The issue of women in Islam is very intricate and requires a great level of theological, linguistic and historic expertise and skills to understand and analyze. Governments at the local level restricted religious services and ceremonies. Fitzgerald argues that this theological agenda has not been overcome by more recent efforts in religious studies to move beyond comparative religion. However, in most cases designing more sophisticated games requires writing code. Gods with powerful abilities and/or gifts, such as Nemelex, will obviously see more benefit. While family law and personal status codes in Arab and Muslim countries restrict women’s rights and freedoms (e.g., in choosing a husband, guardianship/ wali, obeying the husband/ ta’ah, initiating divorce, dowry requirement, polygamy, marriage to non-Muslims, etc.), alternative interpretations of the Qur’an dispute these claims of male domination based on religious texts (see al-Hibri7). Strong’s 2400: See! Lo! At the end of 2015, the establishment of a national observatory for the prevention and management of communal conflict aimed to foster and facilitate social mediation and the treatment of legal cases. Genuine attempts to protect Muslim women from discrimination through the international models of gender equality and empowerment programs end up alienating local contexts and will be likely unsuccessful without giving the local communities proactive and independent roles.

Meanwhile, any attempts to discuss women’s rights and freedoms in the Middle East are labeled imperialist colonialist western hegemonic enterprises that corrupt the piety of Islamic moral fabrics and traditions. Attempts at a developmental account of religion were begun in the late 17th and 18th centuries. They are of the view that religion is and has never been a source of fulfilling the soul’s requirements even in the past. Here are some specific recommendations to better promote women’s rights and achieve gender equality in the Middle East. This alternative reading of the Qur’an and the Islamic approach to change are essential components for achieving women’s rights in the Middle East. As many Islamic scholars point out, the Qur’an clearly instates the principle of equality among all humans. The Islamic philosophy of change is also linked to the important Qur’anic principle of no compulsion in the matters of faith. According to Dr. al-Hibri, the Islamic philosophy of change embraces gradual change, and is linked to the principle of shura where societal affairs are conducted in consultation. Two of the agreed upon principles of Islamic law: rationality (‘illah; when a reason for a law disappears, so must the law) and public interest (maslahah; Islamic laws must serve the public interests, including those of women) are important foundations for revising patriarchal laws and re-engaging in ijtihad.11 As such, Muslim women’s rights can be attained through these Islamic jurisprudential principles and requirements.

In fact, the five main schools of thought in Islamic jurisprudence (Hanafi, Maliki, Shafi’i, Hanbali, and Ja’fari), formally adopted by Muslim countries, agree on four basic principles of Islamic law; it changes with time and place, must serve the public interest, should not cause harm, and may be discarded if its cause has faded.10 This is clear evidence that some verses which were revealed in specific circumstances should not be taken out of context and generalized as the rule for all times and places. In this context, liberation and change must come from within the Islamic sphere, where Muslim women have a proactive and autonomous role in reform, re-reading of the Qur’an, and revealing the historical prejudices that colored the understanding of the Qur’anic message. In this case, the Qur’an was describing a specific situation observed at that time, where a man takes the responsibility of an advisory role if both these conditions are present; first if the man has an ability that a particular woman lacks, and second when the man is maintaining that particular woman, meanwhile the woman is free to reject the advice.

Some Muslim communities had the name in Chinese which meant “barracks” and also mean “thanks”, many Hui Muslims claim it is because that they played an important role in overthrowing the Mongols and it was named in thanks by the Han Chinese for assisting them. Working to rebuild trust with local communities by establishing and maintaining a continuing professional security presence is essential to combating the reemergence of Ansaroul Islam or other militant Islamist groups. Rebuilding a positive and sustained government presence in the northern communities devastated by Ansaroul Islam will need to be a paramount objective if the government is to stabilize Soum in the aftermath of Ansaroul Islam’s setbacks. A concerted and sustained security presence which operates in partnership with local customary and religious leaders can disrupt militant Islamist activities and discourage local support. As many women and women’s organizations in the Middle East and in the world, who are dedicated to eliminating discrimination against women, face great challenges by current Islamic laws and religious figures, it is vital for them to incorporate the above alternative interpretations of Qur’anic text into their work. Below is but a brief introductory summary of these alternative readings, referencing some of the work of experts in Islamic jurisprudence and human rights scholarship, and my ensuing recommendations for advancing women’s rights in the Middle East.