Wanawake katika Uislamu

Amira Burghul

Despite major consensus amongst a large number of philosophers and historians that the

principles and teachings of Islam caused a fundamental change in the position of women

compared to the prevailing situation in countries in both East and West at the time, and despite

the agreement of a large number of thinkers and legislators that women during the time of the

Prophet (PBUH) were granted rights and legal privileges not granted by man-made laws until

recently, propaganda campaigns by Westerners and people with a Westernised perspective

consistently accuse Islam of being unjust to women, ya kuwawekea vikwazo, na

kudharau nafasi yao katika jamii.

Hali hii imefanywa kuwa mbaya zaidi kutokana na angahewa na hali iliyoenea kote kote

Ulimwengu wa Kiislamu, ambapo ujinga na umasikini umezalisha uelewa mdogo wa dini

na mahusiano ya kifamilia na kibinadamu ambayo yanazuia haki na njia ya maisha ya kistaarabu, hasa

kati ya wanaume na wanawake. Kikundi kidogo cha watu ambao wamepewa fursa

kupata elimu na uwezo pia wameingia katika mtego wa kuamini kwamba kupatikana kwa haki

kwa wanawake na kutumia uwezo wao kunategemea kukataa dini na uchamungu na

kufuata mtindo wa maisha wa Magharibi, kama matokeo ya masomo yao ya juu juu ya Uislamu kwa upande mmoja

na athari za mabadiliko ya maisha kwa upande mwingine.

Ni idadi ndogo sana ya watu kutoka katika makundi haya mawili wameweza kutoroka na kutupwa mbali

vazi lao la ujinga na mila. Watu hawa wamesoma urithi wao kwa kina sana

na undani, na tumeangalia matokeo ya uzoefu wa Magharibi kwa nia iliyo wazi. Wana

kutofautisha kati ya ngano na makapi katika siku zilizopita na za sasa, na wameshughulikia

kisayansi na kimalengo na matatizo yaliyojitokeza. Wamewakanusha uwongo

mashtaka yaliyotolewa dhidi ya Uislamu kwa hoja fasaha, na wamekiri kuwa na dosari zilizofichika.

Pia wamechunguza tena kauli na desturi za Maasumin ili

tofautisha kati ya kile kilichowekwa na kitakatifu na kilichobadilishwa na kupotoshwa.

The responsible behaviour of this group has established new directions and new ways of dealing

with the question of women in Islamic societies. They have clearly not yet tackled all problems

and found final solutions for the many legislative gaps and deficiencies, but they have laid the

ground for the emergence of a new model for Muslim women, who are both strong and

committed to the legal and effective foundations of their society.

With the triumph of the Islamic Revolution in Iran and the blessing of its leaders, which is the

main religious authority for the participation of women and their effective political and social

participation, the scope for strong debate over women in Islam has been significantly expanded.

The model of Muslim women in Iran has spread to Islamic resistance movements in Lebanon,

Palestine other Arab countries and even the Western world, and as a result, propaganda

campaigns against Islam have abated to some extent.

The emergence of Salafi Islamic movements such as the Taliban in Afghanistan and similar

Salafi movements in Saudi Arabia and North Africa, and their fanatical way of treating women,

have provoked nervous onlookers fearing an Islamic resurgence into launching new propaganda

campaigns accusing Islam of inspiring terrorism and being backwards and unjust towards

women.

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