Although Muslims received their independence in the 1950s, they believed they were not being treated equally, as they felt suppressed and controlled by the Westernized elites. Muslim ideals and traditions were ignored by the Western leaders, which eventually resulted in a lot of tension between the oppressed Muslims and the Western civilization. Consequently, the Islamic revolution resulted in 1979 after the militant jihad’s decided to take action and defend themselves against the Soviet Union. The authors, Sardar and Davies believe that this sudden feeling of power led to the establishment of the Taliban. The creation of the Taliban was a way for the jihadi to create an idealistic Islamic state. However, current tension between the Jihadis and the West is extremely high, as both sides perceive each other as threats and enemies.
Sharia law, otherwise known as Islamic law, was created by the fundamentalists who are extremely strict to their Islamic views; a major reason for the Islamic Revolution. The fundamentalists believe that in order to make an idealistic Islamic state, everything must be revolved around Islamic law. The Sharia Law is not the equivalent of the Qur’an, yet it is still perceived as “laws from God.” Sharia laws do the opposite of liberating women, as it signifies the objection of women’s rights. Another key characteristic of the Sharia law is the punishment quality of it. The most extreme characteristics of punishment are known as the Hubud laws which are demonstrated when someone commits a certain crime. Beheading, torture by dismantling body parts, and stoning are some examples of punishment given by the Hubud laws. The puritan fundamentalists are concerned with the Hubud laws because they want the punishments to reveal that the “state is enforcing the whole of Islam” (Sardar and Davies, 118). The fundamentalists use these punishments as a way for people to behave and to demonstrate their seriousness.
I do not believe Islamic law has always been consumed with “punishment”. According to the No-Nonsense Guide to Islam, Puritan Fundamentalists are the only ones worried about punishment and crime laws. A while back, The Muhammad talked down on punishment, explaining how everyone is equal and nobody deserves punishment. Therefor, I believe that the recent Islamic fundamentalist believe in these punishments, such as cutting ones hands off as a recompensation for what they have done. I believe what has changed is Puritan Fundamentalist are concerned about never being able to go fully practice their religion because of the restraints from society and they are afraid of never returning to what is pure, so they are implementing these scary rules.
As stated by Margot Bardon in Islamic Feminism to a Muslim Holistic Feminism, Islamic feminism includes the awareness and analysis of gender inequality and women’s deprivation of their rights and efforts. There are several differences between “secular” and “Islamic feminism”. Secular feminism was established in the form of a social movement, while Islamic feminism began as a discourse of women’s rights and gender equality, taken from religious texts such as the Qur’an. Secular feminists focused on building new institutions of state and society using democratic, constitutional, and humanitarian argument. Secular feminism was also more concerned with the pubic sphere and favored the social movement, unlike Islamic feminist’s who went for a discourse in gender equality.
Islamic feminism has been a useful tool for addressing gender inequalities within Islamic societies and communities abroad. Women are beginning to take action and go back to texts to question the way men have perceived and written them. They are also beginning to strive to hold more higher positions like men do and are attempting to change the tradition of men always being the decision maker. The Musawah was also established, as they are a group that focuses on restructuring Muslim family laws. It is important that secular and Islamic feminists combine their ideals to help change the perception of Islamic women.
Badran, M. (2011). From Islamic Feminism to a Holistic Muslim Feminism. Retrieved from: https://blackboard.missouri.edu/bbcswebdav/pid-3161660-dt-content-rid-31263463_1/courses/SP2017.GERMAN.4810.01/From%20Islamic%20feminism%20to%20a%20Muslim%20Holistic%20feminism.pdf
Davies, M. & Sardar, Z. The No-Nonsense Guide to Islam. New Internationalist Publications, 2007. Print.