1) The document discusses the issue of the hijab from an Islamic feminist perspective, seeking to defend the hijab against claims that it oppresses women and is a tool of patriarchal control.
2) It reviews literature arguing that the hijab restricts women's freedom and is a form of sexism, but also literature stating that the hijab empowers women and is misunderstood in the West.
3) The research aims to show through Islamic texts and the experiences of Muslim women that the hijab is not inherently oppressive but rather a choice that protects women's modesty and allows their full participation in society.
1) The document discusses the issue of the hijab from an Islamic feminist perspective, seeking to defend the hijab against claims that it oppresses women and is a tool of patriarchal control.
2) It reviews literature arguing that the hijab restricts women's freedom and is a form of sexism, but also literature stating that the hijab empowers women and is misunderstood in the West.
3) The research aims to show through Islamic texts and the experiences of Muslim women that the hijab is not inherently oppressive but rather a choice that protects women's modesty and allows their full participation in society.
1) The document discusses the issue of the hijab from an Islamic feminist perspective, seeking to defend the hijab against claims that it oppresses women and is a tool of patriarchal control.
2) It reviews literature arguing that the hijab restricts women's freedom and is a form of sexism, but also literature stating that the hijab empowers women and is misunderstood in the West.
3) The research aims to show through Islamic texts and the experiences of Muslim women that the hijab is not inherently oppressive but rather a choice that protects women's modesty and allows their full participation in society.
1) The document discusses the issue of the hijab from an Islamic feminist perspective, seeking to defend the hijab against claims that it oppresses women and is a tool of patriarchal control.
2) It reviews literature arguing that the hijab restricts women's freedom and is a form of sexism, but also literature stating that the hijab empowers women and is misunderstood in the West.
3) The research aims to show through Islamic texts and the experiences of Muslim women that the hijab is not inherently oppressive but rather a choice that protects women's modesty and allows their full participation in society.
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Realism Theory of International Relation from Islamic View
By: Fauziah Rahmaini Mohamad Taher
Introduction
Feminism movement urged the enactment of equality both gender in all aspect whilst sexism belief in the inherent unfair treatment of women according to the traditional gender role stereotypes thus feminist purpose is to put end the sexist oppression. Theology Sexism in this paper reflects the prejudice towards Islamic theology regarding an obligation of hijab upon Muslim women (Laura, 2010). The hijab perceived as symbol of oppression, imprisonment thus eliminating the women freedom as well as the threat for intellectual and security.
Importance of Issue
The enforcement women on hijab were the result of patriarchal tradition impeached by cultural ignorance of west which for centuries has seen Islam as a sexist religion. They had condemned Islamic religious texts responsible for the legitimation act of gender injustice: the women’s dress code or hijab became the center of propaganda. Their argument is that compulsion of hijab never clearly stated in Al Qur’an and only dictated by men according to their interpretation of text. The issue sexiest of hijab became integral part of the Islamophobia.
Research question
1. How Islamic texts explain the position of hijab as anti-sexiest contradict with the feminist claim? 2. Does the majority woman of Islam go through oppression because of the hijab? 3. Does Islam is the sexism religion?
Objective
1. To defend the Islamic principal on hijab and to enlighten the people about the position of hijab in the heart of Muslim women. 2. To present scientific argument regarding misleading perception about the sexism in Islamic theology. Review of Literature
The traditional study of international relations is criticized by the feminist as a gender
bias since it reflected and encouraged a masculine worldview. The traditional perspective was always on state-centric manner as opposed to feminism which more people-centric primarily toward the visibility of women role (Tickner, 2007). The gender issue did not only focus on physical or biological factors but the constructed on certain social roles, functions and behavioral expectations in society (Segal, 2004). The Hijab is and always became debate between Islamism, western orientalism, race and identify politics agenda and the contemporary geopolitical interaction of the west and the Muslim world (Bronwyn, 2006) according to Tarramundi (2015) the negative view about hijab is part of Islamophobia played by media and politician. European’s veil ban is the tools of anti-Islamic or anti-immigrant political agendas and not the purpose in achieving gender equality. Hijab restricts Muslim women in their creativity and expression is an inaccurate thought because hijab is the guardian of women in their daily activities. Women in various dimensions of time and Islamic civilization continue to participate in various aspects of life such as government, education, health, agriculture and so on and still adhere their modesty with hijab (Akhter, Naseem & Munir, and Dr. 2017).
Research Methodology
This research work based on library research with qualitative method
Bibliography
Akhter, Naseem & Munir, Dr. (2017). Hijab (Veil): Protection for Woman (Islamic Perspective) International Conference on Arabic Studies & Islamic Civilization. https://worldconferences.net/journals/icasic. 4. 2017-2026.
Segal, E. S. (2004). Cultural Construction of Gender. In C. R. Ember & M. Ember (Authors),
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Taramundi, D. (2015). Between Islamophobia and post-feminist agency: Intersectional trouble
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Winter, Bronwyn. “The Great Hijab Coverup.” Off Our Backs, vol. 36, no. 3, 2006, pp. 38–40. JSTOR, www.jstor.org/stable/20838653.
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