Annaybanez
A combination of Islam and feminism has been advocated as "a feminist discourse and practice articulated within an Islamic paradigm" by Margot Badran in 2002.[1] Islamic feminists ground their arguments in Islam and its teachings,[2] seek the full equality of women and men in the personal and public sphere, and can include non-Muslims in the discourse and debate. Islamic feminism is defined by Islamic scholars as being more radical than secular feminism[3] and as being anchored within the discourse of Islam with the Quran as its central text.[4] As a "school of thought", it is said to refer to Moroccan sociologist Fatema Mernissi and scholars such as Amina Wadud and Leila Ahmed.[5] (copied from Islamic Feminism).
Islam and feminism are a combination that is difficult to reconcile. Islamic feminists ground their arguments in Islam and its teachings, seek the full equality of women and men in the personal and public sphere, and can include non-Muslims in the discourse and debate. Moroccan sociologist, Fatema Mernissi, and scholars Amina and Leila Ahmed are said to be referred to in regards to Islamic feminism. Islamic feminism began in the 1920s up to the present day. The phrase "Islamic Feminism" became evident in the 1990s.
Islamic feminists
Islamic feminists interpret the religious texts in a feminist perspective. They can be viewed as a branch of interpreters who ground their arguments in Islam and its teachings, seek gender justice and the full equality of women and men in the personal and public sphere, and can include non-Muslims in the discourse and debate.
Islamic feminism is defined by Islamic scholars as being more radical than secular feminism, and as being anchored within the discourse of Islam with the Quran as its central text.
During recent times, the concept of Islamic feminism has grown further with Islamic groups looking to garner support from many aspects of society. In addition, educated Muslim women are striving to articulate their role in society.
Umm Yasmin, of the Centre for Muslim Minorities and Islam, says that feminism is often mistaken as a western movement, but that Muslim feminists have been active since the early nineteenth century. Muslim feminists’ tasks aren't to reform the religion of Islam, but rather "promote gender equality within a secular society". Yasmin further concludes that Muslim feminists have "adapted" their views "in which Islam can be contextualized" in order to advocate equality between men and women, paralleling their faith; for Islam doesn't condone violence against women. Since the nineteenth century, both men and women have questioned the legal system regarding the Sharia Laws’ effect on women such as strict veiling, education, seclusion, polygyny and concubinage. In reforming these social issues, Muslim women started advocating for legal change, establishing schools for girls, and opposing veiling and polygyny. In support of Yasmin's argument, Fatema Mernissi undermines that the ideal Muslim woman being portrayed as "silent and obedient" has nothing to do with the message of Islam. In her view, conservative Muslim men manipulated the religious texts of the Quran to preserve their patriarchal system in order to prevent women from sexual liberation; thus enforcing justification of strict veiling and limitation of rights.' (copied from Islamic Feminism)
Islamic feminists are women who ground their arguments in Islam and its teachings. As they interpret the religious texts from a feminist perspective they seek gender justice and the full equality between men and women, especially in the personal and public sphere. Islamic feminism can be both radical and secular. Women are oppressed sexually, physically, and economically by men, which feminism can address both within and outside of their religion.
Umm Yasmin, of the Centre for Muslim Minorities and Islam, says that feminism is often mistaken as a western movement, but that feminists have been active since the early nineteenth century. Muslim feminists’ goal is not to reform the religion of Islam, but to "promote gender equality within a secular society". Yasmin further concludes that Muslim feminists have views "in which Islam can be contextualized" in order to advocate equality between men and women, paralleling their faith; for Islam does not condone violence against women. Since the nineteenth century, women have questioned the legal system regarding the Sharia Laws, in which they are affected by strict veiling, education, seclusion, polygyny, and concubinage. Muslim women have reformed these issues by advocating for legal change, establishing schools for girls, and opposing veiling and polygyny.
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