Islam is one of the most followed religion in the world. According to the Mosque of Miami, Islam means “submission to the will of God”. Islam’s main fundamental beliefs surrounds the legacy of Muhammad, the religion’s main prophet who would preach about believing in one God (Allah), the path of spiritual development, as well as the judgment day. Furthermore, Muslims make use of the Quran, which can be considered as their bible. This holy book is “preserved in its original Arabic form and has never been changed”.
Prior to the coming of Islam, women lived isolated from men and had always be in the shadow of a man. Men had always being the dominant over women in every aspect of life. Hence women had been oppressed and discriminated and put aside from the social life among the men. However, with the advent of Islam, prophet Muhammad p.b.u.h had raised the social status of women and made them as equal to men and complement each other to uphold the religion. In spite the uprising of women social status, there is still an emotional unrest from some muslim women who feel that there are still some issues that need to be addressed.
This type of law being more prominent in Islam countries doesn’t necessarily mean that it respects the laws of ethics. Under any circumstance, being religious or atheist, implementing sexist and misogynistic aspects of life into society is unethical and does not respect moral principles.
Bawazeer (2014), in his study on feminism, aimed to discover the conflicting discourses with regard to the position of women as students in Jeddah, Saudi Arabia. The study also states that there is a limited number of studies on the women in higher education in KSA (Bawazeer, 2014). This study was an inductive empirical study conducted in two stages. The first stage involved the preliminary qualitative study through a focus group. The second stage involved the use of quantitative interview questionnaires that were distributed among the students in the King Abdellaziz main campus for women (Bawazeer, 2014).
First, according to the Muslim Students Association of IUPUI, Marriage in Islam, married Muslim women have very strict rules. For example, a married Muslim woman should not let strange men into the house without permission from the husband. A married Muslim woman also should not be alone with a strange man. She should also not receive gifts from a strange man without the consent of her husband (Muslim Students Association of IUPUI). Muslim women must live these rules out in their everyday life.
It is important to emphasize here, that just because the women follow gender traditional rules that are mentioned in their scripture, as it was seen with the Muslim women who wore the hijab because it was mentioned in the Quran (Burke, 2012), does not mean that they believe in its' scriptural inerrancy. This is as they also can believe that their scripture is inspired by the word of God. This is also known as Epistemology (Hempel & Bartkowski, 2008). This means that it is not truly the word of God but inspired by the word of God. This is why it is important to measure the strength of the women’s belief in scriptural
In the 1970s, women in the United States demanded equality. Prior to that, women were considered to be less intelligent and far more expendable than their male counterparts. The Koran and its verses do not agree with that sentiment. Although often misconstrued as a religion that oppresses women, Ridley asserts that that has never been the case. Muslim women have had the rights women in United States “fought for in the 1970s” over “1,400 years ago.” In Islam, women “are considered equal to men in spirituality, education and worth.” Women in the Islamic religion are constantly portrayed as victims.
The most common way is that Allah is the one and only God or using God as a representation of a male figure and going forward using that as a basis of male being a more dominate gender. This in fact has no meaning in the text because God is neither male or female. We can conclude that patriarchy is in fact forbidden under Islamic law and has no real ground in terms of the religion although it is assumed that the two go in hand. This is another concrete example of the confusion between religious practices and cultural practices when it comes to women’s rights. To further the argument of gender equality we can look at the Quran which is considered the word of God and examine the following
SEXUAL NORMS In the Bangladesh community as in any community sexual practice and prevalence is linked to cultural norms. In the Muslim culture sexual acts are only permitted or confined to marriage as well as any other devices of sexual behaviour, that is premarital, extramarital and homosexuality. These acts are religiously out of bounds. Following puberty adolescent males and females need to continue their life separately and may not interact or visit one another. Both Muslim men and women are also to remain virgins until their wedding night.
Instead, it appears that the laws about sex (which are made by men) are mainly enforced against men. Women are the primary agents who use religious teachings to limit female sexual behavior, although the religious teachings themselves are generally written by men. Meanwhile, women oppose forms of alternative sexual gratiﬁcation for men, such as pornography and prostitution, which ﬁts the view that women want to maintain control over male access to sexual pleasure so as to keep the exchange of resources on favorable terms. What, exactly, can we conclude from all this? First, it is clear that the proximal causes of the suppression of female sexuality are predominantly female.