Women's suffrage - a comparative perspective

The term women suffrage refers to women's right to vote by law in national and local elections. Great social and economical movements were conducted by British women due to take the suffrage law and establish it as a legal right in the parliament. One of the earliest advocators in Britain was John Stuart Mill whose subjection of women (in 1869) was established as one of the pioneering works of that time. The first woman suffrage committee was formed in Manchester in 1865. One year later, Mill presented to Parliament this society's petition, which demanded the vote for women and contained about 1,550 signatures. On the other hand, United State is commonly known as the women's suffrage origin in 1820s, while New Zealand is credited as the first country by which women got the right to vote; (Campbell 1966) even Corsican Republic, sometimes, is considered as one of the first countries to grant female suffrage in 1788. Thus, one can claim that different countries and locals in the world, obviously, experienced such a movement at various times. With these historical points, as a woman who lived in Iran for most of her life and graduated from Law, I want to point to some social, historic and legal improvements and difficulties toward the women suffrage matter in the Middle Eastern countries and compare them to the situation in Scandinavian countries. Iran will be my ultimate focus as one of the problematic countries over women issues. Regarding this comparison between these two geographic regions, what can we grasp from the conclusion and what are the roots which make these two regions so different and even oppose to each other? And at the end to what extent, regarding this issue, we are able to improve the status quo conditions of countries like Iran?

o Women in Scandinavian countries

In this part I will, shortly represent some historical facts and points regarding women's voting rights in some Scandinavian countries as well as giving some reasons to the improvement process in these countries. According to Dictionary of World History The first European nation to grant female suffrage was Finland in 1906, with Norway following in 1913. Sulkunen states that Finland's thoroughgoing parliamentary reforms gave all adult men and women not only universal and equal suffrage, but also the full right to stand for elective office. In her analytical article looking for the reasons for the early enactment of voting rights in Finland and modern Finnish democracy, she points to some factors about the country's overall cultural mould and how relations between the sexes were constituted in the field of conflicting pressures between a strong nationalist tendency, traditional agrarianism, and the democratization of social life. "No real place was left over for women's issues per se, yet women were very visibly present in all reform-oriented activity. With the notable exception of the upper social classes, women also did not really perceive their social and political rights to be at odds with the rights of men in their own class. On the contrary, they considered themselves to be largely on an equal footing, seeing men as comrades and allies in the struggle to win a better life for all socially, politically and judicially downtrodden people." (2000) Later in her article, she claims that the issue of voting rights thus did not offer a basis for the spreading of a conflict between the sexes in Finland. "Instead, it produced fertile ground for a snowballing socialist movement of which the Social Democratic Party, formed in 1899, took advantage." Already by the mid-1890s, the workers' movement together with the worker-led temperance movement had expressed its support for universal and equal suffrage for men and women. Their programme, which also included the demand for prohibition, was launched with panache amongst the masses during the so-called oppression years. In the year 1906 Finland made an almost revolutionary leap from having one of Europe's most archaic systems of representation to having one of the most radical ones. As a result, all adult women in Finland were the first in Europe to receive full rights of representation. (ibid:2000)

Claréus believes that there are some clear evidences of the influence of the feminist movement of the 1960s and 1970s giving rise to an increasing range of concerns and styles among Scandinavian women. (1989) According to Greg Hurrell, the battle for equal rights in Norway started in the Nineteenth century with the formation of feminist organizations. Struggle to get suffrage right was one on their earliest demands. In 1885 the female suffrage union (Kvindestemmeretsforeningen) was established. (1998) Blom claimed that the primary obstacle to obtaining voting rights for women was that constitutional reform could only be achieved through men, and therefore the champions of the feminist cause had to exercise their influence by means of petitions, demonstrations, publications and through their own husbands and male colleagues who were affiliated with political parties. Despite the difficulty of this task, Norwegian women succeeded many years in advance of most other European countries, (e.g. even those of feminists in Britain) mainly, due to their non-militant, cooperative methods, which on the whole sought to emphasis that the suffrage struggle was not a 'conflict between the sexes', but rather that women were mature and interested enough to take on the vote, and play an active, supportive role in shaping society. (1980: 8-14)

In Sweden, the campaigns for women's suffrage had been slow to get under way and also lacked the radicalism that had come to mark the campaigns in the other Scandinavian countries. The association for women's suffrage, föreningen för kvinnans politiska rösträtt, was founded in 1902 and became a national organization in 1903; in ten years the membership of the organization climbed to around 17,000. The association published a newspaper, Rösträtt för kvinnor (votes for women), arranged public meetings, and also supported the production of plays on the topic of votes for women. Members worked on converting liberal and social democrat members of parliament to their cause, and as early as 1909 there was a majority for women's suffrage in the Second Chamber. Swedish women were finally granted the right to vote in national elections in 1919. By 1921, four out of the 230 members of Second Chamber were women, and in 1924, the first woman took her seat among 149 male colleagues in the First Chamber. (Forsas-Scott 1997:28) As I mentioned above, Scandinavian countries experiences women's movements and the demand to get as equal rights as men in various times. Roughly speaking, the current women's conditions in these countries, regardless to the historical events, represent a highly developed situation in which women achieved equal rights; they, even are considered as a roll model for many other countries. In the following part, I will go through the history of another geographical region, known as Middle East, to examine the events, developments and obstacles confronting women's activists.

o Women in Middle Eastern countries

There has been a continuous struggle between defenders of Islam and critics upon women issues. Advocators of Islamic rights claim that the law of creation has so ordained that both man and woman seek, and are interested in each other. But their relationship is not of that nature which they have with other possessions; that relationship emerges from selfishness. They want to possess things for their own use, and look on them as the means of their comfort. But, the relationship between man and woman means that each one of them wants the comfort and happiness of the other, and enjoys making sacrifices for the sake of the other. (Motaharri 199u) The idea stands against European point of view that want to compare genders, since in Islamic thoughts the nature of creation of man and woman is as different that makes any comparison impossible. One can claim that there's now an almost universally held belief that most women in Islamic societies face wretched persecution and that Islam itself is wholly to blame. Joshua Holland, as a denial of this idea believes that there is no empirical data to suggest that an Islamic majority itself correlates with the subordination of women better than other co-variables like economic development, women's ability to serve in government, a political culture that values the rule of law or access to higher education. (2008) However, the matter of women's suffrage seems quite absent from academic works of these countries. In many countries in the region, women's right to vote, to acquire an identity card or passport, to marry, to work, or to travel is granted only with the consent of a spouse or other male family member. Most of the countries -with the exception of Iran, Tunisia, Israel, and to a limited extent Egypt- have permitted only fathers to pass citizenship on to their children.

Women married to non-nationals are denied this fundamental right. One significant point we should take into account is that the social and cultural situations of these countries should not be considered as the same as well as their women's social situations. There is a great distinction -which is ignored in most cases, between these people naming Arabs, Turks, Kurds, Persians, Afghans, Pakistani, etc. all these names connote to a specific culture and attitude toward women, e.g. in Saudi Arabia, one of the most male-dominant countries, there is No suffrage for women. In 2003, 300 Saudi women signed a petition calling on the country's de facto ruler, Crown Prince Abdullah, to recognize their legal and civil rights. The first local elections ever held in the country occurred in 2005. Women were not given the right to vote or to stand for election. On the contrary, Turkey has provided a better situation for women and granted women to vote in the same time of many pioneer countries. Burcak Keskin writes that Turkish women entered parliament in 1934 but the number of female MPs has decreased in time. In the early Republic, Ataturk was facing accusations of dictatorship. In order to eliminate this undemocratic image, women's suffrage was granted in 1934. During the one-party regime women had secured their place in the parliament. (Keskin 1997) in Pakistan, as an example, full suffrage for women was introduced in national election in 1956. So my point, besides introducing some historical facts about voting rights in Middle East was that the different cultural and social backgrounds of these regional countries should make us to be more precise about the various ethnicities and people live there. In the following part, the condition of women's suffrage in Iran, as a country located in this region will be examined.

o Women in Iran

First there is a need to present some snapshot about Iranian women movement during last century. Women's NGOs and movement were very active in Tehran and other major cities during 1920-1930. These NGOs finance schools, health clinics for women and cultural activities. In 1934, following secular ideological plans, Reza Shah banned the veil. Women's suffrage became a burning issue in Iran during the 1940s and early 1950s. Mossadeq, Iran's popular prime minister at that time, was then in the midst of a fight with the United States and England over nationalization of Iran's oil industry. But it was Mossadeq's social reforms, including his support for women's suffrage that contributed to the break up of his coalition from within when the leading clerics withdrew their support. (Afary 2004) 'In 1963, the Shah granted female suffrage and soon after women were elected to the Majlis (the parliament) and the upper house, and appointed as judges and ministers in the cabinet. In 1967 Iranian family law was also reformed to improve the position of women in Iranian society which was the most progressive family law in the Middle East. After granting some of these equal rights legislation in the 70s, all these gains were replaced when the revolutionary government came to power in 1979. Women were eliminated from all decision-making positions within the government, dress requirements were enforced, and women's organizations were declared corrupt and disbanded.

The future looks brighter today. A growing urban, middle class is making some progress by situating women's rights within the cultural framework of Iran, and noting that in order to modernize, Iran must improve the status of women. But governmental authorities try to give clear statistics over women participation in policy and in the society. In Chronology of Events Regarding Women in Iran since the Revolution of 1979, they have declared many important dates e.g. four women are elected to the First Majles (1980-1984. These female Majles representatives were elected for ideological reasons. Even though they lack higher education, they are proficient in the Quran and religious matters. (Ghetanchi 2000) Shirin Ebadi, winner of the peace Nobel in 2003 believes that laws in Iran institutionalize prejudice and support men. The law looks down on Iranian women - literally with a male face. Since the 1979 Revolution Iranian women have been forbidden from serving as judges. In Iran a woman's evidence in court is worth half that of a man and some similar unjust laws. (2008) I have to point to current great movement of Iranian women in the name of 'Campaign for Equality' by which many women activists and feminists try to get a million signatures on a petition calling for an end to discriminatory laws.

o Ending point

In this paper, I tried to point to some factual events over women's significant movements and particularly women suffrage within the last century in two different geographical regions, Scandinavian countries and Middle Eastern nations. Both regions experienced women's resistance against unequal laws and their endeavour to get a very ordinary right, suffrage. Although the quality of these movements was different, the target and the demand were the same. Women's movement in the Middle East was started later and has confronted some serious obstacles which root in the history, culture, religion, traditions, beliefs, etc. I believe that in the study of these countries, in order to get some proper outcomes, one should explicitly distinguish them by their various nations, races, ethnicities, languages, etc. As I mentioned earlier, in the case of Iran women experienced different and even conflicting periods within the last century. I think two factors play the most important roles to prolong women activities, one is the way these nations identify women and the other is the great power of current authorities which stop women's activities in different ways. It seems that women still are looked inferior to men, so involvement in political matters is not considered as their business. For me as a person who lived in this country, women's movement may be regarded as the most effective social trend in today's Iranian society; and despite all the problems and uneven conditions, women have come up with their rights and powers to change the current situation.

· Reference

§ Afary Janet, Seeking a Feminist Politics for the Middle East after September 11, P 3,

§ Blom, Ida, 'The Struggle for Women's Suffrage in Norway, 1885-1913', Scandinavian Journal of History, vol. 5, 1980, § Claréus Ingrid, 1989, Scandinavian women writers (An Anthology from the 1880s to the 1980s), Greenwood press.

§ Colin Campbell Aikman, 'History, Constitutional' in McLintock, A.H. (ed), An Encyclopaedia of New Zealand, 3 vols, Wellington, NZ:R.E. Owen, Government Printer, 1966, vol 2, pp.67-75.

§ Ebadi Shirin, Suffering and suffrage in Iran, 2008, § Forsas-Scott Helena, 1997, Swedish women's writing, 1850- 1995 Women in Context. London: Athlone Press, 1997. Pp. xii + 333. The Women in Context series edi.

§ Greg Hurrell, Henrik Ibsen, Frederika Bremer, Marie Michelet and the emancipation of women in Norway, Vol 2 1998 - Online Article,

§ Gheytanchi Elham, 2000, Chronology of Events Regarding Women in Iran since the Revolution of 1979.

My name is Negar Niknam, a law graduated, intersted in law, women and human right issues.

The Reason for Muslim Women Wearing Jilbabs

The main reason for wearing Jilbabs (also knows as Abayas in the Middle Eastern countries) as a Muslim woman is that it is a commandment of Allah (God) as can be seen by the following view from the Quran:

"Or Prophet (May Allah's peace and blessings be upon him)!" Tell thy wives and thy daughters and the women of the believers to draw over them their cloaks (veils). "That in the least so that they be recognised and not be remaining." (Surah Ahzaab be 59).

Islam is a way of life for the Muslim man or woman, they are supposed to follow the commandment of Allah, Muslims believe the Prophet Muhammad (Peace be upon him) was an example to mankind and that they are should follow the way shown by him, this is everything from how to sleep, how to eat, what to wear, how to get married and everything else that a person needs to know to live a healthy and fulfilling life as to Muslim.

There are many different sects within Islam, who all interpret Islam differently according to their understanding of the Quran and Hadith (the sayings and actions of the prophet Muhammad). This has led to some Muslims appearing more Islamic than others. The toughest stance by Muslim scholars for women's dress, is for the whole body to be covered with loose clothing and the face covered with a Niqab and even the eyes should be covered with a veil. The softest stance is for a Muslim woman to wear to loose Jilbab or clothing with a headscarf.

The way to Muslim woman is identified is by her wearing the Jilbab and Hijab (a headscarf), whilst other Muslim women may choose not to wear Islamic clothing but are practicing Islam as they deemed practical or suitable to them, which according to Islam is very sinful. This can be seen by the following saying of the Prophet Muhammad (peace be upon him):

"Many women are clothed but naked in reality." "Such women will never enter paradise nor will they smell its fragrance."

Wearing to Jilbab or Abaya isn't easy for a Muslim woman, especially in the West due to the stares and verbal abuse that they sometimes have to suffer. It is also hard for those women who decided to start practicing Islam and start wearing the Jilbab, whilst the rest of their family wear western clothing, as they are usually ridiculed or even asked not wear such clothing that some class as backwards.

You can view or purchase Jilbabs Abayas or from many different websites on the internet. They come in all different sizes, designs and quality.

The powerful role of women in peace-building

On October 7, 2011, the Norwegian Nobel Committee awarded the Nobel Peace Prize to three formidable women: Tawakkul Karman, a leader of anti-government protests in Yemen; Liberian President Ellen Johnson Sirleaf, Africa's first democratically elected female president in 2005; and Leymah Gbowee, also of Liberia who campaigned against the use of sexual assault as a weapon of war.

Karman, 32, was the first Arab woman to win the peace prize. The award was bestowed in recognition for her role in peace activism in Yemen, long before the 2011 Arab Spring revolution, and for initiating positive change in political oppression and the role of women in the rise of new democracies. The two Liberian women (Sirleaf, 72, and Gbowee, 32) were the first sub-Saharan African winners of the peace prize since Kenyan Wangari Maathai won it in 2004 for the fight against deforestation by mobilizing women to plant trees. Maathai died in 2011 at the age of 71. Sirleaf was seen as a reformer and peacemaker in Liberia, campaigning to end government corruption and to work for reconciliation after fourteen years of civil war. Gbowee, in Liberia, organized hundreds of female protesters throughout Monrovia to demand disarmament of fighters, forcing attention on women combatants exploited and sexually assaulted by warlords. She was honored by the Nobel Committee for mobilizing women across ethnic and religious dividing lines to bring an end to the long war in Liberia, and to ensure women's participation in elections. Sirleaf campaigned for peace within the government (in the country's top leadership role), whereas Gbowee and Karman worked as individuals -- Karman with limited support from her government.

It was the Norwegian Nobel Committee's hope that the prize for the three women would shine a light on the great potential for democracy and peace that women can represent.

Pakistan set an example by holding a four-day International Islamic Women Police Conference in November 2011 in Islamabad to unite women police officers from more than ten Islamic countries to build synergies and discuss context-specific gender issues. In 2010 Pakistan female law enforcers comprised less than one percent of all law enforcers. In comparison, female officers comprised a third of the total Australian Federal Police workforce. The Pakistan government now has a policy to integrate women in the mainstream police force, which is an increasing international trend in Muslim countries. Research has shown that women police officers bring a public-friendly image of police as they are much less likely than men to use extreme methods of control, such as threats, physical restraint, search, and arrest.

Richard Sennett, professor of sociology at New York University and the London School of Economics, in his book "Together: The Rituals, Pleasures and Politics of Cooperation" (2012) contends that "living with people who differ -- racially, ethnically, religiously, or economically -- is the most urgent challenge facing civil society today." That's because people tend to avoid engaging with people who are different from themselves by acting in a tribalistic manner which, he says, "involves thinking you know what others are like without really knowing them" resulting in an "us-against-you" mentality. Sennett promotes social cohesion that requires commitment to community and empathy with others: from polite social civilities such as saying "please" and "thank you" to mutual communication. It's not just about talking and listening; it's about sympathy, empathy, and above all, shared and familiar dialogue. It's a concept that women understand, naturally and innately.

Women in governments and individual women can work side-by-side to influence, promote, and sustain local, country, regional, and global peace. As governments look toward contributing to peace building, they should look no further than the women in their own communities. Without meaningful participation of women in peace processes there are less chances of durable peace. Women as peace-builders are often leaders in recovery and rehabilitation activities as post-conflict nations, such as South Sudan, transition to stability. The importance of women in peace dialogues and social cohesion cannot be overstated, not only for post-conflict countries, but also for local communities.

Healthy economies support peaceful existences. Investing in women can yield a significant gender dividend through three essential means: (1) women as workers; (2) women as consumers; and (3) women as voters.

Women make up the majority of small business owners across the globe, thus narrowing the gap between male and female employment rates. Women also often influence up to eighty percent of buying decisions in households. In addition, the number of women earning six figure salaries is increasing at double the rate of men earning large incomes. Women can affect economic competitiveness, fiscal health, and sociopolitical stability. Therefore governments that nurture female talent and decision making can become more competitive and can subsequently hasten economic growth -- which is becoming increasing more urgent in times of global financial crises. Industries that understand women's buying preferences and how to market them as consumers, through employing women in leadership positions, can substantially increase their market share. Women are therefore not a niche market -- they are the power players in the market.

A 2010 McKinsey & Co. survey found that the majority of executives believed that gender diversity would improve their company's financial performance. For years males have been dominant in executive boardrooms. In 2010 in America only fifteen percent of board members in large firms were on their boards, thirteen percent in Australia, and ten percent in Europe. This represents a squandered opportunity. Emerging is evidence that mixed-gender boards make better decisions than monolithically male ones. Mindful of this, European countries are also passing laws that would force companies to promote more women to the executive suite. A new French law requires listed firms to reserve forty percent of board seats for women by 2017. Norway and Spain have similar laws; Germany is considering one. Viviane Reding, the European Union's justice commissioner, says she wants European boards to be thirty percent female by 2015 and forty percent by 2020.

There are two main arguments for compulsory quotas. One is that the men who dominate corporate boards promote people like themselves. The second argument is more subtle. Talented executives need mentors to help them climb the ladder. Male directors mentor young men, but are reluctant to get chummy with young women, lest the relationship be misconstrued. Quotas will break this vicious cycle. The lack of role models is no longer the main obstacle to women's careers: children are. One study found that two-thirds of American women had, at some point in their career, switched from full-time to part-time or flexible time to balance work and family needs. But in doing so, they made it harder for women to gain the experience necessary to make it to the very top, and to be appointed as board members.

Some argue that quotas are too blunt a tool to solve the problem because quotas may force firms either to pad their boards with token non-executive directors, or to allocate real power on the basis of sex rather than merit. Neither is good for corporate governance. Norway started enforcing quotas for women in 2006. A study by the University of Michigan found that this led to large numbers of inexperienced women being appointed to boards. However, firms that addressed the issue by appointing women with a career path that enhanced their skills and promoted gender diversity, were more likely to reap the financial rewards.

The economic gender dividend can be reflected in increased sales, expanded markets, effective recruitment and retention of staff, and a marketing strategy that actually responds to the market. Hence, collectively, the diverse perspectives -- of men, women, youth, aged, disenfranchised, and minorities -- can lead to more effective economic growth, financial stability, social cohesion, diversity of leadership, and peace.

Dr. Martina Nicolls has 25 years of experience as a humanitarian aid development evaluator and advisor for international governments on education, child labor, peace, science, community development, gender, and management. In addition to numerous academic articles, she is the author of The Sudan Curse; Kashmir on a Knife-Edge; and Bardot's Comet. For more information, please visit http://www.martinanicolls.net or http://sbpra.com/MartinaNicolls.

Violence against women (Pakistan)

Donde hay violación, hay revolución. Yo no soy despistado de las brutalidades que las mujeres han estado enfrentando desde tiempos inmortales. Hay varios incidentes que representan la represión y el enfoque ético para demostrar que él es el ser supremo en este planeta que puede emprender cualquier acción agresiva contra la mujer del hombre.

Me duele que las mujeres del mundo son las víctimas de la concepción del hombre de ser los amos de sus destinos y vale la pena. Ellos llevan una vida miserable bajo el cielo de su injusta demanda a esclavizar a la mujer sentimientos y sentimientos sagrados.

Particularmente, en Pakistán, donde las mujeres están bajo la sombra de tono brutal; hay ritos que condenan la creación de un Estado donde nuestros antepasados destinadas a proporcionar un fondo de paz y prosperidad. ¿Qué es todo? ¿El verdadero espíritu del Islam que es perjudicial como concebido por nuestros fundadores? VINNI, SATTI y malos tratos hacia una niña de 17 años en Swat (Pakistán) son las evidencias de malentendido del hombre de ser el Supremo.

Debemos tener en cuenta una verdad desnuda que las mujeres son importantes y prestigiosos miembros de la sociedad como son hombres y tienen los derechos todos una vida como interpretado por sus ojos y el alma. ¿Entonces por qué hay este trato indiferente? No hay probablemente ninguna respuesta satisfactoria porque nos estamos contaminados por el orgullo de ser potente para modificar su suerte. La desafortunada chica era aliado pública trincada y no había nadie para detener esa violencia que se blurting la causa real de la creación de Pakistán, es decir, la jurisprudencia islámica. Realmente me siento yo mismo absorbida en una sociedad en tiempos prehistóricos donde las mujeres eran despreciadas a como fuente de dar a luz a guerreros y generales que llevaron una vida de agresión y la injusticia indebida.

Fueron considerados las máquinas para realizar diversas tareas en casa para cuidar de sus hijos y satisfacer deseos indebidas de sus hombres. Esto no es lo que predica el Islam y lo que el Santo Profeta (PBUH) ha dirigido a llevar una vida bien equilibrada y preparada en la tierra. Ninguna religión del mundo aprecia represión indebida sobre las mujeres. No veo de que hemos logrado el propósito básico de la existencia de nuestro Estado libre porque no parecen ser liberada de la dominación de pocos sobre muchos. Otro aspecto trágico y considerable de nuestra libertad es que aún estamos viviendo en la edad de piedra son sorprendentes guijarros para quemar el fuego de nuestra dominación sobre los becarios desesperados que se ven obligados a vivir con nosotros, simplemente porque sus ancestros también han establecido sus vidas por la causa de la libertad de injustas reglas de las Naciones extranjeras.

Avísame un hecho si somos musulmanes o es sólo un sueño que entre ellos porque no estoy de acuerdo que esto es lo que llamamos Islam que enseña todos los fundamentos peculiares de una vida próspera que garantiza la igualdad de derechos para todos independientemente de su género y estado??

Piensen!!!!!!!!!!!!!

Por: Nadeem Qureshi
Contacto: 00923314058114, Lahore, Pakistán

Abuse of polygamy, abuse of women

Many people when they hear of Muslims, or the religion of Islam automatically think of this religion as a faith that sponsors abuse of women through polygamist relationships. In addition, many Muslim men have not helped in creating this false perception "That Islam is an abusive religion against women." Since I have become a Muslim many people have come to me, jokingly, asking: "When am I going to get 15 wives". Many Muslim men, particularly in the East, have taken to entering into multiple marriages as though this is something mandated in the religion of Islam. As i read my Holy Qur'an ' an I have as of yet to find justification for this act. The injunction to have multiple wives is mentioned in The Holy Qur'an ' an only once. And in this instance it is mentioned in a context that doesn't give any man the liberty to just take wives for the sake of it

The injunction for polygamy is mentioned in Sura (chapter) 4 of The Holy Qur'an ' an called A el-Nisa(The_Woman), verses 1-3. This chapter of the Holy Qur'an ' an opens with a command from ALLAH to keep your duties and to each other(Husband_and_wife) him:

"Or people, keep your duty to your Lord Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women." And keep your duty to Allah, by whom you demand one of another (your rights), and (to) the ties of relationship. "Surely Allah is ever to Watcher over you." (Holy Qur'an ' 4: 1 an) The Qur'an ' an when it was revealed over 1400 years ago to the Prophet Muhammad(Peace_be_upon_him) stressed the oneness of God in response to the polytheist Arabia in popular beliefs. The Holy Qur'an ' an also came as a remedy to standing social ills. The abuse of womenfolk is common among the monotheistic faiths traditions we uphold. ALLAH (God) doesn't promote these ideas, but some men have used the word of God to fit their own desires. It may be hard to believe by looking at the Muslim world today but The Qur'an 'an and Muhammad's teachings was a liberating force to women at that stage of history. Women were allowed to own property, vote, considered equal with man, work and allowed the right of divorce. These may be common practices today, however they were revolutionary in a society(and_even_Europe) which looked down on women.

The married state of one man/one wife is the prescribed setting for family as taught by The Holy Qur'an ' an. The Qur'an ' an says to marry one "is more proper that you may not do injustice." The question may be asked how did to religion which liberated women and teaches men to marry one wife become synonymous with polygamy in the minds of most? The Qur'an ' an is a solution to both normal and ab-normal situations.

The Battle of Uhud and Polygamy The Holy Qur'an 'an, as a religious text, wasn't' t revealed at eleven but rather was revealed over a 23 year period. During this 23 year period many circumstances came up which ALLAAH would reveal a new chapter or see to address each situation. This compilation has come down to us as the Qur'an present'an.

History teaches us that once the Muslims left their homeland they had to participate in three major battles Badr-Uhud-Ahzab. These wars stand as triumphs of the smaller party (Muslims) over numerically and militarily stronger opponents.

During the battle of Uhud, in the 3rd year of Hijra, many Muslims died due to an Ambush attack by the Quarish. The odds were 700 Muslims vs. an army of 3000 strong. History teaches us during this war many Muslim women became widows. In response to this tragedy, ALLAH revealed to Quranic see (Sura 4: 3) allowing the Muslim men to take up and maintain more than one wife. Before we go any further let us review this Quranic see:

"And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four;" But if you fear that you will not do justice, then (marry) only one or that which your right hands possess. "This is more proper that you may not do injustice."(Sura 4: 3) From reading the above be it becomes clear, in response to a situation, ALLAH allowed a limited polygamy while at the same time reminding us "One" wife is better.

We must be aware of the social condition of Arabia in the 7th century. During this period women couldn't just go get a job or some social welfare. There were few options for the maintenance of women in this society-either marriage or prostitution. So ALLAAH made an exception to normal his law to prevent fornication, adultery or prostitution, and allowed men who were spiritually, economically and mentally capable to marry more than one wife to secure maintenance of the female.

Even if you marry more than one wife, according to the Qur'an ' an you must do justice by them all. What does justice mean in this context? It simply means what you do for one wife must be done for the others. If you buy one house, car, jewelry or other item you must do the same for all otherwise you are being unjust. If we view this in modern day society with the high cost of living-we begin to see how un-practible polygamy can be to a man. It is certainly not just for sex.

It is the my - use of the institution of polygamy by some, not all, Muslim men that has led to the abuse of women in the world and the disdain that is heaped upon the religion of Islam by our enemies.

And if some want to denuncian the Prophet of Islam, Muhammad, for resorting to polygamy we only have to look to the Bible and religious history in general to discover that many Prophets of God entered this practice for God's own wise purposes.

Polygamy today Now that we have reviewed the historical incidents of the practice of polygamy and the moral-spiritual reasons why this practice was allowed, we now come to the 21st century and the modern day practice of polygamy. The picture of to "Muslim man" with his harem or multiple wives is a common image in the mind of many non-Muslims. Some even promote the idea that ALLAH will allow Muslim men to have "70 virgins" in paradise-if slain in battle. I know many may say these are the words of Prophet Muhammad(Peace_be_upon_him). However, I would like to point out the Prophet said: "After my death many false reports (hadiths) will be attributed to me, but you can judge the truthfulness of the reports by the Qur'an ' an."

I say that to say that somewhere along the line we have misinterpreted our holy book and words of our Prophet for the benefit of our personal pleasures. The heaven described by The Holy Qur'an ' an is not some great sexual orgy of Muslim men chasing virgins. We must understand by them [women] being described as virgins in heaven only means they are pure women and untouched by filth, but it has nothing to do with sex.

Thanks for reading these words!

Copyright2007 Mustafaa Muhammad

Http://brothermustafaa.com

Mustafaa Muhammad is an ?African American? who is a follower of the Islamic faith. Through independent religious studies developed an ecumenical view of the world?s religions and the people of God. And while he is devoted to Islam his faith as he is at home in the Church(or_other_religious_institutions) as he is in the Mosque.

I've been featured on the Radio, Newspapers, public speaking events and at Mosques / Churches telling his story and offering his understanding of Almighty God?s plan for salvation.

Mustafaa is involved in community activity. I believes that our faith must inspire us to greater service to humanity or we may be making a mockery of the purpose of faith. Contact him @ [http://brothermustafaa.com]

How About a Cultural Islamic Renaissance Which Includes Maximum Freedom for Women?

The other day, I was speaking with an acquaintance and they brought up a very good point, and that was; what if the Islamic World had a renaissance which exploded with culture, new freedoms, art, and the advances of science? Consider if you will that the Middle East has a net inflow of global monies for oil and resources. Consider that the Middle Decentralists make very good businessmen (and women), and more and more folks are becoming highly educated. My acquaintance asks if within the next 8-years if this is possible? Well, these are all great concepts and questions so let's talk, shall we?

In my view, I'd say it is totally achievable, especially in key areas, in fact, it's already starting. Consider the progress in Oman, Qatar, Bahrain, Saudi Arabia, UAE, Jordan, and Turkey. We could see the same in Lebanon, Egypt, Libya, Tunisia, Iran, Iraq, and even Yemen, Pakistan, and Afghanistan. Sure, I can see it plain as day, it's doable, even on that accelerated time-table.

Let's face it the Middle East needs the United States for the inflow of money, and the US needs the oil, and therefore like it or not we are coupled, and those mutual needs will not be changing anytime soon. It's obviously best if everyone gets along, and at some point the cultural differences must be celebrated for what they are and the differences understood, not as to barrier to friendship, but as a glimpse as to how others live and the wonderful diversity amongst human populations.

My acquaintance remind me that the US would be better off to assist in any way that the Middle East would ask for our assistance to help with a renaissance within their culture, regionally, or throughout, as the "Middle East will remain vital to US National interests." Yes, I agree with my acquaintance and would add something to that statement, because I don't see it as only in the Middle East.

I'd like to say that; "Every Region of the World remains vital to the US, and every nation, region, and peoples of planet earth have human interests to all nations and peoples!" So, with that said; "Ye" and plus; "we will continue to need the resources, as that light-sweet crude is perfect for our fuel needs here at home, and abroad."

So, since they need our money for their economy, and we do need the oil, we ought to find a way to mend our differences and move forward with a peaceful and friendly future. Please consider all this.

Lance Winslow has launched a new provocative series of eBooks on Future Concepts. Lance Winslow is a retired Founder of to Nationwide Franchise Chain, and now runs the Online Think Tank; http://www.worldthinktank.NET

Women in Islam

Women in Islam don't get the same treatment as their western counterparts do and Islam's treatment of women has been a subject of immense controversy of late. Some feel that Islam's treatment of women is not really unfair or even that its the correct way to treat women (I've even heard a Muslim woman say that she wears the Hijab/Burqa to in fact protect men because obviously men are powerless against a woman's beauty) while others agree that Islam does treat women unfairly sometimes even inhumanly but they hold the Koran and the 'fundamentals of Islam' responsible for this. My belief is that yes women are treated unfairly in Islam but the reason for that is not the teachings of the Koran or even brainwashing by the Muslim clergy. It is in fact the conformist and gang mentality that permeates Islamic society today, more on this later. There are several verses in Islam where women are observed as being as lesser creatures than men for example: "men are in charge of women because Allah has made one of them (men) to excel the other (women), thus man's superiority over women... good women are the obedient ones... admonish the rebellious women and banish them, and scourge them (whip them severely to inflict pain) (4:34) OR Your women are your fields, so go into your fields whichever way you like.... (MAS Abdel Haleem, The Qur'an, Oxford UP, 2004) both of the above passages implying without ambiguity that Men are to be the masters of women and women are to be their slaves meant just for procreation and physical arousal. There are also passages where the Qur'an prescribes punishment for women who have strayed: If you fear highhandedness from your wives, remind them [of the teaching of God], then ignore them when you go to bed, then hit them. If they obey you, you have no right to act against them. God is most high and great. (Haleem, emphasis added).

On a side not, the people who say that these verses don't really say what they seem to say to everybody can be ignored as the Idiots they really are. These are the people who will say such lines as 'Islam is in fact a religion of peace" when clearly it isn't; verses like these amply make obvious this: "Whoever changes his Islamic religion, kill him." (Hadith Al Buhkari vol. 9:57) Or Sura 5:51: OR "O you who believe! Take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. And he among you that turns to them for friendship is of them." This friendship makes any Muslim an enemy of their own and deserving of the same fate as the unbeliever. This is because God does not guide an unjust people." This advises Muslims to be untrustworthy of Christians and Jews and to hate them. I hasten to add it was in fact similar sort of messages coming from the Church back in the day that made a lot of Christians go crusading. But I'll admit Christian society does not seem to be in a mood to go on crusades for a long time the way things are as of today.

Coming back to Islam, what perplexes me is that even though other major religions like Christianity infer lesser status on women, most Christian societies around the world don't dole out an unequal status to women today. In fact there some who joke laws have now become unfair to men and men are the new women.

But why do the western and other societies don't and Islamic societies do treat women unjustly? As this article about Islam's treatment of women points out, why demean women by saying that their testimony is half as worthy as a man's in court? Why does she (the daughter of a Muslim) inherit only half as much as a son? Why does Islam accept polygamy but then not accept polyandry? Why have Muslim Generals in the past sent 15000 rape victims to jail while freeing their rapists saying they ( the women who were raped) provoked the rapes in some way and charging them with fornication? Why have Muslim women been stoned to death for showing their faces? Why are so many Muslim women still kept covered from head to toe day and night? Why do Muslim women have virtually no political rights in half of the Islamic states?

The reason for all this is not the 'wrong interpretation of Islam' as so called Secularists and some Muslims would want us to believe. When billions of people interpret something the same way then there is no doubt as to the meaning of it. No the wrong interpretation of Islam is not the reason. The reason for all of this is simply the dogmatic and fanatic belief in the rhetoric that permeates the religion of Islam. Most people in the world today would laugh if you tried to say to them that when you have to wipe yourself with pebbles (after answering the call of nature) you must make use of an odd number and when you perform ablution you must snuff in his nose water and then clean it OR that the devil resides in your nose while you sleep. This does not mean that we're all Atheists, while many of us are repulsed by aspects of organized religion, we will believe in some form of a higher power that keeps watch over us.

In the case of Muslims however, you are met with militant opposition and threats of death even if you so much as murmur a disagreement with any tenets of Islam and publish it in a book. They react not unlike some college or even jail gangs who like criticism be it from within or from outside. No other society in the world does that. If you take a look at the recent death of Pakistani Politician Salman Taseer who spoke out against the draconian blasphemy laws of Pakistan as per which a Christian woman has been given the death penalty and what followed after his death, you'll see a glimpse of the true reason Muslims still soldier on with their barbaric beliefs of which their treatment to women is no small part. Salman Taseer was killed by one of his bodyguards Malik Mumtaz Qadri who shot him 26 times. What followed the killing was even more tragic, the extremists in Pakistan hailed the assassin as a hero while the so called 'moderate' and 'the elite' sections of society refused to condemn the killing or to speak out against the hailing of Qadri as a hero. This demonstrated the unwillingness and maybe even the incapability of an Islamic society to recognize something as being wrong which by all means is wrong for example, the Blasphemy laws of Pakistan. This is the reason Muslims it seems will never find the will to change their behavior. As I pointed out at the start of this post, most religions do have failings but in the west and even in many eastern religions, people are willing to joke about these things and recognize them as being wrong while in Islamic society anything mildly against Islam or its ways makes you the villain and the whole gang turns against you. Looking at this, it seems that their deplorable treatment to women will continue on for some time.

Submitted by Raj who blogs on Current Affairs and Indian Politics over at Indian Politics Blog.