muslima aktiv

Musafira hat geschrieben:Mir ist Khaled Abu-el-Fadl, obwohl Mann, wesentlich lieber als diese Gelehrte der Al-Azhar Universitaet (Name ist mir entfallen), die weibliche Beschneidung rechtfertigt und meint, Eheleute, duerften sich niciht nackt sehen.

Elisabeth hat geschrieben:Ich kann von einem Arzt kaum erwarten, dass er alle Kranheiten, die er an mir behandeln soll auch schon selber durchgemacht haben muss, um einfühlsam genug zu sein.

malaika hat geschrieben:

Musafira hat geschrieben:Mir ist Khaled Abu-el-Fadl, obwohl Mann, wesentlich lieber als diese Gelehrte der Al-Azhar Universitaet (Name ist mir entfallen), die weibliche Beschneidung rechtfertigt und meint, Eheleute, duerften sich niciht nackt sehen.

Souad Saleh? Die mag ich auch nicht.

Birtanem hat geschrieben:Nun, ich persönlich halte auch wenig von männlichen Geburtshelfern. Ich glaube nicht, daß ich mir von einem Mann sagen lassen möchte, wie ich mich in einer Situation, die seinen Erfahrungshorizont weit übersteigt, zu verhalten habe.

Birtanem hat geschrieben:Keine Ahnung, wie neutral al-Ahram ist, aber es ist immerhin ein Interview mit ihr höchstselbst:

http://weekly.ahram.org.eg/2005/766/profile.htm

Fatima hat geschrieben:Sie wendet sich gegen strikte Geschlechtertrennung und Niqab, aber auch gegen Feminismus.

Von Befürwortung der weibl. Genitalverstümmelung steht in dem Text nichts. Irgendwie würde das zu so einer Power-Frau auch gar nicht so recht passen.

Fatwas and Feminism: Women, Religious Authority, and Islamic TV

Soad Saleh, one of the world’s leading female scholars of Islam, fields requests for religious advice each week from callers across the Arab world.

Seated at a gilded table on the set of her Egyptian satellite TV show, Women’s Fatwa, Saleh provides religious rulings on a wide range of subjects. How many months can a man be away from his wife if he is working in another country? Under what conditions is polygamy acceptable? How can a financial dispute between sisters be settled?

During one episode in late March, a young Egyptian woman named May called in. Six months ago, when she married her husband, he promised she could continue working as an engineer. Now he is insisting she stay at home. He has even locked her in the house while he is at work to prevent her from leaving.

She doesn’t want a divorce, because she fears people will blame her. What should she do?

Saleh paused briefly, looking traditional but stylish in her periwinkle hijab, or headscarf, and simple rimless eyeglasses. “You probably agreed to marry this man because he is committed to his house and responsibilities,” she said.

“Yes,” May said.

“Being committed, according to Islam, does not mean you pray in the mosque and then oppress your wife at home. Being committed means that you follow Allah’s rules in managing your relations with people,” Saleh said. But she does not urge May to leave her husband, instead urging her to be patient.

“You have to wait until you deliver your children,” she said, “and then, God willing, you will get busy raising your babies.”
…

Saleh has given some advice that would make secular women’s rights activists shudder. A light beating of a wife who betrays a faithful and caring husband, she has argued, is preferable to divorce because it preserves the sanctity of the family. Her advice to May—to stick to an abusive marriage for the sake of future children—seems to Western ears particularly harsh.

Her brand of feminism is separate from, and in some ways at odds with, feminism as generally understood by secular activists. Saleh and other Islamic feminists do not seek exact equality under the law for men and women, because they believe God, as revealed in the Quran and other holy texts, gave the sexes specific strengths and weaknesses.

But Saleh’s program is also challenging long-standing Islamic orthodoxy—even by the mere fact of its existence. The right of women to issue fatwa, or Islamic legal opinions, remains controversial, but that hasn’t stopped Saleh or others like her. “Whether women can issue fatwas is a big issue all over the Muslim world,” says Clark Lombardi, an expert on Islamic law at the University of Washington. “I think the tide is definitely with the women-can-do-it faction, but who knows how long it will take for the war to be over.” …

Anisah hat geschrieben:Recent findings by a scholar at the Oxford Center for Islamic Studies in Britain, however, may help lower those barriers and challenge prevalent notions of women’s roles within Islamic society. Mohammad Akram Nadwi, a 43-year-old Sunni alim, or religious scholar, has rediscovered a long-lost tradition of Muslim women teaching the Koran, transmitting hadith (deeds and sayings of the Prophet Muhammad) and even making Islamic law as jurists.
http://www.nytimes.com/2007/02/25/magaz ... say.t.html

… This text (leaving aside Nadwi’s own agenda) will speak differently to every reader. For some it will be a very complete commentary on Islamic scholarship; for others, it will provide an orthodox perspective on women’s role in Islam. Nevertheless, despite the optimistic reviews, I find this text useful but not necessarily empowering. Nadwi still has an agenda to contest the “Westernization” of Muslim scholarship and feminist movements that threat to “misuse” Islamic knowledge. While I expected this after the first ten pages, I cannot help but wonder, when will Islamic scholars look at the usefulness of using other approaches, and when will they recognize that feminism (in its many forms) and “Westernized approaches” may enrich Islamic knowledge instead of undermining it?

http://www.patheos.com/blogs/mmw/2012/0 ... ment-11478