women rights in muslim world (pakistan, iran,egypt and turkey)

COMPARATIVE STUDY OF WOMEN’S RIGHT IN MUSLIM WORLD: PAKISTAN, EGYPT, TURKEY AND
IRAN
Research project
DECEMBER 22, 2017
DEPARTMENT OF INTERNATIONAL RELATIONS
Bahauddin Zakariya University, Multan

Comparative studyof Women’sRight in MuslimWorld:Pakistan, Egypt, Turkey and Iran | Syeda Laraib Gilani
Page 1 of 48
ABSTRACT:
This research project throws lime light to the comparative study of women rights prevailing in four
Muslim states that are Pakistan, Iran, Turkey and Egypt. It encompasses various spheres of life,
pointing out which Muslim state lags behind the other. By using the theories of relativism, feminism
and universal vs particular, study has set its foundations that no laws of every country rely only upon
the faith and beliefs system, coexisting with the socio-cultural-political and economic sphere of each
state. Thus, proving that it’s not the Islam which is making Muslim countries prone to violence and
torture in women, but it depends upon the government and leadership that on which wave it flow
upon enforcing discriminatory rights and unjust status between both make and females widening the
gender gap.

Page 2 of 48
Table of Contents
1 Chapter: Introduction ......................................................................................................................4
1.1 Identification of problem:.....................................................................................................6
1.2 Literature review:................................................................................................................7
1.3 Presupposition of study:.....................................................................................................11
1.4 Rationale:..........................................................................................................................12
1.5 Aim and objectives:............................................................................................................13
1.6 Scheme of study: ...............................................................................................................14
2 Chapter: Theoretical foundations ...................................................................................................16
2.1 Universal vs Particular........................................................................................................16
2.2 Feminism:.........................................................................................................................17
2.3 Philosophy of Relativism:....................................................................................................17
3 Chapter: Islam vs Cultural Perspective ............................................................................................19
4 . Chapter: Women rights in Muslim countries: Pakistan, Egypt, Iran and Turkey................................24
4.1 Pakistan profile:.................................................................................................................24
4.1.1 Child marriages:.........................................................................................................26

Page 3 of 48
4.1.2 Watta Satta:...............................................................................................................26
4.1.3 Dowry:.......................................................................................................................26
4.1.4 Honor killing:..............................................................................................................26
4.1.5 Marriage with Quran: .................................................................................................27
4.1.6 Positive reflection:......................................................................................................27
4.2 Egypt:................................................................................................................................30
4.2.1 Legal status and marriage law:....................................................................................31
4.2.2 Political participation:.................................................................................................31
4.2.3 Gender-based violence:..............................................................................................32
4.2.4 The Conventiononthe Eliminationof all formsof DiscriminationAgainstWomen(CEDAW):
34
4.3 Iran:..................................................................................................................................35
4.3.1 Unequal rights to women:...........................................................................................35
4.3.2 Social order:...............................................................................................................35
4.3.3 Marriage bounding.....................................................................................................35
4.4 Turkey:..............................................................................................................................37
4.4.1 Awareness to demand for equality: .............................................................................37
4.4.2 Honor killing and domestic violence:............................................................................37
4.4.3 Choice of dress:..........................................................................................................38
4.4.4 Rape:.........................................................................................................................38
4.4.5 Trafficking:.................................................................................................................38
4.4.6 Positive image:...........................................................................................................39
5 Chapter: Closing remarks...............................................................................................................40
References.......................................................................................................................................42

Page 4 of 48
1 CHAPTER: INTRODUCTION
Women rights in Muslim world: comparative study – this title clicks the mind with three different
words having a detailed description. First women rights signaling to the point that this earth is almost
partly filled with female members of society, so their rights should be of increased importance falling
in the category of civil and political rights majorly and economic and social secondarily. Second word
which hits the mind is Muslim world indicating to all those states having dominant religion being
practiced is Islam in its any sectorial form. And the third word which carries the huge meaning behind
it is comparative study meaning by that those states which are chosen to be studied in this research
project i.e. Iran Pakistan, Egypt and Turkey, are to be analyzed such that what are the gender
discriminatory policies being adopted by these Muslim states and how much concern is Islam having
regarding the women rights and the societal norms and values should also be kept in view while
discussing the women rights and their violations being done in individual state.
So, my research project carries all the aims and significance for the title being chosen to work upon
guiding it with the theoretical foundations, stirring the subject matter with the touch of Islamic
verses and hadiths regarding the safety of women rights and equality among all genders in every
walk of life extracting out the cultural aspects of each country relating their historical impacts of the
regimes being dominated specifically in these four Muslim states.
This research will tend to prove that it’s not always the religious factor which is proving disparity
among genders nonetheless it’s the stereotypic and lack of knowledgeable thinking about own
practicing religion and just usage of the typical verses from Quran to show as shield against all the

Page 5 of 48
abuses being made to women of these states. The country profiles being discussed separately in a
chapter. Concluding with the view that culture and social order today in Muslim states is encouraging
more and more women rights violations prevalent today.
Another factor which cannot be ruled out is the former state governance typology. In the given
context, I have chosen four states Egypt Iran Pakistan and Turkey. And the reason to elect these
states is that these can be divided into two sets; one set of the states having the monarchial form of
government including Iran and turkey while on the other hand is the set of states which had been the
former British colonies thus having great impacts of that colonial rule and laws legislation still
prevalent in the constitutional codes including Pakistan and Egypt. So, on this basis the comparisons
evident that the states which had been the former colonies have different societal thinking towards
the status for women while the states which had been under kingship see the womenfolk of their
society with different perspective detaining different status for both genders in their social order.
Moreover, it’s all awareness is thus started among the womenfolk after he emergence of feminist
movements in the world specifically in west first which then transferred to east and Muslim states
gradually. But when we say Muslim states the idea of Islam and status defined by Islam for women
has been prior to these feminist women in the west which carries another debate. However, this
research tries to cover the related matter in this project.

Page 6 of 48
1.1 IDENTIFICATIONOFPROBLEM:
The statement of issue for which the research has been carried out is that the women in the Muslim
are not getting as such equal status and women's rights as defined by the universal declaration of
human rights and women's rights convention and mainly in the religion which is dominant in these
countries like Egypt, Pakistan, Turkey and an Iran that is Islam. Another issue which serves the basis
of this research work is that the cultural norms are actual code of contention for violation of
women's rights and the idea which is commonly prevalent in the world that the Muslim women are
more prone to human rights violations is mere the exaggeration their dress code their norms their
morale’s are not always the family imposed but that can be the self-choice of modesty, morale’s and
traditions following too.

Page 7 of 48
1.2 LITERATURE REVIEW:
Women waging war and peace: international perspectives of women’s roles in conflict and post-
conflict reconstruction (Cheldelin, 2011). This book is tremendously rich in trans-national states case
studies. This writing critically examines the complex agency of girls and women in the contexts of
child soldiers, suicide bomber, front-liner soldiers, peace negotiators, and peacebuilders. By
combining primary research, theoretical lenses from various academic disciplines, and women’s lived
experiences in all their trauma, healing and triumph, women waging peace and war reinforces the
critical need for international organizations, nongovernmental organizations and policy leaders to
empower women.
Politics of piety: the Islamic revival and the feminist (Mahmood, 2005). In this book she analyzes the
practices of women in the mosque movement in Cairo, Egypt. Ms. Mahmood argues that to
recognize the participants as agents, we need to question the assumption that agency entails
resistance to norms; moreover, we need to question the feminist allegiance to an unquestionable
ideal of freedom.
Feminism and Islamic revival: Freedom as a Practice of Belonging (Weir, 2013). She looks at Saba
Mahmood book – the politics of piety 2004 and argues that rather than giving up the idea of
freedom, we can explore the possibility that there are different conceptions of freedom, and that the
agency of the women in the mosque movement can be understood through a conception of freedom
as a practice of connection, or belonging. She develops this alternative paradigm through discussions
of four conceptions of freedom: Foucault’s theory of agency as self-creation, positive freedom,
communitarian freedom, and freedom as resistance.
The unfinished revolution: voices from the global fight for women’s rights (Worden, 2012) says that
women's rights have progressed significantly in the last two decades, but major challenges remain to

Page 8 of 48
end global gender discrimination. This book outlines the recent history of the battle to secure the
basic rights of women and girls, including in the middle east, where the hopes raised by the Arab
sprig are yet to be fulfilled.
The Gendered Effects of Electoral Institutions: Political Engagement and Participation (Kittilson,
2012) puts the focus on increasing awareness of under-representation of women in parliaments and
business has gone hand in hand with the growing debate about gender quotas as a means of
rectifying this situation. This edited book offers a detailed empirical contribution to this debate. One
may find value in this book, though cautions that it should be used alongside other sources. It
assesses the impact of relatively new policies, but its highly quantitative approach, as well as the
limited timeframe of the research underlying it limit the conclusions which can be drawn.
Women, power and politics in 21st century Iran by (Roostami-Povey, 2012). This book examines the
women’s movement in Iran and its role in contesting gender relations since the 1979 revolution. A
fascinating insider’s look at the experiences of Iranian women as academics, political and civil society
activists, this book, counters the often inaccurate and misleading stereotyping of Iranian women to
present a vibrant and diverse picture of these women’s lives.
Gender, agency And Political Violence: Rethinking Political Violence (Shepherd, 2012). The authors
considered the conditions, maintenance and interpretations of political violence. They analyze the
different ways in which acts of violence, strategies of resistance and efforts at conflict resolution are
gendered. Featuring the chapters on the emotions and masculinity alongside the troubles and the
poetical rationality of female suicide bombers, this is an intriguing and thoughtful contribution to
critical theory scholarship.
Islam and Authoritarianism (Fish, 2002) emphasize that are predominantly Muslim societies distinctly
disadvantaged in democratization? If so, why? The article presents a straight forward cross-national
examination of the link between Islam and the political regime. The evidence strongly suggests that
Muslim countries are in fact democratic underachievers. The nature of the causal connection
between Islam and political regime is investigated. Many conventional assumptions about Islam and
politics do not withstand scrutiny. The rudiments of provisional theories linking the treatment of

Page 9 of 48
females and regime type are offered and the implications of the findings for democracy, both in
Muslim societies and elsewhere are discussed.
Reassessing women, religion and the Turkish secular state in the light of the professionalization of
female preachers (Vaizeler) in Istanbul (Maritato, 2016). The article casts light on the issues,
addressing the following queries that what does the turkey’s religious directorate’s increase in
female preachers reveal about the intertwined relation between women religion and the state in
contemporary turkey? This paper analyzes the evolution of female religious engagement in turkey.
The concluding remarks highlight the trend of professionalization and standardization in the
traditional activity of female preaching.
Gender and development (Correa Fernandes, 2015), this paper, explores the literature on gender and
development. Achieving women's development requires the considerations of various aspects.
Education is an important factor of development, but it must be tailored to meet the needs of the
target group. In developing countries one main barrier to women's development is early marriage,
which prevents further education, physical growth and power of decision leading to more disparities.
This work also focusses that the religious beliefs interpretation also another important factor to
legitimized disparity.
Patriarchy, Gender Violence and Poverty amongst Pakistani Women: A Social Work Inquiry (Maliha
Gull Tarar, 2014). This paper is based on an empirical study of fifty-two women living in seven
women’s shelters of the Punjab, Pakistan. It examines how poverty contributes to the violent gender-
power relations in Pakistani society and how the patriarchal structure utilizes violence as a tool to
control women and their sexuality, particularly in low income families. It also exposes women’s
resistance, resilience and coping strategies against poverty and violence. This paper raises concerns
that are central to social work, including rights for women, poverty alleviation in faith based
societies, while discussing resultant poverty. The analysis utilizes selective narratives
Interpreting Islam, Modernity, and Women's Rights in Pakistan (Weiss, 2015) Analyzes various efforts
in Pakistan to conduct ijtihad-interpretation- as different groups reinterpret women’s rights, seeking
to reconcile the exigencies of modernity, local and global pressures to ensure women’s rights with

Page 10 of 48
prevailing Islamic and cultural views and feminist analyses of power and control of women and their
rights. This is raising profound questions regarding women’s social roles and rights, who define these
rights, where responsibility lies in ensuring the rights and role to be played by states clarifying
legitimacy and illegitimacy.
The Politics of Women’s Rights in Iran (Osanloo, 2011) tells a historical, legal, and anthropological
analysis with a feminist methodology that seeks to analyze women’s experiences as they live it.
Despite the book’s multilayered approach to women’s issues, its main questions are clear: How did
women’s rights re-emerge as a legitimate discourse of rights after Iran’s Islamic Revolution? How
have women’s rights evolved in the Islamic Republic of Iran?

Page 11 of 48
1.3 PRESUPPOSITIONOF STUDY:
This study presupposes the idea that feminism is not about equal or equitable rights for women, but
sensitizing the male female relations in a negative manner for the disadvantage of male. It will focus
on the fact that Islam being the religion of peace has guaranteed equal status to women and
acknowledging HER differential biological traits ensured her protection in societal order. It will also
raise the concerns that cultural norms adopted by Muslim societies are sometimes in contradiction
to Islamic teachings like this can be seen in the chosen states of research work.

Page 12 of 48
1.4 RATIONALE:
This research project throws limelight over the women's rights considering the Muslim world,
specifically Egypt, Iran, Turkey and Pakistan. The impact of waves of feminism from the west moved
towards the Muslim world, giving rise to the new form of feminism called Islamic feminism so this
paper opt to find on which rate the women's rights are being considered in the Muslim world when
Muslims called their religion as the complete code of life and this work also highlight the role of
international organizations if they are playing any role in avoiding the violations being carried out
against the women in these regions. Thus, the main reason of choosing this topic being researched
again is to make the world focus on the human rights, especially the women's rights issue in Muslim
states whether they are providing the gender parity to their societies or just raising the flag of being
just in the provision of equal status to their womenfolk. Hence, for that the point of women’s lib and
their movement for liberation is being emphasized.

Page 13 of 48
1.5 AIM AND OBJECTIVES:
The aim of my research report is to justify the following points:
1. The violations being done in the Muslim world are not only the subject matter of the religion
being practiced there that is Islam
2. The fact is that the religion is just being used as a shield for wrong doings while making faulty
interpretations abuts the different verses of holy Quran: the sacred book of Islam.
3. To study the contradictory points of practices of laws in the entitled countries i.e. Pakistan
Iran Egypt and Iran.
4. To find out what are those points which are making countries to practice the moderate or
extreme form of cultural norms and assert as enforcing religious values.
5. The governments in the Muslim countries are unable to give the equality between the gender
in their society.
6. The societal norms and practices are making women subordinate to men
7. Islamhas given a complete code of living with equal justice between men and women
8. Women's rights are as much important as the men's rights.
9. The countries having the most population of Muslims are regarded as the Muslim world
countries, so it’s not necessary that these countries practice the complete codes of Islam but
a few.
10. The research aims at understanding the complex phenomenon dealing the comparative
analysis of how the status of women violated and linked falsely to the name of Islam.
11. If the feminism is doing best to promote the women's rights in the Muslim world.
12. The objective of study reveals that the women are not only portrayed as the symbol of
weakness in these countries but also the sign of strength.

Page 14 of 48
1.6 SCHEME OFSTUDY:
his research project follows the suit that will cover that how the women are treated in Muslim
world specifically in Iran Egypt turkey and Pakistan. So, for this reason the scheme of study will
be as this work is consisted of five chapters comprising different dimensions of study. The first
chapter is the introduction which give us the brief introduction about the topic deconstructing it on
the main theoretical and philosophical terms. The historical connotation about the feminism waves
which emerged on the world scenario becoming another branch of international relations and
gender equality theory. And this chapter will give us the abstract view of the discussions being done
in the whole project highlighting that the Egypt and Pakistan are those two states under
consideration which had been the former British colonies while Turkey and Iran are those countries
which have enjoyed monarchial regimes of glory in their past and now are practicing the democracies
on their dictorial terms.
The second chapter will focus on the theoretical foundations that which method is being used to
prove my research work and how this research has been carried out and what are the theories which
fall in the category of explaining the women rights in muslin world and how do they relate with the
topic thus exclaiming that what are the factors which have promoted gross women rights violation in
Muslim countries like Iran Egypt Pakistan and Turkey. Thus, this section of research is named as the
theoretical foundations to women rights.
In third chapter, the Islam vs Cultural perspective, I will try to prove those aims and objectives being
described earlier and the identified problem regarding my project. This chapter will give the
analytical basis that it’s not the religion but the cultural and ruling authority factors too which are
promoting the unequal status for both masculine and feminine genders. The proves are given in the
form of the verses of Holy Quran described in various chapters of this sacred revelation by God to the
whole humanity that Islam has given the equality in relation between men and women in socio-
political and economic spheres. But these are the cultural lapses making male dominant society
prevail in these countries. And owing to these cultural culprits and practices gross rate of women
rights violation is being seen in these Muslim developing countries.
T

Page 15 of 48
The fourth chapter is entitled as Women rights in Muslim countries: Pakistan, Egypt, Iran and Turkey.
This chapter will discuss the country profile and the status of the women given by society of each
country. The women’s rights under these countries’ laws and their violation cases being discussed.
Thus, we can say that this chapter is the case study of four Muslim developing states regarding the
women rights and violations. It will not only focus on the negative aspects of the cases but also gives
the positive reflection of the women dominant status brought up by these countries.
The fifth chapter of this project will summarize all the thoughts being discussed in research work and
giving some recommendations to cut short this gross international violation of women rights
depriving them from their equal status in work, freedom and living, as that of opposite male gender
in these societies.
Lastly, the references of all the authentic data being used to mind map and compile up with this
research project. All the sources being used to carry out this research are secondary in nature

Page 16 of 48
2 CHAPTER: THEORETICAL FOUNDATIONS
2.1 UNIVERSALVS PARTICULAR
The philosophy of “Universal vs Particular” has much to do when we talk about the human or women
rights because the rights are something which are interlinked with the states governance, societal
and cultural norms, values, ideals and the faith being practiced there. As this philosophy states that a
quality or feature or characteristic which is present as a one kind of anything that is universal while
something which is present in a specific thing usually regarded as material or perceptible items are
known as Particulars. So, in this case of research study, we may regard all the states practicing Islam
as the dominant faith or religion are the Muslim states and that be called as the universals similarly
all the females living in these Muslim states are the women of these Muslims states, that is universal
entity again. So, the rights which are to be given to the women of Muslim world are the universal or
generally accepted rights for these women to avail. But what is in this sense are the violations, the
form of rights which are subjected to women folks in these Muslim states and another is the state to
state variations of practices culture norms values morals and ideals however being universally
Muslim, but their societal differences do exist which enable the women rights and their violations to
be carried out in particularly different ways. Thus, we can say that the rights subjected to the women
folk in all Muslim states are different from each other and all the states are not following the Islamic
law however having the Muslim population in larger context. Some Muslim states are also following
the secular laws while other are following shari’ah law with acute strictness and some are ensuing
the moderate balance between modernity and strictness. This report focusing Muslim states which
are falling in the category of those Islamic states following the wing of absolute strict form of Islamic
practices like Egypt and Iran. And country like turkey is following the secular code of laws and if we
see Pakistan it’s following moderate Islamic culture with few regimes of pure Islamization and others
with liberal modernity and rest moderate shariah law followers.
Similar is the case that the feminist call for the strict obligations on Muslim women or to the women
of Islamic states ae facing the oppression over their choice of wearing and way of living. Albeit, it’s
not the case even. The western world uses the universalism in their perspective of viewing all Muslim

Page 17 of 48
women as the same living in the same worse strict hard admonishing oppressive conditions but this
study shows that it’s the case of particulars not all the women in Muslim world are going through the
adverse circumstances but there are these cases too in which make us wonder that these Muslim
women belong to such environment where they are not allowed to go out of the four walls of their
house and face the mind set of thinking in the circumference of an enclosed box.
Moreover, we can say that this philosophy of “Universals vs Particulars” is implied to this research
topic as not every Muslim state is following the same universal laws and regulations but difference in
cultural normativity and the regimes ruling each Muslim state go with the practice of shariah laws on
various degree of conduct.
2.2 FEMINISM:
Anothertheorywhichcanbe the basisforthisresearchprojectis Feminism.Thistheoryisaboutthe women
rightsand theirfreedomfromthe male dominantsociety. Feministare of the view thatthe womenare being
suppressedbythe societyandtheyshouldbe givenfull libertyineverywalkof life. Thus, theorysupportsmy
research workregardingthe femininerightsin Muslimworld.The fourstateschosenforthisprojectshowthat
indifferenterasthese countrieshadbeengone throughfeministwavesraisingvoicestogetridof disparities
amongthe opposite genders.Like,in Egyptthe developingmovementsof feminism, fightingforthe equality
for womenandtheirrightshasnot beeneasy. Similarly, inIranthe awarenessamong womencame firstinthe
political sphere of theirlives thentriggeringtoachieve equalityin education,marriage,careersandlegal
rights. Thus,thistheoryaimsto understandgenderinequalityandfocussesongenderpolitics,power
relations,andsexuality.So,thisworkcarriesthistheorytodepictthe understandingof genderdisparityand
promotionof women’srightsandinterestsexploringoppression,discrimination,stereotypingand
objectificationof womeninthesestates.
2.3 PHILOSOPHYOF RELATIVISM:
The Philosophy of Relativismisthe ideathatviewsare relative tothe differencesinperceptionand
consideration. There isnouniversal,objective truth accordingtorelativism;rathereachpointof viewhasits
owntruth. Inthisphilosophythe cultural relativismtheoryconnectsthisresearchframeworkasit’sthe idea
that a person’s beliefs,valuesandpracticesshouldbe understoodbasedonthat person’s ownculture,rather
than be judgesagainstcriteriaof another.Onthisbasiswe can deduce thatall the Muslimcountriesshould

Page 18 of 48
not be havingthe same criteria of theirwomenof specificstate.The rightsvaluesnormsanddignityfor
womenstatusall variesfromculture toculture so it’snotthe faithor belieforreligion whichtobe called isnot
providingthe legitimateparityamongthe genders butit’sthe societyof acountry whichisensuingthe
violationsand usurpation of females’ equalityinstatustothatof menof same social order.So isthe case with
these Muslimcommunitiesof PakistanEgyptIranandTurkey whichiselaboratedfurtherinchapterfourof
countryprofiles.

Page 19 of 48
3 CHAPTER: ISLAM VS CULTURAL PERSPECTIVE
slam the last religion bestowed by God upon His creation by giving the complete code of life in the
form of the Holy Quran and the physical interpretation of those codes for life is given in the form
of Prophet P.B.U.H. his sayings and his doings. In Islam where the rights for men being described in
the same note the equality of both genders is considered and women's status in society is also
defined properly. But the modern world considers Islam and its defined laws and norms as the
patriarchal one. However, it’s not the case, the Islamic societies today are not following the same
laws as given by Islam. But they are practicing only those specifics which fits into their advantages.
So, in this chapter, a few highlights of Islamic verses are given exclaiming that urban and Sunnah and
hadiths have acknowledged the equal rights for both men and women and if there is any dominance
to a single gender, then there are some rational reasons for that.
Figure 1:Gender Equality in the Beginning Man and Woman Were Equal (Rehman D. L.)
Now there comes a point which is mostly raised by those who believes that Muslim women are
oppressed by their husbands, but they are unaware of the fact that Islam prohibits a man to ill-treat
her wife without a rational reason. And when it comes to the point rationale reason – then the
modern feminist also regard it as it’s a freedom of choice of a women to be in physical relation with
I

Page 20 of 48
any other person she likes but they forget the view that when you are married to a man the sincerity,
loyalty and modesty are the main points to be considered to have a happy life and man is not a saint
or angel who can forget the insincerity done with him in his absence by sharing his bed with
someone else.so the case of torturing over this issue is like punishment for the ill being done by his
life partner. And Islam also says to man that if by admonishing her for once and separating her from
your bed as a punishment and again she does not understand, then he may leave her on her own will
i.e. may divorce her lawfully.
In Surah Nisa: 4:34
“Men are the protectors and maintainers of women, because Allah has given the one more (strength)
than the other, and because they support them from their means. Therefore, the righteous women
are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard. As
to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next),
refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not
against them Means (of annoyance): For Allah is Most High, great (above you all).” (Ali, 1985)
Chapter 4 verse 19:
“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them
with harshness, that ye may Take away part of the dower ye have given them, -except where they
have been guilty of open lewdness; on the contrary live with them on a footing of kindness and
equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a
great deal of good.” (Ali, 1985)
Similarly, the right is also given to women in Islam that if they want they can get “Khula” from their
husbands who are not good morally. Divorce is the one and only phenomenon which is considered
much bad but halal practice in Islamic society. so, women who get divorced or take Khula from their
husbands are considered not so good practically in the Muslim countries and societies. but it does
not mean that their life circles their social circle just end up with getting separation from their prior
husband, but they can remarry after a certain period of restriction to be at homes because it may
happen that both husband and wife may reconciliate with each other forgetting the previous

Page 21 of 48
harshness in behaviors. this period is of three months i.e. reconciliatory term after that the, marriage
comes to an end legally and formally and both genders are free to move forward in their lives.
“And as for the two who are guilty of indecency from among you, give them both a punishment; then
if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the
Merciful.” (4:16) (Shakir)
But when we compare the same practice in the Muslim countries, then we come to know the fact
that there are many factors which are prevailing in the Muslim societies most prominently are the
illiteracy, lack of knowledge about Islam. They raise the slogan of being Muslim, but their practices
are not in accordance with the teachings of Islam. Most important women's rights violations being
done in Muslim countries, especially the four which are to be discussed in this paper is the honor
killing or torturing women and young girls in the name that those girls and women don’t submit
completely to their men in their houses.
Islam has taught the equity between the two genders, given the just and equal status of both in
every walk of life whether personal life or social life. Even Islam has said that ALLAH has made His
creation on equal basis no one is superior or inferior to HIM.
“O people! Be careful of (your duty to) your Lord, Who created you from a single being and created
its mate of the same (kind) and spread from these two, many men and women; and be careful of
(your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of
relationship; surely Allah ever watches over you.” (4:31)
Even HE abides by the equality hereafter:
“And do not covet that by which Allah has made some of you excel others; men shall have the
benefit of what they earn, and women shall have the benefit of what they earn; and ask Allah of His
grace; surely Allah knows all things.” (4:32)
Orphans: Even Islamic teachings also take care of the rights of orphan, especially female orphans as it
describes in words of Allah in Quran as:
“And they ask you a decision about women. Say: Allah makes known to you His decision concerning
them, and that which is recited to you in the Book concerning female orphans whom you do not give

Page 22 of 48
what is appointed for them while you desire to marry them, and concerning the weak among
children, and that you should deal towards orphans with equity; and whatever good you do, Allah
surely knows it.” (4:127) (Shakir)
Islamhas also defined laws for equal division of property to both men and women.
“Men shall have a portion of what the parents and the near relatives leave, and women shall have a
portion of what the parents and the near relatives leave, whether there is little or much of it; a stated
portion.” (4:07) (Shakir)
“They (your wives) are your garment and you are a garment for them.” (Holy Quran 2:187)
Before advent of Islam women were often treated worse even than animals. Prophet Mohamad
P.B.U.H. wanted to end all those cruelties to women. He P.B.U.H. preached kindness towards them.
He told Muslims: (Shah, 2013)
“Fear Allah in respect of women”.
“The best of you are they who behave best to their wives.”
“A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be
pleased with one that is good.”
And,
“The more civil and kind a Muslim is to his wife, the more perfect in faith he is.”
Prophet P.B.U.H in his speech of farewell pilgrimage he made it clear that men and women both have
equal rights over each other. It is stated as:
“Fear Allah regarding women. Verily you have married them with the trust of Allah, and made their
bodies lawful with the word of Allah. You have got (rights) over them. And they have got (rights) over
you in respect of their food and clothing according to your means. Treat your women well and be
kind to them, for they are your partners and committed helpers. It is your right and they do not make
friends with anyone of whom you don’t approve, as well as never to be unchaste...” (Antepl, 2012)

Page 23 of 48
Prophet P.B.U.H ‘s followers accepted his teachings and brought about revolution in their social
demeanor towards women. They no longer considered women as mere possession, but as an integral
part of society. For the first time, women were given the right to have a fair share in inheritance. In
the new social climate, women turned out to be profoundly dynamic from society rendering helpful
administration during the wars which pagan Arabs constrained on emerging Muslim ummah. They
carried arrangements for the soldiers, nursed them in war, and even battelled close by them on the
off chance that it was essential. It turned into typical side that ladies helping their husbands in the
fields, carrying on trade and business freely and leaving their homes for fulfilment of their
necessities. (Rehman A. , n.d.)
Furthermore, from all above we can observe that Islam which is the dominant belief in Muslim
countries is not allowing to violate the rights of their women but then we move to the fact the
practices in each country culture and social order are the main factors which are blowing the wing for
male dominant societies usurping the equality of womenfolk.

Page 24 of 48
4. CHAPTER: WOMEN RIGHTS IN MUSLIM COUNTRIES: PAKISTAN, EGYPT,
IRAN AND TURKEY
his paper about the realities and the promises, not about the rhetoric. It’s about the reality that
how different Muslim communities are interpreting these women rights within Pakistan, Egypt
Iran and Turkey. But it’s a phenomenon occurring worldwide the intersections of Islam and
modernity, and where women’s role and rights fit into that equation.
Center of Health and Gender Equality (1999) has revealed that out of every three women one is
being victimized at her home or any walk of life however psychologically or physically abused. And it
is also noted that the violence committed over women is usually by the male member of the family.
Let us analyze the four-major developing Muslim states in context of women rights.
4.1 PAKISTANPROFILE:
Many Pakistani views that only a single version of Islam is practiced or should be practiced in whole
Pakistani society, but what the version should be consisted are highly contradictory issue. As
Pakistani community consists of many ethnic groups and different sects of Islam having their own
norms and rules to be followed. Compounded with this many people essentially the rights Muslim
women have, if everyone shares and embraces a one-dimensional view of women's rights, whereas
there is no one version being followed in Pakistan.
The society like Pakistan, which is considered as the patriarchal society in the world, having almost
half the population of women who are not given the gender-equal status and opportunities to take
part in the national development. Most of the women are living in the condition of fear under
different kinds of domestic abusive violence faced at their homes. As the country is vulnerable to
poverty and economic disparity so the chances of abusive violence are high. However, cultural,
ethnic and linguistic diversity, Pakistani women faces the violations of their rights in the nexus of
feudal, clan, kinship and tribal system. (Khan, 2006)
T

Page 25 of 48
Despite of the fact that is prevailed perception of Pakistani society in the world as the world’s third
worst country for the violation of women's rights. The polls cited that cultural, tribal and religious
practices harmful to women, including acid attacks, child and forced marriages and punishments or
retribution by stoning or other physical abuse. More than 1000 women and girls are victimized of
honor killing every year, according to Pakistan’s human rights commission. 90% of the women face
domestic violence. (Reuters, 2011) Pakistani women and girls are particularly prone to acts of
violence by men. Such acts can include beatings, mutilations, having acid thrown in their faces,
murder, custodial beatings, rape and the practice of honor killings, where women who deviates from
established social and cultural norms is ought to be killed, ostensibly to protect the family’s honor.
Amina claimed in her book that violence against women is fundamentally about enforcing power
relations between men and women. There is, however a strong class- caste component. According to
human rights watch (1999), women in Pakistan face, staggeringly high rates of rape, sexual assault,
and domestic violence while their attackers have largely gone unpunished owing to rampant
incompetence, corruption, and biases against women throughout the criminal justice system.
(Mama, 1996)
The Ansar Burney Trust (2013) investigated the large number of cases I which women and girls face
domestic violence carried out in their parental homes by fathers and brothers and in the in-law’s
home by their husbands and other family members in the name of going against the subordinate
position in the family. In many cases the reason for the physical violence is the demand to get
separation of their marital life or claim for their property rights or accused of being involved in
relationships with non-mahram man. And in the penalty of these rebellious attitudes by girls are
often simply just the show of patriarchal dominance the women and young girls face mutilation of
their ears, nose, lip hairs or have acid thrown on their faces or their body parts or even burnt alive.
Different practices are followed largely in Pakistan contributing to almost daily women rights
violation of freedom of speech living work independence bailing them only inside the dark
boundaries of four walls around them.

Page 26 of 48
4.1.1 Child marriages:
Although the Child Marriages Restraint Act makes it illegal for girls under the age of 16 to be married,
instances of child marriages are commonly found in rural areas. Vani is a child marriage custom
followed in tribal areas and the Punjab province. The young girls are forcibly married off to resolve
the feuds between different clans; the Vani can be avoided if the clan of the girl agrees to pay
money, called Deet, to other clans. Swara, Pait likkhi and Addo Baddo are similar tribal and rural
customs that often promote the marriage of girls in their early teenage years. In one extreme case in
2012, a local Jirga in Ashari village, Swat ordered that Roza Bibi, a girl of six, must be married off into
a rival family to settle a dispute between her family and the rival family
4.1.2 Watta Satta:
It is a tribal custom in which brides are traded between two clans. To marry off a son, one must also
have a daughter to marry off in return. If there is no sister to exchange in return for a son's spouse, a
cousin, or a distant relative can also do. Even though Islamic law requires that both partners explicitly
consent to marriage, women are often forced into marriages arranged by their fathers or tribal
leaders. Watta satta is most common in rural parts of northwest and west Pakistan, and its tribal
regions.
4.1.3 Dowry:
Like in other parts of South Asia, the custom of dowry is practiced in Pakistan, and conflicts related to
it often result in violence, even dowry deaths. At over 2000 dowry-related deaths per year, and
annual rates exceeding 2.45 deaths per 100,000 women from dowry-related violence, Pakistan has
the highest reported number of dowry death rates per 100,000 women in the world.
4.1.4 Honor killing:
Most of the victims of honor killings are women and the punishments meted out to the murderers
are very lenient. The practice of summary killing of a person suspected of an illicit liaison is known as
Karo Kari in Sindh and Baluchistan. In December 2004, the Government passed a bill that made Karo
Kari punishable under the same penal provisions as murder. In 2016, Pakistan repealed the loophole
which allowed the perpetrators of honor killings to avoid punishment by seeking forgiveness for the

Page 27 of 48
crime from another family member, and thus be legally pardoned. Many cases of honor killings have
been reported against women who marry against their family's wishes, who seek divorce or who
have been raped.
4.1.5 Marriage with Quran:
In some parts of Sindh, the practice of marrying a woman to the Quran is prevalent among landlords,
although this practice is alien to Islam and has no religious basis. The practice is often used by men to
keep and grab the land of their sisters and daughters
4.1.6 Positive reflection:
On the other side, if we apply the philosophy of Universal vs Particulars then it is implied that all the
women in Pakistani society are not facing the women's rights violations and not all the women are
living the life with proper rights treatment. The women of Pakistan have served the Pakistani
governance even as the prime minister of Pakistan. And on other designations in politics. They are
working at the same as the status given to men in various fields of employment.
Provincial minister for population welfare begum Zakia Shahnawaz said that Pakistani women are
very talented and they’re playing an active role in every walk of life. She said that there is a need for
women to come forward for the progress and prosperity of the country. She said women and girls
are an important segment of society and there is a need for collective efforts to educate and
encourage women and girls to attain their full potential. (Punjab Portal, 2015)
Foreign minister Hina Rabbani Khar has said that Pakistan is one of the leading country in the
developing states where the women had been empowered as compared to other countries and they
are playing vital role in different departments. (Dawn, 2011)
Some of the names of the talented leading women of Pakistan are given who served at their best
with opportunities in their ways. Firstly, Fatima Ali Jinnah who served as the role model for Pakistani
women to play a part in politics and leadership. Then there comes the list of the notable wome n in
Pakistani politics. Some of the names are begum Nusrat Bhutto, Benazir Bhutto, Fehmida Mirza,
Syeda Abida Hussein, Sherry Rehman, Tehmina Dultana, Hina Rabbani Khar, Asama Jahanghir,
Shamshad Akhter, Malala Yousafzai, Neala Chohan, Fatima Lodhi, Justice Majida Rizvi, Romana Bashir

Page 28 of 48
and many more. Those women who are prominent in the walk of art and entertainment are: Noor
Johan, Abida Parveen, Farida Khanum, Nayyara Noor, Iqbal Bano, Tahira Syed, Zaiba Bakhtiyar,
Samina Pirzada, Nazia Hussein, Hadiqa Kayani, Nigar Nazar, Fauzia Minallah, Saba Gul (Why intellect
is not enough | Saba Gul | TEDxFCCollege, 2012) and numerous others.
The women of Pakistan are not behind in the field of sportswomen. However, the sportswomen of
Pakistan have been plagued by the patriarchal society, many players have come forward that the
selectors and the coaches who are in power or head of these players demand their sexual favors to
make that player prominent in their fields. Sexual violations and abuses of this kind has led many
women players to commit suicide and get rid of being known ill-reputed mainly due to the inaction of
authorities in pursuing the suspects and removing those perverts from their designation to stop that
culture of sexual favors to progress and earn a name in their sports. On the other hand, the cases
been there in which the female athletes who register judicial cases against those perverts, but all in
vain instead those players are banned or put on probation. (AFP, 2013)
Where as many have earned the reputable place in world games like Shazia Hidayat-second women
to represent Pakistan in the 2000 Olympics in Sydney, Australia. Silver medal women cyclist-Sidra
Sadaf, Naseem Hameed_ the fastest women's sprinter in 2010 South Asian games. In 1996, Shazia
and Sherman khan tried to introduce Pakistan women's cricket team, but faced so many threat, even
the life threats as this permission was ruled over by the Pakistani government that women are not
allowed to play in public. But later, with their constant struggle this law was passed, and the Pakistan
women's cricket team played its first ever recorded match on 28 January 1997 against New Zealand
in Christchurch (The Indian Express, 2017)
Moreover, the Pakistani government is taking steps to improve the gender disparity and gender gap.
Different NGOs are also working to promote the womenfolk or in other word feminism. These are
working their best to highlight and resolve the violations matters to courts giving protection and
shelter homes to needy victimized women. Some prominent NGOs are:
Mr. Salman Sufi, Senior Member of the Law and Order Wing of the Chief Minister's Special
Monitoring Unit, Punjab, informed about some of the steps being undertaken in the province to

Page 29 of 48
ensure justice and include translating women-friendly laws into reality and institutionalizing
structures to respond to violence against women. (Dawn, 2011)
Moreover, we may sum up the profile for Pakistan as the practice of laws and regulations also
majorly dependent upon the regimes ruling on the state as the General Zia regime has put the
country forth towards extremist practicing of Islamic shariah law, Haddud Ordinance passed to
ensure the limits of standard of Muslim livings. And the case of Gen. Ayyub, Zulfiqar Ali Bhutto and
Gen. Musharraf can also be seen as liberal and moderate authoritative rule imposing no strict
regulations of shari’ah law in each sphere of life for Pakistanis.

Page 30 of 48
4.2 EGYPT:
The Arab Republic of Egypt is a Mediterranean transcontinental country, expanding across the
northeast corner of Africa and the southwestern corner of Asia joined by a land bridge formed by the
Sinai Peninsula. It is the most populous country in the Arab world and the third most in the African
continent. It is predominantly Sunni Muslim middle eastern state
"The struggle for women's rights in Egypt, as elsewhere in the Arab world, is a continuing battle
affected by sectoral divisions within female ranks, indifferent secular men, and authoritarian rulers
schooled in co-optation politics. The history of the feminist struggle in Egypt offers the best lesson in
gender strategization and demonstrates the dilemma of reconciling loyalty to gender and loyalty to
nation. Egypt's feminist history is richer than that of other Arab countries, offering a variety of
experiences and political actors, but more than anything else illustrating the dilemmas facing most
Arab women today.
The first Egyptian woman activist was Huda Sha'rawi. She was enthusiastically involved in the
nationalist movement and partook in anti-British demonstration. So here comes that factor which
has been discussed earlier that Egypt had been the British colony and the impacts of colonial struggle
been left on the minds of the Egyptian people. in these results happened a demonstration of 1919 in
which women took an active participation by organizing women protests against Britishers.
Moreover, that foremost women activist Huda encourages other women to do away with their veils.
Egypt experienced Western cultural influences earlier than Saudi Arabia, beginning with Napoleon's
1798 invasion. Egyptians began advocating a secular state based on the European model in the early
19th century. This was followed by a vibrant liberal cultural movement, and later a nationalist
movement in the late 19th and early 20th centuries. The legitimacy of Western influences was, and
continue to be, challenged by Islamists (Salem, 1996). Due to the various religious, cultural, and
political currents in Egypt, Islam is applied in diverse and complex ways. Egyptian criminal and civil
law is based on French legal codes, while Shari’ah (Islamic) law is applied to family matters. The
constitution provides freedom of religious beliefs and practices, even if the government often
restricts this right. Islam is the official state religion and religious practices contradicting the Shari’ah

Page 31 of 48
are forbidden. Yet, the religious parties are banned from directly participating in parliament
(Mahmood, 2005).
Contention occurs also within Islamist movements, such as the Muslim Brotherhood and the
women's mosque movement, over the relationship between Islam and gender equality. Despite
challenging women's rights in the past, the Muslim Brotherhood now supports women's participation
in the public sphere (Ezzat, 2001). With the women's mosque movement, Egyptian women are also
increasingly creating spaces for themselves within the historically male-centered mosques where
they teach each other about Islamic doctrine and proper religious practices (Hafez, 2003).
Paradoxically, this suggests that the Islamic religious sphere may be an arena where the
crystallization of female empowerment is possible.
Furthermore, if we move towards the gender inequality and the women status in Egyptian society
then we come to know that the reasons for inequalities are numerous let these be social norms and
attitudes, economic pressures, religious beliefs and structural forces all help maintain the status quo
of masculine gender.
4.2.1 Legal status and marriagelaw:
With Egypt’s political upheaval and legal political turmoil, future of women’s legal rights within
marriage (and other areas) are uncertain. Ilamist and conservative groups have raised objections to
Khula law. These groups also oppose the institutionalism of CEDAW (the Convention on the
Elimination of all forms of Discrimination Against Women) (Overview of Marriage and Divorce Laws
in Egypt, 2004)
4.2.2 Political participation:
As a group, women have been proportionally underrepresented in parliament and civic offices.
During the final years of Hosni Mubarak’s leadership, women held 12 percent of parliamentary seats.
While such a figure is may be proportionally low, it is the highest level of female inclusion ever
reached in Egypt. (Coleman, 2013)
In early 2014, equal rights and protections for women were included in the newest Egyptian
constitution, reversing many restrictions imposed by the more conservative Mohamed Morsi regime.

Page 32 of 48
Although women are not guaranteed a minimum number of seats in parliament, laws forbidding
discrimination based on gender was included. In addition, women are to be given access to higher
judiciary positions for the first time. This has provided the legal framework for greater equality,
though enforcement will determine its effectiveness. In February Egypt selected its first female
political party leader, Hala Shukrallah, a Coptic Christian, was elected to represent the Constitution
party. (News, 2014)
4.2.3 Gender-basedviolence:
4.2.3.1 Sexualharassment:
Sexual harassment in Egypt is almost common every single day on its streets, while catching train or
using any bus transportation. Thus, it is the most serious form of threat the women feel while being
on the roads. This has enhanced the situation to its grave concerns causing epidemic of sexual
violence accompanied by the widespread of public unrest and fear among the families about their
daughter, sisters, and such relations. The survey conducted by survey of youth stating that 13.5%
women daily face that sexual harassment on streets, whereas 15.9% while using the bus
transportation and 23% when taking the train. (Survey of Young People in Egypt: Final report, 2011)
4.2.3.2 Sexualviolence:
Many incidents of sexual violence occur annually in Egyptian society. Total incidence of sexual
violence is difficult to measure as many women are reluctant to come forth due to the social stigma
attached associated with sexual victimization. Most cases of rape and sexual assault are not brought
to the attention of authorities or prosecuted. Shame, fear of being blamed, loss of face, or in some
cases, fear of being a victim of "honor killing" prevents most women from seeking help. Despite
these difficulties, the Egyptian Interior Ministry estimates there are no less than 20,000 women
raped annually. Such attitudes toward women and prevalence of sexual violence and harassment
against them, contribute substantially to Egypt being named the worst Arab state for women by an
extensive Thomas Reuters Foundation study.

Page 33 of 48
4.2.3.3 Rape:
Rapes are typically not reported in Egypt, owing to the fear of social denunciation and culturally it is
not accepted. By 2008, U.N. quoted Egypt's Interior Ministry's figure that 20,000 rapes take place
every year, although according to the activist Engy Ghozlan (ECWR), rapes are 10 times higher than
the stats given by Interior Ministry, making it 200,000 per year. As it can be seen through given
example. Rania Hamid from Centre for Egyptian Women’s Legal Assistance (CEWLA) says that no one
comes and tells that they have been raped, saying "Girls consider it to be quite enough that a few
people know about the rape." Rania Hamid further describes the problem, that even if a girl would
reveal that she has been raped, the whole issue would take form of honor, she said that "There are
problems of honor. Sometimes a brother or cousin may kill her, saying ‘you wanted this, you
encouraged this, you’re not honorable, and what is that you are wearing’?... Of course, it’s not her
fault, but who are you going to tell that to? The girl or society?” (EGYPT: Are attitudes to rape
beginning to change?, 2008)
4.2.3.4 Domesticviolence:
Domestic violence involves all those physical oppressions and acts of brutality being done by the men
of own family over women residing with them. These are specially focused on the physical torture by
husbands over their wives. And this form of violence is most prevalent in Egypt especially in
uneducated families. UNFPA Violence against women 2009 summary findings have found that the
spousal violence is much common in Egypt. Proportion of ever-partnered women aged 15-49 years
experiencing intimate partner physical and/or sexual violence at least once in their lifetime. (Source:
Ministry of Health and Population, El-Zanaty and Associates, and ICF International. 2015. Egypt
Demographic and Health Survey 2014. Cairo, Egypt and Rockville, Maryland, USA: Ministry of Health
and Population and ICF International.)
4.2.3.5 Female genital mutilation(FGM):
Female genital mutilation, also called female circumcision, involves removal of some or all a female's
genitals. More severe - and far less common - forms involve complete removal of the genitals and
stitching up of the vagina until only a very small hole remains for urine and menstrual blood eject.
FGM is usual in Egypt, with some estimated 90-97% of women suffering some sort of the practice.

Page 34 of 48
The pattern is intensely deep-rooted in the culture. Its main drive is to sanctuary chaste, though its
social function is very thorny. FGM is seen by all major international human rights organizations as an
abuse of a woman's bodily honor and sexual well-being. FGM was debarred in Egypt in 2007.In 2015
the first persuasion for performing FGM took place.
4.2.4 TheConventionontheEliminationofall formsofDiscriminationAgainstWomen
(CEDAW):
CEDAW includes Egypt as a member state as Egypt has been its signatory out of 189 total signatory
states of this convention to end discriminatory practices and abuses against women of any kind. But
Egypt put some reservations given as:
 Women should not have equal rights to determine the nationality of their children. A woman's
child in Egypt shall always be the nationality of the father.
 Marriage laws, based on sacrosanct religious believes, should remain as is. Women must seek a
divorce through the ruling of a judge whereas men have no such requirement.
 Egypt is not bound by the section of article 1 (definition of discrimination against females) that
requires the submission to anybody of arbitration to resolve disputes between the State and the
Convention.
 Egypt will not comply to any part of the Convention that runs counter to Islamic law. (Women,
2000)
The new constitution, ratified in January 2014, appears to take a different approach to women's
rights as they relate to CEDAW. The constitution now states that women have equal right to give pass
citizenship to their children. Egypt's intentions to uphold and pursue the goals of CEDAW in general
have also been emphasized and codified. (Women gains in Egyptian constituion of 2014, 2014)
Summing up the above description in the words that the violations against Egyptian women and
abuses done to them needs real serious concerns for halting more violence over the upcoming
generations of women in Egypt and the dominancy of Islam has almost nothing to do with such grave
situation of violations but it is about the armor showed to safeguard men superiority.

Page 35 of 48
4.3 IRAN:
Iran officially known as Islamic republic of Iran constituting 81 million inhabitants with 99.4 % Muslim
population, a sovereign state in western Asia. Iran had been the glorious emperor of its times once in
past before Islamic revolution 1979. The legal status and the rights for women has been in
continuous change in every era including marriage law, education rights, work and many more.
But on the page that the women are given rights on Iranian society since the dominancy of religion as
Islam, so it can be said that due to majority of Muslim livings approx. 99% the law being practiced in
Iran is Islamic shariah law thus the women are granted rights in accordance with this law.
4.3.1 Unequal rightsto women:
Iran holds regular elections, and its president, Hassan Rouhani, says he wants reforms, as do many
Iranians. But much of the country’s power lies with Ayatollah Ali Khamenei, Iran’s supreme leader.
Ayatollah described the notion of "gender equality" as "unacceptable to the Islamic Republic." (CNN,
2015)
4.3.2 Social order:
Women’s rights are severely restricted in Iran, to the point where women are even forbidden from
watching men’s sports in stadiums. That ban includes Iran’s national obsession – volleyball. (Women
Rights in Iran, 2015)
4.3.3 Marriagebounding
Married women can’t even leave the country without their husband’s permission. In fact, in
September the captain of Iran’s female football (soccer) team, Niloufar Ardalan, couldn’t play in an
international tournament in Malaysia because her husband forbade her from traveling. (Women
Rights in Iran, 2015)
Iranian parliament opposed granting citizenship to children born of Iranian women and foreign men.
Hossein-Ali Amiri, the Iranian Deputy Minister of Interior, said the adoption of this law would create
“security, political, and social” problems for the country and increase immigration, according to the
official Islamic Republic News Agency. Iran’s Islamic rules, however, do not extend to children born to
Iranian women outside Iran. (Taheri)

Page 36 of 48
Under Iran’s Islamic rules, it is the duty of the husband to work for a living and provide nafaqah, or
maintenance, for his family; wives have no such duty. However, if women decide to work, whether
on account of their personal desire or due to insufficient income of the family, they do have the right
to work. (Taheri)
Equal rights to inheritance is also not established under Iran’s Islamic Sharia law—when a father dies,
his son is entitled to twice as much as his daughter, according to Article 907 of the civil code. Iranian
women deserve the same basic rights as men. Discrimination against them must end.
The resolution urged Iran to respect the right to freedom of expression, opinion, association and
peaceful assembly, both online and offline, “including by ending the harassment, intimidation and
persecution of political opponents, human rights defenders, women’s and minority rights activists,
labour leaders, students’ rights activists, academics, film-makers, journalists, bloggers, social media
users and social media page administrators, media workers, religious leaders, artists, [and] lawyers,”
and for Iran to allow “a safe and enabling environment in which an independent, diverse and
pluralistic civil society can operate free from hindrance and insecurity.” The committee called on Iran
to eliminate, in law and in practice, all forms of discrimination against women and girls and against
persons belonging to religious, ethnic, linguistic or other minorities. (International Campaign for
Human Rights in Iran, 2017)
In the end, the women rights in Iran gain serious concerns on international level. And, any weighty
discrimination if presents because of politically motivated welfare interests.

Page 37 of 48
4.4 TURKEY:
Turkey is a state party present in Asia and partly in Europe define officially as the secular state, once
being ruled as the ottoman empire until 1919.
Women in turkey are defined by an ongoing gender equality struggle. Women in Turkey also face
significant disparities in employment, and, in some regions, education. there is still a gender gap in
secondary education and an increasing gender gap in higher education. There is also widespread
occurrence of childhood marriages in Turkey, the practice being especially widespread in the eastern
and central parts of the country. (NSNBC, 2013)
4.4.1 Awarenessto demandforequality:
Discrimination based on gender is banned by the Turkish constitution. The Turkish feminist
movement began in the 19th century during the decline of the Ottoman Empire. This movement was
embraced after the declaration of the Republic of Turkey by the administration of Mustafa Kemal
Atatürk, whose modernizing reforms included a ban on polygamy and the provision of full political
rights to Turkish women by 1934.
4.4.2 Honorkillingand domesticviolence:
The murders of women in Turkey increased from 66 in 2002 to 953 in the first seven months of 2009.
(New York Times, 2012) In the Eastern and Southeastern Anatolia regions, women face domestic
violence, forced marriages, and honor killings. Women in Turkey continue to be the victims of rape
and honor killings; furthermore, research by scholars and government agencies indicate widespread
domestic violence in Turkish population. (Los Angeles Times, 2008)
On May 2011, the Human Rights Watch said in a report that Turkey's flawed family violence
protection system leaves women and girls across the country unprotected against domestic abuse.
The 58-page report, "‘He Loves You, He Beats You': Family Violence in Turkey and Access to
Protection," documents brutal and long-lasting violence against women and girls by husbands,
partners, and family members and the survivors' struggle to seek protection

Page 38 of 48
4.4.3 Choiceofdress:
On July 2017, hundreds of women marched in Istanbul on to protest violence and animosity they
face from men demanding they dress more conservatively. Protesters say there has been an increase
in the number of verbal and physical attacks against women for their choice of clothing in Turkey in
recent years.(Hurriyet Daily news, 2017)
4.4.4 Rape:
Most honor-related crimes happen in the rural Kurdish region, where a feudal, patriarchal system
survives, but as Kurds have fled these regions, the crime is also spreading into cities across
Turkey. Honor killings continue have some support in the conservative parts of Turkey, especially in
southeastern Turkey, where most of the crimes take place. A survey where 500 men were
interviewed in Diyarbakir found that, when asked the appropriate punishment for a woman who has
committed adultery, 37% of respondents said she should be killed, while 21% said her nose or ears
should be cut off. (Rainsford, 2005)
Reporting on cases of sexual abuse in Turkey is often difficult; the issue is still taboo in Turkish
culture, as well as the fact that much of Turkish media don't report on such cases as they tarnish the
country's modern and secular image. The result of this is that many injustices within Turkey,
including systematic rapes carried out in prisons to maintain power over communities, go unheard by
the rest of the world.
In 2005, the Turkish penal code was changed to criminalize marital rape and harshen the sentences
for those convicted of honor killings, which previously carried reduced sentenced because of
"provocation". The Human Rights Directorate reported that the number of honor killings committed
in Turkey rose to 220 in 2007, with most of the killings occurring in major cities. (Rainsford, 2005)
4.4.5 Trafficking:
Turkey has become a major market for foreign women who are coaxed and forcibly brought to the
country by international mafia to work as sex slaves, especially in big and touristic cities.

Page 39 of 48
4.4.6 Positiveimage:
Article 10 of the Turkish Constitution bans any discrimination, state or private, on the grounds of sex.
(Hellenic Resources Network)
Turkey is a party to the Convention on the Elimination of All Forms of Discrimination Against
Women since 1985, as well as to its Optional Protocol since 2002. (Rep. of Turkey Ministry of Foreign
Affairs)
It is the first country which had a woman as the President of its Constitutional Court, Tülay Tuğcu. In
addition, Turkish Council of State, the supreme court for administrative cases, also has a woman
judge Sumru Çörtoğlu as its President
Moreover,itcan be clinchedin nutshell thathoweverTurkeyisasecularstate, but the genderdiscrimination,
disparityandviolence are notlagginginthe Turkishsocietybutisalmostsame asthe ratioof other Muslim
states.

Page 40 of 48
5 CHAPTER: CLOSING REMARKS
The whole project clarified the women right violations and the disparity being followed in the Muslim
states in various dimensions. This has brought me to the conclusion that the degree of abuses being
done to women and the level of inequality prevailing in different Muslim societies is all due to the
native cultural norms, stereotypes and already set pattern of pigeon-holes in communities residing
there. Because it’s the same faith that is Islam and it’s the same holy book Quran which is subjected
for Muslim ummah but there is a difference of the status given to women in each Muslim country.
Rights being snatched, or honor being given all are the compounds of same serving but difference
lies in the taste buds which are either functional enough to sense the gender equality or disable to
provide that enough rights to their womenfolk.
The theory of “feminism”, “relativism” and “philosophy of universal vs particular” all have proved to
be the founding stones for this research project main objective that today females are being
marginalized in some countries does not mean that the others have been facing that same socio-
order.
One of the aim as descried earlier in first chapter is that feminism has proven the sole torchbearer of
justice to women rights and equality. Now after all that above research I can say that feminism has
no doubt induced the current in today’s women to say loud their voices against any single minute
abuse but prevalent form of feminism western feminism and that feminism which is emerging in
Muslim world is different a bit in sense of morale. Today the supporter of feminism is not demanding
for the women equality in very sector, but they want the subordination of men now which is totally
not good as per religion and rationale thinking too. So, the communities whether having feminist
approach or not should adopt such moderate approach which may result fruitful for the society.
Thus, the comparative study of women rights in Muslim world focusing on Iran, Turkey, Egypt and
Pakistan reveals the most common practices of women rights abuse is the lack of women’s will
support and another important factor giving birth to major cases of violence is the physical and
psychological torture and acts of brutality. While the difference in the rights comes to the level that
how much a state is developed and securitized by its government.

Page 41 of 48
However, this issue cannot be left as it is without letting it solve. Nonetheless, it can be sought out
providing equality among genders in following ways:
 The international organizations should put their foremost concerns toward this and take a
solid stance and action where required against those states which have been violating the
women rights to greater extent.
 There should be a scaled percentage of violation level set on an international level by UNO so
that any country exceeding those limits in women rights abuses should be put on sanctions.
 The state governance should make such amendments or form new m=laws which could
lessen the gender gap between social sectors.
 Severe punishments should be given to those who humiliate the honor of female members of
their society.
 Nongovernmental organizations should hold awareness sessions regarding human rights
specifically women rights mainly at the places where male presence is majorly seen.
 Government should make its educational sector strong and capable enough to increase
literacy rates in states which would then enhance sensibility and rationale thinking among
people.
Moreover, I will like to sum up my project such that if every Muslim state or even going at
grassroot level that if every Muslim individual follow the real spirit described in holy Quran about
human rights then whatsoever happen, there will be a peaceful society on every term.

Page 42 of 48
REFERENCES
(n.d.). Retrievedfromhttps://womensrightsadvocate.weebly.com/literature-review.html
(n.d.).Retrievedfromhttp://gvnet.com/humantrafficking/Turkey.htm
AFP(Ed.).(2013, october25). Dawn.(Scribe PublishingPlatform) Retrievedfrom
https://www.dawn.com/news/1051800
Afshah,H.(1996). Faithand Freedom:Women’sHumanRightsinthe MuslimWorld.(3),272-278. doi:
10.1080/0961452961000157864
Ahmed,H.J. (2004). Violence againstwomen:the legal systemandInstitutionalresponsesinPakistan.In
Violence,law and women'srightsin South Asia (pp.148-206). Sage Publication.
Ali,Y.(1985). Renditionof SurahWomen(an-Nisa`).IslamAwakened.Retrievedfrom
http://islamawakened.com/quran/4/st30.htm#19
(2017). AmnestyInternationalReport2016/17: thestate of world’s human rights. AmnestyInternational Ltd.
Retrievedfromwww.amnesty.org
An Introduction to theWomen's Organization of Iran.(n.d.).Retrieved1124, 2017, fromFoundationfor
IranianStudies:http://fis-iran.org/en/women/organization/introduction
Antepl, I.A.(2012, march 02). HuffPostMultiCultural/HPMGNews.RetrievedfromOathInc.:
https://www.huffingtonpost.com/imam-abdullah-antepli/the-last-sermon-of-
prophe_b_1252185.html
Bilge,S.(2010). BeyondSubordinationvs.Resistance:AnIntersectionalApproachtothe Agencyof Veiled
MuslimWomen. Journalof InterculturalStudies,31(1).doi:10.1080/07256860903477662
Boros,C. (n.d.). Poll:Egyptis worstArab state forwomen.Retrieved1124, 2017, from
http://www.aljazeera.com/indepth/features/2013/11/poll-egypt-worst-arab-state-women-
2013111295848639116.html
Cheldelin,S.c.(2011). ChallengingPatriarchy:Pakistan,Egypt,andTurkey.InS.C. Cheldelin,&M. E. SandraI.
Cheldelin(Ed.), Women Waging Warand Peace:InternationalPerspectivesof Women'sRolesin
Conflictand Post-ConflictReconstruction (pp.235-258).New York: A&C Black.

Page 43 of 48
CNN.(2015). ChallengingIran'swomen'srightsnarrative.(F.Sinie,Ed.) Retrievedfrom
http://edition.cnn.com/2015/03/24/middleeast/sanei-iran-treatment-of-women/
Coleman,I.(2013, october7). Insight:QuotasandwomeninEgyptianPolitics. MiddleEastVoices.
CorreaFernandes,M.(2015). Genderanddevelopment:aliterature review. Journalof Advocacy,Research and
Education(3),128-134. Retrievedfrom http://repositorio.gire.org.mx/handle/123456789/2097
Critelli,F.M.(2012, september-october).BetweenLaw andCustom:Women,FamilyLaw andMarriage in
Pakistan. Journalof ComparativeFamily Studies,673-693. Retrievednovember21,2017, from
http://www.jstor.org/stable/23267840
Dawn.(2011, October18). RetrievedfromScribe PublishingPlatform:https://www.dawn.com/news/667150
Despite OddsWomen'sMovementPersistsin Iran.(n.d.).Retrieved1124, 2017, fromNPR:
http://www.npr.org/templates/story/story.php?storyId=100039579
(2008). EGYPT: Are attitudesto rapebeginning to change? IRIN.
EgyptiansEmbraceRevoltLeaders,Religious Partiesand Military, As Well. (n.d.).Retrieved1124, 2017, from
PewResearchCenter:http://www.pewglobal.org/files/2011/04/Pew-Global-Attitudes-Egypt-Report-
FINAL-April-25-2011.pdf
Ettehadieh,M.(2004). The Origins and Developmentof theWomen'sMovementin Iran,1906-41 in ''Women
in Iran from1800 to the Islamic Republic'' By Lois Beck and Guity Nashat. Universityof IllinoisPress.
Retrieved1124, 2017
Ezzat, H. R. (2001). The Silent Ayesha:An Egyptian Narrative.In Globalization,gender,and religion. NewYork.
Fish,M. S. (2002). Islamand Authoritarianism.
Gardam, J. (1998). Women,humanrightsand internationalhumanitarianlaw. InternationalReview of the Red
Cross,38(324), 421-432. Retrieved1129, 2017, from
https://icrc.org/eng/resources/documents/article/other/57jpg4.htm
Gates,S. (n.d.). The10 Worst CountriesForHuman Rights| The Huffington Post.Retrieved1125, 2017, from
http://www.huffingtonpost.com/2013/12/03/human-rights-risk-atlas-2014-violations-
maplecroft_n_4374133.html

Page 44 of 48
GenderandDevelopment.(n.d.).
Gender EqualityUniversally Embraced,butInequalitiesAcknowledged.(n.d.).Retrieved1124, 2017, fromPew
ResearchCenter:http://www.pewglobal.org/files/pdf/Pew-Global-Attitudes-2010-Gender-Report.pdf
Gheytanchi,E.(2000). Chronology of EventsRegarding Women in Iran sincethe Revolution of 1979. Retrieved
11 24, 2017, fromSocial Research,Summer2000:
http://findarticles.com/p/articles/mi_m2267/is_2_67/ai_63787338/
Hafez,S.(2003). The terms of empowerment (Vol.24).Cairo:Egypt:AmericanUniversityinCairoPress.
HellenicResourcesNetwork.(n.d.).THECONSTITUTION OFTHE REPUBLIC OFTURKEY. Retrievedfrom
http://www.hri.org/docs/turkey/
HurriyetDailynews.(2017).Turkishwomenmarchagainstrisingintolerance inIstanbul.ISTANBUL:Reuters.
Retrievedfromhttp://www.hurriyetdailynews.com/turkish-women-march-against-rising-intolerance-
in-istanbul-116102
International CampaignforHumanRightsinIran.(2017). 83 CountriesVote toPassUN ResolutionExpressing
“SeriousConcern”overHumanRightsinIran. CenterforHuman RightsinIran. Retrievedfrom
https://www.iranhumanrights.org/2017/11/83-countries-vote-to-pass-un-resolution-expressing-
serious-concern-over-human-rights-in-iran/
Iranian Women in the Era of Modernization:A Chronology.(n.d.).Retrieved1124, 2017, fromFoundationfor
IranianStudies:http://fis-iran.org/en/women/milestones/pre-revolution
Khan,S. (2006). Zina, TransnationalFeminism,and theMoralRegulation of PakistaniWomen. vancouver:UBC
Press.Retrievedfromhttp://site.ebrary.com/lib/york/Doc?id=10214441&ppg=74
Kittilson,L.S.-B.(Ed.).(2012). The Gendered Effectsof Electoral Institutions:Political Engagementand
Participation.
Los AngelesTimes.(2008, august06). Takingthe 'honor'out of killingwomen.Retrievedfrom
http://articles.latimes.com/2007/jan/09/world/fg-honor9
Mahmood,S. (2005). Politics of piety: The Islamic revivaland the feministsubject. Princeton:Princeton
UniversityPress.

Page 45 of 48
MalihaGull Tarar, V.P. (2014, April).Patriarchy,GenderViolenceandPovertyamongstPakistaniWomen:A
Social Work Inquiry. InternationalJournalof SocialWork and Human ServicesPractice, 2(2), 56-63.
Mama, A. (1996). The Hidden Struggle:Statutory and Voluntary SectorResponseto ViolenceAgainstBlack
Women in the Home. London:Whiting& Birch Ltd.
Maritato, C.(2016). Reassessingwomen,religionandthe Turkishsecularstate inthe lightof the
professionalisationof femalepreachers(vaizeler) inIstanbul. Religion,Stateand Society,44(3),258-
275. doi:10.1080/09637494.2016.1204168
Najmabadi,A.(1991). Hazardsof Modernityand Morality:Women,Stateand Ideology in Contemporary
Iran</em>in Women,Islamand State</em>By Deniz Kandiyoti(ed.). Temple UniversityPress.
Retrieved1124, 2017
NewYork Times.(2012, April 25). "WomenSee Worrisome Shiftin Turkey.
News,A.A.(2014, February).MeetEgypt'sfirstfemale political partyleader.
NSNBC.(2013, october14). One in Three a ChildMarriage inTurkey.Retrievedfrom
https://nsnbc.me/2013/10/14/one-three-child-marriage-turkey/
Osanloo,A.(2011). The Politicsof Women'sRightsinIran. JOURNALOFMIDDLEEAST WOMEN’SSTUDIES7:1,
7(1), 123-126. Retrievednovember21,2017, from
http://www.jstor.org/stable/10.2979/jmiddeastwomstud.2011.7.1.123
(2004). Overviewof Marriageand Divorce Lawsin Egypt. Human RightsWatch.
Pakistan:Statusof Women &the Women'sMovement.(n.d.).Retrieved1124, 2017, from
Womenshistory.about.com:
http://womenshistory.about.com/library/ency/blwh_pakistan_women.htm
Paydar,P. (1995). Women and the Political Processin Twentieth-Century Iran. Cambridge UniversityPress.
Retrieved1124, 2017
Poushter,J.(n.d.). Howpeoplein Muslim countriespreferwomen to dress in ... Retrieved11 24, 2017, from
PewResearchCenter:http://www.pewresearch.org/fact-tank/2014/01/08/what-is-appropriate-attire-
for-women-in-muslim-countries/

Page 46 of 48
Provost,C.(n.d.). UN Women justicereport:get the data.Retrieved1124, 2017, from
https://www.theguardian.com/global-development/poverty-matters/2011/jul/06/un-women-legal-
rights-data
Punjab Portal.(2015, july13). RetrievedfromGovernmentof the Punjab:
https://www.punjab.gov.pk/node/1368
Rainsford,S.(2005, october19). 'Honour' crime defiance inTurkey.Istanbul.Retrievedfrom
http://news.bbc.co.uk/2/hi/europe/4357158.stm
Rehman,A.(n.d.). Women in Quran and theSunnah.RetrievedfromIslam'sWomen- jewel of Islam:
http://www.islamswomen.com/articles/women_in_quran_and_sunnah.php
Rehman,D.L. (n.d.).GenderEqualityinthe BeginningManand WomanWere Equal.Nashville,USA.
Rep.of TurkeyMinistryof ForeignAffairs.(n.d.).The Rightof Women,GenderEqualityandStruggle with
Violence AgainstWomen.Retrievedfromhttp://www.mfa.gov.tr/default.en.mfa
Reuters,B.(2011, june 15). Pakistanranks3rd onlistof mostdangerouscountriesforwomen.Pakistan:THE
EXPRESSTRIBUNE. Retrievedfromhttps://tribune.com.pk/story/189294/pakistan-ranks-3rd-on-list-of-
most-dangerous-countries-for-women/
Roostami-Povey,T.P.(2012). Women,powerand politics in 21st century Iran.
Roudi-Fahimi,F.,&Moghadam,V.M. (n.d.). Empowering Women,DevelopingSociety:FemaleEducation in the
Middle Eastand NorthAfrica.Retrieved1125, 2017, fromPopulationReferenceBureau:
http://www.prb.org/Publications/PolicyBriefs/EmpoweringWomenDevelopingSocietyFemaleEducatio
nintheMiddleEastandNorthAfrica.aspx
Salem,P.(1996). The rise andfall of secularisminArabworld. MiddleEastPolicy, 147-160.
Sanasarian,E. (1982). The Women'sRights Movementsin Iran. Praeger.Retrieved1124, 2017
Shah,Z. (2013, June 29). The Muslim Site. RetrievedfromWordPress:
https://themuslimtimes.info/2013/06/29/gender-equality-in-the-holy-quran-in-the-beginning-man-
and-woman-were-equal-2/
Shakir.(n.d.).Renditionof SurahWomen(an-Nisa).RetrievedDecember7,2017, from
http://islamawakened.com/quran/4/st26.htm#19

Page 47 of 48
Shepherd,L.A.(Ed.).(2012). Gender, agency And Political Violence:Rethinking Political Violence.
Slackman,M. (n.d.). In Egypt,A newBattle Begins overthe veil. Retrieved1124, 2017, from
https://www.nytimes.com/2007/01/28/weekinreview/28slackman.html
(2011). Survey of Young Peoplein Egypt:Final report. PopulationFund.Retrievedfrom
http://www.popcouncil.org/
Taheri,K.(n.d.). Iranian Women Still Denied FundamentalRights. HuffPostNews.Retrievedfrom
https://www.huffingtonpost.com/kaveh-taheri/iranian-women-still-denie_b_9607430.html
Talhami,G. H. (1996). The Mobilization of MuslimWomen in Egypt. Florida:UniversityPressof Florida.
The Indian Express.(2017, July1). RetrievedfromThe IndianExpress[P] Ltd.:
http://indianexpress.com/article/sports/cricket/meet-pakistan-womens-cricket-team-captained-by-
sana-mir-4731037/
USLegal, Inc.(2016). RetrievedfromUSLegal website:https://definitions.uslegal.com/w/womens-human-
rights/
Weir,A.(2013). FeminismandIslamicrevival:FreedomasaPractice of Belonging.
Weiss,A.M. (2015). Interpreting Islam,Modernity,and Women'sRightsin Pakistan. New Dehli:Orient
BlackswanPrivate Limited.
Why intellect is notenough |Saba Gul | TEDxFCCollege (2012, January 1). [MotionPicture].Retrievedfrom
https://www.youtube.com/watch?time_continue=37&v=y935qG-WPyM
(2014). Women gainsin Egyptian constituion of 2014. AGORA.
(2015). Women Rightsin Iran. Human RightsWatch.
Women,U. (2000). Declarations,Resrvationsand Objectionsto CEDAW. UnitedNations.
Worden,M. (2012). The unfinished revolution:voicesfromtheglobalfightfor women’srights.

Page 48 of 48

women rights in muslim world (pakistan, iran,egypt and turkey)

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to women rights in muslim world (pakistan, iran,egypt and turkey)

Similar to women rights in muslim world (pakistan, iran,egypt and turkey) (20)

More from gilani syeda

More from gilani syeda (7)

Recently uploaded

Recently uploaded (20)

women rights in muslim world (pakistan, iran,egypt and turkey)