Islam and the Dark Face of Feminism (2018-10-16) ​

0:00:08 [Music]
0:00:15 salam aliekum wa rahamtullah Havanna
0:00:18 Catherine let's get started straight
0:00:25 away by saying that Islam is
0:00:31 categorically for women's rights there's
0:00:35 no doubt about that
0:00:37 just as it's LOM is categorically for
0:00:40 human rights and just like Islam is
0:00:44 categorically for human beings giving
0:00:47 God his rights as well and just like
0:00:51 Islam is for animal rights anyone who
0:00:54 denies those realities is denying a part
0:00:57 of Islam because the ayat and the hadith
0:01:01 that have come about this matter are too
0:01:05 plentiful to be disregarded
0:01:08 for example Allah Subhanahu WA Ta'ala
0:01:11 says first a javelin robbed boom and
0:01:15 nearly
0:01:16 oh dear hemella amylum min who I mean
0:01:18 coming that Kareena onthe a document but
0:01:21 that allah subhanaw taala replied to
0:01:24 them and he said that I will not let to
0:01:26 waste any deed of a doer whether they be
0:01:31 male or female and both of them are from
0:01:34 one another
0:01:36 allah subhanaw taala he says yes if
0:01:40 Tunica Phoenicia they ask you about
0:01:43 women he said would allow you've taken
0:01:47 Vienna say Allah will tell you about
0:01:50 them and in that area
0:01:52 he describes given the rights to here
0:01:55 Tammany said the ones who are often
0:01:57 girls particularly and the emphasis on
0:02:01 female orphans in the Quran I would
0:02:03 argue is more than any other ancient
0:02:07 religious texts the Prophet Muhammad SAW
0:02:12 Allah Allah who suddenly said in a
0:02:13 hadith murobashi-san ohana that in them
0:02:16 and itself
0:02:17 hijae and that certainly men are equal
0:02:20 to women but it's this equality that
0:02:24 we're going to contest and talk about
0:02:26 today because what equality that the
0:02:28 prophet muhammad sallallahoalyhiwasallam
0:02:29 mean here the hadith itself was
0:02:33 referring to will do and I assure was
0:02:39 asking the Prophet Muhammad SAW
0:02:40 hilarious mmm is it the same for men as
0:02:42 it is for women and so he replied with
0:02:44 this phrase the inner man he said of
0:02:46 jihad agenda certainly men are equal to
0:02:49 women ie in front of the law in front of
0:02:53 the Islamic law men are equal to women
0:02:55 so long as there is not an indicator or
0:02:58 what you refer to in Arabic is a Kareena
0:03:00 to indicate otherwise
0:03:03 and most of Sharia or most of the Quran
0:03:08 the camera the Quran Sunnah are very
0:03:11 much for both sexes the Prophet Muhammad
0:03:16 sallallahu alayhi wa sallam on many
0:03:18 different occasions he told men and
0:03:21 women
0:03:22 he stole so many say a Huayra that be
0:03:26 good to women in fact in his final
0:03:28 speech in our offer he made this a point
0:03:31 of emphasis just as he made racism a
0:03:35 point of emphasis and how we should
0:03:37 avoid this as well so there is no doubt
0:03:41 in anyone's mind and they cannot be a
0:03:44 disputation that islam is pro woman's
0:03:49 rights
0:03:51 well the question remains is the phrase
0:03:57 women's rights synonymous with the
0:03:59 phrase feminism that question requires
0:04:03 some kind of a historical investigation
0:04:06 which we will go through today you see
0:04:10 feminism as a phrase originated in the
0:04:14 late 1800s it appeared in some French
0:04:19 texts some medical texts and others
0:04:21 other texts it was not regarded as a
0:04:25 term referencing women's rights in
0:04:28 particular
0:04:29 in fact it was seen as the rock roots
0:04:31 return attempt to label women as
0:04:34 fanatics of some soul it was only seen
0:04:37 in a Scholastic sense after the 60s or
0:04:42 70s and if you go on for example Google
0:04:44 Ngram it's a really interesting tool you
0:04:47 write the word feminism you'll find that
0:04:49 the word really wasn't being used up
0:04:51 until the 60s 70s to refer to women's
0:04:54 right activism is this to suggest that
0:04:57 for all of human history that women were
0:05:00 not we're men and women were not asking
0:05:03 for their rights or women's rights of
0:05:06 course not is this to suggest that women
0:05:09 only in the 60s and 70s began to realize
0:05:12 that it's time to demand rights for
0:05:16 women of course not so the point is this
0:05:21 is that feminism now is a political
0:05:24 philosophy it is a political philosophy
0:05:28 if you go into a university they have
0:05:31 gender studies they have political
0:05:34 philosophy courses it's an ideology it
0:05:37 has its own scholastic tradition and
0:05:40 when someone says I am a feminist they
0:05:43 are associating themselves with that
0:05:46 scholastic tradition with that framework
0:05:50 so someone can be an advocate of women's
0:05:54 rights without being a feminist and that
0:05:57 is the majority opinion and for example
0:06:00 America or other places where survey
0:06:02 said are done and women decide to not
0:06:05 identify themselves with feminism now if
0:06:09 you look for example in Britain where
0:06:11 the movement the Western movement you
0:06:15 could say I'm not going to say it
0:06:17 started in Britain because there was
0:06:19 parallel movements in Canada in the
0:06:21 United States of America in France and
0:06:24 in Britain but looking at Britain just
0:06:25 for an example here because it was the
0:06:27 colonial mother of the world if you like
0:06:32 for example in the 1640s 1650s there
0:06:36 there kind of emerged this criticism of
0:06:40 the fact that women were not being
0:06:41 educated
0:06:43 for example bail through our matte skin
0:06:45 a woman she she famously said if you let
0:06:50 woman be false
0:06:51 you will let them be slaves she's very
0:06:54 interesting point in 1792 I think it was
0:07:01 Mary Wollstonecraft came out she wrote a
0:07:05 book called the vindication of
0:07:06 certification of women very very famous
0:07:08 book it's seen as probably one of the
0:07:10 most impressive books that started what
0:07:14 is referred to sometimes as first wave
0:07:16 feminism after her and during her time
0:07:20 after and around the French Revolution
0:07:22 many people came out and the main demand
0:07:26 was as follows this was the main premise
0:07:28 of feminism at that particular time the
0:07:30 main demand was that women just like men
0:07:33 have mental faculties they have
0:07:35 intellect they have rationality and
0:07:37 therefore their intellect and
0:07:39 rationality should be nourished through
0:07:41 the system of education and this was the
0:07:44 main argument of Mary Wollstonecraft she
0:07:46 said that we should be educated just
0:07:48 like men why not we are we are
0:07:49 accountable are we not were intelligent
0:07:52 are we not we have intellect do we not
0:07:55 have that so the argument was a very
0:07:57 clear argument a very simple argument
0:08:02 and that's why it was a very true
0:08:03 argument and not many people in history
0:08:07 not many people in history really would
0:08:10 go against the premise of those
0:08:12 arguments or I should say not
0:08:15 many people today even because in the
0:08:18 Dark Ages and in the in Europe you had
0:08:22 serious problems when it related for
0:08:26 example to him his education so the main
0:08:30 point is this moved on to what you call
0:08:33 universal suffrage and here is where we
0:08:37 need to really think about some very key
0:08:38 questions universal suffrage is the idea
0:08:42 that men and women should both vote and
0:08:44 in both the United States of America and
0:08:47 United Kingdom and other places like
0:08:49 Canada and France and other places there
0:08:53 was a movement now to try and get women
0:08:55 to vote
0:08:57 now obviously once again from our
0:09:01 perspective as Muslims we don't have any
0:09:02 issue with this because at the time of
0:09:05 the Prophet Muhammad SAW Allah resell em
0:09:07 when they were given doing by Iowa's men
0:09:09 and women doing beya
0:09:10 we don't have an issue with this we
0:09:12 don't have an issue with it
0:09:13 fundamentally like you know the why
0:09:16 should women not have a vote this is not
0:09:17 an issue for us so once again here there
0:09:19 was no line there is no line of
0:09:20 demarcation we have not parted ways yet
0:09:23 with the feminists with the so-called
0:09:24 feminists because at this point in time
0:09:26 by the way they didn't call themselves
0:09:27 feminists those individuals didn't call
0:09:29 themselves feminists some points need to
0:09:33 be noted first wave feminism despite
0:09:37 having reasonable claims was a racist
0:09:40 movement now wait a minute we're going
0:09:42 controversial all of a sudden yes I am
0:09:45 but it's the truth
0:09:47 and most people would recognize this for
0:09:49 example emily's canton who started this
0:09:56 in the the Falls conference the Seneca
0:10:00 Falls conference in 1848 she was not
0:10:05 happy with the fact that black people
0:10:08 could get the vote for example before
0:10:10 white women would likewise Felton
0:10:16 Rebecca Felton Rebecca Latimer Felton
0:10:20 she was the first senator of the United
0:10:23 States that was a woman and she
0:10:26 explicitly advocated white supremacy she
0:10:29 was part of the KKK and she said that if
0:10:32 it wasn't I cannot bear to see a black
0:10:34 man you know vote on my rights I cannot
0:10:37 bear to see this and she even advocated
0:10:40 the lynching of black men lynching she
0:10:42 said I would rather see a thousand black
0:10:45 men lynched every week then then for me
0:10:49 too
0:10:49 then for them to vote for my my issues
0:10:52 and this is not isolated incidents even
0:10:56 in the United States the United States
0:10:57 but in the United Kingdom you had me
0:10:59 listen for a four-set who's got a
0:11:01 society named after her now in the
0:11:03 United Kingdom it's called the Fawcett
0:11:05 Society she was once again very appalled
0:11:09 with the fact that New Zealand Maori
0:11:11 woman have a vote before white woman do
0:11:14 so she this was a racist movement why is
0:11:17 this very important because the second
0:11:22 wave narrative of feminism which we're
0:11:24 going to talk about more in detail has
0:11:28 women being oppressed at all times by
0:11:31 men this is the narrative this is the
0:11:32 story that here you have women on the
0:11:36 bottom subjugated subordinated oppressed
0:11:39 and then you have men on the top
0:11:41 oppressing them my question if this is a
0:11:45 generalizable statement can we say that
0:11:50 black men were oppressing white women
0:11:53 wait a minute say this one more time
0:11:55 okay okay no problem I'll say again if
0:12:01 this is a generalizable thesis that men
0:12:06 are oppressing women can we say in the
0:12:11 context of the United States or the
0:12:13 British colonial context that men of
0:12:17 color and what I'm going to just say
0:12:18 black men either black men living in the
0:12:22 United States all colonial subjects of
0:12:27 other nations can we say those men were
0:12:29 were oppressing women can we say this
0:12:31 it's impossible for us to make this
0:12:34 claim the narrative of feminism
0:12:38 therefore is an unsophisticated
0:12:40 narrative because the narrative is this
0:12:43 men are always oppressors and women are
0:12:46 always oppressed but here's the question
0:12:48 we must ask what men are you talking
0:12:51 about and what women are you talking
0:12:52 about
0:12:53 and what time are you talking about
0:12:56 because each time has its own context
0:13:00 this is our this is our point of
0:13:04 separation now we say that actually the
0:13:12 narrative the story the myth that men
0:13:16 throughout all of history have been
0:13:19 attacking and oppressing vulnerable when
0:13:24 has some truth in it but it is not true
0:13:28 absolutely we also find the opposite
0:13:31 being the case do you think that Rebecca
0:13:35 Felton
0:13:36 the first senator of the United States
0:13:39 if she had her way that they would not
0:13:43 have been an oppression against black
0:13:45 men in the United States of America so
0:13:48 here this is very important we cannot
0:13:50 say that the that men have been
0:13:54 oppressing women all throughout of all
0:13:56 of society now second where feminism
0:13:59 really started in the 60s second wave
0:14:02 now usually it's divided into first wave
0:14:05 the second wave and third wave that's
0:14:07 how they divide it now yeah and they
0:14:09 also divide feminism into liberal
0:14:12 feminism Marxist feminism and radical
0:14:14 feminine it loosely how they define
0:14:16 feminism historically and ideologically
0:14:20 that's how they compartmentalize it in
0:14:22 the 60s you have people like Simone de
0:14:25 Beauvoir very influential if not in my
0:14:28 opinion the most influential feminist
0:14:30 maybe to have ever lived she wrote a
0:14:33 book called the second sex you had bred
0:14:34 a betty Friedan who wrote a book called
0:14:36 feminine mystique you had these women
0:14:38 coming out and writing books about
0:14:40 feminism and here now the premise has
0:14:44 changed now this is very important
0:14:45 because the question would be okay
0:14:47 what's wrong with being a feminist right
0:14:49 now we don't know what's wrong with
0:14:50 being a fair isn't it just about women's
0:14:52 rights I'll tell you what the problem is
0:14:54 first wave feminism the demand was
0:14:57 reasonable we need to women need to be
0:14:59 educated just like men women need the
0:15:02 vote just like men women need to be a
0:15:04 part of public life just like men all of
0:15:06 these were very reasonable demands which
0:15:09 were premise for a very reasonable
0:15:11 intelligible coherent premise which is
0:15:14 that look men are accountable women are
0:15:16 accountable men are rational women are
0:15:19 rational women are rational men are
0:15:22 intelligent women are intelligent
0:15:23 therefore they should have the ability
0:15:25 to nourish their faculties that is a
0:15:28 coherent premise in the second wave you
0:15:31 had completely different premise the
0:15:33 premise changed
0:15:36 you had a theory now which was saying
0:15:39 that men and women yes they are
0:15:44 different this is what Simone de
0:15:45 Beauvoir said in her book she mentions
0:15:48 it in her book the second sex she has a
0:15:49 whole chapter called biology and she
0:15:52 says yes she even says women are much
0:15:54 more emotional than men they cry this
0:15:57 this that the weaker the men will be a
0:15:59 woman in a fight she said this and she's
0:16:01 the most influential feminist of all
0:16:02 time the mother of feminism and she says
0:16:05 yes men are stronger and women are weak
0:16:07 and these things we know this we're not
0:16:08 ignorant she says we know this by the
0:16:11 way if I had said this it would probably
0:16:13 seem misogynistic imagine if I was
0:16:16 working in somewhere in Norway and say
0:16:18 look women are more emotional than men I
0:16:19 say this is problematic but if Simone de
0:16:22 Beauvoir says it no problem anyways the
0:16:25 truth can only be said by some people in
0:16:27 certain corners anyways so here she says
0:16:31 we know the differences between men and
0:16:33 women there are physiological
0:16:34 differences there are psychological
0:16:36 differences there are biological
0:16:37 differences we know she says despite
0:16:40 this this is the point of second wave
0:16:43 feminism where the premise starts to
0:16:45 crumble underneath she says we know this
0:16:48 but despite the differences we should be
0:16:52 treated the same that is the premise
0:16:55 because gender is socially constructed
0:16:58 she famously says that a woman is not a
0:17:02 book you you're not born of woman you're
0:17:04 made into one so gender is socially
0:17:06 constructed therefore were equal we
0:17:11 should be treated equally even though in
0:17:13 terms of sex we are different first
0:17:17 question can you prove this why because
0:17:21 here you are you're saying ought to and
0:17:23 should these are moral judgments the
0:17:27 assumption here is that different things
0:17:29 should be treated the same way my
0:17:31 question is how can you prove this is
0:17:33 there a mechanism of proving this
0:17:37 philosophically and she provides
0:17:40 absolutely no mechanism whatsoever there
0:17:43 is no mechanism now it becomes even more
0:17:46 ridiculous because and by the way many
0:17:49 who would agree with me even as
0:17:51 feminists on this point third wave
0:17:54 feminism for example a woman called
0:17:57 maanteeeca
0:17:58 Wittig who wrote a book in 1996 and also
0:18:01 Judith Butler I think she's still she's
0:18:05 still alive now these women now are
0:18:07 saying that sex itself is socially
0:18:11 constructed wait a minute please
0:18:13 why did you have to go there why did you
0:18:17 have to say such silly things
0:18:18 what do you mean sex is socially
0:18:20 constructed they use post-modernism post
0:18:23 structuralism and these things and they
0:18:24 say sex you know what when I say sex
0:18:26 we're talking about when a baby is born
0:18:28 they are born with certain genitalia a
0:18:30 man is born with a penis a woman is born
0:18:33 with a vagina
0:18:34 yes we can we can see no this is a
0:18:38 social construction okay my question to
0:18:45 you how do you know I would say to have
0:18:47 how do you know what you're saying is
0:18:49 not a social construction how can you
0:18:51 prove what you're saying is not socially
0:18:52 constructed this is why would Oscar
0:18:56 so what extent now is because now
0:18:59 there's a tension between science and
0:19:00 feminism you're denying biological
0:19:06 realities so you can make a point at a
0:19:09 metaphysical point which cannot be
0:19:11 proven why did they have to say this is
0:19:13 the question very important question why
0:19:14 did they have to go down this route and
0:19:16 say that sex is socially constructed or
0:19:18 that it doesn't matter sex does not
0:19:21 determine gender in any way shape or
0:19:24 form why did you have to go down that
0:19:25 line of reasoning to fill the gap that
0:19:28 Simone de Beauvoir left which is what
0:19:30 she had no mechanism of proving that
0:19:33 differences should not be treated in
0:19:36 different ways
0:19:37 in other words Simone de Beauvoir said
0:19:40 yes we have biological differences but
0:19:42 we should be treated the same but she
0:19:44 didn't tell us why or how now these
0:19:47 other feminists that came afterwards
0:19:49 they realized that there's a problem in
0:19:50 that reasoning and they said to make it
0:19:52 easy for us we're just going to say yes
0:19:55 that sex and gender have no connection
0:19:57 whatsoever sex and gender have no
0:20:00 connection whatsoever therefore
0:20:03 you can be whatever you want to be and
0:20:05 this woman Witek she says lesbian women
0:20:08 because she was a lesbian radical
0:20:09 lesbian she said that by the way a
0:20:12 radical lesbian means that she believed
0:20:15 that lesbianism was the way forward for
0:20:17 women in order to assert themselves
0:20:18 independently she said that lesbian
0:20:22 women are not women fiber
0:20:26 what's the portion I mean what do you
0:20:29 say about this how do we respond to that
0:20:31 now the point is this fine if they're
0:20:34 not women then women have not been
0:20:35 oppressed if they're not women then okay
0:20:38 was the whole point the whole thesis
0:20:40 drops then were they then not men
0:20:43 they're not women they're their own
0:20:46 category and this is where the feminists
0:20:49 start to attack each other because of
0:20:52 the incoherence of the premise of
0:20:54 feminism the new premise after the
0:20:56 second wave for example Germaine Greer
0:20:58 who is she's Australian born but she's
0:21:01 now based in the UK she wrote a book in
0:21:04 1970 called the the Female Eunuch which
0:21:07 means this means someone who has been
0:21:10 castrated you know anyways very famous
0:21:12 book she came on Newsnight was one of
0:21:15 those TV programs and she said that
0:21:19 transgendered people yes
0:21:21 transgendered people there are not
0:21:24 really women so they're all
0:21:26 contradicting each other one is saying
0:21:28 biology has everything to do with it the
0:21:30 other one is biology has nothing to do
0:21:31 with it
0:21:32 this one is saying sex is linked to
0:21:33 gender this one is saying no gender is
0:21:35 not linked to sex they are contradicting
0:21:37 each other because there is no basis for
0:21:39 what is gender
0:21:40 what is sex they're all contradicting
0:21:42 each other it's literally ramblings this
0:21:45 is this is what it is it's become
0:21:46 ramblings philosophical ramblings and
0:21:50 they're all contradicting each other one
0:21:52 after the other the question is why as
0:21:56 Muslims for example why can we not
0:21:59 associate with this because of many
0:22:02 reasons number one Islam is clear in its
0:22:06 demarcation between men and women men
0:22:09 are biological born as males etc women
0:22:14 are and the feminist movement is not
0:22:15 agreed upon this
0:22:16 and they would seem to suggest that
0:22:19 gender is socially constructed this is a
0:22:22 problem number two the second wave
0:22:24 attack on motherhood the second wave
0:22:28 attack on motherhood Simone de Beauvoir
0:22:30 has a whole chapter on motherhood and on
0:22:34 marriage and she herself never got
0:22:36 married and never had children and she
0:22:38 thought it was oppressive by virtue of
0:22:41 the fact that you do it that you will be
0:22:44 oppressed so in other words she thinks
0:22:45 that if a woman has a child this she's
0:22:48 oppressing herself and she never had a
0:22:49 child and its really interesting by the
0:22:50 way if you go online you were right her
0:22:52 name City born de Beauvoir you'll find
0:22:54 that she always wears a hijab it's
0:22:56 really interesting I've never seen this
0:22:59 woman without her job but she never had
0:23:02 a child she never had children she never
0:23:06 had a children she never had a children
0:23:08 and she never got married and she
0:23:09 thought the whole thing was a present so
0:23:11 islam encourages marriage encouraging
0:23:15 encourages for you to have children
0:23:17 therefore there is a contradiction 0.3
0:23:20 their attitude towards men generally
0:23:24 there they would argue that men are not
0:23:26 the enemy
0:23:27 betty Friedan said this men are not the
0:23:28 enemy but in other parts of her book she
0:23:30 says you know in feminine mystique as
0:23:34 she wrote in 1963 she said that you know
0:23:36 we're in a comfortable concentration
0:23:37 camp comfortable concentration just
0:23:39 listen to the listen to the words that
0:23:41 she's using women in a home are in a
0:23:44 comfortable concentration camp how can
0:23:47 you have a comfortable concentration
0:23:49 camp that's a contradiction in terms a
0:23:51 concentration camp is uncomfortable by
0:23:53 nature it's meant to be uncomfortable so
0:23:56 I can have a comfortable concentration
0:23:58 camp anyways these things are extreme
0:24:01 ramblings of women who came to
0:24:07 radicalize a thesis which was coherent
0:24:11 at first and then it became
0:24:13 unintelligible incoherent and
0:24:16 contradictory so feminism now when you
0:24:20 say I'm a feminist
0:24:21 people don't even know why if for
0:24:23 example I've been to many universities
0:24:24 in the UK and we've talked about
0:24:27 feminism and I'm not gonna do this here
0:24:30 guys you know in no way well I say put
0:24:32 your hands up if you're a feminist oh
0:24:33 I'm a feminist I believe women's rights
0:24:35 so I take one of the people from the
0:24:37 audience I say what book have you read
0:24:38 about feminism and they say I don't know
0:24:41 I haven't really read any books by I
0:24:43 believe in women's rights I believe in
0:24:45 women's rights as well yes but when you
0:24:48 read the works of the feminists you will
0:24:50 realize very very quickly that actually
0:24:53 especially second-wave feminism it goes
0:24:55 a little bit too far and third wave
0:24:58 feminism is just nonsense for most
0:25:01 people anyways it's just nonsense and it
0:25:04 has no basis whatsoever and that's why
0:25:07 you'll find that they're contradicting
0:25:09 each other on key issues on transgenders
0:25:12 on for example what do we do about the
0:25:15 objectification of women pornography
0:25:17 Andrea Dworkin who is an individual who
0:25:21 wrote about feminism and pornography etc
0:25:27 she talked about for example there's no
0:25:30 difference and this is once again I have
0:25:32 to check if I read this correctly
0:25:33 between consensual sex and rape Foreman
0:25:37 has sex with a man consensually and if
0:25:39 he rapes her so we might as well as men
0:25:41 we might as well you know
0:25:42 according to her theory forget this
0:25:43 whole thing of rape let's just do what
0:25:45 we need to do what nonsense is this
0:25:48 I mean if you really read what they say
0:25:51 you cannot identify with their
0:25:53 statements if you are rational honest
0:25:55 person with sincerity if it was a matter
0:25:57 of women's rights and women need to be
0:26:00 educated just like men women need to be
0:26:02 given rights just like men you we know
0:26:05 in the 1800's in this country that you
0:26:09 had certain acts put into place for
0:26:11 example you had the infant custody act
0:26:16 you had in soil in this country in the
0:26:18 UK you had in the infant custody act you
0:26:22 had you know the married women's
0:26:25 Property Act all of these acts the
0:26:28 Matrimonial Causes Act all of those acts
0:26:31 for example gave women rights to
0:26:33 property and they gave women rights to
0:26:35 for example divorce the divorce woman's
0:26:38 act I forget the name of the Act these
0:26:41 were all of the 1800s they were put into
0:26:42 place but all of these thing
0:26:43 well given to women 1,400 years ago the
0:26:47 prophet mohammed salah say a woman came
0:26:49 to him she said to him Lola I'm a - that
0:26:52 was asked of you Burgi about her husband
0:26:53 if it wasn't for the fear of a lot of
0:26:55 spat in his face I don't I can't stand
0:26:58 the guy
0:26:58 for Farah Hebei Tahoma he he got them
0:27:01 what can I had a I will hold on till
0:27:03 Islam this was the first Alliance Lam
0:27:04 woman had the right to divorce a
0:27:06 thousand four hundred years ago not in
0:27:08 this car in in the UK and the u.s. in
0:27:10 these countries it was like 150 years
0:27:12 agos nonsense and that's why there was a
0:27:14 need for that kind of narrative but
0:27:18 that's why there was a need for it woman
0:27:20 didn't have the rights on their own
0:27:21 property
0:27:22 women were being sold in the Victorian
0:27:23 period did you know this married woman
0:27:25 were being sold as could wife selling
0:27:28 there were books written about a wife
0:27:31 selling in the Victorian period they
0:27:32 were used to be sold a wife used to be
0:27:33 sold in England Hey bye my wife this is
0:27:37 what used to be that's why there was a
0:27:40 need a certain point in time for there
0:27:45 was a need for a kind of movement or you
0:27:47 could say a kind of effort to get rid of
0:27:50 this kind of thing because the premise
0:27:55 that men and women are rational
0:27:57 accountable actors didn't link with the
0:27:59 social organization of that particular
0:28:01 time another interesting feminist and I
0:28:04 found this really really interesting she
0:28:07 is probably one of the biggest names in
0:28:09 all of feminism her name is Virginia
0:28:10 Woolf and she wrote a book in 1929 she
0:28:16 actually wrote many books which one of
0:28:18 them was called the three guineas and
0:28:19 you know what she said in this book and
0:28:21 she's one of the you know she's regarded
0:28:23 as one of the biggest feminist thinkers
0:28:24 and this is what I will conclude with
0:28:25 because I've got one minute 55 seconds
0:28:28 why shouldn't we be feminists she said
0:28:30 this she said the word feminism it used
0:28:37 to refer to when a woman couldn't make a
0:28:40 living for herself now all one has the
0:28:42 rights that she didn't have so she says
0:28:45 now the word has become meaningless and
0:28:47 she's writing in 1929 less than 100
0:28:51 years ago she goes the word has become
0:28:52 meaningless and any meaningly meaning
0:28:57 what is morally corrupt she said she
0:29:00 referred to the word feminism as they a
0:29:02 morally corrupt word because it would be
0:29:05 assumed that she thought it would create
0:29:06 more tensions between men and women
0:29:08 there's no need to use this word 1929
0:29:11 she's talking about this before the
0:29:13 second wave of feminism even started
0:29:15 she's saying it's a morally corrupt
0:29:17 words and I will end somehow the line
0:29:20 that's why I will say to or men or women
0:29:22 who say why should we not identify as
0:29:24 feminism because the need for using that
0:29:27 terminology is not existent you don't
0:29:30 need to use it you don't need to use it
0:29:32 you can say I believe in women's rights
0:29:33 the Koran says why Matt well well man
0:29:37 says the men know my father a lot about
0:29:38 the Kamala but this is beautiful a lion
0:29:40 that allows us to the to us do not wish
0:29:46 for what the other person or what the
0:29:51 other gender has lately Jerry now sebum
0:29:54 accessible men have a portion of what
0:29:57 they have earned well in they say in a
0:29:59 sebum mimicked s7 and for women there is
0:30:03 a portion of what they have burnt in
0:30:05 other words men and women in Islam are
0:30:10 both treated with justice and they have
0:30:15 a complementary relationship with one
0:30:18 another we should not be attempting to
0:30:21 compete with one another with the things
0:30:23 that either of us don't have some things
0:30:26 men can do that women can't and some
0:30:29 things women can do that men can't and
0:30:30 so therefore we should live in
0:30:33 complementing one another and Hawaii and
0:30:36 like the day in the night covering one
0:30:39 another in that sense and it should not
0:30:41 be a competitive relationship rather it
0:30:43 should be a complementary relationship
0:30:45 for salam aliekum wa rahamtullah were
0:30:47 together
0:30:48 [Applause]