women & gender in islam

5

‘My Hijab Has Nothing To Do With Oppression. It’s A Feminist Statement’

Not all Muslim women cover their bodies. Not all Muslim women who do are forced to do so. Like freelance writer Hanna Yusuf, who chooses to wear a hijab in a daily act of feminism. In a new video for The Guardian, Yusuf challenges stereotypes by setting out to reclaim the choice to wear a hijab as “a feminist statement.”

For more on on how the hijab helps women reclaim their bodies watch the full video here.

This woman is one of the organizers of the Women’s March. She’s talking about another women who survived Islamic oppression in Somalia.

Ayaan Hirsi Ali escaped an arranged marriage and is a victim of fgm. As a result she’s highly critical of Islam, and who could blame her? She even went on to become a member of Dutch Parliament. If you don’t know about her you should really read up because she’s a hero.

Why aren’t feminists calling out Linda Sarsour for what she said here? I’ve seen people ostracized and demonized for much much less. If this is the kind of person you’re willing to fall in line behind I don’t think you have any right to be complaining about the way women are treated in the western world.

For One Saudi Woman, ‘Daring To Drive’ Was An Act Of Civil Disobedience

Manal al-Sharif’s path to activism began simply enough: In 2011, the Saudi woman filmed herself driving a car, then uploaded the video to YouTube. Ordinarily such a video might not get much notice, but because it’s not socially acceptable for women to drive in Saudi Arabia, where there is a de facto ban, Sharif’s video went viral.

Sharif describes driving as an act of civil disobedience: “For me, driving — or the right to drive — is not only about moving from A to B; it’s a way to emancipate women,” she says. “It gives them so much liberty. It makes them independent.”

Initially arrested for driving, Sharif was released when her story elicited outrage from around the world. She now lives in Sydney, Australia, with her second husband and son.

Though she is no longer in Saudi Arabia, Sharif remains outspoken about women’s rights: “When I see something wrong, I speak up,” she says of her advocacy of Saudi women. “It should be the norm, not the exception.” Her new memoir is Daring to Drive.

Imperialist men who were the enemies of feminism in their own societies, abroad espoused a rhetoric of feminism attacking the practices of Other men and their “degradation” of women, and they used the argument that the cultures of the colonized peoples degraded women in order to legitimize Western domination and justify colonial policies of actively trying to subvert the cultures and religions of the colonized peoples. That posture was perfectly exemplified by Lord Cromer. Famous in England for his opposition to feminism, in Egypt, where he was British consul general, Cromer was a principal advocate of the need to the end Islamic degradation of women and a declared champion of the importance of unveiling. It was the practice of veiling and the Islamic degradation of women that stood in the way, according to the imperialist thesis, of the “progress” and “civilization” of Muslims societies and of their populaces being “persuaded or forced” into imbibing “the true spirit of Western civilization.”

That thesis was accepted and promoted not only by chauvinist male servants of empire but generally by members of Western civilization and also by natives of the upper and upper-middle classes inducted into the ideas of Western culture. European feminists critical of the practices and beliefs of the men of their societies with respect to themselves acquiesced in and indeed promoted the European male’s representations of Other men and the cultures of Other men and joined, in the name of feminism, in the attack on the veil and the practices generally of Muslims societies. Whether the attack on Muslim customs and societies, especially on their practices regarding women, was made by imperialist men who were supporters of male dominance, by missionaries, or by feminists and whether it was made in the name of “civilizing” the natives, or Christianizing them, or of rescuing women from religion and culture in which they had the misfortune to find themselves, invoking the issue of women served to license, and to impart an aura of moral legitimacy to, denouncing and attacking the customs of the dominated society and insisting that it change its ways and adopt the superior ways of Europeans. 

-Leila Ahmed, Women and Gender in Islam, 1992

when i become a mother i will teach my child to spit knowledge from her tongue like wildfire, pride her religion with joy, learn the difference between desire and value, wear her culture like she talks with her voice, value her body like she values her heart, dress for herself like a flower blooms without thought, embrace all sexes like she embraces the air, and growl like a lion when society tells her to despair

independent.co.uk
A woman in Saudi Arabia went outside without a hijab. She's now facing calls to be executed.
A woman in Saudi Arabia pictured without a hijab is facing calls for her execution. Some social media users reacted with outrage after the emergence of the image taken in capital city Riyadh, with one man calling for the state to “kill her and throw her corpse to the dogs”.

A woman in Saudi Arabia pictured without a hijab is facing calls for her execution.

Some social media users reacted with outrage after the emergence of the image taken in capital city Riyadh, with one man calling for the state to “kill her and throw her corpse to the dogs”.

The photo was allegedly first posted by an account under the name of Malak Al Shehri, which has since been deleted, reports the International Business Times.

An unnamed student who reposted the image told the website that Ms Al Shehri had announced she was going out to breakfast without either a hijab or abaya; a traditional Saudi body covering.

The student said she started receiving death threats after posting proof in response to followers who had asked to see a photo.

“So many people retweeted it and what she did reached extremists, so she got threats,” the student said. “She deleted her tweets but they didn’t stop, so she deleted her account.”

A hashtag which translates into English as “we demand the imprisonment of the rebel Angel Al Shehri” subsequently went viral.

One user wrote “we propose blood", while another demanded a “harsh punishment for the heinous situation”.

Despite the outrage, many more users in Saudi Arabia came out in support of the woman’s actions.

The controversy comes amid an escalating row over ending a ban on women driving in the Kingdom.

Saudi Arabia is the only country on the planet that still bans female drivers, but a member of the royal family has proposed changing the decades-old rule.

#364 Because of the burqa.

The banning of face covering has become a hot topic in recent years. And in 2011 France placed a ban on face covering, which specifically targeted the approximately 2000 Muslim women in France who wear burqas or niqabs. The ban was the result of an inquiry that occured after president Nicolas Sarkozy stated: 

“The full veil is not welcome in France because it runs contrary to our values and contrary to the idea we have of a woman’s dignity,” he said, while cautioning against an extreme move that would further alienate a section of society. Let us undertake not to give opponents of democracy, dignity and sexual equality the chance for a victory which would put our society in a very difficult situation,“ he said, adding it was "essential that no one felt stigmatised”.

So, apart from this ban being fueled by Islamophobia, what is the problem here?

1. France bans women from covering their faces in public.

2. The former Taliban regime in Afghanistan banned women from showing their faces in public. 

They are both examples of patriarchal leaders limiting women’s freedoms.

Yeah, but isn’t France’s ban on face covering empowering Muslim women?

No, it’s still removing their freedom to choose. Though the burqa, niqab or hijab can be part of an oppression, they are not necessarily so. They can (OMG, really?) even be a manifestation of a woman’s freedom, because she has made the active choice to wear a Muslim veil as part of her cultural and religious identity. However, it has become a symbol of oppression, partly because of the women who have been forced to wear it,but also because non-Muslims have decided to define the Muslim woman’s liberation.  .

(Finally, does it even sound probable that the sudden removal of an item of clothing would instantly free a woman from oppression in her community? If women’s rights, and not Islamophobia, was the real problem here, the French government would probably not have approached issue in this way.)

“For decades, in books, op-eds, and lectures, I stood firmly and unquestioningly against the veil and the hijab, the Islamic headscarf, viewing them as signs of women’s disempowerment. To me, and to my fellow Arab feminists, being told what to wear was just another form of tyranny. But in the course of researching and writing a new book on the history of the veil’s improbable comeback, I’ve had to radically rethink my assumptions. Where I once saw the veil as a symbol of intolerance, I now understand that for many women, it is a badge of individuality and justice.”

- Leila Ahmed

We need feminism to end all laws that dictate what a woman should or should not wear. We need feminism so Muslim women’s voices are heard. 

Know what I hate?

Positivity posts.

Heads up:

If you’re gay, you’re terrible.
If you’re straight, you’re terrible.
Bi? Terrible.
Ace or Aro? Terrible.
Cis? Terrible.
Trans? Terrible.
Something else? Terrible.
Black? Awful.
White? Awful.
Asian, Latino, Middle Eastern, Indian? Awful.
Mixed? Awful.
Disabled? You’re Horrible.
Able-bodied? Horrible.
Are you a man? You’re the worst.
Are you a woman? Also the worst.
Child and/or minor? Worst.
Muslim? Sickening.
Christian? Sickening.
Jewish? Sickening.
Hindu? Taoist? Atheist? Agnostic? Urgh. Sickening.

Literally everyone is terrible, but that is what makes life so unique and interesting. We’re not all equal because we’re great, wonderful, “valid” human beings. We’re equal because we’re all equally human, equally flawwed. Understand this - if ou think your membership to a people group/identity makes you wonderful or special, you’re terrible + an idiot.

In life, Farkhunda would have been an unlikely role model for empowering Afghanistan’s women.

Every day, she wore the head-to-toe black garment favored by conservative Muslim women. She studied at an Islamic religious school. She believed, her father said, that women should be educated in order to raise their children in a good way, manage their house and make their husbands happy.

In death, however, Farkhunda has become a champion for women’s rights and the rule of law.

  Here is a list of women’s histories that you probably should read before going to anything on tumblr:

  • Ahmed, Leila.  A Quiet Revolution: The Veil’s Resurgence, from the Middle East to America. New Haven: Yale University Press, 2011.
  • Ahmed, Leila. Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven: Yale University Press, 1992.
  • Brown, Judith C. Immodest Acts: The Life of a Lesbian Nun in Renaissance Italy. New York: Oxford University Press, 1986.
  • Deutsch, Sarah. No Separate Refuge: Culture, Class, and Gender on an Anglo-Hispanic Frontier in the American Southwest, 1880-1940. New York: Oxford University Press, 1987.
  • Gottlieb, Julie V. Feminine Fascism: Women in Britain’s Fascist Movement, 1923-1945. London: I.B. Tauris, 2000
  • Harvey, Elizabeth. Women and the Nazi East: Agents and Witnesses of Germanization. New Haven: Yale University Press, 2003.
  • Koonz, Claudia. Mothers in the Fatherland: Women, the Family, and Nazi Politics. New York: St. Martin’s Press, 1987.
  • Nashat, Guity, and Judith E. Tucker. Women in the Middle East and North Africa: Restoring Women to History. Bloomington: Indiana University Press, 1999.
  • Passmore, Kevin. Women, Gender, and Fascism in Europe, 1919-45. New Brunswick, NJ: Manchester University Press, 2003.
  • Pine, Lisa. Nazi Family Policy, 1933-1945. Oxford: New York, 1997.
  • Srebnick, Amy Gilman. The Mysterious Death of Mary Rogers: Sex and Culture in Nineteenth-century. New York. New York: Oxford University Press, 1995.
  • Stephenson, Jill. The Nazi Organisation of Women. London: Croom Helm, 1981.
  • Stephenson, Jill. Women in Nazi Society. New York: Barnes & Noble Books, 1975.
  • Tucker, Judith E. In the House of the Law: Gender and Islamic Law in Ottoman Syria and Palestine. Berkeley: University of California Press, 1998.
  • Tucker, Judith E. Women and the Family in Egypt, 1800-1860: A Study in Changing Roles and Status.
5

This Is What Education Under ISIS In Raqqa Will Look Like

The new rules extend to the city’s schools, as Islamic State leaders have reportedly set out a new curriculum. In a video for the Wall Street Journal, Reem Makhoul explains the details of the new rules.

For all the rules and shocking statements teachers now working under the ISIS regime go here. 

In an exclusive on-camera interview with Channel 4 News, we talk to Princesses Sahar and Jawaher, who say they have been held under effective house arrest, by their father, the king, for more than a decade.  Princesses Sahar and Jawaher are the daughters of King Abdullah of Saudi Arabia. They say they have been held in the royal compound in Jeddah for the last 13 years, and their sisters Maha and Hala are also being held in separate villas. They claim they are not allowed to travel or leave their home. “But the princesses are very clear – Women throughout the Kingdom are suffering and they say it is a system of male guardianship which allows men to dictate a woman’s every movement.”  Princesses Sahar and Jawaher: “We are just an example of so many, so many families, so many women go through. We are just a tiny tiny example. If he does that to his own children, how do you think the rest of the country is. GENDER APARTHEID IS WHAT IT IS.”

First Female Law Firm Opened in Jeddah

In what is being seen as a major boost for Saudi women seeking legal advice and help, Bayan Mahmoud Al-Zahran, the first Saudi woman lawyer who was issued license to practice law in the Kingdom, launched the first female law firm for the benefit of Saudi women on Wednesday.

Bayan Al-Zahran became the first Saudi woman lawyer when she appeared at the General Court in Jeddah for the first time in November last year to defend a client. She had been working for years as a legal consultant and had represented dozens of people in criminal and civil cases besides family disputes.

Al-Zahran told Arab News that the objective of her law firm is to fight for the rights of Saudi women and bring their problems before the court, since male lawyers in many cases couldn’t understand the problems and situations of a female plaintiff.

She said that she was planning to take up labor cases and business disputes but would also dedicate her time to women’s cases. 

“I believe women lawyers can contribute a lot to the legal system. This law firm will make a difference in the history of court cases and female disputes in the Kingdom. I am very hopeful and thank everyone who supported me in taking this historical step,” she said. 

Al-Zahran said in the past, Saudi women faced problems finding a female lawyer who could represent them in the court. However, with the establishment of her law firm, this problem will be solved, she said, adding that she was ready to take up cases of both genders.

anonymous asked:

Are Muslim women allowed to teach or give Islamic lectures in a mixed-gender crowd? There seems to be people passing fatwas trying to forbid women from doing it. I know the Prophet's wives taught behind a veil but I thought that was because they were not like other women ("Mother of the Believers") and they did so out of safety.

Here is the appropriate Fatwa from Dar Al-Ifta Al-Missriyyah:

There is no legal objection to men teaching women or vice-versa. Muslims have always maintained that the mere presence of women in the same place as men is not prohibited in itself. The prohibition only concerns the manner of mixing when it contradicts the guidelines of Islamic law such as men and women exposing those parts of their bodies which must remain covered, males and females gathering for an unlawful purpose or an unlawful seclusion between the sexes [being alone together in a place where no one could have access to them] or touching. 

Evidence from the sunna

Sahl ibn Sa’d al Sa'idy, may Allah be pleased with him, said: “Abu Usayd invited the Prophet [pbuh] and his Companions to his wedding feast and his wife, Um Usayd, served them food and drink herself” [Related by al-Bukhari and Muslim]. 
Al Bukhari placed this hadith in a chapter which he entitled On [the permissibility] of a woman serving [food and drink to] men at her own wedding. 
Al Qurtuby stated in his exegesis of Qur'an: “Our scholars said: The report demonstrates the permissibility of the bride serving [food and drink to] her husband and his friends at her wedding." 
Ibn Batal said in his explanation of Bukhari’s collection of authentic hadith: "Separating between men and women [when they are in the same place and in direct interactions] is not obligatory for Muslim women in general but was specific to the wives of the Prophet; Allah says: 

And when you ask [his wives] for something, ask them from behind a partition. [Qur'an 33: 53] 

Ibn Hajar, the scholar of hadith, said in his book Fath al Bari: "The hadith demonstrates the permissibility of a woman serving [food and drink to] her husband and his guests. There is no doubt that this permissibility is valid only when the legal guidelines (lack of temptation and a woman covering what must be concealed) are met." 

The two foremost scholars in hadith, al-Bukhari and Muslim, mention a report about Abu Talha al-Ansari and his guest: Abu Talha and his wife invited a guest into their home. As they did not have enough food to go around, they pretended to eat, and spent the night hungry. In the scholar Ibn abu Dunya’s version, Anas narrated that Abu Talha told his wife: ‘Crumble the bread and put it in butter, and tell the servant to blow out the lamp.’ Then they pretended to share the food with their guest.” It is apparent from this report that they were all eating from the same dish. The Prophet [pbuh] told Abu Talha:“Allah is pleased with what you did tonight.” The following verse was sent addressing this event: 

They love those who emigrated to them and find not any want in their breasts of what the emigrants were given but give [them] preference over themselves, even though they are in privation. [Qur'an 59: 9] 

Abu Juhaifa, may Allah be pleased with him, said: “The Prophet [pbuh] established a bond of brotherhood between Salman and abu al Dard'a. Salman visited Abu al Dard'a and found his wife, Um al Dard'a disheveled. "What’s wrong?” he asked her. She replied: “Your brother, Abu al Dard'a, has no worldly desires…" 

Commenting on this hadith, Ibn Hajar said: "This hadith includes some benefits … the permissibility of talking to non-mahram women and asking about that which concerns their life.”

Women teaching men

The Prophet’s [pbuh] wives used to teach Islamic law and spread religion. This was mentioned in the books of Sunna as well as the fact that later generations of women delivered religious knowledge and men reported hadiths from them. In his book, Ibn Hajar al-'Asqalani mentioned 1543 women from among female scholars, hadith narrators, and literary figures. 
Muslim women participated with men in public life while observing Islamic decorum. Some females from among the Companions of the Prophet [pbuh] were even in charge of looking after the morality of the city.

I hope this helps, insha Allah.