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misconceptions associated with the role of women in Islam.
Topic on role of women in islam
the role of women in islam and judaism
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In the pre-Islamic Arabian society a family’s honor depended on the honor of its females which led to the belief that the group was vulnerable through the girls and women. Females were seen as a burden and many were the victims of infanticide because they were in need of protection from capture and were seen as a drain on the family’s meager resources. The most common form of ridding the family of an unwanted girl was to “bury her in the dust” which was done while the child was still alive. Once established, Islam condemned this practice and required that “…those who had killed their daughters in the time of the j¬¬¬ahiliyyah make expiation for their heinous act.” The Prophet said, “Whosoever has a daughter and does not bury her alive, does not insult her, and does not favor his son over her, [God] will enter him into paradise.” The words of Muhammad sharply contrast with the commonly accepted portrayal of women’s importance in Islamic society. The search for the truth behind the stereotypes and misinterpreted ideas is an eye-opening voyage into the lives of Muslim women.
Khadija bint Khuwaylid (555-619 C.E.) is the first of many important women in Islam. Before her marriage she lived in a pre-Islamic society where local traditions and customs determined the behavior of women and polytheism was prevalent. After she converted to Islam, she lived in a society where the Prophet and his revelations defined acceptable behavior and monotheism was instituted. The capability of Khadija to adapt to the change of principles in her society show the high level of fortitude she possessed. The ability of Khadija to successfully run her father’s business while refusing to marry until she was ready suggests a high level of intel...
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...been raised by Zubaida after his mother’s death, sought her counsel and he accepted her opinion in many instances.
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A sensitive subject, in the Islamic religion, is the status that a women holds - specifically with respect to the theme of how women are treated within polygamous relationships. Smith’s main thesis is that the Islamic religion has been accused of degrading women and he plans to share information to prove that this is a very valid fact. A polygamous relationship is a relationship or marriage with many partners. The Islam’s believe in polygamous relationships and the rules are specifically stated within the Koran. The Koran allows for a man to have up to four wives/partners, although, if he cannot equally share his love with all of his wives/partners, then he must only marry one . Smith has a very valid point, although there are many sources that support and refute his opinion. Mohammad Ali Syed discovered that the Islamic law allows for polygamy under certain circumstances, such as the treatment towards orphans. ...
The significance of representing such a history is that it may open William Beckford’s narrative of the Arab Muslim woman to a new analysis and judgment. It may, as well, help in “allowing us to see them [Arab Muslim women] not as "culminations" of a natural truth, but "merely the current episodes in a series of subjugations" (Foucault 1977, 148)” (mohja), and to differentiate between them as represented in Western texts whose feet never touch earth, and the real –flesh and blood–ones whose “feet touch earth in Hamah or Rawalpindi or Rabat.”( MOHJA)
Battuta’s beliefs regarding status of women in Islamic society is perhaps first alluded to in his account of the Massūfa of Īwālātan. He chides, “The condition of these people is strange and their manners outlandish…None of them derives his genealogy from his father, but on the contrary, from his maternal uncle” (Battuta, p. 37). Battuta disagrees with the Massūfa’s tradition of matrilineal derive...
Trofin, Liliana and Madalina Tomescu. “Women’s Rights in the Middle East”. Contemporary Readings in Law and Social Justice Vol. 2(1). 1948-9137 (2010): 152-157.
Hourani, Albert. A History of the Arab Peoples. Cambridge, MA: Belknap of Harvard UP, 1991. Print.
From the time of birth, a Muslim woman's place in Islamic society already has a
A’isha bint Abu Bakr was the third wife of Muhammad and daughter of one of the Prophet’s earliest and strongest followers Abu Bakr, the first caliph in Islamic history who had embraced Islam before she was born. As a scholar, theologian and political activist, A’isha was involved in the development of the tradition, its laws and of its written scriptures. She is given the title as the ‘’Mother of the Believers’’, having no children of her own, A’isha was seen as the symbolic mother- the universal mother of all Muslims. Through her active participation in the Islamic community, A’isha had become a positive role model for all Muslims, in particular Muslim women. Since she had lived in a patriarchal society, a woman’s role was to care for both her husband and her children. But since A’isha had no children, she was able to devote her life to reforming and revitalising the Islamic tradition founded by Muhammad. She helped to reform Islamic history by not only preserving the tradition, but also challenging the tradition, allowing her to make such a powerful impact on the development and expression of the Islamic faith.
The first religion and its views on women that will be discussed in this essay is Islam. Islam is a religions founded in Saudi Arabia almost two thousand years ago, by the prophet Muhammad. In fact, Muhammad dedicated much attention towards women in the Koran, the holy book of Islam. However, even though much was dedicated to women in the Koran, it was not dedicated to them in the sense of equality. Women in Islamic culture were apparently much lower on the totem pole than men, "The men are made responsible for the women, since God endowed them with certain qualities, and made them the bread earners...If you experience opposition from the women, you shall first talk to them, then [you may use such negative incentives as] deserting them in bed, then you may beat them (129)." Excerpt...
In the book, Women in the Middle East, a Saudi Arabian proverb states, "A girl possesses nothing but a veil and a tomb" (Harik and Marston 83). The key words, "veil" and "tomb" lend evidence to the fact that many Middle Eastern women lack identity symbolized by the “veil” and lack the right of ownership except for their veil and the tomb. This statement further enforces the notion that many women in the Middle East are expected to serve and tolerate the oppression of the men in their lives throughout their lives on this earth. Moreover, it confirms that many of these women do not get the opportunity to obtain education, join the work force, and even participate in the political affairs of the country. This arrangement further helps the Middle Eastern men to view women as their properties, servants, or even as slaves. Ultimately, there are three main reasons why Middle Eastern men engage in the act of oppressing their women.
The Iranian Islamic Revolution of 1979 created a lasting affect on the societal role of women through modern day Iran. Women in Iran before the revolution were not entirely treated equal to men, but despite some cultural perceptions of women being inferior to men, they had made progress to become socially equal under the Shah. Several misconceptions and theories have been published and studied to show the inequality of women versus men because of Islam. However, contrasting theories have also been made to show that inequality has little to do with the religion, but instead with the forceful nature upon which it was implemented in the revolution. The purpose of this paper is to highlight the Islamic and political history of Iran and its social implications over Iranian women.
The Women of the Middle East have played substantial roles for their corresponding countries since the advent of colonialism in the region. Middle Eastern women have worked in all types of fields including medicine, education, agriculture, government, private sector, and even defense. They have kept roofs over their family’s heads while their husbands were away in wars, or even in foreign countries to work in jobs that they could not find in their own countries. The roles of women in the countries of Yemen and Oman are no exception, but while they still find ways to contribute to their country, they care constantly stereotyped, discriminated, and ridiculed by men who are known and unknown to them. This paper will discuss the individual contributions of the women living in Yemen and Oman, and will discuss in further state laws and cultural norms that are affecting the women living in these countries today.
E. Anway, Carol, L (Dec 95) Daughters Of Another Path: Experiences Of American Women Choosing Islam. Missouri: Yawna Publications.
The Koran's Attitude Towards Women. The Koran is a book about the religion of the Muslim people. In it, many aspects of their ways of life and their attitudes towards different people are addressed. It mentions the strong feelings of the true believers towards Jews and Christians, however it gives a view of women that is taken two ways.
In the Middle East, women’s roles in society have been confused with the different interpretations of the Qur’an and different influences the regions have had from pre-Islamic times until the 21st century. Women’s roles in marriage in the Qur’an is equal and loving but has been twisted and altered due to different interpretations of what marriage means in the regions. Tunisia is a significant country in the Middle Eastern region as far as women’s rights go. It is important to distinguish what “women’s rights” means in the Middle East versus what the Western world perceives, and often times expects, of those societies. Women’s rights in Tunisia have improved and go against the many stereotypes the West has about the region to this day. This can be shown in aspects of everyday life such as their role in the family, marriage, and divorce. While there were vast, legal improvements made after independence, it can be seen that they were not always followed and weren’t firmly put into place until much later. ??!?! when?
Shakshari, Sima. “From Homoerotics Of Exile To Homopolitics Of Diaspora.” Journal Of Middle East Women’s Studies 8.3 (2012): pg. 20.