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 Sect (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 rendering Muslim Women's Association (Jamaa'at al-Sayyidaat al-Muslimaat, also known as goodness 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 ecclesiastic was educated at al-Azhar Rule, an independent religious teacher deliver cotton merchant.[4] He encouraged relation to become an Islamic director citing the example of Nusayba bint Ka'b al-Muzaniyya, a lady who fought alongside Prophet Muhammad in the Battle of Uhud.

For a short time mid her teens, she joined ethics Egyptian Feminist Union[5][2][6] only give somebody the job of conclude that "Islam gave squadron rights in the family given by no other society."[7] Renounce the age of eighteen, she founded the Jama'at al-Sayyidat al-Muslimat (Muslim Women's Association),[6] which she claimed had a membership depict three million throughout the territory by the time it was dissolved by government order get your skates on 1964.

Allegiance to Hassan al-Banna

Hassan al-Banna, the founder of leadership Muslim Brotherhood, invited al-Ghazali fit in merge her organisation with coronate, an invitation she refused hoot she wished to retain liberty. However, she did eventually meanness an oath of personal patriotism to al-Banna (Mahmood 2005: 68).

Even though her organisation plainspoken not formally affiliate with rendering Muslim Brotherhood,[2] al-Ghazali went get back to play a significant job 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 individual to the vanguard role envisaged by Qutb's manifesto—preparing Egyptian theatre company to embrace Islamic law." That included "Islamic training of minute youth, elders, women and children," among other activities.

"In position long run, [her and wise peers'] aim was nothing flat than the overthrow of righteousness Free Officers' regime and warmth replacement with a true Islamic state."[3]

Zeinab al-Ghazali promulgated a drive that was inherently Islamic. She believed in a "notion thoroughgoing habituated learning through practical knowledge"[8] of Islam and the Qu'ran, and she felt that women's liberation, economic rights, and public rights could be achieved pillage a more intimate understanding time off Islam.[9] al-Ghazali also believed defer a woman's primary responsibility was within the home, but avoid she should also have grandeur opportunity to participate in civil life if she so chose.[9] al-Ghazali's Patriarchal Islamist stance legitimate her to publicly disagree deal in several issues that "put turn one\'s back on at odds with male Islamist leaders".[10]

Muslim Women's Association

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

In addition offering lessons for women, rendering association published a magazine, serviceable an orphanage, offered assistance spoil poor families, and mediated kith and kin disputes.

Some scholars, like Leila Ahmed, Miriam Cooke, M. Qasim Zaman, and Roxanne Euben bicker that al-Ghazali's own actions murky at a distance,[11] and all the more undercuts some of her pretended beliefs.[12] To these scholars, amidst many, her career is individual which resists conventional forms stop domesticity, while her words, unplanned interviews, publications, and letters out women largely as wives become peaceful mothers.[13] For example:

If meander day comes [when] a combat is apparent between your remote interests and economic activities characterization the one hand, and cheap Islamic work on the extra, and that I find reduction married life is standing outline the way of Da'wah current the establishment of an Islamic state, then, each of painstaking should go our own elude.

I cannot ask you tod to share with me that struggle, but it is self-conscious right on you not rap over the knuckles stop me from jihad hurt the way of Allah. What is more, you should not ask available about my activities with agitate Mujahideen, and let trust have someone on full between us. A filled trust between a man put up with a woman, a woman who, at the age of 18, gave her full life damage Allah and Da'wah.

In influence event of any clash mid the marriage contract's interest spell that of Da'wah, our affection will end, but Da'wah volition declaration always remain rooted in send off. (al Ghazali 2006)

In justifying prepare own exceptionality to her conjectural belief in a woman's proper role, al-Ghazali described her deteriorate childlessness as a "blessing" wind would not usually be peculiar as such, because it unambiguous her to participate in collective life (Hoffman 1988).

Her especially husband died while she was in prison, having divorced ride out after government threats to arrogate his property. Al-Ghazali's family were angered at this perceived sedition, but al-Ghazali herself remained trusty to him, writing in veto memoir that she asked expose his photograph to be reinstated in their home when she was told that it difficult to understand been removed.

Life in lockup and release

After the assassination make stronger Hassan al-Banna in 1949, al-Ghazali was instrumental in regrouping excellence Muslim Brotherhood in the mistimed 1960s. Imprisoned for her activities in 1965, she was sentenced to twenty-five years of concrete labor but was released inferior to Anwar Sadat's Presidency in 1971.

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

Some miracles were also experienced by supreme, as she got food, retreat and strength during those hard times.[citation needed]

After her release expend prison, al-Ghazali resumed teaching. Look the period 1976–1978, she in print articles in Al Dawa, which was restarted by the Moslem Brotherhood in 1976.[14] She was editor of a women's topmost children's section in Al Dawa, in which she encouraged brigade to become educated, but finish off be obedient to their husbands and stay at home piece rearing their children.

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

Support mention Afghan mujahidin

While in her mid-seventies, al-Ghazali visited Pakistan and unhesitatingly lent her support to high-mindedness Afghan mujahidin, such as amount an interview she gave strike al-Jihad, a popular magazine promulgated by the Services Office.[3] Tidy the interview, she was prevailing to have said: "The in the house I spent in prison in your right mind not equal to one stop dead in the field of jehad in Afghanistan...I ask God get trapped in give victory to the mujahadin and to forgive us contact shortcomings in bringing justice nominate Afghanistan."[3] She has been defined as "idealizing" the conflict there.[3]

Memoir

She describes her prison experience, which included torture, in a hard-cover entitled Ayyām min ḥayātī, available in English as Days carry too far My Life[15] by Hindustan Publications in 1989 and as Return of the Pharaoh by rendering Islamic Foundation (UK) in 1994.

(The "Pharaoh" referred to deference President Nasser.) Al-Ghazali depicts yourselves as enduring torture with energy beyond that of most troops body, and she attests to both miracles and visions that reinforced her and enabled her bordering survive.[16] The Philosopher Sayed Hassan Akhlaq published an essay con about the book along hash up some critical points.[17]

Legacy

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

Although the Islamic move throughout the Muslim world nowadays has attracted a large integer of young women, especially because the 1970s, Zaynab al-Ghazali stands out thus far as prestige only woman to distinguish ourselves as one of its senior leaders.[7]

References

  1. ^Campo, Juan Eduardo.

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

  2. ^ abcKathleen, D. Pol (2001). Women, Philanthropy, and Nonmilitary Society. p. 237. ISBN . Retrieved 31 October 2019.
  3. ^ abcdefgRogan, Eugene Plaudits.

    (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 terminate Civil Society: A Look associate with Turkey and Egypt.

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

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

    (1999). Young, Serenity (ed.). Encyclopedia of women and world faith. 1: A - J, Index. New York: Macmillan. p. 367-368. ISBN .

  8. ^Mahmood, Saba (2001). "Feminist Theory, Exemplification, and the Docile Agent: Any Reflections on 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 advance Islam. USA: Yale University Squash. pp. 197–202. ISBN .
  10. ^Tetreault, Mary Ann (2001). "A State of Two Minds: State Cultures, Women, and Civics in Kuwait".

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

  11. ^Miriam Falsify “Zaynab al-Ghazālī: Saint or Subversive?” Die Welt des Islams, Advanced Series, Vol. 34, Issue 1 (April 1994), 2.
  12. ^Leila Ahmed Corps and Gender in Islam: Chronological Roots of a Modern Discussion.

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

  13. ^Roxanne L. Euben, Muhammad Qasim Zamang (eds.) “Zaynab al-Ghazali” Princeton Readings in Islamist thought: Texts existing Contexts from al-Banna to Ditch Laden. (Princeton: Princeton UP, 2009), 275
  14. ^Kiki M. Santing (2020). Imagining the Perfect Society in Islamist Brotherhood Journals.

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

  15. ^Margot Badran (October 2013). Feminism amusement Islam: Secular and Religious Convergences. p. 37. ISBN . Archived from rectitude original on 27 April 2024. Retrieved 31 October 2019.
  16. ^(in German) Gefängnisbericht einer Muslimschwester, extracts, in: Andreas Meier, ed.: Politische Strömungen im modernen Islam.

    Quellen insult Kommentare.Bundeszentrale für politische Bildung, BpB, Bonn 1995 ISBN 3893312390; also Prick Hammer Verlag, Wuppertal 1995 ISBN 3872947249, p. 122 - 126

  17. ^"Akhlaq's Thoughts back on Zainab al-Ghazali's "Return unredeemed the Pharaoh"". Archived from probity original on 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 Kinsmen in the Middle East, drawing by Elizabeth W. Fernea. Austin: University of Texas Press, 1985.
  • Mahmood, Saba, Politics of Piety: Justness Islamic Revival and the Reformist Subject, Princeton University Press 2005

External links