Feminism Redefined: The Empowering Voices of Muslim Women

A few months ago, I stumbled upon a social media post where radical feminists criticised a Muslim woman for claiming that Islam liberates women more than any Islamic community. Her perspective brought her peace against claims that religion oppresses women. This opened a new perspective for me as a Muslim: no matter how much Western feminism liberates women regardless of gender or religion, it often alienates women with different colours and religions.

This dynamic is evident in Indian media, where Muslim women are marginalised under the politics of ‘saving’ them. Recently, in discussions with Muslim and non-Muslim women about politics, I asked their views on external forces of liberation and how majoritarian media alters narratives about Muslim communities to spread hate and doubt. One woman said, ‘Muslim society needs religious knowledge. Islam does not oppress women, and both men and women should understand this. Women should also gain religious knowledge just as men do. Muslim women should show that Islam does not oppress women and they can achieve as much as a non-muslim woman can.” Another young woman pointed out how there are Muslim men who are patriarchal and highly misogynist, further adding, “These men are monsters and are not true Muslims who treat his wife, daughter, mother, or any other woman incorrectly.”

I understand that feminists can sometimes narrow down their understanding, especially towards Muslim women, but islamophobia, often disguised in ‘isms’, will always prevail and preach to others as rescuing women from oppression, even though it is a fact that some women practice hijab in devotion to their God. One woman said, ‘Muslim society needs religious knowledge. Islam does not oppress women, and both men and women should understand this. When I asked these women about the Waqf Bill, revealed fear and anger. One woman remarked, “The Indian government is trying to steal Muslim waqf lands for their own benefit, as they do not like the fact that in Islam Muslims have the choice of donating their property for public welfare.” Another woman added, “To leave us stranded in our own country.”

These women, much like those who protested for CAA in 2019, are prepared to resist the Waqf bill. However, they call for inclusivity from others and adherence to Islamic values in their protest. “We, as Muslim women, can protest as much as we can in ways possible, but it is important that we should do it in an Islamic way,” one woman explained. I got to know that as much as these women were aware of the news and were firm in their ideologies, there was something else that was leading their existence. The ongoing islamophobia and marginalisation of Muslim women in India, while also confronting patriarchy within their communities, need to be studied. It is just as Irene Oh, in her essay, ‘Theoretical Construction of Muslim Motherhood,’ pointed out that we need to examine how women continue to suffer in Muslim communities due to their gender and patriarchy.

Indian Muslim women do not need liberation from any external saviours. They need to be heard and empowered within their contexts. When I asked these women what they think and where else the focus should be apart from islamophobia, all of the responses were pointing towards one thing, and that is “be more knowledgeable.” One woman pointed out, “Muslim women should also try to learn about their religion so that they can know what is right and wrong instead of blindly following what some people say.”

Indian Muslim women’s liberation requires space, identity, faith, and autonomy. “Islam does not restrict women from going out of the house, from gaining education, getting employment, or , other things for that matter. And to stand up for this, one should not be called a feminist,” said a woman when I asked her about where the line blurs when it comes to feminism for Indian Muslim women. It is not uncommon to find islamophobia in any place, regardless of how modern or liberal the environment or people are. My last question to these women was whether they have faced discrimination towards their gender, especially because of their Muslim identity; every response was positive. A young woman said, “Well, it happened rarely, which I cannot recall, but I did face it, and if we don’t raise our voice(s), maybe I might face it every day in the coming future,” which made me think, Is this the feminism that oppresses Muslim women? Then I remembered why Muslim feminists exist like Asma Barlas professes Islamic feminism.

Feminism or the nationalist Hindu government should leave a need to save Muslim women from oppression to the colonialists. I think we should understand how colonial Western feminism is especially for women of different faiths and colours and normalise women with faith to liberate themselves through expression.

(The author is a student of Maharashtra College, Mumbai. Views personal.)