The experiences of Muslim women (مسلمات Muslimāt, singular مسلمة Muslimah) vary widely between and within different societies. At the same time, their adherence to Islam is a shared factor that affects their lives to a varying degree and gives them a common identity that may serve to bridge the wide cultural, social, and economic differences between them.
Among the influences which have played an important role in defining the social, legal, spiritual, and cosmological status of women in the course of Islamic history are the sacred scriptures of Islam: the Quran; the ḥadīth, which are traditions relating to the deeds and aphorisms attributed to the Islamic prophet Muhammad and his companions; ijmā', which is a scholarly consensus, expressed or tacit, on a question of law; qiyās, the principle by which the laws of the Quran and the sunnah or prophetic custom are applied to situations not explicitly covered by these two sources of legislation; and fatwā, non-binding published opinions or decisions regarding religious doctrine or points of law.
Additional influences include pre-Islamic cultural traditions; secular laws, which are fully accepted in Islam so long as they do not directly contradict Islamic precepts; religious authorities, including government-controlled agencies such as the Indonesian Ulema Council and Turkey's Diyanet; and spiritual teachers, which are particularly prominent in Islamic mysticism or Sufism. Many of the latter, including the medieval Muslim philosopher Ibn Arabi, have themselves produced texts that have elucidated the metaphysical symbolism of the feminine principle in Islam.
There are four sources of influence under Islam for Muslim women. The first two, the Quran and ḥadīth literature, are considered primary sources, while the other two are secondary and derived sources that differ between various Muslim sects and schools of Islamic jurisprudence. The secondary sources of influence include ijmā', qiyās, fatwā, and ijtihad.
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A niqāb or niqaab (nɪˈkɑːb; نِقاب ALA-LC, "[face] veil"), also called a ruband, (روبند) is a garment, usually black, that covers the face, worn by some Muslim women as a part of an interpretation of hijab. Muslim women who wear the niqab do so in places where they may encounter non-mahram (un-related) men. Somewhat controversial in some parts of the world, the niqab is most often worn in its region of origin: the Arab countries of the Arabian Peninsula – Saudi Arabia, Yemen, and the United Arab Emirates, where it is common and considered as culturally belonging to the region, though not compulsory.
The intimate parts (عورة ALA-LC, ستر, ALA-LC) of the human body must, according to Islam, be covered by clothing. Exposing the intimate parts of the body is unlawful in Islam as the Quran instructs the covering of male and female genitals, and for adult females the breasts. Exposing them is normally considered sinful. Exposing intimate parts when needed, such as going to the toilet or bathing, falls under a specific set of rules. Precisely which body parts must be covered varies among different schools of Islamic thought.
Islamic feminism is a form of feminism concerned with the role of women in Islam. It aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses, and have recognized the role of Islamic feminism as part of an integrated global feminist movement.
Spatial mobility has often been considered a detrimental factor for families for various reasons, stemming from increasing stress, unpredictability of daily life, increasing gender inequalities, and decreasing investment in parenting and partnerships due t ...