Is gender equality achievable in a Muslim society - Research Paper Example

Since the pre-modern era, Muslim society has maintained a strong stand regarding gender-based issues that seemed to bring confusion in the community (Razack 23). This entailed specifying clearly diverse rights encompassing both genders coupled with certain areas and rituals where they best applied. Islam mainly draws its guidance from Qur’an whose teachings normally regard men and women as equal before God and no one is a derivative of the other (Keshavjee 113). However, during prayers, the worship doctrines disregard the service of a woman being an Imam.

For the past 150 years, Muslim society has undergone tremendous changes fueled by the emergence of modernity in their states. Moreover, the western culture, like other global communities, has influenced Muslim society towards esteeming of women to the extent of allowing them into the political arena (Fadel). For instance, within the 150-year span, Muslim women have shown excellence in politics and other varied areas like education where some of them are prominent scholars. This is evident in states like Pakistan where Benazir Bhutto held a post of prime minister.

These manifestations backed by some religion liberties foresee the achievable gender equality in Muslim society. Islam is particularly amusing in the context how it defines gender equality. For instance, contrary to other societies, at certain incidences women have the privilege of inheritance when even the most influential people do not encompass any mandate to question (Abdullah). This is evident in the case of the husband’s demise or when the father willingly offers to give inheritance. Muslim society defines gender equality in diverse contexts that encompass ritual, family and public.

In the family with the man being the head, a woman is liable for the family’s upbringing in the absence of the husband when she becomes the one in charge (Keshavjee 109). Other contexts, except religious services, do not hold strict guidelines which pave more way for women to exercise diverse privileges that will uplift equality. Globally, women activists, especially the political figures, continue to exact pressure regarding Muslim female gender recognition (Abdullah). This aspect acts a motivation to the upcoming female generation who will be vibrant in ensuring that their presence and dignity receive necessary esteem.

Hence, they contribute to gender equality even in the most cultured states that currently fail to accept feminine political leadership. Contrary to the pre-modern theologians, who advocated against women holding certain posts in the society, the current situation has changed (Keshavjee 112). Numerous states have permitted women to venture in the political arena where, according to their excellence, they can assume varied posts at which their competence can allow them serve best. This is evident in states like Pakistan, Turkey and Bangladesh (Feryal).

Modern religion theologians are not anti-female concerning their serving in elevated posts so long they observe norms of modesty. Education has also contributed immensely to the emancipation of females from the strict cultures of various states, especially those that entail extremism and enhancement of gender equality (Abdullah). This has offered a woman an upper hand and revolutionized her against certain weird practices, for instance, public canning of women lawbreakers. The action emanates from modern theology that offers room to women since some are becoming independent due to education status, thus, some becoming scholars (Keshavjee 110).

This renders them being cosmopolitans and encountering west modernity that continues revolutionizing women further (Feryal). For illustration, an English-speaking Muslim does not apply family law that the Middle East states advocate and emphasize. This depicts a revolutionized society that has disregarded some practices that degrade women and adopt those which will try to enhance equality due to overwhelming family