Leila Ahmed Women And Gender In Islam Pdf

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A combination of Islam and feminism has been advocated as "a feminist discourse and practice articulated within an Islamic paradigm" by Margot Badran in Islamic feminism is defined by Islamic scholars as being more radical than secular feminism [3] and as being anchored within the discourse of Islam with the Quran as its central text. In Bangladesh , Khaleda Zia was elected the country's first female prime minister in , and served as prime minister until , when she was replaced by Sheikh Hasina , who maintains the prime minister's office at present making Bangladesh the country with the longest continuous female premiership. Islamic feminists interpret the religious texts in a feminist perspective.

Women and Gender in Islam: Historical Roots of a Modern Debate / Edition 1

This chapter focuses on recent debates on women and Islam as framed in the Western media. Unable to display preview. Download preview PDF. Skip to main content. This service is more advanced with JavaScript available. Advertisement Hide. Women and Islam in the Western Media.

Women and Gender in Islam: Historical Roots of a Modern Debate

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Are Islamic societies inherently oppressive to women? In this book Leila Ahmed adds a new perspective to the current debate about women and Islam by exploring its historical roots, tracing the developments in Islamic discourses on women and gender from the ancient world to the present. In order to distinguish what was distinctive about the earliest Islamic doctrine on women, Ahmed first describes the gender systems in place in the Middle East before the rise of Islam. She then focuses on those Arab societies that played a key role in elaborating the dominant Islamic discourses about women and gender: Arabia during the period in which Islam was founded; Iraq during the classical age, when the prescriptive core of legal and religious discourse on women was formulated; and Egypt during the nineteenth and twentieth centuries, when exposure to Western societies led to dramatic social change and to the emergence of new discourses on women. Throughout, Ahmed not only considers the Islamic texts in which central ideologies about women and gender developed or were debated but also places this discourse in its social and historical context. Her book is thus a fascinating survey of Islamic debates and ideologies about women and the historical circumstances of their position in society, the first such discussion using the analytic tools of contemporary gender studies.

In she published her book Women and Gender in Islam , which is regarded as a seminal historical analysis of the position of women in Arab Muslim societies. Thomas Professor of Divinity chair since In , Ahmed received the University of Louisville Grawemeyer Award in Religion for her analysis of the "veiling" of Muslim women in the United States, in which she described her rejection of her own previous critiques of the veil as sexist in favor of the view that the veil, when voluntarily chosen, is a progressive and feminist act. The Ahmed family became politically ostracized following the Free Officers Movement in Her father, a civil engineer, was a vocal opponent of Gamal Abdel Nasser 's construction of the Aswan High Dam on ecological principles.

Women and Gender in Islam

Ahmed, L. Women and gender in Islam: historical roots of a modern debate. New Haven: Yale University Press. Ahmed, Leila.

Women and Gender in Islam: Historical Roots of a Modern Debate

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Also Available in: Cloth. This is a book that must be read. No other general survey of women and gender in Islam exists. I am deeply grateful to Leila Ahmed for giving us this book. This is a highly original, well-researched book that explores a topic of great current interest in a responsible and enlightening fashion. The passion Ahmed feels for the plight of Middle Eastern women is matched only by her commitment to a style of scholarship that is parsimonious, sober, rigorous and dispassionate. The thematically rich arguments of her book are centered on debunking the Islamic and colonialist myths about Muslim women, as well as correcting what she feels are erroneous assumptions made by some Western feminists.

Mesopotamia- Growth of urban societies increased male dominance, as well as military competitiveness. Law codes institutionalized males as the head of the family. There were parallels with Islamic and Byzantine legal thought in regards to gender. Passing on of property through the sons gave more importance to the male and facilitated more male dominance in society. Muhammad only said his wives should be secluded, not all Islamic women. The Transitional Age- Koran expressly notes the equality of men and women. In the scripture there is also common and identical spiritual and moral obligations placed on all individuals regardless of sex.

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