User:AubreeRaya/Islamic feminism

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Early changes under Islam[edit]

Main article: Early social changes under Islam

During the early days of Islam in the 7th century CE, changes in women's rights affected marriage, divorce and inheritance. The Oxford Dictionary of Islam argues for a general improvement of the status of women in Arab societies, including the prohibition of female infanticide, though some historians believe that infanticide was practiced both before and after Islam. While others, like Leila Ahmed, scholar of Islam argues:

However, the argument made by some Islamists, that Islam’s banning of infanticide established the fact that Islam improved the position of women in all respects, seems both in accurate and simplistic.

Under Islamic law, marriage was no longer viewed as a status but rather as a contract, in which the woman's consent lack of protest was imperative, either by active consent or silence.^{[full citation needed][full citation needed][full citation needed]} "The dowry, previously regarded as a bride-price paid to the father, became a nuptial gift retained by the wife as part of her personal property"^{[full citation needed][full citation needed]} (see also Dower).

William Montgomery Watt states that Muhammad, in the historical context of his time, can be seen as a figure who testified on behalf of women's rights and improved things considerably. Watt explains: "At the time Islam began, the conditions of women were terrible – they had no right to own property, were supposed to be the property of the man, and if the man died everything went to his sons." Muhammad, however, by "instituting rights of property ownership, inheritance, education and divorce, gave women certain basic safeguards."^{[full citation needed]} Haddad and Esposito state that "Muhammad granted women rights and privileges in the sphere of family life, marriage, education, and economic endeavors, rights that help improve women's status in society."^{[full citation needed]}

Feminist critics of the notion that Islam significantly bettered the status of women include ing Leila Ahmed, who states that Islamic records show that at least some women in pre-Islamic Arabia inherited wealth, ran businesses, chose their own husbands, and worked in respected professions. Ahmed is also sure to note that just, because pre-Islamic Arabia was matrilineal doesn't mean that women were necessarily liberated and empowered within their society. Fatima Mernissi similarly argues that customs in pre-Islamic Arabia were more permissive of female sexuality and social independence, not less.

Mahood A, Moel J, Hudson C, and Leathers L. conducted a study and questioned individual women about how their role as a woman in their religion and if it empowering them in any way, an interviewee states "In Islam and its teachings are capable of giving women an equal footing in society to men, and that Islam does not relegate women to the private sphere. I really believe some Muslims have distorted our teachings and forgotten our heritage. I believe that Islam can be used as a source of empowerment for women."

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Muslim Women's Quest for Equality[edit][edit]

Groups like Sisters in Islam and RAWA, have done substantial work in uniting members of Islam for the uplifting of women. Major members of this movement have argued for increased recognition in theological approaches as seen when Ziba Mir-Hosseini says

‘Secular feminism has fulfilled its historical role but it has nothing more to give us’ […] I will simply repeat here that rejection was not my intent, but rather, then as now, I call for a reconciliation and transcendence of the distinction. We are all heading in the same direction, but we also need to recognise and value the diversity in our approaches and create spaces where different feminisms and voices can work together towards the same goal.

Many Islamic feminists argue that inequality their inequality doesn't come from the Koran, but how people have interpreted the messages of the Koran. More specific efforts include those of the group Muslim Women’s Quest for Equality after they petitioned the Supreme Court of India against the practices of talaq-e-bidat (triple talaq), nikah halala and polygyny under the Muslim personal laws illegal and unconstitutional in September of 2016.