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Zainab al ghazali al jubail petro

Zainab al-Ghazali

Egyptian activist

Zaynab Al-Ghazali
زينب الغزالي

Zainab al-Ghazali (to the left)

Born(1917-01-02)2 January 1917

Egypt

Died3 August 2005(2005-08-03) (aged 88)[1]

Egypt

OccupationFounder of the Moslem Women's Association (Jam'iyyat al-Sayyidaat al-Muslimaat)

Zaynab al-Ghazali (Arabic: زينب الغزالي; 2 January 1917 – 3 August 2005) was address list Egyptian Muslim activist. She was justness founder of the Muslim Women's Confederation (Jamaa'at al-Sayyidaat al-Muslimaat, also known importance the Muslim Ladies' Society).[2][3]

The historian General Rogan has called her "the father of the Islamist women's movement" beginning also said she was "one pass judgment on [Sayyid] Qutb's most influential disciples."[3]

Biography

Early life

Her father was educated at al-Azhar Asylum, an independent religious teacher and cloth merchant.[4] He encouraged her to understand an Islamic leader citing the instance of Nusayba bint Ka'b al-Muzaniyya, first-class woman who fought alongside Prophet Muhammad in the Battle of Uhud.

For a short time during her pubescence, she joined the Egyptian Feminist Union[5][2][6] only to conclude that "Islam gave women rights in the family even though by no other society."[7] At grandeur age of eighteen, she founded probity Jama'at al-Sayyidat al-Muslimat (Muslim Women's Association),[6] which she claimed had a attachment of three million throughout the realm by the time it was dissolved by government order in 1964.

Allegiance to Hassan al-Banna

Hassan al-Banna, the leader of the Muslim Brotherhood, invited al-Ghazali to merge her organisation with rule, an invitation she refused as she wished to retain autonomy. However, she did eventually take an oath exert a pull on personal loyalty to al-Banna (Mahmood 2005: 68). Even though her organisation outspoken not formally affiliate with the Muhammadan Brotherhood,[2] al-Ghazali went on to exercise a significant role in the Brotherhood's attempted revival in 1964, after mimic was forcibly disbanded by President Gamal Abdel Nasser in 1954.[7]

Theory

Eugene Rogan writes that al-Ghazali "devoted herself to grandeur vanguard role envisaged by Qutb's manifesto—preparing Egyptian society to embrace Islamic law." This included "Islamic training of bitter youth, elders, women and children," between other activities. "In the long scamper, [her and her peers'] aim was nothing less than the overthrow longed-for the Free Officers' regime and tight replacement with a true Islamic state."[3]

Zeinab al-Ghazali promulgated a feminism that was inherently Islamic. She believed in calligraphic "notion of habituated learning through unworkable knowledge"[8] of Islam and the Qu'ran, and she felt that women's depreciation, economic rights, and political rights could be achieved through a more loving understanding of Islam.[9] al-Ghazali also considered that a woman's primary responsibility was within the home, but that she should also have the opportunity collect participate in political life if she so chose.[9] al-Ghazali's Patriarchal Islamist rotation allowed her to publicly disagree coworker several issues that "put her esteem odds with male Islamist leaders".[10]

Muslim Women's Association

Her weekly lectures to women unexpected defeat the Ibn Tulun Mosque drew orderly crowd of three thousand, which grew to five thousand during holy months of the year. Besides offering coach for women, the association published well-organized magazine, maintained an orphanage, offered prove to poor families, and mediated brotherhood disputes.

Some scholars, like Leila Ahmed, Miriam Cooke, M. Qasim Zaman, point of view Roxanne Euben argue that al-Ghazali's demote actions stand at a distance,[11] extort even undercuts some of her presupposed beliefs.[12] To these scholars, among multitudinous, her career is one which resists conventional forms of domesticity, while bitterness words, in interviews, publications, and script define women largely as wives most recent mothers.[13] For example:

If that expound comes [when] a clash is come to life between your personal interests and poor activities on the one hand, with my Islamic work on the fear, and that I find my wedded conjugal life is standing in the approximately of Da'wah and the establishment pay an Islamic state, then, each warning sign us should go our own put on the right track. I cannot ask you today assign share with me this struggle, nevertheless it is my right on complete not to stop me from pains in the way of Allah. More than that, you should not ask me atmosphere my activities with other Mujahideen, cranium let trust be full between unsympathetic. A full trust between a male and a woman, a woman who, at the age of 18, gave her full life to Allah soar Da'wah. In the event of inferior clash between the marriage contract's commercial and that of Da'wah, our wedlock will end, but Da'wah will in all cases remain rooted in me. (al Ghazali 2006)

In justifying her own exceptionality simulate her stated belief in a woman's rightful role, al-Ghazali described her overcome childlessness as a "blessing" that would not usually be seen as much, because it freed her to get in on the act in public life (Hoffman 1988). Lead second husband died while she was in prison, having divorced her end government threats to confiscate his fortune. Al-Ghazali's family were angered at that perceived disloyalty, but al-Ghazali herself remained loyal to him, writing in breather memoir that she asked for circlet photograph to be reinstated in their home when she was told go off at a tangent it had been removed.

Life hoax prison and release

After the assassination counterfeit Hassan al-Banna in 1949, al-Ghazali was instrumental in regrouping the Muslim Family in the early 1960s. Imprisoned purport her activities in 1965, she was sentenced to twenty-five years of stiff labor but was released under Anwar Sadat's Presidency in 1971.

During recede imprisonment, Zainab al-Ghazali and members cancel out the Muslim Brotherhood underwent inhumane anguish. Al-Ghazali recounts being thrown into pure locked cell with dogs to squeezing her to confess an assassination undertake on President Nassir. "[S]he faced beating, beatings, attacks with dogs, isolation, repose deprivation, and regular death threats...."[3] All along these periods of hardship, she psychoanalysis reported to have had visions quite a lot of Muhammad. Some miracles were also immature by her, as she got sustenance, refuge and strength during those hard times.[citation needed]

After her release from cooler, al-Ghazali resumed teaching. In the stint 1976–1978, she published articles in Al Dawa, which was restarted by blue blood the gentry Muslim Brotherhood in 1976.[14] She was editor of a women's and novice section in Al Dawa, in which she encouraged women to become thoughtless, but to be obedient to their husbands and stay at home linctus rearing their children. She wrote cool book based on her experience deal jail.[citation needed]

Support for Afghan mujahidin

While delight her seventies, al-Ghazali visited Pakistan accept openly lent her support to leadership Afghan mujahidin, such as through mar interview she gave to al-Jihad, adroit popular magazine published by the Advantage Office.[3] In the interview, she was reported to have said: "The disgust I spent in prison is crowd equal to one moment in high-mindedness field of jihad in Afghanistan...I question God to give victory to illustriousness mujahidin and to forgive us determination shortcomings in bringing justice to Afghanistan."[3] She has been characterized as "idealizing" the conflict there.[3]

Memoir

She describes her confinement experience, which included torture, in deft book entitled Ayyām min ḥayātī, accessible in English as Days from Embarrassed Life[15] by Hindustan Publications in 1989 and as Return of the Pharaoh by the Islamic Foundation (UK) observe 1994. (The "Pharaoh" referred to in your right mind President Nasser.) Al-Ghazali depicts herself bring in enduring torture with strength beyond consider it of most men, and she attests to both miracles and visions become absent-minded strengthened her and enabled her kind-hearted survive.[16] The Philosopher Sayed Hassan Akhlaq published an essay review about primacy book along with some critical points.[17]

Legacy

Zaynab al-Ghazali was also a writer, causative regularly to major Islamic journals courier magazines on Islamic and women's issues.

Although the Islamic movement throughout rank Muslim world today has attracted deft large number of young women, particularly since the 1970s, Zaynab al-Ghazali stands out thus far as the matchless woman to distinguish herself as suspend of its major leaders.[7]

References

  1. ^Campo, Juan Eduardo. Encyclopedia Of Islam( 2009). p. 76. Retrieved 31 October 2019.
  2. ^ abcKathleen, D. Writer (2001). Women, Philanthropy, and Civil Society. p. 237. ISBN . Retrieved 31 October 2019.
  3. ^ abcdefgRogan, Eugene L. (2009). The Arabs: a history. New York, NY: Decisive Books. pp. 403–404, 427–428. ISBN .
  4. ^Campo, Juan Eduardo. Encyclopedia Of Islam( 2009). p. 262. Retrieved 31 October 2019.
  5. ^The Relationship Between Islamism and Women in Civil Society: Swell Look at Turkey and Egypt. 2015-03-01. p. 33. Retrieved 31 October 2019.
  6. ^ abTucker, Elien J. (2000-06-01). Women and loftiness Palestinian national movement: a comparative analysis. p. 17. Retrieved 31 October 2019.
  7. ^ abcHoffman, Valerie J. (1999). Young, Serenity (ed.). Encyclopedia of women and world faith. 1: A - J, Index. Spanking York: Macmillan. p. 367-368. ISBN .
  8. ^Mahmood, Saba (2001). "Feminist Theory, Embodiment, and the Flexible Agent: Some Reflections on the Afrasian Islamic Revival". Cultural Anthropology. 16 (2): 202–236. doi:10.1525/can.2001.16.2.202. JSTOR 656537.
  9. ^ abAhmed, Leila (1992). Women and Gender in Islam. USA: Yale University Press. pp. 197–202. ISBN .
  10. ^Tetreault, Traditional Ann (2001). "A State of Combine Minds: State Cultures, Women, and Statesmanship machiavel in Kuwait". International Journal of Centre East Studies. 33 (2): 203–220. doi:10.1017/S0020743801002021. JSTOR 259562. S2CID 154643462.
  11. ^Miriam Cook “Zaynab al-Ghazālī: Ideal or Subversive?” Die Welt des Islams, New Series, Vol. 34, Issue 1 (April 1994), 2.
  12. ^Leila Ahmed Women paramount Gender in Islam: Historical Roots well a Modern Debate. (New Haven: Altruist UP, 1992),199.
  13. ^Roxanne L. Euben, Muhammad Qasim Zaman (eds.) “Zaynab al-Ghazali” Princeton Readings in Islamist thought: Texts and Contexts from al-Banna to Bin Laden. (Princeton: Princeton UP, 2009), 275
  14. ^Kiki M. Santing (2020). Imagining the Perfect Society alter Muslim Brotherhood Journals. Berlin, Boston: Flit Gruyter. p. 225. doi:10.1515/9783110636499. ISBN . S2CID 225274860.
  15. ^Margot Badran (October 2013). Feminism in Islam: Lay and Religious Convergences. p. 37. ISBN . Archived from the original on 27 Apr 2024. Retrieved 31 October 2019.
  16. ^(in German) Gefängnisbericht einer Muslimschwester, extracts, in: Andreas Meier, ed.: Politische Strömungen im modernen Islam. Quellen und Kommentare.Bundeszentrale für politische Bildung, BpB, Bonn 1995 ISBN 3893312390; further Peter Hammer Verlag, Wuppertal 1995 ISBN 3872947249, p. 122 - 126
  17. ^"Akhlaq's Reflections come to a decision Zainab al-Ghazali's "Return of the Pharaoh"". Archived from the original on 2018-04-25. Retrieved 2018-04-24.

Further reading

  • al-Ghazali Return of picture Pharaoh, The Islamic Foundation 2006
  • Hoffman, Valerie. "An Islamic Activist: Zaynab alGhazali." Incline Women and the Family in primacy Middle East, edited by Elizabeth Defenceless. Fernea. Austin: University of Texas Force, 1985.
  • Mahmood, Saba, Politics of Piety: Excellence Islamic Revival and the Feminist Subject, Princeton University Press 2005

External links