Women and Awakening English2 by islamic awakening

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women and Islamic Awakening

Selected Papers Volume 2 )

(

July 10 to 11, 2012

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

"Proceedings of the International Conference on Women and Islamic Awakening"

Permanent Secretariat of the Islamic Awakening Conference Tehran, Iran 3

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women and Islamic Awakening (Volume 2) "Proceedings of the First International Conference on Women and Islamic Awakening"Selected Papers

Chairman of the Academic Board Dr. Abdollah Mobini Members of the Editorial Team (Academic Board and Jury Panel) Dr. Mohsen Esmaeili, Dr. Asqar Eftekhari, Dr. Elham Aminzadeh, Dr. Barkhordari, Dr.Hadi Jamshidian, Seyyed Mehdi Hosseini, Ali Hamzehpour, Dr. Hossein Rajabi, Dr. Rostampour, Dr. Nabiollah Rouhi, Dr. Seyyed Mohammad Raeiszadeh, Dr. Mojgan Sakha'ie, Dr. Alireza Soleimani, Dr. Touba Shakeri, Dr. Mehrshad Shababi, Farzan Shahidi, Abolfazl Sedghi, Dr. Soussan Safaverdi, Dr. Hossein Sharifi Tarazkouhi, Dr. Faezeh Azimzadeh, Dr. Fariba Alasvand, Dr. Hassan Ali-Akbari, Dr. Abbas Alipour, Dr. Esmat Fazeli, Dr. Farahani, Dr. Nafiseh Fayyazbakhsh, Dr. Asqar Qaedan, Dr. Nayereh Ghavi, Salman Karamian, Dr. Ebrahim Motaqi, Dr. Manouchehr Mohammadi, Dr. Mostafa Malakootian, Dr. Mehdi Nazemi Ardakani, Esmail Hemmatia

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Secretary General of the International Conference on Woman and Islamic Awakening Dr. Ali Akbar Velayati

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women and Islamic Awakening "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Proofreaders: Tahereh Zare-Zavardehi, Masoumeh Hossein-Khani Layout: Jawad Hossein-Khani Cover Designer: Jawad Hossein-Khani Publisher: Abna-e-Rouhollah Cultural Institute First published in July 2012 Circulation: 3000 copies Typesetting and sample reading: Jawad Hossein-Khani Postal Address: Permanent secretariat of Islamic Awakening, Khorsand St. Valie-Asr (AJ) St., Tehran, Iran All rights reserved Quoting the content allowed, but citation needed

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Collected and organized by the Academic Board of the International Conference on Women and Islamic Awakening

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Table of Contents The Influence of Moral Values on Maintenance of Muslim Women’s Identity and Position in Islamic Awakening Movement ....................................................... 1 Islamic Awakening and Retrieving Muslim Women’s Identity on the Basis of Islamic-Revolutionary Values and Concepts ........................................................ 18 Women’s Tasks after Revolution: Informing and planning for Future .............. 30 The Religious Beliefs, Dignity, and the Active Role of Women in the Islamic Awakening.................................................................................................................. 50 Political contribution of the Moslem women: a fruit of discretion (a religious examination of Moslem women’s contribution) .................................................... 66 Islamic Awakening; Thunderbolt and Resistant Women .................................... 80 The concept of Islamic Awakening and women’s participation from the eyes of western news agencies .......................................................................................... 108 The Role of the Culture of Hijab, Chastity, Modesty and Spirituality of Moslem Women in the Continuance and Maintenance of Islamic Awakening ............. 118

The Role of Science and Knowledge of the Muslim Women in the Islamic Awakening................................................................................................................ 182 Hazrat Zeynab (Peace be upon her), a unique role model for the Islamic Awakening................................................................................................................ 204 Exploring the Opinions of Islamic Scholars on the Role of Women in the Progress of Islamic Communities ......................................................................... 222 The Soft War and its Impact on the Role of Women in the Islamic Awakening ................................................................................................................................... 246 Some Examples of Women in History ................................................................. 266 The role of Muslim women in Islamic awakening in the global era, with emphasis on Egypt and Tunisia............................................................................ 286

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The uprising of Islam and the crawl of Feminism; a potential challenge ....... 140 Women’s role in the Islamic Awakening: a case study of Bahrain situation .. 168

WOMEN’S ROLE IN THE ISLAMIC AWAKENING........................................... 308 International Islamic Awareness Movement and the Role of Muslim Women . 320 The Challenges Muslim Woman Intellectuals On Facing Islamic Awakening In Indonesia .................................................................................................................. 338 “Islamic and revolutionary values and dynamic components of women in Islamic Awakening” ................................................................................................. 352

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Introduction Islamic Awakening is a novel, regenerative, and impressive phenomena in the twentieth century’s post-transition era. Acknowledged by scholars, this Awakening has been consisted of three major waves. The first wave could be attributed to Sayed Jamal idin Assad Abadi’s efforts, the great reformer who traveled

Movement, based on Sayed Jamal’s socio-Islamic thoughts, could in some way establish Islamic Awakening’s intellectual, cognitional, and conceptual foundations. But the movement did not manage to run into operation to give social and conducting outcomes. That is why Imam Khomeini, having a great knowledge of blind spots, fortes, threats and challenges of the first wave of the Islamic Awakening, presented a paradigm of Islamic thought in the social arena, paved the way for the Islamic Awakening, and reestablished such a thought based on Islamic original values. In addition to reproducing Islamic Government ideology, he directed enormous effort to functionalize the Islamic Government ideology the fruit of which is Iran’s Islamic

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

through Islamic countries and invited Muslims to return to their Islamic identities. Sayed Jamal’s reformist ideas immediately impressed the Islamic scholars and elites. The Islamic Awakening

Revolution with huge effects on the Islamic world and the international relations. Many experts have dubbed Iran’s Islamic Revolution as the second wave of Islamic Awakening due to its effects and teachings that it presented to the world during the cold war era and concurrent with the dominance of balance of terror strategy at the international level. Among such effects, one could mention operational invitation of Muslims into the Islamic

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

identity, independence and freedom seeking, rehabilitation of

Muslims’ dignity and grandeur, reliance on Islamic civilization and culture, etc. which altogether subjected international relations’ equations to a dramatic transformation. The collapse of Marxist ideology and downfall of Communist system in the east, and a global ideological void, together with a lack of response by other human-made claiming ideologies; caused the vast distribution of Islamic Awakening wave throughout the Islamic world, and turned it to a paradigm for all the liberals and leftist revolutionary ideologists in international relations. The repercussions of Iran’s Islamic Revolution on regional transitions soared after the Zionist Regime’s 33-day war with Lebanon and their 22-day war with Palestine which eradicated their delusive grandeur. This impression increased the self-esteem among Muslims and in a short time Muslims created the third wave of the Islamic Awakening. Praise be upon God, this Awakening is increasingly developing in countries such as Tunisia, Libya, Egypt, Bahrain, Yemen, Saudi Arabia and other countries; with resplendent achievements. This Awakening will undoubtedly evolve in the future, and God willing the result of such evolutions and reforms will change the power balance in favor of the Muslim world in the region and throughout the international arena.

Islamic Awakening Summit was held in September 2011 and consequently, the World Assembly of Islamic Awakening was established. In January 2012, the Conference on Islamic Awakening and Youth was held with spectacular results which are impressive in awakening path of the Muslims. The third conference, Women and Islamic Awakening is currently being held in July 2012, with participants from more than 84 countries. Women’s role and status, as half of the effective population in

Conference on Women and Islamic Awakening, the conference was well received internationally, so that in addition to a sharp increase in the number of articles, the content and quality have also risen compared to the previous conferences. Now the Islamic Awakening permanent secretariat of the international Conference on Women and Islamic Awakening seeks to describe the nature of women’s roles in different political, social, and cultural arenas in order to achieve the following destinations:

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Islamic Awakening transitions, have caused the two-day conference to deal with issues as diverse as opportunities, threats, and solutions ahead; Islamic thought, female capacity, and revolutionary action; experiences, achievements, and demands by women; quality of women and families’ interactions and international relationships and developing new capacities for revolutionary forces; women’s perspective and future reforms in Islamic Awakening; and other related issues. Despite the short deadline for paper submission for the

 Restoring the principles and implementing the values and Islamic goals based on the Qur’an and the Islamic Sharia,  Restoring Islamic and national grandeur and magnitude in Muslim countries,

 Forming an international Islamic power, and creating a new Islamic civilization based on religion, intellect, science, and ethics,  Establishing an interactive space between the movements and personalities, and sharing experiences between them,  Confronting the interference and influence of the global arrogance in the structure of the modern political system,  Providing an Islamic-democratic pattern instead of the western democracy,

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

 Confronting oppression, and imperialists’ unilateralism, the global arrogance, and the international Zionism, and  Boosting self-esteem and national self confidence in confronting imperialists’ propaganda and psychological invasions. Inspired by the viewpoints of academic and political experts, the conference looks upon the women’s role in this major incident through these 5 general axes:  The Muslim woman’s intellectual, subjective, jurisprudential, and legal foundations in Islamic Awakening wave,  Dynamic, Islamic, and revolutionary components and values in Islamic Awakening,  Women’s political, social, cultural, and revolutionary roles in Islamic Awakening,  Muslim women’s pathology (weaknesses and threats) in Islamic Awakening Movement, and  Islamic revolution, paradigms, experiences, achievements of women in Islamic Awakening wave. 14

and

In order to achieve these goals, after the submission of scholarsâ&#x20AC;&#x2122; articles, over 400 viewpoints were received through scientific articles from different countries and evaluated by the members of scientific committee and the jury, the result of which is a collection of selected papares presented in different languages for scholars and intellectuals. Under the Godâ&#x20AC;&#x2122;s benignity, we hope that this conference, according to its mission, can open new horizons ahead of the players of Islamic Awakening arena, especially the Muslim women and boost the development of Islamic Awakening. The academic board of the conference hopes that such gatherings and scientific moves get richer by the guidance of the intellectuals and elites. God willing! Dr. Abdollah Mobini Academic Secretary of the Conference on "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women and Islamic Awakening

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The Influence of Moral Values on Maintenance of Muslim Women’s Identity and Position in Islamic Awakening Movement 

Muha Nasr-o Din1

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Abstract Islam is the most high and best model for human system. It is based on moral, human, and social foundations and attempts to reform the society and people living therein at all the times and in all the places. That is why the sacred religion of Islam has presented itself as a proper way of life and appropriate viewpoint to all the eras. We also see that Islam has a detailed plan for making special structure on t basis of moral values and models, which are considered as the first step towards realization of a divine society on the earth. It is what the prophet of humanity, Hazrat-e Muhammad (peace be upon him) had said. He introduced the goal of …. as to be “realization of virtues and perfection of morality” and said:” I have become prophet only with the purpose of perfection of morality.” That is the reason why some people know Islam as “the religion of values”. As experience shows, talking about the role of humanly moral values –in its full meaning- in making a pioneer model society has been turned to a probable reality. It is what Muslims assert against enemies of Islam. Creation and permanence of Islamic revolution of Iran is because of this noble and valuable Islamic-Quranic system. Reforming and revolutionary evolutions _Islamic awakening movements_ that are happening in the Arab world of today are uprisings against lack of values, virtues, and humanity. This lack of humanity is urged by governing political systems and the most functional weapon against these tyrant and corrupt systems is resorting to values and noble Islamic identity. Here some questions arise. These questions are related to the nature of these values and its different types as well as their role in maintenance of identity and position of Muslim Arab people.

1. MA Holder - Iraq

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Generally, the position of women is the center of attention now. We should also pay attention to the barriers on the path of realization of these goals as well as the policies and measures that we can rely on in strengthening the role of women in Islamic awakening movement and achieving their roles. From the Islamic perspective, human values are a set of high models and basics, which make people move towards virtues and perfections. Emotions nurtures high moralities, revives the virtues and leads to strengthening humanity and achieving perfections. There is no doubt that these values are in consistency with the divine nature that is invested in us as by God. It is God’s nature within us. God’s wisdom requires it. When human beings act according to the values, they will feel relaxed and internally in peace. This peace of mind then is manifested in the practical aspect and their behaviors with other people. Here, it is worth mentioning that despite differences of values in past and contemporary societies and nations, we have some common values. These common values _at least by their name_ are different in the degree of requirement as well as the degree of importance among different countries. They are called as “global values”. Some examples are serenity in practice and education, achieving freedom, reaching healthy environmental rights, justice, and the rights of women and children. It should be noted that these values are divided theoretically into social values and moral values. Social values are defined as: a perfect system according to which a group of people act upon in order that they regulate their behaviors, determine their models and guaranteeing their independence in the society. The examples are cooperation and democracy. Keywords Moral values, identity, position, Muslim women, Islamic awakening

Introduction The great Allah says in Quran: You Muslims were the best nation who has been appeared, those who invite people to do the good deeds and prevent them from evil deeds. The Islam has presented a superior pattern and sample for a perfect human system which is bound to belief, ethical, human, social principles and society goodness and to be in the presence of them.

Talking about the axial role of human ethic by, Islamic conception, is not just a motto that Muslims use against the opponents of Islam but it has come true aside with experiments and efforts and the being and developing of the Islamic republic of Iran is adopted from the blessing of right Islamic value of Mohammadi Quran, Which is the base of its establishment and is one goal of this country. In the opposite side, revolutionary and reformatory movements, Islamic awakening movement, which Arab worlds is struggling these days is a revolution for fading away the values, virtue and humanity which were exerted by the dominant political system. Then, the best arm for opposing by these tyrant and corrupted systems is to believe in real Islamic values and identity and here there are a series of these questions about the essence of these values and their kinds and a role

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

We believe in this meaning that the holy religious of Islam introduces itself as a view and a life style/ (way of living) for all the time. Besides this, there is a perfect schedule for building a unique civilization. That is based on moral patterns and values which is taken for establishing Islamic society on the earth and thatâ&#x20AC;&#x2122;s the matter which we can find it in the narration of human nature, Prophet Mohammad, at the time which he summarized the goal of his blessed prophetic mission in ascertaining virtue and completing ethic. As he said: ď ˝ I am aroused among you to complete the good moralsď ž and this caused to the point that some people named Islam as the religion of values.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

which can be talked about in protecting the identity and placement of an Arab Muslims on the whole and specifically the woman (because it is the main subject in this seminar). Also the bans on the way cause to create these values. Whatever from these policies and action which are trustable, can share in intensifying other roles for protecting from Islamic awakening movement and attaining to its main goal. In Islamic point of view, human values are series of eminent

principles and exalted patterns that guide the human behavior to the virtues and perfection and perfect behavior emotions are fed in them, in a way that the goodness foundation will become alive in it and also it leads to strengthen humanity and as a result rising their own grade and development in human perfection stages. And there is no doubt in this belief that these values are in fit and harmony with Allah’s essence, there is no doubt that Allah has put this essence in us. “The essence of Allah that people are created based on it and this is based on theology.” When the human act upon these values, he/she will have a comfortable and inner consent feeling and he/she will reflex this feeling while having relationship with people around him/her in the working field. It’s necessary to mention that besides the difference between values levels in societies and nations in the past and present, we have some common values at least in names. Although the adjustment methods and the ways of necessity among nations and these values are global values; like commission, learning, having freedom, the rights to be in a peaceful environment, justice and child and woman rights. It’s necessary to mention that these values are categorizing in a theoretical way, based on their ethical and social aspects. Social values as a perfect structure, that a series of human asking help from them for regulating the behavior and distinguishing patterns and their

solidarity in a society, like cooperation a democracy. Moral values are individually and private values that give perfection to private behavior and reflex straightly on the individual personality as a human and on his/her role in the society as an effective social person and this can influence positively on the person and society. Some of these values are: loving Allah (monotheism)-piety-loving to do good deeds-generosity-responsibility-patience-truthfulnessdetermination-chasity-continuation in good deeds-sincerity-humility-

have lived with it. And this role is in harmony with the role which Allah has considered for woman. As it is summarized in this verse, Allah said to angels that, I put a substitute in the earth. A woman before being just a woman is a substitute in the earth like a man. In a way that, all the things which Allah has given to a human is for the woman too. Woman is respectful for Allah and she carries the Allahâ&#x20AC;&#x2122;s consignment and is a missionary to improve the world like a man. Imam Khomeini has a meaningful saying in this field that he says: ď ˝ woman is a human, but a great humanď ž. Imam Khomeini invites us to pay attention to humanity grade and treating with woman based on we wish that the woman attains her

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

affection-perseverance virtue-sermon-moral minence. And here we will have an important question: what is the role of these values in protecting the identity and placement of woman in the course of Islamic awakening? For considering this question, we have to divide the question sentence in to words: woman-Islamic awakening course-their values and roles. If we want to investigate the discussion about woman, we see that woman has an important and a main role in the course of Islamic awakening. And this is what we have seen in Arab countries and we

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

eminent humanity placement. And Islam wants men and women to compete with each other in the way of attaining perfection stages. In a saying, he emphasizes the importance of the role of woman in the society and says: if you take the brave woman and trainers of human from a nation, certainly these nations will be defeated and go through destruction. Then woman is the trainer of human. Then, in this case we see that woman has a two sided role; in one aspect she is the maker of human-the substitute of Allah- then here,

she is the main body in best thing to do for the society and is the only creature who can train some people and enter them in the society which to their blessing being, not only one society but also many societies are leaded to constancy and eminent human values. Also the reverse of this issue is possible. This role with all the needed facilities and preparations and powers is in away that again on the other side, she is as a person who have job in the society, the main partner of man in his co operations, effects and his thoughts. The history of humanism has had always full of women characteristics that have had an important role in resistance against evil systems and plans of opposing and fighting with colonizing, quarreling and blind imitation from west countries. Then the only way that helps a woman to do and being resistant in this role is that the woman herself be trained by a series of real moral behavior. In reality the main source of identity and placement of woman is adapted from spiritually and this the next series of virtues and pattern roles which will close the woman to the placement that Allah had specified for her. In the holy Quran, Allah has addressed men and women to be in justice, in the case of being pious in front off Allah and advising from evil deeds and directing others to do what is laid down by religious laws(good deeds).

Besides the fact that the role of these values is clear and it is not necessary to be described, it is not possible to deeply describe the meaning of all moral values. As we mentioned before and analyzed their influences on sharing in people and their freedom movement, now by referring to words which are questioned in this article we reach to Islamic awakening which has encompassed the Arab world these days.(reality-bans-suggestions). What is evident this contemporary world is the passing of

quoted on what you have imagined. The participation of Muslim woman in these days protests in some middle cast countries means that she is in need for being free from the west materialistic bands and these protests are done for getting free from dictator governments who are related to west. For the protestors there is no hope but Allah, there is no arm but resistance and active participation of woman in these Islamic awakening protests are deflexed in Muslim woman. Now the Muslim women are imitating Somaye determination in the area and especially in Tunes, Yamane, Libya and Bahrain and resist against the cruel political system. This brave resistance remind us the important role of Muslim Iranian woman, 33 years ago, in Islamic revolution Egyptian woman partnership in protests along by men proved that what is said by the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

humanism from materialistic theory. As we see how these materialistic values of Marxism and liberation and capitalism do not have the attraction as before. Now the most amount of attraction is in Islamic government for Islam and Quran and the school of Allah revelation and Allah had promised that the school of Allah revelation and the strong Islam have the potential to bring prosperity for have the humanism. This century is belonging to Islam and spirituality. Islam has presented intellectually, spirituality and justice, as a gift to nations. Islam means to notice Allah and trusting in him, Islam means holy war, action, perseverance and being pioneered. This

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

west about seclusion of Arabic woman was a big lie; in a way that along with protests against Hosni Mubarak we saw so many veiled women in the Egypt streets and they said slogans against despotic government. Also the participation of women in Tunes, Yamane, Bahrain and Libya revolution have attracted the attention of global organization. All of these shows that women want to be free from western materialistic bands and this protest is done for getting free from despotic governor who are dependent on the west. Tavakol

Kerman who is the political activist and the leader of women who have participated in Yamane protest says: Arab Muslim women play an important and historical role and the first goal of all these revolutions is to dismiss the despotic system. In away that, first woman could present the victory against all the archaic and negative tradition. A large number of veiled women went to the street in Bahrain and said some slogan against Al-e-Khalifeh regime. Islamic awakening reflexed the awareness of Bahraini woman in his important and effective role. Among women who become eminent in Bahrain revolution, the poet woman of Ayat Al-Qermezin, 20 years old student who became celebrated for her poem in the protest of February 23, 2011 and paying attention to the effective role of woman in Islamic awakening and also in creating this movement, specially in Bahrain, dictatorship regime attempted switch off the liberally shout by changing the thinking and acting method. The government system in Bahrain attempted to defeat the awakening movement by insulting them. Then the government arrests the woman poet of Ayat Al-Qermezin for her poem against Al-eKhalifeh regime and put her under the most severe torture in the jail. Also in Libya, the Kazafi forces did so many invasions against protesting women and threatened them to aggression. A psychologist who works in one of Bankazi hospitals, says: along with the investigations which is done in the cities of Ajdabia, Albarikem,

Salum, and Bankazi, it is revealed that more than 235 women are under the aggression of Kazafi forces. Muslims Iranian women protested against aggression to women right in the area and especially in Bahrain. For example, a seminar was passed off in Tehran in ordibehesht 30 by the name of ď ˝religions and human rights an womanď ž which a group of people from Iraq, Yamane, Syria, Sudan, Bahrain, Tunes, Lebanon and Japan had participated in it. And Iranian or not Iranian women who participated in this

on them and they still reflex corruption and retardation in all the political-social-economical-military and security parts of the government. What are these bans, problems and archaic traditions which men and women in the Arab nation are faced with? How we must face with them in order to prevail over it in one side and on the other side intensify the awakening plan based on the perfect ethic and passing in order to attain their goals. The bans which are on the way of Islam in to the Arab country mostly resemble to inheriting the government and the dominance of absence of performing democracy and violating the women rights in the absence of freedom of speech and political activity. Also social discrimination and embezzlement of the country properties in the way of kings and leaderâ&#x20AC;&#x2122;s interests and also differing of the parts of

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

seminar asked international organization to prepare security for women in the area and also they asked them to oppose with those who are aggressing to their rights. At the end of the Seminar, women wrote a letter to their oppressed brothers and sisters in the area and especially in Bahrain and Libya: even one drops of your blood will soon destroy the palace of oppressing and cruelty in the world. This is the promise of Allah and there is no doubt in it. This awakening plan needs men and women to attempt to the same extent for opposing by a series of bans, problems and evil traditions. Traditions which political government systems are based

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

training-hygienic and hygienic centers and hospitals and the law condition of men in the case of opportunities which is given to her and also lack of convenient situations for using abilities and talents. Also not having enough freedom for her activity in the elections and her power to participate in running the government and also spreading dangerous social events like: poverty, unemployment, stealing, deviation and being away from real Islamic values and acting on them based on power, compulsion and prejudice but what

is dependent on the external bans through west archaic dominant on the facilities Arabic countries and putting them in requisition for their own interests and getting dominant on its properties and also along with their historical efforts for removing the signs of their Islamic and Arabic signs of and dominating on the Islamic values and spreading the west pattern of thought and also dominating on the cultural and ethical characteristics of Islamic society which an eminent example of it is the west effort about the Arabic woman.. West has always wanted to look down on her training, cultural and social role through attention to sidelines roles which is being treated like goods which are so different with the roles she deserve for her, she can play an important role in giving service to people and the society and this is what we referred to it before the part connected to cultural and training exploitation is named as soft war and awakening course is a mean to oppose this war. Then we must define and know the methods of this war. The expression of soft war is an unfamiliar expression in the country and area. This is a new expression in the world stage and despite of its similarity in context with other expression, it is defined as some other forms like psycho-war, brain washing, cultural war, political war, etc. soft war applies soft power, the power which Josef defines it as dominance in what you want through attraction and not through compulsion. We passed from his description because the most

celebrated American characteristics have written a book about this subject by the name of soft war. Also what ever we see about the action of America in opposing by nations in the region is a part of soft war. Also he said,” soft war means playing and getting privilege by means of others work table, without revealing the features of this play and also prohibiting others from expressing actions and superiorities and their own special imaginations , this relationship , relationship for absorbing, exclusion, jealousy and satisfaction.

marking the actions and its international behavior in opposite, suppressing the policies of enemy. Then while we talk about the soft war which is intended to destroy our country and our compatriot, we are truly talking about contemporary plans of America. The America has replaced soft war instead of hard war (concrete, military) because it is known that hard war is so expensive and useless and it doesn’t close the America to attain its goal. The dangers which are hidden in this kind of war has set goal on intellect and spirit of humanism and by its impressions on characters they can influence on all the people and in this way, they can handle human nature in a way that shahid seyyed mohammad baqer sadr says; ‘human nature is more intuitive than intellective’ then the human being is under the influence of materialistic motive and the power of speech, even sometimes it seemed that the brain

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

While he was establishing values and needed instances for applying the soft power, in soft war, they said that soft power is circulating around the axis: 1. for intensifying values and American administrations and in opposite to, weakening the instances related to competitors and enemies. 2. spreading the level and attraction of cultural business media and scientific American brands and in opposite to the reduction of competitors and enemies penetration 3) Spreading common satisfaction and magnificence of American attractions and stabilizing the foreign policies of America and

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

doesnâ&#x20AC;&#x2122;t work. Also most of the time material indicators are dominant on rational logic. Here we describe whatever is related to methods and devices of soft war:

Media communications Gustav Lubun says: ď ˝And at this point the danger of addiction and the negative effects of media is revealedď ž. If they fill our life with affection and material or tangible indicators, the repetition and emphasis on an issue will bring about some special imagination and beliefs. These days, the soft war applies the media and communication devices in a live and widespread way with different names like Facebook, Tweeter, multi media, television, global satellite channels, etc. Some of free statistics show that most people watch the media 3 to 4 hours a day which equals to 1000 hour a year; while annually students spend 800 hours in school and university. Then by regarding that they are willingly trying to imitate and being impressed by these media, we must perceive the amount of their impression. Altering the reality It is done through playing and dispersion of false motto and conception in the society and showing them in a good way and on the contrary showing the good conception s bad. They talk about modernity, while their goal is to abandon the past and whatever belongs to it; by this reason that the past means retardation. They talk about family and they want to break up all the rules in running it. They want family to be free in housing and common expenditure frame works, without any responsibility in this kind of family, man and woman live together without any relationship. They talk about the west pattern in every matter like food, drinking, life style, dressing style and fashion that will be end to change some realities. They establish these principles for different characteristics. One of the examples of altering the reality is the nomination of

resistance as terrorist. They use the word terrorist for the concept of resistance in their media. In their point of view, terrorism is the political disagreement with their own policies and their aim is to destroy the free option and a ban that is caused by resistance. Altering the reality is binary criterion which is issued for absolutism interest and not the right. If we want to check all statements of the United Nations, American and Europe in every issue, we perceive that these statements are issued for the interests of the international society, American nation and developed countries, not because it is a right. They do not pay attention to the placement of right.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Intellectual dependence The cultural system of the west is in attempt to be dominant on us, in order to get all we have by this dependence. and when our intellect is the same with them, they will be the teacher and we will be the students, they will be the esquire and we will be the cottar. If we need something, they will be our commentators and leaders. Then intellectual dependence is the most dangerous dependence of undeveloped countries on cruelty powers. Foe having intellectual independence and being free from dependence, we must be awakened, specially some groups of nation like ulema , scholars and educated people(teachers) and be pride of ourselves on our own identity, honors and our cultural and national remnants. We have our own traits, intellect and satisfaction. This must be evident and prepared for us. The defensive investigation institute, and, which is dependent on pentagon , presents a document by the name of â&#x20AC;&#x2DC;making moderate Islamic groupsâ&#x20AC;&#x2122; which presents some suggestions for satisfying the religious ulema and the youth in order to gain a chance to find a job and in this way, they will be away of the government and Islamic movement . in away that they invite them to discuss and analyze the necessity of supporting the moderate Islam which is based on their view and their conception about the moderate Islam is something which embrace the west culture and accept the west political plans which is inclusive in cooperating with

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Israel in the region . In their opinion, moderation means that moderate Muslim do not resist in opposite to absolute planning. We must act upon our intellect, heart and mind. We must start now. We are inviting people to try and struggle for confirming our own culture and belief and we must not give up in opposite to what they are introducing. We must not accept slogans which are presented by the names like nationality, global, contemporary, American or west but we must be satisfied with our own culture.

political dependence for the interest of absolutism: The absolute governments in the Arabic and Islamic zone are completely supported by the America and in these dependent countries there is no news about human rights, freedom of election, national councils, democracy and the incoming president. The only thing which exist is the plauditing them for their moderation. As the absolutism fulfills all of their financial, military, cultural and moral needs and they withdraw for the issues and plans of west countries and they themselves have no right to vote and the interests of these countries are look like those in absolute countries. All of these are the methods of soft war. How can a country be in favor of free election in s country, while even it is forbidden to talk about it , how it is possible to make an attack to a country, while the human right in another county is stifled. Right and shares are specified by the governors and it is forbidden to protect or talking about the human rights. As dependence is an interest for absolutism. These countries admit Israel and they will get in harmony by America in its policies against resistance and hamper them on their way and act upon the absolutism policies. These countries cooperate in this way in soft war against the rights and interests of nations in the region. Economical and military supports Absolutism supports does not show its generosity but it has some goal and reason for their economical support is for connecting that country to the economical system of the west and drowning them in

dept and making profit for itself. They want to accustom people to unnecessary needs and they can become part of their lifestyle. Also an economical plan that force country to borrow money from them and having a permanent dependence to absolutism and strangers and it is free for them to interfere in the properties of that country. These actions force them to be completely dependent on them and they can not take their own decision but the military support is based on being frightened by the neighboring countries in order to make an armament competition for disappearing terrorism, as it is defined by the west, inclusive of all their political opponents and Israeliâ&#x20AC;&#x2122;s enemy.

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Weakening the role of woman West has always attempted to weaken the role of woman by engaging her in superficial roles, in order to make it devoid of values and ethics. The roles which are an obstacle for her and then she can not use her talents and abilities in the right way and make her captured by her beauty and fashion and she will be eager bout it. All of them are adapted from fashion and TV and movie superstars who are her pattern. At this stage we will have a problem in the training and valuing aspects of our women. In this way, how is it possible for them to have a better performance in training and partnership by men in the stage of improving the society? They do not give her what she has lost. Spreading the materialistic valuation system through propagating the consumption culture, absolute and private liberal values through pretty and materialistic values, shopping and having pleasure in different ways like the food, dress, seeking welfare and having the interest for propagating the materialistic values. After defining the dangers of this war we must intensify our effort in opposing to this force in one side and stabilization of awakening plan on the other hand and support it because it save us as its foundation is Islam and Quran.

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Studding a series of general or applicable suggestion which can be used in support for the awakening course in stabilizing the moral values in menâ&#x20AC;&#x2122;s heart and intellect: 1) Solidarity of the civilized and national society and permanent harmony and consult for cumulative resistance in opposite to political governing system. 2) Applying the teachers and educated peopleâ&#x20AC;&#x2122;s movement in order to inform the woman and guiding her to do her responsibilities. 3)making the new generation familiar with the spirit of Islam by referring to its original sources which is the holy Quran and the tradition of prophet Mohammad and the characteristics of imams and the pious men through school, media or family training. 4) It is good too know that we are always exposing to war and that is te soft war. We must be ready to oppose it by working and indefatigable efforts without loosing time. 5) The influence of noticing to cultural training or the value in one side and the political impression in another side. 6) It is not good to oppose with just one specific group but it is good to do our best in all the fields. All of us need each other opposing to military and soft war. 7) Soft war is an eminent and widespread war and it is not good to oppose it with an open vie and also a permanent mobilization for right training. 8) Training the children based on the religious culture, resistance, and keeping them on the straight way for getting our rights and also showing programs about resistance via media is so impressive. Also introducing the original spiritual training for people is beneficial. 9) Referring to Quran and its advisable stories for extracting the ethics which deserves to teach in schools, universities and institutions. 10) Paying attention to spiritual motives in training the values of family, school and university. 11) Using role play for teaching the values and acts of the real Islam (interactional role play)

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12) Developing and intensifying the multi media devices which are suitable for each person. 13) They quarrel with us by movies and producing drama. we had always been the consumer ,now it is the time to make an effort to produce programs and dramatic serials about the awakening issue and Israel in order to stick these conceptions as a general and optional theory in the Arabâ&#x20AC;&#x2122;s mind. 14) Intensifying the training, based on the values in training a religious institution by the new and vivid training methods like teaching by pictures and analyses. 15) Trying to prepare a literarily and media lesson which reveals what the west had done against Islam and Muslims. 16) Paying more attention to the family via time management and woman activities out of the house. 17) Retaining the value of chastity, decency and defining the positive signs which can be seen in the conjunction of religion and communications. 18) To distinguish the actions which is specified to woman in organizations and departments through establishing and regulating the work and effort for our partnership in making programs and plans of these countries? 19) Being informed about the success of active women, whether the individual ones or those who are in a different institutions or organizations and trying to use them. 20) Applying the speech language and having an active relationship between the woman organizations for setting goals to asses the priority and the quality to face them 21) Developing the project works about the issues which pay attention to woman and family. 22) Stabilizing the elements of solidarity between Muslims through non stopping efforts, harmonizing and carrying round whatever harmful for them.

Islamic Awakening and Retrieving Muslim Women’s Identity on the Basis of Islamic-Revolutionary Values and Concepts 

Muhammad Ghorbani Golshanabad1

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Abstract

Briefly reviewing the recent evolutions in the Middle East and North of Africa that are called “Islamic Awakening”, we find that women are one of important and influential factors in such evolutions. This comprehensive and effective contribution of women which is inspired by women in initial Islam era as well as Islamic and divine values, have revived and reproduced the Islamic and revolutionary identity of women in the Islamic world. It was the Islamic Awakening that set the Islamic values on the forehead of cultural movements again and revived concept such as Islamism, opposing foreign arrogance and domestic dictatorship and also opposing Zionism. In the present paper, we attempt to show that how Islamic Awakening has caused retrieval of Muslim women’s identity on the basis of Islamic-revolutionary values and concepts. However, we should know that this question doesn’t relate to these trend’s coming first or next nor only to retrieval of Muslim women’s identity, because these two social phenomena are so interrelated that it is not possible to segregate their time. Findings demonstrate that Islamic Awakening has caused Islamic and divine values to be revived and flourished. Such values give people human respect and virtue consistent to the position of “God’s deputy on the earth”. In the Islamic Awakening wave, women exert a great influence by their participation and simultaneously regain their Islamic-revolutionary identity on the basis of Islamic-revolutionary trainings, concepts and values. Keywords Islamic Awakening, Identity, Women, Revolutionary Values, Islamic 1. Member of scientific board at university of Urmia

Introduction Muslim women have always played a key role in movements, developments, and revolutions in the history of Islam from the very beginning. The first figure was Hazrat-e-Khadijeh, the faithful wife of Prophet Mohammadand the first person to convert to and accept his call for Islam. The first martyr in Islamic history was also a woman known as Somayyeh, the wife of Yasser a close ally and friend of the prophet and Hazrat-e-Ali. Meanwhile, historians have

Another outstanding case is the significant role was played by Hazrat-e-Zeinab who fought along with Imam Hussein in his uprising against Yazid. The cultural activitiesby Zeinab and her teachings and clarifications about the Karbala battle indeed were so astonishing that many scholars today believe that the glory of the uprising is mostly owed to her. When it comes to modern history, one has to mention the great role of women in the victory of Iranâ&#x20AC;&#x2122;s Islamic Revolution. In fact, the part they played was crucial, admirable and effective. The activities were not only in direct participation in the revolution but in bringing up revolutionary children who were present in it. The proof for that is several explicit and repeated statements made by late Imam Khomeini and the leader Ayatollah Khamenei. To find such

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

recounted several stories of the early days of Islam indicating the active role of Muslim women in social, political, and cultural developments. Even in the armed battles of the prophetâ&#x20AC;&#x2122;s era, women used to have an eye-catching presence. One well-known instance is Nasibeh, a lady who saved the prophet along with Ali and Zobeir and stood against Khalid bin Walid the top commander of the unbelieversâ&#x20AC;&#x2122; battalion. She was injured in the battle and was repeatedly praised by the prophet for her bravery. Hazrat-e-Zahra was also another active woman who led the women in the wars in which they supplied the logistics and worked as nurses. (1)

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statements readers can refer to Imam Khomeiniâ&#x20AC;&#x2122;s Sahifeh and the leaderâ&#x20AC;&#x2122;s official website (2). More than three decades following the revolution in Iran and the overthrow of the former regime of the western-backed Shah Mohammad Reza Pahlavi, now some Muslim nations across the Middle East and North Africa have begun their revolutions aimed at fundamental social, economic, and political changes in their countries. The uprisings in Egypt, Libya, Tunisia and Yemen have managed to

topple the western-backed and tyrant rulers. Despite claims by the western media that women in those countries are of an insignificant role, women have proven the opposite by being inspired with Islamic values and their active involvement in those revolutions. These days, the Muslim women in Libya, Bahrain, Tunisia, Yemen and Egypt are strongly standing against their enemies as Somayyeh did in the early years of Islam. Their bravery and active involvement is also reminiscent of the role Muslim Iranian women played during the Islamic Revolution three decades ago. In Egypt, women proved that the western propaganda against the role of Muslim women is but a big lie. The same holds true for women in Tunisia, Libya and Yemen, where they showed their liberation from materialistic hurdles created by the west and rose up to get rid of despotic rulers. In Bahrain too, hijabwearing women took to the streets in their masses alongside men to call for the downfall of the Al Khalifah regime. The Islamic awakening wave in Bahrain indicates the awareness of Bahraini women of their important role in reforming their society for the better. Among those women is Ayat al-Qermezi, whose poems against the regime have made her a symbol of the uprising and a reflection of a prominent woman. She was arrested in February 23rd 2011 after reading out a poem against the Al Khalifah dynasty (3). As a result, one can obviously witness the role played by women in Arab countries where there is a call for the collapse of tyrannical rulers

and that such a role is by no means less important than that of men. This awareness is definitely inspired by the role of great women in early years of Islam as well as the Islamic Revolution in Iran. Although in many Arab countries women are deprived of their basic rights such as driving and voting, still they have gone beyond those borders and one can never deny their part in the recent revolutions. A glance at the videos aired about those revolutions is a proof that women have been quite active and have fought for their

by the regime’s toxic materials, tear gas and other tools of crackdown” (4). Fatemeh is one of those victims. In March 2011, she had a stillborn child following a popular demonstration. “Everything was normal. But suddenly the security forces raided our neighborhood.” She says. “Then I saw a huge cloud of tear gas fired at protesters. I fell unconscious to realize later in the hospital that I had lost my embryo,” she adds. The rights of Bahraini women are being widely violated. Dozens are under arrest and there is no news about many of them. Based on reports released by the main opposition group al-Wefaq there are tens of female Bahraini doctors being held by the regime among

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

fundamental rights alongside men. Even reports say that in some cases female protesters have suffered the toughest forms of torture under those regimes. The center for human rights in Bahrain has already reported about pregnant women who have given birth to still-born children after inhaling tear gas fired by Bahraini regime forces. The center says “the wave of violence by regime forces has not only left casualties but has also led to lifetime injuries and irreparable damages to pregnant women…between March to November 2011 alone at least 21 cases of still-born babies have been reported, all of them caused

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them the prominent physician Neda Zeif who has not been seen ever since she was arrested(5). 27-year-old Zohreh Salih Mohammad was another victim of atrocities committed by the Al Khalifah regime. She was harshly beaten by metal batons at the hands of regime forces and left inured for hours. Zohreh was later transferred to a hospital where she succumbed to her wounds and became a martyr (6). Bahraini women have been quite active in their revolution which

is why the regime is determined to repeatedly attack their dignity as a tactic to weaken the uprising. There is no doubt that after the failure of the western role model for women, the emergence of the Islamic awakening is offering a new ideal woman model to the world. A brief review of movements in the Middle East and North Africa, therefore, manifestly demonstrates the role of women as a dynamic one which pushes those movements forward. This massive presence is certainly rooted in the early years of Islamic history and is based on Islamic and divine values. The involvement of women in those uprisings has revived the revolutionary and Islamic identity of women in Muslim countries. The wave of Islamic awakening indeed restored that identity and placed it on the forehead of those movements as it revived such values as a tendency toward Islam, opposition to foreign arrogance and domestic tyranny as well as antiZionist sentiments. 1- Tendency toward Islam Even from the very early days when demonstrations broke up in Tunisia and led to the downfall of the former dictator Zin-el-Abedin Bin Ali and later spread to Libya, Egypt, Yemen and Bahrain, the Leader of Iranâ&#x20AC;&#x2122;s Islamic Revolution Ayatollah Seyyed Ali Khamenei referred to those movements as a wave of â&#x20AC;&#x153;Islamic Awakeningâ&#x20AC;?. The

description gradually turned into the Islamic Republic’s official line. Still some western politicians and political analysts prefer to use the term “Arab Spring” or “Arab Awakening”(7). The use of such terms is mostly rooted in political intentions rather that realities on the ground. The analysts who refer to the movements as Arab spring claim that if the new revolution leads to the establishment of more liberal systems that will indicate a decrease in people’s tendency toward Islam and that Islam has lost

wakening which has rocked the Middle East (9). Elsewhere, with the election results in Egypt leading to the victory of Muslim parties made a former Israeli defense minister admit that the recent developments were an Islamic spring rather than Arab one (11). The recent developments in the Islamic world leave us with no doubt that the changes were not sudden and overnight rather they are fundamental and longstanding, rooted in the Islamic identity of the people in the region whose culture has been tied to Islam for centuries. In fact, one must view these developments quite relevant to years of struggle against tyranny by Muslim leaders such as Seyyed Jamal-eddin Asadabadi, Sheikh Mohammad Abdoh and Imam Khomeini.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

ground to other schools of thought. Meanwhile, they believe that the new systems will bring up new moderate and realistic debates about the US and Israel. However, the directions taken by those revolutions have shown the opposite with a tendency toward Islam and a final result that matches the agenda of the Iranian Islamic Revolution (8). Nevertheless, some western politicians and strategists have acknowledged the facts on the ground. Robert Fisk the British journalist and Middle East expert for instance believes that the term Arab spring is just to distort the image of the Islamic and Arab

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The Leader of the Islamic Revolution Ayatollah Seyyed Ali Khamenei also used the term Islamic awakening relying on this background. Interestingly, he did not use the term for the first time in the recent developments. It has actually been part of his political literature during 20 years of his leadership in the Muslim world (12). For instance, the leader once said in a speech commemorating the anniversary of the death of Imam Khomeini 7 years ago: “Today the Muslim world must be proud as its awakening has embarrassed the

global arrogance. Today Muslims throughout the world should appreciate Islamic awakening. The Iranian nation must know that it has revived hopes of liberty among other Muslim nations and has brought them the prospect of dignity and liberation from backwardness imposed by western enemies (13). The same Islamic awakening can well explain the revolution in Iran, the establishment of Islamic resistance in Lebanon and Palestine, the victory of Hamas in Palestinian elections, the rise of the Justice and Development party in Turkey and their victory over liberal parties, the rise of Shia parties in post-Saddam Iraq, etc. Therefore, Islamic awakening is by no means an overnight change in the region. In addition, the recent uprisings in the region have specific characteristics that only fit into a pattern of Islamic awakening rather than anything else. Indeed, any other term would prove shallow. Among those characteristics are the spread of Islamic slogans and symbols such as “God is Great” and “There is no god but Allah”. Demonstrators in those countries also commonly used Friday prayers as the starting point for their rallies, used mosques as bases for discussions and women participating in the protests wore hijab. As a matter of fact, the wave of Islamic awakening helped Muslim women regain their identity and believe in their constructive role in political developments. In Yemen and Bahrain, for instance,

women had the greatest numbers of presence. Their mass rallies In Egyptâ&#x20AC;&#x2122;s Tahrir Square brought the Mubarak regime to its knees. This is a reality admitted by all media reports. Prior to the recent uprisings Muslim women were in a state of isolation and passivity imposed by the ruling regimes. But as the revolutions were sparked, they came out of shells and began a full active involvement to regain their Islamic and revolutionary identity. More importantly the same women as the main bases of their

women in those systems. One clear example is a comment made by Najla Mahmoud the wife of Egyptian President Mohammad Morsi. In an interview, Najla said she would not rather be called a first lady because based on Islamic teachings a president should be a servant ofhis people and so is his wife (14). This is nothing but an obvious example of the commitment of a Muslim woman to Islamic teachings, someone who views her husband president as the servant of the nation. 2- Opposition to arrogance and tyranny During the whole half a century ago, the regionâ&#x20AC;&#x2122;s autocratic rulers have been backed by western powers. In Iran, the former Pahlavi regime came to power with explicit support from Britain and

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

families have been bringing up children who are now on the streets. Indeed, the Islamic awakening is a fruit of years of their struggle in raising those children based on Islamic teachings and values thus presenting their societies with a fresh generation of Muslim and alert youth. One should note that the restoration of Muslim womenâ&#x20AC;&#x2122;s identity and the Islamic awakening are intertwined and quite inseparable phenomena. These days those women have a significant role in the new postdictatorship systems in their countries. There are several examples alluding to the great role played by

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other powers. It was given a green light by the same governments to massacre thousands of Iranian protesters. The global arrogance also handpicked regimes in several other countries of the region. Zin-alAbedin Bin Ali in Tunisia, Hosni Mubarak in Egypt, Ali Abdullah Salih in Yemen and even Moammar Gaddafi in Libya. It was just two years ago when western leaders kept traveling to Libya and sat with Gaddafi in his famous tents. One famous incident is the then Italian premier Berlusconiâ&#x20AC;&#x2122;s kiss on Gaddafiâ&#x20AC;&#x2122;s hands. Tyranny and arrogance, therefore, as two inseparable entities have been dominating those countries and are still doing their job in some other. In Saudi Arabia, for instance, women are given zero freedoms and there is no election. They are denied the right to take important administrative and executive positions and are even not allowed to drive. Such an absolute and unlimited tyranny is nothing but a product of financial, political, and media support from western powers. One of the main demands of Muslim nations in those countries has been opposing foreign interference and domestic tyranny. And as they have been suppressed even more than men, Muslim women have been louder in their protests and the whole process of Islamic awakening. They have always been inspired by their Islamic teachings which put no difference between the two genders and consider good deeds as the only factor of superiority. Women have been always praised by God, with famous examples being Mary and Asieh. Standing against oppression is described by Islam as a sacred jihad, the result of which is but freedoms and the dignity for women. 3- Anti-Zionist sentiments One of the main reasons people in the region rose up against their rulers was the stance and relationship of those regimes with Israel the occupier. One basic demand was cutting all ties with Tel Aviv. A famous example is the destruction of cement walls of the Israeli embassy in Cairo by Egyptian demonstrators and the storming of the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

building which led to the escape of the Israeli ambassador and diplomats the same night. The Israeli regime is one of the main regimes strongly affected by the uprisings in the Middle East. TelAviv is in fact going every way to lessen those impacts. Even premier Benjamin Netanyahu openly expressed his concern about the development and the call of people for freedoms in those countries, because it diminished all hopes of the Zionist regime. Therefore, the Israeli regime began planning division and undermining the cause of the revolutionaries by labeling them as fundamentalists and terrorists to hamper the uprisings. Accordingly, Tel Aviv is doing all it can to associate the Islamic movements with a security threat against Israel and the whole world. Another strategy is its efforts to find an alternative for Egypt and replace it with such countries as Qatar and Saudi Arabia thus pretending that it is not being isolated after the revolutions. On the other hand, backed by the West, Israel provoked Saudis, Turkey and Qatar to pressure Syria to lessen the impacts of the uprisings on itself and weaken the axis of resistance. The above-mentioned points indicate that one of the main elements of Islamic awakening is standing against Israel and the spread of anti-Zionist sentiments. The hatred has even been more building up during the last couple of years as manifested by Muslim youth who keep burning Israeli flags in their rallies. In fact, the Israeli ambassadors in those capitals are always the first ones to flee the host countries. This is indicative of the close ties between the dictators and the Israeli regime, neither of which people want to stay. As a result, the fight against the Zionist regime which was described by late Imam Khomeini as a cancerous tumor is a basic element of the Islamic awakening and the wave of revolutions across the Middle East and North Africa. Alongside with their brothers, Muslim women have been participating in the fight against this cancerous tumor, strongly

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

frightening international Zionism. A glance at comments made by the leaders of the Israeli regime proves this statement. With their dominance over media outlets, the Zionists have been trying to undermine the presence and active role of women in the revolutions across the Middle East and North Africa. They are desperately struggling to picture Muslim women as backwards, outcasts and alien to politics in an effort to reduce their revolutionary sentiments. However, the Israeli regime has failed to recognize the fact that Muslim women and mothers are the original founders of the revolutions against the Zionist occupying entity.

Conclusion: The effective and visible presence of Muslim women in the recent developments across the Arab world known as Islamic awakening and their fight against foreign intervention and domestic tyrants based on Islamic teachings and values have led to a restoration of the identity of Muslim women. In fact, Quran and Islam have repeatedly and manifestly emphasized the dignity, respect and freedoms for Muslim women. Unfortunately, however, due to the massive oppression by their tyrannical and westernbacked rulers, Muslim women have been denied those rights. Those rulers have been trying to change the real identity of these women and cover them with a western picture which is in clear contrast to the divine definition of their nature. During the recent wave of Islamic awakening, by raising alert children, Muslim women managed to restore their true identity based on Islamic values. And hopefully the same identity will increasingly flourish and turn into symbols of fighting tyranny imposed by imperialistic and Zionist entities for all women across the world, thus directing them toward the perfection promised by the holy Quran.

References: 1- Jafarian Rasoul, “The Political History of Islam”. Qom 2003. Dalil-e-Ma pub. Sobhani Jafar, “Selections of the History of Islam's Prophet”. Tehran 2007. Masha'r pub. 2- Mousavi Khomeini, Rouhollah. “Sahifeh-e-Imam”. Center for Publication of ImamKhomeini’s Works. 1999. And www.khamenei.ir 3- http://www.noornews.ir/fa/pages/?cid=1922

13 – The Leader of Islamic Revolution Ayatollah Khamenei's speech addressed to Iranian teachers, May 2010. 14 - http://www.irdc.ir/fa/content/20155/default.aspx 15 - http://www.seratnews.ir/fa/news/69204

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4- http://www.noornews.ir/fa/pages/?cid=1922 5- http://www.noornews.ir/fa/pages/?cid=1922 6- http://www.noornews.ir/fa/pages/?cid=1922 7- http://www.borhan.ir/NSite/FullStory/News/?Id=3573 8- http://www.borhan.ir/NSite/FullStory/News/?Id=3573 9- Khatami Mehdi, “Diminishing Influence”. WashingtonForeign Policy Institute. 2011 10- Fars news agency, December 11, 2011 11- Fars news agency, December 11, 2011 12- Fatemeh Amirizar-Borhan Website

Women’s Tasks after Revolution: Informing and planning for Future

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

Najwa Rajab Muhammad al-Dasuqi1

Abstract During the history, Egyptian women get used to active participation in the events occurred in their land. They divided tasks with their religious brothers and it was on 25 January that they could take the first steps towards realization of the dreams of freedom and democracy. As revolutionary activities and movements proceed, women’s contribution to the revolution of Egypt, its development and realization of all demands of people become more prominent. Women are not only participant in Jihad and constituters of half of population in a society, but also mothers who train the other half of population and exert the strongest effect in the present and future society. In the present paper, we include different experts’ viewpoints about the most important roles and responsibilities of Egyptian women as well as the best ways to apply their skills and plenty of time they have with the purpose of complete realization of reforming tasks and changing training methods in the society. Some of these viewpoints are: - Dr. Manal Ab-ol-Hassan: awakening is the first duty of women to be prospered. - Hatam Adam: a mother is who trains a man, develops a country and creates a culture. - Jeyhan al-Halfavi: anti-revolutionary agents; a more dangerous encounter. - Dr. Rashad Ali: raising children based on freedom, commitment, and optimism. Keywords Women’s task after revolution, planning for future, revolutionary movements

1 Researcher, University Professor of Islamic Sciences and a Participant in the Demonstrations of the Revolution of Egypt - Egypt

A nation that is aware of its current situation, and uses its own experiences and those of the other nations’, has the fundaments of civilization and is among the nations that will progress. God has created man and woman and they are respectively responsible for their acts in this world and the Doomsday, and women can have a successful experience through her presence in social life, as they have had an active and effective presence

even some of them established freedom-seeking movements against foreign occupying powers. Anyway, women played their own roles as in some groups they had responsibilities while they were not involved in some others. We have seen how Khadijeh(P.U.B.H) supported Prophet Mohammad(P.U.B.H.) spiritually and financially and after her Fatemeh Al-Zahra played a major role in transmitting the message of prophet’s mission through holding meetings with the women of Mohajerin and Al-Ansar. After her, Zeinab shouldered this responsibility after the martyrdom of Imam Hossein(P.U.B.H.). In modern age, Muslim woman has gone through various experiences. In some groups women were not allowed to work out of her home and were deprived of their basic rights. This made the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

throughout the history. Either this presence is called free or limited, woman has always been the complementary half of humanity and in each belief she has had a different role. After emergence of Islam, new role were set for women and highlighted respect of their rights as God’s creatures. Muslims have been practicing teachings of Islam individually and in group despite differences. Here, the attitude towards women is different from one group to the other as it is affected by the ideological schools that these groups are affiliated to. Many of these groups naturally had various social and political movements and

Western media outlets to portray such oppression against women as Islam’s cruelty. Accordingly women rights organizations and movements started campaigns for women’s freedom in Islamic countries and we have already seen how they launched their campaign. This made Westerners to views the Islamic veil as a limitation for women that deprives them of communicating with the outside world. In all these cases, there has been an opportunity for a new

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

experience. The Islamic Revolution in Iran which had the primary signs of the Islamic Awakening in the region introduced a new role for women, as the Iranian government has always been after reinforcing the role of women and highlighting it to counter the Western propaganda.

But there is another important experience which has not been highlighted properly and that is the role of Lebanese women in resistance. This experience along with Iran’s Islamic Revolution had a constructive role in the establishment of resistance society, a community that can be deemed as social Islamic Awakening in the Lebanese society which has more inclination towards western values than Islamic ones as Lebanon is a country for which the gates of Europe and the West are open. Women in the Lebanese resistance movement proved that they are indeed a prime example for Imam Khomeini’s remarks on women: Woman is like the Quran, Both have been tasked with instructing human. We can not discuss the Islamic Awakening without considering the role of women in the past and present events of this movement. Right now, women play an active role, just like that of men’s, in the Islamic Awakening in the Arab world, especially the Bahraini women that are suffering detention and torture to restore their national dignity. Also Palestinian women in the occupied territories,

are prone to the Israeli regime’s atrocities in prisons. These women and their families have witnessed the massacre of the Palestinians and the eviction and destruction of their houses, especially in AlQuds, by the Israeli regime forces. The Zionists plan to evacuate Muslims in Al-Quds and make it a fully-Jewish city, but Palestinian women, along with the Palestinian men, stand up against the Israeli occupation and defend their rights and religious beliefs.

creature, but this negative view was eliminated after women took their role in the society. In the male-dominant society woman was mistress and even if she was a wife, she only had the responsibility of giving birth to children and she had no right to choose her husband against the will of her father. Off course, under such circumstances it was almost impossible to expect women to reform the society. No ideological or religious theory has given freedom to women like Islam and although the West claims that it is promoting women’s freedom, it is indeed a kind of slavery rather than freedom. In this regard the French Encyclopedia says: Women’s physiology is like that of children’s. that is why they are so sensitive and easily affected by joy, distress, and fear and as her mind is subconsciously

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Woman in human societies Throughout the history, unlike men who have always had their specific responsibilities, women have had different roles in different eras. Men have had the role of leading and managing family due to the different God-given nature. The issue of the different creation of woman, has not the reason for her different roles throughout the history, but each group has outlined a specific role for woman due to their own ideology and philosophy. There were some societies which undermined woman as a minor

affected by such feelings, she becomes unstable. This is the ideology of French government which considers itself as civilized; not long ago, women were banned from having a share of her husband’s properties, French author, Ermandin Lousiel, says she couldn’t publish her works until she chose a male name George Sund. This woman did so after publishers refused to publish her works. Woman in Islamic societies Islam came and specified the value and position of woman in the future life, and specified her rights and responsibilities that no other society before and after Islam gave to women. Islam promoted justice and fairness and called for equality and supported the oppressed. ‫"یاأیها الناس إناخلقناکم من ذکرأوأنثی وجعلناکم شععباا وباالعل لاععاا با إک أکعرمنم انع ا‬. "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

"‫أتقاکم إک ا الیم خایر‬ "O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other, surely the most honourable of you with Allah is the one among you most careful (of his duty)." (49: 13) Surah Al-Hujurat, Verse 13 Islam established character for woman and said that she has virtues and can get dignity and respect. Even the Prophet took oath of allegiance from women and men respectively based on God’s order: ‫یا أیها النای إذا جاءک المؤمنات یاایعنک الی أک ال یشرکن اا شیئا وال یسربن وال یعننین وال‬ ‫اعایعهن‬

‫یقالن أوالدهن وال یأتین ااهااک یفارینه این أی یهن وأاجلهن وال یعصینک ی مععرو‬ ،‫واساغفر لهن ا إک ا غفبا احیم‬

O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe no thing as partner unto Allah, and will neither steal nor commit adultery nor kill their 34

children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their

allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful. Surah Al-Momtahina, verse 12 And in order to encourage unity and promote her role in the society and the awakening movement: ‫اساجاب لهم ااهم أنی ال أضیع امل اامل مننم من ذکر أو أنثعی اعکعنم معن اععل الع ین‬ ‫هاجروا وجاه وا وأُخرِجبا من دیااهم وأُذوا ی سایلی وبعاتلبا وبُالعبا فکفعرک اعنهم سعیاتهم‬ ‫وفدخلنهم جنات تجری من تحاها افنهاا ثبااا من ان ا وا ان ه حسن الثباب‬ And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;A reward from the presence of Allah, and from His presence is the best of rewards." Surah Aal-e-Imran, Verse 195 "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Prophet’s Era Throughout the history, Muslim women have had a major role in enriching and enhancing the scientific, intellectual and literary movements and establishing the foundations of the Islamic civilization, thousands of prominent female scientists, in different scientific fields, found their way to the society. If we want to name some of the eminent women both during the Prophet’s time and after it, we will find no one better than Khadijeh(P.B.U.H.) Bint of Kholid the wife of the Prophet and her daughter Fatemeh (P.B.U.H.) and Fatemeh’s daughter Zeinbab (P.B.U.H.). Hazrat Khadijeh: She supported the Prophet with her wealth and social position. She was the first person who believed in him as the messenger of God and the Prophet has frequently talked about her virtues. Once he said: Maryam and after her Fatemeh and after her

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Khadijeh and after her Assiyeh are the best of the women in the world. Fatemeh Al-Zahra: She is the daughter of Prophet Mohammad and his wife Khadijeh. Her father called her Om-e- Abiha (the mother of his father) due to her special attention and support for him. Whenever the Prophet was heading for a battle, Fatemeh’s house was the last place he would visit and whenever her returned from a battle, her house was the first place he would visit. Ibn Abd Rabeh, in his book Al-Oqad Al-

Farid(Volume 2, p.438) writes: When the Prophet head the news of Fatemeh’s birth, he said: She is a flower that I smell her and God gives her daily bread. Fatemeh Al-Zahra has given a famous speech, that indeed has been given for the history and Islam. In that speech she say indifference to justice will have dire repercussions for the religion and after expressing her right she leave no room for any pretexts. According to this speech: 1. Woman has the right to inherit. 2. Woman can reject oppression and stand up against tyrants. 3. Hijab sets no limitation for a woman to stand up for her legal rights, as Fatemeh did. Her resistance along with her husband Ali Ibn Abitaleb (P.B.U.H.) is also another example of Fatemeh’s prominent role in Islam. Fatemeh’s speech can be viewed as the first political speech in the history of women after Prophet’s time. Lady Zeinab Kobra She is the daughter of Fatemeh and Ali, and sister of Hassan and Hossein, about whom the Prophet said: These two, are the masters of the youth in the heaven. They are two Imams that either revolt or make peace. Zeinab witnessed a short period of power transition to his brother Imam Hassan and after that she witnessed the event of Karbala with his brother Imam Hossein and she had a fundamental role in the wake of the event of Karbala. She also had a significant role in the maintenance and reinforcement of Imam Hossein’s

uprising. And all Islamic scholars agree that Zeinab’s stances after the event of Karbala has maintained Imam Hossein’s uprising. And just like her mother, She left no excuse for Muslims by giving a fiery speech in Yazid’s palace. She protected women and children, and while Imam Sajjad was sick, she took after him. Therefore, it could be said that Zeinab was in charge of Imamat in the period after Imam Hossein’s martyrdom and Imam Sajjad’s recovery. So, she is the first woman who is practically involved in

expressing the suffering and agonies of Imam Hossein. Off course, her speeches which were spreading among people also contributed to this accomplishment. One of the other achievements of Hazrat Zeinab, was keeping Ashoora and its impacts alive which in turn gave rise to Islamic Awakening movement including the Islamic Revolution in Iran and Islamic resistance in Lebanon. Late Imam Khomeini has also referred to this issue by saying that: Whatever we have achieved, is due to Ashoora. Modern Age Doubtlessly the industrial revolution that took place in the 20th century catalyzed the trend of social evolution in Europe and around the globe and a group of intellectuals, philosophers and scientists

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

leadership and is a female model of rule and management that was not given a fair treatment but she still endeavored to carry out this role in the short and direct transition period between two Imams, after the event of Karbala. She understood all aspects of Imam Hossein’s uprising as she accompanied Imam in the movement and supported it. Since her departure from Medina, and passing through Karbala and Imam Hossein’s martyrdom, she continued spreading the uprising for years so that the uprising is not forgotten after her passing away. She was the first female media icon in Islam. She successfully established a dynamic media through people who were

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

contributed to the establishment of the fundaments of the new social system, although their scientific exploitation regarding the scientific research and inventions should be ignored. As a result, the rapid discoveries and developments also affected the people of the society and woman also faced this evolution that resulted in the change of some of her behaviors and accordingly, the change of the social system and values following support for female liberal movement in the West and later in the East.

For example, John Rousseau wrote the book Emile and this book became an educational pattern, and that was simply through abandoning children, without involvement in his social, psychological and cognitive and behavioral growth. This issue affected the family directly and exempted woman of her instructional role and it rocked the fundaments of the Church and declared that the needs of society have built the family. And after the First World War, Muslims were the main losers and the allied troops had a big influence on Islamic countries. And they started spreading their scientific advances and also their social values in these countries regardless of each regions popular culture. This caused cultural paradox in Islamic societies and some groups tried to return the Islamic societies to their primary condition to counter this decline. They invited people to the basis of Islam, Quran and the conduct of the Messenger of God. But due to the Western countries deep penetration into Islamic societies, some of them succeeded and some others failed. The reason this failure was using wrong method of force and imposition and using reaction instead of action. They also ignored the concept of in the way which is the best. ‫ وبالتی یا سن ا‬. Although, these groups objective was to repair the structure of Islam, some times they deviated from this path because these groups needed skills and capabilities to invite people to the right path.

And since women form the half of the society, they are indeed considered as the complementary half of the society in some communities and in some others they are simply viewed as a burden for the society. These all, are due to the ideological attitude towards women. For example the experience of Afghan woman under Taliban role and Iranian woman after the victory of the Islamic Revolution in Iran, and woman in the Lebanese society are prime instances in this regard. Also Palestinian women’s resistance and other Muslim women’s participation in the Islamic Awakening, especially Bahraini women, should also be taken into consideration here.

construction of the society along with man. Iranian women, along with Iranian men, actively participated in the Islamic Revolution against tyranny and they two contribute to the prosperity and growth of the society. Imam Khomeini motivated women by saying that woman is half of the society and her role is like that of the Quran’s as they both have been tasked with instructing men. Women played a major role in the victory of the Islamic Revolution in Iran. Imam Khomeini says: The Islamic Revolution was a gift of woman rather than the result of men’s Jihad. Ayatollah Hashemi Rafsanjani says the Islamic Revolution became victorious in Iran and Imam’s ideology proved that religious teachings can trigger popular uprising and yield political, economic, cultural and social reforms. And Muslim women entered various social arenas.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The Awakening of Iranian Women The uprising of Iranian woman started via her participation in the Islamic Revolution and became a new experience. It proved that the main problem lies not in the Islamic teachings, but in fact, is with the implementation of these religious values. Islam came to prove the fact that woman is half of the society and is responsible for the

They took lessons from the best of the women in world, Fatemeh Zahra and used Imam Khomeiniâ&#x20AC;&#x2122;s continuous support to restore their position in the society. As a result women achieved outstanding success in educational, industrial and social fields and boosted their research capabilities. This has been quite tangible in the outstanding achievements of Iranian women at universities and scientific competitions. The percentage of female graduates in some fields is now more than

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

70%. Women can participate in the political affairs and become candidate for parliamentary seats and other positions in the government.

Awakening of Woman in Southern Lebanon Some experts believe, a Lebanese women, due to their specific culture and awareness, are different from other women in the region. And that is because of the existence of large number of tribes in the Lebanese society which in turn bring about cultural diversity. Women in southern Lebanon took part in the resistance movement along with men to protect their territory against Israeli occupiers. There were no border between Lebanon and Palestine until the occupiers through Sykesâ&#x20AC;&#x201C;Picot Agreement divided the Ottoman Empire. France occupied Lebanon and Britain occupied Palestine. And after a while, the British government established a Jewish regime in Palestine and expelled the indigenous residents of the country, just like what North American immigrants did. They destroyed the civilization of the native residents and established their own government. The occupation of Palestine affected southern Lebanon due to its geographical proximity to the occupied territories. Israel was not content with the occupation of Palestine and was plotting to occupy Palestineâ&#x20AC;&#x2122;s neighbors. They invaded villages and town in southern Lebanon and many people were killed

in the Israeli attacks. All the same the Lebanese government failed to protect its citizens against the Israeli aggression as it lacked a strong military force and its unwillingness to boost its military power. So there needed to be a movement by the residents of southern Lebanon to defend their territory against Israel. Thanks to their ideology, which follows Imam Hosseinâ&#x20AC;&#x2122;s conduct and can not stand oppression and tyranny, the people of southern Lebanon resisted the Israeli invasion. In Lebanon, Hosseini ideology is deeded as one the most

The Islamic Revolution affected many countries including Lebanon in the region. And off course Lebanon was highly affected by this revolution. There are nearly 18 tribes in Lebanon which have their own political, economic ,and religious features. Since many Shia Muslims live in Lebanon, the country was more receptive to the revolution by Imam Khomeini in Iran. It should also be noted that Imam Mousa Sadr, had outlined the fundaments of a Shia society in Lebanon before the Islamic Revolution in Iran. Shia Muslims have been subject to tyranny and oppression for centuries. As a result, national movements broke out in Lebanon especially on Ashoura day, which marks the anniversary of Imam Hosseinâ&#x20AC;&#x2122;s martyrdom, when there are strong sentiments against oppression and cruelty. Women played key roles in such movements.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

important cultural impacts of Imam Khomeiniâ&#x20AC;&#x2122;s Islamic revolution. It directed people to the right Islamic path and revived their Islamic values. And the follower of the Prophet Mohammad started a new mission to implement the divine justice. They pledged allegiance to Imam Khomeini and helped him in his revolution and supported the uprising. Although the Islamic territories do not have any borders, the international order has forced people to border their countries and each person comes from a specific geographical location. As a result, we have Iranian, Afghan, Lebanese, Iraqi, Syrian and Palestinian nationalities.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Afterwards, this effect was spread through educational institutions and seminaries in different areas and neighborhoods. Due to the people’s thirst for learning religious teachings, the religious and social growth of the people improved rapidly. The Shiasm in Iran originates from Jabal Amel scholars in southern Lebanon. This issue also significantly contributed to the rapid establishment of cultural relationship between Shia Muslims in Iran and Lebanon.

Also, the existence of the seminary in the holy city of Qom played an important role in this regard. Due to Sadam regime’s pressures on the seminary in Najaf, many scholars graduated from Qom. Naturally, the instructional and religious growth in Lebanon was the reflections in the society as a whole. And the Lebanese Shia Muslim women who had followed Imam Hossein’s uprising and was influenced by Imam Khomeini’s revolution in Iran, did not face any problems to play its role in the Lebanese society. They nurtured their children on the basis of religious teachings. Women’s Special Experience in Resistance Since early formation, resistance put much emphasis on the participation of women in different fields and encouraged women to get higher education, which is infact the basis of social growth. So women moved shoulder to shoulder with men in the society and even in some field they excelled them. Many female doctors, lawyers, university professor and researchers and journalists entered the society and set a good example for Imam Khomeini’s saying that women consist half of the society and shares the other half with men. Thanks to women’s high scientific and cultural levels, the society became self-sufficient. This, as Shias were considered as the

underprivileged population among the other Lebanese ethnic groups and unlike the other groups, did not get any international support. Resistance brought many achievements for Shia Muslims and made them as a global paragon of resistance against occupation. Women contributed to all of these accomplishments and despite not participating military battles, supported the resistance. Even Israel itself admitted the role of Lebanese women in the resistance. Israeli writer, Tsafi Bareal writes in Haaretz newspaper: If men form the

Hezbollah’s invitation of women’s participation in the movement’s activities did not start after the Israeli occupation, but it is the reflection of religious, mental and theological approaches. The character of resistance woman combined with Zeinab Kobra’s character. As Karbala was the field of martyrdom for Zeinab, southern Lebanon was the land of martyrdom for Zeinab. The war in January was as same of the war in Karbala. And the Lebanese women gave a specific feature. Lebanese women acted like Zeinab . So there was no chance for a Western model for the Lebanese women and the Western model of reinforcing and encouraging women did not work in Lebanon because women in the East have already had a basic role in the society and had their own

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

core of Hezbollah’s military battles, women make up the internal social core of the movement. In some religious parties and movements women have a marginal role, but their role in Hezbollah is vital for the movement. Fatemeh Samady in her book on the participation of women in political activities compares the experience of women in Lebanon’s Hezbollah and Jordan’s Islamic Front. She says: there is a great woman behind every great man and behind each resistance fighter, there is a woman. Hezbollah Secretary General Sayyed Hassan Nassrallah says:

position and did not need the Western model. In fact, the West modeled the role of women in the Lebanese cultures.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women and Islamic Awakening in Arab World What Arab women are facing right now in the region is a new experience and it has not been researched and studied yet. So that you can not find much information on the issue except a limited number of short articles and analyses regarding the role of women in

Islamic Awakening. That is why we refer to brief articles and media sources in this paper. Doubtlessly, this movement which involves men and women, is of great significance because these nations lived with humiliation and contempt under the rule of tyrant and despotic rulers. The media campaign against this woman attempts to show womenâ&#x20AC;&#x2122;s role in the movement minor and unimportant. They try to depict women as submissive people who have no participation in the movements. The Western media witnessed that how veil-wearing women in Egypt, Yemen and Bahrain revolted against their Western-backed rulers and called for a better future, and the restoration of their political and social rights. Women even stood up to reform their society in Saudi Arabia and give an end to tyranny and oppression, despite severe media censorship. Women, through their active participation in national protests across the Arab world proved that, change and reform benefit women just like men. Here is an example: the story of Algerian well-known fighter Jamileh Bu Hirred who is viewed as the symbol of resistance against foreign occupation and a paragon for women in the modern Awakening. Womenâ&#x20AC;&#x2122;s presence in the Islamic Awakening movement force Western Media outlets to admit their power and the sweeping change among them. On April 1st, the British newspaper The Guardian, published an article on the role of Arab women in the uprisings in

the region, which gave an end to the Westâ&#x20AC;&#x2122;s negative and superficial attitude towards women. The Arab women who had taken to the streets and were calling for regime change were filmed by cameras while giving speech or helping revolutionaries or treating those injured in the regime crackdown.1-The women in Bahrain hold the record for womenâ&#x20AC;&#x2122;s participation in the Islamic Awakening movement. They have faced torture and detention and have been under tremendous pressure and dishonored by regime forces.

regime despite the muted response from the international community to the Zionist regimeâ&#x20AC;&#x2122;s atrocities. Women have actively participated in the resistance movement and even carried out martyrdom-seeking operations; they were imprisoned, but never give in to the Israeli pressures. Palestinian woman Hanna Shalbi became a symbol and paragon of resistance for Palestinian women after she started a hunger strike in protest to her detention conditions in an Israeli prison. She said I will either get dignity and respect or will die.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The Bahraini rulers who say they are Arab are fully aware that beating women is a redline for the Muslims in the region and will have negative repercussions for them. They also know that Bahraini men can not tolerate any disrespect for their women and as a result the Al-Khalifa regime intimidates men by disrespecting women. Bahraini women suffer from two things; they are concerned about her husband and children and at the same time faces enmities and violations of their rights. And this point has not been achieved in the countries that have witnessed Islamic Awakening. But in Palestine, people have not quit their resistance against the Israeli

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Conclusion Throughout the history, women have always had something to say, either with silence or with participating in uprisings and movements. In the past, women did not have facilities need to make changes and reforms and some of the ancient religions and civilizations did not treat them fairly. So women used to have a defeated life and did not have any power. After the emergence of Islam, women were introduced as respectable people who had the

same rights of men. Hazrat Khadijeh, Fatemeh and Zeinab are among the first women who took action for the establishment of Islamic Awakening. There have been many sayings from the Prophet regarding these three ladies. All these are different forms of treatment and relation with women when in the beginning of Islam, women were recognized as powerful and stable people. We have many examples of women who had an effective role in the construction of their society. In each Islamic era, women received a different treatment and theologists and Islamic scholars have different views on womenâ&#x20AC;&#x2122;s participation in the society. Some ideologies limit the participation of women while some others encourage their participation. The experience of Iranian women following the victory of the Islamic Revolution led by Imam Khomeini can be considered here as a prime example. But Islamic Awakening need some solutions and guidelines to protect its achievements. We believe that women who demand the realization of their political and social rights for the establishment of a better society, must be aware of the Western plots threatening her awakening. The Leader of the Islamic Revolution Ayatollah Seyyed Ali Khamenei called on the youth of the Islamic Awakening to protect their achievements. Earlier this year at a conference in Iran he said: The Islamic Awakening is the confrontation with a challenge; it is

aimed at creating instructional and media solution for the Islamic uprising in order to implement the globalization of Islam and the dominance of the ideology of Muslim nations through reliance on an Islamic culture. A culture that confronts the mono-polar cultural system established as a result of globalization and spread in the culture of the Islamic world. Colonial powers are plotting against our countries and are aware of the Islamic Awakening that is threatening their plots and this has

Muslims forget their religion. But this Islamic Awakening astonished them and foiled their plots and tackled their pro-Western agenda.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

made them increase their strategic research and do any thing they can to halt this movement and undermine it. Some of the intellectuals propose independence-seeking ideas in the framework of Western culture. They want to implement the western patterns in our countries without paying attention to different situation, custom and ideology in our countries. Some social scientists are calling for research and study on the societies in which Islamic Awakening has taken place after it was revealed that this movement undermined the pro-West intellectual. They thought that westernizing the Islamic nations will make

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

References

1. The Quran 2. Ayatollah Khameneiâ&#x20AC;&#x2122;s speech on the occasion of the International Islamic Awakening Conference, 2011/09/17 3. Shaaban Batheene, Al-Emrat fi Al-Siyast va al-Mojtama, Dar Al-Fekr, Damascus, 2008 4. Samadi, Fatemeh, Nessa fi Motark Al-Siyasta, Daar Al-Nashr AlBonak Al-Ahli, Oman, 2005 5. The Ideology of Islamic Revolution, Ideology of Islamic Revolution Magazine, Issue 1, 1st year, 2002 6. Najjad, Shokouh Navabi, Elm Nafs Al-Mer at, Daar Al-Haadi, 1st print, Beirut 7. Hadad Kafah, Al-Merat va Al-Amal Al-Sisi, p22, Daar Al-Hadi, 1st print, Beirut 2001 8. Al-Hashemi, Ali Al-Saaheb, Khadijeh bint Khavild, Zawjato AlRasool Al-Akram. Shabakato Al-Emamin Al-Hassanin Leltorath AlEslami, without date 9. Majalato Al-Arabi, Issue 220 10. Halimi, Jazil, Al-Nessa Nasf Al-Alam, Nasf Al-Hokm, Odat lel Tabaat va Al-Nashr, Beirut, 1998 11. Al-Ghaffar, Abd Al-Rasool Abd Alhassan, Al-Merato Al-Moaaser, Daar Al-Zahra, Beirut 1983 12. Al-Shati, Nour Al-Zoha, Tanzim Al-Nessa, Daar Al-Mahdi, Beirut 2001 13. Al-Barzi, Dalal, Akhwat Al-Zal va Al-Yaqin, Daar Al-Nahar, Beirut 1996 14. Al-Barzi, Dalal, Al-Amal Al-Ijtemaee va Al-Marat, Daar Al-Jadid, Beirut, 1997 15. Amarat , Mohamma, Tahrar Al-Merat va Al-Tamadon Al-Islami, Daar Al-Wahdat, Beirut, 1985 16. Saleh, Amani, Al-Merat Al-Arabiyat fi Qarn, Daar Al-Fekr AlMoaser, Beirut 1985 17. Watr, Mohammad Zaaher, Makanat Al-Merat fi Al-Shoon Al-Edariyat va Al-Botoolat Al-Qetaliyat, Moasesat Al-Resalat, Beirut 1979 18. Qabisi, Boshra, Al-Merat fi Al-Tarikhh va Al-Mojtama, Daar Amvaj, 1st print, 1995 19. Mazhar, Esmail. Al-Merat fi Asr Al-Dimoqratiyah, Daar Al-Jadid, Beirut 1949

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

20. Al-Niyoom, Al-Saadeq, Al-Hadith an Al-Merat va Al-Diyanat, AlEnteshar Al-Arabi, Beirut 2002 21. Al-Mosadeq, Roqiyat, Al-Merat va Al-Siysat, Dar Tobqal, Morocco, 1990 22. Abo Al-Sher, Hind, Al-Merat va Al-dor, Al-Moasesato Al-Arabiyat lel Derasat va Al-Nashr, Beirut, 1st print, 2008 23. Mansoor, Elham, Nahv Tahrir Al-Merat fi Lobnan, Mokhtarat, Beirut, 1st print, 1996 24. Al-Khamash, Salvi, Al-Merat Al-Arabiya va Al-Mojtama Al-Taqlidi Al-Motekhalef, Daar Al-Haqiqat, 1st print, Beirut, 1973 25. Al-Khthlaan, Saart bint Mohammad, Al-Merat va Al-Siyasat, AlAbikan, 1st print, Riyadh 2007 26. Khalil, Ahmad Khalil, Al-Merat Al-Arabiya va Qazaya Al-Taqiir, Daar Al-Daliyat, 3rd print, Beirut, 1985 27. Al-Khatib, Hanifah, Tarikh Tatoor Al-Harkat Al-Nesaayie fi Lobnan, Daar Al-Hedatha, 1st print, Beirut 1948 28. Jebri, Abd Al-Monem, Al-Merat Ebr Al-Tarikh Al-Bashari, Safahat lel-Derasat va Al-Nashr, 1st print, Damascus, 2007 29. Tatoor Al Merat Ebar Al Tarikh, Moasesat Eze Din, Beirut, 1981 30. Al-Nessa Al-Arabiyat fi Al-Ashrinat, Tajma Al-Bahethat AlLobnaniyat, Beirut 2001 31. Al Merat Al Lobnaniyat va Al-Mosharekat Al-Siyasiyat, Mjmooat men Al-Ketab, Beirut 2007 32. Al-Manzoor Al-Jadid le Dor Al-Merat Al-Arabiya, Al-Etehad AlDovali le Tanzim Al-Asrat, Matbouaat Eqlim Al-Aalam, Al-Arabi, (94-96) Tunisia, 1996 33. Al Merat Al-Arabiya va Al-Elam, Markaz Kawthar lel Bohooth, AlMoasesa Al-Jaameyat lel Derasat, 1st print, Beirut 2008 34. Al Merat va Tahawolat Asr Jadid, Majmooat men Al-Bahesin Daar Al-Fekr, Damascus 2001 35. Al Derasat Al-Ejtemayit an Al-Merat fi Al-Alam Al-Arabi, UNESCO, AlMoasesat Al-Arabiya lel Derasat va Al-Nashr, Beirut 1984 36. Al-Lajnat Al-Ahliyat lel Tahzir va Al-Mosharekat fi Motamer AlMarat fi Bakin, Al-Jomhooriyat Al-Lobnaniya, 1995 37. Al-Merat va Qazayaha, Majmooat men Al-Moalefin, Markaz AlHezart Le Tanmiyat Al窶認ekr Al-Eslami, 1st print, Beirut, 2008

The Religious Beliefs, Dignity, and the Active Role of Women in the Islamic Awakening

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers



Niha Abdullah1

Abstract In the recent decades, the issues pertaining to women, more than any other thing, have attracted considerable attention. Thus, international conferences have been held, the United Nations has named a day as International Women’s Day, many researchers have studies the realities of women’s lives in under-developed and developed countries, many international treaties, and conventions that prohibit any form of discrimination against women have been issued, and many countries have signed and ratified those conventions. The Conference of Beijing, which was held in the mid 1990s, has been very influential up to the present time due to the wide topics and discussions in its sessions. Even the subsequent conferences based their guidelines on this conference and regarded it as a point of reference. They considered the results and recommendations presented in the Conference of Beijing as their models. In spite of the reforms in the legal systems of many countries of the world regarding women, the debate is not settled yet. The debates go around the rights of women, their physiological nature, and the consequences and the impacts of their physiology on their responsibilities and roles. Moreover, the relationship between women’s rights, and society and culture is discussed. The contemporary models for women are also among the topics of discussion and debate. The question is that: is this model based on western women who have gained personal freedoms in every aspect but have lost their domestic and social ties? Is this model influenced by cinema and mass media where the image of western women and their lives is depicted as women who are obsessed with 1. BA in Islamic Sciences; BA in Philosophy and Theology - Lebanon

their beauty and appearance? Is it based on a Muslim woman who has different behavior and appearance? Another question is that: what does make these two types of models so different? What are the genuine characteristics of the two identities [of western and Muslim women]? What element distinguishes the identity of Muslim women from nonMuslim women? Is it a unique element or an interrelation of different element? Keywords Religious Beliefs, Human Dignity, Islamic Awakening, Womenâ&#x20AC;&#x2122;s Role

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Introduction: Discussion of the Standard Image (the perfect example) for a woman: Here a different issue is introduced which is maltreatment of women in Islam as a religion or in Islamic societies. Some people believe that Islam has not adopted a fair attitude toward women in some of its holy verses, stories and anecdotes; on the other hand some others believe that it is the Muslims- and not Islam- who are responsible for the tyranny upon women that prevents them from education and participating in

outdoor activities and etc. In the midst of the last century, some conferences were held in most of Arabic countries for “ women’s liberty” and “ their not wearing Hijab “ and breaking the traditions that limit women in the field of their education and career. Undoubtedly it can be said that, from some aspects, those propaganda reflected the reality of women’s lives to a great extend; since women did not benefited from either the education or any other kinds of social participation or even some of their primary rights such as accepting or rejecting marriage proposal and etc. But from some other aspects, these conferences were affected by the European feminine movement known as “ Feminism” which posed mottos about the equality of men and women in all of the situations and responsibilities and job opportunities and emphasized the point that culture and upbringing, and not the physiological differences, should define the job, the future or the roles. Therefore, such conferences believed that women should condemn the physiological discriminations and try to adjudicate in the field of equality which is based on ability and efficiency. During the last two decades, the voice of “ Feminism” as an organized movement has lowered but its ideas and thoughts about the “ equality” has continued and pierced in to a lot of minds in as much as it reached to the United Nations and the organizers of international and regional conferences; among these thoughts one

can point to the rise of the “ gender” thought that exactly means “ pragmatism” or human essence, this thought does not discriminate physiologically between male and female and states that the ability to fulfill different roles by these two genders is related to the their up bring and is not affected by the differences in the physiological or natural properties. The Islamists have different attitudes toward the women stances. Some of them have tried to canonize women’s prohibition from

one can point to many cases of women’s participations in various social and political fields (in state organizations and private and voluntary associations) in countries such as Lebanon and Palestine.1 The Woman Image and Islamic Awakening: Undoubtedly the alterations that the thought of the Islamic world has undergone as well as the various political issues and public revolutions that have become a united voice, and seek the social, political, individual justice as well as freedom from yoke of foreigners, have had direct or indirect impact on Muslims assumptions about themselves, women and etc. However the main

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

going out of home and working. Others do not allow women to participate in any social or political activities. Women in some Islamic countries have not been given the right to choose their spouse, drive and etc. Unfortunately these facts caused that others accuse Islam, and not some of the Islamic trends or Islamic scholars or even some governments that prohibited the women from these rights, of tyranny against women. And in most cases, the ones with non Islamic intellectual trends used these cases to express that Islam does nothing but to weaken women. However such experiences do not show all the facts about women’s lives in Islamic countries, since

1 . Etrisi, Talal: Which pattern for woman? Nejat magazine, Mostafa International University, 17‫ع‬, pages 52-55

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

point is not about adjudicating which rights but it is about the difference between two various attitudes to women which gains its meaning from a principle called “dependence framework”. This framework defines the rights, duties, responsibilities, and the type and necessity of participation as well as the individual and the social demand for women’s presence. The dependence framework means whether we consider woman as an individual or as a part of the family that is dependent on the her family or as a part of a social

system that owns her own history, belief, values, principles and noble trainings. Therefore, such a system has a pillar upon which it is founded and despite the non-Islamic governments and rules, we still use the names of Islamic societies about this system since if we consider beliefs, values and principles of nations and the origins of lots of the habits and imitations, we can observe the Islamic dependency among them. Where are the core and column of these societies? I believe that the start point begins from what the society believes and there is no disagreement about this fact that the base and core of the belief is the same in all the Islamic societies even though the religions and legislation systems of them are different. Nowadays, and in the era of Islamic awakening, despite our differences or our tendency to be different or the greedy’s intention to worsen our relationship, we know that we have a common and united belief as Arabic and Islamic nations. And we believe that sectarian differences is a condemned way of the political influence in the region and the scenario of this ominous play is written by the ones that had organized it before the awakening of common wisdom among Muslims. Common wisdom is what we can observe in the following quote of the holy prophet: “ The person who does not care for the Muslims’ affairs is not one of us.” It is mandatory for a woman to be an indispensable part of this integrated effort. But the question posed here is: How is everything

prepared for a woman’s participation?.... and it is also suitable to pose questions about the role of belief in training the human ( forming the human concept, view points, emotions, activities as well as behavior, authorities, and a man’s role in changing the reality and making the future). Is this claim true that the man’s thought builds the reality of their lives and a part of their futures?

done due to the habit and tradition and without faith and content is not categorized as belief. Where does this complexity originate from? What is the mystery of the relationship between the mind, heart and action? This question occupied ethic and belief books and is discussed comprehensively1. In summary it can be said that the Islamic point of view about the man’s upbringing is a mechanism that consists of an integrated training of all the dimensions of human existence (mind, heart and body) and begins with enrichment of wisdom as well as guiding and fecundating his capacity. Therefore the holy Verses and Hadith put emphasis on the fact of science, learning,

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

First: The Role of Religious beliefs in training human: If we take a look at the famous definition of the belief rendered by the Islamic erudites- “belief is what the mind orders, the heart believes and the organs of body perform”- we will find out that belief connects different dimensions of human being: belief is made in mind and is accompanied by heart’s trust and is depicted by the man’s behavior and actions. Therefore, the thoughts that we accept but we have not believe them yet are not strong beliefs; beside this, a desire for something without heart’s content cannot be called belief. So everything that is

1 . Motahari, Morteza: Education and Science in Islam, 4th edition, Dar Alhoda, Beyrut, 2005, pages 18-22

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

speculation and reflection and understanding the outcome of affairs, as it is said that : “ No worship is like thinking”1. This is emphasized because it enables man to judge and analyze affairs, and it is necessary that he control his other ego forces2, and this control is not achieved unless a strong valve integrates the general behavior of man with his sage and stable internal states. God states that: “ Give good news to my servants, the ones that listen to all the words and follow the best and the nicest of them. These are the people who are

guided by God and are truly wise.3” Moreover, we find that the religious system in Islam is consistent with the dimensions of human existence, for it requires human to be responsible in three areas of belief, ethics and Sharia. This means that the worshiper is responsible to Sharia, and when he adjudicate its rights he says his prayer humbly and modestly, this humility and modesty affects the nature of his ethics and inner states. If at the beginning he is asked about the reason of his saying prayer, he says because he wants to follow what God ordered him and this answer originates from his faith in monotheism. This belief is formed only by passing the triple dimensions of human existence ( intellect, heart and body) and training them. The responsibilities that result from this belief are again related to these existential dimensions. These responsibilities are: beliefs and principles of Islamic thought, obligatory and desirable ethics and etc, religious orders: Mobah (permissible), Haram (unlawfull) and obligatory Second: The Most Important Islamic Religious Beliefs: All the Muslims believe in the same principles of Islamic beliefs and this commonality assembles all of them in the cycle of Islam, 1 . Altusi: Almali book. Volume 1, page 145. 5. Based on the theory of the scientists of Islamic ethics that human soul has three forces: anger, lust and intellect. 3 . Zomar chapter: verses 17-18.

sometimes they also believe in the same minor principles that results from the main ones ( to avoid misunderstanding that is caused by the use of words, we consider the principles of religion as beliefs and the Aspects of Religion are considered as main rules. This point should be taken into account since it is the start point of the struggles that we see nowadays in Bahrain and Syria. But we should bear in mind that the commonalities among Muslims are more than the differences among them. The common principles of Islam are:

adjudication, discipline and Vilaiat and so on. - Resurrection, enumeration o the beeds, paradise, hell, death, angels, the other world, grave, the right way and the yardstick of deeds and so on. A collection of beliefs and credence originates from every principle and makes up the components of that principle. It can be observed that these beliefs should be performed since all of them have clear applied features. All the Muslims agree on the three aforementioned principles and there are some differences in their degree and description. However, believing in Imamate only belongs to Shias. This belief results from

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Monotheism- Prophecy- Resurrection These are three main principles in Muslimsâ&#x20AC;&#x2122; beliefs that have affected their sub beliefs and principles and these beliefs are the same to a great extent: - The divine justice, mercy, kindness, asking for help and victory and grace, the destiny, will and authority and the lack of obligationâ&#x20AC;Ś obedience and obligation and careâ&#x20AC;Ś - Prophecy and Islamic leadership, the virtuousness and duty of prophecy, the Holy Quran, calithate and formation of the Islamic government, Islamic decree, recovery of Sharie, judgment,

having faith in Prophecy and is based on the reasons that are stated by the religion’s scholars1. Here, instead of stating the differences between Muslims’ beliefs we should recount the commonalities that affected the role of Muslim women in the new Islamic awakening movement. Nevertheless, the principle belief of Imamate has a great influence that cannot be neglected; this principle should be considered when investigating the religious beliefs that are effective in the Islamic

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

awakening. As a researcher, the more I advanced in studying the effective points of this principle, the more surprised I became by the tangible facts. For instance, how do the leaders of Islamic awakening address a woman in the society? In order to clearly understand this issue, we should study a successful experience. Third: The Religious Beliefs That Were Depicted in Islamic Awakening Sermons: Here we recount a manifest instance of an Islamic sermon that was preached during one of most obvious examples of Islamic awakening: In the auspicious Islamic Revolution, Imam Khomeini paid a considerable attention to women and cared about them. So the position that he granted the women as well as the intellectual and belief framework of this position should be investigated. In other words what are the titles that are concerned with belief that are repeated and depicted in the words of the founder of the Islamic Revolution, especially in the occasions that he addressed the Iranian woman as a person who has contribution to this awakening? A quick review of most of Imam Khomeini’s statements, points out the following word1s:

1 . Mozafar:Aghaezed Imamie, the chapter of Imamate

- The importance of believing in divine supervision, fincerity and certitude and looking forward to receiving God’s help and obeying him and desire to gain God’s content and the importance of believing in Islamic leaders and their efficiency: “ This divine sermon in Quran requires a lot of responsibilities, the responsibility of sufficing to Islam, the holy prophet, Islamic orders and their aims will suffice us. We are responsible to protect God’s religion and divine purposes. And you, the faithful lady are more responsible than anyone else to do these affairs.

points that can be learned from her character. Her character had a special morale in difficult situations. Moreover, Imam had always paid careful attention to the Holy Zahra’s character, her home environment and upbringing, the philosophy of Imamate from her point of view in the well-known sermon of Fadak, her prayers rosary, strong and brave stance, powerful will when encountering tyranny and her behavior and a lot of other issues that cannot be discussed in the present study. As he states:” The Holy Zahra was not an ordinary woman, but a sacred and heavenly lady. She was in all aspects an instance of a perfect human, a complete and real woman. She was a sacred being that was 1 Khomeini, Ruh Allah: The Position of Woman in Imam Khomeini’s thought: The institute for publication of Imam Khomeini’s works, Iran embassy in Syria. 2 ( M.N).page 188

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The great God truly blessed us to protect Islam with his accompany, as he says: “ God and your Muslim followers suffice you”2. - The importance of believing in Holy Zahra’s munificence and the dimensions of its characteristics and the fact that she should be the premier pattern for a Muslim woman. This belief is repeated in most of the gathering for women that Imam Khomeini attended and his birthday is named the International Woman’s Day. Imam Khomeini not only recited the historical evidence about the holy Zahra, but he also emphasized the Imam type and innocent dimension of her existence and her noble upbringing as well as the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

appeared as a mortal in the present world and a divine creature that appeared as a woman.”1 Believing in Imams and their virtuousness and tightening spiritual relationship with them are the issues that are repeatedly said in Imam’s statements: “ We are honored that there exist prayers that recount the biographies of our innocent Imams. We feel proud that Monajat Alshabanie, Imam Hossein’s Arafe prayer, Sahife Alsajadie (Zabur Al e Mohammad) and Sahife Fatemie that is inspired to the

Holy Zahra by God, belong to the innocent Imams.”2 - The influence of believing in Imam Zaman on the hearts and the importance of preparing the situation for his Rise: “My words are incapable of describing the comprehensive and marvelous resistance of millions of self-sacrificed Muslims who love martyrdom in the country that belongs to Imam Zaman. And I am unable to recount the sagas and championships and the gifts of the ‫ معنوی‬children of Imam Zaman.”3 -Believing in women’s munificence and the importance of the role that they played along with the men: “Women are the sources of all the good and beneficences, and we saw the women’s role in the present movement. We believe that this movement owes to women for men followed women and came to the streets. Women always encouraged men and were standing in the front line4 . - Strengthening the importance of leaders and pioneers: the bravery of the Holy Zeinab, the Holy Khadije’s participation in spreading Islam, the magnanimity of the Holy Maria and so on. -The priority of Islamic upbringing and the women’s duties in this regard: Imam Khomeini emphasized this principle and Islam’s role in being a model of training. He posed the issue of custody 1 (M.N). page 23 2. (M.N). page 27 3. (M.N) page 26 4. (M.N) page 40

(hugging the baby) and its spiritual effects on the child, mother’s patience, the importance of family, the significance of ethics and good manners and the relation of the decent society and the proper upbringing more than once: “A righteous man can guide the world and a vicious one ruins it, thus righteousness and viciousness starts from your arms, upbringing, homes and the schools that you are educated there.”1 - The Importance of Support and Social and Political

Fourth: The Role of Imamate Principle and Vilaiat in modeling for man: We have never studied the two principles of Monotheism and Prophecy as much as the principle of Imamate- though there is disagreement among Muslims on believing this principle- and maybe this is a convincing reason for studying and investigating Imamate’s further effectiveness in reality. However we do not study the principles of Monotheism and Prophecy a part from the issue of Imamate. Undoubtedly, the principle of believing in Monotheism, divine justice, God’s dominance and his supervision cause that we consider our divine duty as a sacred one and feel obliged to obey God and be 1. (M.N) page 168

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Participation And a lot more issues that Imam wanted them to influence the mind, intellect and conscience of Iranian women so that the safety of his intended Islamic way would be guaranteed. But why could the characteristics of the Holy Zahra be clearly seen in Imam’s speeches to women? In Imam’s speeches after that, came the issues of talking about the family and what was good and beneficial for the society. If we consider these issues carefully, we understand that all of these words and their instances start with accepting the principle of God’s authority in life.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

happy and content during this felt obligation. All the Muslims believe that God honored us by sending his prophets to us, and these prophets carefully played their roles in educating, explaining, asking people to worship God, giving good news about the future and warning God’s servants. Feeling and understanding this favor cause that we feel it necessary to obey the prophets’s orders and believe in their missions and seek for advice in their tales. But where does the real mystery hide? What is the reason of the kind of obligation to

obey God that is accompanied by the intellect, heart and action? How can a man feel obliged and at the same time love this feeling? Another question is that while science is learned through education, how can one acquire ethics? Don’t we need the pattern of a perfect human that lived in different and various situations and at different times and experienced the peace, war, wealth, poverty, freedom, captivity, blessing, catastrophe, being healthy and sick? Doesn’t man need a perfect example to teach him how to stand against tyranny without aggression? How to establish his society? How to help others? How to raise his children and flourish his soul? Doesn’t he need a training plan in which the things that Islam made them necessary for him be adjusted? The appearance and the inside of anything are not needed? The soul, the heart and the nature of the man is necessary. This is a well-known saying that “ethics is imitative and not teachable”. Thus we need a pattern that lived in various numerous situations. Obviously the point is here. I don’t think that the repetition of the dimensions of the Holy Zahra’s characteristics in the statements that address the women is random, since these repetitions inspire the women to live along with the special characteristics. This quality of being inspiratory is based on the fact that the Holy Fatemeh is raised in a virtuous family and is the source of Imamate that comes from the Prophecy. Maybe this is what is

meant by the aforementioned saying since Shias believe that “loving the household of Prophet Mohammad is a kind of worshiping God”. And the only way to dissolve in the leader and ‫ اتگو‬and imitating him wisely and passionately is loving the leader. And maybe this belief encouraged the Iranian women to resist, be patient and capable and protect all the Islamic doctrines. And again this point guided the Lebanese woman in Tamuz (2006) toward patience, jihad and scarification. This is the point that leads all the liberal women to establish justice, shout against the tyranny and oppression and it also results in proper raising of the next generations that play roles in spreading this perception and mission and because of this, countries such as Egypt, Tunisia, Libya and Bahrain suddenly underwent a revolution but the weeping women of Syria are just watching the cruel hands that shed wrath and rage on their country.

the extent of their social and economic activities and so on, is gaining the results that they themselves believe in them. It is expected that the committees and the organizations that hold conferences, don’t neglect the ability of women in raising the family and pay careful attention to this fact that the value of this ability is nowise less than the value of what other women blindly do in social committees. Emphasizing the value of what is done at home and paying attention to the women’s responsibilities at home and for raising the children as well as pointing to the role that they play in the family have great significance in elevating their moral, since maybe some housewives sometimes feel that they are forgotten by the society or that devotion to their families are underestimated. What should be considered regarding women’s working outdoors

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The Value of Women’s Participation in Islamic Awakening: The correct touchstone to measure the women’s participation or

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

and the family authority is encouraging the women to participate in voluntary works of committees, organizations and clubs that investigate different issues of the society. Participation in such organizations let the women to be in contact with the problems of their society and not letting their families suffer from the negative impacts of such works, they try as much as they can to solve these problems, since in doing voluntary works women can act selectively in choosing the time and the amount of their work and this authority

causes that their works does not have any conflicts with the needs of their families and children and simultaneously they feel that they are playing their social roles and will feel free from the loneliness that is caused due to their continuous care to the family and children. The issue of paying attention to women’s presence and their social participation is related to the standards and cultural and value references. All the statistics show high percentages of unemployment in all the countries of the world and specially the Islamic ones and point to this fact that these countries are incapable of providing jobs for the female and male alumni. Moreover, the high rate of illiteracy in Arabic countries (about 70 million people) ,especially among women, should be considered too. These statistics mean that in these countries, women have the priority for training and education since education generally enhances the level of man, family and society. Thus education is a great value with which man gains higher positions and enhances.1 What Is the Women’s Real Social Participation? Despite what many people assume, women’s working and their social and political participation is not a touchstone to measure the evolution of the society’s progress and different participations that the western standards consider for women are not always the right criteria to measure the amount and importance of the women’s 1. Etrisi, Talal

participations. The western criteria are usually concerned with the number of women who are in the parliament or government or economic organizations and so on and then they talk about the level of their participation and the rate of their efficiency. On the contrary, for instance, a Palestinian woman who is not in any parliamentary or state organizations or has a minor presence in them, stands effectively against the invasion of her land by the Zionist through entrenchment, strike, parade, and patience for her husband’s

Alliot Marie (the defense minister of France), Angela Merkel (the prime minister of Germany) and other women who work for the Foreign Ministry of England and Sweden and etc. Also we should not neglect the role of female American soldiers in Iraq’s invasion. Here we should ask: after that women occupied these high political positions what changes have been made in these western countries to improve their situations? Weren’t these women in line with their countries policies to enclose other countries and defend Israel and fight against “ terrorism” and dominate the Muslims? So where are the signs of progress in western societies after women have reached all this positions and what they did to other nations?

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

captivity and her child’s martyrdom . So can we say that the Palestinian woman is deprived of social participation? What verifies the hypothesis of the lack of connection between the women’s participation and the evolution and progress of the society are the same examples and patterns that the western world presented. Women in most western countries, the European Union, America or even Israel have gained the highest political positions, examples of these types can be Condoleezza Rice (the foreign minister of America), Lifi (the foreign minister of Israel), Michele

Political contribution of the Moslem women: a fruit of discretion (a religious examination of Moslem women’s contribution) Maryam Aghayi Bajestani1 2  Muhammad Ruhani Moghaddam

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers



Abstract Political and social contribution of women is one of the important issues which should be dealt with today. Women, as a half of active population of the society, have showed their effective impression in all political and social trends to the people all over the world. Though in different religious discussions there have been presented the issues of women rights under the titles of family rights, martyrdom, nemesis and Diya (the rate for victims in case of murder), political contribution of women is not discussed independently in religious books of Shiite and Sunni. It is only under the two topics of judgment exegesis of divine law, imitation that some hints are provided. In the present paper we aim to present argumentations of people who are in favor of political contribution of women and also that of those who are against it. In order to provide a valid theory, we rely on the career of influential women in the history of Islam. Keywords Women rights, political contribution, social presence

1. Assistant professor, Islamic Azad University of Semnan 2. Assistant professor, Islamic Azad University of Semnan

Foreword The oppressive conditions against women and deprivation of their human rights have been prevalent among most of the nations in the world throughout history. However, today we see this phenomenon in a new form in the society. If denying the womanâ&#x20AC;&#x2122;s rights was manifested by keeping her away from the status of a human being in the past, today keeping her away from womanhood is a clear manifestation of ignoring her rights.

above that in running large countries. We find such women in the Holy Quran. The Quran informs us of a woman named Bilqis, who was the Queen of Sheba. There is the story of the correspondence between her and the Prophet Solomon and also her converting to Islam. However, these stories are rare in history. What we have constantly observed is that women have been condemned to the conditions, rules and customs legislated to provide interests of men. A look at social histories of ancient nations such as Iran, India, China, Egypt and Greece shows that often the woman was not considered a human or she had an instrumental role.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Men have been in power and in dominant role in most of the societies throughout history. It was men that distributed the roles and responsibilities, looked after the rights and regulations, and took care of politics and economics. The physical and psychological traits of women in the old times in peculiar circumstances, called for limited and particular roles for women and those who imposed roles used to define womenâ&#x20AC;&#x2122;s social positions. However, we find some model women in the history who could demonstrate their management capabilities in their homes, tribes and

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

We can explicitly say that Islam took the greatest steps to revive the woman’s personality and returning her deserving human place and openly announced that women had equal rights with men. Let us give a definition of social and political participation before providing the theories. Political participation can be defined as a set of activities and practices conducted by citizens in quest of influence over or supporting a special government or politics.

With little modifications in the above definition of political participation, we can generalize it to social participation as well. The modification is that in social participation in its specific meaning, the subjects are not seeking influence or supporting a political power, rather they enter into other social fields such as education, industry, culture and et cetera. The political participation of women in today’s societies faces various hindrances. Efforts for equalization of social and personal rights of men and women have failed to make fundamental changes in thoughts, attitudes and realities in cultural levels. A note of caution must be made here that attitudes limiting woman’s social and political roles is not peculiar to Iranian or Eastern societies, but the Western political and philosophical intellectuals and religious scholars didn’t have any positive ideas about woman’s social and political roles either. Georg Wilhelm Friedrich Hegel considered the difference between men and women just like the difference between animals and plants, and believed that “when women hold the helm of government, the state is at once in jeopardy, because women regulate their actions not by the demands of universality but by arbitrary inclinations and opinions”. Jean-Jacques Rousseau writes in his book Emile: “The search for abstract and speculative truths, for principles and axioms in science,

for all that tends to wide generalization, is beyond a woman's grasp; their studies should be thoroughly practical. It is their business to apply the principles discovered by men, it is their place to make the observations which lead men to discover those principles. A woman's thoughts, beyond the range of her immediate duties, should be directed to the study of men, or the acquirement of that agreeable learning whose sole end is the formation of taste. For the works of genius are beyond her reach, and she has neither the accuracy nor the

legislated in a referendum in a federal government election. However, some of Cantons didn’t recognize the women’s right to vote in the state’s affairs. The Iranian women after the Islamic Revolution, in light of Imam Khomeini’s teachings, reacted positively to various dimensions of political system and made an active relationship with it. They enhanced their information of the role of political elites. They gained a clear notion of their own place in the political system. And this way the participatory political culture among women was formed. Imam Khomeini put forward some aspects of political participation as a duty and he linked the political rights with religious duties. By following the administrative trajectory of thoughts and practical conducts of Imam Khomeini either before or after the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

attention for success in the exact sciences.” In Europe, the opposition to women’s movements was greater in Catholic countries than in Protestant countries. Religious-wise it was argued that women’s participation in public and political life could enfeeble their family relationship. The political right to vote for women was only recognized in early twentieth century in most European countries (in 1918 in England, in 1920 in the United States, in 1925 in Italy, and in 1944 in France). Switzerland resisted more than any other country against granting suffrage to women. Finally, in 1971 the right to vote for women was

Islamic Revolution, we can conclude that from the core of his beliefs and thoughts he believed in the principle of people’s participation to make their destination. A glance on present theories In an overview we can sum up the viewpoints and attitudes on women’s political and social participation into three categories.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

A) Absolute prohibition There is a viewpoint that as for women’s psychological, physical and mental characteristics, they should not participate in these fields. We can categorize these arguments to which this group has appealed and respected prohibition as follows: Quran verses — 1- The verse of men’s guardianship over women:

‫ اما کل ا اعکهم الی اعل واما انفقبا‬,‫الرجال ببامبک الی النساء‬ Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. Some people while acting upon the aforementioned verse have taken the guardianship beyond the family scope and have generalized it to all other life’s areas. ‫او من ینشبا ی الحلیه وهب ی الخصام غیر ماین‬ Do they associate someone with God who is brought up among gold and jewelry, and at the time of argument his words are ambiguous. They argue that women are interested in jewelry and their emotions are dominant in over them, whereas politics require reflection and thinking. 4- The verse of staying at home: ‫وبرک ی ایبتنن وال تارجن تارج الجاهلیه االولی‬ And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance.

They argue that women’s political participation is contradicted to staying at home, and in this verse women are asked to stay at home. Traditions Various traditions have been argued that we are to mention few of them. We can explain these traditions in four types: Traditions of prohibiting women from ruling such as: ً‫لَنْ یُفْلِحَ بَبْمٌ وَلَّبْا أَمْرَهُمُ امْرَأَة‬ ‫االمااه تلی وال القکاء المراه تبلی وال‬ ‫عن ذلک ینبک السلطاک امشباه النساء وامااه الصایاک‬ 

‫امباکم الی نساءکم اطن االاض خیر لنم من ظهرها‬ Traditions of prohibiting consultation with women such as ‫ایاک و مشاواه النساء اک ااین الی ا ن‬ Traditions of defect of reasoning in women such as: ‫انهن ضعا القبی واالنفس والعقبل‬

 Traditions of prohibiting obeying and prudence from women such as: ((‫ ))کل امری ت اره امراه هب ملعبک‬or ((‫))طااه المراه ن امه‬ Consensus It is said that Shia and Sunni jurisprudents unanimously agree that a woman cannot take political positions. There is a claim of the existence of this consensus on jurisdiction too, that is a branch of management and guardianship22.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers



‫ایاکم و مشاواه النساء اک یهن الکعف والبهن والعجن‬

Muslims’ conduct It is claimed that the long-lasting conduct of Muslims from the era of the Prophet and his offspring show that women have not taken such responsibilities23. Practical principle Uncertainty in permitting women to have political participation means no permission. Because the first principle is no one to have

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

guardianship over the other, as for there is no available reason to eliminate this principle, hence the first principle would rule24.

Acceptance aspects Sometimes it is said that: We can induce from the Sharia taste that a woman must stay at home and not be involved in outdoor activities25. And sometimes they take the women’s veil as a barrier to her social and political participation, and consider this religious duty (observing veil) as contradicting to social and political contribution. And at times they refer to her feeble body and psyche. Another aspect that they refer to is that a woman needs her husband to permit her leave her house26, the logic behind this is like disqualifying women from being prayer leaders by appealing to priority of other aspects27. These are the aspects to which the adherents of Absolute Prohibition have asserted. B — Absolute authorization Against the above theory, some people believe that there is no restraint for women’s participation in politics. It is apt to present the responses of this group to the prior group’s arguments. Later we will provide the arguments of the Absolute Authorization.

In response to Quranic arguments, as for the interpreter’s comments and as Ayatollah Javadi Amoli quotes “first, the guardianship concerns the woman against her husband not all men, second it is a duty and not a virtue measure, third the man’s guardianship is in the axis of family’s principles”. To generalize the verse would void the verse from its reasoning and content, because the verse has presented two causes of ((‫ ))بمل فضل اهلل‬and ((‫))بمل انفقوا‬. As for two other verses they have argued that the verse of

traditions to present-day governments. The condition of present-day governments is different with past governments. The merits of today are different with the merits in the past. Then the governments were of despotism type. When they handed the government to one person, it meant that all the powers were in the possession of one person. Motahhari also assumes the reasons of disqualification as of guidance30. Some of Sunni scholars also have taken this interpretation for such traditions and believe that in democratic systems there is not barrier to women’s ruling, because a woman is a member of the assembly and the true government is a collection of the assembly’s members31.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

(( ‫ )) نلیا‬has interpreted the thoughts and beliefs of the pre-Islamic ignorant period, not that the reality and personality of woman from God’s view is like that. Also, the verse of staying at home is specified about the Prophet’s wives, and the verse begins with (( ‫’‘ ))یلن الااتنی‬O! The Prophet’s wives!’’ 28 Responding to traditional reason, they argue that as Martyr Morteza Motahhari clarifies he has not found the first Hadith in Shia references29 and he believes that the nature of today’s government is different with that of the old times, and we cannot adapt these

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Some others say that this Hadith is in contradiction with wisdom and quotes. It contradicts the quotes because the Quran has quoted the story of Bilqis and has no criticism over it. And it contradicts the wisdom because wherever women have taken power they have provided priceless services to humans, from Bilqis who was the designer and constructor of Ma'arib Dam, and there were such fruits in the cities under her governance that had no comparison in the world, to others32.

There are various reactions to consultation and reasoning: in The Treaty of Hudaybiyyah the Prophet of Islam consulted with Umme Salama and considered her opinion dominating. Or, in the traditions of consulting with men it is said to consult with sensible men. There are a range of reactions to the traditions of defect of reason, for instance it is said that it concerns the ignorance issue, or the intention is not the practical wisdom, rather the theoretical wisdom is intended. There are several other interpretations of meaning of these traditions; however it seems that it observes adoptive practical wisdom and it depends on circumstances of human societies34. The reaction to the fourth group of traditions is implied in previous statements. On consensus it is said that in the Imami jurisprudence, the governance and ruling has not been an issue so that there be any claim on consensus and accord. What we can have a consensus on, is the issue of jurisprudence that even in this issue there was not the precondition of being a male prior to the time of Sheikh Tusi. The practical principle is not executable, and they claim that they can provide clear reasons for their opinion. However, the religionâ&#x20AC;&#x2122;s taste is not something disciplined, and not all religious scholars have had applied sharia this way35.

As they do not consider the Muslim woman’s veil a barrier for her political contribution. They believe that a woman’s social and political contribution has principles and one of them is observing veil36. The arguments presented for absolute authorization are: Quran verses The story of the Queen of Sheba, or Bilqis, that is told in the Quran and there is no criticism or rejection over it. The prevailing evidence shows that from the viewpoint of the Quran, this divine book, when a woman is qualified she can take high positions in the society. Specially the Quran has introduced Bilqis as an expert and qualified person who can be consulted with. When she received the letter of Solomon she solved the matter prudently and then started to have faith in the divine religion37.

also there is a part devoted to the pledging women in the conduct and history books. The Prophet took a pledge with Ansar (helper) women before migration in the second pledge at Al-aqabah, and also his pledge with Muslim women during Hudaybyyah treaty is recorded in the history. In none of these two cases, the Prophet restrained from taking pledge from women, while certainly his refusal from taking pledge from women (where there still was ignorant thoughts against women in the then Islamic atmosphere of Saudi Arabia) wouldn’t face any negative reaction. It means that there was no pressure on the Prophet from the society to take the pledge rather he himself was interested to do so. After the death of the Prophet, women took pledge with Imam Ali39.

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The Muslims’ conduct A) Women’s pledge (bayat): Women took a pledge with the Prophet at some periods that the Quran has mentioned them38 and

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

B) The migration of women: migration is a political activity; it is a kind of social battle against devil and despotic governments. In the history of early Islam era, women participated in the migration from Mecca to Abyssinia. They also participated in the migration to Medina as well. The Quran has endorsed the migration of faithful women40.

 The conduct of great women in the early Islamic-era like Umme Salama, Zahra, Zeinab and some of the Prophet’s wives indicates the serious participation of women’s political and social activities41. From among many women who engaged in political activities in the early Islamic-era, we can mention Soodeh, a woman who was truly and faithfully a follower of Imam Ali. As she has recounted that one day she went to meet Imam Ali to complain against one of his officials while Imam was saying his prayer. When he noticed her arrival, he finished his prayer at earliest and asked her what she needed. She said that your official oppresses us and doesn’t fulfill his duties of the people. There appeared tears in Imam Ali’s eyes. He looked towards to the sky and said: O! God! You are witness that I have not ordered him to oppress people. Then at once he wrote a letter and ordered his official to take charge of responsibilities until the next official would arrive, and after his arrival he should hand the works to him and he himself depart for the city of Kufah. Imam Ali didn’t seal the letter, rather he simply handed it over to Soodeh so that she give it to the concerned official. As we see in this case, Soodeh who is a woman just like other Muslim women, on behalf of a group of people enters to one of the most sensitive political issues that are dismissal and recruitment of governors. Imam Ali doesn’t make any objection to her that why you took such an action and whether there wasn’t any man to pursue this case. Rather he confirms her action by his writing a letter and also giving her another responsibility that is taking the letter of the

Muslims’ caliph to his wrongdoer governor, whereas he could have easily give this responsibility to one of his men. Responsibility of admonishing the believers to do right and avoid sin The abovementioned responsibility is openly given to Muslim men and women. As for God says in the verse 71 of Towbah sura, he has held this much of guardianship of men and women constant towards each other to admonish one of the others to do right and avoid sin. (( ‫))واتمؤمنااوو و اتمؤمناالض بعضاایا اوتیاالا بعااا یاالم وو باالتمع ول و ینیااوو ا اتمن ا‬. Obviously one of the instances of right and sin is political affairs, which are political rights and wrongs. Therefore, every Muslim man and woman can admonish his or her religious brothers and sisters to do political right things and forbid him/her from wrongdoing. It is clear that recognizing right and wrong doings in politics, just like other issue, must be on the basis of Islamic measurements. "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

C- The theory of exposition Some people do not consider women to be qualified for having authorities in government; however they regard her participation and being in charge of other roles and fields to be acceptable. The Ikhvanul Muslimeen supports this theory42. Meanwhile, there is a controversy on whether taking charge of presidency is like ruling and whether a woman can be a president or not? The policy trend in the Islamic Republic of Iran’s Constitution follows this44, although there are some controversies on interpreting the term “man” in Principle 115 of the Constitution. The evidence of this group is a combination of first and second group’s verifications. Those who do not account women for taking charge of guardianship and leadership have appealed to various causes which we have mentioned in the first theory.

Conclusion In the discourse of adherents of woman’s guardianship and leadership we didn’t find solid reasons to support this claim. On the other hand, those who oppose to this theory appealed to various reasons and responded to the objections. Hence, we can conclude that in due to the Islamic viewpoint, merely women are not accounted for taking the charge of guardianship and leadership in the society, but her active participation in other political and social fields have no religious barriers, the evidence of this issue is conduct of Muslim women in presence of the Innocent and also her fruitful social and political activities that were not banned by the Innocent.

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References

1. An-Naml, 20 to 26 2. Al-Baqarah, 228 3. Feirahi Davood, the periodicals of Politics, first year, first edition, page 44 quoted from Social-Political Ettelaat, year 11. Edition 9 and 10, pages 114-117. 4. Bashirieh Hosein, Political Sociology, page 291 5. The same, 291 6. The same 7. Kazemi Seyed Ali Asghar, The Crisis of Modernity and Political Culture in modern-day Iran, Tehran, Qomes, Chapavol 1376, page 105 8. An-Nisa 9. Woman on the Throne of Power, Mahmoud Tolouei, the second edition, Esparak publication, 1370, page 397 10. Az-Zukhruf 11. Woman and Messenger, Morteza Fahim Kermani, the first edition, the Islamic Publication Bureau, Tehran, 1371, page 243 12. Ahzab, 33 13. Shia Documentary, the 2nd volume, Alghaza’ book, 519 14. Hizarah Islamiyyah, Ahmad Al-Kabisi, Aal el-Bayt institute, Umman, the second volume, page 1166 15. Nahj ul-Balaqah, wisdom 102 16. Ibn Shoba, Hasan Bin , Tohaf ul-Oqul 17. Wasail al-Shia. Volume 20, page 182

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18. Nahj ul-Balaqa, letter 31 19. Koleini Faroo-e-Kafi, 39 20. Bihar ul-Anwar, 100, 228 21. Koleini, al-Kafi, volume 5, page 517 22. Political Rights of women in Islam, Abdul Hamid Ansari, Hakam 23. Rule of the Islamic Sharia in Participation of Women in Parliament Election, Resalat il-Azhar magazine, year 4, volume 3, 1371, page 314 24. Rule of Islamic Sharia in Participation of Women in selecting Evidence, Resalt Ul-Islam magazine, year 4, volume , 1376, page 314 25. Woman and Election in Iran, Fatemeh siam, year 3, Nomber 10, 1324, page 516 26. Woman and politics, Morteza Motahhari, Payam e Zan, first year, 1371, Nonmber 2, page 11, number 3, page 10 27. Woman on the riling throne, Javad Mohadesi, Payam e zan, year 1, number 10, page 22 28. Legitimacy of women's leadership governance in Muslim countries Mohammad RafiOsmani, Islamic debate magazine, edition34, number 2 29. Women were not legally involved in practiced policy, Alazhar magazine, 25th edition, part4 30. Good Egyptian Women and the election rights, Abu alwafa Maraghi, Al-azhar magazine, number 27, part 10 31. Woman and Imam, Nadereh Shnnn, Al-Muslemoon magazine, number 2, 1384, page 134 32. The Situation Of Women's Participation In Election And Taking Charge Of Public Office, An-Noor magazine, year 4, number 40 33. Mohammad Taqi Jafari, the translation and interpretation of Nahj ulBalaqah, volume 1, page 291 34. Eligibility of Women to Take Power, page 121 35. Al-Howzah magazine, number 4, page 17 36. Liberation of Woman in the age of Message, volume 3, page 13 37. Journal of Islamic Research, volume 34, number 3 38. Al-Mumtahana (60), the verse 12 39. The Woman’s Message Journal, number 3, page 13 40. Al-Mumtahana (60), the verse 10 41. The Woman’s Message Journal, number 3, page15 42. An-Noor Journal, number 40, the article “Muslim Woman in Muslim Society”, year 1415 43. An-Noor Journal, number 0 44. The Constitution of Islamic Republic of Iran, principle 115.

Islamic Awakening; Thunderbolt and Resistant Women 

Shaikha Abdullah Al Bu al-daris1

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Abstract The present paper is organized into four chapters. The first chapter contains some concepts and general points in some lexicons, such as Majma’ al-Bahrain and al-Ain to find out some etymologies. The second chapter studies conditions for the realization of the divine promise, faith, piety, patience, assisting Islam, intellectual and cultural preparation. Then, comes the third chapter regarding a Qur’anic role model embodied in Assiya: an aware Muslim woman indicating her Islamic awakening intellectually and sometimes at the heart. Through this Qur’anic role model, we can find three aspects of awakening: intellectual, linguistic, and hearty. The fourth chapter discusses the Islamic awakening, ignoring earthly world by women, vigilance and careful thought as well as appeal to divine intuition. Keywords Islamic Awakening, Resistant Women, Contribution, Political Participation

1. Student at the University of Al-Zahra (PBUH)

Introduction The Almighty God says in the noble Quran, “Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah

spiritual values set in the worship and proximity of God and to identify the divine sciences linked to mysticism. A wman’s main commitments are not confined only into social and political development, but she is required to resist against any right violation, particularly violation of the women’s rights, because conscience and awakening of other women depend highly on her movement, conscience and awakening; hence, the woman is considered as the inviter and connector of a mission which is expected by all women in the world. Therefore, the woman is a liberal and resistant creature.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

often and the women who do so - for them Allah has prepared forgiveness and a great reward1.” This verse represents ten main spiritual features which form values and bases of any Muslim human, including men and women. As the Supreme leader of the Islamic Ummah, Ayatollah Khamenei, has stated, men and women, shoulder to shoulder, must take positive steps towards development. Thus, while observing her womanish features, a woman has been required to determine her Islamic identity and her innate and natural characteristics represent her high values. Likewise, the woman need to achieve the materialized

1. Sura: Al-Ahzab/ verse: 35

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Background Objective: Islamic Awakening and the Resistant Women was selected for study because of its considerable importance for women society; as you know today a number of women are surrounded by a host of correct and false concepts which some of them are intertwined with others because of fear and sometimes excitement and enthusiasm. Thus, a women need to follow a balanced way and grasp the real and true leadership on which most people, not all of them, are relied. Such

leadership can be useful for all groups and classes in getting united and achieving divine victory, because he is the best protector and the best helper. In order to demonstrate the real nature of the study, I have to say that I searched many books and references with the aim of achieving my wish and objective, inter aliathe books with the political approach were very helpful in depicting the current and former situation. In the same direction, the lexicons whose intellectual richness are on the Islamic awakening, can be used as tools to awaken our hearts, our military awakening can be good reason to show both intellectual and heart awakening. In this way, the remarks of our leader, Ayatollah Khamenei, and his predecessor, Imam Khomeini (RA), were very helpful as after hearing them, a great capital of power, stability and strength were added into the fundamental resistance. Likewise, the epical spirit and the sense of ability to cope with changes and also scientific and religious are increased because of domination of the two mentioned leaders. As a result we are able to change the remaining agents of the former totalitarian government and to hold the righteous government through following correct way. Historically, this study deals with the conscious and resistant women since myriad years ago. Asiya, daughter of Muzahim and wife of pharaoh is a quranic example which shows us that women

are liberal and free humans who not only admitted the oppression and paganism but also resisted against various forms of human rights violations including violation of women rights. Therefore, the womenawakening phenomenon is not the fruit of the current moment and era, but it has a deep historical root. Historically, the movement started by pharaoh’s wife and was continued by other exemplary women such as Hazrat Fatimah (SA) and hazratZaynab (SA), who are the best women of the world. Moreover, the contemporary women who take step towards freedom and justice can be considered in this category.

sleep and drunkenness. Like people, nations may lose their conscious which is the natural result of the internal sleep and negligence or the external hypnotism. What other nations have experienced will occur for the Islamic nation (Ummah); hence the Ummah may fall in sleep or is enforced to sleep. After a while, it will retrieve its conscious; therefore, the awakening of the Ummah means retrieving the conscious and protecting it after losing it. Sometimes, such phenomenon is interpreted as the awakening against stagnation or sleep which are imposed during stagnation and backwardness to the Islamic nation, sometimes it is reminded as resurrection which occurs after sleeping. In the same view, the Almighty God says in Quran, “And it is He who takes your souls by night and knows what you have committed by day. Then He revives you therein that a

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Concept of Awakening According to the Arabic lexicons such as Majma al-Bahrain and Al-ein, awakening has been meant as scattering of clouds, hence it refers to the serene and AshatolSama means the clouds have been removed and it is serene and cloudless. In Arabic, Sahvat (‫ )صحوه‬means awakening and it can be understood when it is compared with the opposite words such as

specified term may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do.” (Al An’am/ 60) Chapter 1 1. The Concept of so-called awakening The awakening is a new social phenomenon which refers to the consciousness and awareness of the Islamic Ummah and also to achieving the consecutive developments in identifying and acknowledging its religion and releasing it from intellectual and social following. With regard to the fact that the Islamic Ummah is the best Ummah which the Almighty God has ever created, it can get rid of backwardness and collapse and play as a better and more outstanding civilization.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Awakening in Mysticism “Sahv means referring to a feeling when it has been lost and the gnostic reference to the feeling when the sense has been perished.”

2 .Concept of firelight Lexically, thunder means the voice which is heard when clouds collide with each other and light refer to the lighting which is seen alongside clouds. KhaliliFarahidi and RaqibEsfahani believe that thunder is an angel which drives away clouds. Relying on lexicology, we can say that there are many similarities between thunder voice and voice of revolution which is heard from nations generally and women particularly. Likewise the similarity between firelight and the Islamic awakening light is completely clear and evident, because the light of wakening has enlightened the world, west and east which are the result of chants of the oppressed people. Therefore, the shouts and slogans chanted in order to approve demands and requirements of nations made clamor and uproar in the streets.

3. Concept of thunder RaqibEsfahani has said that thunder is the shining of clouds. The statement depicts a soft and beautiful similarity which will be evident among the awakening light and shining and light of justice and freedom and this light can be seen in the sky, because the similarity is manifested in shining and increased lighting and glow. Both lighting and awakening are rooted from the sky; hence, the lighting and awakening are approved by the divine power and determination.

concluded that womenâ&#x20AC;&#x2122;s stability, particularly, and awakensâ&#x20AC;&#x2122; stability generally are the intentions of objective, therefore, woman resisted. And when we see another angle of that fixed and stable rock in the ground, the meaning will be seen that have been referred, in other words, a conscious and resistant women is like a strong and firm rock on the ground which in turn is a reason for demonstrating her strong stability and solidity which is resulted from her good information about objective purpose. Chapter 2 It is the light which is shining again. The world succeeded to watch the light for the second time after a long absence; it is a proof which shows the divine promise in the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

4. Concept of Resistance Arab lexicologists have said that Samad means to intend to conduct something; i.e. the superior leader who is referred for all works and demands. Similarly, Khalil Farahidi has said that Samadah is a fixed rock on the ground and may is far from it very trivially. It seems that lexicologists refer to Samadah to show the intention. It can

Holy Quran has been materialized. The Almighty God says in the noble Quran that: “And We have already sent messengers before you to their peoples, and they came to them with clear evidences; then We took retribution from those who committed crimes, and incumbent upon Us was support of the believers”. (Ar-Rum/ 47), and “O you who have believed, if you support Allah, He will support you and plant firmly your feet.” (Muhammad/7). One of the divine traditions has been praised in these two verses,

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

the tradition which had been promised by the Almighty God in his Quran, and it is nothing except the imminent victory of the faithful; but it will be realized only when they take advantage of the quranic grace.

The real condition for realization of the promise 1. Faith. Anyone who believes in the Almighty God, the divine facts and god’s Deus ex machine, undoubtedly he or she will be one of the victor and successful people. It is exactly according to what the Almighty God has promised and God only issue the right truth. The Almighty God says in Quran, “Then We will save our messengers and those who have believed. Thus, it is an obligation upon Us that We save the believers” (Yunus/ 103). 2. Righteousness The Almighty God says, “If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Alla , their plot will not harm you at all. Indeed, Allah is encompassing of what they do.” (Ali-Imran/ 120); “Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]” (Ali-Imran/ 125).

In the above-mentioned verse, the Almighty God intends to represent the righteousness. This property not only is linked to the science field, but also as Martyr Motahhari has pointed, righteousness is practical, moral and religious. Martyr Motahhari believed that righteousness is not an affair which can be obtained through ordering and enjoining or through guiding, justifying, educating and offering. There is a great gap between the theoretical science and religious and moral sciences, as you may know, the theoretical sciences can be

whim and sensuality. It has been said that somewhere, the piety is avoidance from doubts because they may expose us to sins and in other words, piety is the follower of the good works. Thus, anyone who observes piety and let the righteousness and pietism to form in his or her heart and soul then his or her soul will be rescued and anything which may drive away his or her from the heaven will be perished and an incentive for realization of victory including what has been promised by the Almighty God will be prepared very soon. 3. Patience Patience is considered as one of the real conditions which the promised victory depends on its completion; the Almighty God says, â&#x20AC;&#x153;Yes, if you remain patient and conscious of Allah and the enemy

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

achieved via education, guiding and instruction, but the religious sciences will be fulfilled when we practice them actually. Righteousness is a blend of science and practice and is transferred through religious channels; however, it must be equipped with science and knowledge before being transferred. Righteousness consists of three things: first, resort to God, second, stay away from sins and third proximity to the Almighty God. The extremity of these all objectives is the Godâ&#x20AC;&#x2122;s affection. Likewise, righteousness is leaving anything which drives us away from the God and the essence of piety is based on avoidance from

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]â&#x20AC;? (Ali-Imran/ 125). Some Gnostics and wise people have divided the patience into three stages: first stage is leaving complain which belongs to dependents; second stage is satisfaction in fate which belongs to anchorets; third stage is affection to what his/he lord performs which belongs to the honest people. The faithful people must be patient for three things: 1) what have been forbidden by God; 2) what the

Almighty God has order us to do and 3) for the divine consent during calamities. The third one is subdivided into two classes, 1) the imperative patience and 2) the recommended patience. The imperative patience refers to patience on what have been prohibited and the recommended one refers to patience on the devil and obscene works and tasks. On the other hand, patience is the manifestation of performing our imperatives and leaving sins which is the weakest patience for God. It also reminded as the general patience. There are two other ranking for patience, namely gnostic patience and disciple patience, respectively. Patience for God refers to avoiding from sins and following his orders and begging for reaching his nature. However, patience with God is accompanied with the divine power, accepting divine decree and order and fate along with tolerating difficulties and pains which is the most difficult form of patience, because in this kind of patience, the human being needs to bear difficulties and endure pain of all calamities and disasters. 4. Assisting Islam Religion The Almighty God says, â&#x20AC;&#x153;[They are] those who have been evicted from their homes without right - only because they say, "Our Lord is Allah." And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is

much mentioned. And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. (Haj/ 40) This verse helps us to touch the divine victory which is the prize has been set by God for those who help the God’s religion. Helping Islam religion is in fact helping the God and this prize is the promise offered by the capable and honest god which certainly will be materialized. The divine promise is different from human promises which sometimes are true and sometimes are false, the divine promise is honest forever and is the divine tradition which cannot be changed or transformed.

against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.” (al-Anfal /60) 6. Remember the Almighty God “O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful”. (Al-Anfal/ 45) This noble verse may help us in achieving a sound recognition of the Quranic teaching, the Almighty God asks his servants to remember him very much, because it leads the faithful towards the

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

5. Preparing intellectual and cultural necessities Any Muslim needs to be prepared for confronting enemies, but the preparedness is not always the armed preparedness, but we as Muslims need to empower our intellectual and cultural capacities. It has been recommended by the Supreme Leader of the Islamic Revolution of Iran, Ayatollah Khamenei as well. We need to be prepared for fighting and confronting the enemies and to frighten it using the military force, as the Almighty God says, “And prepare

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

recommended victory and coping with the God and Islam and religion foes. Therefore, the divine victory highly depends on this important condition and more importantly the Almighty God has said that “For each one are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there

is not for them besides Him any patron.” (Ar-Ra’d/ 11) The change is another divine tradition and whenever the human being tries to achieve such change and development, he/she will be encouraged with achievement, relief and prize of god. Human being’s internal content is the basement and foundation of the lofty building required for the historical movement, because this noble verse speaks about two main changes: development of a nation which means development and change of its affairs and condition, lofty structures and appearances. Such change and development may be realized if the intuition of people is changed. Therefore, the fundamental change refers to the change of what have been internalized within their whim and intuition. Another change rooted in the mentioned fundamental, historical and social change in a nation. It is clear cut that here change refers to behavior and affairs of a nation, as the internal content of a nation is like a fruitful tree which brings more fruits after each development, otherwise one, two or three single people are not able to bring about fundamental changes in the fate of a nation. Keep in mind that the fate of a nation would be changed if the whole and entire individuals of the nation want it. Thus, internal content of a nation is a unite concept for all people and not just for a handful members of that. Therefore, if the Islamic Ummah starts a jihad and tries to change the internal content of its members, hence a new way will be opened for improving the

external content. As a result, any endeavor to change people’s internal content is based on the fact that the people enjoy further ability to dominate their lust. It would be a successful way to change its reality and condition for both sexes, man and woman. Therefore, whenever a woman is aware on her internal affairs and tries to change and reform them it will be prelude for gaining information about her external benefits. Such awareness will cope with the internal content change of women, in other words, it will

traditions. The founder of the Islamic Revolution of Iran, Imam Khimeini, and his successor, the Supreme Leader of the Islamic Revolution, Ayatollah Seyed Ali Khamenei, enhanced women’s position and let them to participate in decision making processes of the country. They think that women are allowed to revive their society as the men do. In this direction, the Supreme Leader has said, “When the Islamic uproar reaches the revolution stage, women can move forward because they have a natural understanding of the Islam position.” He also quoted Imam Khomeini as “If our women didn’t participate in this movement, our revolution would be failed; undoubtedly the considerable presence of women in streets and rallies made the revolution successful.”

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defeat her wrath, lust and whim, which it keeps the woman close the God and such divine proximity increases her knowledge about her peripheral events and also opens a way for asking her forgotten rights and a way for developing her mind which is necessary for pursuing bigger rights. It also can be a reason for changing the old Jahiliyah thinking in which women were not allowed to claim their rights, or make opinion on negotiations or participating in any ceremony for electing a head or leading an organization. It seems that the opponents of the women’s rights were not Muslim even for one day, or they were Muslims but return to their Jahiliyah

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Chapter 3 The Quranic example of a conscious woman The Almighty God says in Quran, “And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."(At-Tahrim/ 11). Sometimes a conscious woman extracts intellectual interpretation

from her Islamic Awakening and sometimes translates and interprets orally or heartly such awakening and conscious as she can. Often such translation is made through her tongue and she speaks about the tyranny and oppression in the world and sometimes is bombarded with thoughts about oppression and world arrogance and fights against the oppressors. Sometimes, this fighting is a heart-based fight as all forms of arrogance will be diminished. She challenges with such kind of oppression with her heart; here the loath is different from abomination. The abovementioned verse shows that how Asiya, daughter of Muzahim, achieves all three awakening forms. i.e. intellectual, verbal and intuitional. Because whenever speaking was required she started to say that there is not any god except Allah for her and there is nothing higher than her creator, hence, she heartly believed in the single God who has created the entire world. She only asked her Allah for power, patience and resistance and when her torturers live her alone, she was being supported by angles. As the author of Mualef al-Belaq fi Tafseer al- Quran bel-Quran has pointed to the prayers of Asiya, daughter of Muzahim, when she was being tortured by pharaoh and when she was crucified with four nails and when a big rock was put on her chest and when pharaoh agents left her and divine angels out their shadow over Asiya, “My Lord, build for me near You a house in Paradise”.

Hence, whenever the Islamic Awakening is far from three mentioned principles, it cannot revive the Islamic ummah. The conscious thing and heartly faith let the tongue to speak about what she believes in without any fear. Woman and stability in the shadow of Islamic Awakening Full deservedly, woman has demonstrated her position against the oppression of the oppressor rulers, then she resisted against

Certainly, this concept is the case for the ruler who rules without any permission from the infallible Imam, although he may not be oppressor in the three previous stages. Woman was succeeded to cope with it under the dominant condition otherwise she might fail to overcome the other women who lost their hereafter to their finite world. Among the resistant women, there is Asiya, pharaohâ&#x20AC;&#x2122;s wife who lived in an ambience full of ignorance, polytheism and paganism; but very soon she and her companions were developed so deeply that astonished either conscious and unconscious minds. It was due to the great wisdom and higher extremity which is rooted in the Quranic revelation. Asiya was a pious and unitary woman who has been exampled by God for all faithful people, including men and women, because she was a sample who has been introduced to be

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oppression because she pursues a distant and great target which indeed is participation in the freedom and liberty of the Islamic Ummahfrom the quagmire of oppression and ignorance which is the heritage of the oppressor rulers. There are four stages which are necessary to call a ruler, oppressor. The four stages are as follows: 1. Oppression in belief, e.g. polytheist beliefs; 2. Oppression on self in the personal journey towards the Almighty God, such as inferior features and behavior 3. Oppression on others which is the case for the oppressor ruler and people.

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followed. She was so influential that succeeded to dissuade pharaoh from killing Moses. She believed in the creator Moses because she found the truth and she knew that there is not any god except Allah in the cosmos. Relying on such understanding knowledge she fought with pharaoh and his oppression. In this regard, the Almighty God says, “And Pharaoh said, "O eminent ones, I have not known you to have a god other than me. Then ignite for me, O Haman, [a fire] upon the clay and make for me a tower that I may look at the God of

Moses. And indeed, I do think he is among the liars." (Al- Qases, 38). And Pharaoh called herself the great creator, “And said, "I am your most exalted lord."(An-Nazi’at/24).Asiya disgusted pharaoh’s acts, because he had reached the highest level of tyranny and corruption in the God’s earth. The benevolent woman found the origin of affection and loath very soon and it approves he common sense which differentiated her from others; this common sense linked her to the Almighty God through Moses (AS). She had found that a man who acts with the aims of achieving the God’s satisfaction is deserved to be loved otherwise he must be avoided and disliked and if he sink in sin and drive away from the God, he must be hated. And Pharaoh has reached the highest level of vulgarity and villainy and oppression and has become one of the most evident examples of the oppressor ruler, because “[Pharaoh] said, "If you take a god other than me, I will surely place you among those imprisoned."(Ash-Shuara/ 29). All oppressive rulers follow a policy by which if a nation does not follow his vague promises and false slogans, he will make it as his slogan; or when a citizen asks for freedom, Islamic virtue and identity, the ruler will reject and punish him. However, today, the Islamic nations are vigilant about the American and Israeli conspiracies and plots and they chant many slogans against them and condemn any right violation and dictatorships. Today we observe

revolutionary people in Tahrir (Egypt), LuLu (Bahrain), Libya and Yemen who have fought against their dictator rulers. Anybody who display arrogance and oppress others will suffer from a false whim which introduces him as a great god, but he should know that he is a great Satan because it seems that he is awake and sees and hears but in fact he is slept and does not know that the oppression era had been over so many years ago and today is the time of justice and freedom and he does not know that the oppression and sectarianism must be

reached many regions of the world including Tunisia, Libya, Egypt, Yemen, Bahrain and Saudi Arabia. The awakening in not only limited to the masculine element, but also includes the women as well. Women are an effective factor in developing this kind of awakening. To do so, women have taken advantage of Quranic samples and examples. One of such examples was Asiya who resisted and endured all difficulties including sacrificing her children and alive burning her companions. The Almighty God says, “Indeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters.” (al-Qases/4).

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finished. Today the world hears the slogans of elders of Qatif and Avamiah tribes who chant “No” to sectarianism and “Yes” to nationalism; they say, “we want equality not detainment and brutality”, thus anybody who corrupts in the earth, undoubtedly does not believe in hereafter in which oppressors are judged and they are confined to be punished in hell, but he does not get lesson from other tyrants, it seems his eyes are covered by curtain which do not let him to watch what have been taken place and there is no fate for him except throwing in the history trash can. Today we see that the rays of the Islamic Awakening have

Hence, Asiya disgusted pharaoh, because she not only knew that her husband was oppressor, but she understood intuitionally he was the oppression himself. Thus, you see that the stability of the modern woman is originated from getting information and insight on the current evident which let the interaction to be exactly according to the inspired understanding from the Noble Quran.

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Chapter 4

Islamic Awakening and despising woman for the finite futilities Undoubtedly, today, woman is despised because of the worldly beauties. Woman was righteous to pursue her lost requests and needs from many centuries ago, but never the proper condition has been prepared for her to do as. However, on the occasion of the Islamic Awakening and its deep effect and influence the women were succeeded to revive their lost rights. Whenever the human being achieves a good understanding of his/her humane features and shortages and finds the ability to see using his or her insight that everything in the world which are called blessing are nothing except a fist of junks and soil, the movement towards claiming rights will be faster, but if the human being is ignorant and lives in the fancy that has a laxative life which is valueless, the movement will be trivial. Women who are conscious and take advantage of such awakening are well informed that all beauties of the world are in fact whim and mirage and their wishes and wills are rooted in annihilation and mortality and anything which has its roots in this mortal and finite world is limited to death. Asiya was the best example who despised the pharaohâ&#x20AC;&#x2122;s palace and in comparison with a house near the Almighty God in heaven, she didnâ&#x20AC;&#x2122;t count it anymore. She answered all people who preach her that she will lose all that benefits and eventually someday will not the queen of Egypt anymore and she had a single reason for all such

damages and it was nothing except believing in a pastor called Moses. In the statement says, “save me from Pharaoh and his deeds and save me from the wrongdoing people”, there is a unique example for a faithful woman who is not subdued against the life pressures and never sacrifice her faith for other things. She underestimated all ornaments and wealth of the world which all were ready in the Pharaoh’s palace and court, all of these enticing failed to deviate her from the correct path and way. As she resisted against all

Almighty God has summarized all wishes, material and spiritual, of Asiya in her life in this verse and it was for this fact that whenever your faith is completed, the appearance and conscience are merged and heart and tongue work for a unite purpose and he/she performs what he/she says and does not conduct what has not been said. Asiya wished what she wanted and repeated with her tongue what she was able to do with her act. The prayer of Hazrat Asoya (SA) from the Almighty God is a reason which shows that prayer was a complete title for Asiya’s wishes. She follow the correct way in her entire life and she asked God to build a house for her in his heaven and save her fro Pharaoh and his acts and from the wrongdoing people. Asiya preferred living near god to the companionship of Pharaoh and living as the Egypt’s queen; she also preferred the house her God has built

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pressures and tortures pharaoh used to dissuade her from her exalted purpose. This faithful woman continued the way she had selected in spite of difficulties and problems and run to her real destination, the Almighty God. She asked the Almighty God to build a house for her in his heaven in order to realize two dimensions and concepts, first the material concept and meaning which is pointed out using “in Heaven” and another dimension which is spiritual dimension which is proximity to the Almighty God. And as you see in this verse, both of these dimensions are referred very briefly. It has been pointed out similarly by Alameh Tabatabie in his Tafseer Al-Mizan as well. The

for her in heaven to the palace pharaoh had in the earth. She had everything a normal woman wants in the world, but she avoided the inferior living in this world while she was allowed to experience the best life which any human being may think about it, but she selected proximity to the Almighty God and believed in the higher world and hereafter and resisted on her faith until she lost her life in this way which led her to the Almighty God. It can be said that the meaning and concept of the request was that she neglected anything which

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may drove her away from her Almighty God and resorted to her creator and lord because she sought for achieving a place and position near the exalted God.

Awareness and penetrating thought and practice of divine revelation The Exalted God says in Quran, “And We inspired to the mother of Moses, "Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers." (al-Qases/ 7); “And the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners.” (alQases/ 8); “And the wife of Pharaoh said, "[He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son." And they perceived not.” (alQases/ 9); “And the heart of Moses' mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers.” (alQases/ 10); “And she said to his sister, "Follow him"; so she watched him from a distance while they perceived not.” (al-Qases/ 11); “And We had prevented from him [all] wet nurses before, so she said, "Shall I direct you to a household that will be responsible for him for

you while they are to him [for his upbringing] sincere?" (al-Qases/ 12); “So We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.” (al-Qases/ 13). According to the above mentioned noble verse of the holy Quran, Moses’ mother was a pious woman who obeyed the Almighty God and always sought for divine proximity. When God order her to cast the Moses in the river, she accepted it without any hesitation.

raise him as one of his greatest messengers. She also helped in bearing difficulties and tolerating being away from her beloved child. Eventually, she was allowed by the exalted God to see her son again and such awareness and intellectual awakening did not limited only to the Moses’ mother, but his sister enjoyed the same awareness and intellectual conscious. In order to return Moses to her real mother, the Almighty God has predicted a problem. Moses rejected breasts of nursemaids who tried to milk him until his real mother was employed to milk her son. This prohibition was a genetic prohibition and was not an explaining prohibition, as the Almighty God caused a condition in which Moses rejected any other woman except his real mother. Alameh Tabatabaee has set down in his famous book, Tafseer Al-Mizan, the awareness, improvisation power

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Although this acts made her heart worried, the great lord gave her oriflamme and after returning his son, she got calm and trusted. Therefore, faith in the divine promise and materialization of the promise was the reason which approved the awareness and penetrating thought internalized in the Moses’ mother which persuade her obey the divine orders. As a result, the Moses’ mother measure was a light and bulb which enlightened her thought and helped her to find the correct way in trusting the revelation issued by the exalted God. She knew that the Almighty God has set the best fate and destination for her and of course her son and has intended to

and immediacy of Moses’ sister helped her to propose a nursemaid who was not known for anybody else. Therefore, she was succeeded to solve the problem of finding a trustful nursemaid for the child who has been supposed to raise the Islam word and trample paganism. Very soon, Moses’ mother was summoned and she found her son again and hence she found calm and tranquility in her heart. Moses’ mother has manifested in order to materialize the divine tradition, thus she saw directly that how the Almighty God was

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honest in its promise and such honesty is one of effects and results of awareness and intellectual conscious. Whenever the human being is aware, conscious and vigilant about what is occurring around her and tries to take advantage of such conscious and awakening, the divine support will support wherever she goes. Thus, Moses’ mother and sister are two of the best samples for women who can be followed in terms of awakening, consciousness, and awakening of the Islamic affairs and how to preserve them during ups and downs of the life.

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The Quranic sample is effective in other women This quranic example caused the life to affect the soul of faithful, aware and vigilant people, theose people whose wisdom is completed through understanding the sialmic concepts and the valuable principles which have been set by the exalted god to distinguish between good and evil. Many women across the world have started to follow such superior sample. We have the best sample among the knowledgeable, wise and seekers of the legal rights which is the reason shows the prohibited rights must be revived. Therefore, the awakening of the modern woman is not the fruit of the time but it had been generated many years and even centuries ago which has been manifested in the lady of the all women of the World, Hazrat Fatimah (SA). When Fatima (SA) asked for the occupied Fadak and Imamah of Hazrat Ali (AS) and

his legal right in caliphate and when her noble uprising Hazrat Zaynab (SA) stood against the Oppressive and rebel Yazid and revealed his corruption and wrongdoing for the whole Islamic Ummah and unveiled his lies and false claims and the martyr Bentolhoda who followed the way Hazrat Fatimah (AS) had passed already, because she is the uprising of a noble family who never accepted oppression and surrender. Therefore, the martyr lady, Bentolhoda was the companion of her martyr brother Muhammad Baqir Sadr, the great Muslim scholar, and tried to get rid of oppressed nations from the oppression of the tyrant and hegemonistic rulers, particularly Saddam Hussein.

the Almighty God wants. It is for the reason that such awareness and conscious among us have been developed among us and we have taken advantage of the conscious and awakening which has awakened our nation from a deep sleep. The contemporary women have found their way to streets and have tried to stand against all forms and versions of hegemony and oppression which intend to hide the right and to flame the fire of sedition among various tribes and races. However, the resistant women have understood that there is a danger which not only menaces the base and foundation of the Muslim Woman but also the foundation of Islam itself. Then they started and monitored for taking religious approvals to start uproar against the tyrant rulers, so they found many narratives in the Islamic

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Has Life Influence stopped? The life influence and effect is manifested in souls, minds and human internal beating and it can be a way for claiming the religious rights and to return the lost and confiscated rights. The faithful women not only found such understanding and awareness but also they followed it until a great way was opened for the better future, if

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shariah which supported any opposition against the oppressive rulers and their wrongdoing men. Sa’ad, Muhammad bin Isa and Ibn Mahboob have quoted Senan that, Imam Hussein (AS) has said that anyone helps a tyrant oppress others, in fact he will be punished by God until he leaves that work. Accordingly, we can observe that supporting and helping tyrants and oppressive rulers and governments will lead to a condition in which calamity and disaster will entangle all Muslim nations. The Almighty

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God says in his Quran that, “And do not incline toward those who do wrong, lest you be touched by the Fire, and you would not have other than Allah any protectors; then you would not be helped.” (Hud/ 113). In this verse inclination towards wrongdoing people is prohibited. According to the exegesis of Al-Kashshaaf Al-Zamakhshari, this prohibition includes falling into sensual needs of oppressors, following them, accompany them, visiting them, making flattery for them, show satisfaction of their acts and tasks, bowing them and doing what they like. The Holy prophet of Islam, Hazrat Muhammad (PBUH) has said that praising an oppressive ruler or being humiliated for his like will be punished by the chastisement fire. Therefore, according to the holy Shariah of Islam, the Muslim women have become resistant and are chanting “yes, yes” slogan for Islam and “never, never” for paganism and wrongdoing. As the Islamic Republic of Iran have chanted its famous slogan, No Eastern Bloc, No Western Bloc which succeeded to attract other nations towards Islam and Iran. It intended to transfer the fact that follows neither the Soviet Union sample nor the United States sample. This slogan could attract other nations towards Iran and out of such nations, the Muslim, faithful, Mujahid, resistant women can be considered as people who follow the way their predecessors have passed many years ago. In the same direction, the Supreme Leader of the Islamic Republci of Iran has said, “what is meant democracy in the world’s lexicon and the west is proud of it, certainly is absent in the

United States, United Kingdom and even France, which introduce itself as the cradle of democracy. The westerners have accustomed to cover the ugliest phenomena and display them in the enticing and beautiful coverage, as the United States do for many years.” Thus, the modern woman is not as same as the woman of Jahiliyah era whose affairs were controlled by others, but today women’s awareness and vigilance have been increased and they can define their objectives and targets for the future. In this regard,

is with the doers of good.”, (Al- Ankabut/ 69). Then, any time a woman strives to hoist the name of Islam and also strives to get something further than that and her purpose has been defined as achieving the divine consent, she will be accompanied with stability while the Exalted God will accompany her. There are many reasons for the question why the Islamic Awakening is necessary for women, but one of the most important of them is suffering from oppression and having marginal roles and also being deprived from working or driving rights. So we see that today women claim their deprived rights. In this regard, the 20-year Ayat al-Qurmezi can be pointed who understood this problem very well and found that the oppressive ruler corrupts in the earth. AlQurmezi became famous in Bahrain and internationally after reading

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Martyr Muhammad Baqir Sadr has said that, “any conscious path has a target and any civilization movement has an extremity which we get nearer and any purposeful path and movement takes its energy and acceleration sources from a target which it tries to achieve it, thus it can be considered as the energy and fuel of that movement.” Therefore, the more the resistant woman understands the purpose for which she has been created, the more, she can get nearer the Almighty God and the more success and achievement she can reach to. The exalted God says in the Holy Quran, “And those who strive for Us - We will surely guide them to Our ways. And indeed, Allah

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out a poem criticising Bahraini government policies to the Pearl (LuLu) Roundabout gathering of pro-democracy protesters. After the poem was widely circulated via social media she and her family were subjected to harassment and death threats. She was arrested and detained in conditions of secrecy, and rumors of her death in custody led to protests by Iranian activists. She was subjected to torture while in custody but was eventually tried on charges of inciting hatred of the Bahraini regime and

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insulting members of the royal family. International human rights organizations described her detention and trial as illustrating the brutality of the Bahraini authorities. She was sentenced to a term of imprisonment, which she was allowed to serve under house arrest. In this regard the Almighty God says, “And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,” (Ali-Imran/ 169). We will resist until last breath, and the more, the logic of violence, hegemony, weapons and massacre is used, the stronger our intention and purpose will be. Because the purposeful movement always leads to good results and if the purpose is the absolute target and absolute justice which never dies, then it will empower us to reach the extremity with the highest level of power and energy. In this regard, the Almighty God says, “Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement." (Al-Kahf/ 109) As you see, such kind of self-devotion and resistance is the effect of life on the soul of the Islamic nations and the resurrection of the died moralities which gasp for the world and its beauties. The whole world must know that only God’s word is the best and highest thing as according to his verses, “Everyone upon the earth will perish, And there will remain the Face of your Lord, Owner of Majesty and

Honorâ&#x20AC;?. (Ar- Rahman, 26, 27). In these two verses, tyrants and oppressive, corrupted rulers are warned to leave to be the world slaves. You should know that either the earth or all of its dwellers will be perished one day and it is only the unitary god who never dies and is eternal. His power will eradicate the root of oppression and it will be replaced with justice and any dictator and oppressive ruler will fall as his predecessors did already.

as possible under such ideal condition. While all of the political systems strive to revive democracy and warrantee bliss for their nation, but most of the ideal political systems and regimes try to realize the actual bliss while others are dying for reaching false and fancy bliss which only real and true in their whim and mind. Conclusion This study was wrapped up under the divine wish and assistance. I used this study to reflect my voice to the world and explain them that women have been created to live rather to be marginalized. She is not deserved to cast in the history trash can without saying the important roles they have played across the history. In this articled the four following subjects were addressed:

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What is the requirement of a Mujahid woman from the Islamic Awakening? Woman zealous in her religion and brave and steadfast in the right way, jihad, awareness, awakening who has dedicated his assets and patience for the nation in order to revive the Muslim Ummah will accept these difficulties, and strives to fight against the oppressive ruler and says her opinion whenever she spoke. She tied to illuminate the way and to warn other women for asking and utopia for themselves. Although such utopia cannot be compared with the utopia during the Rise Time, however, it is necessary to claim as far

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1. Concepts and Generalities of the study 2. Explanation of the real condition to achieve the divine promise 3. Proposing a Quranic sample which had been manifested in the pharaohâ&#x20AC;&#x2122;s wife 4. Analyzing the Islamic Awakening, the despised Mujahid and vigilant woman because of beauties of the world, putting her away of the finite enjoyments and also offering a good description for realization of faith and awareness effect and making a sound sample

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and example for other women. Then this question was posed, what is demand and requirement of a Mujahid woman from the Islamic Awakening? And that the formation and development of the awakening is not matter, but what is important is that how can we protect samples of such awakening from perishing and it was exactly what the Supreme Leader of the Islamic Revolution of Iran, Ayatollah Seyed Ali Khamenei has emphasized in his remarks.

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References 1. The Noble Quran 2. Esfahani, Raqib, Mofradat fi al-Qari al-Quran, quoted by Seyedi Noor 3. Eghbali, Abbas, Mirahmadi, Reza, Almajani men al nosus alerfaniah, publisher: the Human Sciences Research and Development Institute, 5th edition, 2010, Tehran 4. Khamenei, Ali, Seddiqeh Kobra Fatimah Al-Zahra, Ali Mostarshad, al-welayah.net, first edition, 2011

Beirut, 1996 12. Taieb, Seyed Abdulhussein, Atyabol Baian fi Tafseer al-Quran, Islamic Publication , Tehran, 1999 13. Tarihi, Fakhreddin, Majma al-Bahrain, Vafa Institute, 1982, Beirut 14. Tarifi, Habib Muhammad, Isamic Awakening a chance for realizing wishes, Mustafa International center for translation and Publication, first edition, 2011 15. Farahidi, Khalili, Al-ein, quoted by Seydi Noor 16. Farhat, Yusuf, Crisis in understanding Islamic Awakening (diagnosis and treatment) 17. Majlisi, Muhammad Baqir, Behar al-anwar, Beirut, 1982, second edition 18. Makarem Shirazi, Naser, Almathal fi Tafseer kitab allah al monzal, Qom, 2000

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5. Khamenei, Ali, United States from Imam Khameneiâ&#x20AC;&#x2122;s perspective, al-welayah.net, second edition, 2003 6. Al-Zamakhshari, Maumhud, Al-Kashshaaf an Ghavamez alTanzil, Arab Book House, Beirut, 1986 7. Sultan Muhammadi, Abulfazl, Political thinking horizons of Allameh Majlisi, Beirut, first edition, 1998 8. Sadeqi Tehrani, Muhammad al-Balagh fi Tafseer al-Quran, Qom, 1998 9. Sadr, Muhammad Baqir, Quranic School, Qom, 2005 10. Sadr, Muhammad Baqir, Islam, the leading life, 11. Tabataee, Muhammad Hussein, Almizan fi Tafseer al-Quran,

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The concept of Islamic Awakening and women’s participation from the eyes of western news agencies

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

Katayoon Sedaqati Zadeh1 2  Neda Sedaqati zadeh

Abstract Women’s participation is meant by the political activists to increase social power and movement to achieve certain goals. In the Islamic Awakening movement, many women alongside men are performing the political activities to set their society free from dictatorship. Meanwhile the western news agencies are trying to control and manipulate the developments. They discourage Moslem women not to model the Islamic Revolution in Iran and citing their false claims about the Iranian women’s problems and encourage them to appeal to the U.N. Now, the Islamic Revolution of Iran should offer some successful role models and appropriate plans in proportion to the Islamic- Iranian model in order to promote women’s status in Iran. The present paper tries to explore western media’s views on the participation of women in the Islamic Awakening by investigating their reports and correspondences. Keywords women, Islamic Awakening, western news agencies, Islamic models, contribution of the Moslem women

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1. M.A in biology 2. M.A in Islamic Arts

Introduction: Women’s corporation in various cultural, political and economic arenas is of important indices of human and sustainable development desired to United Nations in determining the degree of development. During the history, women of the world, as half of the human resources, have an inevitable role in political development of their society. Especially, in the two recent years Islamic awakening spring excited many women in Arabic lands. In this study attempts are made in order to answer the following questions through examining texts and sources and also analysis of news of some of the Western News: 

What does Islamic concept mean basically?



Have women had any role in Islamic awakening?

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 What is position of Western News to Islamic awakening? This project is a qualitative study which, through content analysis, examines the English-speaking foreign News. First by referring to the Migna site1, English-speaking News sites were selected, and then in the site of each newspaper, this title “Arabic Spring and Women Role” was searched and related papers were selected. The content of each paper was analyzed through using Graneheim and Lundman2 (2004) content analysis. In addition, concept of Islamic awakening and women political role in society was explained through examining scientific-research texts and papers. Islamic Awakening Definition Awakening is the opposite of sleeping and is used with the definition of activation of conscience. Therefore, Islamic awakening means manifestation of pure Islam in human and society. According to this definition, the best life is achieved though religion because

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1. www.migna.ir 2.Graneheim U. H. and Lundman B. 2004

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

god give life to human and universe and His prophet call us to what gives life. Thus, Islamic awakening means to live again under the banner of Genuine Islam. In other words, the concept of revival of Islam is used under which dependence, justice and all transcendental teachings and values are revived. Islamic revival is a kind of religious revival, of course not that reformation that happened in the West, because in Western reformation, religion changes in a way that no society can get religious anymore. Religion advances as time

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passes by. Therefore, religion never leave social life arena. Islamic awakening and revival is keeping human alive and social life is based on religion and in a religious way. Thus, dust is removed from face of religion and one can see face and morality of religion. And in this way religion returns to human life arena. In other words, Islamic awakening is removing isolation from religion or removing ambiguities from Islamic propositions and teachings, ambiguities which rest on the face of religion. So, it can be said that if sleep is brother of death, awakening embraces life (Shiroodi: 42) Islamic awakening, despite variety of orientations and different subsets, is a harbinger of a single and unique message in history: we return to bring religion to humanâ&#x20AC;&#x2122;s social and individual life arena. Distinguished and honorable martyr, Morteza Mutahari, in his book under the title of â&#x20AC;&#x153;An Overview of Islamic Movements during the Last 100 Yearsâ&#x20AC;? writes: since the second half of 13th century of Islam and 19th century of Christianity up to now, a reformative movement starts in the world of Islam. This movement includes Iran, Egypt, Syria, Lebanon, North Africa, Turkey, Afghanistan, and India. There are people in these countries that claim to reform and represent reformative thoughts. These movements happened after centuries of stagnation and are reactions to the influx of cultural and economic and political colonialism. One can consider these movements a kind of awakening and renaissance (revival) in the world of Islam. (Mutahari, 50)

Of the most important campaigns, which brought about nations’ awakening, ware Seyyed Jamal AsadAbadi’s and Imam Khomeini’s campaigns. These two honorable men, through their true understanding of challenges facing Muslims in confrontation with Western culture and Modernization and publication of books and papers, caused a deep cultural and intellectual evolution in Orient (Mutahari, 60). In their campaigns, the first step was fighting with Despotism, Dictatorship, and the next step was returning to the Genuine Islam. (Qadimi: 87) With these explanations, Islamic awakening is not a new phenomenon but it is 150 years old and it proves that Middle East is not any more a safe purlieus for America, England and other colonizers.

torture in order to maintain her ideals and was a martyr of this way, has a major and important role in the awakening of that society. In the first year of manifestation of Islam, Some women converted to Islam without permission form their husbands, like “Sobia” who abandoned her irreligious husband and emigrated from Mecca and joined Muslims in Hudabia. Many women along with their husbands bore the hardship of emigration to Abyssinia and many more people immigrated to Medina, 470 hundreds away from their hometown, in order to maintain their religious beliefs. In Jihad (crusade) and battles women took part, women like Oma Sanan, Oma Atiya, Oma Fazl, Safiya,… and did activities like bringing water, nursing, feeding and transferring bodies of the martyrs and a like (Qadimi: 50). Presence of these women was certainly strength for other

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women’s Role in Islamic Awakening After manifestation of Islam and development of propositions of prophetic discourse, women found a new position relying on new religion. Presence of Hazrat Khadije as the first Muslim woman and Summaye, Ammar’s mother who tolerate non-believers’ (kuffars’)

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women and it excited them to move. Besides, their husbands and children do their duties more comfortably. Hazrat Fatemeh’s activities, during the years after Muhammad’s demise (Peace be upon him) and Imam Ali’s being forced to stay at home and Hazrat Zeynab’s speeches after Ashura events are among the most important activities that women did to awaken their own societies. These events continue from the first years of Islam up to now.

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During the movement of tobacco and campaigns of the great Ayatollah, Mirza Hasan Shirazi, women bravely boycotted using tobacco, even in King’s harem. During this period, in Lebanon and many Arabic countries, women began their movement by founding charity and they also succeeded in having government jobs. Some of the active Lebanese women also attended in international conferences of their time (Beirut, 1928; Tehran, 1932; Damascus, 1933), and made a lot of attempts to reach their goals. Achieving the right to vote in Lebanon and providing suitable condition for women to educate and work are of success of those parties that women run. (Mulla Ebrahim: 25) During the uprising of the people of Palestine against colony of England and Jews aggression poetess had great and significant role. Palestine’s national poetry is a part of Palestine’s national movement which accomplished its mission in the best way, mission of public thought guidance and mobilization of masses especially the youths against Zionism. Thus, jingoist poetess like Fadwa Tuqan and Salma Khadra Jayyusi were very popular among masses. Poetess conveyed to their children deep concepts of nationalism, alliance and prohibition of Jews emigration to their homeland through showing unpleasant events and massacre of Palestinian in their poems. (Mulla Ebrahim, 53)

In the present age that Islamic Awakening wave has made some problems for autocratic puppet regimes and colonizers and is collapsing them, one cannot deny the role of women in their own societies’ political flows. Women have been very effective considering media news and the attempts done by west to control women’s movements. Women martyrdom in Bahrain, 11 female doctor arrests in Bahrain, poetess’ activities such as “Ayat-Al Ghermezi” who was arrested due to reading a self-penned revolutionary poem against Al Khalifa, are some examples of these activities. 21 abortions were reported in Islamic countries in 2011, just from March to November, due to armed forces attacks on protesters (www.islamic –awakening.ir). Taking a glance at images broadcasted on Libya, Egypt, and Tunisia protests shows Muslim women shouting slogans standing shoulder to shoulder with men, in Islamic Hijab (veil) (www.zanemosalman.ir). "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Western Media Position against women presence in Islamic awakening Investigation of western leaders’ speeches shows that presence of women in Islamic awakening flow is worth west’s cultural and financial investment. In a way that West not only approves women’s presence in Islamic awakening, but also tries to control and navigate women movements. 3- a) in December 28, 2011, a paper was published in “the Christian Science Monitor” under the title of “Women on front Lines of Faith and Belief” by Hilary Clinton, Secretary of State of US. In this paper, the writer says: cultural rules challenges based on religion have some difficulties, we are trying to implement the practical programs for protecting women in conflict areas and promote them as pacemakers (for cultural norms based on religion) (Dergham R). Writer of this paper first places women in the first row

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

through choosing an attractive title, then states that they are implementing some practical programs for protecting women under the excuse of challenges and hardships. Whether these programs are in harmony with Arab countries’ culture and religion, or they are trying to influence those people culturally and intellectually? 3- b) In the same regard, in December 30, 2011, a paper was published under the title of “Rise up and Be Heard, Arab Sisters” in Independent newspaper, in this paper, they tried to demonstrate a

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wrong picture of Iran after Revolution through creating illusion and false news about Islamic Republic of Iran regarding some difficulties Iranian women had after revolution, such as: women marginalization and decrease in girls’ age for marriage to 9!!! (Dergham R). Thereby, they warned Arab women to put obstacles in the way of revolution’s getting more Islamic. Therefore, some approaches are suggested in this study, and some are mentioned below. -resistance to Islamic men and leaders for separating religion and policy -encouraging women to establish feminist political parties - being proud of being feminist -taking part in elections and attracting women’s votes for influencing national policy Among those above mentioned approaches, taking part in elections and influencing national policy have been recommended, along with getting feminism and resisting religious leaders. These kinds of attractive titles may allure and deceive the reader, and influence him/her. In fact, here the author tries to dominate western thoughts on women. Here, the researcher does not have enough time to investigate feminism and compare it with Islamic teachings, just mentions briefly that men and women have equal rights in feminism. Feminists know social circumstances as the sole origin of difference

between men and women, not in terms of nature. Pioneers of this movement know freedom of woman and her equal right with man as the complementary of human rights. They claim that speaking about human rights seem nonsense if woman does not have the freedom, and man and woman do not have equal rights. This movement could remove some obstacles to woman, but it caused some new obstacles for human beings societies especially women themselves (12). For example, extremist feminists know motherhood in contradiction with

“Lessons in Freedom from the Sister of Arab Spring”, in Independent Newspaper, written by Christina Patterson, about women roles in recent revolutions against government. This paper glorifies women for their attempts to rescue their fathers and sons. Besides, Bahraini women’s Hunger Strike was stated as a good pattern for other countries (other than Syria) (Patterson C). Certainly, Bashar al-Assad government collapse is to the benefit of western governments. Author intelligently tries to excite women to fight for a new revolution through bringing about the imprisonment of fathers and sons; besides, author tries to show the active presence of women in protests. Reversely, author prescribes a different version for Bahraini women and asks them to show their protest through going on hunger strike! Certainly, these women’s

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

their own values and ideals, and to them family formation is a way for more exploitation of women. In this thought, woman get far away from her nature and instinct; therefore the only result attained is replacement of marriage with illicit relationship of men and women. Therefore, family foundations are shaken; even though an unwanted child to be born, mothers and fathers won’t raise him/her affectionately. Furthermore, societies will suffer from more difficulties, venereal diseases, and prevalence of sexually transmitted diseases (Yazdi: p.183). 3- c) in April 16, 2011, a paper was published under the title of

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hunger strike, even their death in silence, does not bring any benefit for tortured people of Libya or Bahrain. 3- d) another paper was published in Washington Post with the title “ Vital Voices and Global Partnership Honors Female Leaders” in June6, 2012. That paper names those active women throughout the world gathering together in America to discuss feminism and those factors affecting its failure after revolution in their countries. In this meeting held in Washington, 8 female leaders were invited; 6 of

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those were from Islamic countries (Wax E). Those kinds of meetings are aimed at having Muslim women to be affected by feminism patterns (on the basis of western models), in order to decline Islamic awakening and separate these movements from Islam. West’s bringing up its support for Muslim women through UN and encouraging women to have communications with world organizations, not solely Islamic organizations, are among other signs indicating a targeted flow among them. Conclusion Spread of Islamic awakening and its influence on the region causes on one hand transforming Middle East to an insecure area, on the other hand this insecurity may help the influence of western thoughts in this region. Since this awakening occurred 34 years ago in Iran_ and according to researchers the influence of Islamic Republic of Iran is obvious in this flow_ therefore it’s necessary for Iranian media to introduce Islamic revolution and the position of women in Iran to the world. Introduction of women having a special position in science, and those attempts and programs done by government to solve women problems in Iran can be an effective barrier on the way of west.

Reference

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

 Qadimi, A. & Qorbain, A & Hariri, A. Comparison of Women’s Position in Development and Macro program of Islamic Republic of Iran. Woman: Rights and Development (Women Research). 1390; 5:3  Graneheim UH, Lundman B. Qualitative content analysis in nursing research: concepts, procedures and measures to achive trustworthiness. Nurse Education. 2004;24:105-12.  Shiroodi, K. Islamic Revolution and Islamic Awakening (Effectiveness and Samples). Islamic Republic Study Journal. 1388; 5(16): 11-42  Mutahari, M. An overview of Islamic Movements in the Recent One hundred Years. Tehran, Sadra Publications: 1391  Khorramshad, M. Kiani, N. Islamic-Iranian Civilization Inspiring the Third Islamic Awakening Spring. Islamic Republic Study Journal. 1391; 9(28): 27-50  Mulla Ebrahim, A. Roshanfekr, A. A Look at Presence of Lebanese Women in cultural Arena. Women Research. 1388; 1 (2): 7-117  Mulla Ebrahim, A. Patriotic Effects in Palestinian Women’s Poem (Relying on Poems of Fadwa Tuqan. Women in Culture and Art (Women Research)  Women’s Role in Islamic Awakening. http://zanemosalman.ir; 1390 [cited 2012 June 17].  Women and Islamic Awakening in Middle East. http://zanemosalman.ir; 1390 [cited 2012 June 17].  Board TME. Women on the front lines of faith vs. state. http://www.csmonitor.com; 2011 [cited 2012 June 2012].  Dergham R. Rise up and be heard,Arab sisters. Independent; 2001 [cited 2012 June 17].  Beheshti, S. Ahmadinia, M. Codification and Examination of Educational Theory of Feminism and Its Analysis from the Viewpoint of Islamic Education. Islamic Education. 3.  Yazdi. A. Maternal Morality in Islam and Feminism. Scientific Journal of Qom University. 10 (3): 52-183.  Patterson C. Lessons in freedom from the sister of Arab Spring. http://www.independent.co.uk; 2011 [cited 2012 June 17]  Wax E. Vital voices global partnership honors female leaders. http://wwwwashingtonpostcom. 2012.

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The Role of the Culture of Hijab, Chastity, Modesty and Spirituality of Moslem Women in the Continuance and Maintenance of Islamic Awakening

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ď&#x20AC;Ą

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Hussein Heshmati Molayi1

Abstract Although Islamic Revolution took place with the leadership of Hazrat Imam Khomeini and efforts of Moslem men and women, the role of women since the beginning of Revolution till today has been considered as a very powerful stimulus. In some of his statements, Imam Khomeini (May Allah grant him peace) regards this conscious role as a great contribution to the uprising. Indeed it must be noted that the role of women in the Islamic Awakenings and revolutions is not a recent one, and a glance at history reminds us of their role, from Hagar (May Allah grant her peace) to Zahra -the pure one- (May Allah grant her peace) and from Zeynab (May Allah grant her peace) to the serious role of women of this age, whether through Tobacco Decree issued by Mirza Shirazi, or in the Jangal movement of Iran, or taking the initiative to support the leadership of Imam Khomeini (May Allah grant him peace). Today, once more, these women have established the awakening movement throughout the world by their lively hijab. It seems that the continuation of Islamic Revolution of Iran by the pioneering spirit of women in hijab across the globe has appalled imperialistic rulers and powers to the extent that, despite all of their own claims regarding freedom, they are trying to abolish this lively hijab. Undoubtedly, the shining examples of todayâ&#x20AC;&#x2122;s revolutionary Moslem women are Hagar (May Allah grant her peace), Virgin Mary (May Allah grant her peace), Fatima (May Allah grant her peace), Zeynab (May Allah grant her peace) ,and other great women, which 1 . University professor and scientific board member

is the reason why strategists of the Western world is designing complicated plots by hard and soft means in order to suppress and alienate Moslem women. Even though overcoming hard obstacles seems easier for revolutionary women, our enlightened women should readily identify and destroy soft challenges which are presented under hypocritical disguises such as Islamic feminism or false mysticism by always remembering the experiences of great women in Islamic history. Today, electronic communication can be a threat and a tool to alienate men and women, but when used with open eyes, it can be of advantage to the role of women in Islamic Awakening. Keywords Islamic Awakening, lively hijab, Islamic feminism, false mysticism, hardware challenge, software challenges "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers 119

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Introduction The mutual roles of Muslim Women and men in the development and improvement of social and political conditions based on the just Islamic regulations, doubtlessly contribute to the occurrence of the Islamic Awakening. Superiority of man or woman in the Islamic literature is viewed as a baseless, undocumented, and unwise imagination that is fabricated by the Western Colonialism. All the same, when the goal of a society is defined on the basis

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of piousness, the presence of men and women in implementing this objective, results in change in the society; a sort of awakening for the occurrence of growing revolution comes into existence and as the holy Quran says: "God does not change the conditions of societies unless they change their own conditions.")Surah Raad, 11/13( This change is not simply made by men or women. Indeed, this untainted life is created in the atmosphere of the Islamic Awakening thanks to the determination and efforts of faithful men and women, this issue is well-documented in the Quranic texts: َ‫مَنْ اَمِلَ صَالِحًا مِّن ذَکَرٍ أَوْ أُنثَى وَهُبَ مُؤْمِنٌ َلَنُحْیِیَنَّهُ حَیَاةً طَیِّاَةً ولَنَجْنِیَنَّهُمْ أَجْرَهُم اِأَحْسَنِ مَا کَانُباْ یَعْمَلُبک‬ Whoever does good whether male or female and he is a believer, we will most certainly make him live a happy life, and we will most certainly give them their reward for the best of what they did. Surah Nahl, 97 It can be inferred that the change in women usually paves the way for the initial change. Based on this doctrine, the most basic changes in the history of social developments have been brought about by women. The change of women’s attitude, is like the change of the most fundamental element of a product, that is the field, which is described as Haras in the Quran. It immediately leads to the achievement of other revolutionary and evolutionary results.

Regarding the comparison between woman and the earth in the word of “harath” in the holy Quran, it can be said that the word Harath is an infinitive and means cultivating. All the same, the earth is also called “harath” as it is alive and can grow seeds. Women grow the seed of humanity. As it has been mentioned in verse 223 of Surah Baghara: Your wives are a tilth for you.(‫ )ت ا ن ث «ن لاکا‬Thus, woman is the farm of not only humans but also humanity. It means that the promotion of human spirit is carried out along with the

this expression encourages change and exposes the whole society to awakening. For men, this issue is not as effective as for women and can not give rise to change in a secular and indifferent society. As going on hunger strike by a prisoner is seen as a kind of protest against prison conditions, Hijab for women is also considered as a protest against the secular society's indifference to human's imprisonment in the framework of instinct. Any kind of change of appearance in women can bring about just and fair conditions to release human from captivity. That is why colonial powers are propagating freedom for women and defend immoral dressing and even drug use by women in the public. They make laws to ban hijab for female university students

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

creation of human body in mothers' wombs. So it is better to consider “harath” as the manifestation of divine spirit in human and if woman did not exist, human perfection would definitely be put to an end, as if there were no farms, seeds can not grow, therefore if women were eliminated for the society, no human being would be left on the earth. So “harath" in a broader sense, means the identity base of human societies and the essence of humanity. (Mansoori Larijani, 2009) Thus, women’s dynamic and wakeful Islamic hijab can highlight the significance of their role in the awakening for growth, because

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and do their best to limit this "personal veil". This has nothing to do with their constitution. So, this hypothesis that dynamic or wakeful hijab is the first motive in the Islamic Awakening, seems foolproof due to the Western rulers' and media outlets' hasty and illogical action against this phenomenon. In general, regarding the defined approaches by the social science experts, the present study on the relationship between dynamic

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Islamic hijab and Islamic Awakening, can be considered as a library survey. The statistical population of the study was based on the news stories by the western media outlets regarding hijab between 1995 and 2005. The related statistics have been collected by Dr. Susan Safaverdi. (Safaverdi 2010). This research uses findings of the above-mentioned study to prove the hypothesis. Historical role of women in Islamic AwakeningA review of the history of the Islamic Awakening indicates that feminine virtue has always been an inevitable element in the occurrence of social developments. Women's role in enhancing Islamic Awakening can be traced back to the very beginning of the history when Islamic revolutions staged by the prophets. Hajar(PBUH) epitome of awakening Throughout the history of Islam, women have played significant roles as same as the men and sometimes even more dynamic ones in the Awakening Movement. for instance, Hajar's patience and piety beside Ibrahim (PBUH) contributed to continuity of the Islamic Awakening. Her role has been so important that millions of male and female Muslims perform her rituals in Safa and Marwa at least seven times during the day every year.

So, women can be paragon for both men and women and based on this, the Quran describes Hajar as a paragon along with Ibrahim. In Surah Al-Momtaheneh we read: ."...ُ‫" بَ ْ کانَتْ لَنُمْ أُسْبَةٌ حَسَنَةٌ ِی إِاْراهِیمَ وَ الَّ ِینَ مَعَه‬ Indeed, there is for you a good example in Ibrahim and those with him.

Hajar has been deemed as one of God's prophets along with Asiyeh, Moses' Mother, Sareh, Marium,…). (Fahim Kermani 1995) and (Mobaleghi Abadani, 1997). The important point about Hajar which makes her a paragon for the men and women throughout the history, is her trust and faith in God, which are embodied in Hajj rituals in Mecca nowadays. This woman's behaviours, as a person who was satisfied with divine destiny, have been exactly used as a model in Hajj rituals and have been mentioned as God's signs in the Quranic verses.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Surah Al-Momtaheneh, verse 4 Hajar is a paragon and her action is practiced by Muslim pilgrims in Hajjrituals, as one of Ibrahims followers. And the important point here about thisissue, is that according to the Quranic verses, Hajar is a paragon not only for male and female believers, but also for the prophets of the book, who have carried out Hajj rituals based Hajar's acts. The significant issue about Hajar, as an Awakening paragon in our religious culture, is this question: Can women also be prophets of God? In other religions women such as Deborah, Heldeh, Hana, Marium sister of Haroon, and … have been mentioned as prophets and some Islamic experts have defended the idea. In this perspective,

‫إِکَّ الصفَا وَ الْمَرْوَةَ مِن شعَالرِ اللَّهِ َمَنْ حَجَّ الْاَیْت أَوِ ااْاَمَرَ َال جُنَاحَ اَلَیْهِ أَک یَطبَّ اِهِمَاوَ مَن‬ ٌ‫تَطبَّعَ خَیراً َإِکَّ اللَّهَ شاکِرٌ اَلِیم‬

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"Surely, the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it) there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely, Allah is Grateful, Knowing."

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Surah Al-Baqarah, Verse 158 The important point in the Shia religious culture is doing

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Harvaleh(jogging) in the Safa and the Marwa. The philosophy behind this ritual is awakening the arrogant who have fallen into a deep sleep of ignorance. Hajhar was a young woman who was abandoned in the deserts of Mecca and was content with God's order and when she asked Ibrahim that who will take care of us and he said: The God who told me to bring you here and abandon you… Hajar accepted this and said I am happy with the destiny set by Allah and obey his orders. (Roz Al-Janan, Volume 2). That is the reason why her tomb has been placed near those of God's prophets, where millions of Muslims perform Hajj rituals every year. The memory of this true servant of Allah has become immortal in the history and in the hearts of the lovers of God. Hajar, as a feminine paragon in the Awakening movement, has been so important that has been followed by men and women during the Hajj rituals. 2. Asiyeh and Marayam in the uprising of Moses and the Christ In the Islamic literature, there are some women considered as female paragons of Awakening. Great women like Asiyeh, the wife of Pharaoh, a woman who supported the prophet of her time and became the epitome of resistance against the tyranny and sought the satisfaction of God. ‫وَضَرَبَ اللَّهُ مَثَلًا لِّلَّ ِینَ آمَنُبا اِمْرَأَةَ ِرْاَبْکَ إِذْ بَالَتْ اَبِّ ااْنِ لِی اِن َکَ اَیْاًا ِی الْجَنَّعةِ وَنَجِّنِعی مِعن‬ َ‫ِرْاَبْکَ وَاَمَلِهِ وَنَجِّنِی مِنَ الْقَبْمِ الظَّالِمِین‬

And Allah has set forth an example for those who believe, the wife of Fir'aun (Pharaoh), when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'aun (Pharaoh) and his work, and save me from the people who are Zalimun (polytheists, wrong-doers and disbelievers in Allah). Surah Al-Tahrim Verse No:11 Hazrat Marium(PBUH) is also one respectable female paragons in Islam, the women who have been described as pious,virtuous, and monotheist and defender of Islamic Awakening. Marium is described as a woman who believed in God's words and supported the uprising of the Christ. ْ‫وَمَرْیَمَ ااْنَتَ اِمْرَاکَ الَّاِی أَحْصَنَتْ َرْجَهَا َنَفَخْنَا ِیهِ مِن اُّوحِنَا وَصَ َّبَتْ اِنَلِمَاتِ اَاِّهَا وَکُاُاِهِ وَکَانَت‬ َ‫مِنَ الْقَانِاِین‬

Khadijeh epitome of Awakening The wise lady of Hijaz has played a fateful role in the Awakening of the people and the progress and the stability of Islam: Khadijeh(PUBH)never approved the deviant trend of her era which

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones. Surah Al-Tahrim Verse No:12 These women and hundreds of other female characters in the Islamic history have been no less effective than men and even have been much better than many men. This is an undeniable message of God who has given human beings specific characteristics regardless of their gender, race and colour of skin. After the distortion of the monolithic religions of Moses (PUBH) and the Christ(PUBH) and the reemergence of the Islamic revolution by the last prophet of God, Mohammad (PUBH), the role of women especially that of Khadijeh(PUBH) in the Awakening Movement and supporting the Prophet's mission, is undeniable.

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was after self-welfare and luxury life. She was not optimistic about the gloomy conditions of the society and was quiet different from the people of her time. She was against the ruling trend of the society. She was a monotheist and believed in Ibrahim's religion and was always after liberating people from the hegemony of the oppressors and the ignorant polytheists. after the emergence of Islam, thanks to her economic and moral capabilities, she became a pioneer in encouraging people to convert into the new religion. Her brave and

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practical stances in support of Islam and protecting the prophet against the storms of ignorance, was another major step by Khadijeh that paved the way for the prophet to publish Islam. History will never forget her patience and resistance against the problems, violence, humiliation, exile,â&#x20AC;Ś and other sufferings that she went through along with the Prophet, which in turn became another step in the awakening that led to the growth of the religion and salvation of the society. Khadijeh's strategic participation in preaching Islam and her financial and political support of the Prophet against pressures in tough times are also among other great steps taken by her. Direct involvement in awakening people in Islam's fight against blasphemy, using her wealth, position, and life in the path of God and liberating slaves, are also among her great achievements. That is why the Prophet called her a peerless partner and underscored her role when many criticized her. He described her as the lady of wisdom, perfection, paragon of faith and human values, piety, virtue, and the symbol of justice-seeking. He conveyed God's message of peace and the good news of settling in paradise to her. He also let her know that God is proud of her before the angels, for her faith and sacrifice. The Prophet described Khadijeh's great services to Islam as valuable as those of Imam Ali's in the battlefield, whose single sword beat, is more valuable than the acts of devotion of all human

and genies. The Prophet picked her as a counsellor in his cultural and social affairs and mourned her loss as a catastrophe and called the year of her passing-away as the year of grief. The Prophet became homebound for a while following her death and finally immigrated to Medina, as he could not stay in Mecca without Khadijeh and Aboutalib. Tabarsi writes: Khadijeh and Aboutalib were two trustworthy and real supporters of the Prophet, both of whom passed away within a year. The Prophet was faced with two tragic events:

God made her stand up for prayer to glorify the unique God. Hazrat Khadijeh (PUBH) was like an honest counselor to the messenger of God who supported and reinforced him and spent all his wealth to help the spread of Islam, so that the Prophet said: ،‫ وَ اَیْنَ مِثْلُ خ یجه‬1‫صَ َّبْانی حینَ کَ َّانی النّاس‬ No one is like Khadijeh who called me honest when people were calling me liar .1 (Safine Al-Bahar, Volume 1) Even after the passing-away of the Prophet, great women like Zahra(PUBH) and her daughter Zeinab(PYBH) continued protecting Islam. These eminent women would keep a dynamic Hijab which represented their faith in God and it never prevented them from cautioning Muslims against the deviations from the path of Velayat.

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Deaths of Aboutalib and Khadijah. Khadijeh was a wise and brave counsellor to the Prophet and thanks to her support, he managed to overcome countless problems and obstacles and found tranquillity through her love.(Karami, Ali, Paygah Hozeh) Khadijeh’s role as a staunch supporter of Islamic Awakening in that era is irrefutable, and her great position before God and his Prophet was not due to the fact that she was the Prophet’s wife and the mother of Fatemeh(PBUH)-whom was cleansed of any impurities by God. Khadije was the first woman who admitted Mohammad (PUBH) as the messenger of God and his pure love to

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4 Zahra(PUBH) Great Awakener Hazrat Zahra is an example of a vigilant Muslim woman who defended the principle of Velayat and fought for restoring the political rights of people through helping Muslims in the battles and giving numerous speeches (Sepehr, Volume 4). She is a credible paragon who paved the way for the implementation of Velayat fighting against deviations and keeping hijab and maintaining the dignity of a Muslim woman.

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Zeinab(PUBH) paragon of dynamic Hijab Hazrat Zeinab another example of great women in Islam. The daughter of Amir Al-Momenin Ali (PUBH) had a significant role in the Islamic Awakening through her dynamic Hijab. After the event of Karbala, Zeinab had only one request from the enemy and that was respecting the dignity of the wives and sisters of the martyrs. Off course here we can not discuss the character of this epitome of awakening but it should be noted that Zeinab managed to stop the strategic deviation of Bani Omayeh through her dynamic Hijab and giving brave speeches and uncovering the face of real Islam for then society. Generally speaking, the deviation of Bani Omayeh has now been proved for both Shia and Sunni Muslims and what protected Islam against the plots of Bani Omayeh was the sacrifice of the martyrs of Karbala and the resistance and Awakening by Zeinab. This awakening movement can be discussed from 4 perspectives. Maintaining Hijab and the dignity of a woman Thwarting the false propaganda of enemy Indicating the path of martyrdom as an Islamic tradition Admonishing the people who broke their pledges and betrayed Imam Hossein(PUBH) (Mahalati, 1994)

The logical and Islamic behavior of Zeinab in the framework of dynamic hijab can be deemed the reflection of Islamic patterns for the ignorant people of a secular society. It can be seen that the oppressing regime arisen from secularism concepts is defeated by this manifestation of awakening and the emergence of ruler who were seeking reprisal for the murder of Imam Hossein, was the product of this Islamic Awakening. Allameh Tabatabaee mentions some differences between men

Iranian women, after a while, turned into the biggest flag of the Islamic Revolution in the world. This flag has been hoisting in different parts of the world against the will of Western powers. The regional revolutions in the region and the Islamic Awakening movement has been increasingly involving this great flag. Off course, the veil-wearing woman in the modern world, has some other great characteristics that guarantees the hoisting of this flag. Most of the Islamic experts and intellectuals recognize this kind of hijab as a result of the Islamic Revolution in Iran. They believe that, before the Revolution, the Western cultural invasion was so flagrant that even Shia Muslims were forgetting hijab. Regarding the massive propaganda by the western media that preach immorality and corruption, hijab is considered as a miracle of

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and women in his book Tafsir Al-Mizan. He refers to two feminine characteristics. First, he likens woman to a tilth that is necessary for the existence of human. This property differentiates woman from man. Second, he emphasizes on the social and exclusive responsibilities that only women can shoulder. In other words, it can be said that giving risky responsibilities to men is aimed at protecting the great base without which, the reproduction of human will be impossible. Islamic veil, the most effective symbol awakening in modern world After the victory of the Islamic Revolution in Iran, veil-wearing

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Islam and indicates the depth of Muslims faith. It is a battle against the Western hegemonic powers. Their hostility with hijab is not because it is something bad but because hijab liberates women from the being an instrument in the hands of manufacturers and enhances Muslim woman’s dignity protect her against ill-wishers and gives her social, economic, ethnic and political views that are in accordance with Islamic teachings. All of these mean the collapse of capitalism and Liberalism, the defeat of the oppressing regimes. So

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Western powers attack hijab because it eradicates their roots(Khajeh pour, 2012). The reason is quite clear. Many of the opponents of Islam in Europe and America view hijab as a big alarm for the West’s secular civilization. They have always been after destroying and undermining hijab through people like Kamal Ataturk in Turkey and Reza Khan in Iran. The growing interest in hijab among Muslim women in Islamic countries and European countries, has upset their dreams. They have taken organized actions to limit Muslim women’s hijab in European countries. They are trying to spoil the image of a Muslim woman in Europe. They have launched massive propaganda against hijab to make people view it negatively. They describe veilkeeping girls as the people who have been deprived of their rights and even depict them as potential threats. Muslim women in Europe and America, are depicted as the subjects of family violence, honor killings and …. as part of attempts to spread islamophobia. (Zine Jamin,2006). They have launched a systematic media campaign against the 20 million Muslim minority in Europe and America, and especially agains the hijab of Muslim women in France, Belgium, Italy, the Netherlands, and Germany, to step up the hallucination of the occupation of Europe by Muslims.

In fact, the presence of veil-keeping women in the Islamic Awakening movement, has made hijab as a nightmare for colonial and hegemonic powers and the multi-national financial corporations. They will definitely escalate their campaign against hijab to stop it affecting truth-seeking citizens in the West. Muslim women’s hijab has raised many questions in the European secular societies. The senior French journalist, Terry Doboman writes: I always wonder about the conversion of French

did not give us self confidence, we would have never chosen it.” Off course the movement of Islamic Hijab is spreading across the world despite the poisonous propaganda by the Western media outlets. (Aref Zine, 2000). According to a survey regarding the messages of leading Western media outlets(In UK, US, Germany, Sweden, France) within a decade until 2005, (Safaverdi, 2010) there has been a an aggressive approach towards hijab. Analysis of the messages also reveals a kind of panic of hijab as the symbol of Islamic Awakening in these Western countries. According to the survey( Figure 1) all media messages contained a kind of aggressive approach towards hijab and there have been no

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women into Islam especially when the number of them reaches nearly 100000. it was always a question for me that how these women forsakes her decades-long campaign for freedom and equality and converts to a religion that according to the Westerners, deprives her of her basic rights.( Khajeh pour 2012). The Jewish father of Alma, a converted French girl had commented about her sister’s and hers conversion into Islam: I am upset about their choice, it is a big mistake. I think it is a misunderstanding. I am concerned. A woman life in Islam can not lead to her self-confidence. Her daughters said in response: “If Islam

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favorability in this case which shows a kind of prejudgment about hijab. This issue indicates that the West is afraid of womenâ&#x20AC;&#x2122;s awakening.

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Figure 1:Percentage of subject emphasis in Western mediaâ&#x20AC;&#x2122;s messages regarding Hijab

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(Same Source) A brief review of the contents of the messages by the Western media outlets about hijab shows that a considerable percentage of these messages seek a certain political agenda and even some fake legal approaches have been used to justify the political trend in the messages:

Figure 2: political and legal contents of Western media messages about Hijab

seen in the US and in general, this analysis indicates a kind of prejudgment about hijab in the Western media outlets. Contemporary challenges in the process of Womenâ&#x20AC;&#x2122;s Awakening Secular regimes not only are unable to defend womenâ&#x20AC;&#x2122;s rights, but also deceitfully exploits them under the coverage of freedom and equality. That is why fake feminism movements have been formed to defend the rights of the women in the West. Although, these movements were formed in protest at social inequalities, by the passage of time, they turned into a cultural trend that was based on the specific theoretical concepts which were supposed to analyze the discrimination against women and feminine causes, but in practice ,

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As you can see a considerable part of the content of the messages have been allocated to the political symbols. In Britain, for example, it has been 60% more than the legal content. Similar situation can be

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willingly or unwillingly, followed certain strategies to confront the movements of Muslim women. The word feminism derives from feminine, a French word which has a Latin root. This term was used for the first time in French language back in 1873. In Persian language, this word has been translated as freedom for women, supporting right and freedom of women, and dominance of women. Feminism can be defined as a group of social moves and

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activities carried out by women themselves, that aims to restore the rights of women and eliminate discrimination and rights violations against them. (Ishaqi, 2008) All feminists agree that a proper strategy must be taken to secure the freedom of women. But there are major disagreements among them about the causes of the oppression against women and strategies to obtain freedom for them.(Abbot Palma, 1997) Meanwhile, a new trend has been recently coined in the Islamic countries which is named “Islamic Feminism”. It has found its way to the literature of women’s rights and has attracted the attention of some groups of women. It is a fledgling phenomenon in Islamic countries including Iran, which is less than 20 years old. It has been described as a category of methods and approaches and behaviors aimed at implementing gender equality and justice in the form of Islamic values and Quranic concepts.(Barlas, 2004). Off course this is an incomplete definition and it is better to define Islamic Feminism as woman-centered interpretation of Islam. After the Islamic Revolution, some groups attempted to defend women’s rights through a laical ideology. They found out that Iranian women have strong religious believes and no fundamental change can be realized in Iran without the involvement of religion and accordingly they came up with Islamic Feminism.( Ishaqi, 2008)

Regarding the analysis and the review of this trend, it should be said that a number of groups interacting with the Islamic and Western cultures faced identity crisis. A group of people denied their religious teachings after getting interested in the Western culture and called their religious believes as superstitious. They started preaching materialistic viewpoints and some other who believed in Islam but were partly influenced by the Western culture, started criticizing the Islamic and civil laws in the Islamic Republic of Iran

Western media outlets condemn hijab and support feminism even under the title of Islamic feminism, they consider democracy as the basic problem of women in the society and slam Muslims under the pretext of discrimination against women in the Islamic laws and regulations. The theorists of this viewpoint, employ concepts like humanism, secularism, human rights and the similarity between men and women, to fabricate new interpretations from the Quran and to come up with a new version of religion which is in line with the Western patterns and attitudes. At the same time, the Islamic feminists try interpret the verses of the Quran to adapt the religious texts with their pre-fabricated believes and ideas. This is while the interpretation of the Quranic verses is only acceptable in the framework of the authorized

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and said they need to be reviewed. In order to find a way-out of the crisis, they tried to interpret religious texts in accordance with the new culture. As a result, Islamic Feminism was formed inside and outside Iran (with the participation of religious intellectuals) therefore, the international institutions that were seeking to impose their view on the issues related to women, and to form a new model for the relations between men and women, put this movement(Islamic Feminism) on their agenda. They did so to undermine hijab, which was considered as an existential threat to them.

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religious and theoretical principles. Also, all experts admit the inclusion of religion in the aspects of the social life. All the same, the main features of this philosophy can be found in the strategies of the Western colonial powers towards the Islamic countries.

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Conclusion In general, what is published in the media about women with Islamic veil that are involved in the Islamic Awakening movement,

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is the role of hijab as a very influential factor in other countries. This role, that is maintaining a dynamic hijab that does not prevent the scientific promotion of women is like a nightmare for the hegemonic rulers and the multi-national financial and economic corporations. Doubtlessly, the hegemonic leaders will escalate their campaign against Muslim women with a dynamic hijab because experience has shown that this dynamic Islamic veil will directly or indirectly affect the Western nations and citizens that are seeking truth. Nowadays, the issue of Muslim womenâ&#x20AC;&#x2122;s hijab in the European secular societies has mad many impartial social experts acknowledge this comprehensive phenomenon and write articles on it. According to the scientific surveys, Islamic veil movement is rapidly spreading around the globe despite the poisonous propaganda by Western stats. And this growth is very quick and astonishing. (Aref Zine, 2000) However, secular theorists that see their interests at risk, are attempting to fight against this Islamic phenomenon through all possible ways. A big challenge ahead of both men and women that threatens the Islamic Awakening is the personal interpretation of the Islamic rules. The opponents of the Islamic Awakening, in the framework of Islamic Feminism, try to promulgate the idea that believing in Islam does not necessarily mean the implementation of Islamic rules in

social life. They religion outline the relation between man and God and should not interfere in social issues. They also say governments should follow any religion and even people must be prevented from involving their religious believes in political issues. According to this eclectic culture, defending womenâ&#x20AC;&#x2122;s rights is not affected by any patterns because announcing integrated positions based on universal and general properties, can not be realized without being affected by certain social and historical conditions, which in turn, denies the existence of unchanging rules. From their point of view, it is necessary to believe in unsteadiness of religion and the separation of religion from the social issues to reach the causes of Islamic Feminism. This is while, denying the unchanging rules of the religion destroys Islam and in this case, once again, the vague principles of secularism would maintain its hegemonic rule over Islamic societies.

in the Islamic history in the path of confrontation with the antiIslamic challenges and get familiar with the deviatory techniques and methods that aim to undermine the Islamic Awakening. One of the necessary things for Muslim women in their attitude towards the Awakening and political issues, is reviewing the definition of ideal woman in the modern world and a new definition of factors and criteria that are based on Islamic values and moralities, which off course have no particular position in the materialist life in Western countries. Introducing such criteria which have been extracted from the Islamic teachings, and are the best way to promote human perfection can give the international system a new orientation.

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Giving Solutions Muslim women need to follow the path of the prominent women

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Another point to be taken into account by Muslim women in the Islamic Awakening is cultural development on the basis of knowledge. Nowadays, the role of women in the Islamic countries is in the spotlight and womenâ&#x20AC;&#x2122;s special capabilities can be used to establish global security and balance to realize the perfection of the international community. Interaction among Muslim countries, especially the presence of Muslim women in the negotiations between these countries will result in the integration of their

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opinions and a stronger influence on the global system which will in turn bring about pivotal strategies in the international system. With improving Islamic and scientific gatherings, women can, like Zeinab(PUBH) counter many of the baseless allegations that have been fabricated by the Western media outlets. This can help young women enter the social and global arenas and, at the same time, promote their spirits. It is expected that womenâ&#x20AC;&#x2122;s capabilities and potentials, based on the fundamental patterns of female Muslim paragons, can be used to promote and improve their own situation in terms of the dominant domestic and national infrastructures in Islamic countries, as part of effort to globalize the Islamic Awakening. Electronic communications pose some serious threats that could diverge men and women. But if used properly, electronic communications can be a very useful tool to promote the role of women in the Islamic Awakening. If this modern tool is not used in the interest of the Islamic Awakening, enemies will use it against the Awakening of the women. It is a religious duty for Muslim women to have a dynamic hijab in order to improve their scientific levels to get the most of both worldly and spiritual interests of this issue.

Refrences:

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1. Abbot, Palma & clare Wallas (1997) An Introduction to Sociology( Feministic Attitudes), translated by Maryam Khorasani and Hamid Ahmadi, Tehran, Donyaye Madar, 1997 (This book was republished by Ney publications under the title of Sociology of women in 2001, translated by Manijeh Najm Iraqi. Three part of the book that had not been translated in the previous edition have been added to the new edition of the book) 2. Ishaqi, Seyyed Hossein(2008), A Review of the Structure and Consequences of Islamic Feminism, Paygahe Hoze, quoting Rawaq Andish Magazine, Issue 44 3. Tafsir Nemoune, volume 1, p. 397-399, Surah Al-Baqara, Verse 158 4. Khajeh pour, Jawad (2012), Hijab, Symbol of soft power, Wazife Data Source 5. Roz Al-Jenan and Rouh Al-Jenan, Volume 2, p. 151-163, Surah Al-Baqara, verse 126 6. Sepehr, Mirza Mohammad Taqi, Nasekh Al-Tawarikh, Tehran, Islamiyeh Book Shop 7. Safinato Al-Bahar, Volume 1, p 1-3 8. Safaverdi, Susan (2010), Reflection of Muslim Women’s veil in Western media, Women Strategic Studies, 12th year, NO. 48, Summer 2010 9. Fahim, Kermani Morteza (1995) woman and bringing message, Office of Islamic Culture Publications, (2nd Edition) 1995, p.52 10. The Holy Quran, Surah Al-Baqara, Verse 223 11. The Holy Quran, Surah Al-Rad, Verse 11 12. The Holy Quran, Surah Al-Baqara, Verse 158 13. Karami, Ali (Bita) Role of Khadijeh in the progress of Islam and Humanity, Hozeh Internet Base 14. Mobaleghi Abadani(1994) The History of the World’s Religions and Sects, Volume 2, Hor Publications, (2nd print): 1997, p660 15. Mahalati, Zabiholah, (1994) Riyahein Al-Sharia, Tehran, Dar Al-Kotob Al-Islamiya 16. Mansoori Larijani (2009), Hozeh Data Base, quoting the Cultural and social Council of Women Quarterly, Issue. 7 17. Nouri Hamedani (2004), Position of Women in Islam, Mahdi Moud, Iran Woman Base 18. Tohidi, Nayereh, (1996) Feminism, Democracy and Islamism, Los Angeles, 1 st print, 1996 19. Ahmed, Leila(1992). Women and Gender in Islam: Historical Roots of a Modern Debate. New Haven, CT.: Yale UP, 1992. 20. Arif Zain, Malappuram (2000), “Muslim women in hijab on the road to progress”, The Milli Gazette, Indian Moslims’ Leading English Newspaper (2000) Jan 21. BarlasTasma,(2004),The Qur’an, Sexual Equality, and Feminism, University of Toronto, January 12,2004 22. Mernissi, Fatima(1975). Beyond the Veil: Male-Female Dynamics in a Modern Muslim Society. New York: John Wiley and Sons, 1975. 23. Sabbah, Fatna. Women in the Muslim Unconsciousness. Trans. Mary Jo Lakeland. New York: Pergamon Press, 1984. 24. Zine,Jamin(2006), Unveiled Sentiments: Gendered Islamophobia and Experiences of Veiling among Muslim Girls in a Canadian Islamic School, Equity & Excellence in Education Volume 39, Issue 3, 2006

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The uprising of Islam and the crawl of Feminism; a potential challenge 

Seyyed Ali Musavi1

Abstract As the Islamic Awakening movement develops and the women’s contribution expend, the fruitless efforts of feminist societies such as the Lebanese “Al-Niswan” in order to connect

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with the women’s movements and playing a role model for their ideas have been increased. Feminism of the west developed following the irrational prejudices of the Church, Feudal patrimony, and in general neglecting the rights of women and succeeded to some extent. But due to lack of spirituality it ended in some terrible results such as a break in the family system and immoral behaviors of men and women and has become a weapon for Capitalism and Zionism. The so called Islamic feminism in the Islamic community is to interoperate the Islamic creeds based on the feminist principles and is trying to absorb the Moslem women by promoting such false causes as equality of men and women. Thus, the scholars and activist of the Islamic Awakening should inform the women through educational and scientific workshops and media to make them aware about its devastating effects. Keywords Islamic Awakening, women, Feminism, Islamic Feminism 140

1. MA in Sociology

Foreword: The movement, which was started in Tunisia after Mohammad Bouazizi set himself on fire in protest to the police corruption and immorality, was changed in a short time to some unprecedented and active rises, demonstrations and protests in the Arab countries of North Africa and southwest of Asia, due to the same condition in those countries. In this movement, protesters want fall of the regimes (Korotayev A, Zinkina J, 2011: 139- 165). Most of the intellectuals believe that due to the Islamic nature of these nations and given that this movement sought returning to the Islamic values and reviving Islam, it

in the social and political affairs of this movement. Their presence in this movement reminds us of the women’s role in the Islamic Revolution of Iran in 1978 when Imam Khomeini addressed those women as: “You, the women were those who helped this revolution progressing.” (The World Forum for Proximity of Islamic Schools of Thought, 2011) Now, the Muslim women in Egypt, Libya, Bahrain, Tunisia and Yemen are standing neck and neck with the men against the enemy. In addition to the physical presence in the streets and protesting to the dictatorial regime, the women have made many helps to make the revolution be fruitful through applying modern connection technology such as internet and sometimes they have even took management of these revolutions’ activities in

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should be in fact named “Islamic Awakening” (Velayati, 2012). It is expected that this movement continues until the revolution of Bahraini people will be fruitful and monarchy falls in the Persian Gulf region (Sanaii, 2012). ‫د‬The women have played some prominent and civilized role

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the virtual space. As “Asma Mahfouz”, the young Egyptian girl, invited the people to rise by uploading a video clip on her website and called on the Egyptian men and women to demonstrate in the streets to obtain their civil and humanitarian rights. Or “Ayat Al-Qurmezi”, the 20-year Bahraini girl, who is studying in the teachers training college of Bahrain, was arrested because of telling poems against Al Khalifa Family (Sepehri, 2011). Combating this vast and fruitful presence, the regional

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regimes have tried to prevent from more presence of the women by taking measures such as the tough reaction of religious

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dogmatic people toward the women protesters in the World’s Woman Day in Egypt, likening presence of women representatives in the parliament after victory in the Egyptian elections to the presence of Satan, threatening women’s limits by the Bahraini regime, and in general creating fear among them (Etezad al-Saltaneh, 2011). In this due, Zionism and its followers based on their old animosity with Islam and considering role of woman in continuing this movement try to make the women far from their objectives in order to mislead this movement. And to reach this goal, in addition to applying violent and hardware reactions, the Zionists benefit from indirect and software methods in order to promote their anti-Islamic and anti-humanitarian thoughts through the satellite and internet or activity in the framework of cultural-social schools of thought such as Satan worshiping or feminism which was created in the West pretending to consider equal rights for women and men but was resulted intentionally or unintentionally in misleading the women and weakening

family system in line with serving the capitalism objectives and global Zionism. They are also now trying to promote their antihumanitarian thoughts through intensifying their activities in the Islamic countries and by abusing inhuman and anti-Islamic intentions of the regional regimes in suppressing the women and by comparing some ostensible similarities between some of their claims such as equal rights for women and men with the Islamic authentic thoughts, they try to promote their inhuman thoughts which should be observed as a potential threat to the Islamic Awakening Movement, in a way that â&#x20AC;&#x153;Nassaviehâ&#x20AC;? Feminist Network in Lebanon has held exhibition, training

influence in the Islamic countries and its actions in the Islamic Awakening Movement, answer the above mentioned issues and offer strategies to prevent from this phenomenon. What is Feminism and what are its claims? Feminism is a French word derived from the word femme (female) (Friedman, 2002:6) or feminine which is derived from the Latin word femina (Zibaii-Nejad and Sobhani, 2000:95). This term is used in English, German and French with the same meaning but a little change in spelling. There are two meanings for this term in English: the first one is existence of feminine characteristics in men and the second one is the theory which believes that men and women are equal in terms of

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workshop, and negotiation sessions with the Tunisian, Egyptian, and Libyan women despite its secular intentions (Amin, 2012). Therefore, in order to reveal the reality of this thought, it is necessary to investigate its real claims, its stance on the religions, results of its promotion in the West, amount of its

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political, economical and social aspects (Friedman, 2002:5). Words such as “Zan Garaii”, “Zan Vari”, “Zananeh Negari” and “Women Liberalism” have been suggested for feminism in Farsi language, but some of these words do not infer the meaning of feminism completely (Taqavi Dehaqani, 2002:15). In Arabic language, the term “Tahrir al-Mar’at” is used for women movement and “Nassavieh” for ideological feminism (Supreme Council of Seminary and others, 2011:15). This term was first used in 1871 in a medical text in French

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to describe some kind of stop in growth of organs and sexual characteristics of the male patients who suffered from this issue

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that their body had female characteristics. Then, Alexandre Dumas fils used this term in 1872 in a text titled “Man-Woman” about adultery. He used it to describe the women who treated manly in a way (Friedman, 2002:11). Although in the medical vocabularies, meaning of Feminism was having male characteristics by women, this term was not commonly used for referring to the women unions by sixtieth and seventieth decades and it was limitedly used for some special issues and groups. Since then, this term has been used for all groups related to the women’s rights issues (Supreme Council of Seminary and others, 2011:14). Today, feminism is sometimes referred to the organized movements to materialize women’s rights and sometimes to the theory which believes that men and women are equal in political, economical, social and legal aspects (same: 13). Women movement is a group of changes occurred since the second half of nineteenth century in the cultural, social, economical and political fields grounded on modernism. This

process was started by a social-political movement and led to social theorizing, feminist philosophy and finally feminist knowledge. Abbott and Wallace (2001:322) consider it as a movement which has been created with a feminine approach and with the aim of removing all discriminations against women. This term is meant in another way as a kind of opposition to each kind of individual, social and economical discrimination from which the women suffered because of their gender (Bouchier, 1983: 2). Defending womenâ&#x20AC;&#x2122;s rights based on humanism and secularism by putting emphasis on considering

make an end to the male domination over female and says that the nature of Feminism Movement is redefining entity of women which could be coupled with considering equality for women, removing gender discriminations and sometimes emphasizing the natural characteristics of women. According to him, while there are many varieties in feminism movement, redefinition of female entity in opposition to patriarchy could be considered as the common aspect between different feminist thoughts (Castells, 2001:18). Due to the relevancy of feminist views and tendencies to the western philosophical and political schools of thought, some different feminist approaches have been created that each of them considers womenâ&#x20AC;&#x2122;s rights issues with a special and

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the current discriminations as abnormal and moving toward considering equal or better condition for women is another definition for Feminism (Supreme Council of Seminary and others, 2011:33). Manuel Castells believes that feminism is a commitment to

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different

view. Liberal,

Marxist, radical, socialist and

postmodernist feminisms are the most important tendencies in this due. Liberal feminism believes that the gender roles and prejudgments based on gender discrimination are some accepted beliefs about natural differences in gender and social relations which makes different fates for women and men. Therefore, the liberals disagree with stereotypical roles in family and society. They believe in liberal actions, individual enjoyment and satisfaction and are pessimistic about the

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motherhood and wifehood role in traditional families, because it limits intentions of family members (Allison, 2001).

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Marxist feminists mainly focus on the role of class discrimination and the role of production change in cultural and social changes. This kind of feminism is the result of efforts made by the women who developed Marxism to combat exploiting women in the capitalist societies. According to Marx and Engles, family is the first social unit in which there is unequal division of labor, so it should be destroyed. Marx says: â&#x20AC;&#x153;Family was formed to remove requirements of capitalist system and because the men wanted to transfer their heritage to their legal inheritors.â&#x20AC;? (Reuters, 2005:482). Radical Feminism is a revolutionary movement for liberation of women. The followers of this movement believe that there is no sector in the society in which men do not interfere. As the result, radical feministsâ&#x20AC;&#x2122; center of beliefs is that gender discriminations are the result of a powerful patriarchic system and is the main form of social inequality. Shulamith Firestone believes that the weakness reason of women during the history has been their biological issues which are child

delivery, menstruation, child breeding etc. and believes that the modern technology will liberate women through offering possibility of in vitro fertilization (IVF), breeding the fetus outside womb and bringing the child up outside the family. In this approach, family will be removed as a unit of procreation and economy and a society will be flourished free from roles which are based on gender (Tohidi, 1996). Socialist feminist is a combination of Marxism and Radical Feminisms and believes that both patriarchic and capitalist societies play role in suppressing women. They believe that gender, race, age and nationality are the factors of suppressing

of labor, which is based on gender, in all fields. So, it could be said that socialist feminism considers economic and patriarchic systems the cause of suppressing women and believes that combating class and gender discriminations is the resolution for womenâ&#x20AC;&#x2122;s condition (Zahrabi Kalantari, 2005). Since the late 70th decade, postmodern feminists started defending family, motherhood role, and natural differences between women and men and confessed that their previous views have been wrong. They wrote some books and many essays which showed their regret and indicated changes in their feminist viewpoints. Feminists, who previously considered family a prison for women, changed their view and defined it as a place where women can meet their emotional requirements.

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women and say that lack of womenâ&#x20AC;&#x2122;s liberty is because of the controls that general and individual limitations impose on them. For liberation of female gender, they call for reform of the economic system of society, sovereignty of socialism, cultural and psychoanalytical reforms in society, and removing division

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Relativism is the main feature of this approach, so the women in different conditions and regions should find different ways to combat patriarchy. Some intelligentsias of this group put emphasis on preserving the female characteristics and believe that woman requires family and having child. Postmodernism believes that the reason of suppressing women is the behaviors and approaches which make discrimination between girls and boys since their birth. So, it says that a favored society is the one that considers similar rights for men and women.

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But the common point in all of these approaches is that because this movement was in fact born by renaissance and is

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based on the new western worldview with the pivot of humanism which says that the material and earthly human is the only valuable issue for effort and thought, all feminist approaches believe that human does not require revelation and unearthly guidance in the social issues (Zibaii-Nejad and Sobhani, 2000:20-24) and therefore they criticized religion severely. Feminism and religions: In fact, feminists were among the first persons who believed that the issue of gender and religion should be paid attention specially and studying religious customs and symbols is not possible without considering the cultural experience of existence of female and male genders concept. They believe that religions are some powerful entities that form gender roles in society. Not only do they specify how men and women should participate in religious activities, but also legitimize and strengthen the gender roles which have been specified for them

in society. Therefore, the religions’ feministic interpretations are generally applied for supporting patriarchic views of society about roles of men and women and so they support discrimination against women based on their gender. In this due, criticizing traditional religions to understand and investigate relations between religion and gender is one of the most important religious and social studies of the feminists (Toft, 1995: 556- 560). There are generally two significant theories about religion in Feminism: 1- Reformist and liberal criticism about the common customs 2- Utopia creation of a new strategy in line with the idea of making religion feminine.

to men. In her books “The Church and The Second Sex” (1968) and “Gyn/Ecology” (1978), Mary Daly says: “It is the magic of Christian patriarchy that has changed the female God’s religion through putting some of its elements in the new myths which are empty from each kind of female power. For example, Trinity, cross and birth of Jesus from a virgin were the elements derived from a female God.” She believes that the pivotal message of Christianity is sadomasochism (sadism and masochism) that has legitimized torture. But, the noticeable point about view of feminists about religion is that they have not criticized only Christianity but all religions in creation of patriarchy and discrimination against women. They believe that in the modern world, conservative

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“Women’s Bible” book written by Elizabeth Cady Stanton (1898) is the first feministic activity in order to make changes in religion. According to Stanton, language and interpretation of some parts of Bible which are related to women are one of the main sources of considering lower level for women compared

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concepts about Judaism, Christianity and Islam are in contradiction with modernity and liberal forms of religion. One of the characteristics of these religions is considering distinction not only between God and world but also between man and woman. Based on this divisions made by the sacred religions, as human obeys God, women should obey men (Woodhead, 2002: 332-56). Another feminist study field is aimed at discovering a creative tradition and history which can defend women. It

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obtains its resources from anthropology and researching about history of matriarch societies and Mother God ancient religions.

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Feminist researchers have been especially interested in knowing how those initial religions have been eliminated or fallen in advantage of patriarch religions. At the present, those feminist studying religions believe that in the religious beliefs of the modern society, there are similar patterns of changing relations among the humans and between them and nature. According to these researchers, religions should change in line with reviving some kind of social and natural balance to survive in the future. So, idolatry is apparently attractive for some feminist approaches such as essentialist feminism and eco-feminism, because they believe that some of its concepts can revive reunion, mother earth or mother God and can be a return to the matriarchic values such as respecting the natural world and female values such as pacifism, breeding and feeding. Starhawk is an American writer and activist and a prominent theorist of Paganism and eco-feminism. In some of her books such as â&#x20AC;&#x153;The spiral dance: a rebirth of the ancient religion of

the great goddess” (1979) and also in the gatherings of idolater groups named as “Witch Camp”, she preaches a religion with pivot of female God which makes holiness returning both to human and natural world. Also, André Michelle believes that great patriarch religions were established exactly after political, economic, technical and ideological evolutions changed the life of societies and destroyed monopoly of traditional Goddesses (Michelle 1993:35). In fact, one of the main activities of feminists is questioning religious values and beliefs and criticized approach of religion toward woman. Anyway, feminism whether as a social movement or some

studies named as feministic theology and the idea of making religion feminine (Movahhed, 2006). And of course, this movement left no space for the ethical commitments by posing issues such as miscarriage and women homosexuality and its development has led to some catastrophic results in the western societies.

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kind of an epistemological system, has challenged religion as the main factor of legitimizing patriarchic structure. By criticizing all religions severely and emphasizing issue of gender, feminist speakers posed a new subject in religious studies. They propounded a new approach in the religious

The Expansion of Feminism and Its Consequences in the West: Basically, the advent of feminism was a reaction against the injustice and inequality that was inflicted on women in the West; but at the same time, the changes and developments in Feminist attitudes are clear signs of the ineffectiveness of this theory in restoring the lost rights of women. Research findings

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show that the spread of a critical feminist approach within the Christian religion, the increase in the participation of women in society, especially the idea of feminization of religion, putting emphasis on the diversity of religious faiths and offering personal religions with a feminine approach, strong opposition to fundamentalism, offering female alternatives for God, and offering structural elements of Feminist Theology in which emphasis on this world and human life has replaced the theological next-life approaches have influenced the process of

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secularism in the West (Movahhed, Ibid.) and these influences have their own implications.

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Although this movement has reached a certain stage after two centuries of fighting and ups and downs, and has been able to realize some of its demands in relation to reviving some of the legitimate rights of women to some extent, today its disastrous results are more prominent than its positive breakthroughs. Adverse effects such as hostility and conflict between men and women and the loss of moral values and the decadence of womenâ&#x20AC;&#x2122;s human personality are some examples. A brief study of modern American society shows that the open discussions on sexual issues and the early teaching of such matters in schools which feminists advocated for years on end and cited as the main reason for womenâ&#x20AC;&#x2122;s weakness and shyness and ignorance, resulted in the increase of sexual abuse; about 40 percent of girls were sexually abused on a daily basis, and 29 percent on a weekly basis (Irene, 1993: 1030). As a matter of fact, a huge cultural shift has occurred today and as a result of feministsâ&#x20AC;&#x2122; constant propaganda, women and girls who have modesty and chastity are considered lacking and

they are looking for a cure. They believe that chastity is a patriarchal concept that men have created to repress and impose on women. As a result, men and women have faced a great challenge in satisfying their sexual needs. Women negate chastity as discrimination and at the same time are victims of sexual harassment and abuse. Therefore, they put more emphasis on their rights and increase their freedom (Pishvayi, 2008), so much so that even supportive behaviors are considered discriminatory. In 1979, the Supreme Court of the United States decreed that gender should not influence alimony payments; therefore, financial support of women after divorce

feminist women called for, the phenomenon of homosexuality (same-sex marriage) has been raised; portraying sexual relations between women as natural and condemning traditional family relationships is one of the issues that feminism addresses. The same goes for having the right to decide your fertility and the freedom of abortion. On an official level, there has been a great effort in the United States to support gays and their rights. In several European countries and some parts of the US, the laws of marriage, inheritance and adoption for gay and homosexuals have been developed (World Forum for Proximity of Islamic Religions, Ibid.).

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was banned, and, according to Wall Street Journal in 1997, the number of women who were obliged to pay alimony to their husbands increased considerably. In addition to that, with the dawn of development and growth of civilizations, and as a result of the changes that

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So it can be said that what is considered as feminism today is robbing men and women from their innate characteristics. It is clear that in this outlook women are the real losers, because they donâ&#x20AC;&#x2122;t move according to the system of creation. In order to prove their equality with men, women accept various jobs in society and leave the real of families and are therefore abused and overworked; As Alsafir Newspaper (No. 2005/05/12) says citing a report by the International Labor Office, dated 2005/05/11, titled "International Coalition against Forced

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Labor", â&#x20AC;&#x153;At least 12,300,000 people in the world are victims of forced labor; 56% of them are women and girls and 40% of

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them are children who are under the age of 18.â&#x20AC;? This report shows that forced labor in the fields of agriculture and construction equally encompasses both women and men, but commercial exploitation only involves women and girls. In addition to that, extending sexual satisfaction from home environment to the society weakens the work force and activities of the society (89). According to a report by the Lebanese newspaper Al-Nahar, dated 2005/04/02, Sweden's Statistics Office shows that the Swedes spent 2.9 billion krona ($4,410,000) on drug trade and prostitution in 2004. It should be mentioned that there have been attempts to domesticize prostitution and give this occupation some legitimacy by passing laws and regulations. This is combined with the emotional coldness among the new family members and between families and children, which is based on the belief that their relationship is social, not biological (Ibid.).

Summing up woman as a body which is one of the major elements of the market in the age of globalization is another result of promoting feminist ideas. Womenâ&#x20AC;&#x2122;s body which used to be for warmth and joy and lawful pleasure, has turned into a cold and lifeless body that acts as the energy of economic exchange in an environment of encouragement and threat. With this transformation, the body has forgone the production skill and adopted the skill of sex economics. This phenomenon is accompanied with the growth and development of "white Slaves" [prostitutes] Mafia, which earns an annual income of about $ 7 billion. This is the second largest black market after

of prostitution (Ibid.). On the other hand, with the increase of work force and the stress of keeping up with men, the rate of cancer, heart disease and nervous breakdown have increased in women. Generally speaking, it can be said that in its two centuries of activity in the West, feminism has cause family insecurity, conflict between men and women, rejection of moral values, etc. Now, after the passage of several decades of promoting feminism in the world, we can actually see that women are not any closer to their goals and aspirations, and even their problems and difficulties have multiplied.

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the drug traffic. Le nouvel Observateur Magazine points out that trading European girls (white and blond) is in the hands of Albanian groups and Mafias, and the criminals that exploit these women and girls work with organized recruitment agencies that act secretly in favor of the Mafia and set the price

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We can see that in the modern Dark Ages, women are not free of oppression and deprivation and they’re even more oppressed and deprived in some aspects. Martyr Motahari says: "Our century took away some of women’s miseries, but also brought new miseries. Old miseries showed that the fact that women are human beings was forgotten, and the new miseries arise from the fact that, intentionally or inadvertently, being a woman and her innate and natural place, her goals, her orbit, her instinctive needs, and her special talents is forgotten "(Motahari,

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21). These movements did not consider the fact that there are other issues besides equality and freedom, and that equality and

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freedom are necessary, but not sufficient. The equality of rights is one thing and the similarity of rights another. The equality of rights between men and women in terms of materialistic and spiritual values is one thing, their likeness and similarity and homology is another. In this movement, deliberately or inadvertently, "equality" replaced "similarity" and "equality" was thought to equal "similarity". "Quality" was overshadowed by "quantity" and the humanity of women blurred their "womanhood" (Motahari, 18). It should be mentioned that in Western civilization, although the equality of civil and judicial rights of both sexes is almost accepted, there hasn’t been a general agreement on it and everything’s done based on old and outdated definitions. In fact the motivations behind these slogans were mostly political gains in the international arena and the economic and sexual exploitation of women, a fact demonstrated by its spread to other parts of the world, including Islamic countries, in order to gain economic and political benefits.

Feminist Influence in Muslim Countries: As mentioned previously, the initial ground for feminism was the reaction of Western women to the cultural conditions of the time in different eras. But while it continued on its path, feminism paved the ground for many goals of capitalism or Jewish plutocratic oligarchy in the West and gradually lost its original shape. As a matter of fact the events of the past three decades have proven that the never-ending support of women with the socalled aim of ending all forms of discrimination against them was a hidden part of the globalization project; just as foreign

Feminism entry into the Muslim world instantly brought about the reaction of Islamic thinkers. However, the influence of feminism varies in different Islamic countries. Feminism entered the Islamic world in late nineteenth, early twentieth centuries. Egypt might be one of the first Muslim countries into which feminist thought found its way. In 1932, Egyptian women established the first feminist organization removed their veils to show their objections to the patriarchal rules of Egyptian society. The National Feminist Party (NFP) was established in 1944 with the aim of promoting literacy and health education among the lower classes in Cairo and legalizing abortion and birth control and it is still active (Eâ&#x20AC;&#x2122;tezad-Alsaltaneh, Ibid.). In Lebanon, Nashville (Feminist)

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sympathy with women's problems was another aspect of political confrontation with Islamic societies, and the negative picture of Arabic and Islamic world and its culture and values that lies in the minds of many people across the world (World Forum for Proximity of Islamic Schools of Thought, Ibid.).

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feminist network has been established for several years. Nashville is the only feminist organization of young women in Lebanon whose members work independently. This network is a secular organization which has worked for promoting social changes since its establishment in Lebanon, and focuses its activities on political aspects of women's rights by holding protests, campaigns, lectures and cultural activities (Amin, 2012). But the religious and theological context of many Muslim

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countries such as Iran didnâ&#x20AC;&#x2122;t allow feminist movements to work openly. Therefore, in order to survive and also promote their

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ideas, feminism changed its colors and entered Islamic countries in the shape of a new package called Islamic Feminism in order to fight Islam in the name of Islam. Although, as mentioned before, other feminist trends are active in Islamic countries in many different ways and we should not ignore their dangerous consequences, the writer believes that this recent trend is potentially more dangerous for Islamic Awakening due to its religious stands. The so-called Islamic feminism resulted from the activities of two groups: the first group consists of those who have chosen Islam as a strategic policy for the development of Western cultural concepts and opposing the fundamentalism of Islamic countries, because in Islamic societies the obvious radical and liberal literature of feminism is not acceptable. Using religious literature in order to introduce feminist approaches and imposing modulatory actions on these outlooks is the only way to defend feminist teachings of establish feminine movements whose aim is opposing Islamic fundamentalism and creating

female organizations and participating in the study of women (Eshaghi, 2008). The other group consists of some Muslim intellectuals whose familiarity with modern culture has confronted them with an essential challenge regarding the relationship between modernity and tradition. On one hand, they have an emotional connection with religion, and on the other hand, theyâ&#x20AC;&#x2122;ve accepted the infrastructures of modern culture as a product of human intellect; therefore they believe that measuring religious issues on the scale of modern culture is a necessity. Accordingly, they try to introduce religion into society by

an attempt to defend women's rights according to Islamic teachings (Ibid.); the characteristics and objectives of this type of feminism according to an Islamic feminist are as follows: Islamic feminism is a term that has found its way into the literature of defending women's rights in recent years and has found a good footing in some Islamic countries. Itâ&#x20AC;&#x2122;s a branch of feminism that adopts a female-oriented interpretation of Islam, and because it sees religion as the most important pillar of culture in Islamic countries, it believes that achieving its goals regarding equality requires an alignment and cooperation with religious cultures. Hence, it follows its goals in the filed of religious discussions and from a religious angle, although it doesnâ&#x20AC;&#x2122;t see the roots of its thoughts and solutions in religious

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borrowing some of the basic concepts of modern culture such as: freedom, individualism, equality, and traditionalism. Although different in scope, these two groups have more or less similar plans to localize Western modernism. The Islamic prefix before feminist indicates a feminist interpretation of Islam, not

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teachings. In other words, according to this notion, religious literature is used as the ground for introducing feminist discussions and religious thinking is not a source of women's rights movement (Tohidi, 129:1997) They believe that identifying the good and the corrupt according to social laws is possible. Therefore, they fabricate these laws and regulations and say that those rules that were enforced in the Arab World of that time and had their own interests are not applicable in today's world. The owners of this

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outlook question certain Islamic laws such as the differences of men and women in inheritance, blood money, paying a dowry

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to women, the need for alimony, and the responsibilities of men at home. They believe that defending women's rights does not follow a fixed pattern, because they canâ&#x20AC;&#x2122;t stand having a unified and permanent stance based on common and universal characteristics and without the influence of social and historical conditions, and thus deny the existence of fixed rules. They believe that believing in the uncertainty of the essence of religion and also the separation of religion and social behaviors is necessary for achieving the goals of Islamic feminism (Ibid. 108). They explicitly say that religion depict the relationship between the creatures and the creator, and religious interference in social and judicial issues is not allowed; that governments should not watched by any religion, and even citizens should be encouraged to refrain from admitting their religious beliefs into the field of politics. In general, Islamic feminism advocates separating religion from politics and, in its mildest position, supports a new reading of religion. Their idea regarding the equality of rights is

"similarity and equality", and they work for the elimination of gender boundaries. Although Islam sees no difference between men and women form the aspect of Creation and believes that both sexes have free will, seek perfection, are responsible and should strive for greater good, this equality of Creation doesn’t mean a similarity of responsibilities and duties; different aspects of development result in various duties and therefore different rights. Islam is based on revelations, but feminism considers man at the center of canonization and believes that he’s not in need of revelations. Feminism believes that female characteristics are superior, and it portray men as the main

However, so far the minimal result of the activities of feminist branches in Islamic countries has been the increasing tendency towards gender displays which is combined with advertising and consumption culture, and involves the use of (women's) bodies in all its aspects for selling consumable goods in the complex framework of conditioned reflex; they attempt to turn women's relationship with their bodies which is a whole system of cultural values, roles, and data into something materialistic and consumer-oriented, and they're offered like any other good to be used and exploited on the basis supply and demand (Center of Arab Woman for Training and Research (2001), cited from The World Forum for Proximity of Islamic

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cause of women’s subordination; but in Islam male and female traits are not superior to each other, and Islam believes that freeing women from oppression requires correcting mindsets, familiarity of men and women with each other’s rights and setting moral goals for oneself (Zahrabi Kalantari, Ibid.).

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Schools of Thought, Ibid.) which, in the long run, results in the decadence of women and disruption of family life, etc. Unfortunately, feminist tendencies are also finding their way into the process of Islamic Awakening. Since 1980s, the movement of Egyptian women has been very active. In Lebanon, "Nashville" is a fast-growing network and its website contains many articles in Arabic, French and English. This network is trying to turn its activities into a role model for women in the Middle East, and has started up collaborations with many Tunisian, Egyptian and Libyan women after revolutions in these countries, collaborations such as holding

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exhibitions, workshops, discussion sessions, and such. The influence of such organizations on the future of women in the Middle East will undoubtedly be very great.

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Conclusion and Suggestions The cruelties of old Western civilizations, the violence and cynicism of Christian churches, man-oriented atheistic thinking and capitalism are some of the factors that brought about the rise of feminism and women's movements. But because feminism lacks ideology and a clear scientific basis, it is affected by Western worldviews and advocates ideas that are contrary to theological principles. Therefore, feminism is considered a man-oriented and humanistic movement (Zahrabi Kalantari, Ibid.). This process which came into being with the idea of equality of rights between men and women adopted a radical view of women's rights and ignored the natural, physical and psychological differences between men and women, thus accomplishing nothing but the destruction of values and weakening family life.

In recent years, we've witnessed the spread of feminist thought in different parts of the world, including Islamic countries. Satellite networks and the Internet, and virtual and real social groups and associations, promoting propagandist symbols, etc. have paved the ground for the emergence of such ideas and their infiltration into the deep mental and intellectual layers of Muslims. Ridiculing noble Islamic values such as hijab, having respect for one's spouse, inheritance law, etc. in these networks and other websites under the banner of equality of men and women are some examples that resulted from feminism.

questioning. A quick look at internet websites can demonstrate a serious presence of this thought, and an attempt to propel women towards feminist outlooks. Nowadays, many articles with different titles such as Liberation of Arab Women, Will Arab Women Be Free, etc. promote this way of thinking. The fine borderline between feminist thoughts and Islamic thoughts regarding woman's freedom, women's participation in social activities, giving importance to women in micro and macro levels of society, etc. highlights the risks of women's attraction to feminism and falling in its resulting decadence. It is feared that by simplifying the main problems and ignoring the fundamental differences between feminist tendencies and Islamic thoughts, women in Arabic countries will be deceived

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On the other hand, Islamic Feminism is a new phenomenon in Islamic countries which is based on secularism and modernism and interprets Religious teachings and compares them to Western culture, and has tried to shake Muslim families and communities by voicing doubts and baseless

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by the empty slogans of this school of thought, and lean in its favor. If we don't clear the boundaries between Feminist views and Islamic traditional values and rights regarding women, it'll turn into a potential danger for the Islamic awakening movement and it can easily pull in Arab women who are released from the prejudices of Arab rulers. So in order to resist the spread of this movement and its resultant viewpoints among women of Islamic Awakening the following suggestions are offered:

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1. Informing young people, especially women, about the fundamental and substantial differences between Feminist

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demands and Islamic values; 2. Revealing the dependence of feminist movements and activities on capitalism and global Zionism; 3. Revealing the negative results and achievements of feminism in the West for young people and women. 4. Informing young people and women about how feminist ideas spread through satellite networks, Internet sites, virtual and real friendship forums, etc...; 5. Establishing councils in universities and schools in order to interpret and explain Islamic teachings regarding women's rights; 6. Symbolization and adopting slogans that are rooted in Islamic values regarding women's rights in Islamic Awakening Movement; 7. Using mass media and holding classes, workshops, meetings, etc to achieve the above-mentioned goals

References:

12. Sepehri, Esmat (2011). Women and Islamic Awakening in the Middle East, 2011. Available at:

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1. Abbott, Pamela and Wallace (2001). An Introduction to Sociology: Feminist Perspectives. Translator: Manijeh Najm Araghi. Tehran, Nashr-e-Nei (Nei Publication). 2. Allison, Jack (2001). Four Assumptions about Feminism. Translator: S. Amiri. Zanan Magazine. No. 28 and 31. 3. Eshaghi, Seyed Hasan (2008). Reflections on the Shape and Impacts of Islamic Feminism. Ravaghe-e-Andisheh Magazine, No. 44 4. Eteza-alsaltaneh, Nojen (2011). Will Arab Spring Lead To Winter for Arab Women? Anthropology and Culture Website. Feb. 5, 2011, available at: http://anthropology.ir/node/12440 5. Amin, Shahrzad (2011). Nashville Feminist Network in Lebanon. available at: http://ir-woman.net. 6. Tohidi, Nayereh (1997). Islamic Feminism, a Democratic Challenge or a Theocratic Turn. Kankash. US. No. 3. 7. Tohidi, Nayereh (1996). Feminism, Democracy and Islamism. First Edition. LA. Ketabsara. 8. Pishvayi, Farideh (2008). Threads of Doubt/ Destruction of Chastity and Purity, the Gift of Feminism!. Tuba Magazine. No. 31 9. Taghavi Dehghani, Seyed Hossein (2002). Religious Pathology of Feminism. Qom and Tehran, Menhaj. 10. Ritzer, George (2005). Modern Sociological Theory. Translaror: Mohsen Salasi. Tehran. Scientific. 11. Zibayi Nejad, Mohammad Reza, and Sobhani, Mohhamad Taghi (2000). Introduction to Women Personality in Islam. Volume 1. Gom. Dar-alsaghlein.

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http://unfeminism.persianblog.ir/post/1865 13. Sanayi, Ardeshir (2012). Interview with Iranian Students News Agency (ISNA). May 19, 2012. Available at: http://isna.ir/fa/news/0000063894 14. Supreme Council of the Seminary. Management Center for Women's Seminary, Women Studies and Research Office (2011). Feminism and Feminist Science, translation and review of some essays from Routledge Encyclopedia of Philosophy. Women Studies

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and Research Office. 15. Zahrabi Kalantari, Khodadad (2005). Islam and Feminism. Global Center for Islamic Science. Andisheh Club. Digital Library. Available at: www.bashgah.net 16. Freedman, Jane (2002). Feminism. Translator: Firuzeh Mohajer. Tehran. Ashtian. 17. Castles, Emanuel (2001). Information Age: Economy, Society and Culture, the Power of Identity. Translator: Hasan Chavoshian. Tehran. Tarh-e-No. 18. The World Forum for Proximity of Islamic Schools of Thought (2011). The Role of Women in Globalization and Islamic Awakening. Available at: http://www.taghrib.org/pages/content.php?tid=144 19. Markaz Almarat Alarabieh Lettadrib Valbohus (2001). Globalization and All Kinds of Society. The report on the Development of Arab women. Kosar. 20. Motahari, Morteza. The Order of Rights for Women. Tehran. Sadra Publication. Bita. 21. Movahhed, Majid (2006). Feminist Theology and Secularization. Andisheh-Dini Journal. Shiraz University. No. 20, 81-106

22. Michelle, Andre (1993). Women's Social Movement. Translator: Homa Zanjani Zadeh. Mashad. Nika. 23. Velayati, Ali Akbar (2011). Speech at the National Conference on Middle East Developments and the Future of Regional Order. Tehran. Center for Strategic Research of The Expediency Discernment Council of the System. May 29, 2012. 24. Huum, Maggie, and Gamble, Sara (2003). Dictionary of feminist theory. Translator: Firuzeh Mohajer, Nushin Khorasani

Interdisciplinar. 29. Toft, Evelyn (1995). â&#x20AC;&#x153;Gender and Religionâ&#x20AC;?, in International Encyclopedia of Sociology.Fitzroy Dearborn Publishers. 30. Woodhead, Linda (2002). "Women and Religion", in Religion in the Modern World, (Ed) L. Woodhead, Rout ledge

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Ahmadi and Farrokh Gharedaghi. Tehran. Tose'eh. 25. Bouchier, David (1983). The Feminist Challenge: the Movement for Womens Liberation in Britain and United State. London: Macmillan. 26. Glommour (1998). "Should a woman's life be spared Befare a Man's?". May 1998. 27. Irene (1993). "A U-S Survey shows Wids Harassment of Girls in school. "Boots Globs. March 24, 1993. 28. Korotayev A., Zinkina J. (2011). Egyptian Revolution: A Demographic Structural Analysis. Entelequia.Revista

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Women’s role in the Islamic Awakening: a case study of Bahrain situation Hussein Rafi’1 2  Ibrahim Shafi’pour 3  Javad Jamali

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

Abstract International community has experienced a set of public movements in the Middle East in 2010. In these movements we can see women being present in public. One of the countries in which women’s role is very important and determining in proceeding Islamic Awakening is Bahrain. Women have had such significant present there that some people describe this movement as “women uprising against AlKhalifa family” The main approach taken in the present paper is to examine the role of Bahraini women in Islamic Awakening taken place in this country. We focus on how Bahraini women, with all their limitations and problems, involved in the protests and civil resistance. Keywords Islamic Awakening, women, Bahrain, Shiite, Ashura

Introduction 168

1. Assistant professor in politics and member of scientific board, Mazandaran University 2.Doctorate candidate in politics, human sciences and cultural studies institute 3 MA student in politics, Shahid Beheshti University

Since the wave of Islamic Awakening engulfed the Arab world after the self-immolation of the young, well-educated Tunisian man Mohamed Bouazizi, women have played a decisive role in the region's developments. A look at videos of street protests in Arab countries can attest to the matchless role women have had in the recent developments. Angry faces in Islamic veil calling for an end to crackdown, for release of their loved ones from prison and for regime change. The

taking part in protests against the violation of the legitimate rights and freedoms Islam guarantees for human beings. They have paid the price----horrifying torture--- for taking part in the demonstrations against the Al Khalifah regime just like men. The regime's pressures have not only failed to dissuade them from pursuing their goals but have made them more determined in this way. In the present paper, we are going to show the Bahraini women's role in maintaining the Islamic Awakening movement in their country. The paper is divided into three parts: 1-Islamic Awakening 2-the role model women set during the early years following Islam's birth 3-role of women in Bahrain's Islamic awakening movement. The research methodology in this research is documentation and the data has been collected

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

women have also been seen making speeches to crowds, treating the injured and giving food to the protesters. Only a portion of the videos coming out of these Arab countries could show the significant role of women in the Islamic Awakening. Among others, the wave of Islamic Awakening has reached the small Persian Gulf state of Bahrain. The Bahraini women had had a very decisive role in their country's developments. They have been denied many of their basic rights and political as well as civil freedoms just like Bahraini men are. During their popular uprising, the Bahraini women have tried to make their voice heard by actively

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using library references, internet sources, blogs and websites related to the subject.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

A-Islamic Awakening Islamic Awakening means being revived thanks to the teachings of Islam. Islamic Awakening can also be called Islamic Renaissance, which would mean the movement has restored independence, justice and other lofty teachings and values of Islam (Shiroudi p. 4, 2001).

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In other words, Islamic Awakening should be considered a phenomenon originating from a showdown between the Muslim world and the Western civilization. It can also be seen as a response to the centuries-long sleep of Muslims that has stopped them from their deserved and real growth. Islamic Awakening is in short a return to the Islamic identity of Muslim nations…an identity that has been marginalized over centuries by fake, Western identities (Fahimi pp. 18 and 19, 2011). The issue of Islamic Awakening is not new. Some scholars of the Muslim world including Seyyed Jamal-e-Din Assadabadi have spoken about it in the past. Assadabadi fought against divisions among Muslims with the aim of creating unity in the Islamic world. He believed that all Muslim nations need to awaken (Motahari p. 37, 1987). in his Islamic Awakening theory dating back to 150 years ago, Seyyed Jamal-e-Din Assadabad highlights 8 points as pillars of the concept: 1-Stressing the need for fighting absolutism and despotism of colonialist powers 2-Stressing the need for acquiring new technologies 3-Stressing the need to return to pure and true Islam that is free of superstitions and heretics and to return to the [teachings of]the Qur'an 4-Stressing the need to firmly believe in Islam as an ideology that is capable of salvaging and emancipating Muslims

5-Stressing the need to fight feign colonialism 6-Stressing the need for unity in the Muslim world 7-Stressing the need to restore the spirit of fighting and jihad to the society 8-Stressing the need to fight lack of confidence in the face of the West (Hosseini Mirseifi, p. 17, 2011) The later founder of the Islamic Republic of Iran Imam Khomeini also touches on the issue of Islamic Awakening. One can elicit the

against the united western-eastern front that will bear the name and address of Islam and revolution so the supremacy of the downtrodden and poor of the world will be celebrated". Meanwhile, The leader of Iran's Islamic Revolution Ayatollah Seyyed Ali Khamenei speaks of two key features of the popular uprisings in the Muslim countries of the region: people's presence in the protest rallies and the religious and Islamic orientation of the protesters. Ayatollah Khamenei also points out that the wave of the Islamic Awakening will finally achieve victory as promised by God. Here is a summary of Ayatollah Khamenei's comments on the issue of Islamic Awakening: "Today, the sense of Islamic identity among world nations cannot compare with the past. The sense of Islamic dignity and also claiming this dignity cannot compare with the past.

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significance of Islamic Awakening from the remarks of the late Imam Khomeini. For instance, these comments are worthy of mentioning, "What matter for me is fighting tyranny. No Muslim has the right to give in to the rule of oppressor for even a single hour" (Imam Khomeini, Sahifeh Nour, Volume 5, pp.29-30 and 201, 2008). "If the oppressed of the world, those who under the domination of the US or those who are dominated by other powers, if they do not awaken…and do not rise up, the satanic reign will not end" (Imam Khomeini, Sahifeh Nour, Volume 17, p. 429, 2008). "We must prepare ourselves to form a united Islamic-human front

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This absolutely has happened." (meeting with the members of the Assembly of Experts, March 10, 2011) Meanwhile, Ayatollah Khamenei says the Islamic Awakening is characterized by the following two features: "One of the characteristics of Islamic Awakening is that the freedom-seeking and anti-bullying movements and awakenings should be based on Islam. The second characteristic of Islamic Awakening is that it's directed at people of a society and not just the

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elite or intellectuals or specific groups". (Ayatollah Khamenei â&#x20AC;&#x201C; March 21, 2011)

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B-Need for setting role models by women in the fight against despotic regimes The Islamic Revolution and its effect on the society, most particularly on Iranian women and on regional nations as well, has increased the need to understand the Iranian woman as a role model for fighting tyranny and oppression. The pivotal role of Hazrat Seynab (Peace Be Upon Her) in the Ashoura incident is one of the shining examples that highlight the significance and standing of women in the history of Islam and Islamic Awakening. Hazrat Zeynab's glory and calm during the Karbala battle and later among the people who were taken prisoners played a leading role in exposing the true nature of the oppressive rule of Yazid, the then caliph. The enmies of the household of the Prophet Muhammed (Peace Be Upon Him) were looking for any sign of weakens or regret among the progeny of the Prophet Muhammed. After Imam Hussein (Peace Be Upon Him) was martyred, Hazrat Zeynab said while looking at His body: "O' God! Accept this sacrifice from us." (Chelkowsky pp. 304 and 305, 1988) Imam Sajjad (Peace Be Upon Him) was very sad after the martyrdom of His father Imam Hussein. He was crying hard. Hazrat

Zeynab asked Him:" O' My nephew! What's the matter with you?" Imam Sajjad replied: "I am see that the bodies of our martyrs have fallen on earth". Hazrat Zeynab said: "Don't complain about what you see. I swear by God that this is a covenant passed over from the Prophet to your grandfather and your father and uncle. God has taken covenant from people. A man from this Ummah, whom the pharaohs know not but the Angels of God know, shall collect this torn apart and bloody body. A flag will be hoisted above Hussein's

moved to one side or another by the single wind". Zeynab's speech was as effective and decisive as the blood of the Ashoura martyrs. What did Zeynab say that she managed to disintegrate the pillars of the oppressive rule? The way she spoke was very similar to Imam Ali's and her posture was also similar to that of Imam Ali. Many people were surprised when they saw how Ali who ate little and wouldn't have food until he became hungry and who did not sleep before he was assaulted by sleeplessness; they were surprised when they saw how He did fight bravely. Imam Ali says: "As we hear someone saying: If Abu Taleb's son's food is this, incompetence would stop him killing his adversary and he wouldn't be able to fight the brave men; then you should know that that tree which grows in the middle of a dry desert, its limb is firmer; and beautiful grasses

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tomb in this land that will never become worn out and will not be damaged over time and years and the infidel leaders and their followers will try to wipe it off but it will always come out and will become loftier and loftier." (Gholi Sepehr 1960-pp. 218). However, Ashoura was not the end for the people who were asleep. It was necessary that the depth of the incident be clarified well as the blood of the martyrs on that day effectively exposed the despotic and kingly nature of the Umayyad rule. Koufah was a good place for conveying the message. The Khofis were very disloyal and spineless and as Imam Ali Peace Be Upon Him once put, "They are

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are thin; and anything that grows in the desert has a more scorching fire and will die down late." (Nahj-ul-Balaghah p. 318) The passions of Zeynab polished her soul. He was loved by God and He throws anyone He loves in the middle of calamities so the gem of his soul will shine and the fire of his divine self will be kindled. (Koleini, p. 252, lunar year of 1401) The Umayyad dynasty thought that with the martyrdom of Imam Hussein and his companions and with the members of the prophet's

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household taken prisoner it will reach the peak of domination and there will be no voice of dissent in that demolished land and dead town. Did they tell Ubaidallah Ibn Zyad how Zeynab spoke to the people of Koufah and how the Koufis felt they had been destroyed from within and cried out of repentance? Ubaidallah wanted to show off his victory by insulting Imam Hussein. However, his act proved counterproductive and exposed the true nature of the despotic rule. The prisoners entered the feast of Ubaidallah. The scene was perfect to break their morale. Zeynab was wearing her oldest cloth. Ubaidallah had most probably recognized Zeynab. To humiliate her, he asked: "Who is this woman?" Zeynab did not replied. Ubaidallah repeated his question for a second time. But he received no response from Zeynab. The terror he expected to swoop on people there was reduced to nothing by Zeynab's silence. He asked for a third time. But Zeynab was still silent. His silence was calculated and polite. One of the women said, "This is Zeynab, the daughter of Fatimah." Ubaidallah mustered all his fury in a verbal assault and said: "Praise be to God who disgraced you and made your sedition a lie." Zeynab said: "Praise be to God who made us dear with the existence of Muhammed and purified us. It's not as you say. But what the wrongdoer, the disgraced and heinous one says is refuted." History of Nations and Kings, V. 4, p. 349)

Ubaidallah asked: "How did you see the work of God with your family?" Zeynab replied: I did see nothing but beauty. Martyrdom was preordained for them. They went to where they were supposed to be killed. God shall soon gather them and you so you will explain before Him and you will see [His] judgement. You shall see who will be victorious on that day." Zeynab axed the root of Ubaidallah amid all that tribal haughtiness. "You, the son of Marjanah!" As though the roof came

love and drawing the eternal picture of Ashoura with her eyes filled with tear: "I swear to my life that you killed my master, you cut off the limbs of my life's tree and you uprooted me. If these are the things that calm you, be happy." Ubaidallah said: "This woman is a poetess. She is composing poetry." Zeynab's words were so beautiful and appropriately chosen that could convey what she meant. In the war of words, Ubaidallah was defeated completely. His last remark was: "This woman composes poetry." Zeynab's calm and her manners that were embodied in her words made Ubaidallah sad and turned his feast of victory to a feast of mourning for the despotic rule. All through their uprising, we have seen Bahraini women fighting against the Al Khalifah regime by modeling themselves on

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tumbling down on Ubaidallah's head. Zeynab spoke of resurrection on the Day of Judgment and of victory. Ubaidallah attacked Zeynab while he was furious and could not control himself. (Khawrazmi, v. 2, p. 42) Amr Ibn Harith made him calm, saying: "O' Emir, she is a woman. What a woman says has not credibility!" One again, Ubaidallah put his ignorant fury in a sentence, saying: "God finally calmed my heart from the outlawed [Hussein] and other rebellious people of your family." This time, Zeynab made a remark, showing the highest feeling of

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Zeynab (Peace Be Upon her). Just as the spokeswoman of Ashoura did, the Bahraini women disgraced the Al Khalifah reigme with their pens, poetry and slogans. They suffered a lot on this path, having lost many of their loved ones. Although they did not achieve victory in the short term, their struggle is similar to the Ashoura uprising in that it will expose the true nature of the regime and will put end to it.

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C-Islamic Awakening and its role in the struggle of

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the Bahraini women Some nations of the Middle East have for months been seeking fundamental changes in their countries' social, economic and political systems. Men and women who pin all their hopes on resistance and perseverance. In the meantime, despite a claim by Western mainstream media that Muslim women have no role in running their countries' affairs, their presence in the protest movements shoulder to should with men indicates the awakening of the Muslim women of the region. Bahrain is one of those countries where women have played a leading role in the Islamic Awakening movement from the very beginning and as it's continuing. The women of Bahrain have played so active a role in the uprising that some say the best name for the movement in the small Persian Gulf kingdom is "The Revolution of Women Against the Tyranny of Al Khalifah". The people of Bahrain view the role of women in social affairs differently compared to other Arab states of the region. This is because of the Iranian-Shia of the population there. One can vividly see the different view of the women's role in Bahrain's developments over the past months compared to other countries where popular uprisings have happened against despotic regimes. Their active presence, and even at times their leadership of the revolutionary movement, is something that we have been witnessing from the early

days of the uprising in Bahrain and even other regional nations. The Al Khalifah crackdown has not only failed to diminish the presence of women but has strengthened their determination to continue their protests. Were it not for the outside forces including the Saudi regime's intervention in Bahrain and also the behind-the-scene assistance from Western states, the Al Khalifah regime would not be able to put out the protests. However, as we said before, the current situation is similar to a smoldering fire that's burning beneath the

continued supply of energy for the ailing Western economies and also at maintaining stability in Bahrain through keeping the Al Khalifah dynasty in power there. A stable Bahrain will serve the best interests, especially its military interests, in the region, given Washington's military treaties with the small Persian Gulf state. The big powers' approach to Bahrain was totally different from their policy on countries like Tunisia, Egypt and Libya. For this reason, there has not been any resolution of the political crisis in Bahrain and women's struggle has not paid off compared to other countries where the Islamic Awakening movement has happened. This is while women have played a key role in the revolution and have suffered heavy losses in Bahrain. Hence, the Bahraini women are much more oppressed compared to women living in other countries

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strata of society in Bahrain. Women's widespread presence along with men in the revolutionary struggle boosted the morale of the revolutionaries in Bahrain to the extent that the oppressive regimes of the region concluded if they had not intervene in Bahrain, the Al Khalifah regime would go down soon. As a result, the US government did not oppose the Saudi intervention in Bahrain and the Al Khalifah crackdown in order to prevent its Arab lies in the region from becoming estranged from Washington. (Fazli, p. 222, 2011) This was aimed at protecting their interests in the region through

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where the wave of the Islamic Awakening has reached. The Bahraini women have continued their struggle to achieve their goals despite imprisonment and brutal torture by the Al Khalifah regime. This shows the pivotal role ideology plays in shaping the political struggle and efforts to pursue it until the regime is toppled. Besides cracking down on street protests, the Bahraini government has also acted very repressively in dealing with the media. Manama has harshly cracked down on the media. Interestingly, the Arabic and

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Western media outlets have imposed a media blackout on the Bahraini revolution. (Fazli, p. 223, 2011) As a result of this media blackout, there is no statistics of the number of Bahraini women who have been imprisoned fallen victim to torture and widespread human rights violations of the Bahraini regime. However, unofficial sources report that dozens of women in the small kingdom have been put in jail. Meanwhile, the al-Wefaq movement says 11 woman physicians are now in custody in Bahrain. The first physician is Nida Dhaif. There is no word on her since he was detained on March 29. After realizing the leading role of women in the uprising, the Al Khalifah regime tried to assault them in order to undermine the revolution. To this end, the regime failed to even tolerate the poem of a 20-year-old poetess. Ayat al-Khurmezi was put in jail. The Bahriani regime also threatened the dignity of women to stop the uprising against its despotic rule and nib the revolution in the bud. Ayat al-Khurmezi was abducted from a city square for reading a poem there and was brutally tortured in jail. Al-Khurmezi is the student of Teacher's Training University of Bahrain. He is now famous for her poem against the Al Khalifah regime. By modeling herself on the women of the early Islamic era especially Hazrat Zeynab (Peace Be Upon Her), al-Khurmezi began to fight the regime with her sharp tongue and with her epic poetry. This is the same role

Zeynab played among the prisoners and unmasked the true face of the Umayyad rule and disgraced it with her beautiful way of expression. Al-Khurmezi read a poem on February 23, 20-11 that was directed at the Al Khalifah regime: "We do not want to live in a palace. We are not harboring thoughts of becoming rulers. We are a nation who will end humiliation. We are human beings who will change the order without violence because we do not want people to continue living in misery and weakness." It was after reading the

The role of women as flag-bearers of resistance in leading revolutionary groups, the role of women in setting models for other people, the role of women as leaders of jihad, the role of women in Islamic education, and finally the role of women as the supporters of the struggle in a revolutionary family (like the al-Khawaja family); these are the roles women have clearly played in Bahrain. This is totally different from the presence of women in the Islamic Awakening movement in other Muslim countries. The difference comes from the presence of women in the frontline of the struggle and from differences in beliefs and religion, especially the inspiration the Bahraini women have drawn from Ashoura and the Ashoura culture.

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poem that the regime put al-Khurmezi in jail. She refused to give up the struggle in custody despite heavy pressures on her and her family. She was brutally tortured in prison just as her inmates were. The UN and the UN Security Council have failed to take necessary measures to condemn and deal with the clampdown and atrocities committed against women in Bahrain. Only on one occasion, the UN Secretary general Ban Ki-moon sent a message to the Bahraini leaders, saying he was concerned about the reports coming out of the country. Ban said: "We condemn use of force against peaceful protests in any part of the world." (Ghabishi 2011)

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Conclusion Today, the Muslim women of the region, especially those living in Bahrain, are continuing to fight the despotic rulers by modeling themselves on the women of the early Islamic era who fought tyranny at that time. The presence and bravery is on the one hand reminiscent of the decisive and great role of Iranian women during the Islamic revolution more than three decades ago. The Bahraini women are fighting the Al Khalifah regime shoulder to should

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alongside men and sometimes they pioneer the men in this way. While taking part in mass protests to achieve their rights, the women have proven that what the Western countries say about Muslim women's isolation is wrong. The Bahraini women are calling for the ouster of the Al Khalifah regime in their Islamic veil alongside men. Today, these women are paying a heavy price due to the regional and extra-regional common interests of the regime and oppressive regimes of the region and foreign powers. AT the peak of the regime crackdown, the Bahraini women have continued their struggle alongside men. That's why it's said they are much more oppressed than other women. Their presence in the protests show that they insist restrictions imposed by the Western-backed dictatorships be lifted. This is indicative of the awareness of the women in any society, which plays a vital role there. As for Bahrain, the regime has realized the lessons of resistance men learn from women. Hence, it's trying to intimidate them and break their will. However, the vigilance of the Bahriani women, which results form their Islamic Awakening, has so far thwarted the regime's attempts.

References

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1-Seghatol Eslam Al-Koleini, (lunar year 1401), "Principles from al-Kafi, Beirut, Dar al-Ta'af 2-Imam Khomeini, Ruhollah, (2008), Sahifeh Nour, Tehran: Institute for Publication of Imam Khomeini's Works, vv. 21, 17, 5 3-Peter Chelkowsky, (1988), "Passion Play, Current Native Art in Iran", translated by Davoud Hatami, Tehran, The Cultural and Scientific Publications Co. 4-Fatemeh Hosseini Mir Seifi, 2011, "The Transformation of the Political and Cultural Geography of the Middle East, Monthly Review o Cultural ZRelations, Tehran: Organization of Culture and Islamic Relations, first year, second edition. 5-Mohammad Reza Hafezian, 2011, "Contradictions of Turkey's Foreign Policy", Diplomatic Hamshahri, No. 63 6-Seyyed Ali Khamenei, 2010, meeting with the members of the Assembly of Experts 7-Seyyed Ali Khamenei, 2011, Speech at the shrine of Imam Reza, Mashhad 8- Morteza Shiroudi, 2009, "Islamic Revolution and Islamic Awakening", quarterly of the Islamic revolution Studies, Tehran: 5th year, 16th issue 9-Abdolazim Ghabisihi, 2011, "Popular Protests of Bahrain and the Future of Shias", the International Center of Peace Studies 10-Mohammad Sadegh Fazli (2011), "The US and Saudi Arabia at Dead End", Diplomatic Hamshahri, No. 50 11-Mirza Abbas Gholi Sepehr , (1960), "The Life of the Great Lady of Islam Zeynab (peace Be Upon Her), Qom: Rahimian Publications 12-Fatemeh Fahimi, (2011), "Islamic Awakening from the Viewpoint of the Supreme Leader", a collection of short essays on Islamic Awakening, Tehran: The Department of Cultur Al and social Planning of the Ministry of Science, research and technology with the collaboration of the Imam Khomeini University's Cultural and social Department 13-Morteza Motahari, (1987), A Brief Study of Islamic Uprisings over the Pats Century, Tehran, Sadra Publications 14-Nahjolbalaghah, Translation of Seyyed Jafar Shahidi, Fourth Letter

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The Role of Science and Knowledge of the Muslim Women in the Islamic Awakening

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

Yahya Marouf1

Abstract The history of the civilization of various nations is the proof of the fact that any progress and development is based on science and knowledge. The Most High God has emphasized that knowledge will result in the promotion of status and position of the person and their honor and reward: “Allah will raise up in ranks those who believed among you and those who have been given knowledge”. The verses of Qur’an indicate that the secret of the success of progressive movements among different nations is their seeking knowledge and science in different areas and fields. No doubt, the high degree of knowledge and insight among women prepare them to participate in political matters. Therefore, it is necessary for women to participate in decision-making processes, which can influence the future of their country and next generations. Certainly, the Islamic awakening faces many brutish enemies who intend to destroy the movement by any means such as enticement, lure, and conspiracy. Therefore, the Islamic community is in need of equipping itself with science and knowledge and using its full resources to confront the enemies. Undoubtedly, the women are one of the main forces of the Islamic community. The paper is intended to answer the following questions: To what extent do science and knowledge influence the Islamic awakening? What can be done to produce correct understanding of Islam and equip women with knowledge? How can women participate in political controversies? What are the implications of women’s backwardness and what are its causes? What is the role of knowledgeable and educated women in Iran? What is the status and position of women in the western societies? What are the internal threats facing the Islamic awakening? Keywords Equipping with Science, Muslim Women, Islamic Awakening

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1. Associate Professor of Arabic Language and Literature – Razi University Kermanshah

Introduction: The history of civilization of nations indicated that all of the improvements had been done only through the knowledge in general concept. The Islam considers the knowledge as a key for all of the prophetic missions with high position and began to spread the Islam message through knowledge. As we know, the first Sura which had descended to Muhammad is the Clot (OR Read!) it has direct call to knowledge…

very presence” (The Cave: 65-66) The God emphasizes that knowledge can increase the ranks and provide honor and reward. He notes” God will raise those of you who believe, in rank, as well as the ones who are given knowledge” (The Pleading Woman: 11) These verses of Quran definitely refer to this point that the secret of nations’ movement is learning and spread of different knowledge and fruitful sciences. In other words, knowledge is public guide to all people, including men and women. The women as well as men got this point and try to get through it through all of the available implements. One of the important implements can be great enthusiasm to participate in scientific debates. The Muslim woman tried to learn in public and private sessions as well as man.

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There are a lot of verses that focus explicitly on learning such as Repentance: 122:”‘Believers should not march forth in a body; if a squadron from each division of them should march forth, they should still instruct others in religion and warn their folk when they return to them so that they may take precautions”. Also God calls his prophet to spread of learning: “My Lord, increase me in knowledge!” (TA-HA: 114) We can find the best examples in Moses’s life, who was eager for learning: “They found one of Our servants to whom We had given mercy from Ourself and thought him knowledge from Our

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There was not any difference among some knowledgeable, graduate women and men. Even Islam gave freedom to slaves and they had learned knowledge. The Muslim woman was the first eager for learning with Prophet’s guidance and focusing on these verses. She played important role in most sciences of the religion such as Quran especially its interpretation, literary texts, Arabic, medicine and other sciences. The scientists’ books refer to the life of genius women and the major books about companions’ biography. (Refer to

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“Assad Alghabah fi knowledge Alsahabah” by Ibn Athir). This book mentioned in separate part to biography of women companions and in another part to citizen women. The Muslim woman was honest, fair and careful in quoting of Prophet’s speech during the composition of prophetic hadith. Not only such a Muslim woman was like a torch for great scientists and hadith researchers, but also the man and woman went to her in some sessions. So we can say definitely that learning is the only key and path toward civilized participation and improvement. The movement of the nations would not happen unless the women and men go through knowledge and learn it. Everybody can prove a civilized convoy which is active in all aspects through this movement. This movement follows high values and ideal ethics and avoids immorality which causes human withdrawal increasingly. May be the conditions for revival of ethical values has been laid in correct insight of Islamic principles, knowing its literature and performing its pillars. Today, it is necessary that woman finds again her important role, especially if she equipped herself with two main equipment, sciences and Islamic principles; she can escape from retardation circle and finds her position in Islamic landscape. This position gives her this autonomy to have active participation in making the society and move its elements toward growth. Consequently, she can find her proper position in the society and everybody respect her,

therefore she can change the destiny of the history to real cooperation for human growth. The woman has real participation based on knowledge and high ethics to create a healthy society in respect of spirit, body, heart and thought. Undoubtedly, the woman’s experiences, learning and her job opportunities give her scientific and practical expertise and assist her in political participation. The woman’s attitudes raise different issues in the society. She has better reasoning than men. She tends more to

necessary issue in the growth of society. A woman must put all her efforts for creating active and effective society, because she is responsible against God and herself to make sure the society’s need and have sense of honor to humankind and support them against evilness with all of her abilities, scientific and educational capabilities and spiritual and financial powers. So, she has critical responsibility to put a way those thoughts and undeveloped heritage which decreases her greatness, in this way her roles will be effective like the men ‘s ones and will be firm up based on human and fair bases, she tries to correct the false assumptions by correct insight and Islamic structures, links woman’s future to present and past and creates correct image of women in the mind of future generation like

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clarity and farsightedness and can raises the issues from different perspectives like men and grant richness to the society. If the government does not give her political right, she will be deprived of this legal right. Therefore, the Muslim, Arabian woman must take part in determination of her destiny and influences on future of her country and generations, so she must have active participation in political fields. A person, who concerns about survival of revolutionary movement, must take action in granting the political right to women. We put emphasize in this point that women’s participation is

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our image of past women who created glory and civilizations in Islamic history. The Islamic awareness has been faced to severe challenges and tricks of the enemies. So it needs to be equipped with knowledge, mobilizes its forces and puts all efforts. Undoubtedly, the woman is part of a society and can be a good companion for man. Devils deceive the women constantly; they wish the woman quits learning and become a toy for their carnal desires, be unveiled

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and returns to her ignorance. They want to degrade the role of family, metamorphose her social identity and expand the spirits of corruption and weakness and show her as a copy and model of western woman in Islamic nations.

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How Much Does Knowledge And Insight Can Be Influenced On Islamic Awareness? Everybody knows that knowledge can assist human in respect of providing best services for society. The illiterate in contrary to literate person needs someone to help him in most affairs. Quran asserts that â&#x20AC;&#x153;Say: are those who know, to be considered equal to those who do not know? Only prudent men reflect on thisâ&#x20AC;?. Islam encourages woman to learning and acquiring knowledge. And hadith says that: (searching and seeking of knowledge is obligatory to man and woman) in order to provide best services for society. The woman got her proper position through Islam; she paid to different jobs in addition to her important role regarding to training of humans and doing the house affairs, to be an important member in society with her progress, advancement and creativity. In consequence, she presents herself as an important element in human life. The Muslim woman frustrated the westâ&#x20AC;&#x2122;s plans with her effective participation in Islamic awareness; their plan was for

cultural revolutionary since 150 years ago. They were witnessed the result of ethical education in society and family. Woman in Social, Cultural and Political Movement: Nowadays the woman has important position in social, cultural, political… movement. The Islam pays significant attention to this point in thought, religions of history of Islam and in its laws. Today we are witnessed the civilized challenge in all aspects after

has been investigated seriously as one of the mankind’s promotion index. Since it is rely on provoking the attention of half of the humankinds who were ignored for a long time. Also it was presented as one the ways for performing human justice, this justice had been introduced as a natural right for human and belongs to all groups of a society; the woman was an important part of this society. They look woman as a second level and incomplete- minded human in these societies. She has a quarter of mind. According to some society’s opinion, she is only a toy for man, she is alive and breathes only for sexual instinct of man; she has not any choice in sexual relationship except reactive reaction and obedient of his desire. They look her as a creature with no thought and idea.

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appearance of Islamic awareness, the Muslim woman encountered with polytheism forces and universal arrogance, the issue of woman in Islamic awareness declaration had been faced with huge cavitation challenge. It asks Islamic movement to face realistically with this challenge to keep standards of Islamic imagination and draw the operational mechanism of this theory in outside by scientific, cultural and civilized instruments.( refer to press interview of Seyed Hassan Fazlollah in “Al Thahereh” magazine, June 2002, No.135, interviewer: Emad Helali- Beirut) In recent decades, the important issue of woman and society

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In fact, the attitude of most people especially in ethical societies had been rooted of misunderstanding from the following hadith ( consult them but object them) including this point that human must consults with woman and then act oppositely if he wants to recognize the truth. As we can see, woman could not take any cultural action. This social view to woman from cultural point of view paralyzes her mind and her effort for participating in public issues of Islam and Muslim

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and converts her to devalued object which spend her time in the house without any human right based on social reality. We read in Quran that God has not created woman as a part of man, he has crated them two souls which complete each other. God says that “ Mankind, heed your Lord who has created you from a single soul, and created its mate from it, and propagated so many men and women from them both” ( women: 1). It does not mean that God has created mate from other, but it is single soul or human soul which has created duality in the gender. Also we see that God gives some responsibilities to women and some to men and calls believers and humankind including man and woman and emphasizes on ethical values either from man or woman: “Is someone who is believer like someone who has been acting immorally? They are not on the same footing!”(Worship: 18). The purpose in this verse is not man, but it is Taghlyb rule in Arabic when we are talking about man and woman and gender.it says that: “Are those who know, to be considered equal to those who do not know? Only prudent men reflect on this.” (Throngs: 9). in this verse the value of knowledge has been considered for both of them, and there is not any difference among them in learning, because the knowledge is value whenever it descends. Also we can see that God considers the common value of knowledge among man and woman:

“I shall never waste the work of any worker among you, whether it is a man or a woman” (the House of Imran: 195) Also the verse of Coalition Sura: “Muslim men and Muslim women, believing men and believing women, devout men and devout women, truthful men and truthful women, patient men and patient women, reverent men and reverent women, charitable men and charitable women, fasting men and fasting women, and men who safeguard their private parts and women who safeguard theirs,

found both her and her people bowing down on their knees to the sun instead of to God. Satan has made their actions seem attractive to them, and diverted them from the proper way. They are not guided. (The Ants: 23-24) and Solomon sends a letter to her by hoopoe and told: “Take this letter to mine and deliver it to them. Then leave them, and see what answer they send back” (The Ants: 28). As it come in the interpretation and we read in another verse: “Women have the same rights in relation to their husbands as are expected in all decency from them” (The Cow: 228) Suggestions to reach correct insight in Islam: Important ways to reach correct insight in Islam are as follows:

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and men who remember God often and women who remember him for all of them God has prepared forgiveness and a splendid wage.” (the Coalition: 35) talks about positive characteristics of man and women and God prepared wage and values without any difference for them. The God talks about an infidel woman who becomes Muslim to present an image of wise and farsighted human, who was superior to men in accountability. It is the story of Sheba’s queen, who was wealthy. The hoopoe tells Solomon: “I found a woman ruling over them and she has been given everything and has a splendid throne. I

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- Creating unity to Islam world with assistance of all Islamic nationsâ&#x20AC;&#x2122; organizations, to respond to non-Islamic claims of advertisement organizations with advanced and new methods to present the ethical principles and values of Islam. - Presentation of positive and practical role of Muslim woman in different aspects of life and job, proper behavior and keep ethical principles and not show herself. All religions call for these behaviors. - Spread of channels, radio networks and websites which describe the principle of Islam, correct those concepts which were struck in the mind of worldâ&#x20AC;&#x2122;s nations incorrectly, the Islam respects to all religions and reacts to different religions patiently.

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- Holding conferences and meetings with attendance of cultural publicist who can answer to those ambiguous questions and can speak fluently to another language.

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- Publication of books and researches or translated ones to increase the correct insight of Islam, clarify the nature and spirit of Islam and its invitation to peace, describe those social, financial, political and scientific values which Islam encourages in explicit manner. - The importance of attendance of responsible advertisers in delivering the message who speak logically, have firm reasoning and justification, high level of ethical culture, master to all religions and have explicit manner and have not any dogmatism. Woman Attendance in Political Stage: Woman attendance in political stage does not mean that she does not pay attention to her family, but we believe that her attendance in political stage and her participation in determining her destiny is basic and important point in family support in different issues like training which has effect on family. So the woman must

have active role in creating balance in educational, settlement, unemployment and security stability laws in terms of financial, social and political, she must has role in shaping and correcting all of these affairs, since she is a member of society and has family responsibility as a member of society and can participate in determining the destiny as a trainer. When we talk about womanâ&#x20AC;&#x2122;s participation in determination of destiny, we consider necessary her attendance as a citizen who has some useful experience for Islamic country. Therefore, the time is suitable to grant complete political right, like becoming candidate in elections, accepting critical posts in different ministries, in order not to oppress as before.

all of these proofs and allowed political right to woman, because there is not any religious verdict about womanâ&#x20AC;&#x2122;s exclusion from participation in political life. We must accept the point that a lot of womenâ&#x20AC;&#x2122;s participations had been done in some Islamic nations. Woman fulfilled her complete right in all stages such as politic, social and even military. Then opposites accused the social environment and unsuitable time, in order not allowed her to enter to this crucial region, but these points were not clear. Who has determine the suitable time? When we can recognize the time is suitable? The social traditions had been disappeared. Nowadays, the Iranian woman in all parts enters in all stages, so the social accuses or traditions were not considered as a barrier.

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The Role of Religion toward Woman: Whenever the political right of woman has been addressed, suddenly protestors of Arab governments have been asserted imaginary accuses and proofs. They consider religion as a barrier against woman and entrance to political stage. It was happened in the 80s and beginning of the 90s, but the religious reasons canceled out

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Woman can take this step and provoke all feminist actions and civil society associations in order to separate woman’s political rights and the right to participate in public affairs, in this way she can prove her campaign and responds to opposite governments. The media’s and also the knowledge’s role in spread of this culture is undeniable, since the regional conditions dictate officials to defend women’s political rights, the God allows woman to pay attention to all of her political rights in respect of enjoined and

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denying sins, in addition the demand of the revolutionary forces’ insistence in the region about the importance of achieving her political, Islamic rights. There is census agreement that woman is initially responsible to her family, children, husband and house. It is her first role, but her second role dose not contradict with other roles, since the believer women and men are friends and enjoining and denying sins each other. The God expands this issue in Quran, so the woman’s role in society is sufficiency duty. In other words, those women who can create balance among their role in family and their public and social role in Islam, this is their sufficiency duty. Sufficiency duty means the woman with favorable opportunities must defend from the humankind girls willingly and talk on behalf of them in political meetings. So women have not same opportunities, the responsibility of house is priority for that woman with unfavorable opportunities. It is worthy to mention that all women have not this chance from innate abilities and capabilities. Some women are capable to do this role, the Fatima Zahra and Zeynab (PBUH) played this role after their primary roles. No woman could excel from Fatima Zahra and Zeynab ( PBUH) in supporting of Islam and Muslim and self-scarification.

Nowadays, the womanâ&#x20AC;&#x2122;s talent flowered to aware everywhere with the evolutionary movement. She feels her identity more today, since she can challenge with her social conditions, preserve against hardship and take the hard responsibilities, also play maternal, paternal and financial role. She has entered to scientific stages and participated in educational programs in her power.

As you can see, there are other effective reasons in this respect; the main points are as follows: Unfamiliarity with prophetic lifestyle, womanâ&#x20AC;&#x2122;s lifestyle especially companion, citizens, allies women, religious leaders and famous ones who had significance attendance in different stages. The important stages are scientific and logical stages and heroic stage which becomes impressive in resistance against all forms of cultural and military wars. One of the results of misunderstanding in Islamic principles is the point that sometimes the woman keeps aloof from participating in growth of society, this issue is a serious problem, and in contrary to enemiesâ&#x20AC;&#x2122; claims it is related to unstable characteristics of regression in improvement era.

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Increasingly Regression of Woman and its Reasons: The reason for regression of indexes such as growth and improvement in woman can be hidden in her unfamiliarity about Islamic religion and its principles, in addition it can be rooted to incorrect match with false interpretations and focusing on some texts and ignoring the other ones, sometimes it backs to setting aside the jihad which plays important role in her awareness and improvement parallel with correct insight of Islam and new events and its changes and also the interests of woman and society parallel with rich insight of fixed principles and basic insight of rights and duties.

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Maybe the main reason for this regression has been hidden in the society which is included man and woman, both of them participate in this awful situation. This point will be a principle during the time. The Islamic, Arab society had been faced with severe political, financial and social situations in regression stage, its effects influenced on woman and society, since the woman makes half of a society or whole of it, because she was born the men and women.

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So we can claim that no society can achieve ideal improvement unless man and woman take action simultaneously, since this issue related to man and woman. The hard responsibility is for the men in society as an intensive one in decision making without interference of woman, even whenever woman wanted to participate, the man looked at it illiberality and will not achieve the hoped purpose. Although the civilization and urbanism was not sufficient, the woman’s participation in all aspects was effective and fruitful in the first Islamic nation. She was participated in all aspects along man because she reached to insight, power and respect; she was benefited of this participation. They followed the prophet’s tradition, his style and method; they modeled rules about participating in good affairs. Nowadays the society needs women keep step with men to create a powerful, Muslim and civilized society, since women are like a friend for men. This verse proves the point: “Believers, whether men or women must act as friends to one another; they should command decency and forbid wickedness” (Repentance: 71). It is clear that woman provide sufficient reason for this product. Since woman with her capabilities and energy can plays effective role in constructing society in favorable conditions such as her encouragement, correction of concepts like real ways for participation and omission of barriers for participation. It does not matter that woman compensate losses and correct man in most occasions.

Maybe the increase of illiteracy is one of the important reasons in woman’s withdrawal in society and participation. It is the main barrier in society’s growth. A society which half of it suffers from illiteracy and opportunities were not provided for it, could not perform edition and change schemes. We mention to illiteracy in general concept, the people who cannot read and write and have cultural and executive weakness. The question which has raised here is related to available conditions of movement to provoke new

The Role of Liberal Woman in Iran: Imam Khomeini presented effective thoughts about woman, as result Iran was witnessed huge changes in expansion of woman’s territory in society. For example, the woman was participated in imposed war, she resisted in back front lines shoulder to shoulder of fighters, also their patient was a strong motive for youngs’ participation in defending of Islam region. In addition their active attendance in cultural, political and scientific stages is undeniable, nowadays a lot of Iranian women have been teaching in different scientific centers. (Refer to: Seyed Hamid Rouhani, Imam Khomeini Movement, Tehran, Kowsar Publication, collection of Imam’s speeches)

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insight and revival of woman’s role in order to try to flourish her thoughts and become a pattern through this culture and intellectualism, and her spirit and principles model of Islamic principles. Nowadays we need to flourish the society and keep it from backward movement, because the society lost all of its precious values and turns away its prominent examples and values, as a consequence its negative effects influenced on all aspects. It is surprising that we possess Islamic values which call us to resort to precious values and ethics.

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Iranian woman could show an image of Muslim woman, she is prototype of Muslim woman. It is worthy that other Muslim women model this exceptional pattern, they will notice how Iranian woman could encounter all barriers in spite of hardship, she could announce to all of the world that she follow the top spiritual leader’s style in her house and job. After victorious of Islamic revolutionary serious actions had been taken toward illiteracy of women, the number of graduates especially among employed women has been increased

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significantly; the percentage of diploma graduates increased a lot. Most of the Islamic government s’ effort had focused on improvement of Iranian women’s status through nation’s will and Imam Khomeini leadership. Huge financial, political and cultural sources had been allocated in different areas for supporting woman’s talent. The social role of woman in Imam Khomeini’s thought reached its general concept, in other words not only woman’s participation dose not limit to financial issues, but also it includes all useful activities for society. There is no doubt that eternity of Imam Khomeini’s thought about woman’s right has been hidden in revival of woman’s role, expansion of her social participation and governments’ demand for realization of these productive purposes. It can be feasible if women of society defend logically from their real identity and provide clear image of woman’s role and her social and political activities, create a system based on religion and Islamic instructions without any distortion and order based on God’s order without any change. So woman has unique position in Iran, the leader of Islamic republic, Seyed Ali Khamenei, mentioned to special position of woman in Islam and her different issues. He emphasized on her important role in society and family in addition to her prominent role in victory of Islamic revolutionary in all stages of revolution from past to present, and her important role in encountering with challenges. In fact Imam

Khomeini was the first one who recognized the unique role and woman’s position and provided opportunities for them to play their roles in different areas. Also he was the first on who recognized the position of people and the importance of their attendance in the field, honored nation and its abilities and trusted on based on his insight, also the nation accepted the imam’s invitation in different areas, all groups and parties participated in all fields bravely to continue such a necessary and consciously attendance until now.

Their purpose was not using woman’s talents and abilities, but they wanted to decrease the men’s expectations for superior welfare, so they entered them to work field by force and increased the work force, and then the employers’ demand decreased and the employees’ wage and monthly salary decreased. The same thing had presented in other areas exactly, the woman lost the man’s support gradually because of those superficial opportunities which she had provided. If the woman was his partner in his life, so she would be his financial partner too. In other words, there is inconsiderate expectation toward the partner of life, she must be a woman of family and employer in order to be responsible for part of financial needs of family, and she should get a role in society to reach social and household status. The woman must perform her

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The Woman Status in the West: During industrial revolutionary, the west utilized woman as an instrument to provide financial needs of newborn society. In other words, it entered women as a cheap work force and competitor of men in the industry and other areas to activate society and its movement. The industrial revolutionary during 18 century in Britannia was presented the entrance of woman to work area and its importance from financial point of view.

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duties and responsibilities in the house and also tolerated the misuse of her product efforts in this dull atmosphere, so the first symptoms of feminist’s movements had been born. This feminist’s movement focused on radical tendency toward strictness to men and more abuse of women. Their message was that getting woman’s right is not enough, but they must have superior personality than men. This radical tendency defined woman’s superiority to man in man and woman’s relationship. This point of view is contradictory to Islamic

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definition; the Islam asserts that they should help each other. The feminist’s movement should reviewed man’s expectations from woman’s household rights in new conditions, but it attempted to hold sexism societies. These feminist or masculine societies were not parallel with Islam’s instructions. Quran calls for defending of woman and reject to oppress one soul to another, it does not consider them as two partners, the purpose of defense of woman’s right in Islam is to revival the man and woman’s complementary role. But the feminist’s movement provokes defensive position and stand up against each other. As discussed earlier, we must utilize sources in Islamic culture, it does not cause to confrontation and class clashes, the Islam does not want agriculture society fights against industrial society or the relationship among employee and employer becomes stressful. The Islam wants the woman and man complete each other and this is the main difference among verification of woman’s right in Islam and feminist’s movement. We don’t appreciate feminist’s movement in the west, if we get the point, that movement suffers from full of deficiencies and move forward through unscholarly thoughts and suffers from lack of strong basis in insights related to human, society and universe. The prophet’s behavior with Fatima Zahra (UPH) , the God honored her as a woman, gave her the title of Plenty, the prophet’s

generation had been continued by her, her good characteristics, all of these indicate that the main part of woman’s right and her values rooted of social support and invitation to patience. It is necessary to inform about woman’s right before she claim for her rights, for this purpose we need insightful scientists and administrator to take action for verification of women’s right.

I start the discussion with internal challenges which are important and dangerous for Islamic programs. These challenges penetrate in some phenomena such as: - The multiplicity of nations, parties and schemes in Islamic field will be caused the decrease of their energy in internal fights and cannot play its role and encounter with enemies. There is not any Islamic- universal program against the globalization challenge.

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Internal Challenges toward Islamic Awareness: In this era Islamic awareness has been faced with some barriers in every field, it is not surprising since the Islam in prophet’s period and during the history was faced with a lot of challenges, barriers and plot. These challenges will be remained until the emergence of Imam Mahdi (AJ). The Islam invites everybody to truth, the nature of truth is always in quarrel with untruth, it is God’s tradition in the life and it is unchangeable. These barriers are endless and it is difficult to limit or count them. I prefer to refer to some points generally and discuss them in detail later.

The phenomena of difference and contradiction in reliable Islamic methods: This phenomenon has been appeared in recent ten years and different radical and exaggerated methods have been appeared in Islamic field. - The retardation phenomena: they don’t accept improvement and effort : according to its proponent’s view it is novelty in

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Islam which causes not to understand the spirit of age and neglect to match with age’s level. - The degradation of educational and spiritual level and withdrawal phenomenon: this phenomena is appeared when we don’t act based on priority, we don’t suppress our private wishes, multiplicity of centers, the educational programs and methods were not match with challenges and situations of the age, the reward and punishment law does not execute, lack of trainer, weakness of

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educational nursery.

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Suggestions for Equipped Women to Knowledge and Insight: We need Muslim woman’s role in every age and period. Nowadays we need her role more than any times. There are a lot of struggles and ambitions and huge views toward Islamic awareness, they will not achieved only by man’s attempt and we are not needless of her role and attempt because the woman is whole of the society, she is mother, wife, sister, daughter, educator of generations, mother of men and hero. We present some suggestions to equip her to knowledge and insight: 1- The school has great responsibility and changes the methods in agreement of the situation, since the technology and university must be a scientific field for young boys and girls to determine their goals. 2- Strength the websites related to women: nowadays nobody can deny the effect of internet in giving bad or good orientation to its users; this network has imposed itself to reality. Some women were deceived by internet and search in immoral sites and chat rooms and chat with wanderer, aimless people, the control of supervisor in the house, putting the computer in public places in front of every body’s sight, not allow to use private computer in the room can be good solutions to help them.

3- Increase the number of Islamic institutes for women to memorize Quran there: The numbers of these schools have been increased; they hold their classes in the morning and afternoon and attract those housewives to spend their free time there. Participation in these schools is one of the ways for woman’s correction, scheduling her time, her energy will be ejected and her talents will be flourished. It is better than aimless shopping, sleeping until noon and morning meetings. The father or husband of many women had

endless. 5- Advertisement programs are focus on new events of this age in parallel with Islamic methods, providing solutions for advertisement problems, giving speech for different people of society, investigating new thoughts and suggestions. 6- Live in neighborhood with literate women. We can use literate women’s expertise in the activities of neighborhood. For example, consider a female doctor who is Muslim and donor. The women of neighborhood gather together in some one’s house, the doctor presents some issues related to the healthiness of family and gives her telephone number to them, in this way the mothers take healthy advises. If there are some literate women in a neighborhood, we can arrange special programs based on their expertise. It is

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assumed that his daughter or wife is inapt or feeble, but when the daughter or wife attended in these schools, their abilities and talents had been flourished in some areas suddenly and God puts her as source of goodness for others. 4- Educational programs: it plays important role in correct insight of Islam, its responsibility has not stopped with changes of thoughts, helps people to change their behaviors and cope with problems and society’s barriers. It is not feasible unless we use educational principles in our reactions with people. Prophet’s lifestyle and his behavior is a correct way for training and it is

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worthy to mention that the activities of women have been focused on illiterate housewives. The housewives’ role is not limited only to cooking, washing and ironing, it is necessary to upgrade the housewives’ level during presentation of suitable programs for them and make them aware how to behave with children in different ages, encourage them to hear the voice of Quran during their daily works and not entrust the responsibility of the children’s training to servants, tell them that they are constructive members of a society

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and have hard responsibility and the role of housewives is not less than employed woman, since she is trainer of generations and is a mother for men. She has important role in nurturing the tree of values, training and belief with her kindness, farsightedness, control and does not entrust the responsibility of children’s training to substituted mother (servant). 7- The learners and missionaries must participate with schools. The girls go to them in schools, colleges and institutes. The mosque’s meetings about women are not sufficient, but it can be comprehensive if the clergyman distributes some cassettes after speech and then answer to questions. 8- The mosque speakers play important role by allocating speeches related to woman’s problems and issues. 9- It does not matter that sometimes a collection of speeches related to woman’s issues; in addition we must encourage famous speakers to record speeches related to the woman’s issues and present them to women. It is better and comprehensive way that the speaker updated himself and transfer the speeches through internet, the woman can hear those speeches in the house in this way. Holding annual meetings in the region and providing this opportunity for female missionaries and advertisers of all sections (female schools, societies and institutes) to come together and

transfer their experiences and thoughts and present solutions for some advertisement problem. 10- We must utilize all abilities and young people in female schools, charity societies, summer centers, neighborhood sessions and other meetings. A group of women are responsible for these meetings.

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Hazrat Zeynab (Peace be upon her), a unique role model for the Islamic Awakening Mohsen Rafi’i1 2  Ma’soomeh Sharifi

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

Abstract The Islamic Awakening movement has gained so much attention in recent years among many discographers, politicians, sociologists, Faqihs, and the others. The Islamic Awakening movement is a continuum comprised of the current revolutions of the regions even in Euro and the U.S. as well as the Islamic Revolution of Iran and the movement of Imam Hussein. Doubtlessly, the disclosure of Hazrat Zeynab (Peace be upon her)played an undeniable role in the achievement of the Husseini movement through sustainment of the mourning ceremony and delivering speeches. The present paper is to present her as the role model for the Islamic Awakening movement. The Islamic Awakening movement and popular revolutions of the region can succeed by modeling her. Keywords Islamic Awakening, Hazrat Zeynab (Peace be upon her), Karbala, Ashura, Islamic Revolution of Iran

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1 PhD in Quran and Hadith sciences 2 PhD in Quran and Hadith sciences

Introduction The issue of Islamic Awakening and its relation with the uprising of Imam Hossein (PUBH) and the Islamic Revolution of Iran, are among outstanding issues that have grabbed the attention of many of historians, politicians, sociologists, theologists and experts . There is no doubt that the uprising of the Iranian people in June 1963 and February 1979 had its roots in the great event of the Ashoura. Imam

Islamic Revolution in Iran. Imam Khamenei says: The current Awakening shows the depth of the movement by the Iranian nation. He also describes the protests in the heart of Europe in line with this movement: This Awakening movement will definitely reach the hear of Europe and the European nations will revolt against their governments which have made them submissive to the US and Zionists’ cultural and economic policies.2 Any kind of revolution or uprising , in general , Imam Hossein’s uprising in particular, has two fundaments: 1-jihad and martyrdom: 2. transmitting message 1 - The message to the Iranian nation June 1982, refer to sacrifice and martyrdom in Imam Khomeini’s School, (Tebyan): Volume 11, p 260. 281-178 2 - Meeting with teachers, April, 2012

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Khomeini emphasized this issue and consider the Islamic Revolution as an introduction to the global uprising by Imam Mahdi(PUBH) and says: The magnificent people of Iran were inspired by Ashura and revolted on the 15th of June 1963. If Ashoura did not exist, it was not clear if such an unprecedented revolution would have ever been organized. In fact, the great event of Ashura that took place in the year 61 A.H. until June 1982 and from then until the uprising of Imam Zaman is source of revolution in all junctures of time.1 There is no doubt that the uprisings and the present Awakening in the Western Asia, and northern Africa, have originated from the

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As it has been said about Islam that it was brought by the Prophet and maintained by Imam Hossein, it should be said about the uprising of Karbala that it was staged by Imam Hossein and maintained by Zeinab. Without the role of Zeinab in transmitting the message of Karabala and leading the convoy of martyr families and her revealing the hypocrisy of Bani Omaya , Imam Hosseinâ&#x20AC;&#x2122;s uprising would not be successful. Although Zeinabâ&#x20AC;&#x2122;s role before, during and after the events in Karbala is

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indisputable, but unfortunately many aspects of her role have remained hidden and need comprehensive research. If these aspects are discovered properly, they will definitely be a valuable repertoire for the contemporary global management in the region and in the world. It is necessary to say that the relation between Zeinab and the Islamic Awakening should not be viewed for gender perspective. Zeinab is not only a paragon for women; she, just like her mother Fatemeh Zahra is a unique paragon for all humans. Although, women played a great role in the Islamic Awakening, this paper is beyond a gender-based approach to the issue. Discussing the relationship between the Islamic Awakening and Quran, Sunnah of the prophet and other Masooms- particularly Imam Hossein and the Islamic Revolution of Iran, demands an independent research work and can not be dealt with in this article. This paper is simply after reviewing the role of Hazrat Zeinab as a paragon in the Islamic Awakening in the contemporary world. Dealing with this issue is of great significance because through studying the character of a great human like Zeinab Kobra 3, we can achieve suitable strategies and solutions to boost Islamic Awakening and eliminate obstacles lying ahead of it. The main question in this research is: What is the role of Zeinab as a paragon in the Islamic Awakening?

A lot of research has already been conducted about Zeinab; the same is true for the Islamic Awakening; but the researchers have not found any research on the question of this research, that is the relation between Zeinab’s role as a paragon and the Islamic Awakening. This research uses basic research method (fundamental)- because of its objectives, and analytic-descriptive method and library approach due to the data collection method. The hypothesis of this research is: Hazrat Zeinab is a proper and unique paragon for the Islamic Awakening.

of Ashura, she rushed to the battlefield from the tent and shouted with a sad and heartbreaking voice: Oh my Brother, my master, and the guardian of my family, I wish the sky would collapse on the earth, and mountains would be tackled).1 Also on the 11 of Muharam, when the enemy decided to take the convoy of the women of Prophet Muhammad's household from Karbala to Kufa, they passed them through the battlefield(where Imam Hossein and his companions had been martyred). Zeinab turned towards Medina and lamented: Oh Muhammad, peace be upon you and the angels in the heaven, This is your son Hossein whose body is mutilated and tainted by his blood. These are your

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Islamic Awakening and Zeinab(P.U.B.H) as a unique paragon In this part, only five of Zeinab’s acts aimed at transmitting the message of imam Hossein’s uprising in Karaba, is discussed as a model for the Islamic Awakening. 1. Mourning over the dead body of the martyred Imam Once Zeinab Kobra noticed her brother’s weak body on the day

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1 - Ibn Tavoos, Lahoof, p.150, Qazvini, Seyyed Mohammad Kazem, Zeinab Al-Kobra, From Cradle to Grave, p.158

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daughters that have been taken as captive. I complain to Mohammad, Ali Morteza, Fatemeh Zahra and Hamza Sayed Al-Shohada…1 A witness says I swear in Allah that every one including the enemies of prophet’s household started to cry after hearing Zeinab’s weeping. Regarding this everlasting phrase: ‫ و کلّ سرضِ ک بالا‬،‫«کلُّ یومٍ لشوراا‬ if we think like Imam Hossein and Zeinab, every day is Ashura and every place is Karbala. The symbols and slogans of the Iranian

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nation since the 1979 revolution until now including oral slogans and graffiti, have been generally extracted form the Quran and the traditions and sayings of Imams, especially Imam Hossein's uprising and Hazrat Zeinab's lifestyle. here are some of these symbols and slogans. Imam Hossein is the light of guidance and vessel of rescue. Ya Aba Abdellah Al-Hossein, Ya Abalfazl, Ya Qamar Bani Hashem, Hossein Hossein is our slogan, Martyrdom is our honor, We fight, we die, but don't accept humiliation, we will not accept humiliation, Blood is victorious against sword, Our uprising is Hosseini, Our leader is Khomeini, Hossein's blood is springing, Khomeini is roaming, Muharram is the month of blood, month of martyrdom, America is symbol of oppression and crime, every justice-seeking person is aware of Imam Hossein's murder, As far as the blood of the oppressed people is bubbling, the voice of Ashura is being heard. The following slogans taken from Imam Hossein's uprising have also been circulating among Iranian people since Bahman 57 revolution.

1 - Ibn Tavoos, Lahoof, p.158, Qazvini, Seyyed Mohammad Kazem, Zeinab AlKobra, From Cradle to Grave, p.179

1. Iran has become Karbala, Mahdi come, Mahdi come 2.Gaza is Karabala, Mahdi come, Mahdi come The first slogan was usually used during the funeral for the martyrs of the imposed war or those killed in attacks by Monafeqin terrorists. The second slogan, which is copied from the first one, was used during Israel 22 day attack on the Gaza Strip which faced strong resistance of the people of Gaza and ultimately resulted in a humiliating defeat for Israel. The following point can be offered from the slogans: 1. Iranian Muslims following Zeinab's behavior over her martyred brother's body and did the same over the lifeless bodies of their beloved ones 2. Islamic Revolution in Iran and the Islamic uprisings in the region, have been the continuation of the uprising in Karabala and are a prelude to the reappearance of Imam Zaman.

Karbala has always been emphasized by Ahl Al-beyt (Prophet Mohammad's household). Hazrat Zeinab has specifically underlined this issue. When she saw her brother's decapitated head in Yazid's palace, Zeinab cried and with a heartbreaking voice said: Oh! My brother!, Oh! Friend of Messenger of Allah!, oh! Son of Mecca and Mina!, oh! Son of Fatemeh!, oh! Son of Mostafa's daughter!) A witness says Zeinab's words made every one present in the palace cry, while Yazid himself was silent. Meanwhile, a woman from Bani Hashem tribe started crying for Imam Hossein 7 and shouted: Oh Dear!, Master of your household, Oh son of Mohammad!, oh! hope of old

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2. Holding mourning ceremonies Holding mourning ceremonies for keeping alive the tragedy of

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women and orphans, oh! you were murdered by bastards!) and every one hearing her voice started crying.1 Also, Imam Hossein's7 family came to Karabala after returning from Shaam. when they reached the land of Karbala, Jaber ibn Abdullah Ansari and a group of people from Bani Hashem tribe

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Along with a number of people from Prophet Mohammad's family, came to visit the tomb of Imam Hossein7. All were crying and slapping on their faces and

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mourned for Imam Hossein. A group of Arab women who were residing in Kabala also gathered around Imam Hossein's tomb and mourned for him for several days.2 During the time that Ahl-Albeyt were in Shaam, they were mourning Imam Hossein's7 martyrdom.3 Also in Madina, all of them were crying and mourning.4 Historians say after Yazid's wife Hind met with Zeinan in the ruined buildings of Shaam, she reprimanded Yazid and Yazid was forced to blame the murder of Imam Hossein7 on Ibn Ziyad. His wife forced her to evacuate Ahl-Albeyt from the ruined buildings and accommodate them in his own house. During this time, women from Abousofyan family welcomed them warmly and kissed their hands and feet out of respect and cried in the mourning ceremony for Imam Hossein7. They take off their jewelries and held mourning ceremonies for three days.5

1 - Ibn Tavoos, Lahoof, p.212 2 - Ibn Tavoos Lahoof p.232; Qazvini, Zeinab Al Kobra, From Cradle to Grave, p.349-353 3 - Ibn Tavoos, Lahoof, p.222 4 - Ibn Tavoos Lahoof p.232-248; Qazvini, Zeinab Al Kobra, From Cradle to Grave, p.354 5 - Qazvini, Zeinab Al Kobra, From Cradle to Grave, p.337-340

Iranian people also followed Zeinab's conduct and held outstanding funerals for the martyrs of the Islamic Revolution and held mourning ceremonies to commemorate them. Wearing black clothes One of Hazrate Zeinab’s great management tactics in the Islamic Awakening was that in addition to holding mourning ceremonies in Medina and Shaam for Imam Hossein, she ordered that the camel litters be covered with black clothes so that the public understand the depth of the tragedy and realized Yazid and his followers cruelties against Imam Hossein. Hazrat Zeinab said: :»‫ إنّا ی مصیاةٍ واناءٍ لقال أوالد النهراء‬،ُ‫«اجعلبها سبداء حای یعلمَ الناس‬

murderers of Imam Hossein7 and eventually resulted in the downfall of Yazid. It has been written in history books that after the event of Karbala and the residence of Ahl Al-Bayt in Shaam, people change their minds about Bani Omayeh regime, particularly Yazid so that some people deicide to storm into his house and kill him. When Marvan heard about this, he told Yazid: keeping Ahl-Albayt here in Shaam is not in your interest, return them to Hijaz. Yazid was forced to pretend that he changed his stances toward the Ahl-Albayt as he was afraid of the spreading sense of revenge among people. He did this to contain the stress and pressure on his family and the whole family of Abusofyan. “After that, all homes in Damascus were evacuated and

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Cover them with black clothes so that people know that we are mourning the children of Zahara(PUBH). This decision by Zeinab could have been viewed by the enemies as a simple and an unimportant move, but these timely and prudent measures awakened people and pave the way for the Awakenign of Muslims and invoked a popular uprising and revolution against the

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all Hashemi and Qoreshi women put on black dresses and held seven-day mourning ceremonies for Imam Hossei.1 In the month of Muharam and Safar that coincided the Islamic Revolution in Iran, people all across Iran wore black clothes and in all of their anti-regime slogan Shah was labeled as the symbol of oppression and cruelty and Imam Khomeini was described as the symbol of innocence. During the time after the Islamic Revolution and the impose war,

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Iranian people followed the conduct of Hazrat Zeinab and covered the mosques, and Hoseyniyehs, streets and alleys with black clothes they themselves put on black clothes in the months of Muharam and Safar and even on Norouz Day and avoided holding any happy ceremonies or parties. Even now, the coffins of the martyrs of the Islamic Awakening are covered with black cloth and people put on black clothes to commemorate them.

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4. Crisis management If we define crisis as disorder and chaos in life and the disturbance of balance and harmony between phenomena and conventional concepts, doubtlessly the bloody event of Karbala and the incidents after it, are a horrible crisis that needed and efficient management. The manager of this crisis, should be able to creatively take the most proper and fastest decision. 2

1 - Qazvini, Zeinab Al Kobra, From Cradle to Grave, p.341-342 2 - 1.for further information on the definition of crisis refer top Crisis Management, Kabiri, Alireza, (Tadbir magazine, issue 78, November1999) p31, Mazloumi Nader, Crisis Management, A Strategic Approach, (Management Studies Magazine issue 25,26, Spring and Summer 2000) p65-82; Saadat, Esfandiyar, Crisis Management, (Management Science Monthly, Issue 110, 1990)

Also there is no doubt that the management role of Hazrat Zeinab in the event of Karabal and after it is very outstanding. Zeinab’s crisis management on the day of Ashoura can be viewed from several angles: 1.Observation: she was standing on a hill and watching the battle; 2. Nursing; she was taking care of children, women, injured and sick people like Imam Sajjad7; 3.protecting imam, she went to the battlefield and did her best to prevent the murder of her rightful Imam hazrat Aba Abdellah Al-Hossein7.

their attempts are given below: Provoking Iranian ethnic groups to rebel against the establishment like the incident in Kurdestan and Siyahkol, 2. Nojeh coup 3. imposed war, 4. widespread and continuous sanctions 5 shooting down Iranian passenger plane, 6.training spies and terrorists 7 rumor- mongering and distracting opinions,…. The camp of Western arrogance led by the US and the global Zionism, despite over three decades of plotting against the Islamic Revolution, have not only failed in destroying or hijacking the Revolution, but also this Revolution through the leadership of Imam Khomeini and Imam Khamenei has become stronger than ever and now has turned into a model for the whole region and the world. Now this Western camp, is attempting to hijack the revolutions and

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The post-Ashoura management can be described as follows: 1.leading the convoy: Because Imam Sajjad was ill; looking after the convoy of captives, 2. transmitting message: specifying the innocence of imam Hossein and Yazid and his followers blasphemy and cruelties, 3. protecting Imam: After the martyrdom of Imam Hossein 7, she protected Imam Sajjad’s life against threats in Ibn Ziyad palace. Before, during and after the Islamic Revolution in Iran, up until now, the global arrogance and Zionism, have spared no efforts to destroy and cause crisis and deviation for the Revolution. Some of

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Islamic uprisings in the region via different ways including military intervention, establishing secular movements, making forged version of revolution for the nations, imposing transitional governments on the nations, or seeking help from regional dictators like Al-Saud and Al-khalifa, and Jordanâ&#x20AC;&#x2122;s King Abdullah,â&#x20AC;Ś It is necessary to model the conduct of the heroin of Karabala 7 to manage this crisis on the basis of the Qurana and the conduct of Masoomin. The following proposals can be used to manage the crisis and change the challenges into opportunities: 1. Following a single leadership; 2. having unity in words and avoiding division and ethnic and sectarian views; 3. setting up an international front against the arrogance; 4. maintain and raising the Islamic-revolutionary spirit; 5. resistance against the obstacles and problems; 6. differentiating friends from enemies, 7. All-out insight and awareness; 8. self-confidence; 9.knowing the threats and challenges to the revolution, ; 10. communication among revolutionary countries through holding conferences and international educational workshops. 5. Fiery speeches In the cities of Koufeh1 and Shaam1, with her fiery speeches which were replete with profound religious values and the Quranic verses as well as the Prophetâ&#x20AC;&#x2122;s Sunnah, Zeinab weakened the fundaments of the tyranny and paved the way for the Islamic Awakening. Her speeches clearly indicate her wisdom, eloquence, bravery, theosophy, self-esteem and great knowledge and her speeches should be analyzed from various aspects and angles through independent

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1 - Ibn Tavoos, Lahoof, p.174-178

studies.1 To be brief, here we refer to a number of themes in Zeinabâ&#x20AC;&#x2122;s speeches that can be used as a pattern in the Islamic Awakening. 1-5 Praising God Despite all pressures and cruelties against Ahl-Albeyt, we see that Zeinab started here speech with praising God and did not forget to be grateful to him. Muslims should also be thankful to God in face of problems and difficulties. 2-5

sect. Slogans like God is the Greatest, There is no god but Allah, Mohammad is messenger of Allah, We will not accept humiliation, as well as the pivotal role of mosques and Friday prayer in the recent revolution prove their Islamic nature. 3-5

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Attributing herself to authentic origins After praising God, Zeinab attributes herself to Prophet Mohammad and says: Praise and prayer to my father Mohammad and his unblemished household Revolutionaries should also be proud of Islam and the Prophet Mohammad and his household and not of their race, language and

Utilizing psychological principles Zeinab, in her mission to transmit the message of Imam Hossein to the world, uses psychological principles in the best possible way

1 - In April, 2012. the national conference of Zeinab was held and the writers of this paper wrote an article titled the manifestation of verses of Quran in Zeinab's speeches. For further information refer to Aqile Bani Hashem, Zeinab Kobra, Volume 1, p.72-122

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and smartly and intelligently humiliates the enemies and admires friends and incites sentiments and emotions. For instance, she addresses Yazid ibn Moaviyeh with phrases like Oh son of Al-Talqa, and Oh Yazid! and avoid using phrases like Oh Khalifa! , and addresses Ibn Ziyad with the phrase of Oh Son of Marhjaneh! to undermines the enemies. She also uses precise adjectives like ”cure of pains”, “light of the path of the Ummah”, “safe haven for all”, to introduce and glorify

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the great position of imam Hossein7. She also likens Imam Hossein and his companions to Hezbollah and likens Yazid and his followers to Hezbol Al-Shaytan. She uses many literary devices like contrast, adaptation, and Talmih in her speeches.1

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1 - 1. Contrast means showing difference and distinction between two words in a phrase. Here , Zeinab properly uses the contrast between Hezbollah and Hezb AlSheytan. For further information see Shams Al-Olama Gorgani, Abda Al-Badaya, p 324-326 1.Adaptation is a literary device the lecturer takes some thing for the Quran or Hadith. Refer to Hashemi, Seyyed Ahmad, jawaher Al-Balaghe fi Al-maani va AlBayan: p.360-362 Amin Shirazi, Ahmad, Al-Baligh fi Al-maani va Al-Bayan va Al-Badie: p.313-314; Shams Al-Olama Gorgani, Abda Al-Badaya: p 74-77, Fendreski, Mirza Abou Taleb, Resalte Bayan Badie: p.186; Hamaee, Jalal Al-Din, techniques of fluency and literary devices, Volume 2, p. 383-384; Amin Shirzi, Ahmad, Principles of Fluency: Volume 1, p.40; Nasher, Abdolhossein, Dorar AlBab: p.226. Zeinab has adapted Hezbollah and Hezb Al-Sheytan from verse 56 AlMaaedeh Sourah, and Verses 19, 22 Sourah Al-Mojadeleh 1. Talmih literally means to point with eye, and in literature it means using a welknown story or proverb or a piece of poem. See Refer to Hashemi, Seyyed Ahmad, jawaher Al-Balaghe fi Al-maani va Al-Bayan: p.364-365, 362 Amin Shirazi, Ahmad, Al-Baligh fi Al-maani va Al-Bayan va Al-Badie: p.315-316, Shams Al-Olama Gorgani, Abda Al-Badaya: p.167-170, Fendreski, Mirza Abou Taleb, Resalte Bayan Badie: p.195, Hamaee, Jalal Al-Din, techniques of fluency and literary devices, Volume 2, p.328, Nasher, Abdolhossein, Dorar Al-Bab: p. 228, Shamisa, Siroos, A New Approach to Badie, p.121, Taqavi Nasrollah, Speech Norm: p. 259-261 The term Al-Taqa and Oh Son of Al-Taqa, that Zeinab3 used to address Yazid, refers to the story of Prophet Mohammad amnesty for the Qoreyshis wrongdoing in the event of the conquer of Mecca when he called them go are released. For further information, refer to Rafiee Mohsen, Sharifi Masoumeh, Manifestation of Quranic verses in Zeinab’s speeches, p 111.

Muslims in Islamic Awakening should observe the principle of Tavala, and Tabara to on one hand humiliate enemies and disclose their hypocrisy and destroy their image , and on the other hand dignify friends and expand the culture of tolerance and sacrifice.1 4.5 Courage and Bravery against Enemies Since Zeinab looks down on anything except Allah1, she bravely

Also Muslims, in order to make their revolutions victorious, should not be afraid of any power except Allah because He says: ً‫الَّ ِینَ یُاَلِّغُبکَ اِسَاالَتِ اللَّهِ وَیَخْشَبْنَهُ وَالَ یَخْشَبْکَ أَحَ اً إِلَّا اللَّهَ وَکَفَى اِاللَّهِ حَسِیاا‬ Those who convey his messages and are afraid of him and are not afraid of any one else and God is sufficient to take account.2

1 - This refers to Imam Ali's remarks that "What is great in the eye of believers is Allah and everything else is insignificant, refer to Nahjolbalaghe, Speech 82 2 - Sourah Al-Ahzab, Verse 39

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shouts at cruel rulers; reprimands them, and humiliates them. She is not afraid of the swords, position and power of the cruel apostates and calls them corrupt and blasphemous. She says to ibn Ziyad: Praise to God who elevated us through the agency of his Messenger Mohammad9 and cleansed us of impurities, corrupt person is disgraced and bad-doer who lies is not from us. She also bravely responds Yazid’s blasphemous remarks and says: “Oh Yazid!, although the conditions and circumstances have forced me to speak to you, I see you too much lower than your current position and you deserve to be rebuked.”

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Revealing Face of Hypocrisy Zeinab confidently revealed the hidden hypocrisy of the cruel Bani Omayeh rulers. She recites this verse of the Quran before Yazid:

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:1)َ‫ثُمَّ کَاکَ اَابِاَةَ الَّ ِینَ أَسَاءُوا السُّبءى أَک کَ َّاُبا اِآیَاتِ اللَّهِ وَکَانُبا اِهَا یَسْاَهْنِلُبک‬

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"Then evil was the end of those who did evil, because they denied God’s signs and ridiculed them." She also uses other phrases to question the legitimacy of the Bani Omayeh rule. She attributes the convoy of the captives to the prophet Mohammad and warns against Yazid’s cruelty against them. Muslims in Tunisia, Egypt, Yemen, Libya, Bahrain, Saudi Arabia, Jordan, and… should also wisely and brilliantly disclose the hidden corruption and blasphemy of their toppled rulers and their remnants or their ruling regimes and reveal their overt and covert links to the global arrogance and Zionism. Islamic Awakening in the above-mentioned countries, despite having regional and geographical differences, share common features including pro-Islamism, anti-authoritarian, anti-arrogance, anti-Zionism. Because of having these features that come from common fundaments and purposes, we can see that the slogans, symbols, and speeches in these revolution are parallel and they all emphasize these demands in their behaviors and language: practicing Sharia, pivotal role for mosques, holding Friday and congregation prayer, Hijab and dignity, downfall of despotic ruler appointed by the global arrogance and Zionism, denying rule of foreigners, severing ties with the Zionist regime, recognizing vote of people,… The regional people's slogans and speech which have their roots deep in the Islamic Revolution of Iran and Imam Hossein's uprising7 and the enlightening of Zeinab and other members of Al Albeyt and the Quran and demand a deeper integration of these patterns.

Zeinab's critical responsibility after the martyrdom of Imam Hossein7, has been protecting and guarding the bloody uprising and deliver the message of "We will never accept humiliation" to the whole world. Now in Islamic Awakening, the principle of revolution is the first step which should be perfected through transmitting its message.

especially Muslim women in the Islamic Awakening. By modeling Zeinab's conduct, Muslim women can restore their dignity and great human value and play an effective role in the world and history. Suggestions The suggestions of this research can be divided into two groups: 1.General (related to the issues mentioned in this research) 2. Specific(related to the main point of this research) General suggestions 1.Necessity of the establishment of a permanent office to hold national and international conference on Hazrat Zeinab and establishment of a data bank on the great character of Zeinab and

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Conclusion The following results are made in this article: 1.Islamic Awakening in the world and in the region, has stemmed from the Islamic Revolution in Iran and Iran's Islamic Revolution has originated from Imam Hossein's uprising7. 2. Women's effective role in the uprisings and revolutions throughout the history is undeniable. 3. Hazrat Zeinab was the best messenger and protector of Imam Hossein's uprising and as it has been said " Events of Karbala would have been left unnoticed in Karbala if Zeinab was not there." 4.Zeinab can be a proper paragon for all freedom-seeking people

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taking patterns from her conduct in social, political, religious, and spiritual issues. 2. Necessity of the establishment of permanent office to hold national and international conference on the Islamic Awakening and establishment of a comprehensive data bank. Specific Suggestions: 1. Profound research on issues regarding the effect of Quranic

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teachings and the conduct of Prophet on the Islamic Awakening movements in different countries. 2.Deep research on the effect of Ahl Albeyt and particularly Zeinab on the Islamic Awakening movement in different countries. 3. Studying the harms and threats to the revolutions in regional countries and Europe and America and giving solutions to remove obstacles with an emphasis on Hazrat Zeinab's conduct.

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Bibliography 1.Quran 2. Nahjolballagheh- Imam Ali 7 (Martyrdom, year 40 A.H.) translated by Mohammad Dashti, Qom, Etqan, 1981 3.Ibn Tavoos, Ali Ibn Mousa (589-663 A.H.) Al Lahoof al al-Qtly AlLahoof, translated and corrected by Aqiqi Bakhshayeshi, Qom: Navid Islam Publication Office, 6th print, Spring 2000 4. Amin Shirazi, Ahmad, Al-Baligh fi Al-maani va Al-Bayan va Al-Badie, Forough Quran, 1422 A.H. 5. Amin Shirazi, Ahmad, Fluency rules, Qom, Islamic Publications Office, 1979 6.Taqavi,Nasrallah, Speech Norms, Isfahan, Isfafahan Cultural Office, 2nd print, 1984 7. Khomeini(Imam Khomeini), Roohollah, Sacrifice and Martrydom in Imam Khomeini's school, Tehran, Office of Publishing Imam Khomeini's works, 4th print, 2006 8. Rafiee Mohsen, Sharifi Masoumeh, Manifestation of Quranic verses in Zeinabâ&#x20AC;&#x2122;s speeches, (selection of Hazrat Zeinab National Conference, Qom, Tahzib Publications, 2012 p72-122 9. Saadat, Esfandiyar, Crisis Management, (Management Science Monthly, Issue 110, 1990) 10. see Shams Al-Olama Gorgani, Abda Al-Badaya, with efforts of Hossein Jafari, Introduction by Dr. Jalil Tajlil, Tabriz, Ahrar Tabriz Publications, 1998 11. Shamisa, Siroos, A New Approach to Badie, Tehran: Fersos Publications, 13th print, 2nd edition, 2002 12. Fendreski, Mirza Abou Taleb, Resalte Bayan Badie, corrected by Maryam Rozatiyan, Qom: Islamic Guidance Office, 2002 13. . Qazvini, Mohammad Kazem, Zeinab al-Kobra from Cradle to Grave, (1929-1994) research by Seyed Mostafa Qazvini, Qom: Dar Al-Qadir, 2nd print, 1424 A.H. 14. Qazvini, Mohammad Kazem, Zeinab al-Kobra from Cradle to Grave, (1929-1994), translated by: Mohammad Eskandari, Tehran, Mehr Yas Shamim, 2008 15. Kabiri, Alireza, Crisis Management, (Tadbir magazine, issue 78, autumn 1997) 16. Mazloumi Nader, Crisis Management, A Strategic Approach, (Management Studies Magazine issue 25,26, Spring and Summer 2000) 17. ; Nasher, Abdolhossein, Dorar Al-Bab, Qom, Al-Hijrat, Bita 18. Hashemi, Seyyed Ahmad, jawaher Al-Balaghe fi Al-maani va AlBayan va Al-Badiee. 19.Eshraf, Sedqi Mohammad Jamil, Beirut: Dar Al-Fekr, 1414 A.H. 20. Hamaee, Jalal Al-Din, techniques of fluency and literary devices, Tehran: Toos, 2nd print, 1982

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Exploring the Opinions of Islamic Scholars on the Role of Women in the Progress of Islamic Communities

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

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Zeinab Mahdi1

Abstract Islam has attached great importance to Muslim women; even a long Sura has been revealed under the name of Al-Nisa about women. This is indicative of the significance of women in the Islamic communities. Islam has provided many areas for women to develop, by actively participating in the social, political, and cultural arenas in order to realize their rights. Therefore, any social programs dependent on women’s contribution since women are considered a change due to their unique status and situations such as wife, mother, and teacher and so on, adding a very basic and live element to revive and upgrade societies. In addition, the Islamic movement as the reviving element does not limit itself just to men, but involves women as well, and pays tribute to them. The movement in this perspective originates from Qur’anic view. The Holy Qur’an assumes men and women the same and the both have parallel responsibilities Allah has asked them and the outcome will be before him. Therefore, there is a partnership in world between men and women. It is desirable for them to have companion and cooperation. Believing men and women are friends of each other, enjoining good, forbidding evil, paying poor-rates, and obeying Allah and his messenger. In such a way that they will be subject to mercy, that God is mighty and wise. Hence, we can examine the role of women in the progress of societies just from three perspectives: the first, by virtue of their role as wife; the second, the role of women as mothers; and the third, their role as members of society. Keywords Muslim Scholars, Women’s Role, Progress of Islamic Society 1 . MA in Social Sciences – Beirut, Lebanon

Introduction Islam considers women as significant, so that we have long chapter in Quran with their name, Al-Nesa (Women). This issue indicates the significance of women in human society as well as its importance in Islam. Islam provides different fields for women to play active roles in social, political or cultural issues. Therefore, Islam arranged all social developments in way that it is not achieved unless with women participation; since women are high in

the same for God; since they are partner in this word and hereafter. Furthermore, they are asked to cooperate with each other as well as complement one another. The almighty God says: The believing men and believing women are allies of one another. They enjoin what is right (based on rationale and faith) and forbid what is wrong (based on rationale and faith) and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is exalted in Might and Wise (in evolution, canonization and punishment). Therefore, we can only investigate the necessity of their significant role in societies' development if we examine it from three perspectives: 1) women's role as wife 2) women's role as mother 3) women's role as a member of society

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number and also possess special positions as wife, mother, trainer, teacher and etc, they are considered as a development which gives society a basic and alive element to progress. Islamic movement as incentives of revival and reform is not merely on men's shoulder; it also includes women and situates them in a very significant position. This stance of Islamic movement is raised out of a Quranic perspective; Since, in Quran women and men are equal and what is asked them both is doing what is just and performing their responsibilities toward God along with each other and the result of both of them is

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Women as wife Women's role as wife is summarized as follows: bestowing a calm and comfortable atmosphere in to the family as one of the foundations of social structure and managing economic issues of the family which is directly influences the economics of society. In addition, women have the responsibility of protecting the true cultural, economic and ethical values against direct and indirect impact of soft wars.

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Women as mother This role includes as a means of strengthening the cultural foundations of the family, training children as constructors of the future as well as feeding children with cultural and religious values.

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Women as members of the society Women's role as a member of society in protecting the stability of thought in society will be manifested with their constructive and balanced presence in society as well as illustrating cultural framework of society among their active participation in cultural and scientific fields. Therefore, constructive presence of women in society will lead to social balance and prevention of disorder in productive and service jobs, so that while equipped with technical and scientific majors as well as achieving scientific skills women can play significant role in leading the development of society toward self reliance. In addition, women as mother while being aware of all societies' needs can apply true training methods to lead their children toward fields which give them what will fill society's needs. Playing their significant role in society would have positive and direct impact on economic, social, political and cultural flourishing and prevent from the emergence and growth of ethical corruption and psychological disintegration of people. In other words, as long as

mother is righteous and does her duty best, society will be survived from corruptions leading to abyss. Based on her thought and deeds at home and in society, woman shape the total frameworks of society's culture. While entering the area of culture and enriching it with her thoughts and ideas borrowed from her beliefs, he can participate in strengthening the foundations of cultural structure to make development in Islamic societies. After getting to know with most of Islamists over the issue of

westerners and Arab laics propose against Islam to great efforts to crystallize a formula based on Islamic principles, the formula which responds to the needs of Islamic nation during the same period or at least concurred with them. The same issue leads to the investigation on this significant and fundamental subject from two perspectives, conflict perspective against out coming challenges and conflict perspective against those internal conflicts. This issue is the consequences of Islamic awakening for women. Inter alia, the names of martyr Morteza Motahari and Doctor Ali

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woman, we found out that there had been a great development in Islamic discourse in the last decade of the twentieth century. Because the issue of woman, her religious duty and responsibility toward educating, her participation in public life all turned out to subjects that have been recently discussed inside Islamic society in different levels from where Islamist scientists and intellectuals will examine in responding West- stricken people to dubiousness about multiplicity of wives, Hijab and women's rights against Islam. While examining the issue of woman, the contemporary Islamic thought has been transferred from responding to dubiety which

Shariati who are among theorists of the Islamic revolutions of Iran are manifesting. Both believe that woman's corruption in society is fed from corruption in the society and whatever effort to reform sections is useless unless the whole is reformed. Meanwhile his

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books, martyr Morteza Motahhari examined the issue of woman so that he allocated two of his books in this regard such as "the Issue of Hijab", "Woman's Legal System in Islam". Also Dr. Shariati has a book entitled "Fatima is Fatima" in which he proposed the issue of woman. In this regard, he also gave some speeches for students of university in Hosseiniyeh Ershad. Their thought paved the way for the development of IslamicIranian discourse over the issue of women in 1960s and 1970s.

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With regard to Shariati's philosophical point of view upon woman, he had focused on the element is awareness as basis for woman's identity, especially Iranian woman, so that woman can rationally face with claims opposing woman’s development. With regard to woman's awareness their attitudes have no difference. Shariati believes this awareness is significant in self awareness as a Muslim woman who has abilities to influence. Thereby, woman figure out that how religion illustrated her and what does it ask her to do as a person charged with a duty. Therefore, woman is aware of herself in group, her benefit and her loss as well as covert reasons behind religious and world doctrines which are for her as a member of the society. Shariati presents Fatima Zahra (SA) as a model in awareness and influence against other western models. Also, Motahhari summons women to movement and says: “our country requires women’s Movement, white Islamic Movement not a black Movement based on European method, Movement in which not dirty hands of leacherous youth interfere with the name of change in civic law, Movement which first is based on the logical and deep examination and with the goal of knowing the level of Islamic points’ adaptation in societies which call themselves Islamic ones.

The martyr Motahhri calls women to ponder on logical science as well as deep issues assisting the development and Islamic awakening of societies. Due to the significance of women in the development of societies, use the word Movement; since he believes in this movement and its achievements related to women. This woman can “create a new, independent and logical Movement fed with its independent philosophy which had been created 1400 years ago.” He means from the beginning of Islam with characters

‫أخااه هیا للجهاد و للف ا و إلی ن اء الحق ی وبت الن ا‬ My sister come to Jihad and sacrifice and also come to the holy call of God while calling. ‫هیا اجهری ی صرخة جاااة إنا انات محم لن نقع ا‬ Come and divulge your voice in a powerful scream; since we are daughters of Muhammad who never will fell back (from Jihad) ‫إنّا انات اسالة ب سیة حملت لنا انّاً تلی اً أصی ا‬

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such as Hazrat Khadijah (SA), Hazrat Fatimah (SA) and Hazrat Zeynab (SA). Therefore, we witness Motahhari calls women to Islamic awakening. In addition Ms Ameneh Sadr, a scientist woman named Bentol Hoda, has some ballads and pieces of poems in which she tries to create fighting and resisting features in Muslim woman. Her poem is not womanly poem, but result of a need she had been witnessed and talked to her sisters and daughters with a clear style accompanied with enthusiastic affection:

Indeed we are the daughters of a holy message which is accompanied by inherited and honorary reverence. This martyr woman highlights that despite the heavy load of problems in skies, she will be steady in her path to fulfill her dream. She is stepping in an exalted path entitled Jihad: 227

‫بسماً و إک ملئ الطریق اما یعیق السیر ب ما‬

By God, if the path is filled with hindrances ‫بسماً و إک جه النماک کی یثاط یّ انما‬ By God, if the destiny tries to hinder my intention ‫أو حاول ال هر الخؤوک اأک یریش إلیّ سهما‬ Or treacherous fate makes effort to throw and arrow toward me ‫و تفاال ت شاّی الظرو تنیل آالماً و همّا‬ And different circumstances gather to put me in pain and suffering ‫اراکمت سحب الهمبم اأ ق نری اادل همّا‬ And clouds of sorrow fill my mind and trade pain and sorrow ‫لن أنثنی امّا أاوم و إک غ ت ب مای تُ می‬ Never ever I loose my belt, even if my feet are bloody

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‫ و لن أدع الجهاد غایای أالی و أسمی‬،‫کال‬

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Never have I abandoned Jihad; since my goal is respected and exalted. All of us are aware that Bentolhada suffered a lot made Jihadi actions in her way to exalt the right word and resistance against oppressors and tyrants. These oppressors present in all her life were of low significance compared to her stability and resistance in moving toward God, Prophet and infallible Imams. She was trained in the atmosphere of science, knowledge, Jihad and sacrifices in her belief in God and fruit oh this training was manifested in these concise words: “it is inevitable to share with my brother’s sorrows and I should insist God to make me martyr as him. This is a very small part compared to his actions which I present it for his victory.” This speech signifies the necessity of the women’s influence in the developments of Islamic societies in defense of Islamic values to martyrdom and in this path there is no significant difference between men and women; since every Muslim is bound to defend Islam. Bentolhoda is the contemporary model for women who follow her. She

could present a bright model of an active and influential woman in society and history as well as in Islamic awakening, a woman who is remembered respectfully by Imam Khamenei and also he says: “ in this contemporary era, there was young, brave, knowing, intellectual and artistic woman named Bentolhoda who was martyr Sadr’s sister. She could be influential in history as well as in Iraq, she achieved martyrdom at last. Her reverence and might is no less than brave and great men. Her movement is manly as well as womanly which had been

with men without any exception. Clear examples of this issue are Hazrat Khadijah (SA), Hazrat Fatimah (SA), Hazrate Zeynab (SA) and other women directly participating in conveying messages and Movement activity and were witness to the fact that Islam encourages women to take the responsibility of social and training duties.” Also Ayatollah Modarresi presented some contemporary examples of such as Iranian, Iraqi women and their activities in promoting society as well as Islamic awakening. He emphasizes that “woman is free and since a free man possess freewill, she is responsible to whatever mistake she commits as well as toward part of emerged corruption in society. She has the duty to reform this corruption and remove it’ since duty

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complementary to one another and talks of the grandeur of this character as well as brightening of these two natures and inevitably we should train women in the same manner. Therefore, we witness that woman’s role is no is no less than men’s role in Islamic awakening. This is exactly what Ayatollah Seyed Mohammad Taqi Modarresi tried to indicate in different words compiled in his books. He says: “Fortunately, some Muslim consider that women have no responsibility toward social reality, but we behold that in long history of Islam woman participated in all social fields along

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is intermingled with freedom and where freewill exists we have also duty.” Therefore he puts the burden of corruption or society’s reform on woman’s burden as a free human able to develop societies and also we witness that desired duty and the significance of woman’s role is latent in the same issue. He also believes that every means of women welfare is provided for today’s woman which can help her in least time with least effort; therefore cannot present any excuse in not participating in society’s

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development, since she had to be part of social reform process. Therefore, the great duty of Muslim women is to be present in Jihad square, since Islam principles are not bound to praying, fasting, Hajj, Zakah and other praying, but also we should add virtue as means of accepting our worships. As almighty God says: “And remember the favor of Allah upon you and His covenant with which He bound you when you said, "We hear and we obey"; and fear Allah. Indeed, Allah knows of that within the breasts.” By virtue we mean the implementing of all Islamic principles. One of its most significant in present time is defending Islam, applying God as one and only one and considering God’s word as significant. Fulfilling this significant issue cannot be done except overthrown of idolatrous. He adds: "here women encounter various paths which she can enter and play her important roles in. she can give lectures and speeches as well as being an author and share the spread of revolutions. This is what our past and present history witness; since woman had influential role at the beginning of Islam as well as throughout Islamic history. Therefore, why woman should not participate? Woman played significant roles in recording bravery and its bright images in the bright history of Islam.” Therefore he considers women duty toward Islamic awakening in her inviting to, advertisement for and spreading of revolutions against oppression and tyranny accompanied with men.

But Seyed Mohammad Hussein Fazlollah which is considered as the supporter of women in different jurisprudential issues, interviews and books such as "the world as a mirror" highlights women role as well as their responsibility toward the development of society through doing the task of messaging and advertisement as well as commanding what is just and prohibiting what is evil. It is important that this duty should consider women's power and ability. The reason for this divine decree is in protecting society

not behave women as feminine sex and men as masculine sex; since their roles in developing and constructing societies are complementary to each other. In regard to different roles between these two "humanistic attitudes toward women had been evolved, since Islam wanted women to be present in different parts of the societies except where characteristics is necessary for different roles." Islam has safeguarded all roles for woman such as maternal and spousal role; give birth to a child, social and political role. For example, women paid allegiance with the Holy Prophet of Islam (S) in some cases (time and place). The said issue is the practical emphasis on the necessity of commenting women, its acceptance and participation of women in important matters. The Holy Prophet of

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against corruption and uprising. "Islam provides women to participate in constructing the society in which she lives due to not requiring them in household chores. In Islamic perspective women must invite people to God and guide people at the expense of her ability. The same duty is on men too. One of her duty is commanding what is just and prohibiting what is evil, duty which indicates practical supervision upon society against deviation in all aspects of life. This duty will continue to the level of revolution against oppression and deviation. He believes woman is a human just as a man is and we should

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Islam (S) said: "The first woman role in Islam was played by Hazrat Khadijah (SA)." With her wise manner and thanks to her social status and high capability, she could crystallize her role with the cooperation of the Holy Prophet (S). Some people are of the opinion that Islam attained victory with the leadership and wisdom of the Holy Prophet (S), sword of Hazrat Ali (AS) and wealth of Hazrat Khadijah (SA). Status of Hazrat Khadijah (SA) is considered as the first lesson

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for the Muslim women. In the same direction, woman should try to play a leading role in her life and should also undertake important issues with her knowledge, capabilities and potentials. Also, Sheikh Fazlollah places special emphasis on the effective and influential role of woman in the Islamic awakening of the society in all levels. In addition, the great scholar says that today women should take pattern from Hazrat Fatimah (SA) and should follow her role in their life. Elsewhere in his remarks, he said: "WE are in dire need of influential role and serious presence of woman. Woman undertakes a great role and she is deserved to live with it and comment it as well." This role starts in her private life, house and family and reaches the great responsibility in her surrounding life. So, woman is leader of her house, leader of her family and also leader and official in charge of society as well as leader and official in charge of any status in her life. The woman, who models Hazrat Fatimah (SA) in her life, should try to be the most superior women in house, society, workplace and other circles, because, woman is half of the society and society cannot be developed and constructed without the cooperation of her walks of life. The role of woman is the most important role. She should not feel infirmity and weakness, because her role is the great and important. She should undertake her actual role, the role which will make her an influential human being. Her

influential role is of paramount importance in life, house as wife and mother and in social, economic, intellectual, literary and political arenas." The outlook of Imam Khomeini (RA) in the issue of woman is not separated from his general imagination of the Islamic community in particular and woman has direct presence in his works. Woman is of paramount importance in intellectual and Ijtihadi contemplation of Imam Khomeini (RA), based on which, this word i.e. woman is

(RA) said: "Shiite is a revolutionary religion and is supplement to the pure Mohammedan of Islam. Shiites do not isolate woman from social life, rather, it places them in the sublime status in the society. In the same direction, woman is brave and should intervene in fundamental decisions of the government. Woman is considered as trainer of human." Presence of woman is needed among Islamic society and if women, who are brave and trainers of human, are omitted from the society, these nations will be defeated and degraded as well. The Imam Khomeini (SA) believed that political and Islamic struggle and Islamic awakening is not completed without participation of women. "Women, men and scholars should

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emphasized repeatedly in his different works. While emphasizing on the key role of woman in society, imam Khomeini (RA) said: "Woman should participate along with man in social and political activities." So, Imam Khomeini (RA) considers woman as a human, not a female gender. "As a human in the Islamic system, woman can play an effective role in construction of Islamic society along with man." Elsewhere in his remarks, in response to a question on separation of woman from social life and Islamic awakening, Imam Khomeini

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participate with each other in all stages and no one can deprive women from political, social and cultural movements." Also, Imam Khomeini (RA) believed that women play a key role in correction of society. The founder of the Islamic Revolution said: "Role of woman in the world has specific features. Health or corruption of any society originates from health or corruption of woman in that society. Woman is the blessed creature who can raise talented individuals in order to help development of society.

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Talented individuals are raised by the pious women, based on which, community or communities can take giant stride towards moving the right path and safeguarding sublime human values." Therefore, Imam Khomeini (RA) has not ignored key role of women in most of his speeches as delivered in this respect. Imam Khomeini (RA) has concentrated on all roles of woman. These roles include her role in small family, upbringing and nurturing children correctly, her role as mother and wife, her role in the victory of the Islamic Revolution and defending Islam whether in the battlefront in the form of military or in the society and in the form of confronting with the hegemony, rights of women and her role in the politics. In view of Imam Khomeini (RA), woman plays a complementary role for man and her presence is needed in the society. If woman fulfilled all God's commands and orders, she can play an effective role in development of Islamic communities and Islamic awakening as well. Also, woman has a specific role that she herself can do it perfectly, because, she raises human and is the trainer of generations. (All speeches from the life of Imam Khomeini (RA), compiled by Amir-Reza Sotoudeh, Vol. 2, Sotoudeh Publications, 1994, P. 156 â&#x20AC;&#x201C; Excerpted from his speeches on the Women's Day) Imam Khomeini (RA) likened women during Islamic Revolution to the women living in the advent of Islam, the main reason of which

is follows: participation of the duo in Jihad and determination of their destiny and nation: "Existence of women who want me to pray martyrdom for them and also existence of women who honor their children's martyrdom and encourage their other children to the jihad and martyrdom, etc. indicate that the society has been developed which is similar to the development happened at the advent of Islam. Under such circumstances, martyrdom is considered as prosperity and salvation.

the Islamic awakening in papers and magazines after the Revolution. After passage of some years from the Islamic Revolution, Imam Khomeini (RA) drew a comparison between the situation of women in previous and today and said: "I thank the Almighty God that doubts related to our ideas have been eradicated and all walks of life in today society (whether man or woman) are busy active in the field of training and upbringing their children. Women play a key role in training their beloved children. In some cases, they (women) are scholars of religious sciences in Qom and other places. The said issue has been materialized under the auspices of the Islamic Revolution. In previous, women were likened to a prisoner and were not allowed to gather in assemblies in order to put forward a scientific or belief issue. But today, under the auspices of the Islamic

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In previous, when a youth was prepared to pass his military service, although there was no war during this time, mother of this youth was waiting return of his son from military service vehemently with tearful eyes. But today, the same mother encourages her son to go to the battleground. This is the grandeur of this Islamic Revolution which has changed behavior of Iranian woman like this." Such similar remarks have been put forward in speeches of Imam Khomeini (RA) and other leaders of the Revolution in various occasions. Also, we are witnessing such remarks on the role of women in

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Revolution, they can preach across the country and even in overseas through safeguarding all Islamic rites and rituals." These are the outcomes of the Islamic awakening which has affected Iranian women and all Muslim women in the world. The role of Muslim woman is not confined to stay at home, rather, she has stepped her foot in public lives and participation in destiny of the country as well as development of society in all fields. Supreme Leader of the Islamic Revolution, Ayatollah Seyed Ali

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Khamenei, has the same opinion with predecessors with regard to the issue of woman and he considers important role of woman in today life. In his speeches addressed to the woman, the Leader of the Islamic Revolution said: "Woman's Day is meant adoption of logical and correct look to the women who constitute half of the human community. If role of women is compared with the role of others precisely, we conclude that this half has played an important and effective role in movement of human history as well as guidance of society towards perfection and prosperity. The Almighty God has created women like this." Supreme Leader of the Islamic Revolution has focused important role of this half of society i.e. woman on the Islamic awakening. I swear the Almighty God that women burden the great responsibility in the society and she should play her role in the best form possible. Also, the Leader of the Islamic Revolution believes that women are health, competent and capable in the human community and should try to overtake each other in the field of scientific and social progresses, construction and management fields in this world according to their competency. Here, there is not any difference between men and women and the two genders are identical." Ayatollah Seyed Ali Khamenei believes that the two genders i.e. man and woman can render quality services to the society within the framework of their capacities and capabilities which the Almighty

God has bestowed them. Hence, there is not any difference between these two genders i.e. man and woman in the fields of planning, economy, studying affairs of country, city, village, group and personal affairs of the family, because, all are held responsible to carry out their duties in the best form possible." According to him, there is not any specific limit for man or woman and woman can work in the political, management, social and construction fields.

awakening and said: "The role of women in the Islamic Revolution is fundamental role and decisive during Iraqi imposed war against Iran (1980-1988). He hoped that women role will be more decisive with the assistance of the Almighty God. The role of women can not be substituted with anything. So, this role seems necessary. The Islamic Revolution is as old as thirty two years. If we compare it with the life of a human, it is similar to the age of a youth. It is deserved that this divinely system should live for hundreds of years. Yet, we are youth and the society requires active presence of women in all fields and national assemblies." In his view, role of women starts with playing role of motherhood in training and upbringing children who are placed at the queue of martyrs and combatants. As wife, woman is encouraged

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"For example, when woman enjoyed high capability with scientific power and power of invention and discovery and/or if woman enjoyed capability of fulfilling political or social activity, if she is not allowed to take advantage of her capabilities, such contemplation is regarded as an apparent injustice and oppression in her right. Today, if Muslim women could not participate in current affairs of the society, construction field of the society will be ceased and will incur irreparable loss as well." So, Ayatollah Seyed Ali Khamenei placed special emphasis on the key role of women in development of communities and Islamic

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by husband to continue his Jihadi works. In other words, woman increases spirit of man in order to take giant stride in various fields and it is the most important duty of woman." Thanks to her effective and influential role, woman can change equations and the said issue will outshine role of women than men. "Woman can create a very intimate and friendly environment for herself, her husband and children, based on which, they can benefit from the spiritual features. Under such circumstances, woman can

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play effective role in destiny of the country. Generally speaking, role of woman is of paramount importance." Elsewhere in his remarks, Ayatollah Seyed Ali Khamenei said: "Role of woman is necessary in political activity." In response to a question on advantage of selection of woman representative in the Islamic Consultative Assembly (Iranian Parliament also called Majlis) and its philosophy, he said: "They have tasked to fill the gaps which have been created due to the deviated traditions ruling the society on the issue of woman. Also, they have more awareness than men to settle the said problem. Although men are familiar with the problems facing women, they cannot understand depth of these problems and also cannot impose an appropriate rule for it. In my opinion, the said issue is the mission of women in the Islamic Consultative Assembly in addition to their responsibility in political, economic and social issues." So, Supreme Leader of the Islamic Revolution crystallizes important role of woman in Islamic awakening in all levels ranging from house to the society in all training, upbringing, social, economic, political and judicial arenas. Addressing the people who oppose social participation of women in the society, he said: "These people should increase their knowledge to the true Islam, because, interference of women in social and governmental issues is regarded as legitimacy right of

woman. It is reiterated that women should defend social and governmental issues. Safeguarding respect and dignity of woman is not opposed with her participation in the most important decisionmaking centers and legislative body. Women have played an important role in emergence of Islamic system and safeguarding it." All these thinkers, scholars and scientists consider woman as a human than female gender and believe that women should play his message- conveyance role in development of Islamic communities. So, woman has been tasked with great responsibility in some cases which includes health of society originates from health of woman and corruption of society originates from corruption of woman.

Woman was victimized for many years for false and wrong approaches of some people, because, they believed that woman is a part of their personal property. Under such circumstances, she was not allowed to express her view in life. When woman intended to comment in an issue, she was criticized and castigated and if she was allowed to reflect her view on an issue, she was rebuked tremendously. In other words, when woman decided to take part in an issue, she was made fun by others. So, will of man was predominant to all affairs and woman was considered like a tool as if she had been created to serve men, meet their demands and materialize his objective. Also, there were some people who were respecting women favorably and could not give their opinion in view of their wives.

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Conclusion: Despite all efforts made to show weakness of woman and abuse her in the worst possible methods, woman remained unchanged and shined favorably for the next generations as main pillar of the society.

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Under such circumstances, woman had enjoyed full freedom and she was running all current affairs of her life. So, Islam and Islamic awakening has boosted and intensified predominant role of woman in the society, based on which, woman was not deprived of her legitimate rights. Generally, Islamic awakening did not dismiss her role and responsibility in the society. Islam urged her to acquire knowledge and science and requested her to play a leading role in implementation of the following subject:

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order to the goodness and prohibition from vice. Islam encouraged her to resort to the good conducts and assist others. Also, Islam had not deprived her of the divine blessings that the Almighty God has created for human being. Islam has imposed certain rules and regulations for woman in order to safeguard her sublime status and position such as obligating to dress code (Hijab), observing and practicing virtue and piety. However, woman has found specific status in the map of Islam and consequently, woman's status was shined in Islam. Also, history has recorded giant achievements for woman, great roles in defending their rights, assisting the oppressed and fighting with the oppressors and tyrants. The said issue has caused woman to know her status in society and understand her value and personality in order not to downgrade her capabilities and competencies. The abovementioned subjects have been taken into serious consideration by all Muslim thinkers and scholars and agree with this subject unanimously. In all their speeches, they emphasize the key role of women in development of Islamic communities and Islamic awakening and call them to have an important role in social, cultural, political, judicial, legal and scientific fields. These thinkers and scholars have not departed women from any social arena. They

are of the opinion that women should disseminate information services in the society. Both women and men have been tasked with disseminating information services in the society, they believed. The Almighty God said: "Some of you (women) should invite people to good conducts and order the goodness and refrain from evil and bad activity. Under such circumstances, they will attain salvation in their life."

complaint. Imam Musa al-Kadhim (AS) considered prison as an altar for worshipping and proximity to the Almighty God. Since Imam Musa al-Kadhim (AS) had many children and wives, he was patient and none of his wife (wives) lodged their complaints for many problems faced the Imam. Not only they complained current affairs, but also his all wives, sisters, boys, and relatives helped and guided Imam Musa AlKadhim in his divine path. The prayers and traditions of Imam Musa Al-Kadhim (AS) is a solid evidence of the said claim. Generally speaking, Imam Musa Al-Kadhim (AS) was not dissatisfied by his family pressure and their worrisome in this respect.

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In this article, we pointed to the viewpoints and attitudes of Islamist thinkers with regard to the status of woman in the society. Message-conveyance spirit of some women has had an important role that the Infallible Imams of Household of the Holy Prophet (S) have played in the course of history. For example, Imam Musa al-Kadhim (AS), whose prestige and dignity is the same as other Imams, faced many problems such as his imprisonment, etc. Imam Musa al-Kadhim (AS) spent most of his precious life in prisons and encampments of Abbasid dynasty without lodging any

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The main reason of the said issue is related to the Islamic training and upbringing that has trained woman to practice patience and tolerance and how to burden the great responsibility when faced problems. In other words, Islam gave prestige and dignity to woman in all aspects of life. The same issue is true with regard to Imam Hussein (AS). He himself and his household are full manifestation of perfection and

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dignity and their sublime ethical qualities manifested apparently during epic of Ashura. The champion and heroine of Karbala, i.e. Hazrat Zeynab (SA), points to the dead body of his martyred brother in the 11th day of Ashura and said: "O' Lord, accept this victim from the Household of the Holy Prophet (S)." There are other samples of women who tolerated many ups and downs in our contemporary eras such as Iranian women during and after the Islamic Revolution and Lebanese, Iraqi and Egyptian Muslim women who had played a leading role in Jihadi and military activities and participating in social, political and cultural fields in the society. The abovementioned subjects are the positive outcomes of the Islamic awakening. Yes, this is the same comprehensive mode in Islam. The comprehensive mode is meant each Muslim human plays his or her role in defending right, materializing mission and assisting pious people. This issue causes individual of Islamic community to move towards the main principle. Today, we should know that enemy has targeted this important feature of missionaries. Under such circumstances, enemy or hegemony uses its utmost efforts to deviate thoughts of Muslim

people in particular. Women have been exposed to the enemy's threats. The Supreme Leader of the Islamic Revolution has called the said issue as "Soft War". The mercenary and hostile governments, which oppose with the Islamic awakening, have mobilized all capabilities and potentials of women in order to misuse them in their favors. They (enemies) have created unions for women which have contaminated with numerous social corruptions.

If women are supported actually, society will be progressed. Proposals: 1. Adoption of a positive approach towards woman: Everyman should adopt a positive and healthy approach to the woman in order not to be trampled. In its turn, woman should not observe herself with humiliation, because, the Almighty God has appointed all prophets from among men but He did not ignore basic and fundamental role of woman as well. The Almighty God introduced good models from among women such as Hazrat Maryam (Virgin Mary, master of women in her era), Hazrat Fatimah (SA) (forerunner of women across the world), Hazrat Zeynab (SA), Hazrat Khadijah (SA) and Asiya Pharaoh's wife.

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After concentrating this activity and mobilizing capabilities of women, a great number of Muslim women joined this union voluntarily and involuntarily and started defending ignorant and vicious systems. Therefore, we should make our utmost effort to concentrate on the activity of women sector ranging from mothers to wives, sisters or girls. The said issue should be handled through equipping this sector to the Islamic upbringing and focusing on ideas and perspectives in each of them, aimed at raising their awareness in the society.

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The role of woman has been understood fully in the Islamic awakening, so that Islamic movements in the history of Islam have been inspired mostly by the unique personality of Hazrat Fatimah (SA) and her beloved daughter Hazrat Zeynab (SA). Since Hazrat Fatimah and Hazrat Zeynab were women, they resisted and strengthened Quranic values with perseverance. In addition, these two model women of the world rose in order to be the sublime model of values and principles.

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Of course, this responsibility is not confined only to woman, because, man trains and nurtures her during childhood and behaves with her as a sister and considers her as wife or mother. All these cases affect future planning of woman. If man orders his wife to stay at home, he cannot share himself in the field of Islamic awakening.

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2- Non-Confining Women Role in House Affairs: Although running current affairs of house is one of the main duties of women, it is not meant that she should be ignored from other activities of the house, rather, she should have comprehensive role as well. So, woman should try to materialize her objectives in all fields. Hazrat Fatimah (SA) could adopt a plan in her life. This issue empowered her to focus on all activities. She herself was administering house affairs. She carried out her role in Jihad during day and embarked on worshipping God during night. When our society is defeated, woman will accept the defeat consequently. Since our people refrained from accepting responsibility and transferred their responsibility to thinkers and scholars, people faced debacle and woman also accepted the defeat under the pretext of her weakness and cannot change her society. The said issue is not accepted by the Almighty God either by man or woman. 3- Man should correct woman's life whether through guidance or adoption of appropriate stance or through recognition of role of

mutual party. Similar to woman, man undertakes responsibility but the nature of division of roles should be specified justly. This issue will affect positioning of woman and degree of her motivation in the field. 4- Woman should plan for her future strategy. With the precise planning in eating and drinking, lifestyle and committing healthy programs, woman can attain health in order to set up physical power. If woman lived up her commitment and health, she will enter the

a great sin which is not forgiven. The Almighty God said: "O' dear, she owns an elder and disabled father, then select one of us instead, based on which, we consider you as pious and benevolent people." Woman also is not exception to this rule but when they enter the business arena, she should have accurate planning for her and should be serious in overcoming obstacles ahead of his sacred path. Generally speaking, woman should plan for herself in order to overcome the problems. Under such circumstances, woman can take giant stride along with man in order to materialize the divine mission and should resist against ignorance. Relying upon the assistance of the Almighty God, woman can overcome difficulties.

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other fields of activity. However, she regulates all her programs accurately in order to materialize her objective. Under such circumstances, she will refrain from doing void issues which disturbs one's mind. 5- Making effort to overcome obstacles and difficulties and avoiding valueless and useless activity. Woman requires curiosity and seriousness to overcome problems. Sometimes, woman plans to overcome problems but when they face problems, they withdraw from their position very soon and frustrates mentally and physically. We should bear in mind that hopelessness is

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The Soft War and its Impact on the Role of Women in the Islamic Awakening

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Zeynab Awazeh Faqih1

Abstract The aim of the Islamic Republic of Iran is to make the Muslims wakeful and conscious, and to free them from ignorance, and spiritual and intellectual aberration. Imperialist America is looking for domination over the minds and hearts of the Muslims through spiritual lethargy and intellectual stagnation and ignorance. In so doing, the imperialists are trying to achieve their main goal that is estranging the Muslims from the core of their religion, engulfing them in material matters of life, and abducting them from the sacred religion of Islam. The struggles to bring back Islamic awakening for the Islamic communities, which are increasingly sinking in the whirlpool of servitude of global powers due to the domination of puppet governments, is worthy of appreciation. Such attempts help us to exclude ourselves from that noble Hadith which says: “People are in sleep of ignorance and wake up when they die”. We are obliged to wake up from the sleep of ignorance when we are alive. What we are witnessing in the Islamic and Arab countries is the beginning of awakening in those countries. Unfortunately, the revolutionary foresight is not mature enough in some of these countries. Thus, the freedom-seeking movements become abortive by the invisible hands of the western countries, which are trying to exploit the revolutions for the sake of their interests. The presence of people in streets, regardless of the success or failure of the revolution, is indicative of some certain factors. Among those factors are: they no longer can tolerate oppression and tyranny; they seek freedom; they demand divine commandments and traditions to be

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1. Journalist and Expert in Educational Psychology

exercised; they be granted their human rights; the religious values be observed; and the Islamic communities be protected from dangers and threats. All of these factors prepare the ground for use to move towards the Islamic awakening. Keywords Soft War, Muslim Women, Islamic Awakening, Struggle

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Introduction The main result of these sessions is nothing but to restore the spirit of Islamicawakening in Muslim communities, which are going through a variety of transitions day by day regarding the issue of submission. In fact, what we should aim at is preventing the realization of the famous hadith which says â&#x20AC;&#x153;people are asleep and will only awaken when they dieâ&#x20AC;? (2).We need, therefore, to be alert and awake. What we are currently witnessing in MuslimArab nations

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fits well into a pattern of an Islamic awakening movement. However, some of those nations are still half awake and in some others the uprising is being controlled by a bunch of opportunists who are leading astray the revolutions from their true paths. Whether successful or not, the revolution in Egypt and peopleâ&#x20AC;&#x2122;s gathering in Tahrir square or other places send us one main message: people are fed up with injustice and suppression, they seek freedom, the rule of God, human rights, and transparency in the implementation of Islamic values and laws. They also want to stand against seditions aimed at their united Ummah. These are all elements needed in the preliminary stages of Islamic awakening. As a matter of fact, awakening should begin from within an individual. This change should be directed toward beliefs with which we can change what is there on the ground. Among the many factors contributing to us in this path is undoubtedly Islam, a religion which brings us together with nations which share their values with us. Unfortunately, however, the global arrogance has well realized this important fact. Thus it has been trying to sow division and create a gap among Muslims. It has been doing its best to stop Muslims from clinging to their sacred beliefs, dominate their lands and whereby distort their culture and history. To attain such a goal, the west has been using a wide variety of tools with a language of war, aggressions, occupation, creating identity crises, and annihilating

Muslim nations from their history and geography. A clear example is what happened in Palestine. The west and Israel went ahead in the occupation with the motto “the elderly will die soon and their children will forget” (3). However, history proved them wrong. The elderly taught their children the truth, and inscribed it in their souls, minds and hearts before passing away .This was just one among many other instances in which military might failed to eliminate aspirations of a nation.

force as one which has existed from the very beginning of human history. It is a war, therefore, between good and evil; it is a battle between human soul and the devil, a tactic Satan used against Adam and eve. And Satan is the one who is quoted as saying “O Lord in your dignity I swear that I will be deceiving every one of them except for the one who are your sincere servants”(4). It is, therefore, a pledge made by devil against humans to prevent them from obedience and submission to God. In the same verse, however, Satan admits that he would be unable to deceive the true and sincere believers. This is indeed what we need in the fight against the new forms of devil. What we need as resistance is allegiance to faith and enforcing and acting based on Islamic teachings. These days the reality is the same and we are being targeted the same way that Satan

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The enemy has learned a lesson and is now back to launch a new battle, in which there is no need for military equipment. This one is even more complicated and effective than a conventional armed war. It’s being referred to as the soft war, a term publicly used for the first time by Joseph Nigh, director for the center of governmental studies at Harvard University, and a US assistant defense secretary. He described such as war as a strong tool in international politics. Nigh pointed out that this new form of war could be more effective than any other one Washington has launched. This one he believes is a war of attraction rather than one of imposition. He refers to such a

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targeted Adam and Eve. The enemy does so by entangling our instinct and earthly wishes thereby emptying us of any valuable religious blessings that Islam has bestowed upon us. It tries to create divisions among Shias and Sunnis thus minimizing Islam. Although enjoying some fleeting moments of victory in this regard, the enemies have in general faced failure in such a scheme. This is mainly due to the fact that the enemy has failed to recognize great figures in the Muslim world that have always united the ummah through highlighting the

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commonalities shared by Muslims. Many of us unfortunately still think of devil as the traditional one. We fail to see the multitude of new Satans in modern days. The new forms of devil do their best to attract us with soft methods and tempt us toward wrongdoing. This attractive way of temptation indeed brings us to our knees and makes us submissive to their will. Now the question is how to overcome such tactics and gain victory in such a war? The solution is nothing but awakening, alertness and listening to the religious and cultural elite. This is in fact why we are gathering here. Therefore considering the new devils mentioned and fresh and increasingly softer techniques used by the enemy, I am here today to discuss the role of women as pillars and important components of any Muslim society in such a battle. In this article, Iâ&#x20AC;&#x2122;ll be trying to shed light on how the Muslim women are being targeted in such a war. Natural roleof women in Islamic awakening The starting point for Islamic awakening in aMuslim society is the family, where women have the leading role. It is commonly said that women are half of the society. But they are in fact the main elements who form the second half as well. Because they play the role of mothers, wives, lawyers, doctors, child bearers, politicians,

etc. High cultural awareness among women can easily be transmitted to next generations. The Islamic awareness of mothers in a society is in other words inherited by their children. Thus, if women enjoy such a trait, the society will stay safe and sound. And if not the family and the society as a whole will go astray and fall in corruption. As a matter of fact, the effects of women are not limited within families. Despite having roles similar to those of men in a society, women can even be more effective and leave greater impact

significant role was demonstrated by women in revolutions across the Arab world in Tunisia, Egypt, Bahrain and Yemen. Even longer before, one could witness the presence of women in resistance movements in Lebanon and Palestine. These days the Muslim world is in great need of lady Al-Haja, the mother of martyr Emad Moghnieh, a woman who played a perfect social role along with her family duties by bringing up three martyrs and still wishing to sacrifice more children if she had any. She is indeed an exceptional mother. Once I asked her about how she raised Emad. Al-Haja said “I had to also raise other children and friends of Emad as they used to gather for their discussions in our home. And I closely monitored them .”By everyone’s admission Al-Haja had raised a hero; a woman who has no children now but has turned into

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

on their societies. Mothers can affect their sons much stronger than fathers do and the same holds true for school boys with female teachers .At a larger scale, children in their families and societies are much more influenced by mothers. We all tend to protect our bodies against viruses and lethal elements. However, we keep ignoring the health of our souls in the face of social and behavioral threats. In this regard, women are undoubtedly of a crucial part with their different roles which God has assigned them to play in their societies. As the Lebanese say “women have the role of lions in their societies” (5). Such a

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an epitome of resistance for other women in all generations of her nation .No one can doubt her success in playing her role in Islamic awakening. In fact, she is a perfect success story, by awakening a huge number of other women in Lebanon and other Arab countries. And so is the mother of BouAzizi who sparked the revolution in Tunisia and the whole Arab world. It is absolutely a huge success to raise a child and protect him against the threats of a modern world and make him a symbol of revolutionary movements in Tahrir, Pearl

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and other landmark protest sites in the Arab world. Beside their role in bringing up heroes, women in the Muslim world have been a source of inspiration by their successes in scientific arenas as well. Among the many examples is Ayesheh Mostafa, a 19-year-old Egyptian girl whose invention in the field of space exploration without using fuel became a scientific breakthrough. Ayesheh astonished the world by even surpassing the achievements made by NASA, even though she had no equipment and technological facilities which NASA scientists use in their studiesIn brief, Islamic awakening is not merely a theory rather a combination of principlesemerging from a society as a unified whole. Obstacles facing women in Islamic awakening We have already pointed out the role of women in laying the foundations of a society as well as their strategic part in leading Islamic awakening. Now we need to focus on the hurdles preventing women from playing that part. The fact is that global arrogance always seeks to work out ways to dominate Muslim societies through clever tactics. After failing to target and affect the beliefs of Muslim communities through military means, the westerners came to the conclusion that they need to aim at the bases of those societies which is nothing the family and women. Therefore, the awareness on

the part of Muslim women is the only means which can resist such attacks. The arrogant powers have realized that women are the main sources of power in Muslim communities. They have repeatedly launched programs and campaigns aimed at womenâ&#x20AC;&#x2122;s feelings and tendencies and some women unfortunately are unaware of the dangers of the westâ&#x20AC;&#x2122;s traps set for them. Still the main obstacle facing women is preventing them from performing their duties in the process of Islamic awakening. This occurs through the two following

follow eddy most of the countries in the Arab world. Such governments have their own specific way of ruling the society by denying women their basic rights such as voting and nomination, rights which true Islam has never denied them. Of course, the US and rights organization also do not want women of those societies to enjoy such rights as well. Those Arab governments have indeed given in to a wider plan by the Zionist regime. Here in fact, it is those Arab governments which are to be blamed for preventing awakening among Muslim women. In those societies women fall victim to a double values. For instance in some special ceremonies women are used as singers and dancers. This is nothing but a blind imitation of the western culture and leads to a blind imitation as well among young women in the Muslim societies.

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means: 1- The first tactic launched by global powers and on top of them the United States is using westernization and Judaisationas tools to make Muslims forget their original history and identity. They have always begun with women by corrupting their minds thus corrupting the society in question. And this is one of the deadliest campaigns. 2- The second comes within the very society the women are living in. Women's own society can be deviating itself. Such Muslim communities which claim to be moderate ones and the ones which have a tendency toward the western culture. This is in fact a model

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Nowadays with a rapidly developing global village encompassing the whole world and various technological advancements, boundaries get closer and closer thus providing all cultures with a chance to learn about each other. However, when we discuss the issue of soft war, what we are focusing on are the negative aspects of the invading culture. The media through which the invasion takes place are television, internet, telephones, and untrue slogans propagated by some international organizations.

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Iâ&#x20AC;&#x2122;d like to mention some examples in which Muslim women have been targeted in Muslim Arab nations through the western-led soft war, a campaign aimed at blocking the progress of women and deviating them from the path of Islamic awakening in those countries. 1- Imported soap opera movies 2- Media programs which have nothing to do with the realities on the ground 3- Satellite channels devoted to modeling, cosmetics and clothing 4- Newly-developed communications and social networking channels These channels are sometimes very conscious about the intentions of their programs and plan them basically with specific and predetermined purposes sponsored by government budgets. Some other programs are just a blind imitation of others. Those channels are not aware of the fundamental soft war elements in their programs. But, they still do the same harm unintentionally. Soap opera movies: They are among the most destructive and perilous programs aimed at the mindset of women. Such programs are in clear contrast of a womanâ&#x20AC;&#x2122;s true values. Some of those soap operas are even being

imported from neighboring countries and are by no means appropriate for a Muslim woman. Last year, a soap opera series was being broadcast in one of those channels which had attracted a large number of women and girls in our country. It was the story of a young pretty girl who had to marry an elderly man after her fatherâ&#x20AC;&#x2122;s death. There was another young man living in the same family with very close ties with the old man. The young lady falls in love with the young man. But at the end of the story she commits suicide as the

her husband. Therefore, the movie is only justifying an illegal affair for young women. As we all know, even if something is forbidden by Islam, when it is repeatedly spoken of ,it creates a tendency in oneâ&#x20AC;&#x2122;s heart to commit it. Well I know a young lady who committed suicide as an act of sympathy with the heroine after watching the movie. Unfortunately, such movies can easily deviate our women. Now the question is how such women can be able to raise children with a healthy mind and soul. There are also several more ramifications caused by those movies which are too complicated to fit into this article.

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young man decides to marry another girl. The broadcast of such a movie might be common in the the US and European countries. However, for a Muslim audience the movie is just like a covert poison. In fact, it tries to convey to the viewer that the heroine should be sympathized with despite the fact she has betrayed her husband and committed a sin. She is portrayed as an innocent character and a victim and that she has the right to have an affair with a young man of her own age. Now, when a female viewer watches the movie she might be filled with the idea that she too can go through the same path, have an affair and be unfaithful to

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

1- Media programs which have nothing to do with the realities on the ground There is this famous hadith which tells us: “once you commit a sin try to conceal it” (6). There are some TV programs with an intention of making women stuck in front of their TV sets at home and overshadowing their daily activities. In fact, they aim to make the audience a mere and passive receiver without any active involvement. The result here is nothing but a perpetual isolation of

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women. Later, social activities, communications, meeting friends and family gatherings and several other good deeds and Islamic practices will be put aside. There is for instance this American program known as “Truth” in which the participating couples confess something and directly talk about some truth which can be embarrassing. As we know some of the participants have so far filed for divorce after learning about a bitter truth expressed by their spouses in this program. What is more unfortunate is the fact that women in our society are following such stuff and continue to watch the programs which try to break the boundaries between what is deemed as good and what is viewed as evil and immoral, thus making the female audience lost. Or there are programs focusing on the personal lives of some artists and how they rose to prominence. Again, these programs as well do nothing but waste the women’s time while they are just exaggerated stuff about people. 2- Satellite channels devoted to modeling, cosmetics and clothing There is a growing trend among satellite programs with an intention of indulging women and occupying their mind with an obsession about appearance of their faces and houses. A large number of special TV program and ads are being broadcast on some channels with the same specific goal, with such repeated slogans as

how to make a dream house, how to do the best dishes, etc. These programs along with the ones focusing on cosmetics, do nothing but waste the women’s time leaving them no space to think of other important stuff. Undoubtedly beauty is an inseparable issue in a woman’s life but exaggerations and involving too much in such a concern is harmful. We all know how women are much affected by advertisement .A common famous example is warnings on cigarette packs. A study has shown that a warning about wrinkles and skin

best form” (7). Therefore following such stuff and concern about the beauty operations is indeed following Satan and indicates a woman’s hatred of what God has given her. Sometimes the case is the opposite and a woman might think of herself as the most beautiful and become a selfish and too confident person. I know a relative of mine who was too obsessed with the appearance of her nose. She went through eight different operations and every time she regretted it. Another significant issue currently focused upon by western powers is Hijab. Once western powers gave little attention to hijab because they viewed it as a symbol of backwardness in Muslim nations and it was not a matter of concern. However, years later things changed and Muslim women with hijab proved themselves as important members of their societies and began inspiring their

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

appearance caused by smoking has affected women more than other health threats directly caused by cigarettes and harming one’s body. Concern about beauty among women should be kept at a controlled level; otherwise it could turn into a time wasting obsession. The effect therefore will be even more dangerous. Instead of thinking of their leadership and strategic social duties, women will gradually collapse in trivial stuff such as nose jobs and beauty of lips. In the same way our consumer societies will also give them a hand to focus more on such issues. This will lead women astray and forget God’s will as said in this ayah: “We created humans in their

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western counterparts. Then the western powers realized how crucial the role of hijab was and began a campaign to discredit and target it. After failing to convince Muslim women to give up hijab, arrogant powers began tempting her with a variety of clothing that stood against Islamic rules and teachings and started a conspiracy to make it an obsession in the Muslim women’s minds. Another campaign was to make hijab look like an old fashion which cannot fit into modern and civilized life, trying to convince women that hijab is a

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hurdle to their personal freedoms. In the first step they began to show programs in which women with hijab used to dance. This was only a beginning to change a woman’s attitudes. Another policy has been changing women’s mind regarding their ideal men. In Islam, the rule tells women marry a man whose personality and servitude to God you like. However, the rule propagated these days is a different one. It’s all financial obsessions: how much money is there in the man’s bank account? How large is his house? What car he is driving, etc. the new attitude nevertheless has led to alarming divorce rates even in such countries as Saudi Arabia .This indicates the fact that one’s choice of a spouse cannot be a perfect one if it is based on appearance and neglects the nature, personality and the inner side of the person. In fact the spread of such wrong attitudes can block a woman’s activities in Islamic awakening. 4-Newly-developed communications and social networking channels Nowadays women are living in a rapidly developing world where technological advances and a revolution in communications are affecting every aspect of their lives. Among the new forms of connection media are social networking sites such as Facebook and Twitter, the usage of which differs among women. Facebook used to be the place where revolutionary activists in Egypt and Tunisia

called for mass rallies. Therefore the website was a useful tool in their hands. However, there are people who just waste their time by being in the network. Facebook could in fact be targeting the structure of their families which I why many are referring to the network as a spouse separator. Several studies including one in Saudi Arabia have shown that Facebook, twitter, and I-phone chat programs can be a factor of divorce among young couples. A large number of divorces are filed after one of the spouses finds a letter

awakened? These are questions our women might keep asking. The following are points worth mentioning regarding those questions: 1- Recognizing the soft war We shouldnever ignore it. We have to admit that there is such a war being waged on us. It is being fought in different political, cultural, economic, social and media battlefield. Therefore we have to recognize it as it is of crucial importance when we push for an Islamic awakening. 2- finding out the soft war tactics For a Muslim woman to get involved in Islamic awakening of her society, she needs to know exactly about the tactics the enemy is

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

and personal photos that indicate the other sideâ&#x20AC;&#x2122;s betrayal through social networking websites. The trend is becoming alarming even in Palestine. As these activities turn into a common habit among Muslim and Arab countries one should not be expecting women in those societies to play an active role in Islamic awakening. In fact as mentioned above, the tools used by the global arrogance against Muslim women are different but they all have a shared goal. What should be done then? How should women stand against these challenges? How can she play her real part in the process of Islamic awakening? What should we do? And how can we become

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using in the soft war. She has to be always on alert about the traps set on her way. 3- Learning about Islam A Muslim woman should learn about all the details of her religion and its history and take pride in it. For that, she has to know that the Muslim community is not a selfish one rather it is the one seeking peace promoting knowledge, morality, love, beauty, logic

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and dignity. These are all positive features that Islam stands for and the Muslimwoman should recognize and be proud of.

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4- Refrain from blind imitations Muslim women should stopcomparingthemselves with others. They should stop asking themselves “be like that person or the other”. In fact Satan had the same fault by comparinghimself to humans. However, there are prominent role models in Islamic history that can serve as the best examples for Muslim women such as Hazrat-e-Zahra and Hazrat-e-Zeinab. 5- Resolve As long as there is no will for change inside our women talk of an Islamic awakening is just a waste of time. As God says in the holy Quran: “God will not change the fate of any people until they have the will to do so” (8).Aperson’sresolve gets stronger and is boosted only by the power offaith. Muslim women should have faith in Islamic awakening and at the same time should know that there is a war being launched against them. 6- For Muslim women to be vigilant about the enemy’s plots, they need to know exactly what the enemy’s intentions are. They have to know that the enemy’s slogans are not merely words. For

instance there have been cases in which Muslim women have voluntarily joined NGOs or organizations devoted apparently to social or environmental activities. However they have failed to know that such entities have been only part of a secret campaign by their western enemies in Arab and Middle East countries. It is worthy of note that associations for instance aimed at preventing cancer and free vaccination are complicated plans in the middle east and that they are not for good, because the same countries which promote such programs have been supporting and sponsoring the Israeli war on Gaza. Thus our Muslim women should know that beneath such environmental or health programs there I a covert being waged against them. The only weapon to fight back here is knowledge.

what a blessing Islam is for Muslim women. Western media have long been campaigning to portray an attractive image of western women something which is not there, the proof being an increasing rate of single mothers and widespread psychological disorders including depression among western women, Americans in particular. 8-Family teachings â&#x20AC;&#x153;We are all responsible for the ones we bring upâ&#x20AC;? (9).There is a huge difference between a family with a responsible mother and a family which lacks one. In fact, women should not ignore the simplest details about raising their children. They have to be caring and take into account every small nuance in bringing up their sons

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7-Avoidance of illusive thinking The west is trying to convince the Muslim woman that she has more rights than what Islam has given her; this to create an illusion in her mind which doesnâ&#x20AC;&#x2122;t exist in reality. However, when one closely watches the conditions of western women, she will realize

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and daughters. Once I read a quotation by a French politician who had praised the US government for training foreign students who “will take back and put into practice all aspects of the American culture to their homelands”. This is the gist of western campaigns against Muslims. But if our women turn their families into schools for their own children and bring them up with Islamic values and training, they will be resistant against any plots by the enemies .For this to be achieved the only tool needed is a will on the part of

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Muslim women. There is this famous story from Imam Ali where somebody asked him how he always defeated his enemies. The Hazrat replied that “because, it was his own soul which helped me and we fought him together” (10). Thus we need to strengthen our souls with our will helping us not stand against us. This is exactly what we witnessed in southern Lebanon, where a group of faithful and resolute Muslim men stood against Israel and defeated it. Our Muslim women face the same challenges. They shouldn’t give in to the enemy’s plots and stay vigilant about materialistic dreams pictured for them. 9-Mass media and new communication channels As we know and earlier mentioned the world is fast developing and growing on the track of its modern technological advances. Now the question is should the Muslim women be deprived of such progresses? The answer is simply no. In fact, the Muslim women have the right to be on track and make use of the new technology in a sound manner. But what does that mean? Muslim women should take advantage from the new forms of technology in her path toward Islamic awakening and that they should not fall into traps and move toward the goals which have been set by western enemies through such technologies. For instance, they can make use of Facebook, twitter and other social networking sites as a tool to promote their

Islamic values and awaken people instead of using them for humor and fun. An obvious proof for this is the revolutions across the Arab world. But we should bear in mind that oneâ&#x20AC;&#x2122;s time must be well planned and that we have to allocate a moderate time to using these networking sites. Well, about television one has to say that it has turned into a speaking Satan in some families. Muslim women should beware of this and not to indulge herself and her family in programs which are

some characters in the series. Iran is among the Muslim countries in which several movies have been made which perfectly match our Islamic values, movies which have also been watched by Muslims across several other countries. As a result, our Muslim women have choices to make. There are both movies which stand against or are in line with their Islamic values. It is them who have to choose between what promotes their ideological Islamic beliefs or vice versa. In conclusion, I have to appreciate the great role played by Muslim women in moving their societiestoward Islamic wakening. Muslim women need to be always reminded of their Islamic identity and warned of plots which the global arrogance is ready to set against them. They should ignore disappointing statements that prevent them from playingtheir part in the Islamic awakening

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

intentionally targeting their Islamic values. They need to replace such pragmas with appropriate alternatives such as the movies which have been made on the lives of prophets. Some people may complain that such movies are boring. Here I have to point out the fact that western made movies are aimed at provoking our physical desires, while Islamic films are to work on our souls and the perfection of our minds. A popular instance is the Iranian-made series on Joseph the Prophet. I have personally watched the whole series twice. It also went beyond Iranâ&#x20AC;&#x2122;s borders. In Lebanon for instances the movie became so popular that some people named the new born ones after

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process. Muslim women must know that if they are always vigilant about the enemyâ&#x20AC;&#x2122;s intentions, they will be the winners of the battle. Therefore, I believe the role of our women in such a fight is quite clear: immunizing themselves against plots and resistance against seditions and deviations. AnyMuslim woman should recognize her responsibilities in this path and put her duties regarding Islamic awakening and restoring Islamic identity on top of everything. At the end, I have to offer my gratitude to the organizers of this conference,

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

hoping they will achieve the objectives behind this event. I extend my thanks also to the Islamic Republic of Iran which has been promoting Islamic values among children of the nation. And I need to remember the late leader Imam Khomeini who awakened souls to stand against tyranny and oppression, a figure who clarified for Muslim women their role to accomplish Islamic awakening. Thank you.

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Footnotes: 1- Expert and journalist from Lebanon 2- “People are asleep and will awaken when they die.”: ‫الناس نیام اذا ماتبا انااهبا‬ 3- “the elderly will die soon and their children will forget” ‫النااا یمبتبک و الصغاا ینسبک‬ 4- “O Lord in your dignity I swear that I will be deceiving every one of them except for the one who are your sincere servants.” ‫بال انانتک الغبینهم اجمعین اال ااادک منهم المخلصین‬ 5- “women have the role of lions in their societies” ‫المراه لها حصه االس‬

‫کلنا ااع وکلنا مسؤول ان اایاه‬ 10- “because, it was his own soul which helped me and we fought him together” ‫النی کنت انا ونفسه الیه‬

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

6- “once you commit a sin try to conceal it 7- “We created humans in their best form” 8- “God will not change the fate of any people until they have the will to do so.” 9- “We are all responsible for the ones we bring up”

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Some Examples of Women in History

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers



Nitasha Fatima Arooj Chaudhry1

abstract The Islamic Awakening refers to sudden change from secularist beliefs to Islamic beliefs. In recent times, people all over the world have quickly realized the value of Islam, and begun taking steps against the governments and systems that have controlled them for centuries. The society is shifting quickly from secularist to defending the values of Islam as a religion. In this paper, I shall analyze the role of women in this Islamic awakening, often referring to history as we paint an image of the future. Women have always played an important role in terms of directing the society. As we know, women have been both the ones that have raised and nourished Prophets (as) to be Prophets (as), and have also been the ones that have raised people like Yazid, to have their evil nature. Let us examine Surah Tehreem to find examples of such women. “Allah sets forth an example to those who disbelieve the wife of Nuh and the wife of Lut: they were both under two of Our righteous servants, but they acted treacherously towards them so they availed them naught against Allah, and it was said: Enter both the fire with those who enter.” 2 As we can see, the wife of Prophet Nuh (as) and Lut (as) have stood against the Prophets (as) of their time, and thus gained divine punishments. The reason for this is that they were misled themselves, and misled others around them. While being wives of the Prophets (as) they were not infallible, nor learned from the manner of Prophets (as).

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1 .Bahs political science professor at the university of indonesia 2 Quran [66:10]

“And Allah sets forth an example to those who believe the wife of Firon when she said: My Lord! build for me a house with Thee in the garden and deliver me from Firon and his doing, and deliver me from the unjust people”1 On the other hand the wife of Firon was the lady that raised Prophet Musa (as), and supported him throughout her life, while living with a man who was a tyrant. She was first to defend the Prophet Musa (as) when the Pharoah (firaun) saw him and was about

was chosen to be the mother of Prophet Isa (as) also known in the western world as Jesus. In relation to Lady Marium (as) it is also important to ask that she set an example of the veil and guarding her modesty, but was she a lady that was hidden from society entirely to the point that she remained in her home as many ladies are expected to do today? Or if she was involved in social affairs, was she not able to protect herself and her modesty (or her veil)? The answer is that she was able to do both. This question has been asked time and again, and perplexes the women of this era greatly. They should not have to make a choice between guarding

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to kill him as the other children, through her kind nature. “And Marium, the daughter of Imran, who guarded her chastity, so We breathed into her of Our inspiration and she accepted the truth of the words of her Lord and His books, and she was of, the obedient ones” 2 Although the character of Lady Marium (as) requires deep analysis in order to understand the different aspects, one of strengths of Lady Marium was present in her guarding her veil. The society was aware of her pious and pure nature, and often people sought her help regarding their problems, and came to her for supplication. She

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1 Quran [66:12] 2 Quran [66:12]

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their veil, and protecting their society. Rather, their veil should become their strength and protection achieving their responsibilities towards the society. This can only be accomplished by the women maintaining their own character, and also by the society protecting and respecting its women. Then during the time of the Holy Prophet (pbuh&hf), we have further examples such as Lady Fatima (as) and Lady Zainab (as) whom have remained firm in defending the religion of Islam in a

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time when nobody else stood up to defend it. The society had begun to move astray from the right path, and all the rulings of Islam were being broken. While living in the most harsh conditions, they stood firm becoming the support of the Imam of the time (pbuh&hf) and further raising their voice against tyrants of their times. So we go back to our main question once more, and ask what the role of women in the society is today? We have seen these examples, but what do they mean for us? What is our role as women or as men in the Islamic Awakening, and what lessons can we learn from these earlier examples? Our question leads us to wonder if there are any examples present near our own time that may perhaps answer our question. A point of confusion is that on the one hand we see ladies such as these exist who are playing an important role in society, whereas we are also told that the place for a lady to live in is her home. Thus many women get discouraged in terms of what their role is and feel that they have to accept living as uninformed individuals not able to interfere with any matter outside their homes. On the other hand, many women rebel against these ideologies, and go entirely in the opposite direction, leaving their modesty, getting involved with other males, even entering impermissible relations. We need to find a middle path for these women, and the means of finding that is to find good role models for ourselves.

One example of such a lady, whom following these examples, led herself to serving Islam fully was Bint al-Huda. This great lady has guarded her veil her entire life. As sister of Ayatollah Baqir us Sadr (may Allah have mercy on him), she has defended Islam through both her words and her writings, and been a great support for especially her brother. Later on she was martyred alongside her brother. Women during the Islamic Awakening and following it have begun to accept this character or example and applying it further. As we have seen, people are beginning to stand up for their true rights, and this has strengthened women as well to speak up. We shall discuss this topic in more depth further on in this paper.

1. Woman as completely isolated from political and social matters, only remaining limited to the matters of the home 2. Women as fully involved in the society, able to do anything they wish, without any restriction, playing the same role as males. When we examine the Islamic Awakening, we find that women have played an important role in the social affairs. When we saw the news related to Bahrain, Egypt, and other areas, we noticed that often times the people that stepped forward and spoke on the matter most involved mainly youth, and women. Women were seen in veils telling the world about the injustices that were taking place, and asking the people to stand up and defend the nation. As women, their gentle nature as mothers, sisters, daughters, quickly gained the attention of the world, and many people arose quickly to answer. In

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Origins of Women in Islamic Awakening As discussed earlier, in order to understand the role of women in the Islamic Awakening, we must first understand the background about what beliefs and ideologies related to women. There are two extreme viewpoints in front of us, which we see especially when living in the west, about what role women play in society.

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doing so, they were truly following the example of Lady Fatima (as) when she gave the sermon of Fadak, and asked the people to become witness to what happened and stop their silence. This was later on also done by Lady Zainab (as) when she bravely stood up in the court of Yazid, asking him to answer for the injustices that were given to the Ahlul Bayt (as). Later on Bint al-Huda, also gave a sermon to the people of Iraq against Saddam’s tyranny and their silence. All of these examples were arrows to the hearts of the

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listeners, and quickly created revolution. It is an important to state here that Imam Khomeini (ra) was absolutely correct when he stated that “women hold in their hands the power to shape the world”. Imam Khomeini was knowledgeable of the fact that it is a woman that through her nature provides nourishment to her child when the child is born, provides a sense of security and comfort to the entire family, and has been noted as a perfect example of love (the love between mother and child is mentioned over and over again). This nature of sacrificing for the greater good, remaining patient in calamity, emotionally getting attached to where committed, and dedicating oneself entirely, plays a major role in creating revolutions. We find that often times people are unable to speak up or stand up for any cause due to the logical nature of mankind, in seeking the greater benefit. Without any form of emotion involved, man begins to think from a utilitarian view of finding happiness, and often times even becomes selfish in one’s plans. On the other hand, women have always been the ones to lead men back towards doing what they may not see as logical at times, and later finding it to be the best decision they have made in their lives. I will mention here the example of Zuhayr ibn Qayn (as) a companion of Imam Hussain (as) who originally did not agree to join Imam (as)’s caravan, until his wife forced him to at least go and meet the Imam (as). Zuhayr (as) became amongst such that made the

trade of the next world for this world, and happily gained martyrdom alongside Imam (as). Such is the character that women today must adapt in guiding the society. The Effective Character of Women in the Islamic Awakening Women in the West Inspired from Islamic Awakening: While living in the west, the ladies involved in the Islamic Awakening have become an amazing and shocking example for us,

society, growing in this society, they become clear. The role of women is reduced to being known for her beauty, for her involvement with others, but the true character and the true value of being a woman is hidden away even from herself. Thus when we look at the Islamic Awakening, many women even in the west have become stronger in their faith, begun asking questions about their role, begun taking a stand in social matters, but also recognizing their role in their own home as a mother, sister, daughter, or wife. Women raised in an Islamic Setting: A woman that is raised in an Islamic family or Islamic setting on the other hand, has grown with much more experience than a woman raised in the west. In the Islamic world, a woman is first and

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and an inspiration. We have seen on the one hand how much women fight for their rights in the west, only to be taken as slaves of society being used in ads, losing their dignity and modesty, being forced to work in a man-dominated society where males gain advantage of them or see them as stupid or weak! A woman in the west may speak so much on media, but still be taken lightly, may have a thousand people thinking negatively about her or speaking ill of her, whereas in a true Islamic society she would stand firm and defend the society, while having the society look to her with the utmost respect. These realities are not mentioned in the media, but for one living in this

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foremost taught about the value of her dignity and of her veil. She is taught to submit to nobody but Allah in guarding her faith. Thus the woman grows with a sense of courage, and adapts strong conviction to her faith. When encountering the society outside her home, she would not easily submit to another person or get attracted to a person whom values her own benefit. Rather, she would first think on matters such as her family, her honor, the pleasure of Allah, before taking any step. This creates a big difference between a woman

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raised in such a setting and a woman that is not. A woman not raised in this setting would easily feel herself weak when standing up for any of her beliefs, because she is not raised up in a manner where her strongest faith is in God. She may stray of the path when others use tricks to deceive her, or she may become weak while considering what others are saying or thinking about her. She may also feel extremely discouraged if nobody listens to her. A woman raised in Islamic setting would be strong whether alone or with support, because her trust would be on her God. Importance of the Thoughts of Women, Role of Writers in Islamic Awakening, Women are able to see the society from eyes that men generally cannot. They are raised to have a better understanding of human emotions, and situations where data and statistics cannot always give a precise answer. For example, a man whom has lost a loved one to death may find that others are able to hear his words, but few out of the people he speaks to is able to understand his grief. A woman due to her emotional nature, would first put herself into the position of this man, and become emotionally involved when listening to this. She would also feel grief when listening to this personâ&#x20AC;&#x2122;s story. Once she understands this person, she would be able to describe his emotions as though she was the one going through those

experiences. A womanâ&#x20AC;&#x2122;s tears which fall from her eyes, but symbolize the strong emotions in her heart would be proof that she is also feeling pain. I shall refer here to Ayatollah Murtaza Muttaheri (may Allah bless him and have mercy on him) whom has described pain. He mentioned in his first Discourse that pain may be felt in one part of the body but affect the entire body, even in parts where it is not present, and this ability to feel pain is an important basis of humanity.1 This ability in women to be able to understand other

guidance of a man. This is similar to the role which we play in our own families. A man becomes absolute head and guardian of the family, whereas a woman under the leadership of the man becomes the strongest in command within the family, raises and nourishes the children, and provides guidance and upbringing. We believe that this nature within women may also help them in supporting the society in which they live.

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human beings and their emotions is essential in understanding them, and then speaking or communicating with them. Although I would mention here that this natural phenomenon may easily be misused. For example, a criminal or predator may know about this nature in women and involve themselves emotionally through showing them strong emotions or making up stories. Itâ&#x20AC;&#x2122;s due to this reason that in the system of justice and in leading government, women are not made by Islam to be leaders. At the same time, they play a very valuable role in all affairs of society. They may not be leading the government but they may be strong supporters or may work under the

Character in Yemen, Bahrain, etc, which are heading towards advancement Women in Yemen, Bahrain, and other areas during the Islamic Awakening in those areas have maintained a very strong character, 273

1 Ayatollah Murtaza Muttaheri, Translated by Dr. Aluddin Pazargadi, Spiritual Discourses, Published by Islamic Propagation Organization, Tehran, Iran

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especially influencing the media, and communicating through their words and writings. One example of such women is Ayat Al-Qurmezi, who was jailed for reading a poem on the podium. Through one poem, she spoke out for the voice of all the people in Bahrain, and thus the enemy saw her as dangerous. Even after the arrest, her poem and news about her quickly spread across the internet and across the globe. How can one poem have so much influence? This is where it is important to note that the role of women is important in understanding and

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communicating what others cannot. Her poem had influence because it analyzed in depth the conditions of Bahrain, and she remained firm in communicating it. The women of Bahrain, and other areas involved in the Islamic Awakening have all stood firm while standing up against oppression. Mostly we can see that they are from a background where they wear over their heads a veil, and in this cover granted by Allah to them, they stand up and shake even the strongest regimes. Their words hold influence, due to the way in which they present them, and they quickly win the hearts of the people. They are kidnapped, jailed, tortured, but after enduring all this grief, they come back and tell the people what they have gone through in such a manner that it becomes difficult to remain silent. Women in Human Rights and Women in Islamic Awakening When we study the history of women, especially when living in the west, we see that women have fought a great amount of time in relation to their own rights. When we study human rights in the west, we are sure to cover a topic called feminism. Feminism refers to the way the women have fought for freedom and for their rights. When we look up this term in the Oxford Dictionary, it defines feminism as â&#x20AC;&#x153;the belief and aim that women should have the same rights and opportunities as men; the struggle to achieve this aimâ&#x20AC;?. In western

society, women have been in the past and especially during the middle ages, seen as inferior to men, to the point that they did not have the right even to vote or participate in any of the countryâ&#x20AC;&#x2122;s affairs directly. Similarly, in other parts of the world, women had been valued for their beauty, but not fully participating in the other events (i.e. in China, women were valued for having small feet, to the point where they often became unable to walk while making their feet small). In Hindu culture, even today, women are not allowed to

and men are not women, they are different with different roles. In the west, women began working in same jobs as men, to the point that the responsibilities of women were not being kept. They are no longer able to maintain the family life with the same strength, nor put their own skills as women to their full effective use. Women also became the centre of commercial life, and their beauty was used in the field of advertising to the point that most of the society began taking part in exploiting them. Treatment of Muslim Women This has started recently another movement and that is the Islamic movement in all parts of the world. Ladies have not only started wearing hijab but also have begun fighting for their right to

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ask for divorce after marriage, regardless of conditions, and faced a really difficult life if their husband had died. In many cases all over the world, women were prevented from education because it was more valuable for men. Later on in history, women fought for their rights, to be seen as â&#x20AC;&#x153;equal to menâ&#x20AC;?. However, this in itself has problems. Women fought for their rights to be equal to men, they asked to even do equal jobs to men, or to be treated in the same way as men in various aspects of life, but did not realize that women were created as a unique being which should be valued for its own existence. Women are not men,

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wear the hijab in a strong way. In countries like Bahrain, Iran, Iraq, Pakistan, the stronger women who are making the greatest change are often seen wearing this hijab. This has revolutionized the way society views our women, but has also raised some questions for us in terms of how the Muslim women should be protected. Countries have become strong against hijab as they know that it is the strength of Muslim women. France, UK, USA, and Canada have all taken steps to speak against wearing the hijab or at least the niqab (face-

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veil) in public. We have seen that the international community is still quite divided in terms of the protection of Revolutionary Women, and has often remained silent in matters regarding protection of Muslim Women. One example present in front of us is that of our sister in Pakistan, Aafiya Siddiqui. Here we are not going to argue whether she was right or not, but we will argue whether the situation was handled correctly or not. Aafiya was a lady originally from Pakistan but living in USA, whom was attacked by American soldiers in Afghanistan after a brief disappearance, and detained in Guantanamo Prison for fighting them back. When we analyze her pictures, we see that since her arrest she had become extremely weak physically, and then when her trial began she was attacked with her hijab being snatched from her in public. Women for some time became fearful of taking any step politically due to this treatment and especially fear of maltreatment by men and the threats of indecent behavior and abuse. On the one hand we see the case of Aafiya, which is used to create fear in all Muslim women, and on the other hand we have the case of the ladies in Iran and Bahrain, whom remained firm, wore the hijab, went into the streets, and gave full support for the revolution. On one side, we see a Muslim woman being represented and shown as weak, to the point that without community support, she

was perhaps misused, constantly tortured and even raped, placed in prison behind closed doors, and unable to defend herself. It was used as a threat to all Muslim women, because of the way it was represented. She may have committed a crime, but it was made to seem that she was mentally unstable, and did a lot more than her original crime. While understanding the controversy and sensitivity of the topic, I have placed it in this section to create a clearer picture about what is taking place.

present in the court. She became known in Germany and all over the world as the Hijab Martyr. Marwa was not responsible for any crime. She stood up against her attacker only to be further attacked and martyred for defending her hijab. The case was also used to instill fear in Muslim women from following their faith openly, but the Muslim community did not rest. There were protests all over the world, and she became a symbol of strength for Muslim women worldwide, many of whom became even stronger in terms of protecting and defending their right to wear the hijab. Keeping all of these events in mind, Muslim women have begun to participate more in political affairs. Even their fight to defend their own hijab, especially in the west, has become an important political issue. The hijab is a threat to the western world of

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The case was used to create fear and discourage political action in all women. However, we see women although they are taken to prison and tortured, they are often saved and often have help of the full Muslim community and international organizations, such as the example of Ayat mentioned previously in the text. Let us also look at the example of Marwa el-Sherbini, an Egyptian lady in Germany, who was martyred for wearing the hijab. She was attacked by a man while in a park with her husband. Upon reaching court, she was shot by the criminal who harassed her, and her husband was also shot when he ran to defend her by a policeman

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advertisement, of degrading women merely for beauty, and of misusing them for making money. It is a piece of cloth, but it strengthens women in the society to the point that they fear no persons or government. They only fear Allah. Due to the way this affects the illusion-based culture of earning money through misuse or wrongful portrayal of women, the western society views the hijab as a threat, and thus has put a lot of effort trying to ban it. They have also tried to create fear in the eyes of women in terms of

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participating openly in any political affairs, especially discouraging them from defending their faith. On the other hand, even the ban has made many women even stronger in defending their right.

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What can be done? Now our question is that while the enemy is trying to instill fear on Muslim women, force them to give up their culture, and prevent them from participating in political or cultural affairs openly, what protection or help can we provide them? It becomes important here to realize the role of international organizations in protecting revolutionary women. So far we see that organizations are defending women with the issue of humanity, and preventing unjust treatment. On the other hand, I feel that we need organizations specifically supporting Muslim women and strengthening them. Currently, organizations have merely given protection of women on the grounds of humanity, but more organizations are needed to provide support to women in the sense of allowing them to move forward with the revolutionary spirit. There are many examples, especially in places like Bahrain, where women are threatened and jailed for merely supporting the Islamic Awakening and the movement against the government. We have one example of Fadhila Mubarak, who was attacked and jailed simply for listening to revolutionary music. We need organizations that would defend these women, raise voice

against women like this who are jailed unfairly, until they are safe. On the other hand, we need organizations that would represent the voice of women in speaking up against issues against women (such as the ban on hijab), while promoting the Islamic Awakening, and a stronger version of women. Muslim women also need more ideals or role models to be working actively in the communities and internationally, because many women are discouraged even at their homes for participating in any social or political affairs by being told that it is not

be misleading, that she may easily weep or cry in any given situation, regardless of her guilt. Women in prisons should be dealt by women, and furthermore, should be still treated with respect physically to an extent. There may be other ways if one needs to find the truth from them, rather than torture. Torture may even be misleading, because of the emotional nature of women, and create more confusion as to what is the truth, because their own judgment in such an environment could be inaccurate. Organizations must work towards setting grounds for protecting prisoner women in this sense. How can this be done? This brings us back to the question of what organizations can do, or what would be a good means of protecting women globally.

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the place for women. As for women who are prisoners, even though they may have committed crimes, the dealing with them should be different from that of men. Women as I have mentioned earlier, are more emotional beings, thus often times their crimes may be committed through the use of their emotion. It is also easy to mislead a woman through the use of emotions. For example, a lady may be more generous at giving money to a complete stranger on the grounds of sympathy as compared to a man. Thus, first it becomes important to understand how and why the woman committed a crime. A womanâ&#x20AC;&#x2122;s emotions may also themselves

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Women need to be able to speak up in large numbers, especially about issues concerning women, their families, their hijab, and any other issue concerning the role of the women. The system of Wilayat has given us a good form of leadership, now under this leadership; women also need to play a role in supporting this system. We once again go back to the examples of Lady Fatima (as) and Lady Zainab (as) in defending the Imam of their Time (as). Women today also need to act on their role of defending the system of Wilayat. Women

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worldwide need to be able to speak up with one voice. In order to do this, we need strong intellectual women, to be able to speak up on the issues of the rest of the women, and become examples and role models for the rest of the women. It would be a good idea to create organizations or a council of women representatives from all over the world, who would speak up on these issues. These ladies themselves also must be protected and encouraged to speak. They should be able to portray the image that they are mothers, sisters, or daughters of the Muslim community. I would like to add here, it is not necessary that this council consists only of women and that no men would be able to work with the women in this regard, but instead I would suggest that men do work in terms of protecting or guarding these women, while observing the Islamic rules of modesty. Women cannot lead an entire organization effectively without any man taking part, in the same way that a man cannot successfully run a household without any woman taking part. It is necessary that as a community we work together as a team. Women would be defending themselves and their brothers in Islam, providing support, and men defending their sisters in Islam. The tasks of Women in Islamic Awakening As this paper has mentioned so far, women play an important role in the social culture surrounding them. On the other hand, there

are many factors preventing women from playing their role in society. Propaganda Against Women in Media The media in non-Islamic countries has created an image of women that is valued for beauty rather than as a human being with ideas and intelligence, or emotions. We constantly see ads in order to enforce buying products, which depict women merely as tools of

people, appealing to their sensual desires, often targeting the subconscious mind of individuals, to turn them into almost shopping machines. People would not be satisfied until they have a specific product, or would not be able to fit into their society. Women play a major role in the way media is used. Women are used for merely the purpose of attraction, and create a sense of satisfaction in men, while further increasing their need. These depictions of women are further harmful for women in our society, as they try to fit into the image of what women should be like. This in itself is a big problem, which has greatly distracted the minds of individuals especially in the western society. Women have been used for their instrumental value, only as tools, to promote certain products. Now when a woman rises up to

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attracting men. They further create a specific image about what women should look like, and have caused great harm to women in society who go through great lengths and even surgery in order to make themselves match this false example of what beauty is, or what success is. We hear about fashion models, and how specifically young teenage girls often begin trying to imitate them. Often, we hear about mental disorders such as anorexia, bulimia, and even obsessive shopping disorder. In university, while taking a few courses in media studies, we were shown how the media functions by creating a false need inside

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defend her faith or her true beliefs, this challenges the system of advertisements and the media, and thus it is often discouraged in the society.

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Beliefs about the Role of Women Another important issue to consider is the belief regarding what is the role of women in society? While on the one hand the western culture gives an illusionary freedom to women, often times it is a

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conservative or eastern culture that often clashes with women in regards to their role, which is still against Islamic values. Women are on the other hand regarded as limited to their homes, with minimal contact to the external society. Women are not supported in terms of education in the same way as men. Often, a woman that is trying to face the world is told to just get married as it would solve her problems. The ideas of women in both west and east are often treated as a joke, since the women are seen as inferior to men, regardless of whether they are trying to address important issues. Even in some matters, a woman is discouraged from speaking or adding her thoughts on matters regarding her own future, her marriage. It is viewed to be extremely rude that a girl speaks up about what she thinks in regards to her marriage, her marriage date, or how she would like the marriage to take place, and a girl would be forced to remain silent as others decide her future for her! Often times in these situations, a girl cannot even defend her right of hijab as she is forced by her own family to follow through on traditions and customs against Islam! Often times, society begins following specific patterns of the past or present times, viewing examples from media and movies, and applying it on the rest of the community. It becomes risky that a person cannot contribute ideas or thoughts, and becomes extremely discouraging.

A woman who wishes to participate in gaining knowledge or using her knowledge to become involved in society it often becomes problematic. While we understand the rulings regarding seeking permission of a guardian (such as father or husband) while leaving the home, sometimes this right becomes misused. For example, women may be discouraged from participating in protests, juloos, or any such gatherings. Women may further be discouraged from involvement in political affairs. They would be told that it is not their role.

becomes a cover of armor over her as she struggles for the cause of Islam. The hijab is being noted in both Muslims and non-Muslim women worldwide. One example is that of Javanese women and their growing trend towards the hijab, has recently been noted by many scholars.1 Increasingly women have started wearing the hijab by choice, and even changing their culture to participate more in cultural affairs. Women have also begun entering the work market, while being more successful, with a growing culture of respect. Canada itself has seen a growth in the hijab, as more youth begin wearing the hijab. Even non-Muslims are often attracted to the 1 Nancy J. Smith-Hefner (2007). Javanese Women and the Veil in Post-Soeharto Indonesia. The Journal of Asian Studies, 66 , pp 389-420 doi:10.1017/S0021911807000575

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Role of Hijab and pattern of Hijab The hijab has been a great means of protecting the women in terms of empowering them. In recent times, with increase in Muslim women wearing the hijab, women have also begun becoming stronger. Ayatollah Khomeini (ra) had stated that the hijab is the jihad for women. When a woman starts wearing the hijab especially while living in such a society as mentioned above, it really becomes a big struggle, which makes a woman a lot stronger. A woman with the hijab challenges the entire system of beliefs, and the hijab

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religion by asking about and understanding the hijab. This Islamic dress, makes a woman symbol of her religion, and a representative spreading the message of Islam, in the most peaceful and humble way. However, there are also times where it is worn incorrectly due to the influence of media and the image of women portrayed by the media, when a person does not understand the true meaning of the hijab. When worn correctly, hijab becomes an empowerment for

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women, and allows them to participate actively. Future of Women in Islamic Awakening As women have become more aware of their need to participate more in their society and be more active in defending Islam, and as they have begun defending their right of hijab, it has become important to consider what this means for the future of the Islamic World. Women have begun to realize that they have an identity beyond how the world has portrayed them for a long time. They have begun to realize that the religion of Islam has given them specific responsibilities and duties only women can achieve, as well as a certain level of respect. Once women are able to acknowledge their role they can also empower others in society to play their role. For example, we have seen that women are the centre of the household. They have great influence on how successful their husband, father, and children are. Through providing the correct form of support, a strong lady can empower her family to also be strong. By instilling the basic values of submission to Allah in the hearts of her family members and friends, a lady can create great change towards advancement. Furthermore, the emotional nature of a woman, while it is quickly able to cause a man to hide in his home, can also cause a man to head out with an aim in his heart of being successful or defending his own faith. The support of a woman becomes a comfort

for those around her, due to her gentle and kind nature, and allows others to achieve great tasks while enduring a greater amount of hardship and challenges. Thus if we consider a globalized effort, in which women are supportive as a nation, and empower their community, it can create big changes. That is how when we see women taking part in demonstrations in places like Iran during the Islamic Revolution, and Bahrain, Egypt, and other areas now during the Islamic Awakening, we see that men themselves are stronger as

Islam, it is perhaps the final step needed, because we would see the revolution of hearts taking place from within families and homes, and extending all over the world.

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the women are alongside of them, rather than against them. Furthermore, women have begun taking education more seriously, and shown great success rates in the fields of education, and can further add to the society their ideas. Overall, anyone who has influence on any affairs should be able to gain education and knowledge in order to support themselves and others. Thus women must also become intellectually strong, in order to correctly play their role in their society. The future seems bright for women worldwide, as Muslim women all over the world become stronger, and defend their faith and ideology. If women begin defending

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The role of Muslim women in Islamic awakening in the global era, with emphasis on Egypt and Tunisia ď&#x20AC;Ą

Hassan Shafiee1

Abstract Today the era of globalization with the emergence of interaction between two conflicting trends and events are proposed. Event space, is different from the structure of national government.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Although the Westphalia system is being faced by structure of the local space, it is dominating and shaping new patterns in the distribution of wealth and power in the global system with growing power. Today we can see the rapid growth in the globalization process, followed by the formation of virtual networks, community networks, Internet etc. Because globalization is a complex phenomenon that also has its own limitations, a new form of social communication causes. Entering the twenty-first century, human race have had a tremendous all-round progress in scientific and technological capabilities. Digital technology has created virtual space and a small world in which it can compress time and space where various aspects of private and social life are affected. Moreover, in this period of time political, economic and cultural factors enjoy special importance, because technology advances and increasing knowledge about their communities are more apparent that underlie their formation of social movements and protest around the world especially in developing regions. Islamic changes have made Islamic activists to react against the profound transformation of the contemporary world, and have tried to reassess the role of women in the community. Whatâ&#x20AC;&#x2122;s interesting is the presence of the Muslim women from the early days of changes until the end for the 286

1. Doctor

changes to bear fruit. For the totalitarian and authoritarian regimes in these countries hindered the presence and activity of Muslim women on the scene. But the phenomenon of globalization and information age paved the way for women's presence and activities. Islamic Awakening showed that women are involved, in the Islamic Revolution. Millions of women took part in the Revolution, founded in 1979 with all power and strength. Women in the Islamic awakening and the era of globalization and virtual spaces showed that they are present in all areas of social policy and religious beliefs will not prevent them from participating in the information age and public infosphere. Keywords Islamic Awakening, women, information age, virtual networks, globalization, the Middle East, Egypt, Tunisia "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers 287

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Introduction Recent developments in the Middle East taken place in a year, caused the writing of this paper. Using descriptive analysis the writer has analyzed the role of Muslim women in Islamic Awakening In the information age with an approach to Egypt and Tunisia as cases. The aim is that the real role of Muslim women in the communities which had many changes in their social context in recent years. Rapid increase in the number of the educated, development of educated women the

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outcome of which was birth of new elites that had expertise and had full knowledge of modern communication tools that provided the base of their Social Movement. Breaking the government monopoly on public opinion and revealing the government's inability to manage the country are the causes of the recent developments in the Middle East. Virtual mediaâ&#x20AC;&#x2122;s capability in mobilizing public opinion was to the extent that recent developments can be called the media. Virtual media gave the opportunity to social groups so that in addition to raise awareness of young people and Muslim women in the region, they Inform the organization and since the various social groups, as in the past, to access their news and information do not limit themselves to traditional media, These networks could easily control their opinions and influence developments. But the major difference between modern virtual media with traditional media is in being bilateral or multi-way communication. Anyways, we are living in an era which is the age of the soft power and virtual media, and altogether we can say that globalization and virtual media have had important effects Middle East in recent years. Now that we are entering the 21st century riding on the wave of all-round developing technology towards the future, we can see that by creating virtual space, technological developments created a small world that have influenced various aspects of private and social life. Today we are at a stage in the growing phase of the global stress, and fall increased permeability of borders through information and communication

revolution and the emergence of network and information society in the era of globalization and hitting the national borders and transformation in concepts, values, identities, and social and political relations. The revolution in information and communications technology has changed formation of a new communication system based on universal language of digital material foundation of society, that does not tolerate any isolation and withdrawal and even the most remote and most traditional societies are incapable of closing their borders on global flows and networks, and globalization. Educated Muslim women enjoying the amenities provided in this communication system have played decisive roles in recent developments in the region.

the Global Information Age Information Age communication tools created an opportunity for Muslim Women in Middle East that attend the scene with more power and that their religious beliefs will not prevent them from participating in public infosphere. The author reviews the case with Egypt and Tunisia, is seeking to prove the undeniable role of Muslim women in Islamic awakening in this country is the era of globalization. Era of Globalization The term globalization has been paramount since 1960 and is used to describe, the internationalization process of communication, whether through media or through the exchange of goods and types of messages and the circulation of capital and people (Babai, 1385, p

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

This article seeks to answer that question: To what extent have the Middle East Muslim women had a role in the Islamic awakening in the region? What effect has Information age and globalization had on the performance of Muslim women in Islamic awakening? And with this hypothesis, we respond to questions regarding the effectiveness of

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130). Indeed, globalization is pushing the world into a single place (Robertson, 1380, p 12). Giddens considers globalization process as the traditional order of eating the product on time and a reorganization of space and time to time and place in cultural life. In his oppinion we can not consider globalization as a purely economic phenomenon in any way although the global economy is considered as the most characteristic elements of the phenomenon. In 90s Giddens also considers globalization; as a result of development in

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

modernity that enjoys what is a piece of social relations through time spacing - space and use of knowledge. He draws a distinction between the era of modernity and the past. In previous periods of time and space to place and position were connected through the immediate social actors.(nash,2010)

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Islam and the status of women From Islamâ&#x20AC;&#x2122;s viewpoint women can, affect the social development of their countries besides playing the invaluable role as wife and mother in the family. . One of the duties of women, like men, to reform society. In the verses of the Holy Qur'an, Allah advises men and women alike, to abstain from Evil and sin and wrong doings. According to these verses, Women are also effective in saving their communities from deviations. In this regard leader of the Islamic Revolution, Ayatollah Seyed Ali Khamenei, states that in areas of social, political, scientific and other activities, Muslim women, like men, are entitled according to the circumstances, to act in their duties towards society. Women, like men, are obliged to attend the community To understand the problems of the society and try to solve them. According to the leader of the Islamic Revolution, Muslim women are not allowed to dodge from the responsibility of reforming their own community. in order to revive the noble and worthy status of Muslim women, Prophet, Hazrat Muhammad

Mustafa (SAW) held scientific meeting with women and explored their views and opinions about political and social developments and considered them. Moreover, with the advent of Islam, women participated in intolerable fights and dozens wounded. One of the glories of Muslim women is that the first woman martyr of Islam was Somaye Amarâ&#x20AC;&#x2122;s mother. The woman who reached the grace of martyrdom under the torture of infidels and pagans of Mecca. Women's participation in the revolutions of Tunisia, Libya and

free from religious backgrounds. After that play their role in the political revolution.(Houshangi , 2011) Muslim Revolutionary women Women, unlike high and low limits did not leave existing public spaces and not behind the men who participated in protest but alongside them, and even advanced them in the demonstrations. In Tunisia, Morocco, Egypt, Libya, Bahrain, Syria and Yemen women were organizers and leaders of different rallies and meetings. In all the mentioned countries, women like men, not only arrested, imprisoned, tortured and killed by authoritarian regimes But were the victims of rape, sexual abuse and virginity examination.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Yemen, has attracted various international institutions. Muslim womenâ&#x20AC;&#x2122;s presence in protests shows that they want freedom from the constraints of Western materialist and these protests have been held to get rid of authoritarian rulers oriented and dependent on the West. Tavakol Kerman. Kerman, active women and womenâ&#x20AC;&#x2122;s leader participating in recent protests, according to the presence of Arabic and Islamic awakening in the spring, says Arab Muslim women, play a historical, critical, and the effective role. While the prime objective of all revolutions, the overthrow of authoritarian political regimes, Women, primarily, win over the norms and traditions, which were

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During the revolutions jump over the region, numerous reports Gender-based violence against women from the Army, soldiers and police and protesters have been published. In Libya, the rape of women was one of the tools of war and victim women are condemned to silence because of cultural conditions. In Egypt, women participating in the protests were subject to sexual harassment and a number of women protesters were forced virginity examinations by the military. Indeed, women had played leadership

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roles in the resistance and struggle against dictatorship, these people's movements are breaking gender presuppositions crystallized these roles much more. The images of young women while carrying the banner "Ben Ali get away" in their hands, changed the Image of Muslim women in the world's eyes. However the danger is always lurking Women history is full of lessons serving as an example warns that gender equality which was achieved very hard in the past are opposed and easily lost. Algeria and Yemenâ&#x20AC;&#x2122;s history is womenâ&#x20AC;&#x2122;s regional tragedy in revolutions. Algerian women fought for liberation from colonialism when independence came, they were deprived of their rights .Yemeni women alongside men in the 1960s fought against the cruel government. But with the change in the regime did not only gain equality but they were deprived of their right. . Womenâ&#x20AC;&#x2122;s right is always overlooked the first, and become the victim of the policy of those who want to keep power at the expense of satisfaction and support from the conservatives. In Egypt, while women had a major share and an important role in the revolutionary movement Even a woman was not called to participate in the constitution or in the Civic Council and in parliamentary elections, only two percent of women were given seats. In Tunisia, reform electoral law required parties to respect gender equality in the electoral lists and achieved victory as the first country in the region. However in October 2011, only a small number of parties would

abide by the rules and men were at the top of the list in the majority of parties. So the number of men are far more than representative women in the Constituent Assembly and only a small group of representatives defend women's rights. (Eftekhari, 2011) Step for gender equality Egalitarian demands of the Arab countries by the International Federation of Human Rights, Article 20 is summarized in five categories. The demands of women's rights in the Arab world has yielded a picture of the situation today The five categories are: -Participation of women in political and social activities - Reform the laws and constitution - Violence against women - Education, employment and health - Realization and implementation of international conventions protecting women's rights21.<http://www.unesco.org/new/en/> "Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Women's participation in political and social activities Currently, in countries that are changing their governance structure Women are constantly pushed to the margins of political activities. ! In Egypt, no woman has participated in any of the two legislative committees! The new electoral law requires parties to comply with equality in the electoral lists! Women have only two percent of its seats in parliament. Women have only two percent of seats in parliament .Libya's Transitional National Assembly has determined no quota for women in parliaments and councils In Morocco, a law was passed in October 2011 that only 15 percent of the seats in parliament were allocated to women. In this country there is only one woman among 30 cabinet ministers. While seven women participated in the previous cabinet. So we ask the national authorities Egalitarian demands of the Arab countries by the

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

International Federation of Human Rights, depicts the image of women's rights in the Arab world today The five categories are: women's participation in political and social activities, reform the laws and constitution, violence against women, education, employment and health and the realization and implementation of international conventions protecting women's rights 1 - To guarantee access of all political positions 2 â&#x20AC;&#x201C; To enact laws and procedures that realize gender equality

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And according it consider at least 30 percent quota for women in electoral competition and all decision-making assemblies and legislatures. 3 - To ensure the influential presence of women in all stages of the boards of elections and election monitoring 4 -To consider public education and organize training and awareness campaigns on women's rights as voters and candidates in the election process. 5 - To adopt measures to increase women's representation in the judiciary Reform the laws and constitution Compromise on issues and egalitarian demands are usually used as a lever to satisfy the conservative and fundamentalist politicians to maintain power. In Libya while of the country was celebrating its freedom from Dictator Gaddafi, chairman of the Transitional National Assembly reported the annul of restrictions on prohibiting polygamy and divorce. in Tunisia, in the words of a number of representative points were raised that the new government was clearly violating the rights of women. So we ask the national authorities:

1. to strengthen The principle of gender equality in the constitution and to prohibit all forms of Discrimination against Women 2. to strengthen all discriminatory laws against women, including the principle of gender equality in the constitution and to prohibit all forms of discrimination against women, such as family, marriage, divorce, custody, provincial, inheritance and improve nationality transfer to spouses and children and guarantee the reforms in full compliance with national laws and international conventions, particularly the International Convention on the Elimination of Discrimination Against Women CEDAW.

women has been reported. In Libya, the rape of women was one of the tools of war and victim women are condemned to silence because of cultural conditions. . In Egypt, women participating in the protests were subject to sexual harassment and a number of women protesters were forced virginity examinations by the military So we ask the national authorities: 1. To enact and enforce laws banning all forms of violence against women, including domestic violence, sexual violence and sexual harassment. 2. To provide appropriate and safe shelters, psychological and medical support and other support services available to women victims of violence.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Violence against women During the revolutions and jump over the region, several reports on sexual violence against Muslim women from the Army, soldiers and police and protesters have been published. In Syria, women were being kidnapped by pro-regime forces to become a tool to increase fear and intimidation in the community and many cases of rape of

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3. To ensure the proper conduct of research, trial and

punishment of crimes against women and fight with perpetrators of violence against women with impunity. 4. 4. Full and easy access of women to the judiciary by providing free legal services and establish appropriate mechanisms to ensure that complaints 5. To ensure that all judicial personnel (police, judges and lawyers) receive necessary training to protect women against violent

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

crimes, and accompany victims. 6. . to take preventive measures including information and education campaigns to eliminate violence against women

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Education, employment and health Civil and economic demands were the focus of popular protest .Women are the first social groups that are affected by unemployment and economic insecurity. So we ask the national authorities: 1. To adopt policies to ensure access to education and eradicate illiteracy among girls and women 2. To approve and adopt laws and policies that reduce women's unemployment rate and guarantee that women and men receive equal pay for the same work done and fight with Gendered allocation of jobs equal and provide full access of women to economic resources, including in remote areas. 3. . To encourage women's representation and participation in committees and trade unions 4. To strengthen measures increasing women and girlsâ&#x20AC;&#x2122; access to health services, especially pregnancy services.

Realization and implementation of international conventions protecting women's rights While the vast majority of Arab countries have joined the Convention on the Elimination of Discrimination against Women most of them have set conditions and restrictions that are contrary to the principle of non discrimination the provisions of this Convention is widely violated. So we ask the national authorities: 1. to accept all provisions of the Convention on the Elimination

Role of women in Islamic Awakening Women are involved in the development of Islamic awakening as the Islamic Revolution. Millions of women in the year 1357 with all power appeared on the scene. Iranian women in all stages of the Islamic Revolution clearly stated Muslim women in all spheres of social, political and religious beliefs of his presence and will not be prevented from participating in social activities And proved that while maintaining the faith and virtue could be making history. The very important and influential role of women in the Islamic Revolution was undeniable and commendable. we can see this role not only in their struggle, but also in educating and encouraging militant and revolutionary forces So that Imam Khomeini the founder of the Islamic Republic said: today brave women with

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

of Discrimination against Women without exception and precondition 2. . To join international conventions on women's rights and to guarantee the full implementation of all provisions 3. To cooperate with United Nations mechanisms to support women's rights (including the International Convention on the Elimination of Discrimination against Women, Working Group and the discriminatory laws against women Special Rapporteur on violence against women) work and implement their suggestions. "

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children stretched in their arms go to the field guns and tanks. Where in the history has such bravery and sacrifice of women been recorded? Now Muslim women in the region, particularly Egypt, Libya, Bahrain, Tunisia and Yemen, have a shield against the enemy breast. The presence and courage, is reminiscent of the role and history of Iranian Muslim women during the Islamic Revolution in Iran 32 years ago. Egyptian women with their presence among the demonstrators and anywhere in Egypt proved whatever the western

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

countries claim about Muslim women are nothing but lies. Muslim women show their liberation from the shackles of secular and materialistic West and rising provisions for freedom from political autocracies. Bahrain is also the host of veiled Muslim women, along with his other fellow, are demanding the overthrow of the Al Khalifa family. Islamic Awakening in Bahraini women represent knowledge in an effective and decisive role in improving their community.

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Women and Development in the Middle East Middle Eastern women's achievements in many fields such positive welfare gains are comparable to other regions Indicators such as female education, fertility, life expectancy and per capita income show that progress in the Middle East in recent decades has been dramatic. What is Middle East behind visibly are concerned with and political participation and economical indicators. The region's labor force participation rates are significantly lower than the rest of the world. Status of Women in the Middle East is inconsistent. Several decades of tremendous investment in social sectors, education and women's health are much improved and their fertility has reduced. But the highlight of this progress is still expected to result in employment and economic growth. Less than a third of women in the Middle East are included in the labor force. Although this rate is increasing but the rate is 32 percent the lowest rates around the world. . Comparatively speaking women in this region tend to leave their

jobs after marriage much more than other developing regions. Having such a small proportion of women working for the district is expensive. Inability to use the more productive of general prosperity in the region of low educated women keeps the region low and limits the producersâ&#x20AC;&#x2122; ability to compete with the countries which make full use of their human capital.

elites are young according to UNICEF statistics, 88% percent of the population aged 14-24 men in Egypt are studying Also among women the figure is 82% percent. . In Tunisia, the number of those between the ages of 14-24 who are studying is higher than Egypt and this difference is about 10% percent in Tunisia, 98% percent among men and among women is 96% percent. . The increase in Internet users and users of virtual networks in the Middle East, especially in recent decades has caused a higher level of knowledge, awareness and media literacy. According to statistics 77,020,995 Internet users in the region are from Middle East and in North Africa region, are Egypt, Tunisia, Libya, Algeria and Morocco There are about 45 million Internet users in 2011 while in the year 2000 in North Africa Tunisia and Egypt have just 750000 users of internet. About 44

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Internet, the Middle East, authoritarian governments Within the last decade the Middle East countries have faced enormous changes in the social fabric of their communities that we can name the rapid increase in the number of educated people especially among women for women constitute 49% percent of the Arab population that is 28%, according to global statistics are working in different professions. The outcome was the emergence of new elites the changes which in the social fabric of new social movement has created new social movements. If we take a look at the statistics of the educated men and women in Egypt and Tunisia and put together the ages of these people we can see that all these

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million users in nearly 10 years the number of Internet users have been doubled. The increase in Internet users and social networks are Muslim women a place which can silence marginalized voices and make the voices more stentorian. An example can be cited to increase the number of users of Arab-Muslim women Developments is the beginning of the end of the Muslim year 2010 to 2012 using Facebook and Twitter among Arab Muslim women, Increased slightly from 32% percent at the end of 2010 to 34% percent in first

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quarter 2012 that constitute almost half of the Arab population. There's a difference between the number of men and women in virtual social networks, virtual worlds is still seen as a means to empower women. Mobile phones today are not just a communication tools But has become a complete multimedia tool. The role of which is not only communication but also it has the role of information, news and education. it Should be stated that the number of mobile phones in North Africa in 2001 was about 16 million active mobile lines. But in the last decade this number has increased to about 146 million active mobile lines. The spread of Internet and mobile communication lines, including increased availability of the Internet and virtual public spaces in the country and it has sought to raise awareness this had the disadvantage for all the rulers that attempted to have control over all public affairs. This growth is also analyzed according to international statistics (table that is mentioned in the study) in countries where we had the rise of Arabic (Egypt and Tunisia). As can be seen in Table 1 in the last decade the number of Internet users in Tunisia from % 1% in 2000 has reached to 36.3 percent in 2011. That's a 35.3% percent growth in eleven years. And of this number 3,856,984 Internet users, 2.79926 million people have been Facebook social network users. This number of users is almost a quarter of (26.3%), Tunisia's population. This is a significant population of 10,629,186 for the Tunisian people, this means that in

every four Tunisian people one is a member of Facebook the social network and almost a third of the population are Internet users. And it means that out of every three Tunisian one has access to Internet. If we compare the number of users in Egypt, with Tunisia, (Table 12) we see that Tunisia is much stronger in terms of Internet Platform. So what factors made the use of internet in Egypt to be on the contrary to Tunisia. We see in Tunisia due to demand bribes, insults and confiscated carts, a young Tunisian named Bvzyzy on December

public sphere of new media before, during and after the Egyptian revolution Much of the content produced by Egyptian revolutionaries are using social media Such as Facebook, video sharing portal YouTube, Twitter, and short message service or text messaging were sent and broadcast. This media allows users to communicate between their par and they could connect. . So users could have their own ideas and images are transferred to a large number of people. But the factor that could reverse the trend can be considered Arabic and Islamic identity. Because of Arabic identity of the region the incident that happened in Tunisia and then released supported and publishing by the virtual network. The second factor influencing the Egyptian educated class can be counted obviously. The result was a virtual media publicity it means that the virtual

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

17, 2010 By a female police officer, set himself on fire in front of the building of the governor,the same day, put his images on Social Networks the next day, friends and all who watched these events in seyyedi gathered in front of the governor building And images and movies dealing with the agents were reflected in the social network it means that it actually happened and the incident occurred in Tunisia and social networks were mobilized in the reflection of the news and making people active. But in Egypt we see that social networking is a tool in the hands of opponents to publicize the gatherings in Altahrir square. Evidence of the formation and expansion of the

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"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

media by showing scenes of violence became an instrument of repressive forces the oppressive power of government was taken from the government because the government could not censor any longer. In these Developments in the Egyptian protesters, police brutality and cruelty of an unprocessed video to YouTube and other video sharing sites were transferred. And during occlusion of the Internet, while professional journalists carried out the voices were struggling, street protesters used land lines to call for supporters.

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These supporters translated The protestersâ&#x20AC;&#x2122; reports on Twitter for an international audience and published news and new events for eager followers. Journalists were also barred the government that the citizens who paid into the information processing and became the source of the world's major news outlets. It is noteworthy that the only satellite network that covered and somehow supported Tunisian revolution was Qatari Aljazeera channel. from among other solutions that Egyptian protesters employed when the government began to cut Internet connections to neighboring countries and also using the old modem is slow, but it was enough for messages to tweets. For blocking the mobile phone they were using satellite phones or replace the government's Centers for the active agents, of course this were good in some regions of Egypt. However, virtual has had an important role in many forms of collective action change. Catherine won (2011) in the articles that have discussed this matter has said: The role of new media, before, during and after the Egyptian revolution, especially in the three interlocking was important in enabling cyber which was a major reason for street reaction. Encourage civil society by helping to mobilize and organize protesters and other forms of political expression; And finally provide a new form of citizen journalism, which provides an arena for ordinary citizens To express themselves and register their interpretations of reality. Technology through its own dynamics,

which also showed no interference by government work and this interference, is a technology solution itself. it can be concluded that how recent developments in Tunisia were published in the virtual network Sharing information through the Arabic and Islamic identity, and in fact it can be concluded that how local civic activists in Tunisia published recent developments in virtual networks and also the publicity of police brutality and repression and consequently reduce in power, Mobilize people through virtual spaces through announcements, had Its impact on other parts of the Middle in terms of the power structure will be similar to each other. And there was a new type of cyber space and cyber interaction observed in Arabic developments.

compared with what is broadcast on the Arabic media is an ocean of difference. What Muslim women release on the internet pages is no longer chains. These texts gives you your liberty and freedom, aromas that can never be found in traditional media fund. In this regard we can say: : Traditional media continue to publish news or research, especially for women have long suspected lest they stir a governmentâ&#x20AC;&#x2122;s sensitivity on the other hand special problems of women are also rooted in social, political and the so-called masculine sensitivities Finally, as political issues inevitably without the usual checks it is published before any scrutiny. This case, like many social taboos can not be investigated. Today, is the age of space, cyberspace. Nothing dare not resist the participation of Muslim women. As there is not extortion time. Men have no

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Muslim women in the virtual dimension Sometimes a wide space, free and special issues of Muslim women in social networks like Facebook, Twitter, Google etc. Surprises man, better to say makes one feel ashamed. Nowadays, whatever items of Muslim women on the Internet pages write ,

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superiority over women is in cyberspace, this space, has established the balance of equality between men and women and release Panegyric written of freedom from the start as opposed to what life is common in real space, women find space to breathe freedom and can freely express their ideas and their work in line with human rights, many web logs and other information releasing networks published ideas of Muslim women; to name another media, "Radio Girl" of Tunisia is well known. The Radio by was launched;"Amani

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Tunisian" who insisted on womenâ&#x20AC;&#x2122;s participation in radio. and considered the radio a tool for women's rights and social equality. In recent two revolutions in Tunisia and Egypt a depth of many Muslim women can be traced. That could strengthen their abilities to make manifest the spirit of revolution and freedom. As far as the epic chorus of women than men during the Revolution was doubled; in this revolution the names of Arab women as "reserved names" 25 year old Egyptian girl as she was named, as one of the pioneers â&#x20AC;&#x201C; and shone in the dark sky, of dictator colonies. This Muslim girl recorded a video on YouTube on January 25th in a reaction to the murder of Khaled Saeed by security forces. She audaciously urged all the people to revolution against Hosni Mubarak in this video. In this tape, she emphasized that despite security threats, will participate in the protests.

Conclusion The recent Arabian Moves are the perfect example of human networking. Human has always had social life and they have always made a network of communications in such life. Once, this network was the Road system and once it was the sea routes and even sometimes it was existing through the letters and the Post system. With world’s development and the constant advancement of the mankind, these networks were enhanced and not

Merit and the Technological developments accelerate it.some people in the strategic zones of the world,have taken the action through the cyber spaces and the networks based on them. They have created the Cyber stimulation. It means these Cyber Action-takers ,have used the new media in an effective way to express themselves politically, shout out the abusive behavior of the Government, organizing the Protests and resisting actions against the Regimes. The Muslim Women in the middle east are after Restoring their lost Identity in this Patriarch Society.Women’s strife wor regaining their rights in the “Arabian Spring” has resulted in a positive conclusion.the recent events have caused all to see and understand the roles of the women in the society and never trying to forget them.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

only the previously created networks did not disappear, but also the new ones were added to those existing before and today, we have Internet, Virtual social networks, Mobile phone networks, satellite mobile phone Networks, etc. In fact, for these before-mentioned reasons we could see that through all of the recent Arabian moves, people were using almost all of these networks . from the networks on the internet, to the mobile phones and satellite phones and even the Traditional networks like the taxi driver networks in Egypt and the Labor syndicate in Tunisia.We are living in an era that Globalization is a

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18. Open Democracy, Did the Internet matter in Tunisia and Egypt,18, February2011,http://www.opendemocracy.net/tonycurzon-price-nabila-ramdani/did-internet-matter-in-tunisiaand-egypt 19. BBC World Document_How Facebook Changed The World 20. 35 Ishani, M. (١١٢٢) "The hopeful network", Foreign Policy. Retrieved March ١٢, ١١٢٢ 21. http://www.unesco.org/new/en/ 22. Nash,kate (1388).Contemporary political sociology: globalization politics and power, Tehran , Thaqi

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WOMEN’S ROLE IN THE ISLAMIC AWAKENING

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By ShahanaJafri

Imam Ruhullah Khomeini (ra) had said: "The first and best institution of learning begins in your mother's lap." In today’s international arena and global platform, as we witness and observe the various developments and changes taking place, one development that is noteworthy and significant is undoubtedly the instrumental role of women in today’s contemporary Islamic awakening that has recently been sweeping across the Middle East region. Throughout time, women have shouldered the responsibility of establishing a civilized and cultivated society for the sake of upholding and preserving human values and morality. The achievements and sacrifices made by women cannot be disregarded or discounted and we must continue to acknowledge their contributions through discourse and raising awareness, as we are today. The pre-Islamic era saw a pagan Arabia, wrought with uncivilized, primitive practices, spiralling downward with no hope for salvation. The idol-worshipping people of Arabia were deeply steeped in Jahilliya and darkness. As part of their many savage and barbaric rituals, they systematically and customarily buried newborn females alive, deeming them dishonourable. Women were viewed as inferior objects. This was the extent of their developmentally arrested intellect and faith. Until Allah the Almightysent down a mercy to mankind. One of the outstanding achievements of the mission of the Holy Prophet (saww) was that he uplifted and restored the status, honour and dignity of women, who were the victims of brutal and inhumane treatment in the pre-Islamic era. The Messenger of Allah (sawws) said :"Acquisition of knowledge is an obligation on every believing man and every believing woman." The key to the

success and growth of a society is knowledge. Thus, by giving women the complete right to acquire and gain knowledge, he elevated them as equal partners with men in building a flourishing and morally-sound society. Having said this, we remember the strong and honourable women of Islam – those who courageously and conscientiously upheld the word of God and furthered the Prophetic mission. In early Islam, these were none other than Khadija tul Kubra (sa) and Sayyeda

embodied all the beautiful and sublime human traits as that of her father – she was not only emblematic of what a dignified daughter, a respectable wife and devoted, loving mother should be, she was also a strong advocate of women’s rights and demonstrated precisely what a woman’s societal role must be. Many of our respected and highly esteemed scholars have written extensively on the life and noble character of Fatima - explicitly deeming and regarding her as the best example and role model for all women. FatimaZahra (sa) has been a significant focus of attention for historians, scholars and believers. This is the result and direct consequence of the unique traits which characterize and define her, the influence that she had on the socio–political developments of her

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Fatima Zahra (sa). Being the esteemed and dignified wife of the Holy Prophet (saw), Lady Khadija supported and fought alongside her noble husband when Islam was in peril. She sacrificed her wealth and riches to sustain Islam. She relinquished her own comfort for the comfort of the isolated Muslims at the time who suffered countless hardships at the hands of the Kuffaar. Not only did Allah (swt) award her the honourable distinction of being the beloved wife of the Holy Prophet (sawws), she was also given the highly-esteemed status of being the mother of Sayyeda Fatima Zahra (sa), the Best of all Believing Women. Fatima

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time, and the manner in which Fatima set a consistent example of the rights, roles and status of the Muslim woman during her short and turbulent lifetime. She spoke out against injustice and oppression and stood for her rights. She was the first defender of Wilayah. She defended Wilayah with a broken rib when the Imam of the time was being stripped of his rights. She exposed the Zalimeen and usurpers of the time with fearlessness and conviction. She was the ultimate role model for all

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believing women everywhere, and her flawless example still carries today and for all time. When women are made to believe they are weak and fragile; when we are made to believe we are unproductive or incapable; when we are told that we are frail, unreliable or feeble; incompetent or defenceless, we need not look anywhere else – we must look towards the land of Karbala. It was 61 years after Hijri and we saw Fatima’s own daughter, SayyedaZainab (sa) speaking out against injustice and oppression after the martyrdom of her brother Imam Hussain (sa) at the hands of the Zalimeen. Come to Kufa and Shaam where you will hear her earth-shattering Khutbahs, like no man ever delivered in the Palace of Yazid before! If Muslim women want to know what duties and responsibilities Islam has imposed upon them, they should study the life of Zainab, daughter of ‘Ali and Fatima. Zainab, a bold and valiant lady, was a symbol of patience and perseverance and a perfect model of virtue. The indescribable atrocities she witnessed and bore could have weakened her, broken her, shattered her, destroyed her, but being the daughter of Fatima (sa), they strengthened her and further emboldened her resolve. It was the duty of Zainab to convey the message of the living yet silent martyrs of Karbala to the Muslim masses. She was a voice for the voiceless; she had to speak for those who were silenced by the swords of the tyrants. Were it not for Zainab, the struggle and battle

for haqq and righteousness would have been buried deep under the sands of Karbala and the message of the martyrs along with their innocent blood which was ruthlessly spilled would have remained mute and become lost somewhere in the pages of history. It would have been a victory for Yazid. She was an ‘Alimah, a great scholar and a very eloquent speaker. She had full knowledge of the great jihad that lay before her after the 10th of Muharram, but she accepted to endure every hardship and tribulation to help the flag of

ShaheedAyatullahBaaqir Al-Sadr, who was her teacher and mentor. She was born in 1938 in Iraq, and together with her brother, played a significant role in fighting the zalimeen of her time. Not only was she a prolific writer, she was also a dedicated social worker and activist. Bintul Huda continued to play an active and leading role in Iraqi society through founding schools, hospitals and institutions for the welfare and advancement of the community. She devoted her life in raising Islamic awareness among the Muslim women of Iraq by educating and mobilizing them. She motivated them to be more proactive and involved in the changing circumstances that were surrounding them. They were being misled and gradually proselytized into abandoning Islamic principles and core fundamentals.

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Islam rise high as she fought against the tyrants in her resolve to further the mission of Imam Hussain (as) and the tenets of his great sacrifice. Hence, it was this brave and courageous lady who was an equal partner in the revolutionary uprising and revival of Islam, thus earning her the title “ShareekatulHussain”. In more recent and modern times, we may examine the lives of more contemporary female martyrs whose contributions and sacrifices must not be overlooked or disregarded. Let’s not forget ShaheedaAamenaBintul Huda Al-Sadr, the famous Muslim author and revolutionary activist also known as Bint Al-Huda, sister of

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The first half of this century indicated that Western cultural values dominated the Arab and Muslim countries of the world. Secular systems spread deviation and corruption and branded Islam as primitive and a hindrance to progress. At the age of 20, her articles drew the attention of intellectuals in Najaf and became torches of light which illuminated the darkness for women. Her writings awakened a society which, like many societies in other Muslim countries, was being deviated under the false

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pretexts of ‘freedom and equality’. Bintul Huda thus set out to awaken society to the true face of Western ‘liberation’, and protect the purity of Islam from advancing contemporary threats. Women were targets in particular for notions that promoted and sensationalised ‘equality’ ultimately by exploitation, at the cost of undermining their dignity, modesty and self-respect. Their Islamic identity was being threatened and jeopardized. Possessing keen baseerat and insight, she felt the detrimental effects and great damage that was being inflicted upon Islam through the deliberate misguidanceand corruption of women. Bint-al-Huda considered story writing and literature as a medium to revive and restore Islamic concepts and values. Her simple yet profound stories tackled specific women’s issues and concerns, reiterating and reinforcing what a woman’s role and status should be in a healthy society. The loss of this great scholar and Mujahida was a major blow to the Ummah when in 1980 the criminal and oppressive Iraqi Ba'thist regime brutally tortured and murdered this noble lady and her revered brother ShaheedBaqir Al-Sadr (May Allah bless them both). The tyrannical, anti-Islamic regime of Saddam was well aware of their brave struggle for the sake of Islam and undoubtedly, it was fear and cowardice that motivated him to have them killed in seclusion, away from the eyes and knowledge of the public.

She was indeed a unique and brave revolutionary who confronted tyrants and achieved martyrdom for the sake of Islam. Islam defines the role and importance of women in society quite differently than the non-Islamic world; specifically the West. There is a notable and striking exhibition of differences when one examines how each defines the success and development of a society. Imam Khomeini (ra) had said, “If you wish to see how a

his campaign to force modernization on the country. Police would arrest and forcibly remove the religious covering, to the dismay of religious leaders and the general public. However, the ban was welcomed by many Western-oriented Iranians who saw it as a progressive step and measure. The ban was somewhat relaxed after the British forced Reza Shah to abdicate in 1941 and replaced him with his son, Mohammad Reza. Even still, wearing the chador continued to label and categorize a woman as “backward”, “illiterate”, and a member of the lower class. She was culturally stigmatized and branded as incompetent; a prejudice that affected her ability to be hired for employment or even admitted into fancy restaurants and hotels.

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society is functioning overall, look at the condition of its women.” In his eyes, he perceived a direct co-relation between the treatment and status of women to the success and growth of any society. If the women of a society are ill-treated or disrespected, the society cannot flourish or excel. Let’s take the Islamic Republic of Iran as a prime example. Iranian law today mandates that women must observe the hijab or the traditional black chador when in public. However, this Islamic dress code was not always in effect, specifically in the pre-revolution era. In 1936, the Iranian ruler Reza Shah, founder of the Pahlavi dynasty, banned the wearing of the chador or even scarves as part of

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After Mohammad Reza Shah was overthrown in the 1979 Revolution, Islamic tenets and principles were enforced and established. Judicial laws were passed mandating the wearing of hijab. With the implementation of the hijab law there came about a major difference and change in the status and position of the Iranian woman in her own society. Let’s examine the disparity and difference of the status of Iranian women today – not to their Western counterparts, but to Iranian

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women before the 1979 Islamic Revolution. In 1970 – only 25% of Iranian women could read and write. By 2007, the figure had climbed to 80%. In 1970 – female school enrolment was 60%. By 2000, it was 90%. Under the Shah, approximately a third of university students were women. By 2008, 70% of university students were women. Unlike the Shah’s era, today in Iran public education, up to and including the university level is FREE. This provides opportunity to both males and females - even to the poorest Iranians - to receive a formal education. Iranian women today are among the most educated and accomplished in the Muslim world. They have excelled in the fields of medicine, science, film and media, sports and athletics, community leadership, law enforcement including police services, martial arts and military training, business executives, politics, writers and even race car drivers. Iran has the only all-female firefighting company in the entire Middle Eastern region. This signifies and demonstrates to the world that a Muslim woman, abiding by Shariah law and compliances, given the opportunity and support, is capable of achieving incredible, insurmountable feats with self-confidence and pride with the satisfaction of knowing she reached her full potential and that no conquest for her is impossible.

In Western society, a woman is viewed as a catalyst for successful commercialization. The exploitation and objectification of women is mistaken for prosperity and progress. However, the tragic reality is that such a state of any human being is equivalent to subjugation and enslavement. Women are conditioned and indoctrinated from a very young age through media and absurd societal standards and definitions that their worth is proportional to their physical attractiveness and femininity. Their ability is

feminist is not the woman who openly broadcasts her immodesty; a true feminist is she who carries herself modestly with dignity and self-respect, secure in her own self-worth. She breaks the chains of societal and cultural enslavement, repossessing her rights of true freedom and equality. It is not up to Western standards and ideals to define who we are; Islam â&#x20AC;&#x201C; more than 1400 years ago - had already emphatically and unequivocally defined and outlined a womanâ&#x20AC;&#x2122;s pivotal role in an accomplished and fruitful society. It is this hijab and the restored honour Imam Khomeini gifted to the women of Iran that has empowered them, lifting Iran out of regression and leading it into a wonderfully triumphant and progressive nation. It is the restitution and reparation of the Iranian

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measured by how they can shrewdly utilize their feminine prowess to their advantage. THIS INDEED IS TRUE OPPRESSION. And when a woman rejects or challenges this form of oppression, she is ridiculed and isolated. But she must realize that the Western brand of feminist ideology, or demanding the right to expose herself makes her party to her own objectification. Hijab is true liberation and freedom from such oppression and subjugation. It compels others to appreciate her mind, her character, her piety and her contributions as a productive member of society. A woman adorning the hijab is assessed for her mind, not just superficial physical traits. The true

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woman’s dignity and rank which is what emboldened postrevolution society and culture. The power and capacity of a

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determined woman is not to be underestimated. Which such a rich and extensive history so beautifully adorned with determination and unfaltering will, is it any wonder that we see the role that Muslim women are portraying in today’s current Islamic uprisings in the Middle East? Throughout the region, women have joined with men in

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fighting against increased militarism and in demanding governmental and social reform. We’ve seen women at the forefrontof protests and rallies from Bahrain to Yemen, to Egypt, Tunisia and beyond. While women have struggled alongside the men to oust oppressive regimes in the region, they are still fighting on different fronts. They are demanding their full and equal rights as women. Moreover, at this critical juncture of change, women can be valuable peacemakers in post-conflict and post-militarization reconstruction. This year’s Nobel Peace Prize, for example, was awarded to three women who have fought for peace and stability in their countries, and show us the critical role that women can—and should—play in peace and reconstruction, and in all aspects of political and civil life. Even in today’s modern era of dissatisfaction, women have assumed the role and responsibility of safeguarding their homelands and fighting injustice by assembling and organizing themselves. They fearlessly stand up to law enforcement and intimidation – when asked, they will tell you that they are standing up for their freedom rights and protesting against dictatorship and autocracy. Security forces and government thugs use lowly tactics to terrorize these women and weaken their resolve through harassment and violence. But the courageous women of today’s uprisings know very well how

to resist these tactics and protect themselves and their strong-willed determination. The recent uprisings in the Middle East are clear proofthat society is demanding their basic rights and they will not allow dictatorship and autocracy to overrule anymore. What is encouraging and uplifting is the image of female participation in these protests. In addition, there are women working at various levels of the movement. Many young women are involved in youth movements

with their demands and concerns. For some of these countries, the political horizon has indeed brought change and for some, social reform is still looming. As events continue to unfold, one cannot help but feel assured and firmly believe that the determined will and ambition of an aspired woman is a force to reckon with – as we have seen throughout history and with recent events as well. Imam Khomeini had a very positive and deep insight on the ability of a woman in the face of today’s challenges and tribulations. He declared the 20th of Jamadi-uth-Thani, the birthday of Sayyeda Fatima Zahra (sa) as Women’s Day; a day to celebrate women’s achievements and contributions; to demonstrate that a woman has a special place in society. When referring to the role that women

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

and are prudently using social media to facilitate change and as an outlet to express themselves. Many female physicians have come from overseas to attend to and treat wounded protesters and activists in makeshift clinics and hospitals. Many have established rehabilitation centers for female victims of torture and abuse. Female lawyers and journalists are launching women's rights groups to advise women on issues like sexual harassment and their rights according to the law. Women are forming key nongovernmental organizations that are making a difference.Female activists are consistently appearing on television and playing an active media role

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played in the Islamic revolution and movement, the Imam addresses them by saying, “Women are the educators of society. Women

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are the educators of human beings. A country’s success depends on women. Women are the source of all blessings. We all saw the role that women played in this movement. Were it not for the lion-hearted women of Iran, the Revolution could have not succeeded. We ourselves have witnessed the kind of woman Islam has nurtured.” Moreover, when Imam Khomeini said, “The first and best

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institution of learning begins in your mother's lap. It is from the laps of women that true human beings originate" - he was referring to women being the nucleus of the family structure – she shapes and moulds the fabric of society by raising strong, determined and righteous children. She prepares them for self-actualization through independence and an impermeable sense of self-identity. She facilitates fearlessness and strength in her children and trains them to serve their religion and Creator – just as the brave and courageous women of Karbala demonstrated by preparing and encouraging their children to fight persecution and tyranny, no matter what the cost, no matter how great the sacrifice. In conclusion, it may be deemed appropriate to draw a simple comparative parallel of the pre-Islamic era of Arabia to the preRevolution era of Iran. Similar to the way the Holy Prophet (saww) eradicated the systematic mistreatment and objectification of women in his society, Imam Khomeini succeeded in accomplishing the same great task. Using the Quran, Prophetic Sunnah and the teachings of the Ahlul Bait as his guide and manifesto, he raised the status and rank of women, not just within Iranian society, but all over the Muslim world. Through the implementation of Islamic tenets and principles, he revolutionized not merely his nation, but also the hearts and the

minds of people everywhere. The empowered women of Iran have become exemplary and emblematic of how unleashed female potential and ability can transform a dwindling, regressive society; how awarding women their full rights can mobilize them to become ambassadors of haqq and justice. We ask Allah (swt) to forever keep the memory of Imam Khomeini alive in our hearts and minds. We ask Allah (swt) to give us the ability to conceptualize his vision and struggles and be able to implement them in our practical lives. May we never be heedless to the way he emphasized the importance of female contribution to the worldwide Islamic awakening and its impact in shaping a prosperous, self-sufficient and independent Ummah.

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International Islamic Awareness Movement and the Role of Muslim Women

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Miss Hameeda Aziz

Abstract Allah is Creator and Lawgiver of the universe. He is the Supreme Being, the Sustainer, Master of the universe, the Highest Authority and exclusively worthy of worship .He man such a creation whose nature is unchangeable, as the Holy Quran in verse 30 of Surah Ruum says: “The nature (framed) of Allah in which He hath created man. There is no altering (the laws of) Allah’s creation”.(ref:1) He did not only created man but created him in the high station and destiny intended to him particularly with reference to his being appointed the khalifa or vice gerent of Allah on earth. “FITRAH” or nature means that the universe and mankind are destined according to the planning and the will of Creator. He created man in such a way that good, charity, humility and kindness etc is known by the heart and mind of man, so Islam called every good act as “Maroof”. Every person feels happy and satisfied by practicing the acts known to his inner self and wisdom. He is destined to dislike every act of evil, they are called “Munker” because these ideas and actions are unfamiliar to his mind and wisdom .That’s why man hesitates to perform evil and indecency. The Holy Quran mentions the practicing of Maroof and avoiding Munker as signs of living, active and successful human nation and society. The Holy Quran says in verse 110 of Surah Al-e-Imran: “Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah”.(ref:2)

A nation can live and progress its culture, norms and customs if all the members of its society join their hands together to promote the right conduct and to eradicate the evil and indecency from society. Types of Human Nations; Human nations and societies can be classified on three basic elements:

progress its culture, norms and customs through promoting good conduct and eradicating evil. According to the Holy Quran only nation deserves to remain constant, alive and progress with the flow of history, which promotes the culture related to the rules of Nature (Fitrah) and blesses itself to the essence of Unity. In verse 103 of Surah Al-eImran the Holy Quran says: “And hold fast, all of you together, to the cable of Allah and do not separate. And remember Allah’s favor unto you: how ye were enemies and He made friendship between your hearts so that ye become as brothers by His grace”(ref:3) Change is only permanent element in a Nation /Society Human history reveals that nations and societies faced the change

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

• Biological based nation\society for example society based upon blood relationship. The aim of all members of this society is to work for their family, relatives and tribe. • Geographical based nation\society for example people born in one place, area and geological conditions, merged together to make a society. • Socio cultural nation\society: a society based upon values, good conduct and faith. The Holy Quran in verse 110 of Surah Al-e-Imran points out towards this third kind of society of mankind which can live and

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rapidly with the passage of time despite of animals’ world .As animals can not affect their surrounding and environment so they have a stagnant situation throughout the history. Only nation/ society can survive the acidic element of history which relates itself, its people, ideology, practices and culture with the permanent essence of this changing world and that is the laws of Creator or Fitrah. One of the reasons of awareness movement in Muslim nations is the denial of laws of Supreme Being which are everlasting and the

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acceptance of manmade laws which are always temporary and transitory .The Holy Quran reveals this fact in the words of Hazrat Ibrahim (A.S) in verse 76 of Surah Anaam and says: “When the night grew dark upon them he beheld a star. He said “This is my Lord”. But when it set, he said” I love not things that set.”(ref:4) Every ascending and progress related to human’s desires; wishes, ideology and practices always face the decline and descend until and unless they do not relate to laws of Everlasting Being. So in today’s modern world political scenario is changing especially in Muslim countries because the governments are following the cruel rules made by Colonial powers. People in these countries stood up raise their voices against their own governments due to un awakening call of Nature or Fitrah, which leads every person to summit himself to the divine rule Allah and stand against injustice, cruelty and inhumane rules. Women’s role in Islamic awareness movement: Women’s role in progressing and follow of culture in any alive and active Islamic society is undeniable. She is equipped with “Three H” according to educational psychiatrist which means Head, Heart and hand. She thinks and then mixes her ideas with the warmth and then applies it to achieve her goal. According to John Dewey the

purpose of education and training to help the flow of culture to the next generation. Woman plays central role in the preservation of values “Maroof” and to eradicate disvalue “Munker” and a woman has this miracles gift to train, nurture and educate a child, enhances and inculcates any value or disvalue in heart and the mind of a child. That’s why Imam Khomeni said about the influence of woman in a man’s life: “A man achieves the exalted position with the help of a woman.”(ref:5) Or we can say that behind every successful man is a woman. The Holy Prophet(pubh) said: “if someone is having a daughter so he trains her well and educates her well and the bounties of Allah which he is enjoying showers upon her. The girl will be a protection and veil for him from hell.”(ref:6) (Mizan-ul-Hikma)

women were created of like nature as men. The Holy Quran says in Surah Nahl verse72: “And Allah hath given you wives of your own kind, and hath given you, from your wives sons and grandsons and hath made provision of good things for you”.(ref:7) The Holy Quran reveals the fact in another verse and says in verse 21 of Surah Ruum: “And of his signs is this: He created for you help mates from yourselves that you might find rest in him and He ordained between you love and mercy”.(ref:8) Again in verse 4 of Surah Nisa of Holy Quran says:

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The concept and status of women in Holy Quran: In the Holy Quran we find it mentioned again and again the

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“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women”.(ref:9) The Holy Quran considers man and woman equal, in all articles of faith in the pillars of Islam are equally applicable to and binding on, men and women”. In Islam women are not debarred from understanding trade or carrying on business or from holding or inheriting property (surah

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32- verse 4). On marriage women are entitled to their dower as a free gift. (surah 4-verse 4).

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Dress code for women in the Holy Quran: Allah has created a woman in a beautiful manner and she has natural for man. That’s why the Holy Quran commands firstly man for modesty than to woman. The framework of dress code is strict because of her constructive or destructive power of positive or negative flow of norms, customs and traditions in any culture. The Holy Quran in verse 30 of Surah Nur says to men: “Lower their gaze and guard their modesty”(private parts).The next verse(2431)commands the believing women that “They should lower their gaze and guard their modesty(private parts).They should not display their beauty and ornaments except what(must ordinarily)appear therefore; they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers ,their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons or, their sister’s sons or their women, or the slaves or male attendants who lack vigor or children who know naught of women’s nakedness. And let them not stamp their feet so as to reveal what they hide of their ornaments”. Islam does not bind the women not to wear beautiful clothes or not to follow fashion. But since women are having natural attraction

for men so Islam wants to give women a respectable status in society so they may not be teased by vulgar men. Quran in Surah Ahzab verse 59 says: “O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close around them (when they go abroad) that will be better, so that they may not be recognized and not annoyed’’. Islam wants a society/nation based upon piety, virtue and values. This can be achieved by one mean when every individual of the society abides him/her self by rules and commandments of Allah and His Prophet(pbuh).That’s why Islam gives a framework of veil/hijab firstly for men starting from gaze and secondly for women from their appearance including their voice and tone.

industry is fashion industry. To consume all made products the false demands usually have been made through print and electronic media. A constant propaganda war works on the psyche of women and changes their mind so that they may buy the products, considering them as their basic necessities of their life. This earns foreign countries an eye catching amount of income. So their governments play a lethal role through films, newspapers and internet to affect the culture of Islamic countries by any mean. Keeping in mind today’s geopolitical scenario Islam urges simplicity and modesty for every Muslim men and women. The Holy Prophet (pbuh) educated women in this regard and said: “Amongst the most blessed women are those whose expenditures are less”.

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Economy and Muslim women Fashion is a part of culture. Now-a-days billion and trillion dollars has been invested every year on women accessories from clothes to shoes and cosmetics etc. One of the largest growing

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Women play a significant role in economy of any house and on larger scale in the economy of any nation. Islam commands man to go outside the house and earns for livelihood while urges women to stay at house and to manage the house hold affairs with the money given by her husband. A satisfied and contended family is a basic unit of a society based upon unity, brotherhood and love. The division of work justly between

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man and woman according to Islamic culture can achieve this goal .Hazrat Imam Baqir (A.S) said that after marriage Hazrat Fatima (A.S) and Hazrat Ali (A.S) distributed the household work as following: (a).Making bread, cooking food and cleaning were the responsibilities of Hazrat Fatima(A.S) (b).Bringing wood for fire and earning money became the responsibilities of Hazrat Ali(A.S). According to Imam Jafar Sadiq (A.S):’’This distribution of work has been done according to the commandments of the Holy Prophet (pbuh) himself’’. Hazrat Fatima(A.S) about the distribution of work said:(ref:10) ‘’No one knows except Allah that how much I felt happy when the messenger of Allah (pbuh) restrained me from the work related to men”. (Mustadrak-ul-Wasail V-13 pg 48) Working outside of the house today’s woman makes herself controversial wife, mother, sister and daughter. Bearing all the cruelties of society to earn money and giving quality time to husband, children and home is having a reciprocal situation. The more importance is given to the one’s the other becomes less important. Balancing between both the responsibilities inside and outside the house is nearly impossible. That’s why Islam commands the man to go outside to earn money and asks the women to stay at home and to pay attention to her mandate duties as wife and mother.

Progress and decline of a nation/ society and the role of woman. According to Allama Shaheed Muttahari every active and alive human society must have been based upon rules and regulation. The Holy Quran believes upon the united fate, action, destination, obedience and disobedience regarding nations and societies. In Surah Aaraf verse 34 the Holy Quran says: "And every nation hath its term and when its term cometh, they cannot put it off an hour nor yet advance".(ref:11)

of its people, not upon the practices of individual persons. As in Surah Israa verses 4-8 the Holy Quran says: "And we decreed for the Children of Israel in the scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants ............. but if ye repeat (the crime) we shall repeat (the punishment), and we have appointed hell a dungeon for the disbelievers".(ref:13) The Holy Quran explains the following facts as the reasons of progress or decline of a nation/society. a) The practice of justice or injustice (cruelty): The life of nation depends upon the practice of justice. Justice is like a heart which pumps fresh blood in the body of a nation. The Holy Quran this fact in verse 4 of Surah Qasus and says:

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

This verse reveals that the fact the life of any society does not depends upon individual, it depends upon a nation. That's why Islam gives importance to those ideas, beliefs and practices which enhance the unity in any nation. Hazrat Ali (A.S) pointed out the same fact in his address: "O mankind! The only thing which brings the people together united them and bound them with one fate and destination is their likes and dislikes".(ref:12) The Holy Quran also points out the fate of the nation/society, itâ&#x20AC;&#x2122;s ascending or descending progress depends upon the general practice

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"Lo! Pharaoh exalted himself in the earth and its people castes. A tribe among them he oppressed, killing their sons and sparing their women, Lo! He was of those who work corruption".(ref:14) Women equipped with Islamic ideology, strong path and practice can raise their voice to oppose cruelty and injustice. We have the example of Hazart Fatima (A.S), she was ill and when a group of ladies from Muhajrin (emigrants) and Ansar (helpers) visited her, she addressed them and raised her voice against injustice going on in

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the society and said: "Woe to them! (To Muhajrin andAnsar), why didn't they allow the Right (Huq) was given to its centre? Khilafat remained upon the bases of Prophet Hood? They took the Right (Huq) from the house in which Hazrat Jibrael (A.S) descended, and gave it to another house and took the Right (Huq) from Hazrat Ali (A.S) (the most scholarly person in whole world and Hereafter). You should now this is 窶連h that will be the manifest losses."(Surah Zumar verse 15). (ref:15) Women's role to implement justice in society is as important as a men's role because justice is indispensable element to the maintenance of a home and a sound society. b) Unity and disunity. The life of any nation/society is based upon unity. The good and the bad people share the same fate of a society in which they live. That's why Islam urges the individual to work together for a peaceful and prosperous society. Disunity is lethal for a nation because the Holy Quran considers it as punishment of Allah, in verse 65 of Surah Anaam the Quran says: "Say, He is able to send punishment upon you from above you or from beneath your feet, or to be-wilder you with dissension and make you taste the tyranny one of another".(ref:16) Unity is like providing constant blood to the heart of society which is justice. Unity is obtained by a basic unit of a nation that is a

house from where a woman in the role of mother inculcates the seeds of unity, good and piety in the innocent hearts and minds of her children. The Holy Prophet (pbuh) commented on the power of woman and said: “The negative effect of an unfaithful woman is like effect of thousand bad men(on the society)and a positive effect of a faithful and pious woman is equal to hard work of seventy truthful men”(Kanz-ul-Umaal V-16 pg398-pg408). (ref:17)

Allah Almighty describes the unity as the basic element and essence for survival and disunity as a cause of death for any nation and society. Women as mothers play multidimensional role in the character building of new generation as teacher, trainer, generator, organizer and cherisher. The Holy Prophet(pbuh) said: "Allah Almighty enjoins you(men) to treat well the women as they are your mothers and daughters and aunts".(ref:19) c) Command to right conduct and forbid indecency. A nation can progress and decline to due to practice of command to good and forbid of evil. According to Quran one of reasons of decline of nations is that they did not stop each other from the practicing of evil, in verse 79 of Surah Maidah the Holy Quran says:

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The same fact was revealed by Hazrat Fatima (A.S) while addressing the women of Muhajir and Ansar. She pointed out the poisonous effect of disunity: “Why did you men to do so? Might I understand! To whom they took shelter? And which strong pillar they chose? And to which rope they held themselves and to whose children and family they related themselves”(Dalae-ul-Imama pg39-40). (ref:18) Napoleon Bonaparte pointed out the effect of mother over the nation positively and negatively and said: “You give me good mother, I will give you a good nation”.

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"They restrained not one another from the wickedness they did verily evil was that they used to do!"(ref:20) This is very true that nations are not destroyed by the violence , bad people but by the silence of good people. The Holy Prophet(pbuh) commands us to adopt this habit of encouraging good and stopping evil in the society and said: "Who so ever of you see an evil action, let him change it with his hand, and if he is not able to do so then with his tongue and if he is

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not able to do so then with his heart, and that is the weakest of Faith".(ref:21) For growth and stability of a model Islamic society and nation, the Holy Prophet(pbuh) not only formed a just, moderate and balanced society, but also made arrangements for checking wickedness and ill manners. As the home is a small version of the society so actually its individuals and members learn to become a responsible enough to keep the society safe and secure of evil and moral, social, economical and political corruption from the laps of mothers. It has been made an obligatory act for every man and woman to see moral health of the nation does not deteriorate and whenever there are any signs of decadence in any quarter, it should be checked. A role of Muslim woman become more important than a man to eradicate evil and bad since it corrodes values and destroys social culture. Women are enjoined to talked effective measure to help the good to spread and fight with evil. Those who can check it with force, must do it; while others by preaching and persuasion should try to sweep it out. Since woman's role have more effective influence on child's mind and soul and she has the miracles power to shape, mould and change the character of her family member. That's why she advised to inculcate the good and to eradicate the evil in any form from early stages of child's life and by keeping in mind "Nip

the evil in bud", that's why the Holy Prophet(pbuh) urged good and pious woman as the greatest treasure of man and said: "Do you want that I tell you about the greatest treasure of a man?.......... A pious woman, who husband sees her, feels happy and when she ordered to do something she obeys him and in his absence guards herself".(ref:22) d) Moral evil, corruption and luxuries life. The Holy Quran mentions moral evil, corruption and luxuries life

luxuries life. In Surah Israa verse 16 the Holy Quran says: "And we would destroy a township. We send commandment to its folk who live at ease, and afterward they commit abomination there in, and so the word(of doom) hath effect for it, and we annihilate it with complete annihilation".(ref:24) Women are the ones for whom men earn and spent the economy of any house is in the hands of women. There is no doubt that men in the society go astray because of three reasons women, wealth and land. Man earns the luxuries of life authority and land not for himself but for his beloved one and woman is the key character to force a man to earn and live lawfully or unlawfully. That's why the Holy Prophet(pbuh) said: "Women are the ropes of Satan".

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as the reason of the decline of any nation or society. The Holy Quran uses the word Mutrif " " which has been used in Quran in eight different words. It means the wealth, possession and money which keep the believers away from Allah. The Holy Quran in Surah Saba verse 34 says: "And we sent not unto any township a Warner, but its pampered ones declared: Lo! We are disbelievers in that which ye bring unto us".(ref:23) The Holy Quran also explains that destruction was written in the fate and decree of a nation or society due to the people who lived a

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This is the fact that the pious and upright women bring positive change in the society, they have the power to preserve the good norms and customs. The Holy Prophet(pbuh) praised the pious and modest women in these words: "O group of women! Beware verily the pious amongst you will enter Paradise first than the pious ones amongst the men".(ref:25) Whatever becomes of an individual after birth is the result of external influence and intruding factors. To put the matter in terms

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of modern thought human nature is malleable. It is the socialization process, particularly the home environment, which is crucial. That's why women as mothers play a decisive role in the formation of human personality and the development of moral character. Woman as mother help the new generation to a progressive discovery of their own ignorance. But the trainer and guide if she does not focus on her real aim then decline of a house in particular and the destruction of a nation in general becomes their destiny and unchangeable fate.

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Conclusion. Women as mothers enjoy the highest status of respect and regard in the Holy Quran and Ahadis. A midst all despair, hopelessness and problems which can surround a person at any point, there is always one beautiful ray of hope, an undeniable source of comfort, a wonderful thing called mother. The tie between mother and child is popularly believed to exist when there is a biological link between two; however the depth and emotion of a mother's love transcends the confines of a genetic connection. The Holy Quran in Surah Ahqaf verse 12 says: "And we have commanded unto man kindness towards parents. His mother beareth him with reluctance, and bringeth him forth with reluctance, and the bearing of him and the weaning of him is thirty months".(ref:26)

Women as mother is having the power with one hand she rocks the cradle and with other hand she shakes the whole world. The Holy Quran mentions good and evil character of women as wives for example wife of Faraun is praised by Allah as well as the status of sinful ones like wives of Hazrat loot(A.S) and Hazrat Noah(A.S). But her position as mother is unique and exalted. The Holy Quran always praised the woman in the status of mother and gives us examples. A pious woman is definitely plays a pious mother's role

member".(ref:27) In this way she taught young Imam Hassan(A.S) the value of a society based upon love, unity and affection. In verse 7 of Surah Qasus regarding Mother of Hazrat Mosses(A.S) says; "And we inspired the mother of Mosses, saying: Suckle him and, when those, fairest for him, then cast him into the river and fear not nor grieve".(ref:28) Mother is the soul of a society. She can make a nation alive or die when Raza Shah Pahlavi exiled Imam Khomeini long before the Islamic revolution, Imam Khomeini was asked that where the fighters were for his revolution. Imam Khomeini replied than they were in the lap of their mothers. Exactly after fifteen or sixteen years of exile when Imam Khomeini arrived Tehran. Those who raised

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successfully. She can sow seeds of piety, humility and virtue in the hearts of coming generations. They work like white blood cells to stand and fight against the germs and virus of evil which enters in the body of society. The way Hazrat Fatima(A.S) taught her son Hazrat Imam Hassan(A.S) the lesson of behaving well with neighbors. Imam Hassan(A.S) is reported to have said that He saw his mother stood all night in prayer and He listened to her worship. She prayed for everyone except for her family member. When Imam Hassan(A.S) asked the reason, Hazrat Fatimah(A.S): "O my child! The right of neighbor is greater than family

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their voices in favor of Islamic revolution were the young boys and girls of fifteen and sixteen years old. A woman enjoys great esteem and respect from all in reward of her power and influence as mother her strength, weakness, hope, fear confidence ,knowledge, wisdom ,faith ,piety, modesty, intentions and actions carry great weight in heart and minds of all family member. She is benefactor, facilitator ,teacher, trainer, receiver, generator and caretaker of child's physical ,mental ,personal ,social, emotional, spiritual and educational life. It

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is God 's miracle, how He has combined his most beneficent, tender, warmth and passionate attributes in this one individual as Washington Irving said," A father may turn his back on children, brothers and sisters may become inveterate enemies, husband may desert their wives and wives their husbands. But a mother's love endures through all; in good repute, in bad repute, in the face of the world's condemnation, a mother sill loves on, and still hopes that her child may turn from his evil ways and repents".

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Suggestions. Muslim nations is facing downfall despite having a population more than one billion. The biggest reason behind that id ids unity amongst the Muslim nations. Muslim is divided in different casts and sects. Superpowers are using the weak points of Muslim nation and adding oil to the fire of disunity. Imam Khomeini said: "Unity is only source for Muslim survival" then for those who are enhancing the disunity between shia and sunni are, He said,

(the sight of) them".(ref:29) The Quranic verse uses the following points to teach Muslim women. a) Fertile land. The Holy Quran was the metaphor of fertile land for muslin nation advancing and progressing to strengthen its beliefs and practices. b) The tiny little shoot comes out on the surface of earth in a fragile and weak position but changes into a tiny stem and gets strong hold with ground, it depicts the hard work of woman as mother she sows seeds of good conduct, humility and faith in innocent minds of children.

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â&#x20AC;&#x153;These people neither are nor Shia neither Sunni but either they are fool or a source in the hands of enemies". The role of woman as mother and teacher is very important to bring unity, brotherhood and affection in any nation/society. All Muslim women as mothers should join hands together and work to achieve the aim which in mention in the following Quranic verse. The Holy Quran in verse 29 so Surah Fath says: "....And their example in the Gospel, like as sown corn the sendeth forth its shoot and strengthened it and riseth firm upon its stalk, delighting the sowers, that he may enrage the disbelievers with

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c) Gradually the stem grows stronger and bigger and firms its roots deep inside the heart of earth. d) The strength and progress of little shoot and its change from a weak status to a strong stem makes the formers astonished and surprised when they observe the fragile shoot becomes an independent plant. e) This progress of plant makes the disbelievers angry and unhappy. They get frightened with the strength of that plant.

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A child's mind is like a fertile land. A mother should carefully sows the seeds of Islamic values in it then provide them suitable environment to help the good traits and qualities to nurture and cherish. The children grow bigger and stronger and under mother's supervision the beliefs became firm and society becomes a nursery of a healthy new generation. d) There is the time for the joy and happiness of mothers when they see the result of their land, work and training. Every child now turns grown up and starting participating his/her role as a Muslim positively towards the progress and unity of Muslim nation. e) New Muslim generation with firm belief and constant practice becomes a threat for the enemies, when they see the strength, progress and advancement of Muslim nation they get frightened. Thatâ&#x20AC;&#x2122;s why Imam Khomeni said: â&#x20AC;&#x153;A nation never faces failure whose women are in first row to achieve Islamic aims.â&#x20AC;? At the sharing the feeling, love and affection of a mother in the following poem written by Sheila Hammock Gosney: Thank you dear Lord, For the things to do; Tasks to complete, That are never quite through. Thank you for the laundry,

That piles up so fast; For the tub I just cleaned, Though I know it wonâ&#x20AC;&#x2122;t last. Thanks for the toys, That litter my floor, For mud-caked shoes, That sit by the door. Thank you for the fingerprints,

I can live with the mess.

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On once cleaned glass; Thanks for my carpet, Now covered with grass. Thanks for the kitchen, That never stays clean; For the skillets to scrub, That lay in my sink. These things in my life, Just prove that Iâ&#x20AC;&#x2122;m blessed; God gave me a family,

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The Challenges Muslim Woman Intellectuals On Facing Islamic Awakening In Indonesia ď&#x20AC;Ą

Zahidiyah Ela Tursina1

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Abstract Islamic awakening occured in Indonesia which democracy country early XX century.Many muslim woman intellectuals have a role for Islamuc awakenin in Indonesia. They have a role for Islamic awakening every islamic organization in Indonesia like Muhammdiyah, Nadhatul Ulama, Persatuan Islam, etc.But, they have challenges in that process.This research is focused on challenges muslim woman intellectals on facing Islamic awakening in Indonesia. That challenges are liberal and seculer religious attidue problem, fanaticsm to a group problem, leadership and model people crisis problem. Keywords: Intellectuals, Islamic, Awakening, Indonesia

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1 Bachelor social of science in International relation Science, Faculty of social and political sciences Andonisia

1. Introduction Every muslim woman intellectual in the world miss Islamic awakening massively especially muslim woman intellectual in Indonesia1. Early XX, Islamic awakening in Indonesia experience specataculer development. Fazlur Rahman said that Islamic awakening will growth in east countries and country which develope democracy system. According to Fazlur Rahman, Indonesia is a country has democarcy chararcter because of that, only Islamic interpretation which has

MM, M.Si, head of PP Aisyiyah (Muhammadiyah autonomy

1 Al Qur’an has explained about Islamic awakening. For example, Al Maidah; 54. That verse explain characteristic class who promissed by Allah will reach victory; Allah love them and they love Allah, they mutual love fellow mu’min, they have izzah attitude to infidel people, they holy war in Allah street, and they are not affraid with peoples’s reproach who like disapprove. This class must made by moeslem society, especially Islamic education intitute. Adian Husaini. 2011. Kebangkitan Islam (Islamic Awakening?). http://www.hidayatullah.com/read/14903/15/01/2011/kebangkitan-islam?.html. [ 6 June 2012] 2 Islamic awakening supported by intellectual booming in Islamic student middle class in Indonesia. Socialpolitical order in Indonesia since 1965 has program and policy ,directly or inderectly, has birthed new Islamic student generation who has educated charachter, modern, cosmopolitan concept, culture of middle class, and get place in modern institute. Finallay, islamic student class can entrance in goverment bureaucracy. That position can influence to many goverment policies. ICMI. 2011. Sejarah Kelahiran (The History of Birth ICMI). http://www.icmi.or.id/read/tentang-icmi/199/sejarah-kelahiran-icmi/. [6 June 2012]

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democracy character will be succcess there. Islamic awakening will be develop well and fastly when use democracy approach in Indonesia2. There are no countries able to match plurality Indonesia, include religious organization in Indonesia. Islamic awakening in Indonesia is signed growth Islamic organization. For example; Muhammadiyah, Nahdhatul Ulama, Al Irsyad, Persatuan Islam, and Sarikat Islam. That organizations have different thinking and trademark but they have same esential purpose, for Islamic awakening. Muslim woman intellectual have a role every islamic organization. They are Dra. Hj. Siti Noordjannah Djohantini,

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organization)1, Dra. Hj. Ida Fauziyah, head of PP Fatayat (Nahdahtul Ulama autonomy organzation)2, Dra. Titin Suprihatin, M.H head of PP Persitri(Persatuan Islam autonomy oragnization)3, etc. They have a role Islamic awakening in Indonesia with their oraganization. They made many activity program in their organization for example knowledge and islamic studies activity, social activity, human activity, conference, and etc.Itâ&#x20AC;&#x2122;s not easy on Islamic awakening process. They face many challenges on Islamic

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awakening process. So, they must face challenges serriously in order that the challenges able to finsihed well. Based of thingking above, writer try to criticize in this paper, the title of paper; The Challenges Muslim Woman Intellectuals On Facing Islamic Awakening In Indonesia.

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2. Base of Theory An intellectual, according to Professor Syed Hussein Alatas can be defined as â&#x20AC;&#x153;a person who is engaged in thinking about ideas and non1.Muhammadiyah is islamic organization in Indonesia which has autonomy organization for example Aisyiyah. Aisyiyah is a Muhammadiyah Islam woman movement in Indonesia. Aisyiyah has 33 region administration of Aisyiyah (Proviency level), 370 territory administration of Aisyiyah (Regency level), 2332 branch administration of Aisyiyah ( Subdistrict level), and 6924 subsection administration of Aisyiyah ( Village district level). Aisyiyah. Profil Aisyiyah. (Profile of Aisyiyah)http://www.aisyiyah.or.id/modules/view/11. [ 6 June 2012] 2.Nadhatul Ulama (NU) is islamic organization in Indonesia which has autonomy organization for example Fatayat. Fatayat is a Nadhatul Ulama Islam woman movement in Indonesia. XVIII NU congress, 20 Apryl until 3 Mey 1950 in Jakarta, Fatayat become autonomy organization in NU. But, Fatayat NU said that Fatayat NU is estabilished in Surabaya at 24 Apryl 1950 or 7 Rajab 1317 H. Fatayat. Sejarah Fatayat (History of Fatayat). http://fatayat.or.id/Sejarah. [ 6 June 2012] 3.Persatuan Islam (Persis) is islamic organization in Indonesia which autonomy organization for example Persistri ( Persatuan Islam Istri). Persistri is Persatuan Islam islam woman movement in Indonesia. All of head of Persistri try in order that all of member of Peristri can understand Islam studies and facilitate member for implementing Islam doctrine. Persis. 2010. Sejarah Singkat Persistri (Simple of History Persistri). http://persis-ku.blogspot.com/2010/09/sejarah-singkat-persistri.html. [ 6 June 2012]

aterial prob;ems using the faculty of reason”.1 In the developing countries the inttelgensia functions as a group2. The functioning group should possess the following traits. These are: (a) the abilty to pose problems of their society; (b) defining the problems encountered; (c) analysing the problems, and (d) finding solution to the problems.3 According Indonesian moeslem inttelectual, Kuntowijoyo, a moeslem intellectual can have a role, which includes: First, In rational management: and Second , help society in intelectual war4. Kunto adiviced that, “We are facing “war”, gazwaul fikr, or intellectual aggression. Intellectual moeslem functions are intellectual holy war”. In his oppinon, an intellectual is prophet heir. Because of that, moeslem intellecual can not silince, meanwhile the world will sink. An intellectual has ulil albab class so intelectual has responbility to implementation concepts which he know in humanity reality.

weak people (An Nisa’: 25) or suppressed peoples in social political side (structural). While dhu’afa or masakin concept is concept weak people which suppressed in economy side. Kuntowijoyo different protection “Islamic” with Marxis protection. In Islamic concept, suppressed peoples is not poor people, but rich people an become suppressed peoples if for example, their wealth by plundered. 1 Syed Hussein Alatas, Intellectual in Developing Societies. (London: Frank Cass, 1977), p.9 2 Ibid. P.9 3 Ibid. P.15 4 Imam Mustofa. 2009. Mengingat Kembali Tugas Intelektual Muslim. (Reminding The Function of Muslim Intellectual). http://pesantren.uii.ac.id/content/view/97/1/. [6 June 2012] 5 Arif Nur Kholis. Mencari Akar Intelektualitas IMM (Find Root Intelectual of IMM). http://oarep.wordpress.com/2007/08/04/mencari-akar-intelektualitas-imm/. [6 June 2012]

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Kuntowijoyo said that maintenance of tauhid must be protection to two class are mustadh’afien and dhu’afa or maskin5. In that concept, mustadh’afien is

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Jalaluddin Rahmat-in introduction to translation Ali Syari’ati’s book, “Ideology of the Intellectuals: A Islamic Concept” (1994)- explained that Raushan fikr in Persian language “ bright thinker”1. In english translete, sometimes it is called “intelectuall” or “free thinker”. Raushan fikr is bright thinker who follow ideology which is choosed awarely. Raushan fikir people has good characteristic. They understand situations, give good purpose for teach moralitas life style for society can understand life and society reality.

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In Ali Syari’ati’s book, “Tugas Cendekiawan Muslim (Moeslem Intellectual Function)” (2001), Syariati explained that bright people’ responbility is: “ Determine real causes from their underdevelopment peoples and find real causes from independence and underdevelopment peoples in society. Theiy must teach stupid society and still sleep, about basic causes to fate targic social-historic. Afterward, based to sources, responnbility, necessity, and peoples misery, they are demained to determine rational piece which perhaps good benefit on secret sources in society, and can diagnose on their misery people, Bright people will try to find relation real cause-result between misery, social desease, and differences and many internal factors and external factors. Finally, bright people must channel understanding in out of limited friends class in society holistically.”2 In this case of my paper, a muslim woman intellectuals must have a role in Islamic awakening in Indonesia. Islamic awakening is moeslem society awake from misery life for exampel, stupidity, destitution, foreign colonization, and etc. Ideallity, Indonesian muslim woman intellectual can give contribution for Islamic awakening. Cause muslim woman intellectual function is help society from misery life. A muslim woman

1. Eko Supriyadi. 2004. Islam: Enlightment and Freedom Ideology (Islam: Ideologi yang Mencerahkan dan Membebaskan). Al -manar.web.id/bahan/.../6.%20Islam%20yang%20Mencerahkan.pd...[6 June 201 2.Ibid

intellectual can not silince when they see bad reality in their society, Indonesian. A muslim woman intellectuals must have a role as a Raushan fikr like explained by Ali Syari’ati for Islamic awakening in Indoenesia. But, in a fact, woman muslim intellectual get challenges when they have a role for Islamic awakening in Indonesia. That challenges are: (a) liberal and seculer religious attiude problem; (b) fanaticsm groups problem; (c) leadership and model people crisis problem.

Noordjannah Djohantini, MM, M.Si, head of PP Aisyiah (Muhammadiyah autonomy organization) developed charity program in Aisiyah organization. Aisyiah organization has charity programs in many sectors which has spreaded in Indonesia. These are education, healhty, social prosperity, economy and ceive society1. Aisyiah’s charity programs on education sector, for example, playgroup, child care garden ,Kindergaten, elementary school, junior high school, and university. Total of them are 4560 units in Indonesia2. Aisyiah’s charity programs on healhty , for example, hospital, birth house, mother and child health institute, etc. These are 280 in Indonesia3. Aisiyah’s charity programs on 1 Muhammadiyah. Aisyiyah.http://www.muhammadiyah.or.id/content-199-detaisyiyah.html. [6 June 2012] 2 Ibid 3 Ibid

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3.Criticism Indonesia has many woman muslim intellectual who have a role for islamic awakening process in Indonesia. They try to awake muslim society in many sectors, for example, education, healhty, social prosperity, economy, ceive society. They use organization on struggeling Islamic awakening. If they struggele individual system so they can not get spectaculer and massive result. That is way, they use organization as struggeling tool for Islamic awakening. We can see Islam woman intellectual in Indonesia, Dra. Hj. Siti

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social prosperiy,for example, orphanage, Posyandu, etc. Total of them are 459 units in Indonesia1. Aisiyahâ&#x20AC;&#x2122;s charity program on ceive economy, for example, coperation, Baitul Mal wa Tamwil, shop, home industry, etc. Total of them are 503 units in Indoensia2. Aisyiyah develop charity program on ceive society especially up grade life society, Al Qurâ&#x20AC;&#x2122;an studies, Qoryah Tarbiyah, mosque, etc. Total of them are 3785 units3. Afterward, Islam woman intellectual in Indonesia, Dra. Hj. Ida Fauziyah, head of PP Fatayat (Nahdahtul Ulama autonomy organzation)

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developed charity program in Fatayat organization. Fatayat has charity programs in many sectors which has speaded in Indoneseia. Fatayat has ceive economy woman farmer transmigration program in east Lombok NTB, Kuburaya (West Kalimantan proviency), Kapuas ( South east Kalimantan proviency), Tanjung Jabung East, and Bungo Jambi, Belitang and Telangsari Banyuasin (South Sumatera)4. Beside that, Fatayat has up grading woman religion teacher program in transmigration place, for example: South Sumatera, South Sulawesi, Jambi, NTB, north Maluku, South Kalimantan, Palu, and Bangka Belitung5. Fatayat also has up grading capacity woman sources program in minus place in Kupang, South Sorong, Batola, Belu, and Bualemo6. Fatayat made entrepeuner course program, village productive program, etc7. Unfortunatelly, when woman muslim intellectual have a role for Islamic awakening in Indonesia, they face many challenges. That challenges are; (a) Liberal and seculer religious attidue problem (b) Liberalism and seculeralism influence Islamic religion in Indonesia. This is challenge for muslim woman intellectual in Indonesia

1 Ibid 2 Ibid 3 Ibid 4 Fatayat. Kegiatan Fatayat (Fatayat Activity). http://fatayat.or.id/Kegiatan. [6 June 2012] 5 Ibid 6 Ibid 7 Ibid

who care Islamic awakening in Indonesia. Liberalism and seculerasim become threat Islamic awakening process in Indonesia. Liberalism in Islamic religion always criticism about theology concept, after that religious doctrine1. And then, liberalism in Islamic religion criticism and descriminate between religion and politic2. In a fact, Islam society Indonesia, especially Indonesian students in unversity, is influenced by liberalism and seculersism. The fact occur because a part of Islam society in Indonesia do not have good knowlodge. Beside that, a part of

believe their ideology which universal characater to international society. Because that, they want their ideology (Liberalism and seculerism) has strong hegemony in the world and than Islamic awakening can not occur in the world. If the liberlism and seculeralism influence phenomenon in Indonesia occur a long time, Islam society in Indonesia become unbelieve the thruth of Islam because they do not have strong based of Islam studies, Al Qur’an. Finally,Islamic awakening can not occur in Indonesia. Because that, muslim woman Intellectuals must try to teach Islamic ideology to all of muslim in Indonesia for Islamic awakening in Indonesia. 1 Republika. 2011. Bahaya Laten Liberalisme (The dengorous Liberalism Latent). http://nahimunkar.com/10185/liberalisme-dan-sekularisme-di-perguruan-tinggiislam-tantangan-terbesar/. [7 June 2012] 2 Ibid

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Islam society is not serious to study west (Christian-Jeweish). Whereas, west always think Islam as big threat and west does not like to see Islamic awakening in the world. Actually, liberalism process in Islamic religion is a result influence west to Islamic. West worldview (Liberalism and seculerism) is so different with Islamic ideology because west ideology has discrimination betwen religion and daily activty while Islamic ideology has unity of God ideology. West try to influence west’s thingking and west’s life view which is called westernation and globalization. They spread west culture and west ideology with westernation and globalization. West society so

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b) Fanaticsm to a groups problem Muslim woman intellectuals facing fanaticsm to groups in Indonesia. That problem is threat for Islamic awakening in Indonesia. By chance, Indonesia is a country which have very big society. Moreover, if we read the history of Indonesia, Indonesia society open mind to pervade many thingkings from outside. Thatâ&#x20AC;&#x2122;s why, Indonesia have diversity many aspect especially religion. If we talk diversity in religion aspect in Indonesia, this country

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have many religion, many religious secterianism, and of course, complex problem about religion. Diversity of religion and religion secterianism in Indonesa can lead to conflicts. The result of Setara Institute research during 2010 year, harmony to have a religion is decline and occure raising violations freedom to have a religion at 2007 until 2009 year1. Majority of violations and social conflict which using name of religion occure in west java proviency and Jakarta. The research of the last year 2009, Setara instituet explained west Java proviency (73 insidents) be the first rank in violations freedom to have religion and have religion secterianism in Indonesia. The next rank, west Sumatra proviency (56 insidents), and th third rank is Jakarta (45 insidents). All of insidents (265 insidents) reasulted 376 activity violations freedom to have religion and have religion secterianism. The concrete insidents,bombing killing self insident in Adz Dzikro mosque in Cirebon, west Java proviency, Sunni and Syiah conflict in Indonesia. The violations freedom to have religion and have religion secterianism in Indonesia can make dissension Islamic society and the next, it can impade Islamic awakening in Indonesia. Fanatism in Islamic religion secterianism can make Islamicâ&#x20AC;&#x2122;image be negative. Non muslim can negative thinking that Islam religion which teachs 1 DA Kusumaningtyas. 2011. Fanatisme dan Radikalisme Agama (Fanaticsm and Radicalism Religion). Research .amikom .a c.id / index .php /SSI/ article/ download / 6124/4197. [8 June 2012]

hardness. Whereas, Islamic relgion does not teach hardeness doctrine. Beside that fanatism make many muslim in Indonesia feel their religion secterianism is the most right and they are so easy to justification the other religion secterianism is deviate. This phenomenon can make muslim society in Indonesia is not unity. Ideallity, Islamic society must unity in diversity fo Islamic awakening. West world will be happy when Islamic society in the world, especially, Indonesia, be not unity. Islamic society in

c) Leadership and model people crisis problem Muslim woman intellectuals facing leadership and model people crisis problem in Indonesia. Because, many intellectual in Indonesis become inttelectual crafstman.â&#x20AC;&#x153;Intellectual crafstmanâ&#x20AC;? is peoples who every their anylizes depend interest-power and their anylizes have price in money. That type intellectual is not struggle for socialpolitical change especially Islamic awakening. The authority have big potential for create a intellectual who uses capacity of intellectual for support authority of goverment. Many intellectuals become dishonest people. They sell their capacity of intellectual to authorty and of courese, money and position as their first purpose. And the other hand, a part of intellectuals who interest to authorty even involveds in circle of authority look positive

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Indonesia should realize that west use many religious secteranism for dissension Islamic society in Indonesia. When we want to create Islamic awakening in Indones so it need unity of Islamic society in Indonesia. Without that, so itâ&#x20AC;&#x2122;s impossible to create the specatuculer Islamic awakening Indonesia. Because that, all of muslim woman Intellectuals in Indonesia must unity to create Islamic awakening although they have different thingking but they have same ideology, Islamic ideology, essentially. Muslim woman intellectuals must to try to teach about tolerance attidue to Islamic society in Indonesia.

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opportunity. They argument that authority is efective for implementation their aims and ideas. They think if they involveds the authority so they can control strip of authorty in right strip . Based two conditions, Indonesian intellectual, Soedjatmoko (1983), argued that authorty be dilemma which always frighten intellectuals1. Intellectuals always facing two choices , between involved authority system or will in authority outside. Involveding in many aspects actively is strategic way for ideal reality. But, attidued intellectual determine good or bad idea reality. An intellectual can become greedy when we know wealth and position in authority of goverment. In Indonesia, many intellectual become greedy when we know wealth and position in authority of goverment. Wealth and position can make many intellectual forget idealism which told the past time. If all of intellectual in Indonesia become greedy intellectual to wealth and position so who will be leader and model people to Islamic society? Whereas, Islamic aweakning in Indonesia need many muslim intellectual who can be good model people and good leader in their society. Because that, all of muslim woman Intellectuals in Indonesia must start to competence to be a good leader or good model people in Indonesian society. Islamic society in Indonesia need many muslim intelecttual as a good leader and good model people in the globalization era. Beside that, muslim woman intellectual motivate to their society for competence to be a good leader and good model people for Islamic awakening in Indonesia. 3.Conclusion and Recommendations Based of criticism above, writer get conclusion that muslim woman intellectuals in Indonesia have challenges on face Islamic 348

1 Yusuf Rianto. 2010.Intelektual dan Kekuasaan (Intellectual Authority).http://yusufrisanto.blogspot.com/2010/06/intelektual-dankekuasaan.html. [9 June 2012]

and

awakening in Indonesia. That challenges are Liberal and seculer religious attidue problem, fanaticsm to a group problem, leadership and model people crisis problem. Muslim woman intellectual facing challenges in process of spectaculer Islamic awakening in Indonesia. So, writer want to give recommendations for facing thats challenges; 1.Writer hope that muslim woman intellectuals always persevering to strenghthen unity of God doctrine to every muslim in

awakening.

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Indonesia. That did for preventing influence liberalism and seculerism from west. 2.Writer hope that muslim woman intellectuals always to strenghthen intellectual capacity and thingking skill to every muslim in Indonesia. That did for preventing violations freedom to have religion and have religion secterianism. For example; opening discussion activities about tolerance everywhere. 3.Writer hope that muslim woman intellectuals try to start from their self become good leader and good leader. Beside that, they must prepare the next leaders and good leaders for Islamic

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Bibiliography Syed Hussein Alatas.1977. Intellectual in Developing Societies. London: Frank Cass Huda, Miftahcul. 2006. “Sketsa Gerakan Intelektual IMM”, in Jurnal Pemikiran Skolastik, IMM, 2006 No.1, September-December 2006 Alwee, Azhar Ibrahim. “An Intellectual Endeavour Par Excellence: In Memoriam of Professor Syed Hussein Alatas”, Paper,

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presented in School of Philosphy II PSIF in University Muhammadiyah of Malang, July 2011. Aisyiyah. Profil Aisyiyah (Profile of Aisyiyah). ttp://www.aisyiyah.or.id/modules/view/11. [ 6 June 2012] Fatayat. Sejarah Fatayat (History of Fatayat). http://fatayat.or.id/Sejarah. [ 6 June 2012] Persis. 2010. Sejarah Singkat Persistri (Simple History of Persistri). http://persis-ku.blogspot.com/2010/09/sejarah-singkatpersistri.html. [ 6 June 2012] Mustofa, Imam. 2009. Mengingat Kembali Tugas Intelektual Muslim (Reminding The Function of Muslim Intellectual). http://pesantren.uii.ac.id/content/view/97/1/. [6 June 2012] Kholis, Arif Nur. Mencari Akar Intelektualitas IMM (Find Root Intellectuality of IMM). http://oarep.wordpress.com/2007/08/04/mencari-akar-intelektualitasimm/. [6 June 2012] Supriyadi, Eko. 2004. Islam: Ideologi Yang Mencerahkan dan Membebaskan (Islam: Enlightment and Freedom Ideology). almanar.web.id/bahan/.../6.%20Islam%20yang%20Mencerahkan.pd...[ 6 June 2012] Muhammadiyah. Aisyiyah.http://www.muhammadiyah.or.id/content-199-detaisyiyah.html. [6 June 2012]

Fatayat. Kegiatan Fatayat (Fatayat Activity). http://fatayat.or.id/Kegiatan. [6 June 2012] Republika. 2011. Bahaya Laten Liberalisme(The dangerous Liberalism Latent). http://nahimunkar.com/10185/liberalisme-dansekularisme-di-perguruan-tinggi-islam-tantangan-terbesar/. [7 June 2012] Kusumaningtyas, DA. 2011. Fanatisme dan Radikalisme Agama. Fanaticsm and Radicalism Religion.

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research.amikom.ac.id/index.php/SSI/article/download/6124/4197. [8 June 2012] Yusuf Rianto. 2010. Intelektual dan Kekuasaan (Intellectual and Authority).http://yusufrisanto.blogspot.com/2010/06/intelektual-dankekuasaan.html. [9 June 2012 Boni Hargens. Paradoks Politik dan “Frustasi Intelektual” (Paradoxical and “Frustration Intellectual”)http://www.unisosdem.org/article_detail.php?aid=6724 &coid=3&caid=31&gid=2

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“Islamic and revolutionary values and dynamic components of women in Islamic Awakening”

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Syeda Ghazala Yasmin Naqvi1

Introduction In 1979, the North American and European media were suddenly flooded by reports of the Iranian Revolution, an event that came as a shock to the world. When the Shah fell, the United States contemplated granting him a visa to lend support to its long-standing protégé. The new revolutionary government asked the United States to extradite the Shah to Iran instead of protecting him, but the United States refused. This refusal raised anti-American sentiments, steadily turning the Iranian revolution against the United States. It was too early for many Iranians to forget the CIA-engineered coup of 1953, which returned the Shah back to power. The revolutionary Iranians insisted on U.S. cooperation and the U.S. refusal led to the attack on the American Embassy, which had been the center of CIA operations during the 1953 coup. Thus the American Embassy hostage crisis started. American flags were burned as demonstrators chanted “Down to America.” To the American public, unaware of the history of U.S. involvement in the 1953 coup, the flag burning and anti-American chanting was nothing but a sign of Iranian villainy. From then on, every aspect of the Iranian Revolution, most notably the Islamic religion itself, became associated with evil. In the United States, the condemnation of the Iranian Revolution spanned the political spectrum; liberals and conservatives, as well as leftist and mainstream feminists, were united in their condemnation of the revolution. Ironically, while many feminists in the United States denounced the revolution, Iranian women were strong supporters of the revolution. The revolution was unique for 1. Masters in Mass Communication (Electronic Media) Karachi University Winner of “National Youth Award”, Government of Islamia Jamhoriya Pakistan Working as a Media Consultant in Power Department, Government of Sindh, Karachi, Pakistan

The Shah’s Revolution and Women’s Liberation: In the early 1950s, the Iranian masses, in a major uprising, rallied behind Mohammad Mossadeq, a nationalist leader who nationalized the oil industry. Mossadeq’s popularity sent an important message to the United States and the UK: Iranians wanted to be in charge of their own destiny and did not want their natural resources to be under the control of Anglo-American interests. In the context of the Cold War this was an important message for the United States. The United States was determined to keep Iran under its control, and bringing back the Shah was an attempt to protect its interests. Allen W. Dulles, the Director of the CIA, approved $1 million on 4 April

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

the surprise it created throughout the world. Some of the customary causes of revolution that were lacking include  defeat at war,  a financial crisis,  peasant rebellion,  gigantic national department,  Disgruntled military. The regime it overthrew was thought to be heavily protected by a lavishly financed army and security services. As one observer put it: "Few expected the regime of the Shah, which had international support and a modern army of 400,000, to crumble in the face of unarmed demonstrators within a matter of months. Much of the criticism leveled by people of all political leanings even among feminists was aimed at the perceived oppression of women under the revolutionary regime. These critics failed to ask why Iranian women joined Khomeini en masse if the Islamic revolution was so “oppressive” to women. The idea that Westernization is the only way to bring liberation to women has become an undisputed part of the ideology of both the political right and the left. Yet if we believe that Iranian women are rational actors and responsible individuals capable of taking their destiny into their own hands, as opposed to irrational and ignorant people who need guidance and enlightenment, then we must be able to explain the massive support that women lent to the revolution and in its aftermath.

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1953 to be used bring about the fall of Mosaddeq.1 The success in Iran motivated the CIA to do the same in some other countries such as Indonesia, where Suharto staged a coup in Indonesia with the help of CIA. The new Shah was a different person. He became intolerant of opposition in an effort to reduce civil unrest. His first step was to dismantle all civil organizations and to establish of a strong secret police and loyal army. While the United States advised the Shah to adopt reforms to prevent major challenges to his regime, revolutions arose in other countries. In accordance with the Alliance program, the Shah was advised by the Americans to stage a â&#x20AC;&#x153;White Revolution.â&#x20AC;? This was a package of policy guidelines designed to facilitate the transition from an agrarian to an industrial, modern economy. The main component of the package was an attempt at land reform imposed by the central government. This was an effort on the part of the Shah to preempt any possible peasant uprising. The reason it was called the White Revolution was because it was meant to be a revolutionary act without bloodshed, since it was formulated by the Shah and not by a mobilized populace. Revolution and Islamization: The White Revolution started in the early 1960s in an effort to limit popular support for socialism. At the same time and for the same reasons, the regime did not inhibit the spread of support for Islam. This was because, for the most part, the Islamists had been co-opted by the regime and the United States had adopted a policy of supporting Islamists to stand against the Soviet Union and the spread of socialist ideas. This support continued up until the 1980s and the time of the Taliban, which were financed and trained by the United States. The Islamist groups grew in numbers throughout the late 1960s and the early 1970s. These groups were critical of the Shahâ&#x20AC;&#x2122;s political repression and plan of modernization modeled on the West. Linking industrialization with cultural change was probably a huge mistake on the part of the Shah, since industrialization does not necessarily require the transformation or dismantling of the cultural

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

fabric of a society. In fact, as Japan demonstrated, industrialization can successfully take place and still maintain at least the core of indigenous culture. But in Iran, industrialization and westernization came in a single package. The role of women was critical to the success of this process. If Iranian women could look and act like their American and European counterparts, then Iranian society could be just like Western societies. The Shah’s regime failed to recognize that the European transition to an industrial society was a very painful one and took over two hundred years, and that that Western-style industrialization would mean Iran would have to abandon its culture and heritage assuming that industrialization could be successfully achieved to begin with. Iran’s economy experienced a major decline in the agricultural sector but the success of its industrialization remained limited.7 Oil and the carpet industry (the latter being the product of hardworking women in rural areas) remained the major sources of hard currency for Iran. Forced industrialization of a fairly limited scale came with a great deal of political repression that many Iranians, including women, grew increasingly intolerant of. The issue of political freedom became a major issue, and persuaded many women to turn their back son the regime. At the same time, Islamic groups showed sensitivity toward the issue of social and political justice. Rising income disparity and political oppression became the central focus of the Islamists’ political campaign. And the fact that they were the only political actor left in Iran all the others had been dismantled gave a great deal of impetus to the Islamists’ efforts at mass mobilization. Slowly the revolution gathered support from women who traded their granted rights for rights they wanted to earn for themselves. The ant colonial battle of the Algerians against France inspired the writings of people like Franz Fanon, whose ideas in turn influenced thinkers such as Ali Shariati, a leading figure of the Islamist movement in Iran. In the 1970s Shariati was published a widely circulated book Fatima is Fatima, which soon came to embody the aspirations of

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many young women at the time. Fatima, the daughter of Prophet Muhammad, became a role model.9 For the first time the image of the daughter of the prophet Muhammad was portrayed as a woman of strong will who stood by her husband in their major battles to achieve social justice. This was an image that many Iranian young women could identify with, a woman from their own history and from their own cultural heritage who had sought what they wanted. Many educated young women slowly began to join the Islamist movement, and some started to wear the hejab. But their hejab differed from the traditional style of head-to-toe cover, which was too impractical for the new revolutionary generation of Islamist women. A headscarf, long coat, trousers and running shoes replaced miniskirts and the latest Paris fashions.

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The role of Hejab culture, spirituality of Muslim woman in continuation and safeguarding of the vigor of Islamic Awakening Majority of the critiques on the position of women in Islam as well as the opinions of the general public on this matter suffer from a significant flaw. These debates take place in a wrong frame of reference i.e., the comparisons are made based on the 20th century expectations and standards. However, an objective discussion must take into account the historical contexts because if you compare the status of women based on todayâ&#x20AC;&#x2122;s standards, even many of the improvements in those times would seem horrendous injustices. In order to understand how Islam improved womenâ&#x20AC;&#x2122;s lives, we would need to see how women were treated in the Arab society before Islam as well as the status of women in the two major religions before Islam, i.e. Judaism and Christianity. This comparison is not being made to put any faith down; it is just to help understand the historical context. Women before Islam In the Arab society before Islam, women were treated as property rather than as human beings. Save a few exceptions, most women were subjugated in almost all aspects of life such as inheritance,

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education, property and marriage. Female infanticide was a common practice and men felt great shame if they had a female child. When a man died and had sons from other marriages, the oldest of them could take the wife of his father as his own. This snapshot of the situation clearly shows the status of women in the pre-Islam Arabia. Hejab: Islam considers women very valuable and worthy of high respect. Women are asked to cover themselves so that they are not bothered by men. â&#x20AC;&#x153;O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molestedâ&#x20AC;? (AlAhzab 33:59) The image of Muslim women wrapped in burka and with their face covered by a veil has been a topic of contempt and ridicule for a long time. However, the concept of veil is an ancient tradition and not something Islam invented. The primary Islamic objective underpinning hijab is to secure protection for women. Having lived in Pakistan all my life, I have had the privilege of encountering a wide diversity of people of varying cultures and traditions, all coexisting together in this highly cosmopolitan part of the Pakistan. This rainbow city now hosts a population of Muslims who, within and among themselves, form a huge melting pot of cultures, traditional practices, and languages. Many would say, however, that traditional practices are on the decline in the Muslim community in the West, and that the culture practiced by those Muslims who first immigrated to Western countries no longer assumes the same importance for their children's generation. This, I would say is true to a large extent; much of Eastern culture has been rendered irrelevant for many Muslims born and bred in the West. But, on the flip side of things, this younger generation of Muslims have also not only taken on more fervently, but additionally found new meaning in, some of the cultural practices passed down by their parents.

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Degradation of Women One of these practices is that of dressing modestly, assumed in the form of hijab, by which I mean the covering of the whole body, including the hair and excepting the hands and face. More and more young Muslim women choose to wear hijab, not now as a cultural gesture, but as a marker of their Islamic faith and their conviction that it is through modest dress alone that women are truly freed from exploitation by and enslavement to men. It is a refusal to be held victim by the claw-like clutches of a fashion industry that preys on millions of emotionally insecure women who succumb to its lures. They enslave themselves to the impossible and ever-changing standards of physical beauty that fashion dictates. This industry is much to blame for the soaring rates of eating disorders among young women such as bulimia and anorexia and not to mention the increasing rates of suicide (Cole). The enormous pressure placed on women to be as sexually attractive to men as possible starts at an early age. First, in such a society every attractively dressed woman is a potential rival for another, which makes for a stiflingly over-competitive environment. Rather than aiming to improve herself as a person, a woman makes it her main preoccupation to out-compete other women, even if this means having to "win over" another woman's man to prove her "superiority.â&#x20AC;? All this while the man sits back and files his nails, happy and contented to know there are women out there fighting for him. Second, in societies where women are viewed as sexual objects, the rate of violence towards women is horrendous. In the United States, figures show that one out of every four women will be sexually assaulted at some time of her life (Cole). Protection for women â&#x20AC;&#x153;Hijab's object is to liberate women by making them true equals with menâ&#x20AC;? Islam puts a stop to this degradation of women. It teaches women to cover up their beauty and thus, gives "back to women the ultimate control over their bodies" (Cole). It teaches girls from a young age that what is of utmost importance, for both men and women, and

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what truly makes their worth is their character, their piety, and their dignity; in this way, both men and women are rendered equals. Since the Muslim woman is invisible behind the hijab, those she interacts with are compelled to appreciate her primarily for her intellectual abilities and personality, (Cole) serving to detract attention away from superficialities such as physical appearance and image, and thus making for a more genuine society in which all are judged for whom they are, and not what material things they possess. The primary Islamic objective underpinning hijab then is to secure protection for women, as it says in the Qur'an: The hijab is not as is purported by many Western feminists, orient lists, and not least by the Western media â&#x20AC;&#x201D; prescribed in order to oppress women and to aid men in maintaining control over them. Indeed, as seen above, its objective is quite the opposite: It is to liberate women by making them true equals with men. Negative Associations Having said this, however, I would be careful not to blame Western ignorance or prejudice entirely for the boundless, negative associations with oppression the hijab has borne. It is true that in some, if not most, parts of the Muslim world where hijab is practiced, women do not enjoy their full Islamic rights, or rights that the West would consider quite basic, such as the right to vote. Women are rendered second to men through a cultural understanding of their role and status in society. In such parts of the world, the Islamic objectives underpinning hijab may be overridden by cultural ones and, thus, hijab may indeed come to symbolize a man's control over his wife, sisters, and daughters. Taken from this angle, it is not difficult to see why so many Western feminists or indeed Muslim feminists regard the hijab scornfully, an enemy to the cause of women's liberation rather than its champion. In this context, we can view the hijab as a cultural thing and as a practice divorced from its original Islamic aims and objectives. It now takes on a culturally molded meaning and, therefore, sits quite comfortably with other practices that serve to suppress women, a lack of access to education being an example of

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one. Note, however, that even in the cultural context, hijab itself is not the tool that oppresses; it is those other practices used in conjunction with it that do. Hijab merely takes on the negative associations but in itself does little harm. Such negative associations are now changing in the West with the new wave of Muslim youth who want a return, not to culture or traditional practices, but to real religion and to a purer Islam â&#x20AC;&#x201D; one that is free of cultural distortions. Hijab in such a context is primarily a religious thing and the objectives underpinning its practice are primarily Islamic ones. Hijab can be either a religious or a cultural thing, or even both at the same time. Religious or Cultural I say primarily religious because I do believe that even in this context, hijab still bearâ&#x20AC;&#x2122;s cultural associations. However, the culture I talk of now is not that of Eastern tradition but of a new and different one, specific to Muslims living in the West. "The streets of East London now resound with two fashion statements: the hood and hijab." The suggestion that "religious tradition is the new rock'n'roll, while in the current context religious clothing is a kind of (anti-) fashion." Although I do not entirely agree with this philosophy of religion, which states that religion is merely continuous re-invention in response to specific historical contexts rather than the embodiment of timeless divinity (I do not see why it cannot be both simultaneously; the two are not mutually exclusive), I do agree with his analysis of specific religious practices. He states that hijab can properly be seen as an aspect of youth culture, characterized by rebellion against branded clothes and the fashion industry and, though it seems paradoxical, by assertion of one's identity through the anonymity of the individual behind the hijab. The difference between this newer culture and the traditional one associated with hijab is that this one falls in line with Islamic objectives while the latter oversteps them. Thus, Islam and culture are not necessarily diametrically opposed, but only become so when their objectives are.

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It is clear, then, that hijab can be either a religious or a cultural thing, or even both at the same time, depending on the context of the society it is practiced in. For this reason, we must be careful to differentiate between the Islamic and the cultural objectives that underpin the practice. While the objectives of the former are to free, liberate, and protect women, those of the latter can vary. When cultural objectives fall outside the remit of Islam â&#x20AC;&#x201D; as they may do in situations where women are made subordinates to men â&#x20AC;&#x201D;, then the practice can no longer be said to be a religious thing, but really only a cultural thing. The role of Religious teachings in reviving the spirit of justice and anti-oppression of Muslim women in Islamic Awakening When it comes to Islamic duties, the Muslim woman is just like a man: she has a mission in life, and so she is required to be as effective, active and social as her particular circumstances and capabilities allow, mixing with other women as much as she can and dealing with them in accordance with the worthy Islamic attitudes and behavior that distinguish her from other women. Wherever the Muslim woman is found, she becomes a beacon of guidance, and a positive source of correction and education, through both her words and her deeds. The Muslim woman who has been truly guided by the Qur'an and Sunnah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling other women to Islam, opening their hearts and minds to the guidance of this great religion which elevated the status of women at a remarkably early stage in their history and furnished them with a vast range of the best of characteristics which are outlined in the Qur'an and Sunnah. Islam has made the acquisition of these characteristics a religious duty for which a person will be rewarded, and will be called to account if he or she fails to attain them. These texts succeeded in making the personality of the woman who is sincere towards Allah (SWT) into a brilliant example of the decent, chaste, polite, God-fearing, refined, sociable woman.

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The Muslim woman who understands the teachings of Islam stands out in every womanâ&#x20AC;&#x2122;s gathering she attends, as she demonstrates the true values of her religion and the practical application of those values by her attaining of those worthy attributes. The make-up of her distinct social character represents a huge store of those Islamic values, which can be seen in her social conduct and dealings with people. From this rich, pure source, the Muslim woman draws her own customs, habits and ways of dealing with others and she cleanses her soul and forms her own Muslim, social personality from the same source. The Muslim woman is of good and noble character, friendly, humble, gentle of speech and tactful. She likes others and is liked by them. The Prophet (PBUH) was of the best character, as Allah (SWT) said: (And you [stand] on an exalted standard of character.) (Qur'an 68:4) He (PBUH) repeatedly told his Sahabah of the effect a good attitude would have in forming an Islamic personality and in raising a person's status in the sight of Allah (SWT) and of other people. He (PBUH) told them: "Among the best of you are those who have the best attitude (towards others)." "The most beloved to me and the closest to me on the Day of Resurrection will be those of you who have the best attitudes. And the most hateful to me and the furthest from me on the Day of Resurrection will be the prattlers and boasters and al-mutafayhiqun." The Sahabah said, "O Messenger of Allah (PBUH), we understand who the prattlers and boasters are, but who are al-mutafayhiqun?" He (PBUH) said, "The proud and arrogant."4 The Sahabah (RAA) -men and women alike -used to hear the Prophet's noble moral teachings, and they would see with their own eyes the excellent way in which he used to deal with people. So they would obey his words and follow his example. Thus was established their society which has never been equaled by any other in the history of mankind. The Prophet (PBUH) did not see anything wrong with listening to the Bedouin and resolving his issue, even

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though the iqamah had already been given. He did not get upset with the man for pulling on his cloak, or object to resolving the matter before the prayer, because he was building a just society, teaching the Muslims by his example how a Muslim should treat his brother, and showing them the moral principles that should prevail in a Muslim community. If good attitudes and manners among non-Muslims are the result of a good upbringing and solid education, then among Muslims such good attitudes come, above all, from the guidance of Islam, which makes good attitudes a basic characteristic of the Muslim, one which will raise his status in this world and will weigh heavily in his favor in the Hereafter. No deed will count for more on the Day of Judgment than a man's good attitude, as the Prophet (PBUH) said: "Nothing will weigh more heavily in the balance of the believing servant on the Day of Resurrection than a good attitude (towards others). Verily Allah (SWT) hates those who utter vile words and obscene speech. Islam has made this good attitude towards others an essential part of faith, and those who have the best attitude towards others are the most complete in faith, as the Prophet (PBUH) said: "The most perfect in faith of the believers are those who are best in their attitude towards others. Islam also describes those who have the best attitude towards others as being the most beloved to Allah (SWT) of His servants. It comes as no surprise that the person who has the best attitude towards others should also be the one who is most beloved to Allah (SWT), for good treatment of others is an important feature of Islamic law. It is the most significant deed that can be placed in the balance of the Muslim on the Day of Judgment, as we have seen. It is equivalent to prayer and fasting, the two greatest bases of Islam, as the Prophet (PBUH) said: "No greater deed will be placed in the balance than a good attitude towards others. A good attitude towards others will bring a person up to the level of fasting and prayer. According to another report, he (PBUH) said: "By virtue of his good attitude towards

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others, a person may reach the level of one who habitually fasts (during the day) and stands in prayer (at night)." So the Prophet (PBUH) repeatedly emphasized the importance of a good attitude and encouraged his Companions to adopt it, using various methods to instill it in their hearts by his words and deeds. He understood the great impact this good attitude would have in purifying their souls and enhancing their morals and manners. And he (PBUH) said: "A good attitude is a blessing and a bad attitude is a calamity. Piety (birr) lengthens life, and charity will prevent a bad death."11 One of his du`a's was: "Allahumma ahsanta khalqi fa ahsin k (O Allah (SWT), you have made my physical constitution good, so make my attitude and behavior good also. The one who sets out to explore the Islamic teachings on social issues will find himself confronted with a host of teachings that encourage every single one of these noble attitudes. This is an indication of the intense concern that Islam has to form the social personality of the Muslim in the most precise fashion. So it does not stop at mentioning generalities, but it also deals with every minor moral issue that may form individual aspects of the integrated social personality. This comprehensiveness does not exist in other social systems as it does in Islam. The Muslim woman is truthful with all people, because she has absorbed the teachings of Islam which encourages truthfulness and regards it as the chief of virtues, whilst lying is forbidden and regarded as the source of all evils and bad deeds. The Muslim woman believes that truthfulness naturally leads to goodness, which will admit the one who practices it to Paradise, while falsehood leads to iniquity which will send the one who practices it to Hell. Therefore the Muslim woman is keen to be a sincere lover of truth (siddiqah), striving to be true in all her words and deeds. This is a sublime status which is achieved only by God-fearing Muslim women by means of truthfulness, purity of heart and by virtue of

which she is recorded in the sight of Allah (SWT) as an honored lover of truth.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

In pursuit of Islamic feminism “Feminism” is a contested term even in their birthplace, the West. Historical literature is filled with different types of feminists who would certainly find difficulties identifying common ground. Likewise is the notion “Islamic feminism.” Scholars and activists are divided in terms of acceptance of this term. Some consider it problematic as they find it impossible to reconcile between Islam and feminism. They believe that the power structure in Muslim societies is so male dominated that the epistemology of Islam is contrary to women’s rights. Some activists who truly work to promote women’s rights in Islam refuse to be called Islamic feminists because of their reluctance to be identified with Western feminism. Increasing pressures on women following the Islamist movement have induced the birth of Islamic feminism. Contrary to secular feminists, Muslim feminists keep the faith in the religion and religious teachings while trying to promote egalitarian ethics of Islam by using the female supportive verses of the Qur’an in their fights for women’s rights, especially for women’s access to education. In Iran the failures of the Islamic Republic of Iran (IRI) to deliver its promise to honor and protect women has led to the emergence of the Islamic challenge, or what the Iranian Muslim feminist Ziba Mir-Hosseini calls “an indigenous locally, produced, feminist consciousness.”i ECONOMIC POSITION OF WOMAN Of the great faiths, Islam has been foremost in assigning to woman a position of economic independence. It is well known that in the United Kingdom till as late as 1882, when the first Married Women’s Property Act was passed by Parliament, a married woman could hold no property of her own, independently of her husband. Any property that a femme sole (unmarried woman) held in her own right vested automatically in her husband on her marriage. A hundred years later traces still linger in certain aspects of British

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Law which illustrate a married womanâ&#x20AC;&#x2122;s position of dependence upon her husband. In Islam the independent economic position of woman has been established since the very beginning. Mention has been made of the obligation of the husband to make a settlement on the wife, in proportion to his means, at the time of marriage. This settlement is called dower (mehr). If at the time of the death of the husband the wifeâ&#x20AC;&#x2122;s dower should be still unpaid, it ranks as a debt to be discharged out of his estate, in priority to all his other debts. In addition, the widow is entitled to her share in the husbandâ&#x20AC;&#x2122;s estate, which is determined by law. Any property that a woman might acquire by her own effort, or might inherit as an heir or receive as a legacy or gift, belongs to her independently of her husband. She may ask her husband to manage it, but if she chooses to manage or administer it herself, he cannot interfere in her management or administration of it. A married woman who possesses means of her own may and in most cases does, contribute a portion or the whole of her independent means towards the upkeep of the household, but is under no obligation to do so. The upkeep of the household is the entire responsibility of the husband, even when the wife is in her own right Better off than her husband. This is well illustrated by the following incident. The Holy Prophet, peace be on him, on one occasion admonished women to spend in charity out of their own means also. Thereafter two women, both bearing the name of Zainab, one of them the wife of the well known companion Abdullah bin Masood, came to him and told him that their respective husbands were men of straitened means, but that they in their own rights were comparatively better off. Would it be an Act of spiritual merit if they were to assist their husbands out of their own means? The Holy Prophet assured them their spending on their husbands would be doubly meritorious, as it would rank both as charity and as graciousness towards kindred. The Holy Quran admonishes:

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

“Covet not that whereby Allah has made some of you excel others. Men shall have a portion of that which they earn and women shall have a portion of that which they earn. Ask Allah alone of His bounty. Surely Allah has perfect knowledge of all things.” (4:33). “For everyone leaving an inheritance we have appointed heirs, parents and near-relations, and also husbands and wives to whom you are bound by solemn covenants. So give all of them their appointed shares. Surely, Allah watches over all things.” (4:34). The Islamic system of succession and inheritance, aims at a wide distribution of property. If a person should die leaving his or her surviving parents, wife or husband, sons and daughters, they all share in the inheritance; the general rule being that the share of a male is double that of a female in the same degree of relationship. In this there is no discrimination against female heirs in view of the obligation of the male to provide for his family, while the female has no such obligation. In practice the rule works out favorably for female heirs. A Muslim may not dispose of more than one-third of his assets by testamentary directions. Legacies, whether for charity or in favor of non-heirs, must not exceed one-third of net assets; nor may the share of an heir be augmented or diminished by testamentary direction. There is no room for discrimination between the heirs under the Islamic system of inheritance, like, for instance, primogeniture, or exclusion of females. A direction designed to secure the preservation of testimony relating to civil transactions, which requires that they must be reduced To writing, is sometime mistakenly seized upon as evidence of discrimination against females. The direction is as follows: “Procure two witnesses from among your men; and if two men be not available, then one man and two women, of such as you like as witnesses, so that if either of the two women should be in Danger of forgetting, the other may refresh her memory.” (2:283). There is here not the slightest trace of discrimination. The normal rule is that women should be safeguarded against the contingency of

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having to appear as witnesses in judicial proceedings. Therefore, normally a woman should not be called upon to attest a document recording a transaction. This rule may be relaxed in an emergency. But then another difficulty would arise. In the case of male witnesses their memory of a transaction that they attest as witnesses would be Refreshed when they met socially and the transaction was recalled for one reason or another. 1n the case of a document recording a transaction, which is attested by one male and one female witness, the female witness, under the Islamic social system, as will presently be appreciated, would not normally have frequent occasion to meet the male witness and talk to him, so that there would be little chance of her memory of the transaction being refreshed. To overcome this lack of opportunity of refreshing the memory, it is wisely provided that where only one male witness is available two female witnesses may be called upon so that, in the very words of the text, one may refresh the memory of the other.

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The impact of Moral values in safeguarding the identity and status of Muslim women in the wave of Islamic awakening SAFEGUARDING OF MEN AND WOMEN Men and women are a divine bounty for each other and as such must be cherished as a means of fulfillment and of winning the pleasure of God. He who has created both knows well their weaknesses and their strength and He has, of His Grace, furnished adequate guidance both For safeguarding them against their weaknesses and fostering their strength. Mischief and ruin ensue upon the disregard of that guidance, and its strict and careful observance renders life serene and joyful. The Holy Quran affirms: “Assuredly, we have created man and we know well what assails his mind.” (50:17). “We created man from a sperm-drop possessing diverse qualities, that we might try him; so we made him hearing and seeing, and we showed him the Way. He is either appreciative and follows it, or is ungrateful and rejects it.” (76:3-4).

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

Man’s mind receives impressions through hearing, sight and other senses, and incites him to virtue or to vice. He is, therefore, cautioned: “Follow not that of which thou hast no knowledge; for the ear and the eye and the mind shall all be called to account.” (17:37). Thus the restraint of the senses and constant watchfulness over them is the essence of righteousness. The Holy Prophet was commanded: “Direct the believing men to restrain their looks and to guard their senses. That is purer for them. Surely, Allah is well aware of that which they do. Direct the believing women to restrain their looks and to guard their senses, and not to disclose any part of their beauty or their adornment, save that which is perforce apparent thereof. They should draw their head-coverings across their bosoms; and should not disclose any part of their beauty or their adornment save to their husbands or to their fathers or to the fathers of their husbands, or to their own sons or the sons of their husbands, or to their brothers or the sons of their brothers or the sons of their sisters, or to gentlewomen or to their maidservants, or to such attendants who have no desire for women, or to such children who have no knowledge of the relationship between the sexes; nor should they strike their feet on the ground in such manner as to disclose such of their adornment as they ought not to disclose. Turn ye to Allah all together, O believers, that you may prosper.” (24:31-32). “O ye who believe, let your attendants and those of you who have not yet attained puberty, ask leave of you at three times before coming in; before the dawn Prayer, and when you put aside your clothes at noon and after the evening Prayer. These are three periods of privacy for you. Outside of these there is no restriction on you or on them, for some of you have occasion to attend upon others. Thus does Allah expound His commandments to you. Allah is All Knowing, Wise.” (24:59).

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“When your children attain puberty they should ask leave in the same manner as their seniors. Thus does Allah expound His commandments to you. Allah is All Knowing, Wise. “(24:60). “There is no blame on elderly women who are past the age of marriage if they lay aside their outer coverings without displaying their adornment. But it would be better for them to guard Themselves. Allah is All-Hearing, All-Knowing.” (24:61). There are certain special directions for the wives of the Holy Prophet which set forth the ideal of good behavior and should be emulated by all believing women: “Say, O Prophet, to thy wives: If you desire the life of this world and its adornment, come then, I shall make provision for you and send you away in a handsome manner. But if you desire Allah And His Messenger and the Home of the Hereafter, then Allah has prepared for those of you who carry out their obligations fully great reward. Wives of the Prophet, the punishment of that one of you who is guilty of manifest indecency will be doubled. That is easy for Allah. But whoever of you is completely obedient to Allah and His Messenger and acts righteously, we shall double her Reward, and We have prepared an honorable provision for her.” (33:29-32). “Wives of the Prophet, if you safeguard your dignity, you are not like other women. So speak in a simple, straight-forward manner, lest he whose mind is diseased should form an ill design; and Always say the good word. Stay at home and do not show off in the manner of the women of the days of ignorance; and observe Prayer and pay the Zakat, and obey Allah and His Messenger. Allah desires to remove from you all uncleanness, O Members of the Household, and to purify you completely. Remember that which is rehearsed in your homes of the Signs of Allah and of Wisdom. Verily, Allah is the Knower of minutest things.” (33:33- 35). The directions set out above are designed to secure the highest standards of good behavior for men and women, and that they should comport themselves with dignity and self restraint in all situations, Sobriety, modesty and purity are to be the hall-marks of

Islamic society. Free and unrestrained intermixing of the sexes is barred. A certain degree of decorum is required both of men and women. The fair sex is to be shielded against all risks of molestation;

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The role of religious belief in Strengthening the dignity of Muslim women to participate in various eras of Islamic Awakening Liberating Jihad of Women The issue of separation of the private sphere from the public sphere has dominated feminist discourse for a long time. Many feminist academics have written about the fact that confinement to the private sphere has been a huge barrier to female emancipation. Breaking the barrier of confinement of the private sphere has been a major source of frustration for advocates of women’s rights. But the Islamic revolution broke the barrier overnight. When Imam Khomeini called for women to attend public demonstration and ignore the night curfew, millions of women who would otherwise not have dreamt of leaving their homes without their husbands’ and fathers’ permission or presence, took to the streets. Khomeini’s call to rise up against the Shah took away any doubt in the minds of many devoted Muslim women about the propriety of taking to the streets during the day or at night. Always at the forefront of demonstrations, women helped to make the Iranian revolution one of the most peaceful ones as their presence at the front made it difficult for soldiers to shoot at unarmed Muslim sisters who on many occasions handed them flowers and asked them to join and stand for justice. When the Islamists won and came to power, Ayatollah Khomeini was well aware of his female constituency and the massive support of women that brought him to power. However, soon after the establishment of the Islamic Republic, Khomeini planned to send women back home to their traditional roles as mothers and wives. But two major incidents changed the Ayatollah’s initial plan economic sanctions against Iran and the war with Iraq. The hostage crisis led to U.S. economic sanctions, and the United States supported Saddam Hussein in his attack on Iran, resulting a war that lasted eight years and claimed many lives. As disastrous as this time was for the country, it meant that the Ayatollah needed all the

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support he could muster. Once again, he turned to his very loyal constituency—the women of Iran. The Ayatollah announced several jihads, a jihad against illiteracy, a jihad to rebuild the country, and a jihad against foreign invasion and against the possibility of a coup. According to the doctrine of jihad, men and women are religiously responsible for following the order of their religious leader. As a result, millions of women joined these jihads, many because they were religious, some because they agreed with fighting illiteracy, building a strong economy, and preparing to defend their country. In fact, even the left and the pro-Soviet tudeh party backed the Ayatollah. This massive participation of women consolidated women’s presence in the public arena as active citizens of their republic. The literacy campaign for Women: The literacy campaign brought millions of illiterate women into the Mosque to learn to read and write.12 these were women who would not have joined the Shah’s literacy programs because education was perceived as an agent of Westernization (or so their religious leaders told them). This time it was their religious leader himself making literacy a religious duty for women. Male relatives could not stand against literacy for their women without the fear of being persecuted by members of their community and local religious leaders. Mass literacy campaigns and free education was a major step towards increasing literacy and education for all Iranians in general but for women in particular. The jihad for reconstruction and self-sufficiency accompanied the literacy campaigns, and millions of women worked as volunteers to help build the country’s economy and win a war. The spirit of the revolution was alive. The Ayatollah called it a revolution of the poor and disempowered against the rich and the powerful as well as the oppressor of the world. Many women put all their effort into making self-sufficiency possible. Iranian women adopted strategies to economize, lessen waste, and provide food for everyone. Many raised money and set up local charity funds bringing neighborhood resources together to help the community. An Islamic social safety

net took care of the poor, the needy, and those families whose husbands were at war. The harder the pressures of economic sanctions, the more Iranian women became determined to pay the price for the autonomy of their country. They believed that their own autonomy could not be achieved until the country could be free from domination. Many Iranians were prepared to die if necessary, and joined the army of 20 million in an effort to end the war, and make sure that there would be no coups. The war dragged on for eight years and thousands died. Once Iran was completely exhausted, the economy brought to its knees, and the army depleted the U.S. support for Saddam Hussein came to an end and the war ended in 1988 with both sides losing.

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

In 1989, Imam Khomeini died. His death marked the decline of the spirit of the revolution. The war with Iraq brought millions of women into the public arena working as volunteers just as the World Wars brought many American women into the U.S. labor force. Once the war ended, women who had put such hard work into the revolution could not easily be sent back home. The ideal of social justice which for so many years sent millions of Iranian women to work as volunteers had become an important part of Iranian society and now it was time to extend it to all spheres of life, including the private sphere of the family. Millions of women who had tolerated losses in the legal phere started to challenge the Islamist regime fiercely. These women had allies among men who joined them in their effort to gain equality. Liberalization, not Liberation With the death of Khomeini, the country moved away from the isolationist Islamic welfare state that Khomeini had sought. Free education, free health care, low-income and cooperative housing, food subsidies along with other programs that Khomeini supported and the left had backed, started to erode. With the election of President Rafsanjani, a new era began, and Iran turned away from social welfare. The new president attempted to liberalize the

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economy, and the state started to cut back on social services. As food subsidies started to decline and private education and health care started to replace public services, the Iranian poor started to feel the crunch. Rising prices of basic goods and inflation were the symptoms of opening the economy to the world market and further devaluation of the rial put pressure on the poor as well as on many lower middle class families. Many women from these families could no longer afford to work as volunteers nor did they see any logic in continuing to work for free when the spirit of the revolution had evaporated into thin air. Furthermore, now that the barriers to entering the labor force for a huge number of women had been brought down, many volunteers demanded pay to help cope with the rising cost of living. At the same time, many revolutionary institutions had become parts of the government and many women had automatically become part of the new bureaucracy. The early 1990s witnessed a marked increase of employment for women. This increase was much more than the rate prior to the revolution. Such dramatic change in the pattern of labor force participation might not have been possible if Khomeini had not broken the barriers to women entering into the public sphere. Educational attainment for women, also a product of free education and the literacy campaign, contributed to this increase. In fact, today there are more women in higher education than there are men. The Islamic Republic had adopted certain policies to expand educational levels for women in order to ensure that sexual segregation paid off. These policies were to encourage women to become skilled workers in domains exclusive to women. For example, the government set quotas for female pediatricians and gynecologists and set up barriers against women wanting to become civil engineers. Under pressure from womenâ&#x20AC;&#x2122;s political lobbying, the restrictions facing women becoming civil engineers were lifted, though quotas for women medical doctors remained. Recently, in the province of Khorasan, officials considered imposing quotas for men since the number of women entering medical schools is far more than expected. Some volunteer work by women

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

continued even in the 1990s, the most notable example of which was family planning, a program through which the government called upon women to distribute contraceptives. Religious leaders announced family planning as an important religious duty and many pious Muslim women took up the workload of going from house to house to make sure women were given support and means of fertility control. This policy, which cost nothing for the government in monetary terms, made Iran’s family planning a success story according to UN. But such services have had a political cost for the government. The more women got engaged in efforts such as the family planning program—which made them realize their important contribution to Iran—the more they understood and learned the importance of collective action. Such activities gave them confidence to make demands on the government in return for their services. In some areas there have been gains. The percentage of women who take an active role in municipal and national elections has increased. Women are also increasingly being paid for housework under a law enabling them to ask their husbands for wages as compensation for their domestic services. Even in the case of divorce, women can demand payments from their husbands for the housework they performed. This domestic wage law was passed in 1993 and Was won on the basis of Islamic texts, an illustration of how Islam may be interpreted in ways favorable to women’s rights. The Islamists have had to give in on issues such as child custody, which was previously the privilege of the men of a deceased husband’s family. Women can now become judges, thanks to pressure applied on Tehran by Islamists and secular women. In other areas, such as divorce on the basis of requests by women and women’s eligibility for the Presidency have yet to meet success. In the case of divorce legislation, the Council of Guardians, the highest judicial authority (dominated by religious conservatives) recently rejected a bill submitted by parliament.22 but women have not given up on this

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issue. There has been much public debate, and in the past few weeks there has been a trend toward changing laws that give the right to women to file for divorce. Much of what women have gained has been through the effort of those Islamists who have used Islamic texts and doctrines to support arguments for equality. In this way, women have been able to press for reforms from within the system. Many secularist women have joined Islamist women. In some cases, religious authorities have backed them and through different interpretations of Islamic religion many changes have become possible. These changes are here to stay andâ&#x20AC;&#x201D;unlike the ones granted by the Shahâ&#x20AC;&#x201D;cannot be easily taken away again. High participation rates in the labor force, high educational attainment, and increased political participation will slowly change the status of women in Iran. This was evident in the massive support that women lent to the election of President Khatami in 1997. The election of President Khatami marked the birth of the reform movement, which opposes the religious conservatives, the followers of Khomeini in charge of the army and the judiciary system. There is another undercurrent to the politics and economic policy of Iran. President Rafsanjani was very clear about its economic policy. He called for liberalization and he himself benefited from through easier borrowing and became a rich man. His neo-liberal policies increased female employment, but they did not necessarily bring more economic power to women, as is the case in the rest of the developing world. Throughout the Third World, the percentage of female labor is increasing but because of the liberalization of the economy, rising prices of basic goods and welfare reduction have badly affected women. Today, there are 1.3 billion people living on less than a dollar a day and 70 percent of them are women.25 Iran is no exception: the increase in labor force participation by women may have increased, but the poverty and income disparity that has come with liberalization of the economy remain a serious challenge to female empowerment. The fact that there are more women in the labor force

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

in Iran is important because it does give them some degree of autonomy. But rising prices of basic goods and cutbacks on social spending have hindered the growth of women’s economic autonomy by undermining their decision-making power. Many advocates of neo-liberal economic policies have argued that free trade has created more job opportunities for women. Such increases have been viewed as an important factor in giving women power to challenge local patriarchy. In some cases this may be true, particularly where multinationals have set up factories with production units employing only women. Overall, however, free market policies have created income disparity and poverty— affecting women much more than men. Therefore, gains made by women through rising employment, in many cases, are undermined by the overall deterioration of economic conditions for women. Khatami, unlike Rafsanjani, is not committed to full-fledged liberalization of the economy, but his balancing act between the wishes of the people and the conservative religious faction has put him in a fairly weak political position. Moreover, if he wants to open the country politically and establish a dialogue with the West, he has to open Iran’s economy to foreign trade. Like other leaders of Third World countries, however, his ability to resist the pressure for liberalization of the economy is limited. Women Face Challenges for the Future: Women have come a long way in Iran. The 1979 Revolution provided an opportunity millions of women had long been waiting for. But the aftermath of the revolution and the rise of conservative religious factions posed new challenges. The persistence and resilience of both Islamist and secular women together have been able to earn greater access to education, employment, and political offices. Iranian women managed to introduce a dynamic interpretation of Islamic religion and bring about some legal changes. Moreover, throughout the post-revolution period, the government has provided basic goods and services—attributable to the social justice component of the Islamist movement. These efforts have produced an overall improvement of basic indicators, such as

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infant mortality (of male and female children), maternal mortality, and women’s literacy. These social, political and legal gains may soon be lost as the war on terror and the possibility of an attack on Iraq put Iran in a state of alert. Political instability in the region will make efforts to gain equality more difficult; the reform movement may be put in jeopardy. President Bush’s declaration of Iranas a member of “an axis of evil,” sent a shiver down the spines of political activists and advocates of women’s rights because it was exactly what the religious conservatives needed to legitimize their control over the country and clamp down on civil right groups. If the Bush administration decides to wage a war on Iraq, the first on its list of evils, the region will be destabilized. Fear of President Bush moving down the list to Iran will undoubtedly shift Iran’s internal balance of power in favor of the conservatives. Many women may not press for reform if Iran’s security is threatened, and sacrifice their rights for the sake of national sovereignty. Even a warming of U.S.-Iran ties could prove detrimental to women’s rights in Iran. The United States has demonstrated in its relationship with Saudi Arabia that it may be willing to support a conservative Islamic country if it is broadly supportive of U.S. policy and open markets. If Iran were to shift toward liberalization and away from its hard-line anti-American stance, it may find Itself on good terms with the United States. This scenario is not entirely implausible: reform would almost certainly have to come under some Islamic authority, since popular opinion doesn’t favor secular pro-Western dictators like the Shah. Religious conservatives such as President Rafsanjani have supported liberalization of the economy and adherence to strict religious codes simultaneously. This would be a nightmare for women’s groups in Iran, Endangering putting political, social and legal gains and threatening economic justice. The new regime is a source of worry for civil society and women’s groups. The battle inside the country is not just between the conservatives and reformer; there is also a battle between those

Abstract In 1979, the North American and European media were suddenly flooded by reports of the Iranian Revolution, an event that came as a shock to the world. When the Shah fell, the United States contemplated granting him a visa to lend support to its long-standing protégé. The

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

who favor neo- Political instability in the region will make efforts to gain equality more difficult. Liberalism and those who oppose laissez-faire economics. Women have strong representation in the latter.26 given the complex political scence, Iranian women generally favor slow change that secures what women have already gained by guarding against free market policies and violent regime change that may bring to power a regime favored by the United States. Furthermore, Iran’s history of violent political change has not been very encouraging. Women’s groups have had to careful to push a pace of reform not animated by U.S. foreign policy, as it is has been the case in Iraq on the edge of war. Iran’s women, unlike women in many developing countries, face two challenges simultaneously: clerical conservatives and neo-liberal economic policies. The battle on both fronts looks increasingly difficult. The U.S. stance on Iraq and its high-profile presence in the region plays directly into the hands of conservatives in Iran. Progress on women’s rights will likely suffer as a result. On the economic front, even if Iran is untouched by U.S. intervention, it’s likely that international market forces will further promote market reforms in Iran. While for many this translates into progress, neo-liberal economics will harm the welfare of Iran’s women. Free trade, privatization, deregulation and social spending cuts to promote “growth” have become the gospel of the IMF and World Bank, which impose them on developing countries. It is unlikely a small country like Iran will be able to resist effectively. While the economic debate is not within the scope of this article, it is fair to say that when the government’s safety net is withdrawn, women will bear the heaviest burden.

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new revolutionary government asked the United States to extradite the Shah to Iran instead of protecting him, but the United States refused. This refusal raised anti-American sentiments, steadily turning the Iranian revolution against the United States. It was too early for many Iranians to forget the CIA-engineered coup of 1953,which returned the Shah back to power. The revolutionary Iranians insisted on U.S. cooperation and the U.S. refusal led to the attack on the American Embassy, which had been the center of CIA operations during the 1953 coup. Thus the American Embassy hostage crisis started. American flags were burned as demonstrators chanted “Down to America.” To the American public, unaware of the history of U.S. involvement in the 1953 coup, the flag burning and anti-American chanting was nothing but a sign of Iranian villainy. From then on, every aspect of the Iranian Revolution, most notably the Islamic religion itself, became associated with evil. In the United States, the condemnation of the Iranian Revolution spanned the political spectrum; liberals and conservatives, as well as leftist and mainstream feminists, were united in their condemnation of the revolution. Ironically, while many feminists in the United States denounced the revolution, Iranian women were strong supporters of the revolution. The revolution was unique for the surprise it created throughout the world. Some of the customary causes of revolution that were lacking include  defeat at war,  a financial crisis,  peasant rebellion,  gigantic national debt,  Disgruntled military. In the early 1950s, the Iranian masses, in a major uprising, rallied behind Mohammad Mossadeq, a nationalist leader who nationalized the oil industry. Mossadeq’s popularity sent an important message to the United States and the UK: Iranians wanted to be in charge of their own destiny and did not want their natural resources to be under the control of Anglo-American interests. In the context of the Cold War this was an important message for the United States. The United States was determined to keep Iran under its control, and bringing back the Shah

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

was an attempt to protect its interests. Allen W. Dulles, the Director of the CIA, approved $1 million on 4 April 1953 to be used bring about the fall of Mosaddeq.1 The success in Iran motivated the CIA to do the same in some other countries such as Indonesia, where Suharto staged a coup in Indonesia with the help of CIA. The new Shah was a different person. He became intolerant of opposition in an effort to reduce civil unrest. His first step was to dismantle all civil organizations and to establish of a strong secret police and loyal army. While the United States advised the Shah to adopt reforms to prevent major challenges to his regime, revolutions arose in other countries. In accordance with the Alliance program, the Shah was advised by the Americans to stage a â&#x20AC;&#x153;White Revolution.â&#x20AC;? This was a package of policy guidelines designed to facilitate the transition from an agrarian to an industrial, modern economy. The main component of the package was an attempt at land reform imposed by the central government. This was an effort on the part of the Shah to preempt any possible peasant uprising. The reason it was called the White Revolution was because it was meant to be a revolutionary act without bloodshed, since it was formulated by the Shah and not by a mobilized populace. The White Revolution started in the early 1960s in an effort to limit popular support for socialism. At the same time and for the same reasons, the regime did not inhibit the spread of support for Islam. This was because, for the most part, the Islamists had been co-opted by the regime and the United States had adopted a policy of supporting Islamists to stand against the Soviet Union and the spread of socialist ideas. This support continued up until the 1980s and the time of the Taliban, which were financed and trained by the United States. The Islamist groups grew in numbers throughout the late 1960s and the early 1970s. These groups were critical of the Shahâ&#x20AC;&#x2122;s political repression and plan of modernization modeled on the West. Linking industrialization with cultural change was probably a huge mistake on the part of the Shah, since industrialization does not necessarily require the transformation or dismantling of the cultural fabric of a society. In fact, as Japan demonstrated, industrialization can successfully take place and still maintain at least the core of indigenous culture. But in Iran, industrialization and westernization came in a

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single package. Majority of the critiques on the position of women in Islam as well as the opinions of the general public on this matter suffer from a significant flaw. These debates take place in a wrong frame of reference i.e., the comparisons are made based on the 20th century expectations and standards. However, an objective discussion must take into account the historical contexts because if you compare the status of women based on todayâ&#x20AC;&#x2122;s standards, even many of the improvements in those times would seem horrendous injustices. Islam considers women very valuable and worthy of high respect. Women are asked to cover themselves so that they are not bothered by men. â&#x20AC;&#x153;O Prophet, tell your wives and daughters and the believing women that they should cast their outer garments over their bodies (when abroad) so that they should be known and not molestedâ&#x20AC;? (AlAhzab 33:59) Conclusion: The image of Muslim women wrapped in burka and with their face covered by a veil has been a topic of contempt and ridicule for a long time. However, the concept of veil is an ancient tradition and not something Islam invented. The primary Islamic objective underpinning hijab is to secure protection for women. Islam puts a stop to this degradation of women. It teaches women to cover up their beauty and thus, gives "back to women the ultimate control over their bodies" (Cole). It teaches girls from a young age that what is of utmost importance, for both men and women, and what truly makes their worth is their character, their piety, and their dignity; in this way, both men and women are rendered equals. Since the Muslim woman is invisible behind the hijab, those she interacts with are compelled to appreciate her primarily for her intellectual abilities and personality, (Cole) serving to detract attention away from superficialities such as physical appearance and image, and thus making for a more genuine society in which all are judged for whom they are, and not what material things they possess. The primary Islamic objective underpinning hijab then, is to secure protection for women, as it says in the Qur'an:

"Proceedings of the First International Conference on Women and Islamic Awakening" Selected Papers

The hijab is not as is purported by many Western feminists, orient lists, and not least by the Western media â&#x20AC;&#x201D; prescribed in order to oppress women and to aid men in maintaining control over them. Indeed, as seen above, its objective is quite the opposite: It is to liberate women by making them true equals with men. When it comes to Islamic duties, the Muslim woman is just like a man: she has a mission in life, and so she is required to be as effective, active and social as her particular circumstances and capabilities allow, mixing with other women as much as she can and dealing with them in accordance with the worthy Islamic attitudes and behavior that distinguish her from other women. Wherever the Muslim woman is found, she becomes a beacon of guidance, and a positive source of correction and education, through both her words and her deeds. The Muslim woman who has been truly guided by the Qur'an and Sunnah has a refined social personality of the highest degree, which qualifies her to undertake her duty of calling other women to Islam, opening their hearts and minds to the guidance of this great religion which elevated the status of women at a remarkably early stage in their history and furnished them with a vast range of the best of characteristics which are outlined in the Qur'an and Sunnah. Islam has made the acquisition of these characteristics a religious duty for which a person will be rewarded, and will be called to account if he or she fails to attain them. These texts succeeded in making the personality of the woman who is sincere towards Allah (SWT) into a brilliant example of the decent, chaste, polite, God-fearing, refined, sociable woman. Recommendations: Men and women are a divine bounty for each other and as such must be cherished as a means of fulfillment and of winning the pleasure of God. He who has created both knows well their weaknesses and their strength and He has, of His Grace, furnished adequate guidance both For safeguarding them against their weaknesses and fostering their strength. Mischief and ruin ensue upon the disregard of that

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guidance, and its strict and careful observance renders life serene and joyful. Women have come a long way in Iran. The 1979 Revolution provided an opportunity millions of women had long been waiting for. But the aftermath of the revolution and the rise of conservative religious factions posed new challenges. The persistence and resilience of both Islamist and secular women together have been able to earn greater access to education, employment, and political offices. Iranian women managed to introduce a dynamic interpretation Of Islamic religion and bring about some legal changes. Moreover, throughout the post-revolution period, the government has provided basic goods and services—attributable to the social justice component of the Islamist movement. These efforts have produced an overall improvement of basic indicators, such as infant mortality (of male and female children), maternal mortality, and women’s literacy. Iran’s women, unlike women in many developing countries, face two challenges simultaneously: clerical conservatives and neo-liberal economic policies. The battle on both fronts looks increasingly difficult. The U.S. stance on Iraq and its high-profile presence in the region plays directly into the hands of conservatives in Iran. Progress on women’s rights will likely suffer as a result. On the economic front, even if Iran is untouched by U.S. intervention, it’s likely that international market forces will further promote market reforms in Iran. While for many this translates into progress, neo-liberal economics will harm the welfare of Iran’s women. Free trade, privatization, deregulation and social spending cuts to promote “growth” have become the gospel of the IMF and World Bank, which impose them on developing countries. It is unlikely a small country like Iran will be able to resist effectively. While the economic debate is not within the scope of this article, it is fair to say that when the government’s safety net is withdrawn, women will bear the heaviest burden.