Islamic Feminism Research Articles

Spatial Modesty: The Everyday Production of Gendered Space in Segregated and Assimilative Organizations

AbstractThis article explores the relations between organizational spatiality, gender and religion‐informed cultural practices. Theoretically grounded in Lefebvre's spatial theory and informed by Islamic feminism, it examines the significance of Islamic spatial modesty in (re)constructing and sustaining gender (in)equalities in financial institutions in Pakistan. The analysis reveals that the work‐space of Pakistani banks is gendered in ways that reflect the practices of purdah (Islamic modesty), while being adjusted and resisted to fit with the cultural practices of the organization, in what we call ‘selective appropriation of spatial modesty’. The article advances gender and organizational space scholarship by critically assessing Lefebvre's theory of space through the lenses of Islamic feminism and offers a cultural‐religious understanding of space theory.

Breaking the chains: women’s writing against patriarchy in Saudi narratives

ABSTRACT Patriarchy in the Arab, mainly Saudi culture, is charged with complexities and contradictions as it thrives on the instrumentalisation of strict religious discourses and social norms, which are often used to legitimize the patriarchal oppression of women and the denial of their rights. This article examines patriarchy in two Saudi novels, one written by a male author and the other by a female author within their contexts: Hend and the Soldiers and Ikhtīlas. It also seeks to distinguish between patriarchal norms and Islamic teachings. The analyses draw on Islamic feminist theory, benefit from its cultural and literary dimensions that align with the Saudi context, and use an interdisciplinary approach; the study explores how women’s writing strategies in the selected novels challenge sociocultural and patriarchal perceptions and stereotypes of Saudi women’s roles and status and seek change in the male-dominated Saudi sociocultural system. The article challenged stereotypes of Saudi women by emphasizing their diversity and complexity. It also showed that women’s issues are universal concepts that can be expressed in ways that respect different cultural contexts.

Negotiating Islam and feminism: the political and social participation of Muslim women in Barcelona

ABSTRACT In secular contexts, the growing presence of Muslim women activists in the public sphere has challenged the stereotype that Islam plays an oppressive role in women’s emancipation and liberation. The relationship between secular feminism and religion is far more complex. This article explores how socially or politically engaged Muslim women understand, negotiate, and challenge secular feminist discourses and practices in Barcelona, Spain. Based upon 28 semi-structured interviews, informal conversations, and participant observation of political events, this article identifies three different positionings towards feminism: (1) women who identify as ‘feminist’, (2) women who identify as ‘Islamic feminist’, (3) women who express ambivalence regarding both feminism and Islamic feminism. Far from being a static classification, these three positionings show the different dilemmas that women face over the course of their lives. I discuss the way they are the result of negotiations and ‘recognition gaps’ in feminist movements.

The Resistive Gaze in Kuwaiti Screendance: An Analysis of Women’s Zar Dance in Alsamt (1979) and Mohammed Ali Road (2020)

This article examines representations of women performing the zar dance in the Kuwaiti film Alsamt/The Silence (1979) and television show Mohammed Ali Road (2020). A review of scholarship overviews the history of the zar dance in Kuwait and examines representations of women’s dance in Kuwaiti screendance. A comparative analysis of the zar dance scenes in Alsamt and Mohammed Ali Road considers the reasons why the latter exemplar was censored from Kuwaiti television. The analysis draws on Kuwaiti Islamic feminist perspectives to take up a consideration of multiple gazes that frame the cine-choreography of the zar dance and shape representations of women’s dance in Kuwait. Expanding on these theoretical foundations, describe how patriarchal and resistive gazes influence the way the camera shapes representations of women’s dance performances in Kuwaiti film and television.

Addressing Qurʾan 4:34: Muslim Feminists’ Hermeneutics vs. Mahmoud Muhammad Taha’s Hermeneutics

Abstract How to approach the Qurʾan to say ‘no’ to Q.4:34? This article explores the question by analyzing and evaluating the approaches to the Qurʾan by Muslim feminists and the Sudanese Sufi scholar, Mahmoud Muhammad Taha (d. 1985). The article argues that Taha’s hermeneutical approach to the Qurʾan which categorizes the ethical verses in the Qurʾan as universal and the legal verses in the Qurʾan as historical, provides a coherent framework for saying ‘no’ to this verse. On the other hand, Muslim feminists, such as Amina Wadud, Asma Barlas and Riffat Hassan, approach the Qurʾan by way of reinterpreting those verses in the Qurʾan which have a literal meaning reflecting gender inequality. These feminists reinterpret these verses considering the overall ethical worldview of the Qur’an and the ethical verses which contain notions of equality and justice. However, in the reinterpretation of these verses considering the ethical worldview, these feminists, in our view, rather end up misinterpreting the Qurʾan.

Feminist Movement in Turkey in the 1990s

According to a feminism worldview, women should have economic, social, civil, political, and cultural rights. For this, women need to go a long, controversial and interesting path. On the one hand, they are aware of their place in society, in the state, and on the other hand, they are trying to change the cultural norms that cause oppression. Turkey is the only country in which the majority of the population is Muslim, and at the same time, it is a candidate for EU membership. Turkey has managed to create a progress-oriented state. This is a well-planned and calculated path with predetermined steps, paved with the reforms of the founder of the republic, Mustafa Kemal Atatürk (1881–1938). The problem of feminism is one of the most lively topics in republican Turkey. The processes taking place in the Ottoman Empire at the end of the 19th century and at the beginning of the 20th century prepared a solid ground for further development of the feminist movement. On October 29, 1923, after Turkey was declared a republic, the feminist movement took a new direction. The feminist movement in Turkey went through three periods. The first period includes the processes of the collapse of the Ottoman Empire and “Europeanization”, which led to the advancement of the women’s problems to the fore and the active struggle for the rights and place of educated Ottoman women in society. The second period was determined by the civil law on the participation of women in elections, adopted in republican Turkey in 1926. And the third one was the period of the 1990s, when the feminist movement became more widespread and active. Feminist policies have been founded and carried out, the role of women in government structures has increased; feminist organizations were created in Istanbul, Ankara and Antalya, etc. In the 1990s, the movement of Muslim feminists, Islamist women, known as “Islamic feminism”, became active in Turkey. After the creation of the republic in Turkey, religious associations came under the direct subordination and control of the state. There have been prepared various projects to solve women’s problems. Centers for the study of women’s issues have been opened at universities. For the first time, women spoke openly about sexual freedom, etc.

Solidifying interstitial space (the third gender) for hijra/khwajasara through Islamic feminist hermeneutics: a trans inclusive approach

Solidifying interstitial space (the third gender) for hijra/khwajasara through Islamic feminist hermeneutics: a trans inclusive approach

Between the ballot and the bullet: rebel-to-party transformations and the structure of the competitive field

ABSTRACT When rebel groups transition to electoral parties and participate in the democratic process, the prospects of peace are often fragile. We argue that rebel parties’ capacity to effectively participate in the electoral arena and contribute to post-conflict stability is contingent on the nature and legacies of the wartime competitive field. Where rebels and politicians shared claims of representation over their constituents in wartime, we argue that elections-related violence is likely in postwar elections when the rebels transition towards political parties. These former rebel parties challenges established electoral holds of political actors who previously represented the community at the ballot box while collaborating with insurgents. The transformation from wartime allies to direct electoral competition creates new incentives for violence, especially where violence is already normalized. Conversely, where established politicians maintain hegemonic representation of their constituency, they create strong barriers to entry for former insurgents in the electoral realm. As a result, the incentives for violence are much reduced. We analyse the Moro Islamic Liberation Front’s transformation into the United Bangsamoro Justice Party after the Comprehensive Agreement on the Bangsamoro.

Conservative Muslim and textual interpretation of the hadiths in polygamy propaganda in Indonesia

The pro-polygamy movement in Indonesia demonstrates not only Islamic doctrine and identity but also the rise of conservative Islam which is legitimized by an understanding of particular hadiths. This article aims to describe polygamy propaganda carried out by conservative Muslim groups on social media which is based on a literal textual understanding of religious texts. This qualitative research used gender analysis to investigate male dominance in polygamous propaganda employing hadith to recruit polygamous class participants. Data for the study were gathered from social media platforms (Facebook, Instagram, and YouTube) as well as online news about polygamy mentoring programs. The polygamous traditions employed by two mentorship communities in Indonesia such as Dauroh Poligami Indonesia (DPI) and Forum Poligami Indonesia (FPI), were used in this study. Polygamy traditions have been selected and interpreted to support polygamy, viewed as mandatory for men, with conservative narratives that support the propaganda of how to marry four wives. It is regarded as a symbol of individual piety and an Islamic lifestyle, inextricably linked to the materialization of religion, which provides polygamy with social and spiritual bliss. Therefore, polygamy propaganda initiated debate among Muslim feminist movements to advocate for gender equality and women's empowerment in modern Indonesia.

Perceived Discrimination among Muslim, Muslim Feminist, and Feminist Women in Türkiye

The current study aims to explore the perceived discrimination among three women groups in Türkiye: Muslims, Muslim feminists, and feminists. Four hundred fifteen women aged 18-76 (M = 40.6, SD = 16.5) participated in the study. The sample included 177 Muslim women, 92 Muslim feminists, and 146 feminist women. We found significant differences in perceived individual and group discrimination in three women groups. While at the individual level, all groups differed from each other, at the group level discrimination, self-labeling feminists did not differ, yet Muslim women perceived the lower levels of discrimination. Feminists indicated experiencing discrimination mostly from their close ones and outgroups/others. At the same time, Muslim women specified discrimination mostly from religious people, and Muslim feminist women indicated discrimination mostly from outgroups/others and school/work environments. The findings were discussed in terms of the literature on the subject. Future research is encouraged on the authentic identities of women in Türkiye and their discrimination experiences.

Gender segregation in the friendship networks of Muslim youth in Germany: the role of chastity norms

ABSTRACT Western Muslim youth engage less in romantic relationships than their non-Muslim peers, an observation usually attributed to chastity norms that oppose Muslim youths’ premarital sexual activity. In this study, I ask whether chastity norms also shape cross-gender interaction beyond romantic relationships and lead to fewer cross-gender friendships among Muslim than non-Muslim youth. To isolate the consequences of chastity norms from institutionalized practices of gender segregation in Muslim religious communities, I study friendship-making in German coeducational schools, which provide ample opportunities for cross-gender friendships. I apply multilevel exponential random graph models to large-scale data on adolescents’ school-based friendship networks, finding cross-gender friendships to be generally infrequent but notably rarer among Muslim than non-Muslim youth. However, this lack of cross-gender friendships is limited to Muslim youth who hold strong chastity norms, while more liberal Muslim youth have as many cross-gender friends as non-Muslims. Among non-Muslims, chastity norms are unrelated to cross-gender friendships.

Kontribusi Pemikiran Tokoh Feminisme Islam

Women in Islamic studies have reached a very important position. Many gender activists have discussed this topic, especially regarding gender equality. Several prominent feminist figures in the struggle for women's rights and gender equality include Qasim Amin, Amina Wadud Muhsin, and Fatimah Mernissi. Each of them has their own views about women. This article was prepared with the aim of presenting several opinions from these feminist figures and then extracting them. The writing of this article applies library research methods by collecting library materials sourced from books, journals and online articles. Based on this study, the view is obtained that Islamic feminist thought is very influential in reconstructing the interpretation of the position of women in Islamic law. This is a form of confirmation that interpretation is a subjective matter that is greatly influenced by the interpreter. Muslim feminist thought is actually relevant to the current context where men and women have equal positions.

On the Logic of Islamic Feminism: A case study of Minangkabaunese Matrilineality

This article aims to seek (1) a new meaning of Islamic feminism and (2) its logical structure whether traditional or modern in its nature. I will examine Etin Anwar’s distinction between ‘Islamic feminism’ and ‘Muslim feminism’ and discuss the potential of self-ownership for developing arguments in favor of gender justice. While Anwar’s definition of Islamic feminism excludes male feminists in such a way, I argue that it is not strategic for gender justice, and it would be necessary to adopt self-ownership into the discourse of Islamic feminism instead. This suggestion manifests in the Minangkabau matrilineal setting, in which case men share their self-ownership with their wives, mothers, and sisters due to the institution of bundo kanduang. As a consequence, Minangkabaunese Muslim men shoulder some extra filial duties but enjoy nothing from the inheritance division. I also conducted several in-depth interviews with some experts concerning this issue. The upshot is that Islamic feminism should be inclusive of male feminists, and it should pay attention to the modern logic of dialetheia instead of the traditional logic.

Al-Qur'an Solutions in Internal and External Moderation of Religious People in Indonesia

This study aims to find out the religious moderation teachings of Nahdlatul Ulama (NU) and Muhammadiyah in the concept of Nusantara Islam and Progressive Islam and its relationship with the verses of the Qur'an. The study employs a qualitative-descriptive research approach, focusing on observable human behavior and using library research methods to gather primary, secondary, and tertiary materials. The research contributes by examining how these guidelines can be applied both within the Muslim community and in interactions with people of other religions. The results of the research show that, from outside Islam, the Prophet Muhammad brought the teachings rohmatan lil 'alamin. In addition, examining the role of interfaith dialogue in enhancing religious tolerance and cooperation could provide insights into overcoming existing challenges.

Islam Nusantara vs Progressive Islam: Dynamics and Transformation in the Modern Context of Indonesia

This journal explores the comparative dynamics and transformative processes of Islam Nusantara and Progressive Islam within the modern Indonesian context. Islam Nusantara, rooted in local traditions and cultural syncretism, emphasizes moderation, tolerance, and integration with indigenous practices. In contrast, Progressive Islam focuses on rationalism, reform, and socio-political activism, drawing from contemporary interpretations of Islamic teachings. This study examines the historical evolution, theological foundations, and socio-political implications of both movements, highlighting their respective responses to global challenges and local contexts. By analyzing primary sources, field studies, and interviews with key figures, this research elucidates the complexities and intersections between these two paradigms. The findings reveal how Islam Nusantara and Progressive Islam shape Indonesian Muslim identity, influence public discourse, and contribute to the broader narrative of Islamic thought in the 21st century. This study provides a nuanced understanding of the ongoing negotiation between tradition and modernity in Indonesian Islam, offering insights into the future trajectories of these influential movements.

Embodied Experiences and Islamic Feminist Ethics: Gender Equality and Abortion in US Muslim Women’s Interpretive Communities

Embodied Experiences and Islamic Feminist Ethics: Gender Equality and Abortion in US Muslim Women’s Interpretive Communities

Puritan, Moderate, and Liberal Youth Muslim: Islamic Identity Typology Among Generation Z Students in Indonesian Universities

The objective of this article is to examine the categorization of student’s comprehension of religion within two Indonesian universities, namely Universitas Islam Bandung and Universitas Pendidikan Indonesia, due to the presence in promoting Islamic values by offering Islamic religious education subject and religious mentoring programs in the curriculum that have a significant impact on student’s religious beliefs. The research employed a cross-sectional survey with descriptive analysis and utilized a sample of 139 students from both universities. It identified three typologies of Islamic identities within the students: first, the Puritans, who are identical to the Indonesian Salafist local leader Yazid bin Abdul Qadir Jawas; second, the moderate Islam, influenced by Yusuf al-Qardhawi's teaching; and third, the liberal, associated with Ulil Abshar Abdala's Jaringan Islam Liberal movement. The findings are: The students enrolled in the Islamic Religious Education at Universitas Islam Bandung showed a predominant inclination towards the Puritans (50-53.3%), the moderate (30%), and the liberal (16.7-20%), respectively. Within Universitas Pendidikan Indonesia's student reveals a trend towards the Puritans (30-43.3%), the moderate (26.7- 50%), and the liberal (20-30%), respectively. This shows there is a strong inclination towards the Puritans within both universities, and it is recommended that both universities formulate policies and strategies for strengthening religious moderation.

A Christian Perspective on Islamic Concepts of Jihad, Iman And Islam in the Context of Mindanao Peace Process

This paper is an excerpt of a full-blown study that the author did on the role of religion in the peace process in Mindanao of Southern Philippines. It attempts to understand and analyze Islamic concepts of Jihad, Iman and Islam and their significance to the problem of armed conflict in Mindanao. Analyses of these concepts is based mainly from the perspective of Islamic liberation theology specifically on the works of Farid Esack, Asghar Ali Engineer, and Fazlur Rahman, whose thoughts on the subject are seen to have more relevance towards development of a contextual Islamic theology of peace and liberation that is reflective of the historical, socio-political, cultural, and economic conditions in Mindanao of Southern Philippines. The study attempts to understand the meanings of Jihad, Iman and Islam and draw out essential and significant theological, ethical, and political principles and values which are relevant to the issues of conflict in Mindanao of Southern Philippines, and the role of religion in the peace process. Based on the principles and values derived from the study of the said Islamic concepts, the study attempts to construct a theological and political agenda that is informed by the historical, social, and political context in Mindanao of Southern Philippines.

From Religious and Literary Sciences as a lever for Arab Feminism To "Islamic Feminism": From ͑Ᾱ'isha Abdel Raḥmān [Bint Al-Shāṭi'] (d. 1998) to Asmā' al-Murābiṭ (b. 1961-)

From Religious and Literary Sciences as a lever for Arab Feminism To "Islamic Feminism": From ͑Ᾱ'isha Abdel Raḥmān [Bint Al-Shāṭi'] (d. 1998) to Asmā' al-Murābiṭ (b. 1961-)

Women’s Islamic Shariah Compliant Dress: An Overview

Fashion and religion are often said to be interlinked because of the rise of modest dress trends for Muslim women. However, many Muslim women dress in Muslim trends not dictated by religious requirements; as a result, the Muslim clothes they wear do not match the standards for appropriate Muslim attire. The reason is clothing has a purpose for a Muslim in that it is a tool that may be used to hide “awrah”, which are areas of the body that should not be seen by anybody other than members of the same family in line with religious orders. In short, Muslims may only wear clothes that are according to the Islamic dress code, which is a Sharia rule that determines what forms of clothing are allowed (i.e., Halal) and prohibited (i.e., Haram). Increases in the media's portrayal of important persons dressed in Islamic clothing and the size of the market for Islamic apparel have helped to elevate Islamic clothing to the status of a major fashion trend. Modern forms of communication, especially the Internet and social networking sites, have helped bring Islamic feminism into the mainstream. Since modesty is a maqasid al-shari'ah, one might achieve it by covering awrah.