    • Mustafa ‘Ali -the veil was a non-Arabic custom that was adopted from the Persians.
    • Dr. Sami Shaukat (male) assumed female penance Fata Ghassan.
    • Actual women writers were totally absent from the Iraqi arena.
  • Lebanon:
    • Butkus al-Bustani called for education of women. Some thought it could lead to atheism or madness. He thought that women should have the chance to become men’s equals in feeling, opinion, and work. “Women without education are a great evil, if not the greatest evil imaginable.” Wanted to establish a girls’ school, but decided against it.
    • Madame Mansur Shakkur -published in al-Jinan a journal. Urged women to seek knowledge to raise a new educated generation and to attain a higher status in society.
    • Jurji Niqula Baz -”Supporter of Women” and “Mobile Feminist Encyclopedia.” Wanted his magazine al-Hasna’ (The Fair Lady) to be “the voice of the feminine renaissance and its monthly platform.” Wrote biographies of some well-known contemporary female figures. 
    • Muhammad Jamil Bayhum -publicly advocated for women’s emancipation in Lebanon. Six areas in which equality had to be achieved: human nature, personal freedom, educational opportunity, work, political rights, social rights. Didn’t do anything notable because he didn’t provoke controversy in his books. Impact vs. intent.  
  • Similarities and differences between Christian and Muslim communities, pp 17/32.
  • Beirut: Nazirah Zayn al-Din initiated one of the most dramatic and intense intellectual debates in the history of modern Arab women. Wrote 1928 Unveiling and the Veil: Lectures and Outlooks Whose Goal Is Women’s Emancipation and Social Renewable in the Islamic World. She was 22 yo at the time. In her village, veiling was not practiced and her father had allowed her to follow local tradition.
    • Devoted follower of al-Afghani, Qasim Amin, and ‘Abduh, Mustafa Kemal.
    • Book had two sections: 1) veiling from religious, intellectual, social perspectives. 2) arguments against advocates of the veil mainly religious notables. 
    • Believed that the veil in Islam was a harmful custom inherited from pagan times and with no basis in the teachings of Islam. It led to corruption, suffering, and moral decay. In countries without veiling, women were able to obtain their rights and work for the advancement of their societies. A nation half of whose members were paralyzed could not “compete, overcome or excel” (33). 
    • Argued that the imposition of the veil on women was NOT evidence of their inherent frailty. Women were mentally the stronger sex, and showed that even in those three instances in which the Qur’an had preferred men to women (inheritance, witness, polygamy), it was men rather than women who had proven themselves deficient through their greed and aggressiveness. Interpreted that the full veil was meant only for Prophet’s wives. 
    • “The face is the mirror of the soul. The noble woman works hard to make her soul always pure, and her purity is reflected in her face.” Called for the immediate unveiling of women regardless of age or level of education.
  • **In debates about Zayn al-Din’s work, no participant ever denied women’s right to education, but rather that the veil was an obstacle to such education. These people believed that the heretics and agents of Western imperialism wrote the book, not Zayn al-Din, in an effort to undermine Muslim society and perpetuate the foreign domination of Muslim countries.**
  • Syria
    • No counterparts for…
      • Egypt’s Qasim Amin and Malak Hifi Nasif
      • Lebanon’s Jurji Niqula Baz, Muhammad Jamil Bayhum, or Zayn al-Din.
      • Minor figures said that women should be taught reading, writing, elementary math, geography –> better wives and mothers.
    • Muhammad Kurd ‘Ali -didn’t want women to take part in public life.
  • Tunisia
    • al-Tahir al-Haddad -wrote book The Status of Our Women as Reflected in Law and Society. Devoted follower of Qasim Amin. Claimed that references in the Qur’an were not intended to be immutable but were intended for women in the Prophet’s time alone. They could be reinterpreted in the light of modern needs, without violating the essence of Islam.
      • Huge impact on North Africa, little impact in the Arab world since most of his ideas were borrowed from Qasim Amin.
  • **Thus we see that the first area in which the women’s movement actually bore fruit was education, although this was due more to men’s personal and nationalist concerns than to the acceptance of truly feminist philosophy. No major figure in the modern era actually opposed education for women; the dispute centered on the nature of the education and the ends to which it should be directed. Even al­Tahtawi, al­Sayyid, and Bayhum agreed, although each for his own reasons, that women’s education should be limited to certain areas, and that the ultimate goal should be either to produce better mothers to create a strong nation or better wives to create happy marriages.**
  • By and large, Arab feminists came from the urban upper and middle classes, and the rights they demanded were determined by their own interests. The particular needs of women in the rural and desert areas were totally ignored. :-( 
    • To illustrate this point, one need only recall the bitter and prolonged battle around the veil, on which so much ink and intellectual energy was expended. To non urban women (who were, and still are, a majority among Arab women) this battle was merely academic. Veiling had never been practiced outside the cities, but not even the staunchest advocates of the veil had claimed that rural women were violating a sacred principle of Islam.
  • 20th century: earliest advocates of women’s emancipation were men, especially Qasim Amin (emerged as a central figure in this arena). These men were not usually motivated by concern for women’s rights per se. They pressed for women’s rights to strengthen Arab society at a time when it was under attack from the West.
    • In this respect, nationalism was beneficial to feminism, although later it sometimes became a hindrance because conservatives claimed that antifeminist practices such as veiling were signs of national identity. Though the Islamic religion granted women a number of rights, and supporters of women have been able to quote these to their advantage, it has often been interpreted by traditionalists in such a way as to constitute another obstacle.
  • The battle itself has revolved around two major issues. One is the veil, which has been considered an important symbol by both sides. The other is education, whose importance is real as well as symbolic. Early advocates of women’s emancipation realized that education was necessary to create a generation of women able to articulate the reforms they wanted and to fight for those reforms, and that any reforms achieved without education for women would be useless.