الخميس، 30 يناير 2014

Women in Islam: Muslim Women

Women in Islam: Muslim Women

The issue of women in Islam is highly controversial. Any materials on this subject, whether in print or online, should be used with caution because of the lack of objectivity. While it is generally agreed that the rights granted to women in the Qur'an and by the prophet Muhammad were a vast improvement in comparison to the situation of women in Arabia prior to the advent of Islam, after the Prophet's death the condition of women in Islam began to decline and revert back to pre-Islamic norms. Yet just as the women's movement in the West began to pick up steam in the twentieth century, the same thing occured, although to a lesser extent, in the Muslim world at this time. Feminists in the Muslim world in the twentieth century (until the 1980's) were generally upper class women whose feminism was modeled after feminists in the West. But just as modern socio-political models in the Muslim world after the colonial period began, in the 20th century, to shift from Western models of society and government to "Islamic" models, feminism in the Muslim world began to take on Islamic forms rather than aping the Western feminist form. This has been true not merely for Muslim women but for women throughout the entire third world. Having thrown off the schackles of colonial imperialism, women of the third world are increasingly growing resistant to the cultural imperialism marketed by the West, even in the form of feminism. Hence, third world women, like women of color in the West, are realizing that while they have certain things in common with the struggle of Euro-American feminists, what is best for Euro-American women is not necessarily going to be best for them. Consequently Muslim women have been developing a distinctly "Islamic" feminism, just as women of color in the West have been developing "womanism" in contrast to feminism, which primarily was shaped by the concerns of upper-class Euro-American women. One example of the differences between Western feminism and Islamic feminism concerns the issue of "veiling." The hijab (often translated as "veil") is the form of scarf or hair covering commonly worn by Muslim women. It has always been seen by the Western feminist as oppressive and as a symbol of a Muslim woman's subservience to men. As a result, it often comes as a surprise to Western feminists that the veil has become increasingly common in the Muslim world and is often worn proudly by college girls as a symbol of an Islamic identity, freeing them symbolically from neo-colonial Western cultural imperialism and domination.
Excellent information on the subject of Islam an

Women In Islam


Books On Women In Islam This reading list was handed out during a Session of the ISNA-Canada Annual Conference, held in Toronto in May 1992. Compiled by : Sr. Khadija Haffajee 1. The Holy Qur'an - Translation and Commentary: A. Yusuf Ali. 2. The Struggle of Muslim Women: K. Siddiqui, American Society for Education and Religion, Kingsville, Maryland, U.S.A., 1985. 3. What Everyone Should Know About Islam and Muslims: Suzanne Haneef, Kazi Publications, 1980, Section 4, pp. 141-164. 4. Status of Women in Islam: Jamal Badawi, A.T.P., Indianapolis Indiana, U.S.A. 5. Tapes, Volume 3, The Family: Jamal Badawi, Islamic Information Foundation, Halifax. 6. The Islamic View of Women and Family: M. Abdul-Rauf, Robert Speller and Sons, New York, 1977. 7. The Position of Women in Islam: Nashat Afza and K. Ahmed, Islamic Book Publishers, Kuwait, 1982. 8. The Family Structure in Islam: H. 'Abd al Ati, A.T.P., Indianapolis, Indiana, 1977. 9. The Blessed Women of Islam: M.S. Siddiqui, Kazi Publications, Lahore, 1982. 10. Umm al Mu'minin - A'ishah Siddiqah: Life and Works: M. Moin, Taj Company, Delhi, 1982. 11. The Rights of Women: M. Iqbal, Montreal, 1988. 12. Ideal Women in Islam: M. Imran, Islamic Publications, Lahore, 1989. 13. Women in Islam and Muslim Society: Hasan Turabi, Milestones Publications, London, 1991. 14. Role of Muslim Women in Society: Afzular Rahman, Seerah Foundation, London, 1986. 15. The Wives of the Prophet: Dr. Bint al-Shati, Sh. Muhammad Ashraf, Lahore, 1971. 16. Women in Shari'ah: A.R.I. Doi, Ta-ha Publications, London, 1989. 17. Women, Muslim Society and Islam: Lamya' al Faruqi, A.T.P., 1988. 18. Family Roots: Mildred M. El-Amin, International Ummah Foundation, Chicago, 1991. 19. Motherhood in Islam: Aliah Schleifer, Islamic Academy, Cambridge, 1986. 20. Liberation of Women thru Islam: Dr. Kaukab Siddique, American Society for Education and Religion, Maryland, 1990. This list was compiled by Dr. Sheema Khan of McGill University for a Special Supplement on Islam in the McGill Daily, Dec. 2, 1993. 1. Islam in Focus: Hammudah Abdalati. 2. Muslim Women and Higher Education: Dr. Ania Ahmad & Muslim Sajjad. 3. Women and Social Justice - Legal & Social Issues: Dr. Anis Ahmad. 4. Women, Muslim Society & Islam: Lois Layma Al-Faruqi. 5. The Muslim Women's Dress: Dr. Jamal Badawi (MSA). 6. Status of Women in Islam: Dr. Jamal Badawi (MSA). 7. Women in Islam: B. Aisha Lemu & Fatima Heeren. 8. Islam & the Muslim Woman Today: Maryam Jameelah. 9. Role of Muslim Women in Society: Afzalur Rahman. 10. Women in Islam and Muslim Society: Dr. Hasan Al-Turabi. 11. The Struggle of Muslim Women: Kaukab Siddiqui. 12. The Liberation of Muslim Women: Kaukab Siddiqui. 13. Women and Gender in Islam: Leila Ahmed. 14. The Veil and The Male Elite: Fatima Mernissi. 15. The Rights of Women in Islam: Asgharali Engineer.

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بالشموع ضد الارهاب امام المتحف الاسلامي
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a reporter for the American Atheist news journal

Atheists are the most despised and distrusted minority in the United States. Americans are more prejudiced and bigoted against atheists than any other group. This isn't a subjective perception of atheists, it's a fact that is reinforced by every study done on the subject. The reasons given for this bigotry are varied, but they are all also generally incorrect in their portrayal of atheists. Atheists are thus hated more for what people attribute to them than for what they really are.
In 1987, Republican presidential candidate George H. W. Bush was asked by Robert Sherman, a reporter for the American Atheist news journal, if he recognized the "equal citizenship and patriotism" of atheists in America. Bush responded: "No, I don't know that atheists should be considered as citizens, nor should they be considered as patriots. This is one nation under God." This answer has become iconic in expression of American, religious, and Christian bigotry towards atheists.
In February, 2000, Democratic presidential candidate Al Gore was asked if he would be bothered if an atheist were elected president. Gore responded: "No it would not. I think that it would depend on who the person was, of course. But do I believe that someone can have an understanding of our Constitution (and) a true spirit of tolerance without affirming a particular and specialized belief in God? Yes I do. I think that it is incumbent upon anyone who affirms a respect for tolerance."
These answers, one from a conservative Christian and Republican and the other from a liberal Christian and Democrat, represent two opposite ends of the spectrum of attitudes towards atheists: one is prejudiced, intolerant, and bigoted; the other is tolerant, open, and welcoming. Fortunately, Gore's response demonstrates that not all Christians are intolerant of and prejudiced against atheists. Unfortunately, far more Americans agree with the bigoted attitude of Bush than the tolerant attitude of Gore.
Such bigotry and prejudice towards atheists are not a recent development. In her book Sleeping with Extra-Terrestrials: The Rise of Irrationalism and the Perils of Piety, Wendy Kaminer cites research from the 1980s showing that Americans believed that freedom of worship "applies to all religious groups, regardless of how extreme their beliefs are," but only 26% of Americans agreed that "freedom of atheists to make fun of God and religion" in public "should be legally protected no matter who might be offended."
Since 71% agreed that atheists who "preach against God and religion" should be denied access to civic auditoriums, it seems clear that making fun of God and religion wasn't the problem — offending people by openly denying God and religion was. Thus religious theists, including Christians, should be free to promote their beliefs no matter how extreme they are but atheists should not be free to respond, whether by being critical of religion or simply by promoting a nonreligious, non-theistic perspective, because that is offensive to religious theists.

Christianity


Students of the medieval era regularly confront common misconceptions about a variety of issues, from the medieval Christian Church to feudalism to matters of hygiene. But of all the topics in Medieval Studies, it seems there is no subject that is more misunderstood by the general public, more misrepresented in popular history and fiction, and more misused in modern propaganda than the crusades of the Middle Ages.
In his new book, The Crusades, Christianity, and Islam, Jonathan Riley-Smith attempts to explain how this divergence between modern beliefs about the crusades and historical fact came about. It's a tall order for such a slim volume, but the author succeeds admirably.
Riley-Smith begins by defining the crusades, examining their status as holy wars, exploring the penitential aspect of crusading, and discussing contemporary criticism and defense of crusading activities. He does this in two concise chapters. Condensing a subject that has been debated and explored for decades in a plethora of books and articles into a mere 26 pages is a remarkable achievement, made all the more impressive by the author's deft combination of scholarly substantiation and an engaging style.
These two chapters alone are worth the price of the book, and serve as an outstanding introduction to the facts about the medieval crusades for the non-specialist and the non-academic. I found this segment especially thought-provoking, and couldn't help but draw parallels between the medieval "just war" theory and the issues facing us today.
The second half of The Crusades, Christianity, and Islam elucidates how post-medieval scholars interpreted the crusades, and how such factors as popular fiction and political posturing not only perpetuated misconceptions but influenced historical theory. This is particularly intriguing stuff, especially for those of us who spend most of our time immersed in the Middle Ages. Riley-Smith examines both western scholarship and the influences that affected Muslim historians, and argues -- quite successfully -- that the common Arab view of the crusades today extends no further back than the late 19th century.
There is some fascinating material, here, as well as a few passages that made me sit up, smack my forehead and say, "Ah-hah!"
This is a powerhouse of a book, enlightening, well-written and accessible, and I recommend it to anyone who wants to understand the crusades enough to argue cogently about them. I hope it will motivate readers to learn more. If so, some of the best starting points are books written by Jonathan Riley-Smith, who is not only a renowned crusades scholar, but something of an idealist.
In the Introduction, the author expresses the conviction that "we cannot hope to comprehend -- and thereby confront -- those who hate us so much unless we understand how the

Christians]

"If only they [i.e. Christians] had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course, but many of them follow a course that is evil" (5:66).
"Oh People of the Book! Commit no excesses in your religion, nor say of God anything but the truth. Christ Jesus, the son of Mary, was (no more than) a messenger of God, and His Word which He bestowed on Mary, and a spirit proceeding from Him. So believe in God and His messengers. Say not, 'Trinity.' Desist! It will be better for you, for God is One God, Glory be to Him! (Far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is God as a Disposer of affairs" (4:171).
"The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is but a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them; how they are deluded away from the Truth! They take their priests and their anchorites to be their lords in derogation of God, and (they take as their Lord) Christ the son of Mary. Yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him! (Far is He) from having the partners they associate (with Him)" (9:30-31).

مجمعات

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