INTRODUCTIONINTRODUCTION Homo sapiens sapiens: thinking thinking human Homo sapiens sapiens: thinking thinking human APPEAREDAPPEARED 30000 30000

years ago in years ago in Middle EastMiddle East, the only homo to spread to all continents of , the only homo to spread to all continents of Earth, with a brain 2 times the size of earlier hominids and the capacity Earth, with a brain 2 times the size of earlier hominids and the capacity for for LanguageLanguage. .

Surah Araaf Surah Araaf says that early descendants of 1 says that early descendants of 1stst human pair were human pair were monotheists, lived for centuriesmonotheists, lived for centuries as as nomad hunter /gatherersnomad hunter /gatherers with a with a Rough EqualityRough Equality between men and women between men and women

Uptill the Uptill the Agricultural Revolution/Domestication Agricultural Revolution/Domestication of Animals (8000 -5000 of Animals (8000 -5000 BC) when they settled in BC) when they settled in Village Cultures. Village Cultures.

The aThe availability of cereals increased birth rates necessitating women to vailability of cereals increased birth rates necessitating women to stay home for stay home for Reproductive Role of child in the Private sphereReproductive Role of child in the Private sphere and and economic and political tasks in the economic and political tasks in the Public spherePublic sphere were taken over by men were taken over by men assuming the role of Defender and Owners assuming the role of Defender and Owners

Reproductive Role became lowly as Invisible Work and Productive Reproductive Role became lowly as Invisible Work and Productive Role assumed a SOCIO ECONOMIC VALUE laying foundations of Role assumed a SOCIO ECONOMIC VALUE laying foundations of the DOMESTIC/SEXUAL DIVISION of LABORthe DOMESTIC/SEXUAL DIVISION of LABOR

Growth of Civilization (3500 BC)Growth of Civilization (3500 BC) further manifested Gender Apartheid when; further manifested Gender Apartheid when;

1.1. CLASS SYSTEMCLASS SYSTEM based on Division of labor evolved. Women had no place in based on Division of labor evolved. Women had no place in hierarchy and performed all invisible supporting work in each Social Classhierarchy and performed all invisible supporting work in each Social Class

2.2. CLERGYCLERGY gained power as lawgivers and Warlords became gained power as lawgivers and Warlords became KINGS KINGS founding founding PALACE TEMPLE ALLIANCE and DESPOTIC ABSOLUTISM (2500 BC). PALACE TEMPLE ALLIANCE and DESPOTIC ABSOLUTISM (2500 BC). CLERGY monopolized religion and the POWERFUL subjugated the vulnerable. In CLERGY monopolized religion and the POWERFUL subjugated the vulnerable. In the Games of Power Control and Ownership, women were the worst hit. the Games of Power Control and Ownership, women were the worst hit.

Over the passage of Centuries women lost share in all resources became an article of Over the passage of Centuries women lost share in all resources became an article of ownership and pleasure. The 1ownership and pleasure. The 1stst case of Sati is documented in 5 case of Sati is documented in 5thth century AD a time century AD a time by which women had become victims of slavery, infanticide, discrimination, by which women had become victims of slavery, infanticide, discrimination, prostitution and had been reduced to the lowest ebbs of Self Esteem. prostitution and had been reduced to the lowest ebbs of Self Esteem.

This Darkness was quelled by the This Darkness was quelled by the light of Monotheism light of Monotheism when Islam was revealed via when Islam was revealed via Prophet Muhammad ( SAW) to once again spread the message of Justice and Prophet Muhammad ( SAW) to once again spread the message of Justice and Equality among Descendants of the 1Equality among Descendants of the 1stst human pair by manifesting the human pair by manifesting the Unity of GodUnity of God

Yeh Aik Sajda Jissai tu Giraan Samajhta HaiYeh Aik Sajda Jissai tu Giraan Samajhta Hai Hazaar Sajdoan Se Daeta Hai Admi ko NijaatHazaar Sajdoan Se Daeta Hai Admi ko Nijaat

Islam Gave women all socio political rights. Majority of Islamists interviewed in my Islam Gave women all socio political rights. Majority of Islamists interviewed in my Doctoral research said that in its complete worldview Quran and specially its Doctoral research said that in its complete worldview Quran and specially its familial legal section in Surah Baqara and Nisa in its totality seem to favor women familial legal section in Surah Baqara and Nisa in its totality seem to favor women more than menmore than men

Feminism and IslamFeminism and Islam Quranic definition of MuslimsQuranic definition of Muslims “ “ This is How we Ordained You to be “ A People Most Balanced ( Umat ul Wast) So that This is How we Ordained You to be “ A People Most Balanced ( Umat ul Wast) So that

You can be a Model to others and Prophet be a Model To You ( Surah Baqara ; 143) You can be a Model to others and Prophet be a Model To You ( Surah Baqara ; 143) Pakistan’s primary textbooks say that Holy prophet (SAW) sewed his own clothes, did a Pakistan’s primary textbooks say that Holy prophet (SAW) sewed his own clothes, did a

sick woman’s housework etc. A renowned Islamist interviewee in my research said that sick woman’s housework etc. A renowned Islamist interviewee in my research said that milking goats was woman’s work in Arabia and our Prophet by his action demolished the milking goats was woman’s work in Arabia and our Prophet by his action demolished the wall in sexual division of laborwall in sexual division of labor

Definition of Feminism Definition of Feminism “Feminism is the awareness of Women’s oppression, subordination “Feminism is the awareness of Women’s oppression, subordination and exploitation in society, at work and within the family and a conscious action by women and exploitation in society, at work and within the family and a conscious action by women and men to change this situation.” (Khan, 1991: 271)and men to change this situation.” (Khan, 1991: 271)

First English translator of Quran Mohammad Marmaduke Pickthall rightly described First English translator of Quran Mohammad Marmaduke Pickthall rightly described Hazrat Muhammad (SAW) as the first feminist of the world. Hazrat Muhammad (SAW) as the first feminist of the world.

Presently the origin of Feminism as a movement is linked to the democratic revolution of Presently the origin of Feminism as a movement is linked to the democratic revolution of 1818thth century AD in United States when Abigail Adams, wife of John Adam, 4 century AD in United States when Abigail Adams, wife of John Adam, 4 thth President of President of United States, politely United States, politely requestedrequested her spouse to “ her spouse to “remember the ladiesremember the ladies” while framing the ” while framing the American ConstitutionAmerican Constitution

But a fact most conveniently ignored by Muslim His Story is that the 1But a fact most conveniently ignored by Muslim His Story is that the 1 stst gender conscious gender conscious voice was raised much before Mrs. Adams in 7voice was raised much before Mrs. Adams in 7thth century Arabia when Islam elevated century Arabia when Islam elevated women’s self esteem to a level that women’s self esteem to a level that Hazrat Umme Salama Hazrat Umme Salama on behalf of some Muslim women on behalf of some Muslim women questionedquestioned her husband Hazrat Muhammad (SAW) that “Why Allah did not appear to her husband Hazrat Muhammad (SAW) that “Why Allah did not appear to address women in Quran” .Her address women in Quran” .Her contention contention resulted in revelationresulted in revelation of verse 33 of of verse 33 of Surah Al Surah Al AhzaabAhzaab whereby whereby QuranQuran sets out without ambiguity the basic equality of men and women in sets out without ambiguity the basic equality of men and women in Islam.Islam.

Khudi ka Sirre Nihaan LA ILLAHA IL ALLAHKhudi ka Sirre Nihaan LA ILLAHA IL ALLAH

Muslim women During the era of the Holy Prophet fulfilled all classical Muslim women During the era of the Holy Prophet fulfilled all classical criteria of participation in the development of Islam. criteria of participation in the development of Islam.

1.1. They directly took their They directly took their BayaBaya with the Prophetwith the Prophet2.2. 1552 1552 SahabiatSahabiat learnt religion from holy Prophet along with male learnt religion from holy Prophet along with male Sahaba Sahaba 3.3. Women are acknowledged as narrators of AhadithWomen are acknowledged as narrators of Ahadith4.4. Quranic legislations had backgrounds called ‘occasions of revelation’. Quranic legislations had backgrounds called ‘occasions of revelation’. TibriTibri portrays Muslim women as active precursors of the portrays Muslim women as active precursors of the asbab-e-nazulasbab-e-nazul

Islam negated the stereotypical female image of dependence, emotional volatility Islam negated the stereotypical female image of dependence, emotional volatility and weakness as women fought in battles and participated in Hijra.and weakness as women fought in battles and participated in Hijra.

Women’s Reproductive Role was equated with the Productive role when Islam Women’s Reproductive Role was equated with the Productive role when Islam attached monetary value to housework/breastfeeding. Muslim women attached monetary value to housework/breastfeeding. Muslim women inherited Property but were made free of all financial familial liabilities.inherited Property but were made free of all financial familial liabilities.

But Patriarchy was entrenched in the cultures of new Muslim Coverts and Islam But Patriarchy was entrenched in the cultures of new Muslim Coverts and Islam is based by Allah in reason and not in miracles so GRADUALISM had to be is based by Allah in reason and not in miracles so GRADUALISM had to be the main feature of the Quranic revolution. the main feature of the Quranic revolution.

But in its essence and spirit Islamic epistemology ( Quran Sunnah) contain seeds But in its essence and spirit Islamic epistemology ( Quran Sunnah) contain seeds for fundamental changes in the status of Women for all times to come and for fundamental changes in the status of Women for all times to come and as need arisesas need arises

Era of the 4 Righteous Caliphs and women of Prophet’s householdEra of the 4 Righteous Caliphs and women of Prophet’s household Women during the era of Righteous Caliphs were scholars, poets, teachers of men Women during the era of Righteous Caliphs were scholars, poets, teachers of men

intellectuals, businesspersons, intellectuals, businesspersons, faqihas Muhaddasat faqihas Muhaddasat and were socially activeand were socially active Hazrat FatimaHazrat Fatima stood up for her property rights during the Era of 1 stood up for her property rights during the Era of 1stst Caliph Caliph Ume WaraqaUme Waraqa was an imam during 2 was an imam during 2ndnd Caliph’s rule. Women were owners of their Caliph’s rule. Women were owners of their Mehr Mehr according to Islam so by the time of according to Islam so by the time of Hazrat UmarHazrat Umar their demands became so high their demands became so high that men protested, wanting an upper limit on that men protested, wanting an upper limit on Mehr Mehr amount. Women confronted this amount. Women confronted this effort contending this and Hazrat Umar agreed effort contending this and Hazrat Umar agreed Hazrat Aisha Hazrat Aisha lead a war against the 4lead a war against the 4thth Caliph and opposed the First Umayyad ruler Caliph and opposed the First Umayyad ruler Amir MuawiyahAmir Muawiyah, when he appointed his son , when he appointed his son Yazeed Yazeed as his heir. as his heir. Hazrat Aisha’sHazrat Aisha’s Hadith Hadith transmission counts for 15% of basis of transmission counts for 15% of basis of ShariaSharia Law Law Women of Prophet’s household were participants in the resistance put up at Women of Prophet’s household were participants in the resistance put up at KarbalaKarbala against turning the Caliphate into ABSOLUTE RULE and making it a hereditary office.against turning the Caliphate into ABSOLUTE RULE and making it a hereditary office.

Umayyad (661-750 AD) and Abbasid Umayyad (661-750 AD) and Abbasid (750-1258 AD) eras(750-1258 AD) eras

Muslim History is a chronicle of women eminence in the era of Prophet and 4 Muslim History is a chronicle of women eminence in the era of Prophet and 4

Righteous Righteous CaliphsCaliphs and their later decline in the and their later decline in the Umayyad Umayyad andand Abbasid Abbasid eras eras UmayyadsUmayyads seized Power by violence, founded a dynasty opposed to the spirit of seized Power by violence, founded a dynasty opposed to the spirit of

Khilafat moved capital from Medina to Damascus and aKhilafat moved capital from Medina to Damascus and adopted Roman systemsdopted Roman systems The The Abbasids Abbasids replaced the replaced the UmayyadsUmayyads, moved the capital to Baghdad , moved the capital to Baghdad adoptingadoptingPersian Sasanian traditions. Persian Sasanian traditions. These Conquests also brought African/European/Asian slave women to markets of These Conquests also brought African/European/Asian slave women to markets of Damascus and Baghdad. Thus by 2Damascus and Baghdad. Thus by 2ndnd century AH aristocratic women seem to disappear century AH aristocratic women seem to disappear from political centre stage and are replaced by the from political centre stage and are replaced by the JariyaJariya (the slave woman) as she (the slave woman) as she

obeyed more readily than the obeyed more readily than the hurra hurra ( free woman)( free woman)The rule with a slave is that anything can be obtained by being pliable, by begging orThe rule with a slave is that anything can be obtained by being pliable, by begging or being seductive but no demands can be made on an equitable footingbeing seductive but no demands can be made on an equitable footing Thus those who argue that role of Muslim public and women is to obey and notThus those who argue that role of Muslim public and women is to obey and not to think freely, draw this opinion not from the eras of Holy Prophet and 4 righteous to think freely, draw this opinion not from the eras of Holy Prophet and 4 righteous Caliphs but from Caliphs but from later dynastic later dynastic eras of ABSOLUTE RULE.eras of ABSOLUTE RULE.

Umayyad/AbbasidUmayyad/Abbasid era was a time of rapid conquests conversion to Islam, civil wars, era was a time of rapid conquests conversion to Islam, civil wars, sectarian/ social conflict, so a consensus on religious legal issues became necessary. sectarian/ social conflict, so a consensus on religious legal issues became necessary. The State collaborated with The State collaborated with UlemaUlema to form a Palace Temple Alliance influencing to form a Palace Temple Alliance influencing the development of the development of Hadith Tafsir Hadith Tafsir andand Sharia Sharia on Orthodox, Absolute, Patriarchal on Orthodox, Absolute, Patriarchal lines.lines.

From the late From the late UmayyadUmayyad / early / early AbbasidAbbasid era, era, Tafsir Tafsir assumed a central role in Islamic assumed a central role in Islamic scholarship and began to be confused with Quran. scholarship and began to be confused with Quran.

AyatAyat means a clue and means a clue and AyahsAyahs are valid till eternity, however whenever the facts are valid till eternity, however whenever the facts explained in Quran were beyond available human knowledge at that point in history explained in Quran were beyond available human knowledge at that point in history scholars explained them through their pretext introducing scholars explained them through their pretext introducing Al- IsrailiyatAl- Israiliyat in in TafsirTafsir. .

Quran was interpreted by men who excluded women from production of knowledge.Quran was interpreted by men who excluded women from production of knowledge. Ancient Ancient TafsirTafsir in in AbbasidAbbasid era began to be regarded as sacred and thus beyond era began to be regarded as sacred and thus beyond

question and was also given a license to participate in the building of question and was also given a license to participate in the building of ShariaSharia Law. Law. Thus despite their mutual differences all the four Sunni schools of law as well as the Thus despite their mutual differences all the four Sunni schools of law as well as the

JaffariaJaffaria school of the school of the ShiasShias agree that women and men are not to be treated equally. agree that women and men are not to be treated equally. Islam insists on the Masawaat (equality) of all believers before Allah but to the Islam insists on the Masawaat (equality) of all believers before Allah but to the

ancient jurists that did not mean the equality of all humans beings before Law. ancient jurists that did not mean the equality of all humans beings before Law.

Marylyn French (1985) defines ‘Patriarchy as a system that values Power over Marylyn French (1985) defines ‘Patriarchy as a system that values Power over Life’. Life’. The following facts contributed to growth of The following facts contributed to growth of ShariaSharia on Patriarchal lines on Patriarchal lines

After 10After 10thth century A.D. the century A.D. the AbbasidAbbasid State, though itself not following the Law State, though itself not following the Law facilitated the growth of law on patriarchal lines.facilitated the growth of law on patriarchal lines.

Islamic Civilization began to fade in 12Islamic Civilization began to fade in 12thth century A.D so to avoid politico- century A.D so to avoid politico- social fragmentation 4 Sunni Schools of Law reached an social fragmentation 4 Sunni Schools of Law reached an IjmaIjma that their way of that their way of looking at looking at Quran/SunnahQuran/Sunnah was enough for needs of Muslims for rest of history. was enough for needs of Muslims for rest of history.

Weak Weak AbbasidAbbasid State supported this State supported this IjmaIjma and closure of the gates of and closure of the gates of IjtehadIjtehad to to safeguard its fading power thus ending all new legal developments. safeguard its fading power thus ending all new legal developments. Sharia Sharia whosewhose literal meaningliteral meaning is flowing water was turned into a stagnant pond.is flowing water was turned into a stagnant pond.

Patriarchy assimilated in Muslim epistemology via customs of conquered lands Patriarchy assimilated in Muslim epistemology via customs of conquered lands Defeat of Abbasids by Mongols in 1258 AD further aggravated this process Defeat of Abbasids by Mongols in 1258 AD further aggravated this process Period of most definite work on Period of most definite work on Tafsir Sharia HadithTafsir Sharia Hadith coincides with European coincides with European

Middle Ages (500-1500 A.D.) so misogyny of that period was assimilated in Middle Ages (500-1500 A.D.) so misogyny of that period was assimilated in Islamic epistemology through the Christian and Jewish converts. Islamic epistemology through the Christian and Jewish converts.

Thus a decline in Muslim women’s status can be easily traced by comparative Thus a decline in Muslim women’s status can be easily traced by comparative study of the study of the Tafsir Tafsir of of TabriTabri (d. 923 A.D.) (d. 923 A.D.) ZamakshariZamakshari (d. 1144 A.D.) (d. 1144 A.D.) Badawi Badawi (d. (d. 1286 A.D) and 1286 A.D) and Al SayutiAl Sayuti (d. 1550 A.D.) (d. 1550 A.D.) Tabari’s TafsirTabari’s Tafsir is the most enlightened is the most enlightened and and Al Sayuti’s TafsirAl Sayuti’s Tafsir the most patriarchal among them the most patriarchal among them

Muslim Contribution to Europe’s Renaissance and EnlightenmentMuslim Contribution to Europe’s Renaissance and Enlightenment 1300 A.D. -1900 A.D1300 A.D. -1900 A.D

Muslims had improved on Greek Syrian, Persian, Chinese, Indian knowledgeMuslims had improved on Greek Syrian, Persian, Chinese, Indian knowledgeemerging as Islamic Civilization forming the base for European Renaissance. emerging as Islamic Civilization forming the base for European Renaissance. Charlemagne the Holy Roman Emperor in 800 A.D. following Muslim advances Charlemagne the Holy Roman Emperor in 800 A.D. following Muslim advances in education in Spain started efforts to improve education in Europe. So by 1200in education in Spain started efforts to improve education in Europe. So by 1200A.D. learning level of France matched that of the Muslims and by 1500 A.D. universitiesA.D. learning level of France matched that of the Muslims and by 1500 A.D. universitieshad been built in all major Towns of Europe. Students came to study from all over Europe to had been built in all major Towns of Europe. Students came to study from all over Europe to

the Universities in Muslim Spain as higher education in Christian areas was a privilege of the Universities in Muslim Spain as higher education in Christian areas was a privilege of clergy. Muslim Women in Spain attended tournaments and mutual contacts between clergy. Muslim Women in Spain attended tournaments and mutual contacts between women and men were conducted with Chivalry, a tradition that was later adopted by the women and men were conducted with Chivalry, a tradition that was later adopted by the Europeans as they came out of the Middle Ages, repackaging Islam’s message of human Europeans as they came out of the Middle Ages, repackaging Islam’s message of human rights and naming it Liberalism Philosopher Francis Bacon has accepted the great rights and naming it Liberalism Philosopher Francis Bacon has accepted the great contribution of Muslims to the European Renaissance and Enlightenment.contribution of Muslims to the European Renaissance and Enlightenment.

Freedom for all was the aim of Enlightenment and by mid 18Freedom for all was the aim of Enlightenment and by mid 18thth century it became a century it became a core Western value. core Western value. By product of Western Enlightenment was Unitarian ProtestestantsBy product of Western Enlightenment was Unitarian ProtestestantsFaith that rejected the authority of clergy, concept of Trinity and Faith that rejected the authority of clergy, concept of Trinity and Believed in ONE GODBelieved in ONE GODThe spirit of human rights at the basis of Feminism is also rooted in Enlightenment andThe spirit of human rights at the basis of Feminism is also rooted in Enlightenment andthe earliest Western feminists the earliest Western feminists Mary Wollstonecraft and Abigail Adams were bothMary Wollstonecraft and Abigail Adams were both Unitarian Protestant Christians meaning that they were believers in the Unity of GodUnitarian Protestant Christians meaning that they were believers in the Unity of God. .

Yoon Haath Nahin Ata Woh Yoon Haath Nahin Ata Woh Gauhar-e-Yakdana Gauhar-e-Yakdana (One God)(One God) Yakrangi o Azadi hai Himat e MardanaYakrangi o Azadi hai Himat e Mardana

Re Emergence of Muslim FeminismRe Emergence of Muslim Feminism

Feminism as western liberal idea of gender equality reached Muslim areas by end of 19Feminism as western liberal idea of gender equality reached Muslim areas by end of 19 thth century. Its century. Its first proponents were Muslim men who responded to Orientalist/ and Christian Missionary attacks on first proponents were Muslim men who responded to Orientalist/ and Christian Missionary attacks on Muslim womens unequal statusMuslim womens unequal status

Thus the Struggle for Women’s rights (FEMINISM) completed its Full Circle by the 19Thus the Struggle for Women’s rights (FEMINISM) completed its Full Circle by the 19 thth – 20 – 20thth century century when it re-emerged among Muslims and women in when it re-emerged among Muslims and women in Hazrat Umme Salaama’sHazrat Umme Salaama’s tradition started tradition started quesioning quesioning

‘ ‘Why are we Equal before Allah and Unequal before Man?’Why are we Equal before Allah and Unequal before Man?’

In 19In 19thth century, Muslim women like century, Muslim women like Tahira Qurat ul AinTahira Qurat ul Ain (Iran) (Iran) Fatima AliyaFatima Aliya HanimHanim (Turkey) (Turkey) Aisha Al Aisha Al TaimuriyahTaimuriyah (Egypt) highlighted Muslim women’s rights. (Egypt) highlighted Muslim women’s rights.

First woman to explore Quran for this purpose was First woman to explore Quran for this purpose was Aisha Abdul RahmanAisha Abdul Rahman (1913-1998). She criticize the (1913-1998). She criticize the early early MufassirsMufassirs for women bias. for women bias. Ruqayya Sakhawat Ruqayya Sakhawat of India in 1904 said that men use religion to of India in 1904 said that men use religion to suppress women. Women activism arose in Iran in 1905 as women took part in the Constitutional suppress women. Women activism arose in Iran in 1905 as women took part in the Constitutional agitation and Iranian agitation and Iranian Dcevad SadeDcevad Sade was on the committee of Clara Zatkin’s Communist Women’s was on the committee of Clara Zatkin’s Communist Women’s International. In 1923 Egyptian International. In 1923 Egyptian Huda SharawiHuda Sharawi launched the secular ‘Egyptian Feminist Union’ launched the secular ‘Egyptian Feminist Union’

11st st woman to reread Islam in context of women’s rights was woman to reread Islam in context of women’s rights was Nazira Zain-al-DinNazira Zain-al-Din. . Men have written about 3000 Men have written about 3000 Tafsirs Tafsirs but ironically only one but ironically only one Tafsir Tafsir of mediocre caliber has been written of mediocre caliber has been written

by a woman by a woman Zainab-al-GhazaliZainab-al-Ghazali (1917- 2005) (1917- 2005)

From these initial steps during first 3 decades of 20From these initial steps during first 3 decades of 20 thth century till 1970’s-80’s feminism in Muslim areas century till 1970’s-80’s feminism in Muslim areas was overshadowed by secular feminism that arose out of the Nationalist discourse of the first half of was overshadowed by secular feminism that arose out of the Nationalist discourse of the first half of 2020th th century when Muslim women were made a part of the National Independence struggles only to be century when Muslim women were made a part of the National Independence struggles only to be sent back to Private Sphere after freedom was gained.sent back to Private Sphere after freedom was gained.

ISLAM AND THE CONTEMPORARY GENDER DEBATEISLAM AND THE CONTEMPORARY GENDER DEBATE

However after 1970’s Islam based feminism re-emerged as part of a response However after 1970’s Islam based feminism re-emerged as part of a response to the failure of post independence Nation State to fulfill its development promisesto the failure of post independence Nation State to fulfill its development promises United States Decade of Women (1975-1985) focused on women’s rights andUnited States Decade of Women (1975-1985) focused on women’s rights and on re-examination of patriarchal religious interpretations in Islamic Countries.on re-examination of patriarchal religious interpretations in Islamic Countries. But this trend again faced a set back after the Islamic Revolution in Iran and But this trend again faced a set back after the Islamic Revolution in Iran and U.S. backed Resistance in Afghanistan, enabling some Absolute despotic Muslim U.S. backed Resistance in Afghanistan, enabling some Absolute despotic Muslim regimes to frame discriminatory Laws against women in Islam’s name. This regimes to frame discriminatory Laws against women in Islam’s name. This patriarchal trend again watered the seed of Muslim women’s theological enquiry. patriarchal trend again watered the seed of Muslim women’s theological enquiry. MUSLIM WOMEN’S THEOLOGY is being attempted by Islamic Feminists and MUSLIM WOMEN’S THEOLOGY is being attempted by Islamic Feminists and

Miriam Cooke defines their strategies as a “Miriam Cooke defines their strategies as a “MultipleMultiple CritiqueCritique” because” because1.1. They reject Western Ethnocentrism.They reject Western Ethnocentrism.2.2. They object to male bias and that Quran was historically interpreted by men,They object to male bias and that Quran was historically interpreted by men,3.3. They question Islamic epistemology as part of their faith and not its rejectionThey question Islamic epistemology as part of their faith and not its rejection4.4. They call for a new vision of women inspired from the early period of Islam.They call for a new vision of women inspired from the early period of Islam.

In 1982 “Women’s Studies International” for 1In 1982 “Women’s Studies International” for 1stst time invited Muslim women time invited Muslim womenAziza Hibri, Nawal Sadawi Aziza Hibri, Nawal Sadawi andand Fatima Mernissi Fatima Mernissi to write articles. Hibri contributed to write articles. Hibri contributed her famous article “Study of the Islamic Her story”her famous article “Study of the Islamic Her story”

During Zia Regime’s anti women policies in 1983, some WAF activistsDuring Zia Regime’s anti women policies in 1983, some WAF activists endeavored to reveal the real Islam through its progressive interpretations. endeavored to reveal the real Islam through its progressive interpretations. However sharp divisions emerged on the issue as upper middle class women with However sharp divisions emerged on the issue as upper middle class women with liberal views protested against bringing Islam in the debate but the lower middle liberal views protested against bringing Islam in the debate but the lower middle - working class women seemed very satisfied with this approach- working class women seemed very satisfied with this approach WAF invited a Pakistani American scholar Dr. WAF invited a Pakistani American scholar Dr. Riffat HassanRiffat Hassan in 1983-84 in 1983-84 and she is the 1and she is the 1stst scholar who in 1985 began emphasizing the equality of sexes that scholar who in 1985 began emphasizing the equality of sexes thatcan be understood through the story of human creation in Quran. can be understood through the story of human creation in Quran. Fatima MernissiFatima Mernissi a secular feminist wrote her book ‘Women and Islam’ (1991) a secular feminist wrote her book ‘Women and Islam’ (1991)and based it on the re-readings of and based it on the re-readings of HadithHadith and Islamic history. and Islamic history. Amina WadudAmina Wadud wrote ‘Quran and Women’(1992), a wrote ‘Quran and Women’(1992), a TafsirTafsir re-reading and re-reading and

Shaheen Sardar AliShaheen Sardar Ali wrote ‘ Gender and Human Rights in Islam”(1999) wrote ‘ Gender and Human Rights in Islam”(1999) By 1990 Islamists also entered the debate. ‘Sisters in Islam’came up in 1991 inBy 1990 Islamists also entered the debate. ‘Sisters in Islam’came up in 1991 inMalaysia, similar groups were seen in Karachi University (1992) in Jordan (1995)Malaysia, similar groups were seen in Karachi University (1992) in Jordan (1995) Feminist re-readings completed a full circle when Dr Zafar Ishaq Ansari the Feminist re-readings completed a full circle when Dr Zafar Ishaq Ansari the editor of the journal of Islamic Research Institute wrote in the editorial in 2003 editor of the journal of Islamic Research Institute wrote in the editorial in 2003 ““We believe that a serious effort should be made to understand the views of We believe that a serious effort should be made to understand the views of

Muslim feminists instead of trying to ignore or suppress them.” Muslim feminists instead of trying to ignore or suppress them.”

Streams of Muslim FeminismStreams of Muslim FeminismStreams of Muslim FeminismStreams of Muslim Feminism: A Swedish theologist, Jan Harpe had initially pointed : A Swedish theologist, Jan Harpe had initially pointed

out out 4 feminist trends within the Muslims4 feminist trends within the Muslims

1.1. Atheist Feminism:Atheist Feminism: believes women can never get rights within a religious contexts believes women can never get rights within a religious contexts

2.Secular Feminism2.Secular Feminism ; Muslim secular are mostly upper and upper middle class women ; Muslim secular are mostly upper and upper middle class women who follow a secular western understanding of women rights. However they are who follow a secular western understanding of women rights. However they are today the main force exposing injustices faced by the Muslim women today the main force exposing injustices faced by the Muslim women

e.g. e.g. Asma Jehangir, Nighat Said KhanAsma Jehangir, Nighat Said Khan (Pakistan) (Pakistan) Shireen AbadiShireen Abadi (Iran) etc. (Iran) etc.

3. Muslim Feminism3. Muslim Feminism is a category of Muslim activists standing at a mid point position is a category of Muslim activists standing at a mid point positionbetween the Secular Feminists and the ultra conservative Islamists. e.g. between the Secular Feminists and the ultra conservative Islamists. e.g. Fatima MernissiFatima Mernissi (Moroccan), (Moroccan), Aziza Al HibriAziza Al Hibri (American Muslim lawyer) etc. (American Muslim lawyer) etc.

4.Islamic Feminism4.Islamic Feminism: stands as a bridge separating Muslim Feminists and : stands as a bridge separating Muslim Feminists and Islamists. Author categorizes Islamists. Author categorizes Amina Wadud, Riffat Hassan, (Americans) Shaheen SardarAmina Wadud, Riffat Hassan, (Americans) Shaheen Sardar

Ali Ali and Dr. and Dr. Riffat HaqRiffat Haq as Islamic Feminists as Islamic Feminists

Asad (2005) highlighted 2 other streams emerging among Muslims in 1980’s-90’sAsad (2005) highlighted 2 other streams emerging among Muslims in 1980’s-90’s

(5)Pragmatic Feminism(5)Pragmatic Feminism: : Pervin PaidarPervin Paidar cited this trend from her observations in cited this trend from her observations in Iran and it may include Secular and Muslim Feminists. In 1982, during Zia Era Iran and it may include Secular and Muslim Feminists. In 1982, during Zia Era

WAF sent a paper based on women friendly interpretations of Islamic texts’ WAF sent a paper based on women friendly interpretations of Islamic texts’ to members of to members of Majlis-e-Shura. Mumtaz Majlis-e-Shura. Mumtaz andand Shaheed Shaheed describe WAF’s stand at describe WAF’s stand at that point of time as ‘Pragmatic’.that point of time as ‘Pragmatic’.

6. The Islamists; After 1990’s the Islamists have 6. The Islamists; After 1990’s the Islamists have also joined this debate, stressing also joined this debate, stressing on Islam’s liberating potential for women. They take the re emergingon Islam’s liberating potential for women. They take the re emerging hijab hijab as a symbol of rejection of Western values and they adopt it as a political as a symbol of rejection of Western values and they adopt it as a political uniform. e.g ‘Sisters in Islam' (Malaysia), Dr Farhat Hashmiuniform. e.g ‘Sisters in Islam' (Malaysia), Dr Farhat Hashmi (Pakistan) (Pakistan)

Muslim scholars /activists of above mentioned streams belong to a diverse Muslim scholars /activists of above mentioned streams belong to a diverse category ofcategory of Liberal / Revivalist Muslims. Among them Islamic Liberal / Revivalist Muslims. Among them Islamic feminists are pioneers as Muslim Women Theologistsfeminists are pioneers as Muslim Women Theologists

MUSLIM WOMEN CENTRED THEOLOGICAL ENQUIRYMUSLIM WOMEN CENTRED THEOLOGICAL ENQUIRY

Muslim Women's Theological Enquiry is the endeavor of Islamic Feminists (men and Muslim Women's Theological Enquiry is the endeavor of Islamic Feminists (men and Women) and few Muslim Feminists. Its most common issues are;Women) and few Muslim Feminists. Its most common issues are;

1. Re evaluation of Islamic Sources; Read understand and study Quran, Hadith to 1. Re evaluation of Islamic Sources; Read understand and study Quran, Hadith to redefine Muslim women’s status (Amina Wadud, Riffat Hassan etc.) and re redefine Muslim women’s status (Amina Wadud, Riffat Hassan etc.) and re evaluate Fiqh to reestablish the claim of Muslim women on Islamic Law ( Aziza evaluate Fiqh to reestablish the claim of Muslim women on Islamic Law ( Aziza Hibri and many others)Hibri and many others)

2. Criticism of the Use of Islamic Holy Sources; They contend that Islamic Holy 2. Criticism of the Use of Islamic Holy Sources; They contend that Islamic Holy sources are epitomes of Masaawat ( equality) Adal ( Justice) Ahsaan sources are epitomes of Masaawat ( equality) Adal ( Justice) Ahsaan ( Benovalence for vulnerable ) for all human beings but they are used as a source ( Benovalence for vulnerable ) for all human beings but they are used as a source to oppress rather than liberate. to oppress rather than liberate.

3. Criticism of the interpretation of Islamic Holy Sources; For example Abdul Karim 3. Criticism of the interpretation of Islamic Holy Sources; For example Abdul Karim Saroush says that “ 1400 years discriminatory interpretations on women have Saroush says that “ 1400 years discriminatory interpretations on women have been produced these are not religion but interpretations of religion. (Saroush in been produced these are not religion but interpretations of religion. (Saroush in Mir Hosseni 2000; 253) Mir Hosseni 2000; 253)

4. Equality of Men and Women in the Quran; According to Margot Badran ( 2003) 4. Equality of Men and Women in the Quran; According to Margot Badran ( 2003) Muslim Women’s Theological Enquiry consists of the application of hermeneutics Muslim Women’s Theological Enquiry consists of the application of hermeneutics to Quran;s Tafsir ( exegetical Studies) and contesting claims of female inferiority . to Quran;s Tafsir ( exegetical Studies) and contesting claims of female inferiority . It basically takes three approacoes It basically takes three approacoes

a. Revisting ayaats of Quran to correct the introduction of al israiliyaat as regards a. Revisting ayaats of Quran to correct the introduction of al israiliyaat as regards Human Creation and accounts of Human Fall from Heaven that support male Human Creation and accounts of Human Fall from Heaven that support male superioritysuperiority

b. Citing Ayaat that enunciate equality of men and women in Quranb. Citing Ayaat that enunciate equality of men and women in Quran

c. Deconstructing/rereading ayats that since centuries are interpreted so as to c. Deconstructing/rereading ayats that since centuries are interpreted so as to justify male domination. justify male domination.

Islam’s Concept of Femininity and MasculinityIslam’s Concept of Femininity and MasculinityFocus of Islamic thought is on male and female qualities Focus of Islamic thought is on male and female qualities notnot onon menmen andand womenwomen and raises and raises

deep questions. Who is the real man? Who is the real Woman? deep questions. Who is the real man? Who is the real Woman?

Human beings manifest the Names of Allah who has a Human beings manifest the Names of Allah who has a JalalJalal side (masculine, powerful side (masculine, powerful majesty) and majesty) and JamalJamal side (feminine, wonderful kindness) that fall together in Allah as side (feminine, wonderful kindness) that fall together in Allah as KamalKamal. .

Theologians see a reference to the Divine Names of God (2 complementary categories) in the Theologians see a reference to the Divine Names of God (2 complementary categories) in the Quranic expression ‘two hands of Allah’. Quran states that only human beings among all Quranic expression ‘two hands of Allah’. Quran states that only human beings among all other creatures were created with two hands of God (Quran 38: 76) there is also a other creatures were created with two hands of God (Quran 38: 76) there is also a Hadith that ‘both the hands of God are Right (positive) hands’Hadith that ‘both the hands of God are Right (positive) hands’

Quran quotes God as saying that “Of everything We created a pair”. One such pair is the Quran quotes God as saying that “Of everything We created a pair”. One such pair is the Pen (Qalam) and the Tablet ( Lo’h)Pen (Qalam) and the Tablet ( Lo’h)

the symbol of Divine Intellect is the Pen (masculine) and the Divine Message (Quran) is the symbol of Divine Intellect is the Pen (masculine) and the Divine Message (Quran) is preserved in the Tablet (preserved in the Tablet (Al-Lo’h-e- Mahfooz, Al-Lo’h-e- Mahfooz, the Universal Soul or Feminity) Iqbal in the the Universal Soul or Feminity) Iqbal in the praise of Allah says praise of Allah says Lo’h bhi tou Qalam bhi tou Tera Wajood Alkitab Lo’h bhi tou Qalam bhi tou Tera Wajood Alkitab

Another pair is the Arabic alphabets Another pair is the Arabic alphabets Alif Alif andand Bai’: Bai’: The Arabic The Arabic Alif Alif stands stands for The Divine Creator,for The Divine Creator, Allah Allah symbolizing Divine Intellect (The First symbolizing Divine Intellect (The First Intelligence) also represented as Intelligence) also represented as QalamQalam.( The First Intellect) .( The First Intellect) Alif Alif also also represents the masculine in the pair represents the masculine in the pair Alif Bai Alif Bai whereas whereas Bai Bai represents the represents the feminine in this pair . The Arabic Alphabet feminine in this pair . The Arabic Alphabet Bai’ Bai’ also symbolizes the Lo’h also symbolizes the Lo’h (Universal Soul).(Universal Soul).

The power of the alphabet The power of the alphabet Bai Bai : The : The firstfirst wordword ofof QuranQuran isis BismillahBismillah. . The The first Ayat of Quran is first Ayat of Quran is Bismillahir- Rahmanir- Rahim. Bismillahir- Rahmanir- Rahim. Thus the alphabet Thus the alphabet with which Quran starts iswith which Quran starts is Bai’Bai’. . There is a famous saying of Hazrat Ali There is a famous saying of Hazrat Ali that “If I start disclosing to you the secrets and powers of the Alphabet that “If I start disclosing to you the secrets and powers of the Alphabet Bai Bai of of Bismillahir- Rahmanir-Rahim, Bismillahir- Rahmanir-Rahim, all the water in all the oceans, if turned all the water in all the oceans, if turned into ink, will finish but the explanation of the attributes of alphabet into ink, will finish but the explanation of the attributes of alphabet Bai Bai will still not be complete.will still not be complete.

According to Islamic thought Quran is summarized by Allah in According to Islamic thought Quran is summarized by Allah in SurahSurah AlAl Fatiha (Alhamd Sharif)Fatiha (Alhamd Sharif) and and Surah Al Fatiha Surah Al Fatiha is summarized in the first is summarized in the first Ayat of Quran which is “Ayat of Quran which is “Bismillahir- Rahmanir- RahimBismillahir- Rahmanir- Rahim and Bismillah is and Bismillah is summarized in Alphabet Bai summarized in Alphabet Bai

Islamic thought views women and men as 2 kinds of human being performing Islamic thought views women and men as 2 kinds of human being performing complementary functions. Humans manifest the 99 Names/Attributes of Allah complementary functions. Humans manifest the 99 Names/Attributes of Allah who has a who has a JalalJalal ( (masculine, powerful majesty) side and a masculine, powerful majesty) side and a JamalJamal (feminine, (feminine, wonderful kindness) side, that fall together in Allah as his wonderful kindness) side, that fall together in Allah as his KamalKamal. It is said that . It is said that Allah’s Allah’s JamaliJamali Attributes/ Names are more abundant than his Attributes/ Names are more abundant than his JalaliJalali Attributes. Attributes. Thus his Thus his Jamal (Rahm),Jamal (Rahm), out weighs his out weighs his Jalal (Qahr and Jabar).Jalal (Qahr and Jabar).

As God’s mercy (femininity) precedes His wrath (masculinity), so remaining As God’s mercy (femininity) precedes His wrath (masculinity), so remaining within this framework, ‘the goal for a within this framework, ‘the goal for a Muslim feminist/Muslim feminist/ is to again re-establish is to again re-establish in this world the vision of ‘The Divine Feminine’ The in this world the vision of ‘The Divine Feminine’ The Al Rahman-i- RaheemAl Rahman-i- Raheem..

Though women despite the Devine message of Justice and Equality in Quran are Though women despite the Devine message of Justice and Equality in Quran are still imprisoned in the dungeon of tribal-feudal cultures. I end this still imprisoned in the dungeon of tribal-feudal cultures. I end this Presentation sounding the bugle of protest following in footsteps of Presentation sounding the bugle of protest following in footsteps of Hazrat Hazrat Umme SalaamaUmme Salaama and raising the slogan of the and raising the slogan of the MusalmanMusalman gender activists that gender activists that

““If You will Subjugate Me in the Name of God then by God If You will Subjugate Me in the Name of God then by God

I Will Stand Up and Rise in the Name of God”I Will Stand Up and Rise in the Name of God”