On Wednesday I attended a talk by former Wisconsin senator Russ Feingold on the role the interfaith community plays in the labor movement. Although the talk was organized by the Interfaith Coalition for Worker Justice, no one I spoke to (including Feingold) was able to give me an Islamic perspective on labor and worker’s rights. So I decided to look it up myself.
I found two wonderful papers, one by Adnan Zulfiqar and another by Radwa Elsaman, that explain what the Qur’an and sharia law say about labor-related issues. Unsurprisingly, they reveal an astonishingly modern conception of worker’s right. Continue reading
Zakia Soman, founding member of the Bharatiya Muslim Mahila Andolan. Photo: CivilSocietyOnline.com
Muslim women in India are organizing against what they see as unfair laws regarding marriage, divorce, and property rights. Although the Indian Constitution offers all citizens equal rights irrespective of gender and religion, these rights do not extend to personal law. India does not have a uniform civil code; in family matters, legal decisions are based on religious law.
Muslims in India are governed by the Muslim Personal Law (Shariat) Application Act of 1937, which defines the scope of Muslim personal law as including all affairs regarding succession, marriage, dissolution of marriage, guardianship, and property rights. Muslim personal law is largely uncodified, and legal decisions are made by courts on the basis of the Qur’an and hadith. Organizations like the All India Muslim Personal Law Board (AIMPLB) and Jamiat Ulema-e-Hind (JUH) see themselves as spokespersons for the Muslim community, and lobby the government in cases where they believe Muslim law is being impinged upon.
Women’s groups have criticized the AIMPLB and JUH for their retrograde views regarding women’s rights. Continue reading
This is a guest post by Michael Kruse, a staff member of Center for South Asia at UW-Madison.
Since the 2003 invasion and subsequent occupation of Iraq, the American public has learned much about the division between Sunni and Shia Muslims. In the context of South Asia, however, the situation is much more complicated than one might expect. Just ask Joseph Elder, Professor of Sociology at the University of Wisconsin-Madison. Prof. Elder has studied South Asian society and religion for over 50 years, and has produced a series of almost 40 documentary films on all aspects of South Asia.
Even though 98% of its population practices Islam, the Western African country of Niger is a secular state, protected by laws mostly inherited from the French. In recent years, the government has adopted some woman-friendly policies but rejected a few as well. What’s behind those rejections? What role does Islam play in the politics of women’s rights laws? Alice Kang, a PhD candidate in the UW-Madison Department of Political Science and a former SKJ Fellow through Global Studies, spent a year in Niger to look for answers. She sat down with Inside Islam to share her findings.
Many advocates of Sharia cite Islam’s “fundamental respect for women” as one of their religion’s greatest benefits. The prophet Mohammad is known for ascribing women a right to own property, receive education, and hold a job. When asked by an adherent whom he should give his greatest respect to, Mohammad said, “your mother,” then “your mother,” then “your mother,” only then followed by “your father” (here in the Compendium of Muslim Texts).