Decline of Womens Rights in the Muslim World - Coursework Example

Running Head: ISLAM AND WOMEN RIGHTS The Decline of Women Rights in the Muslin World (Name) (Course) (University) Date of presentation: Lecturer: The Decline of Women Rights in the Muslin World Rights and Status of Women in Islam Islam as a religion recognizes the woman as an equal and full partner of man in the procreation of humankind. As such, the women’s role is not less vital than the man’s. Islamic doctrines teach that through the marriage, woman gains equal share as man in every aspect and are entitled to equal rights. According to Shireen and Huma (2005) Islam considers a woman to be equal to the man in all aspects as an independent human being and as a man's life partner. He asserts that women have been created with a soul of the same nature as that of man. The religion acknowledges a woman as an independent personality as regards possession of human qualities and is worthy of spiritual aspirations. The holy Quran does not in any way forbid women from going out into the community, visit friends and relatives if their is no objection from their guardians and if they behave according to Islamic guidelines. However, Islam teaches that a woman’s home should be the principal base from where she works (Arzoo, 2009). The Holy Quran grants equal opportunities to men and women in the pursuit of knowledge. When the religion enjoins the seeking of knowledge, it makes no distinction between a man and a woman. This refers to all aspects of religious knowledge as well as any other knowledge. As such, a Muslim man should not hinder his wife from going out to seek religious knowledge. A Muslim woman is entitled to the freedom of speech and expression as much as a man. A woman’s sound opinions should be taken into consideration and cannot be discredited because of her sex. Adamantia (2000) has asserted that historical records show women participated in public life with early Muslim missionaries especially at times of emergencies. For instance, women used to accompany armies during battles to nurse the wounded, serve the warriors and prepare supplies. During such times, they were not locked behind iron bars or considered worthless creatures. Besides recognizing women as independent human beings, Islam has given women the right to inheritance and possession of wealth Shireen and Huma (2005). Whether the woman is a mother or wife, daughter or sister, she is entitled to a share of the deceased kin’s wealth, the size of the share being dependent on the strength of the relationship to the deceased and the number of heirs. In conclusion, the status and rights of women in Islam are unprecedentedly high and suitable to their nature. The rights and status are equal to those of men but not necessarily identical. The fact that the woman belongs to the female sex has no reflection to their human and personality status and is no justifiable basis for prejudices or injustices against her. Indeed, Islam has granted women rights that match with their duties and has maintained the balance between rights and duties (Adamantia, 2000). The Issues and Theories Concerning the Decline of the Rights of Women in the Muslim World Women rights in the Muslim world have generally declined. According to Arzoo (2009) women rights in the majority of Muslim countries are still patriarchal controlled. It is generally accepted that women rights granted to women by Prophet Muhammad were a substantial improvement in comparison to the women rights in Arabia before the advent of Islam. However, the status of women in Islam began to deteriorate after the prophet’s death. Yet, as women movements began to pick steam in the West in the early 20th century, the same occurred in the Muslim world although at a lower rate (Asgharali, 2008). While a majority of countries in the Islam world are signatories to the United Nations human rights conventions, they have tried in several ways to wriggle out of human rights agreements, especially when it comes to protection of women rights. Saudi Arabia for instance officially dismisses women rights as Western imperialist values. In Lisa (2002) argument, the rise of cultural relativism and the revival of old religious and ethnic identities have combined forces to make the emancipation of women in the Islam world extremely difficult. In Iran, the 1979 Islamic Revolution set into declines the social rights and status of women. Following the Revolution, compulsory veiling, exclusion of women from political power and ban on women singers were made real. To add insult to injury, the new political system ushered in unilateral divorce, temporary marriages and polygamy characterised the first ten years of the revolution (Adamantia, 2000). The next ten years, however, witnessed the emergence of policy shifts and rising social expectations, which gave hope to the rise of women status in the society. Nevertheless, current Iranian laws and the entire legal framework are unfavorable to women. For instance, women are not allowed to be employed as judges and some other laws permits systematic discrimination on the basis of gender. In Saudi Arabia and a number of other Arab countries there have been enacted legislations barring women from participating in legislative exercises, holding public offices, inheriting wealth and driving. There are also laws barring women from filing complaints if beaten by their husbands or raped. These laws have not only relegated the status of women to an inferior position, but have also denied them basic fundamental rights. According to Arzoo (2009) the persistently inferior position of women in the Muslim world can be explained by the fact that after colonialism, some countries shifted from universal human rights to cultural rights. According to Ayubi (2003) the exact reasons for the decline of women rights and status in Muslim countries are not clear. Several theories have been put forward to explain the phenomenon, but none has been able to satisfactorily address the revival of pre-Islamic ignorance, which now prevails over the very teachings of the Quran. Some of the theories have cited poverty, abuse of women through un-Islamic and unfair means, refusal to educate women and material and spiritual neglect of women as the chief causes. All these factors have created unjust, unbalanced and extreme interpretation of chastity and honor that Islam grant women. Lisa (2002) concurs with this argument and says that the corrupt practices that were inherited from the ignorant, pre-Islamic Arabia coupled with the ignorance has persisted in the countries which embraced Islam are the causes of the decline in women rights in the Muslim world. This has been worsened by the disregard for Islamic doctrines and moral decadence that come from the liberal, secular influence of the West. Today, in many countries in the Arab-Islam world, women are still denied equal access to education. Literacy rights among women are dismally low, and they have limited opportunities for sound economic self-reliance. In many parts of Asia such as Indonesia, Bangladesh and Pakistan, prejudices against the girl child still persist and this explains the high rate of abortions of female fetuses. Additionally, Asian girls and women suffer from disproportionately evil trade of sex trafficking. According to Ayubi, (2003) there are apparently big gaps between women rights in the West and in the Muslim world. While there is widespread poverty in the Muslim world, the oppression suffered by women in this part of the world is not a direct outcome of poverty but of values, habits, traditions and convictions that fail to reinforce the status of women. Comparison of Women Rights and Status in Turkey and Egypt Egypt and Turkey are among the most populous, developed and secular countries in the Islam world. Due to the strong influence of secularism and Western lifestyles in the two countries, there has been a steady rise in women activism, which has led to improvement of the status and rights of women. Hundreds of women movements and organizations have been formed in both Egypt and Turkey to advocate for the recognition and promotion of women rights. According to Karam (2000) participants in women movements in Egypt and Turkey as well as some other Islamic countries reflect similar characteristics such as similarities in education levels and economic background. Women movements and activism has been more active and successful in Turkey than in Egypt. There have been held signature campaigns in Turkey against gender based discrimination and mass protests against domestic violence (Halim, 2010). All these have led to the establishment of such important institutions as women’s libraries and women study programs. In addition, women refugees have helped raise rights consciousness among women and have solidified the solidarity of women activism. Compared to the situation in Egypt, the spirit of feminine activism in Turkey has been very successful and with far reaching effects. This is because women’s study departments have been established in various academic institutions and have helped provide empowerment for women (Tekeli, 2001). Women in both Egypt and Turkey have formed a number of NGO that directly sponsor female activism and campaigns for women’s rights. While a majority of Egyptian NGOs get their funding from foreign countries and organizations, Turkish NGOs are directly funded by their respective municipalities. According to Zaki (1999) the presence of a multiparty government system and strong institutional support through the state machinery are the reasons Turkish women NGOs are operating independent of foreign funding. Accordingly, feminists in Turkey have been able to lobby and influence mainstream institutions to support their cause, unlike the case in Egypt. In Egypt, feminist movements have been very active in speaking for the marginalized women in the society and to a greater extent account for major issues related to political economy (Halim, 2010). Some of the specific issues which they address include improvement of literacy levels among women, alleviation of poverty and struggle for social recognition and economic independence. Unlike the case in Turkey, Egyptian feminists seem to be less daring in addressing issues of gender-based inequality and those issues which directly affect the status and rights of women such as domestic violence. Tekeli, (2001) says that the reasons for these differences can be attributed to the historical and political differences which shaped the development of feminist movements in each country. In the case of Egypt, women have always had to be behind nationalist movements such as the neo-imperialism and anti-colonial struggles and did not have time to take into consideration women issues. On the other hand, the Turkish feminism developed from the spirit of Turkish nationalism which based Turkish civilization on equality between men and women (Öztürkmen, 1998). Zaki (1999) has in his book asserted that the establishment of women organizations and feminist movements in both Egypt and Turkey was not necessarily in response to the low status of women in those countries. Rather, it was in response to the social, economic and political realities, which made it difficult for women, especially those from low social backgrounds to pursue meaningful lives. In the case of Egyptian women’s movements for instance, economic and political factors led to the establishment of women’s self-help groups, which work closely with politically and academically established women movement organizations. While some of these self-help groups have not been effective in subordinating women issues to the national cause, their presence in large numbers has been a key political tool to be used by political organizations to campaign for the emancipation of women (Kandiyoti, 2003). In the recent past, the governments of Egypt and Turkey have made substantial efforts in promoting the rights of women, as well as, other marginalized communities. Egypt has for instance imposed numerous reforms as part of its modernization program. Some of these reforms have sought to promote equality between men ad women within the realms of education, employment and politics (Tekeli, 2001). However, emancipation of women’s rights within the private spheres of the family life still remains a taboo. The Turkish government has had a positive attitude and relation towards Islam which promotes women’s rights and social status. Moreover, despite the country’s large Muslim population, Turkey is officially a secular state. As such, Western influence has radically transformed the society’s view of women rights and status. Conclusion In conclusion, both Egypt and Turkey have made significant improvements as promotion of women rights and status is concerned. Feminist movements have been on the rise in both countries and have helped promote the emancipation of women within the society, although women still occupy a disadvantaged position in private spheres of life. References Adamantia, P., (2000). Human rights: new perspectives, new realities. New York: Lynne Rienner Publishers. Arzoo, O. (2009). The politics of women's rights in Iran. London: Princeton University Press. Asgharali, E. (2008). The rights of women in Islam. London: Sterling Publishers Pvt. Ltd. Ayubi, N. (2003). The State and Public Policies in Egypt Since Sadat, Political Studies of the Middle East. Ithaca Press: Reading. Halim, R., (2010). Islam and Contemporary Civilisation: Evolving Ideas, Transforming Relations. Melbourne University Press: Carlton. Kandiyoti, D. (2003). The End of Empire: Islam, Nationalism and Women in Turkey. Philadelphia University Press. Karam, A., (2000). Women, Islamisms and the State: Contemporary Feminisms in Egypt, Houndsmill: Macmillan Press. Lisa, S., (2002). Women's rights, the Quran and Islam: my heart's surprise-- a personal reconciliation. New York: BSM Press. Öztürkmen, A., (1998). “A Short History of Kadinca Magazine And Its Feminism”, in Zehra F. Arat (ed.) Deconstructing Images of “The Turkish Woman”, Macmillan, Houndsmill. Shireen, H. and Huma, M., (2005). Islam and human rights: advancing a U.S.-Muslim dialogue. New Delhi: CSIS. Tekeli, Ş., (2001). “Women in Turkish Politics”, in Nermin Abadan Unat (ed.) Women in Turkish Society, E.J. Brill, Leiden. Zaki, M., (1999). Civil Society & Democratization in Egypt, 1981-1994. Cairo: Dar El-Kutub. Read More

The fact that the woman belongs to the female sex has no reflection to their human and personality status and is no justifiable basis for prejudices or injustices against her. Indeed, Islam has granted women rights that match with their duties and has maintained the balance between rights and duties (Adamantia, 2000). The Issues and Theories Concerning the Decline of the Rights of Women in the Muslim World Women rights in the Muslim world have generally declined. According to Arzoo (2009) women rights in the majority of Muslim countries are still patriarchal controlled.

It is generally accepted that women rights granted to women by Prophet Muhammad were a substantial improvement in comparison to the women rights in Arabia before the advent of Islam. However, the status of women in Islam began to deteriorate after the prophet’s death. Yet, as women movements began to pick steam in the West in the early 20th century, the same occurred in the Muslim world although at a lower rate (Asgharali, 2008). While a majority of countries in the Islam world are signatories to the United Nations human rights conventions, they have tried in several ways to wriggle out of human rights agreements, especially when it comes to protection of women rights.

Saudi Arabia for instance officially dismisses women rights as Western imperialist values. In Lisa (2002) argument, the rise of cultural relativism and the revival of old religious and ethnic identities have combined forces to make the emancipation of women in the Islam world extremely difficult. In Iran, the 1979 Islamic Revolution set into declines the social rights and status of women. Following the Revolution, compulsory veiling, exclusion of women from political power and ban on women singers were made real.

To add insult to injury, the new political system ushered in unilateral divorce, temporary marriages and polygamy characterised the first ten years of the revolution (Adamantia, 2000). The next ten years, however, witnessed the emergence of policy shifts and rising social expectations, which gave hope to the rise of women status in the society. Nevertheless, current Iranian laws and the entire legal framework are unfavorable to women. For instance, women are not allowed to be employed as judges and some other laws permits systematic discrimination on the basis of gender.

In Saudi Arabia and a number of other Arab countries there have been enacted legislations barring women from participating in legislative exercises, holding public offices, inheriting wealth and driving. There are also laws barring women from filing complaints if beaten by their husbands or raped. These laws have not only relegated the status of women to an inferior position, but have also denied them basic fundamental rights. According to Arzoo (2009) the persistently inferior position of women in the Muslim world can be explained by the fact that after colonialism, some countries shifted from universal human rights to cultural rights.

According to Ayubi (2003) the exact reasons for the decline of women rights and status in Muslim countries are not clear. Several theories have been put forward to explain the phenomenon, but none has been able to satisfactorily address the revival of pre-Islamic ignorance, which now prevails over the very teachings of the Quran. Some of the theories have cited poverty, abuse of women through un-Islamic and unfair means, refusal to educate women and material and spiritual neglect of women as the chief causes.

All these factors have created unjust, unbalanced and extreme interpretation of chastity and honor that Islam grant women. Lisa (2002) concurs with this argument and says that the corrupt practices that were inherited from the ignorant, pre-Islamic Arabia coupled with the ignorance has persisted in the countries which embraced Islam are the causes of the decline in women rights in the Muslim world. This has been worsened by the disregard for Islamic doctrines and moral decadence that come from the liberal, secular influence of the West.

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