Fatima Mernissi: Rebel for the Sake of Women

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Fatima Mernissi: Rebel for the Sake of Women

Some of the ideas that stem from your analyses of Fatima Merissi’s paper urge me to find out more about the writer. 

I will start by asking rather simple questions; what does Fatima Merissi mean by equality? In other words what is equal to her? Once this has been answered I believe that we will be able to tackle most of her arguments.  The reason for this is because the concept of equality is non existent in Islam.  Islam doesn’t use the term ‘equal’ for neither men nor women.  The concept of ‘equal’ is borrowed from the western world leading to a so called ‘democratic’ way of life.  One culture’s religious way of life cannot be reliably quantified to another culture’s / religious wisdom!

Another discussion is that of the role and status of women in Islam, and more importantly within the context of Fatima’s ideology, she is predominantly concerned with the political status of women in the Muslim world.  Needless to say that political status intertwines with social status of women.  Fatima takes the debate of the political status of women in Islam by bringing in Hijab- a Muslim veil to cover head.  To her hijab signifies segregation and limitation for women in Islam. Furthermore she brings in linguistic analyses of the word hijab to prove what she claims a mechanism of control and show of power by male driven political socio-economic-structure. 

She also differentiates between the society’s take on women in the Muslim world and that of the Islamic view of women in society and acknowledges that oppression of women is not part of Islam.  This to me is the most important aspect in reading her works and makes it worthwhile!

Sadia Azmat

I would like to give my response to this article as someone (male) born in Turkey in 1966, meaning the different world I was born into. When I started reading there were many modern islamic understanding books around. Also ones sometimes severely and sometimes with a scholarly coolness criticizing hadith understanding. So I was quite at the beginning convinced that there are some “bugs” within the hadith collections. I have not had one moment in my life thinking hadith collections were all perefctly recorded words of the prophet even though I have been practicing Islam. So I have never really believed the hadithes Mernissi mentions are from the prophet. These days I cultivate my understanding via books who study these issues.

Firstly I am very much thankful to Ms. Mernissi for writing thses things. I ma definite next generation of Muslims will be different from the ones before due to studies like these.

Also the balance she builds of preserving her respect to Islam even though she criticizes hadithes is great. because throwing tha baby with the bath water is easy sometimes; easier than discriminating falsity and reality.

In the 4 decades I have lived I could see the continuous change at Islamic understanding of the world. Now it seems to me very plausible that in a short time Muslim women will be at their original position of Aisha , Bilqis, Zainab etc. (may Allah be pleased with them all)

So the necessary scholarship for us to rebel are already quite present. And they are increasing… More and more people awaken to what is Islam and what were things made in order to justify the existence of sultanate and what were conservatisms made up in for the sake of soceital peace.

And Mernissi will be one of the makers of this.
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