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One: The Islamic Era Article

EBSCOhost http://web.ebscohost.com/ehost/detail?vid=8&hid=114&sid=99dbc7d0-8e5d-4d3e-ab39-69f14f2e0308%40sessionmgr102#AN0021167297-7 The Islamic Era. Subject(s): INDIA -- History; INDIANS -- Religion; ISLAM -- India; MUSLIMS; RELIGIONS Geographic Terms: INDIA Author(s): Patel, Mohammad Source: Muslims in India: The Growth & Influence of Islam in the Nations of Asia & Central Asia, 2007, p26 Document Type: Book Chapter Abstract: This chapter features the history of Islam in India. At about the time King Harsha was consolidating his control in northern India, a religious and political struggle was beginning on the Arabian Peninsula. Out of that struggle emerged a faith, Islam, which would spawn powerful political empires and have a major influence on the course of Indian history. The remarkable expansion of Islam in such a relatively short period can be explained by several factors. First, Muslim armies were fierce, well organized, and highly motivated. Second, for many people the tenets of Islam held considerable appeal. A Muslim in Srinagar, the summer capital of Jammu and Kashmir, bows toward Mecca in prayer. He is among the more than 135 million Indians who follow the Islamic faith. Accession Number: 21167297 ISBN: 1590-848810 Lexile: 1130 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=khh&AN=21167297&site=ehost-live Database History Reference Center

The Islamic Era

(missing pictures)

At about the time King Harsha was consolidating his control in northern India, a religious and political struggle was beginning more than 2,000 miles (3,220km) to the west, on the Arabian Peninsula. Out of that struggle emerged a new faith, Islam, which would spawn powerful political empires and have a major influence on the course of Indian history.

Muslim pilgrims pray before the Kaaba in Mecca, Saudi Arabia. Before the triumph of the prophet Muhammad and his followers in A.D. 630, this ancient shrine--which Muslims believe was constructed by the patriarch Abraham and his son Ishmael and which they consider the holiest place on earth--contained pagan idols. The Prophet

Islam's roots lie in Mecca, a town in the mountainous Hejaz region of the western Arabian Peninsula. Located in a ravine at the crossroads of important caravan routes, Mecca was, by the sixth century A.D., a prosperous trading center. It was also an important destination for religious pilgrims, who flocked to Mecca to worship the many idols housed in a cube-like shrine known as the Kaaba. Arabs at this time were polytheistic; they worshiped several hundred gods and goddesses.

Islam's founder, Muhammad, was born in Mecca around 570. His tribe, the Quraysh, effectively functioned as Mecca's ruling class; the tribe controlled the Kaaba shrine and included the town's leading merchants. Muhammad's father died before the boy's birth; six years later, when his mother died, Muhammad became an orphan. He was raised by an uncle, Abu Talib.

Muhammad tended sheep and worked as a camel driver during his youth. He gained a reputation for honesty and trustworthiness, qualities that attracted the attention of a wealthy Meccan widow named Khadija, for whom Muhammad worked as a caravan agent. In 595, when Muhammad was about 25 years old and Khadija 40, they married.

Muhammad settled into the life of a merchant, but be was distressed at the idolatrous religious practices of his fellow Arabs and at the way wealthy Meccans treated the poor. Over the years, he retreated periodically to a cave on nearby Mount Hira in order to contemplate. Muslims believe that there, around 610, Muhammad received the first of what would be a lifelong series of revelations from Allah (the Arabic word for "God"), conveyed by the angel Gabriel. These revelations would later be transcribed as the Qur'an (also spelled Koran), Islam's holy scripture.

Initially, Muhammad shared his revelations only with Khadija and a small group of close friends and relatives. By 612, however, he had begun preaching Allah's message more openly. This led to conflict with Mecca's Quraysh leaders and merchants, for what Muhammad had to say directly threatened their privileged status.

Islam fundamentally challenged the status quo in Mecca first because of its monotheism. Muhammad said that there is but one God, and that everyone must submit to His will (the word Islam comes from an Arabic term meaning "submission" or "surrender"). In polytheistic Mecca, this proposition contradicted people's basic religious beliefs. But it also had significant economic implications: if pagan idols were not to be worshiped, the Quraysh stood to lose the considerable money they made from pilgrims to the Kaaba. Furthermore, Muhammad preached that the rich had an obligation to treat the poor with respect--and must even share some of their wealth with the less fortunate.

As more people--particularly among the lower classes--were attracted to Muhammad's message and became Muslims ("those who surrender" to God), Mecca's leaders took steps to contain Islam. They passed laws forbidding all social and business relations between Muslims and non-Muslims. This caused great hardship for the Muslims, some of whom were unable to earn a living and starved to death. More violent forms of persecution followed. Muslims were beaten and sometimes even murdered. A plot was hatched to kill Muhammad.

Finally, in 622, Muhammad and his followers fled to the town of Yathrib, located about 210 miles (338 km) north of Mecca. This event, known as the Hijra, is conventionally said to mark the beginning of the Islamic era.

In Yathrib, Muhammad and his followers established the first Muslim community and built the first mosque. The town was soon renamed Madinat al-Nabi ("City of the Prophet"). Today it is known in English as Medina.

Tensions between the Muslims and the Meccans persisted even though the two groups were now separated by hundreds of miles of desert. Warfare erupted in 624 when Muhammad led a 300-man force against a Meccan caravan in what became known as the Battle of Badr. Though the Meccans enjoyed a three-to-one numerical advantage, the Muslims triumphed. Over the next few years, the fighting continued intermittently. As more Arab tribes converted to Islam, the advantage swung to the Muslim forces. In 630, defeated and dispirited, Mecca surrendered to Muhammad, and most of the town converted voluntarily to Islam.

A page from the Qur'an, Islam's sacred scripture. Muslims believe the Qur'an contains the actual words of Allah (God) as revealed to the prophet Muhammad.

(Above) This painting depicts the Hijra, the exodus of Muhammad's followers from Mecca in A.D. 622. The embattled group settled in the oasis town of Yathrib, north of Mecca. (Right) After the Hijra, Muhammad and his followers established--and successfully defended--the first Islamic society. Yathrib was renamed Madinat al-Nabi ("City of the Prophet"); today it is better known to English-speakers as Medina. This photo shows Medina's Prophet's Mosque, whose initial construction dates to the year 622. The Spread of Islam

At the time of Muhammad's death in 632, Islam had spread across the Arabian Peninsula. Within a century a vast Islamic empire had been established. In the west, it streched across North Africa and into Europe's Iberian Peninsula (present-day Spain and Portugal); in the east it encompassed what is today called the Middle East and reached into Central Asia.

The remarkable expansion of Islam in such a relatively short period can be explained by several factors. First, Muslim armies were fierce, well organized, and highly motivated. They won much territory for Islam by the sword. Second, for many people the tenets of Islam held considerable appeal. Islam's values are egalitarian and its rituals relatively simple and straightforward; Islam emphasizes the believer's direct relationship with God rather than requiring the performance of esoteric rituals or the intercession of a specialized clergy. Anyone can become a Muslim by making a simple profession of faith, called the shahada ("There is no God but Allah, and Muhammad is His Messenger"), and following a few basic duties of believers. In addition to the shahada, the fundamental obligations of the faithful, or Five Pillars of Islam, are salat, prayers performed rive times daily; zakat, the giving of a portion of one's wealth to charity; sawm, fasting between dawn and dusk during the holy month of Ramadan; and hajj, a ritual pilgrimage to Mecca, which all believers who are able must undertake at least once in their lifetime. As the Islamic empire expanded, many people who came under its rule willingly converted because of Islam's spiritual appeal. For pagan peoples, however, the choice was frequently between conversion and death (even though the Qur'an forbids forced conversion). While Jewish and Christian subjects were generally not compelled to convert, they did have to pay a special tax, known as the jizya, and were considered dhimmi, protected (if in many ways second-class) citizens. Economic considerations thus spurred some Christians and Jews to become Muslims.

A Muslim in Srinagar, the summer capital of Jammu and Kashmir, bows toward Mecca in prayer. He is among the more than 135 million Indians who follow the Islamic faith. Islam on the Indian Subcontinent

Islam is believed to have first reached the Indian Subcontinent around the middle of the seventh century, with seafaring Arabs who traded in the region of Sind, in present-day southern Pakistan. In 711, ostensibly in response to the piracy of an Arab vessel, the Muslim governor of Iraq launched an invasion of Sind. The Arab forces crossed Baluchistan (in present-day western Pakistan), swept into the Indus Valley, and overwhelmed the area's Hindu rajas, or rulers. Initially, Hindus who refused to convert were killed; later they were granted dhimmi status.

For more than two centuries Islamic control on the Indian Subcontinent was largely limited to Sind. In the late 10th century, however, Muslim armies crossed the rugged mountains of Afghanistan and thrust into northwestern India, inaugurating a period of raiding and, eventually, conquest and consolidation that brought the Punjab region under Muslim control.

The first raid from Afghanistan was conducted in 986 by Subuktigin, the Turk ruler of Ghazni and founder of the Ghaznevid dynasty. Alter Subuktigin's death in 997, his son Mahmud of Ghazni continued these incursions into India. Beginning around 1000, Mahmud (971-1030) launched as many as 17 raids, ultimately taking his armies across northern India to the banks of the Ganges River.

Mahmud seems to have been motivated in part by a desire to spread Islam through jihad, or "holy war." Known as "the Idol Smasher," he destroyed Hindu idols, artwork, and temples; he also massacred large numbers of "infidel" Hindus. But plunder was probably at least an equally important motive. Mahmud looted gold and jewels and carried thousands of women and slaves back to Ghazni. Among the important Hindu cities Mahmud sacked were Somnath (in the present-day Indian state of Gujarat) and Mathura and Kannauj (both in Uttar Pradesh). By 1026 Mahmud had annexed the Punjab into his empire.

Muslim chroniclers wrote many accounts of Mahmud's exploits. A number of these writers demonstrate little or no first-hand knowledge of India, and there is good reason to suspect that some of the stories they include are not entirely accurate. Nevertheless, a vivid picture emerges of great destruction, suffering, and carnage inflicted upon Hindus by the Muslims. For example, in the account written by Utbi, Mahmud's personal secretary, the sultan is said to have taken 500,000 slaves alter defeating the Hindu king Jaipal in 1001. Mahmud destroyed 10,000 temples, Utbi reports, alter taking Kannauj in 1019. And when Mahmud sacked Somnath about rive years later, Utbi says that more than 50,000 Hindus were slaughtered in a single day. While scholars doubt that Utbi accompanied Mahmud on any of his raids, and while he may have exaggerated the scope of the sultan's exploits, clearly Mahmud's fierce reputation was not entirely undeserved.

A chronicler who did accompany Mahmud to India, in 1017, was the Persian mathematician, astronomer, and scholar Muhammad ibn-Ahmad al-Biruni. Open-minded and inquisitive, Al-Biruni mastered Sanskrit, consulted Indian experts, and studied their texts on mathematics, natural sciences, literature, philosophy, and religion. He translated astronomy and mathematics treatises that influenced the Arab world and eventually Europe. The Arabic numerals we use today, the decimal system, and the concept of zero were among the Hindu ideas the Muslims adapted and refined. In his book Ta'rikh al-Hind (History of India), Al-Biruni observed:

In all manners and usages, [the Hindus] differ from us to such a degree as to frighten their children with us, with our dress, and our ways and customs, and as to declare us to be devil's breed, and our doings as the very opposite of all that is good and proper. By the bye, we must confess, in order to be just, that a similar depreciation of foreigners not only prevails among us and the Hindus, but is common to all nations towards each other.

The small kingdoms of northwestern and northern India, while they shared the Hindu religion, were too fragmented to present a unified defense against the Muslim invaders. These kingdoms were ruled by members of a Hindu warrior caste known as the Rajputs, who were deeply divided by clan loyalties. Although Mahmud raided at will, he did not pay much attention to consolidating his rule in the territories he plundered. Alter he died, his empire disintegrated, and the Muslims lost control of the Punjab.

This 14th-century illustration depicts Mahmud of Ghazni receiving ambassadors, including an Indian delegation (seated atop the elephant). For a quarter century, the Muslim sultan raided and plundered northern India from his base in Afghanistan.

At Mahmud's death in 1030, his empire included India's Punjab region. His successors were unable to hold on to that territory, however. The Delhi Sultanate

Around the middle of the 12th century, a Persian Islamic dynasty known as the Ghurids took control of Ghazni in Afghanistan. In 1173 the Ghurid prince Muhammad of Ghur was made the sultan of Ghazni. Two years later he invaded northern India, and within two decades Muhammad had conquered as far as Delhi. Returning to Afghanistan, Muhammad left his most trusted general, a Turkic slave named Qutb-ud-din-Aybak, in charge of the conquered territory in India.

After Muhammad was assassinated in 1206, Qutb proclaimed himself the first sultan of Delhi. Over the succeeding centuries the Delhi Sultanate, India's first Muslim kingdom, would see rive major dynasties: the Slave (or Mamluk) dynasty (1206-1290), the Khalji dynasty (1290-1320), the Tughlaq dynasty (1320-1413), the Sayyid dynasty (1414-1451), and the Lodi dynasty (1451-1526). The Delhi Sultanate's power waxed and waned, and relations with Hindus varied, during the reigns of different sultans.

The first sultan, Qutb-ud-din-Aybak, died in a fall from his polo pony in 1210. He was succeeded by his son-in-law, Shams-ud-din Iltemish (Iltutmish), who guaranteed Hindus dhimmi status and allowed Hindu chiefs who paid revenues to control their territories. Shams-ud-din Iltemish's daughter Raziyya became the only Muslim woman to rule on Indian land.

The Khalji dynasty sultan Ala-ud-Din, who ruled from 1295 to 1315, brought large new territories in the southern part of India under Muslim control. Ala-ud-Din treated his Hindu subjects rather harshly, imposing high jizya taxes on them and compelling peasants to sell their grain only to his licensed dealers.

Muhammad ibn Tughlaq (ruled 1325-1351), founder of the Tughlaq dynasty, was more sympathetic to Hindus; he even appointed a Hindu amir (the highest official except for the sultan). But Ibn Tughlaq's personal eccentricities and his pursuit of some unpopular and ill-advised policies spurred a series of rebellions, and territories in southern India that Ala-ud-Din had won began to break away. These included the Hindu Vijayanagar kingdom, founded in 1336; it would grow into a powerful empire and stand as a bulwark against Muslim intrusion in southern India for two centuries. Also lost to the Delhi Sultanate during Ibn Tughlaq's reign was the Muslim Bahmani kingdom, established in 1347 by Bengal's rebellious military governor; it eventually broke into rive South Indian states ruled by Turks and Indian Muslims (this cultural blend influenced Hyderabad, which remained a princely state until 1948).

The last strong Delhi sultan was the Tughlaq dynasty's Firuz Shah (ruled 1351-1388). An orthodox Muslim, he is credited, according to historian Stanley Wolpert, with the construction of 40 mosques, along with 30 colleges, 100 hospitals, 50 dams and reservoirs, and 200 new towns. He was also hostile to Hindus. Visiting a village where a Hindu fair was being held, Firuz ordered the fair's organizers put to death. He had a Brahman burned alive for worshiping in public. He demolished many Hindu temples and replaced them with mosques.

Though it lingered for more than 135 years alter Firuz Shah's death, the Delhi Sultanate was reduced to little more than a local power by the Turkish conqueror Timur Lenk (better known to Westerners as Tamerlane). The grandson of the feared Mongol leader Genghis Khan, Timur (1336-1405) sacked Delhi in 1398. His armies killed countless Hindus and took some 100,000 slaves before Timur left India in 1399 alter reaching Meerut.

The Sayyid dynasty, whose rulers came from the family of Timur's viceroy, claimed power in Delhi in 1414. But their power did not extend much beyond the city of Delhi itself, and by 1451 they had been overthrown by the Afghan Lodis.

Ruins of the Hindu kingdom of Vijayanagar, which broke away from the Delhi Sultanate in 1336 and stood in the way of Muslim expansion into southern India for more than two centuries.

By Mohammad Patel Source: Muslims in India: The Growth & Influence of Islam in the Nations of Asia & Central Asia, 2007, p26, 14p Item: 21167297

Two:Phenomena of Faith Article

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Phenomena of Faith. Source: Harvard International Review; Winter2005, Vol. 26 Issue 4, p20-23, 4p, 3bw Document Type: Interview Subject Terms: COLLEGE teachers PEACE -- Religious aspects TERRORISM WAR -- Religious aspects LITTLE, David -- Interviews Abstract: Interviews David Little, a professor of the Practice in Religion, Ethnicity and International Conflict and faculty associate at the Weatherhead Center for International Affairs at Harvard University, about the religious dimensions in conflicts and peace. Role of religion in conflicts in Sri Lanka, Sudan and Israel-Palestine; Factors contributing to the reduction of conflict in Northern Ireland and Bosnia; Degree to which religion influences terrorist acts. ISSN: 0739-1854 Accession Number: 16091342 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=f5h&AN=16091342&site=ehost-live Database MasterFILE Premier

Three: Loophole Saves Woman From Death By Stoning

LOOPHOLE SAVES WOMAN FROM DEATH BY STONING. Source: Herizons; Spring2002, Vol. 15 Issue 4, p6, 1/6p Document Type: Article Subject Terms: ISLAMIC law POLICE questioning WOMEN Geographic Terms: NIGERIA Abstract: Focuses on the police interrogation on raped and impregnated women in Nigeria. Impact of Islamic law on divorced mother; Provisions of shaira; Concept of the Islamic law for adultery. Full Text Word Count: 155 ISSN: 0711-7485 Accession Number: 6672703 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=f5h&AN=6672703&site=ehost-live Database MasterFILE Premier

A Nigerian woman at the centre of an international lobbying campaign has won her life.

Safiya Husaini was sentenced to be buried to her waist and stoned to death after she confessed under police interrogation that she had been raped and impregnated by her cousin in Soko state where she lives. The divorced mother of six was sentenced according to sharia (Islamic law) custom for adultery as soon as her daughter was weaned. As luck would have it, under the provisions of sharia it takes four eyewitnesses to convict a man of adultery, so her cousin was not charged.

Women in the country fought for the sentence to be withdrawn and Husaini's lawyer successfully argued that according to the traditions of the Koran, a pregnancy can remain in the womb for seven years, which would make the father Ms. Husaini's ex-husband. Copyright of Herizons is the property of Herizons, Inc.. The copyright in an individual article may be maintained by the author in certain cases. Content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. Source: Herizons, Spring2002, Vol. 15 Issue 4, p6, 1p Item: 6672703

Four: Courts open old wounds Article

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Courts open old wounds. Authors: Omaar, Rageh Source: New Statesman; 8/28/2006, Vol. 135 Issue 4807, p12-13, 2p Document Type: Article Subject Terms: ISLAMIC law JIHAD SOMALIA -- Politics & government -- 1991- WARLORDISM ISLAMIC fundamentalists TALIBAN UNITED States. Armed Forces Geographic Terms: MOGADISHU (Somalia) Abstract: The article discusses the political changes in Somalia that took place after the withdrawal of United States forces. In early 2006, a radical Islamist movement took over Mogadishu, running out the warlords who controlled the country for thirteen years. A Taliban movement was started in the country and implemented a court system based on sharia law. At first a popular change from the warlords, the new government now includes jihadists and militant Islamists, which worries surrounding countries. ISSN: 1364-7431 Accession Number: 22059836 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=f5h&AN=22059836&site=ehost-live Database MasterFILE Premier

Five: Reforming Islamic Family Law Article

Reforming Islamic Family Law. Authors: Weedon, Emily Source: Washington Report on Middle East Affairs; Jan/Feb2006, Vol. 25 Issue 1, p66-67, 2p, 1c Document Type: Article Subject Terms: COLLECTIF 95 (Organization) -- Political activity ISLAMIC law WOMEN & religion WOMEN'S rights REFORMS Abstract: The article presents information on the reforms in the women's rights in Islam. The Women's Learning Partnership, in conjunction with the Johns Hopkins University School of Advanced International Studies Dialogue Project, invited Mahnaz Afkhami, Rabéa Naciri and Zainah Anwar to discuss the role of women in Muslim-majority countries. Each speaker emphasized the difference between the role of women in Islam versus that of women under Islamic law, a human interpretation of the scriptures. The current debate among theologians over interpretations of the Qur'an allowed the Collectif 95 Maghreb-Egalité to promote different interpretations of the relationship between men and women as set forth by Islam. Full Text Word Count: 749 ISSN: 8755-4917 Accession Number: 19300701 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=f5h&AN=19300701&site=ehost-live Database MasterFILE Premier

Reforming Islamic Family Law Section: Human Rights

The Women's Learning Partnership (WLP), in conjunction with the Johns Hopkins University School of Advanced International Studies (SAIS) Dialogue Project, invited Mahnaz Afkhami, Rabéa Naciri and Zainah Anwar to discuss the role of women in Muslim-majority countries. The panelists were optimistic about recent advances made in conjunction with Collectif 95 Maghreb-Egalité, a campaign which proposed ways that Morocco, Tunisia and Algeria could revise their interpretations of Islamic law to address women's rights more fairly. Each speaker emphasized the difference between the role of women in Islam versus that of women under Islamic law, a human interpretation of the scriptures.

Azar Nafisi, author of the best-selling Reading Lolita in Tehran, introduced and mediated the panel. She began by recounting The Tale of King Shahriyar and his Brother Shahzaman, a fable in which the king's new bride, Shahrazad, avoided certain death by intriguing the king with nightly stories and changing his attitude toward women.

This, Nafisi argued, is what must happen in Muslim culture today. In her opinion, it will not be sufficient to amend the current political structures of these countries. Instead, the mindset of their populations must be augmented so that women are respected as equal members of society. Nafisi refuted those who dismiss the struggles of Muslim women by saying, "it's their culture." This is not an excuse for inaction, she asserted, but a signal of the need for change.

Mahnaz Afkhami, WLP founder and president, discussed the West's difficulty in both understanding and approaching the issue of family law within Islamic culture. Family law, she explained, is "an envelope in which all aspects of a woman's life" takes place, a concept difficult to understand when one's own life has not been dictated in such a manner. Echoing Nafisi's sentiments, Afkhami agreed that outsiders found this issue difficult to approach. Specifically, she posited that NGOs and other foreign actors are "frightened into inaction" because of their belief that family law is culturally based. While stressing that global solidarity and understanding were important, Afkhami argued that change must be ignited from within Muslim-majority countries.

The success of the Collectif 95 Maghreb-Egalité's campaign for gender equality was discussed at length by Rabéa Naciri, former president of the organization, a coalition of women's and labor organizations which engaged North African governments in a debate over the interpretation of Islamic law and ratification of universal human rights charters. The current debate among theologians over interpretations of the Qur'an allowed the Collectif 95 Maghreb-Egalité to promote different interpretations of the relationship between men and women as set forth by Islam. The dichotomy between Muslim-majority countries' current treatment of women and the standard set under various international human rights treaties was also stressed as cause for change.

Zainah Anwar, who has been fighting for legislative change in Malaysia as executive director of the Sisters of Islam, noted another obstacle faced by women fighting for equal rights in Muslim-majority countries. Often, she noted, the struggle for women's rights is seen as an un-Islamic act, a push of Western culture on Islamic countries. The success of the Collectif 95 Maghreb-Egalité, Anwar said, presents a great opportunity for solidarity, as she can now demonstrate to her government that Islamic countries have modernized their interpretations of Islamic and family law. Anwar said she now focuses on a "frame-work approach," in which she wants to stop amending Islamic law piecemeal and instead illustrate that the classical interpretation of family law is no longer applicable in Islamic culture. Anwar hopes to do so, in part, by emphasizing the verses of the Qur'an which speak of equality and mutual protection between husband and wife.

The panel's message was clear. The women agreed that Islam does not promote gender inequality, but rather that the latter is the result of current interpretation of Islamic law. Family law, Anwar stressed, is based on a classical interpretation of the Qur'an that no longer is applicable in modern society and must be changed through a reinterpretation of the scriptures.

For more information on the Women's Learning Partnership, visit its Web site at <www.learningpartnership.org>. The English-language translation of the Collectif 95 Maghreb-Egalité's book, Guide to Equality in the Family in the Mahgreb, can be purchased through the WLP, at <www.store.yahoo.com/learningpartnership/gutoeqinfain.html>.

By Emily Weedon Source: Washington Report on Middle East Affairs, Jan/Feb2006, Vol. 25 Issue 1, p66, 2p Item: 19300701

Six: A Man's World? Sheet

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A Man's World? Source: Current Events; 10/7/2005, Vol. 105 Issue 5, p4-4, 1/6p, 1 cartoon Document Type: Article Subject Terms: CARICATURES & cartoons HUSSEIN, Saddam IRAQIS ISLAMIC law WOMEN -- Legal status, laws, etc. WOMEN'S rights Geographic Terms: IRAQ Abstract: The article states that there could be a new role for women in Iraq--as insurgents and also presents a cartoon related to it. In this cartoon, angry women storm into a room where Iraqi men are drafting the country's constitution. Many Iraqi women fear that if strict Islamic law becomes an integral part of Iraq's new government, they will have fewer rights than they had under President Saddam Hussein's rule. Full Text Word Count: 92 ISSN: 0011-3492 Accession Number: 18404729 Persistent link to this record: http://search.ebscohost.com/login.aspx?direct=true&db=f5h&AN=18404729&site=ehost-live Database MasterFILE Premier

A Man's World?

News Cartoon

There could be a new role for women in Iraq — as insurgents. In this cartoon, angry women storm into a room where Iraqi men are drafting the country's constitution. Many Iraqi women fear that if strict Islamic law becomes an integral part of Iraq's new government, they will have fewer rights than they had under Saddam Hussein's rule. According to the cartoonist, how are Iraqi women faring? Why does the Iraqi man call the women "insurgents"? Explain your answers.

CARTOON

Source: Current Events, 10/7/2005, Vol. 105 Issue 5, p4, 1p Item: 18404729