?Нет ни одного правоверного, чей сын, брат или отец не дрались бы сегодня с немцами, отстаивая с оружием в руках нашу общую Родину, так же, как и нет, наверное, ни одного, кто бы в тылу не помогал делу победы своим трудом на фабриках и заводах. Ибо мы, мусульмане Советского Союза, хорошо помним слова великого Пророка Мухаммада : "Хуббуль ватан миналь иман", что означает: "Любовь к Родине и её защита являются одним из условий веры". Помощь воину, идущему на фронт, вооружением равносильна участию в сражении. Мирный труд мужчин и женщин, занявших рабочие места ушедших на фронт воинов, равносилен участию в бою?.
Rachelle Fawcett is completing her MA in Islamic Studies at Hartford Seminary, has lived in Yemen and Egypt, and writes, speaks, and presents on Islamic feminism, cultural competency, pluralism, and critical theology.
So what is "Islamic feminism", how is it evolving, and who are the players? Dr Margot Badran, a graduate of al-Azhar University and Oxford University, defines "Islamic feminism" thusly:
…a concise definition of Islamic feminism gleaned from the writings and work of Muslim protagonists as a feminist discourse and practice that derives its understanding and mandate from the Qur"an, seeking rights and justice within the framework of gender equality for women and men in the totality of their existence. Islamic feminism explicates the idea of gender equality as part and parcel of the Quranic notion of equality of all insan (human beings) and calls for the implementation of gender equality in the state, civil institutions, and everyday life. It rejects the notion of a public/private dichotomy (by the way, absent in early Islamic jurisprudence, or fiqh) conceptualising a holistic umma in which Quranic ideals are operative in all space.
This is an important distinction. "Islamic feminism" is not simply a feminism that is born from Muslim cultures, but one that engages Islamic theology through the text and canonical traditions. A distinctly "Islamic" feminism, at its core, draws on the Quranic concept of equality of all human beings, and insists on the application of this theology to everyday life. Stemming from this basic definition, we encounter a plethora of different interpretations, movements, projects, and personalities, creating feminisms that have diverse faces. Often, women"s issues are trivialised into whether or not to wear the veil or shake hands with men outside their family, and while larger issues, such as domestic violence, are being strongly addressed, the central issue of what "equality" means and how it is expressed go largely ignored. For example, domestic violence is wrong because it creates pain and suffering and is unjust, but the central belief of a man"s right to rule over his wife is not always part of this discussion.
新聞報道一則：
The Rise of the Islamic Feminists http://www.thenation.com/article/rise-islamic-feminists/
Muslim women are fighting for their rights from within Islamic tradition, rather than against it. By Elizabeth Segran DECEMBER 4, 2013
Throughout the Muslim world, a groundswell of feminist sentiment is growing among women who are seeking to reclaim Islam and the Koran for themselves. For decades, many women believed they had to choose between their Muslim identity and their belief in gender equality. It was an impossible choice—one that involved betraying either their faith or their feminist consciousness. Four years ago, a global movement called Musawah—「equality」 in Arabic—began to make the case that women can fight for justice and equality from within Islamic tradition. For many Muslim women, this came as a revelation.
Musawah was spearheaded by twelve women, from countries as diverse as Egypt, Gambia, Turkey and Pakistan, who spent two years laying out the movement』s guiding principles. It was officially launched in 2009 at a meeting in Kuala Lumpur that brought together 250 Muslim activists, scholars, legal practitioners and policy-makers from forty-seven nations. The organization is currently based in Malaysia, but will periodically move its secretariat and leadership council from country to country. At its core, Musawah operates on the belief that Islam is not inherently biased toward men: patriarchy within Muslim countries is a result of the way male interpreters have read Islamic texts. With this framework for action, Musawah empowers women to shape the interpretations, norms and laws that affect their lives, then push for legal reform in their respective countries.
(略)
最後借該文圖片和圖注一用侵刪：
Women protesting in Benghazi, Libya, in 2011 against the Qaddafi dictatorship (Ryan Calder)
（另附Musawah運動的官方網址（暫未仔細研究過）：About Musawah；和 某平權組織收集的Musawah簡介資料: Musawah – A Global Movement for Equality and Justice in the Muslim Family）
Leila Ahmed - Egyptian-American professor of women"s studies
Qasim Amin - an early advocate of women"s rights in Islamic society
Elvia Ardalani - a Mexican writer and author of De cruz y media luna/ From Cross and Crescent Moon
Begum Rokeya Sakhawat Hussain - A Bangladeshi gender equality activist, founder of the first Muslim girls" school in Bengal, authored Sultana"s Dream (an early work of feminist science fiction), The Woman in Captivity (Bengali: ???????????), Essence of the lotus (Bengali: ???????) and several other feminism based publications.
Asma Barlas - Pakistani-American professor at Ithaca College, and author of "Believing Women" in Islam: Unreading Patriarchal Interpretations of the Qur"an
Mukhtaran Bibi - Pakistani advocate for rape prevention and women"s rights
Shirin Ebadi - Iranian lawyer and human rights activist who founded the Association for Support of Children"s Rights. Also, a Nobel Peace Prize winner in 2003 for her efforts in promoting democracy and human rights especially for women and children.
Farid Esack - male supporter and scholar
Soumya Naamane Guessous - Moroccan sociologist and campaigner on inheriting citizenship
Zaib-un-Nissa Hamidullah - Pakistan"s first woman columnist and editor, first woman to speak at Al-Azhar University, and author of The Bull and the She Devil
Riffat Hassan - Pakistani-American theologian and scholar of the Qur"an
Hamida Javanshir - Azerbaijani philanthropist, co-founder in 1910 of the Muslim Women"s Caucasian Benevolent Society
Na"eem Jeenah - South African scholar and activist
Shamsunnahar Mahmud - Bengali writer, educationalist, politician and activist.
Irshad Manji - Canadian journalist, author of The Trouble with Islam Today
Fatema Mernissi - Moroccan writer
Ebrahim Moosa - South African scholar on Islamic law, based at Duke University
Shirin Neshat - Iranian-born American artist
Asra Nomani - Indian-American journalist, author of Standing Alone in Mecca: An American Woman"s Struggle for the Soul of Islam
Nawal El Saadawi - Egyptian author
Hoda Shaarawi - early advocate of Egyptian women"s rights
Shamima Shaikh - South African women"s rights activist and journalist
Zilla Huma Usman - Pakistani politician and activist, assassinated Feb 2007
Amina Wadud - African American professor and author
Benazir Bhutto- Prime Minister of Pakistan, assassinated December 27, 2007
Raheel Raza - Canadian writer, speaker, human rights advocate to lead 1st woman-led prayer
Shahla Sherkat - Award-winning Iranian journalist, prominent feminist author, a pioneer of the Women"s rights movement in Iran
Muslim feminists work as independent agents to redefine their own lives as women, counter patriarchal hegemony, and strive for more egalitarian arrangements in families, communities, and nations in accordance with their views on the Quran"s egalitarianism. The articulation of awareness of the unequal construction of gender and of the domination of males over females began in the late nineteenth century in the Muslim world. Feminists insist on equality of men and women as citizens in the public sphere and accept the complementarity of roles in the family sphere. Modes of expression include creative and scholarly writings, everyday activism, and organized movement activism.
In the late nineteenth and early twentieth centuries, the major issues addressed were domestic seclusion and veiling, the need for female education, and elimination of women"s oppression.
In the second half of the twentieth century, major issues were gender roles and relations in family and society, sexual abuse and exploitation, misogyny, patriarchy, and women"s gender and class oppression linked with imperialist oppression.
At the end of the century, major trends were the construction of modern women citizens, reform of Muslim family law, respect for women"s bodies, access to education as well as healthcare and family planning, confrontation of issues related to women"s dress and mobility, and official recognition of the changing role of women in the public sphere and the workplace.
Fatima Mernissi (b. 1940) is a Moroccan sociologist and writer. Born in Fez to a middle-class family, Mernissi studied at the Mohammed V University in Rabat and later went to Paris, where she worked briefly as a journalist. She pursued her graduate education in the United States and in 1973 obtained a PhD in sociology from Brandeis University. Returning to Morocco, she joined the sociology department at Mohammed V University, where she long lectured while also holding a research appointment at the Moroccan Institut Universitaire de Recherche Scientifique, also in Rabat.
As one of the best known Arab-Muslim feminists, Mernissi?"s influence extends beyond a narrow circle of intellectuals. She is a recognized public figure in her own country and abroad, especially in France, where she is well known in feminist circles. Her major books have been translated into several languages, including English, German, Dutch, and Japanese. She writes regularly on women"s issues in the popular press, participates in public debates promoting the cause of Muslim women internationally, and has supervised the publication of a series of books on the legal status of women in Morocco, Algeria, and Tunisia.
（以下略，參見：Mernissi, Fatima, 摘自The Oxford Encyclopedia of the Islamic World）
