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Notify me of new posts via email. As a result feminists have become entrapped by their methodology. Tarek Ramadan another male reformist thinker, has argued that it is not sufficient for Muslims to adapt to their circumstances, but rather that it is necessary for them to transform the way in which Muslims engage with their world.
Ali noted that women that have contributed to the reformist thought discourse but due to their very specific gender related topics, they have been cited less. Ali explained, women are more interested in getting things done, something that is necessary for them, if they want to live lives with dignity, equality and justice. Additionally, to understand feminist reformist thought it is necessary to develop methodologies that are grounded in women's experience — this entails rewriting and reconstructing history by thoroughly including the woman's experience.
Lilia Labidi looked at how two reformist women in Tunisia have contributed to the Tunisian feminist movement. According to Labidi from the s to the s a Tunisian female elite emerged, with two specific ideological tendencies, each represented by two Tunisian reformist feminists. Jalila Baka, the first, used a historical and political approach to express the struggle of women born in the s around the time of national independence.
Much of her work pertained to theater where she portrayed women as historical and political actors. Her work conveyed a woman's struggle through the discourse of memory and history.
Al fayus,[Mona please get her full name. She represented an apolitical and implicitly pro-establishment movement typical of women born in the middle of the s and later. Both women brought about new perspectives on woman in Tunisia through their discourses and prolific writings. Mahnaz Afkhami discussed the active role the Women's Learning Partnership, which she founded and heads, has played in promoting reform the family laws in Algeria, Tunisia and Morocco.
Afkhami noted that before mobilization can occur, women must share a common plight or experience. This requires studying the situation as is and bringing a shared vision that can mobilize masses of women. Afkhami continued to say that societies have changed considerably over the years to become more interconnected, making the women's movement itself, more interconnected. In many places in the Middle East women outnumber men in universities, and are working in well respected technical fields that were formally dominated by men.
Parallel to this many nations are aspiring to improve their human rights standards and are striving to become more democratic. In light of this, new trends can be seen in the feminist movement; it has become more holistic. Religion and culture have become increasingly integrated while men and children are also at the center of this process.
Agency and human rights discourse have become largely conflated. While many Islamic nations still retain traditional barriers to reform in their societies, modern influences have enabled women to become ever more active in promoting change. Panel 3 — Individual Initiatives During the third session of the conference two panelists discussed the individual initiatives of reformist women thinkers in countries such as Indonesia and the Niger.
Gadis Arivia arecounted the heroic efforts of an Indonesian woman, Musda Mulia, a reformist Muslim and champion of Human Rights, was one of the first women to receive a research professorship from Indonesia's Institute of Sciences and the first to do her dissertation on Islamic political thought.
Arivia stated that Musda had consistently pushed against the gender biases still present in Indonesia. Musda Mulia has fought hard to combat violence against women by stressing the need to change language that is discriminatory to women. Ousseina Alidou, presented the case of Mallama Aishatu, a Sufi woman from the Niger who took advantage of the democratic openings in the post colonial era using the radio as a platform to question the place of women in Islam.
As an example, Mallama Aishatu in her radio broadcasts encouraged Muslims to send their children to school with the underlying message that education could bring about gender equality in the future. Ann Mayer, closed the last panel by stating that many reformist women have used the influences of the modern world in their favor to advocate for women's rights. Women are actively demanding that these discriminatory laws, problematically enacted in the name of Islam, to be thrown out.
Equality and justice are fundamental principles of Islam which Islamic laws need to convey. Many Islamic countries have signed CEDAW inserting reservations on the grounds that they are not in keeping with Islam which thus enables them to bypass certain articles. As a result, the Equality without Reservation Campaign was started to push for the elimination of reservations that continue to protect discriminatory laws and practices that claim to be Islamic.
The recent case of a Saudi Arabian 8-year-old girl married off to a year-old man indicates that protecting children and especially girls is a priority. The use of this modifier in this paper is used to signal the rejection of sexism and male domination over women to describe the work Muslim women have accomplished in order to find gendered liberation through Islam.
This paper is divided into four major sections. Firstly, this paper will briefly outline Islamic feminist historiography beginning with the Islamic feminist movements of the nineteenth century and bringing us to the modern period. While this section seeks to highlight the progress made by Islamic feminists over the course of nearly two centuries, it also raises the problematization of what does Islamic feminism mean in the context of academia.
The second section examines the practice of tafsir and the historical relationship between women and tafsir. The final section of this paper will examine the traditionalist reaction to feminist tafsir. In this section, a case study of the Malaysian NGO, Sisters in Islam, will be utilized as they have applied the tafsir of Wadud to their own activism for Muslim women. Following the case study there is a brief discussion and evaluation of the Islamic feminist movement, its similarities to other faith movements, and questions raised for what the future of Islamic feminism will look like for Muslim women.
The modern Islamic feminist movements began in the nineteenth century in Iran. While her public declarations against veiling, polygyny, and gender inequality were met by the state executing her in , she had a profound impact on both men and women revisiting Quranic exegesis. One such individual who has dedicated her life to this ardent task is Amina Wadud. Wadud has taken a reformist approach to Islam and ijtihad.
One can simply look to social media to see the discussion held on forums such as Twitter, Facebook, TikTok, and Instagram to see what Muslim women have to say about Islamic feminism and what it means or does not mean to them. Islamic feminism is not a new concept, yet the terminology is somewhat debated. Many individuals in the Muslim community, particularly conservatives, view feminism as a western invention and inherently incompatible with Islam. Despite opposition, the term itself is becoming more widespread by scholars and Muslim women in both scholarship and activism.
This section will provide readers with important definitions and explain what exactly is tafsir and how it is executed. There are many types of tafsir, however this section will discuss tafsir in general terms as explaining each type in greater detail goes beyond the scope of this paper.
Tafsir itself as a practice developed through several stages. What is known as traditional tafsir could be found in Hadith traditions sourced from saying of the Prophet and his immediate companions. Historically, women have not been included in this process. According to one scholar this occurs:.
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