Though the women have initiated efforts to lift the oppression they have been going through because of the male superiority, it's still evident that religious doctrines have been misused and are still being misused to oppress women. Muslim has been very notorious for this act compared to other religions which are moving towards equality in places of worship and observance of religious beliefs (Roald 2008).
In the West, the women have quite a say in social issues as there are some organizations that take care of human rights hence the freedom of worship is influenced. Many of them have been noted to be shifting from traditional religions like Muslims, orthodox depending on the place and forming moir contemporary ways of worship. Paradoxically Despite the oppression and the shifts, the women still make the best part of religion adherents (Kabasakal & Bodur 2002).
This leads to very critical questions as why they leave, where they go and what they do. Currently, the Muslim ideology has increased its scope and has power even in political issues. These features of Islam have electrified revolutionaries and legalized political organization. Islam has grounds as a political phenomenon and the issues that are raised about it in debates as it is political manifestation (Kabasakal & Bodur 2002).
When an ideology is flexible, it's very easy to grow and expand to win many people in support. The official interpretation will therefore rule; manly religions do not have that official interpretation. Ideologies relegate to people what to do. Nonetheless, the idea of religion is very great and cannot just be demonstrated by officials alone. No particular understanding is also considered complete (Ghorbani & Tung 2007)
Social and Ethics
Feminism and fight for equality in Muslim has been a subject for discussion in the current years and a solution has not been found yet. Feminism has also been coined on the educated and civilized Muslim women who seek equality as their male counterparts in terms of responsibility in marriages and duties at places of work among other things. The educated women reread the Qur'an to analyze it and also go through the early history of the Islam religion to recuperate their doctrines from patriarchal and violent misinformed interpretations; this helps to address the women's rights and their participation in spiritual idioms, and to allow legitimate theology to a woman's rights (Barbas 2002). According to Asma Barlas, Women have a right to ijtihad (ijtihad is technical term in Muslim principles describing the practice of reaching a legal decision by autonomous understanding of the legal doctrines like from the Qura'n and Sunnah); they should also have rights to make and lead prayers. Basically this has not been the case in the Muslim world (Stowasser 1996).
Asma Barlas's concerns is whether the Qura'n address the men in a special way, she basically tackles the ideology of misogynistic or patriarchal concept. Muslim has a misconception that men have a special relationship with God and that women are generally unclean, weak or aberrant.
Barlas makes it clear that the Qura'n does not in any way represent Allah (Muslim name for God) as Male ; in fact it explicitly prohibit sacralising God to be father or making