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Islam as a "Sexist" Religion, 2005.
Critiques the assumption that Islam is a religion which is oppressive to women.
2,645 words (approx. 10.6 pages), 24 sources, MLA, $ 79.95
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Abstract
Muslim women, throughout the centuries, have habitually been categorized, stereotyped, downsized and even degraded into a 'lower class', compared with the status of Muslim men. Through the personal translations of the Holy Qu'ran, the societal system during the coming of the Prophet Mohammed around 570 A.D. and general unease, Muslim women have often been denigrated into inequitable and unseen positions. Their stereotyped duties required them merely to get married (where possible), have children and raise them (again where possible), and look after all household duties. Recently, with globalization at the forefront of our 'accepting' and 'non-stereotypical' pluralist multi-cultural societies, this notion of the inequality of women has been frequently questioned. This essay discusses the notion that Islam is a sexist and oppressive religion. It includes a brief explanation of the Holy Qu'ran and Hadiths and how interpretations of these writing's have led to varied practices of the faith among the vast Muslim populations. The essay touches on the many inconsistencies in the equality of men and women. Particular attention is given to the traditions of marriage, the veil and segregation as well as the varying views on these practices. Ultimately, this essay offers differing attitudes on the oppressiveness of women in the Islamic faith.
From the Paper
"Yet differences do occur within Muslim countries as to the degree of segregation of the sexes. For example, women in Afghanistan are discouraged to leave the house, while it is acceptable for women in Malaysia and Iran, for instance, to work in mixed offices and play sport (Gaoutte, N, 2001). For much of the Muslim world, women are still excluded from public space. This inequality not only denies women of opportunity but inhibits the meritocratic spirit of men and makes these countries much less productive (Landes, D; Landes, R, 2001). This is an example of why many other non-Muslim nations, in today's capitalist world, find the Muslim faith to be backward."
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The Nation of Islam: Are They Islamic?, 2002.
Compares the Nation of Islam with traditional Islam.
1,030 words (approx. 4.1 pages), 3 sources, $ 36.95
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Abstract
This paper examines the Nation of Islam as a social movement and tests whether its traditions and roots are really found in traditional Islam.
From the Paper
"The presence of God (Allah) is another and maybe the most critical difference between the Nation of Islam and traditional Muslims. The Nation of Islam was founded in the 1930?s by a man named W. Fard Muhammad. Fard Muhammad believed he was sent to wake ?the black nation to the full range of the black man?s possibilities in a world temporarily dominated by the blue eyed devils.?(5) It is the Nation of Islam who has since said, ? We Believe that Allah appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited ?Messiah? of the Christians and the ?Mahdi? of the Muslims.?(6) Fard Muhammad taught that the African American culture was unique and separate from that of ?the Caucasian devils.?(7)
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Political Islam and Islamic Fundamentalism, 2002.
This essay describes how and when Islam made an impact as a political ideal as well as its repercussions leading up to today.
2,090 words (approx. 8.4 pages), 5 sources, APA, $ 65.95
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Abstract
This paper elaborates on Islam and its religious politcal history for the past 100 years, including the later part of this century. It offers some insights into what may have given rise to what is now known today as Islamic fundamentalism.
From the Paper
"While the roots of political Islam can be traced back to the time of Mohammed, the real impact of Islam as a political ideal came about with the Iranian revolution and the Ayatollah Khomeini. The new brand of political Islam that Khomeini brought to Iran was a new, more militant Islam than the world had previously been exposed to. During the time of the Ottoman Empire, Islam was spread as the ideal religion, however, there was room for both branches of Islam, Sunni and Shiite, to practice. There was also a place for Christians and Jews, although it was on the second class level. However, Khomeini?s brand of religious zealotry was harsh and dictatorially strict."
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Islam and Democracy: A Summation of Islamic Scholarship, 2005.
A discussion on the correlation between Islam and democracy.
3,375 words (approx. 13.5 pages), 3 sources, $ 133.95
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Abstract
This paper tries to determine the compatibility of Islam and democracy. It compares the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. It explains that the main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework.
From the Paper
"In order to determine the compatibility of Islam and democracy, I have compared the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. My main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework. In Islam and Democracy, John L. Esposito offers his readers the opportunity to acquire a better understanding of how democratic thought and practices can be incorporated into Islamic politics by examining the scope of democratic practices inherent within Islam, and discussing how the secular and the religious forms inform and reinforce the political discourse of democracy. In terms of how Islam can be incorporated in ..."
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"The Jews Of Islam" (Bernard Lewis) and "The Dhimmi: Jews and Christians Under Islam" (Bat Ye'or), 1992.
Compares these two books on non-Muslim peoples living in Muslim society.
1,350 words (approx. 5.4 pages), 2 sources, $ 47.95
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From the Paper
"The Dhimmi, Two Views
"Dhimmi" is a term applied to someone who lives in a Muslim society without being a Muslim (principally Jews and Christians). This paper compares and contrasts two books on the subject of the dhimmi--The Jews of Islam by Bernard Lewis and The Dhimmi: Jews and Christians under Islam by Bat Ye'or. This comparison and contrast centers on four points: (1) ways in which the authors express their views, (2) the subjects the authors choose to write about, (3) differences in subject matter, and (4) individual point of view.
As both works have a scholarly tone, neither one reveals particular emotions or views regarding the subject matter. Both are objective and factual, letting the ideas, facts, and interpretations speak for themselves. The formats and styles are ..."
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Contemporary Political Islam, 2006.
This paper explains the nature of Islamic sovereignty, the roots of political Islam, the attraction of Islamism, and the driving forces behind political movements within the Middle East, such as the Taliban.
3,675 words (approx. 14.7 pages), 2 sources, MLA, $ 101.95
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Abstract
This paper explains that a synthesis of democratic and Islamic values is required for a practical and workable form of representative government. The author points out that Islam is not just another ideology; it is a faith and as such can motivate people to act politically while also transcending politics. The paper stresses that political Islam is not Islamist democracy, governed exclusively by Islamic law. The author comments that, in Afghanistan, the Taliban, an extreme type of political Islam, took over and did not lose control until American bombs dropped as punishment for harboring Osama Bin Laden. The paper iterates that political Islam, in its democratic infancy, is struggling to distinguish itself from both the fundamentalists and the Islamists. The author underscores that most Muslims believe that America does not have fundamental flaws; it has just failed to live up to the ideals it so strongly advocates.
Table of Contents
The Evolution and Growth of Political Islam
Islamic Experiences with Democracy
The Future Prospect and Promises of Political Islam
From the Paper
"Algeria, in 1989, provided one of the first experiences with Islamic democracy. After years of a socialist-military regime, Algeria's sole political party, the Front de Liberation National (FLN) acquiesced to young Algerians protesting for fundamental rights and political change. In June 1990 the FLN allowed the first open elections to take place. The Front Islamique du Salut (FIS), and Islamic party, came more or less out of nowhere to capture 62% of the vote. The FLN, which could boast of liberating Algeria from the French, captured only 28%."
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Misconceptions about Islam, 2005.
The paper discusses three misconceptions about women in Islam, violence in Islam and Islam and science.
4,305 words (approx. 17.2 pages), 8 sources, MLA, $ 113.95
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Abstract
This paper explains that Islam is a religion of peace, which gives the aim of life and guidance to achieve this aim; but, although many fundamentals and teachings are beautiful. they are now being misunderstood because of the current state of terror associated with Muslims. The author points out that women are well respected and cared for in Islam; the wearing of a veil by woman is not a necessity in Islam, though there are rules that enjoin women to wear respectable and modest clothes and to avoid embellishment and adornment of the body when outside the circle of family or close relative. The paper relates that the great history of Muslim scientists, especially from eighth to fifteenth century, supports the encouragement that Islam has for science; for example, the need to determine the direction of prayers, prayer times and the determination of Islamic lunar calendar led the Muslims to excel in fields like celestial mechanics, optical and atmospheric physics and spherical trigonometry.
From the Paper
"In a later verse the Quran says, "O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them." (Quran, 7.27) The Quran gives a clear picture of the incident that as soon as Eve and Adam tasted the fruit of the forbidden tree their nakedness became manifest and brought shame to both of them. They then repented and God acknowledged by sending them to Earth with a mission. The point to be made here is that there is a stark contrast in narration of the event in the Holy books. Genesis clearly shows the character of woman as inferior to Adam and portrays her as a temptress who lured Adam too. She takes all the blame for Adam's demise and is punished more severely than Adam as can be made out from the harsh words being used. Although the punishment is imposed in Quran also, the tone is much gentler, the blame and punishment is shared equally and at no instance is Eve treated different than Adam. In fact both hold themselves equally accountable to God avoiding any accusations."
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Islam & Women's Rights, 2001.
Explains the regulations & attitudes of Islam. Overview of Islam & feminism. Defends the religious beliefs of Islam & how they affect modern women.
2,700 words (approx. 10.8 pages), 21 sources, $ 95.95
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Abstract
Islam is the world's single largest religion. It also may be the most misunderstood, since Islam is not about "fundamental terrorists" claiming to kill and maim and destroy in the name of Islam. Islam may be many things to many people, but the fact remains that, based on its origins in the Seventh Century A.D., it is a faith that practices peace, devotion, and obedience. For purposes of explaining, comparing, and then making a case for the regulations and attitudes of Islam, this report is divided into three sections: 1) what Islam is (and is not), 2) an overview of Islam and feminism and 3) a defense of the
religious beliefs of Islam and how they affect modern women.
From the Paper
"Islam is the world's single largest religion. It also may be the most misunderstood, since Islam is not about "fundamental terrorists" claiming to kill and maim and destroy in the name of Islam. Islam may be many things to many people, but the fact remains that, based on its origins in the Seventh Century A.D., it is a faith that practices peace, devotion, and obedience.
"Today there are between 850 million and one billion followers of Muhammad, forming the bulk of the populations of Northern Africa and Western Asia, stretching all the way through India and Pakistan into Malaysia, the East Indies, and the Philippines." (Hitti, p. 412) As communities and neighborhoods of those who believe in the Islamic faith spring up in the West, these people are reminded that ?the fact that we are in ..."
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Gender and Islam.
This paper reviews two books about women and Islam: ?Islam, Gender and Social Change,? edited by Yvonne Yazbeck Haddad and John L. Esposito, and Leila Ahmed's ?Women and Gender in Islam: Historical Roots of a Modern Debate?.
2,390 words (approx. 9.6 pages), 0 sources, $ 73.95
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Abstract
This paper explains that "Islam, Gender and Social Change" is a collection of essays about eleven case studies of Muslim women in various countries and includes the issues facing women outside the Middle East in Muslim areas such as Pakistan and the Philippines. The author relates that, in contrast to historians who argue that fundamentalist reinterpretations of the Koran are to blame for the repressive nature of Islam in many countries, Ahmed, author of "Women and Gender in Islam" argues that the repression of women dates back to the expansion of Mesopotamian law and that Muslim women have always used informal channels to obtain education and property. The paper relates that, instead of urging Islamic governments to change voluntarily, particularly in countries where religious and political authorities are one and the same, women and other activists should open communication and dialogue within the already-existing religious frameworks.
From the Paper
"In addition to the individual country studies, the first three overview essays in this volume set the tone for the book. In the opening essay, Haddad chronicles the impact of the changing Arab world on the modern-day Muslim women. The second essay by Barbara Stowasser continues the contemporary approach by examining relevant passages from the Koran. Nadia Hijab?s article, the final one in the first half of the book, is a comprehensive discussion of how international women's organizations work within and against the strictures of Islamic law. Through the overview essays and the individual case studies, "Islam, Gender, and Social Change" provides good analysis and glimpses into how women are striving to both live under and challenge the prevailing interpretations of Islam."
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Islamic Art, 2007.
An examination of Islamic exhibits into Islamic ancient music, art and dance.
940 words (approx. 3.8 pages), 3 sources, MLA, $ 33.95
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Abstract
This paper discusses Islamic art, music and dance. It presents these three aspects of Islamic art in the form of an exhibition and details the history and practices of each art form. It begins by discussing five Islamic musical instruments, then goes on to discuss Islamic views on dance and finally looks at the different cultural influences that contribute to Islamic art.
Table of Contents:
Introduction
Music
Dance
Art
From the Paper
"Muslims have had different views about dancing. Throughout Islam history, there have been times of greater acceptance or rejection of dance. Some believed there should be no dancing. To others, folk dancing between the same sex is acceptable, but not between mixed couples. Also, some see dancing as a way to become closer to Allah. Sa'adi, a Persian poet wrote about a band of travelers who came upon a boy who danced beautifully. Everyone was amazed by his talents, except a man who complained that dancing was wrong. However, his camel lifted his feet in dance and threw the rider to the ground. Those around said that even God's creatures could enjoy the dance, so why not he?"
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The Contributions of Islam, 2005.
This paper explains that, in addition to the Islamic religion, the Islamic culture has contributed much to world culture.
980 words (approx. 3.9 pages), 1 source, MLA, $ 34.95
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Abstract
This paper explains that the Byzantine and Persian people had become hostile toward their own bureaucratic empires because of the government's financial demands, which made them more susceptible to the new ideas of the Muslims. The author points out some of the many Muslim advancements and contributions to world history such as the breeding of camels for transportation, organization of efficient hospitals and the ability to build a commercial economy. The paper relates that it was the Muslims who preserved and interpreted Aristotle's works because, when Emperor Justinian closed the philosophical schools in Athens, many Greek philosophers migrated east, where Greek philosophy was cultivated by the Muslims thus Islamic philosophy became Aristotelian.
From the Paper
"Muhammad was born in the year 570 in the Arabian town of Mecca. His family belonged to the Quraish, an aristocratic tribe of traders and entrepreneurs who overlooked the town. In 610, Muhammad reported experiencing a religious phenomenon in which God spoke to him. God told Muhammad that, contrary to the polytheistic faith practiced in Mecca, there is only one God: Allah. Muhammad thought it his duty to become a prophet to the Quraish, but most of the tribe was unwilling to accept monotheism. The town of Yathrib in the north, however, invited Muhammad to live and preach in their land. Muhammad traveled to Yathrib with his small group of followers in 622. This journey, called the Hijrah, marks the beginning of the Islam faith."
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Islam, 2002.
A discussion of the beliefs and practices of Islam in Iraq verses the practice of Islam in the United States specifically by African-Americans and how they were influenced by Malcolm X.
3,148 words (approx. 12.6 pages), 7 sources, MLA, $ 91.95
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Abstract
This paper provides a background to Islam, the name given to the religion preached by the Prophet Muhammad in the 600?s AD. It describes the practices and beliefs including the five basic beliefs or pillars of the Islamic faith. It looks at the differences between the Islam practiced in Iraq where about ninety-five percent of the population are Muslims and that practiced by Muslims in the United States who are part of the Nation of Islam which preaches Black nationalism. It also examines how Malcolm X quickly became the Nation of Islam's most effective minister and national spokesman for the Nation of Islam.
Outline
Islam Religion in the Arab World
Description of the Islamic Religion
Three Muslim Divisions
Black Muslims in the United States
Influence of Louis Farrakhan
Influence of Malcom X
Conclusion
From the Paper
"The next largest division is the Shiah whose members are called Shiites. Shiite Muslims honor Ali, the cousin and son-in-law of Muhammad, and Ali's descendants, whom they believe should be the leaders of the Muslim community. Shiah comes from the Arabic phrase shiat Ali, meaning supporters of Ali. The majority of the Muslims in Iraq are members of the Shiah branch of Islam. Most Arabs living southeast of Baghdad belong to this sect of Islam. They see authority as residing in twelve imams, starting with Ali, who was born in about AD 600, and ending with Muhammad al-Mahdi, who was born in about AD 868. They believe this last imam is still alive, in a miraculous state of concealment from human view. He will return at the end of time to restore justice on earth."
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Islamic Mysticism, 2006.
This well-researched paper provides a comprehensive overview of early Islamic mysticism as well as a detailed analysis of its continued impact on today's Muslim society.
6,328 words (approx. 25.3 pages), 22 sources, MLA, $ 147.95
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Abstract
The writer of this in-depth paper examines the culture of Islam and Islamic mysticism, which has been shaped by centuries of religious strife and controversy over the teachings of the prophet Mohammed. This paper proves through extensive research that Islamic mysticism has represented a conscious attempt to transcend the dogmatic facade of legal Islam by seeking to expand and maneuver in the relationship between God and man and by incorporating spiritual elements into Islam. This well-researched paper defines and explains the significance of Sufism in Islamic mysticism. Sufism, which is detailed at length in this paper, teaches that God can only be truly experienced by those who wait upon his call with a loving heart. Some of the works that were devoted to Sufism prove that it was actually not in conflict with the Islamic religious sciences, but rather served to complement and perfect them. This paper cites numerous experts on Islam, such as Cheslyn Jones, Geoffrey Wainwright and Edward Yarnold who contend that the spirituality of classical Islam is clearly found in Sufism. This paper also examines why a large number of Sufis around the world still continue to seek deeper spiritual experiences through the tenets first set down by Mohammed.
Table of Contents:
Review and Analysis
Background and Overview
Sources of Knowledge of Early Islamic Mysticism
Early Islam and Mysticism
Conclusion
Works Cited
From the Paper
"The nature of the soul in this pre-physical state is a fundamental tenet of al-Junayd's early works. Prior to entering the body, the soul had already established a covenant with God; at this point, when God asked the true believer, "Am I your Lord?," the soul naturally answered, "Yes." As a direct result of this covenant, there was a mystical union established between the soul and God. It is this reestablishment of the mystical union, then, that is the primary goal of Islamic mysticism. According to Von Dehsen, "Al-Junayd classified adherents of tawhid into three categories, representing degrees of truth and knowledge. First, there are ordinary Muslims, who affirm God's oneness by reciting the traditional confession, 'There is no god, but Allah.' Next, there are theologians who apply reason to faith. Finally, there are Sufis who not only intellectually affirm God's oneness, but also experience it through mystical union." Al-Junayd sought to break down the barriers that separated mainstream Muslims from the Sufis, who often abandoned tradition and law in favor of their private experiences."
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Religion and Gender Inequality, 2008.
An analysis of the role of religion in gender discrimination, especially in Canada.
2,342 words (approx. 9.4 pages), 8 sources, APA, $ 72.95
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Abstract
This paper examines the role of organized religion in ideas and practices regarding the social construction of gender. The writer believes that the three religions in the Judeo-Christian tradition, i.e. Judaism, Islam and Christianity, have helped to sustain deeply sexist cultures. The writer argues that these religions are so deeply patriarchal that reform along feminist lines is simply not possible. The writer also points out that the primary religion affecting state decisions in Canada is Christianity, although there are also many Canadian women who are kept subjugated by Islam and Judaism. In conclusion, the writer suggests that the key is to move our society as far away as possible from religious dogma of all kinds. Feminists in Canada must therefore strive to increase the separation of church and state in this country.
From the Paper
"Judaism, Islam and Christianity are similar in that they all espouse the doctrine of belief in one, very-definitely male, god. Therefore, they may be perceived as patriarchal monotheisms, based on an all-powerful, father-like God. This God varies in specifics; for example, whether he is primarily kind and loving, or primarily wrathful and vengeance-driven. However, he is much the same in all the essentials - he is all-powerful, all-seeing, omniscient, and male. Moreover, one could make a strong argument that all three of these gods are also misogynistic."
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Islamic Banking - Religion as an Excuse, 2006.
This paper explains the differences between Islamic banking and conventional banking. It argues politically, as opposed to economically, that both systems are the same.
3,225 words (approx. 12.9 pages), 17 sources, APA, $ 92.95
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Abstract
The writer explains that the emergence of Islamic banking is an example of how religion has become subservient to economic needs, and more specifically, how Islam has become subservient to capitalism. The paper explains that although advocates claim that Islamic banking is distinctive from interest rate banking, such methods are merely window dressing - a way for the banks to legitimize themselves. The writer explains that in Shariah, Islamic law, people are prohibited from charging and receiving interest. The paper draws parallels between conventional banking systems and the new modes of so-called interest-free banking. The paper states that Islamic banks have been mimicking conventional banks, pushing for short-term, low-risk investments that are similar in quantity and risk to those obtained by other conventional banks. The writer explains that the methods used to evade interest prohibition include mislabeling interest under the false pretense of administrative costs and delegating puppet banks to alleviate responsibility from Islamic institutions. The writer challenges the advocates of this system who claim that it is Shariah-compliant. In summation, the writer states that it is evident that in the current Islamic system, Islamic beliefs have taken a second place to the capitalist system. Table of Contents: Introduction Lack of Sources for Islamic Banking Same Method, Different Name Murabaha is Not Profit Sharing Using Puppet Banks The Ulama Power Vacuum Advocates Conclusion Bibliography
From the Paper
"During the 80s, Muslim countries such as Sudan, Iran and Pakistan underwent the growth of Islamic banking due to an oil boom and the need for Muslim communities to establish a unique economic presence in the new international economic order (Pipes, 1982:45; cf. ICO: 1982). By 1995, 144 public and private banking institutions had been established claiming to practice a??Islamic bankinga?? (Shaik, 1997:118). However, this paper will argue that Islamic banking is conventional banking in disguise. Islamists have merely used the former to bypass religious restrictions to meet their capitalistic needs in a manner that is compliant, and sometimes even not compliant, to interpretations of the Shariah. Such assertions can be supported by examining characteristics of the current Islamic banking system. Nazih N. Ayubi has written about religion being subservient to the state. In this particular case, the evolution of Islamic banking has become an example of Islam being subservient to capitalism."
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