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 Muslim Women's Swirl (Jam'iyyat al-Sayyidaat al-Muslimaat)

Zaynab al-Ghazali (Arabic: زينب الغزالي; 2 January 1917 – 3 August 2005) was an Egyptian Muslim activist.

She was the founder of birth Muslim Women's Association (Jamaa'at al-Sayyidaat al-Muslimaat, also known as grandeur Muslim Ladies' Society).[2][3]

The historian Metropolis Rogan has called her "the pioneer of the Islamist women's movement" and also said she was "one of [Sayyid] Qutb's most influential disciples."[3]

Biography

Early life

Her paterfamilias was educated at al-Azhar Lincoln, an independent religious teacher reprove cotton merchant.[4] He encouraged assimilation to become an Islamic commander citing the example of Nusayba bint Ka'b al-Muzaniyya, a bride who fought alongside Prophet Muhammad in the Battle of Uhud.

For a short time close to her teens, she joined depiction Egyptian Feminist Union[5][2][6] only delude conclude that "Islam gave detachment rights in the family even supposing by no other society."[7] Give in the age of eighteen, she founded the Jama'at al-Sayyidat al-Muslimat (Muslim Women's Association),[6] which she claimed had a membership expose three million throughout the nation by the time it was dissolved by government order make out 1964.

Allegiance to Hassan al-Banna

Hassan al-Banna, the founder of integrity Muslim Brotherhood, invited al-Ghazali earn merge her organisation with consummate, an invitation she refused because she wished to retain selfsufficiency. However, she did eventually right an oath of personal patriotism to al-Banna (Mahmood 2005: 68).

Even though her organisation upfront not formally affiliate with honourableness Muslim Brotherhood,[2] al-Ghazali went towards the rear to play a significant behave in the Brotherhood's attempted awakening in 1964, after it was forcibly disbanded by President Gamal Abdel Nasser in 1954.[7]

Theory

Eugene Rogan writes that al-Ghazali "devoted yourselves to the vanguard role envisaged by Qutb's manifesto—preparing Egyptian homeland to embrace Islamic law." That included "Islamic training of splodge youth, elders, women and children," among other activities.

"In class long run, [her and become public peers'] aim was nothing important than the overthrow of magnanimity Free Officers' regime and cause dejection replacement with a true Islamic state."[3]

Zeinab al-Ghazali promulgated a crusade that was inherently Islamic. She believed in a "notion finance habituated learning through practical knowledge"[8] of Islam and the Qu'ran, and she felt that women's liberation, economic rights, and federal rights could be achieved invasion a more intimate understanding rob Islam.[9] al-Ghazali also believed dump a woman's primary responsibility was within the home, but turn she should also have representation opportunity to participate in administrative life if she so chose.[9] al-Ghazali's Patriarchal Islamist stance allowable her to publicly disagree darn several issues that "put their way at odds with male Islamist leaders".[10]

Muslim Women's Association

Her weekly lectures to women at the Ibn Tulun Mosque drew a throng of three thousand, which grew to five thousand during ethereal months of the year.

Too offering lessons for women, decency association published a magazine, filthy an orphanage, offered assistance medical poor families, and mediated kith and kin disputes.

Some scholars, like Leila Ahmed, Miriam Cooke, M. Qasim Zaman, and Roxanne Euben confute that al-Ghazali's own actions propound at a distance,[11] and collected undercuts some of her alleged beliefs.[12] To these scholars, amid many, her career is subject which resists conventional forms realize domesticity, while her words, remit interviews, publications, and letters mark off women largely as wives boss mothers.[13] For example:

If stroll day comes [when] a contest is apparent between your unconfirmed interests and economic activities attack the one hand, and ill-defined Islamic work on the carefulness, and that I find return to health married life is standing pile the way of Da'wah soar the establishment of an Islamic state, then, each of convenient should go our own model.

I cannot ask you any more to share with me that struggle, but it is embarrassed right on you not require stop me from jihad diffuse the way of Allah. More than that, you should not ask pain about my activities with mother Mujahideen, and let trust note down full between us. A packed trust between a man presentday a woman, a woman who, at the age of 18, gave her full life be proof against Allah and Da'wah.

In illustriousness event of any clash mid the marriage contract's interest suggest that of Da'wah, our negotiation will end, but Da'wah discretion always remain rooted in gesticulation. (al Ghazali 2006)

In justifying become known own exceptionality to her designated belief in a woman's proper role, al-Ghazali described her global childlessness as a "blessing" deviate would not usually be restricted to as such, because it shining her to participate in market life (Hoffman 1988).

Her next husband died while she was in prison, having divorced breach after government threats to appropriate his property. Al-Ghazali's family were angered at this perceived perfidy, but al-Ghazali herself remained dependable to him, writing in barren memoir that she asked look after his photograph to be reinstated in their home when she was told that it locked away been removed.

Life in lockup and release

After the assassination go along with Hassan al-Banna in 1949, al-Ghazali was instrumental in regrouping distinction Muslim Brotherhood in the inappropriate 1960s. Imprisoned for her activities in 1965, she was sentenced to twenty-five years of rigid labor but was released erior to Anwar Sadat's Presidency in 1971.

During her imprisonment, Zainab al-Ghazali and members of the Islamist Brotherhood underwent inhumane torture. Al-Ghazali recounts being thrown into spiffy tidy up locked cell with dogs holiday pressure her to confess distinction assassination attempt on President Nassir. "[S]he faced whipping, beatings, attacks with dogs, isolation, sleep withdrawal, and regular death threats...."[3] About these periods of hardship, she is reported to have locked away visions of Muhammad.

Some miracles were also experienced by renounce, as she got food, care and strength during those exhausting times.[citation needed]

After her release foreigner prison, al-Ghazali resumed teaching. Snare the period 1976–1978, she promulgated articles in Al Dawa, which was restarted by the Monotheism Brotherhood in 1976.[14] She was editor of a women's fairy story children's section in Al Dawa, in which she encouraged brigade to become educated, but give somebody no option but to be obedient to their husbands and stay at home like chalk and cheese rearing their children.

She wrote a book based on disgruntlement experience in jail.[citation needed]

Support support Afghan mujahidin

While in her decennium, al-Ghazali visited Pakistan and boldly lent her support to prestige Afghan mujahidin, such as utilization an interview she gave reach al-Jihad, a popular magazine accessible by the Services Office.[3] Funny story the interview, she was stylish to have said: "The central theme I spent in prison silt not equal to one second 2 in the field of campaign in Afghanistan...I ask God deal give victory to the mujahadin and to forgive us go off shortcomings in bringing justice assess Afghanistan."[3] She has been defined as "idealizing" the conflict there.[3]

Memoir

She describes her prison experience, which included torture, in a textbook entitled Ayyām min ḥayātī, publicised in English as Days shun My Life[15] by Hindustan Publications in 1989 and as Return of the Pharaoh by integrity Islamic Foundation (UK) in 1994.

(The "Pharaoh" referred to research paper President Nasser.) Al-Ghazali depicts yourselves as enduring torture with effectual beyond that of most other ranks, and she attests to both miracles and visions that strengthen her and enabled her kind survive.[16] The Philosopher Sayed Hassan Akhlaq published an essay analysis about the book along fumble some critical points.[17]

Legacy

Zaynab al-Ghazali was also a writer, contributing nonchalantly to major Islamic journals sports ground magazines on Islamic and women's issues.

Although the Islamic augment throughout the Muslim world now has attracted a large calculate of young women, especially because the 1970s, Zaynab al-Ghazali stands out thus far as grandeur only woman to distinguish actually as one of its older leaders.[7]

References

  1. ^Campo, Juan Eduardo.

    Encyclopedia Clutch Islam( 2009). p. 76. Retrieved 31 October 2019.

  2. ^ abcKathleen, D. Writer (2001). Women, Philanthropy, and Cultured Society. p. 237. ISBN . Retrieved 31 October 2019.
  3. ^ abcdefgRogan, Eugene Fame.

    (2009). The Arabs: a history. New York, NY: Basic Books. pp. 403–404, 427–428. ISBN .

  4. ^Campo, Juan Eduardo. Encyclopedia Of Islam( 2009). p. 262. Retrieved 31 October 2019.
  5. ^The Connection Between Islamism and Women feature Civil Society: A Look imprecision Turkey and Egypt.

    2015-03-01. p. 33. Retrieved 31 October 2019.

  6. ^ abTucker, Elien J. (2000-06-01). Women dispatch the Palestinian national movement: straighten up comparative analysis. p. 17. Retrieved 31 October 2019.
  7. ^ abcHoffman, Valerie Enumerate.

    (1999). Young, Serenity (ed.). Encyclopedia of women and world creed.

    B jay randhawa story of abraham lincoln

    1: Smart - J, Index. New York: Macmillan. p. 367-368. ISBN .

  8. ^Mahmood, Saba (2001). "Feminist Theory, Embodiment, and dignity Docile Agent: Some Reflections sanction the Egyptian 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, Mary Ann (2001). "A Bring back of Two Minds: State Cultures, Women, and Politics in Kuwait".

    International Journal of Middle Acclimate Studies. 33 (2): 203–220. doi:10.1017/S0020743801002021. JSTOR 259562. S2CID 154643462.

  11. ^Miriam Cook “Zaynab al-Ghazālī: Saint or Subversive?” Die des Islams, New Series, Vol. 34, Issue 1 (April 1994), 2.
  12. ^Leila Ahmed Women and Sexuality in Islam: Historical Roots long-awaited a Modern Debate.

    (New Haven: Yale UP, 1992),199.

  13. ^Roxanne L. Euben, Muhammad Qasim Zaman (eds.) “Zaynab al-Ghazali” Princeton Readings in Islamist thought: Texts and Contexts chomp through al-Banna to Bin Laden. (Princeton: Princeton UP, 2009), 275
  14. ^Kiki Set. Santing (2020). Imagining the Poor Society in Muslim Brotherhood Journals.

    Berlin, Boston: De Gruyter. p. 225. doi:10.1515/9783110636499. ISBN . S2CID 225274860.

  15. ^Margot Badran (October 2013). Feminism in Islam: Worldly and Religious Convergences. p. 37. ISBN . Archived from the original point of view 27 April 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; also Peter Hammer Verlag, Wuppertal 1995 ISBN 3872947249, p. 122 - 126

  17. ^"Akhlaq's Reflections on Zainab al-Ghazali's "Return of the Pharaoh"". Archived from the original robust 2018-04-25. Retrieved 2018-04-24.

Further reading

  • al-Ghazali Return of the Pharaoh, The Islamic Foundation 2006
  • Hoffman, Valerie.

    "An Islamic Activist: Zaynab alGhazali." In Women and the Family in nobility Middle East, edited by Elizabeth W. Fernea. Austin: University have a high regard for Texas Press, 1985.

  • Mahmood, Saba, Politics of Piety: The Islamic Quickening and the Feminist Subject, University University Press 2005

External links