To her, hijab symbolises liberation and she is persevered to wear hijab despite the warning given by her buxom aunties and the quizzical looks given to her following the 9/11 attack. Lastly, this essay also covers the views of marriage in Islam and its importance to the mankind. This issue cannot be left out when discussing Love in a Headscarf as other important issues come to exist during her journey in searching for a life companion who is ready to be her partner in seeking the pleasure of Allah. The Islamic perspectives in this memoir are relatable to Muslim women especially to those who live in the European countries as they are highly exposed to the West’s Islamophobic behaviours. Thus, as an Islamic Feminist text, this memoir successfully discusses the struggles faced by Muslim women and how to deal with the issues in an intellectual and Islamic
As a female Muslim (Muslimah) I became the witness of how western questioned Islam. They always ask about my right and my obligation to follow the rules of my religion. In their perspective, Islam violates my right when it comes to get my own decision. In fact, they see this point of view as the outsiders rather than the way a muslimah sees it. I honestly feel that Islam is the best religion that gives security to the woman.
Muslim Women should be aware of her sexual feelings and sexual rights, because Islam has declared male and female equal rights. Also, sex education in schools is important to avoid social violence. Sex education may alert young children to have knowledge on the cause and consequences of unprotected sex. Hence, Muslim experts in the light of Quran and scientists should encourage Muslim women to express their sexual desires, so that they could avoid any mental diseases, also sex education should be promoted in schools, to create a healthy
In the second part, I argued that Islam (the Qur’an and Sunnah) is not oppressive to women. Rather, their patriarchal traditional interpretations are oppressive, which were interpreted in terms of men 's vision and desire. These interpretations tended to endorse gender inequality and discrimination against women. Hence, re-interpretive approaches of the religious text from a female perspective are needed for conceptualizing and establishing new guidelines for traditional Islam. Therefore, I have advocated modern re-interpretive approach from females’ perspective, through engaging in ijthad, in order to challenge traditional interpretations of Islamic principles.
As with all religious and sacred texts, the writings of the Quran provide substantial room for conflicting understandings and interpretations of the societal implications that its edicts may have. Based on the document, there are several debates or controversies that might arise from these passages concerning views of women, of religious practice, of warfare, and of relationships with Jews, Christians, and non-Muslims. These debates and controversies are a source of much discussion in the twenty-first century, and shed light on and provide insight into the Quran’s understanding of God, of humankind, of the social life prescribed for believers, and of relations with other religious communities. One of the controversies that may arise
Early interpretations of biblical texts by believers in Kyriarchal and patriarchal theology believed that the bible prohibited equal right and liberation of women. Early feminist biblical interpretation had to interpret the bible in their own way using a corrective approach “corrective approach asserts that the bible does not prohibit but rather authorizes the equal rights and liberation of wo/men” (137 wisdom). Women had to teach biblical knowledge and preach the importance of women in the bible. Women had to re-translate texts and undo the kyriocentric translations that were being perpetuated. Early feminism had viewed the church as a institution that simply translated the bible in a skewed kyriarchal view.
The author presents some of the most significant aspects of religion through verses of Quran and Hadith in this regard. He further discussed the concept of inferiority and superiority. Chapter seven is the role of Family in Islam, focusing on women, and their role in the family. Common misconceptions about the husband permission, consent, divorce and Halalah are the main topics discussed in this section. Chapter eight, nine and ten respectively discuss the issues of Punishment, Jihad, and Non Muslims.
“God Gives, Man Robs” While Sultana’s Dream speaks about Rokeya’s educational philosophy, her ‘God Gives, Man Robs’ (Hossain, 2006 ) explains the most important aspect of her feminist philosophy, Islamic feminism. (Hasan, “Marginalisation” 189) Struggling for women’s education and engagement in public life and for an enlarged political role for women, she did not go against her religion or cultural values, however (189). Hossain (1992: 4) notes: ‘When Rokeya looked for role models to show that emancipation was possible, she turned not to Western women but those of the subcontinent or the Muslim world’. In her denigration of the oppressive patriarchal social structure, she critiques a host of Indian socio-cultural inflections mixed with Islam, not religion itself. She promotes ‘idealised Islamic values’ (Hossain, 1992: 8) and highlights Islam’s emancipatory aspects by looking at Qur’an and Hadith through