CRYING WOMEN

During the Islamic Golden Age, there was an early emphasis on freedom of speech in the Islamic caliphate. This was first declared by the Caliph Umar in the 7th century Later during the Abbasid period, freedom of speech was also declared by al-Hashimi, a cousin of caliph Al-Ma'mun (786–833), in the following letter to a religious opponent:
"Bring forward all the arguments you wish and say whatever you please and speak your mind freely. Now that you are safe and free to say whatever you please appoint some arbitrator who will impartially judge between us and lean only towards the truth and be free from the empery of passion, and that arbitrator shall be Reason, whereby God makes us responsible for our own rewards and punishments. Herein I have dealt justly with you and have given you full security and am ready to accept whatever decision Reason may give for me or against me. For "There is no compulsion in religion" (Qur'an 2:256) and I have only invited you to accept our faith willingly and of your own accord and have pointed out the hideousness of your present belief. Peace be with you and the blessings of God!"
According to George Makdisi and Hugh Goddard, "the idea of academic freedom" in universities was "modelled on Islamic custom" as practiced in the medieval Madrasah system from the 9th century.
[edit] Peace and justice
Main article: Peace in Islamic philosophy
As in other Abrahamic religions, peace is a basic concept of Islam. The Arabic term "Islam" itself (إسلام) is usually translated as "submission"; submission of desires to the will of God. It comes from the term aslama, which means "to surrender" or "resign oneself".[80] The Arabic word salaam (سلام) ("peace") has the same root as the word Islam[81]. One Islamic interpretation is that individual personal peace is attained by utterly submitting to Allah. The greeting "As-Salamu Alaykum", favoured by Muslims, has the literal meaning "Peace be with you"[82]. Muhammad is reported to have said once, "Mankind are the dependents, or family of God, and the most beloved of them to God are those who are the most excellent to His dependents." "Not one of you believes until he loves for his brother what he loves for himself." Great Muslim scholars of prophetic tradition such as Ibn Hajar al-Asqalani and Yahya ibn Sharaf al-Nawawi have said
The major juristic schools of Islam have traditionally accepted the institution of slavery. However, Islam has prescribed five ways to free slaves, has severely chastised those who enslave free people, and regulated the slave trade. The source of slaves was restricted to war in preference to killing whole tribes en masse, as was the tradition at the time. Slaves also had more rights under Islam as an owner could not mistreat them. Many slaves were freed after certain period of time, if they accepted to convert to Islam, or if they were ransomed.

After the '79 revolution

After the Iranian revolution in 1979, the status of women quickly deteriorated. Before long, many of the rights that women had gained under the Shah were systematically abolished, through legislation, elimination of women from work, and forced Hijab.Soon after the revolution, there were rumors of plans for forced Hijab, and the abolition of some women's rights protected by the "Family Protection Act" which were conceived to be "against Islam". The rumors were denied by some state officials, and many women refused to accept the possibility of an imminent loss of basic rights. Not long after, however, the rumors turned out to be true. This resulted in some massive protests comprising heterogeneous groups of women. The demonstrations did not aim to expand women's rights in Iran, but simply to keep what they had already earned. There were three major collective attempts to voice concerns:
A five-day demonstration starting on March 8, 1979
The Conference of Unity of Women in December 1979
Demonstrations after Khomeini's decree on eliminating any symbol reminiscent of the Shah's rule. A consequence of that decree was forced Hijab.
These collective attempts,as well as the smaller ones, not only faced opposition from the Islamic conservatives, but were sometimes damaged by the leftist and rightist political groups, exemplified by the organization of a demonstration scheduled by the Fedai for the same day as that of the Conference of Unity of Women in December 1979 — despite the pleas —mentioned above. In fact, most leftist groups did not have a well-established vision or plan for pursuing women's rights. The status of women, it was presumed, would be improved automatically by the establishment of an ideal socialist/communist society.
The Islamic law --Sharia-- upon which the foundation of the new regime had been based, was also not helping women's cause either. Aspects of this Islamic law pertaining to women can be seen in Articles 20 and 21 of the 1979 constitution. Manifestations of Islamic law are now infamous among women's rights activists: stoning and polygamy, to name two.
Iranian feminists who reside outside Iran generally fall into two camps when it comes o the women's rights movement in Iran, post '79. Some believe that Islamization has resulted in "marginalizing" of women. Others believe that through the dynamic nature (based on different interpretations by the religious figures) of Islamic law, known as Sharia, a unique consciousness of feminism has been formed in Iran. Both these views have been challenged. It has been argued that it is "the contradiction of the Islamic state and institutions", that is responsible for feminist consciousness.
Among the women's rights activists in Iran, feminism means different things. Furthermore, the word feminist itself has a non-positive connotation among conservatives. It is perceived as advocacy for gynocracy, lesbianism and other perceived radical agendas. A major contrast is seen between secular feminists and those who are dubbed Islamic feminists, on the nature of feminism.
Islamic feminists, or more accurately Muslim feminists, are those women rights advocates who seek to improve the status of women through more favorable interpretations of Islamic law, supporting what is called "Dynamic Interpretation" ("Feqh-e pouya" in Persian). Some Muslim feminists would rather be called "indigenous feminists" (feminist-e boomi). Many secular feminists, however, while considering the desire amongst Muslim feminists to improve the status of women a positive one, hold that due to the inequality of women and men in the religion, Islamic feminists cannot be considered "feminists" in the strict sense of the word.
Despite the disagreements among different factions, when it comes to the improvement of women's conditions, feminist groups have shown that they can cooperate with an emphasis on common ground. The chief editor of Zanan magazin, Shahla Sherkat, for example, a woman with definite religious beliefs, invited two prominent secular women rights activists, Shirin Ebadi, and Mehrangiz Kar, to write on women's issues in her magazine.

Christian laws and influences on women's rights

The following are a few of the matters in which Christianity appears to have made alterations, generally but perhaps not always improvements, in the law. As a rule the influence of the church was exercised in favor of the abolition of the disabilities imposed by the older law upon celibacy and childlessness, of increased facilities for entering a professed religious life, and of due provision for the wife. The church also supported the political power of those who were friendly toward the clergy. The appointment of mothers and grandmothers as tutors was sanctioned by Justinian.
The restrictions on the marriage of senators and other men of high rank with women of low rank were extended by Constantine, but it was almost entirely removed by Justinian. Second marriages were discouraged, especially by making it legal to impose a condition that a widow's right to property should cease on re-marriage, and the Leonine Constitutions at the end of the 9th century made third marriages punishable. The same constitutions made the benediction of a priest a necessary part of the ceremony of marriage.
The criminal law also changed its perspectives on women. Adultery was punished with death by Constantine, but the penalty was reduced by Justinian to banishment to a convent. A woman condemned for adultery could not re-marry. A marriage between a Christian and a Jew rendered the parties guilty of adultery.
Severe laws were enacted against offences of unchastity, especially procurement and incest. It was a capital crime to carry off or offer violence to a nun. Women were subject to penalties for wearing dress or ornaments (except rings) imitating those reserved for the emperor and his family. Actresses and women of bad fame were not to wear the dress of virgins dedicated to Heaven. If a consul had a wife or mother living with him, he was allowed to incur greater expense than if he lived alone. The interests of working women were protected by enactments for the regulation of the gynoecia, or workshops for spinning, dyeing, etc.
The canon law, looking with disfavour on the female independence prevailing in the later Roman law, tended rather in the opposite direction. The Decretum Gratiani specially inculcated subjection of the wife to the husband, and obedience to his will in all things. The chief differences between canon and Roman law were in the law of marriage, especially in the introduction of publicity and of the formalities of the ring and the kiss. The benediction of a priest was made a necessary part of the ceremony, as indeed it had been made by the civil power, as has been already stated, in the post-Justinian period of Roman law.Women's rights in the East
In the East, up until 1500s, women were generally treated almost as untouchable and had very few rights.[3] They were subjected to highly degrading practises like purdah (living separately from men or in seclusion, see also sex segregation); sati, the killing of the wife on the dead husband's funeral pyre; child marriage, when girls of between 5 and 10 years old were married off, without their consent or knowledge; dowry, the giving of expensive gifts by the bride's family to the groom's family in agreement to the wedding; etc.Hindu in Ancient India
Women in ancient India used to be very respected. There is no exclusion of women according to the Vedas. Motherhood is considered the greatest glory of Hindu women. The Taittiriya Upanishad teaches, "Matridevo bhava" - "Let your mother be god to you." In this mantra of Brahmcharya Sukta, it is emphasized that girls too should train themselves as students and only then enter into married life. The Sukta specifically emphasizes that girls should receive the same level of training as boys.

Egyptian law

In Ancient Egypt, legally, a woman shared the same rights and status as a man - at least, theoretically. An Egyptian woman was entitled to her own private property, which could include land, livestock, slaves and servants, etc.[2] She had the right to inherit whatever anyone bequeathed to her, as well as bequeathing her belongings to others. She could divorce her husband (upon which all possessions belonging to her - including the dowry - were reverted to her sole ownership), and sue in court. Most notably, a woman could do these legal matters without a male to represent her. However, on the whole, men vastly outnumbered women in most trades, including government administrators; the average woman still centered her time around the home and family. A few women became pharaohs, and women held important positions in government and trade.Roman law.Women in ancient Rome were citizens, but could not run for political office or vote. Roman women had little political freedom in society, but substantial freedom outside of politics, and some were outspoken and took an interest in the politics of their day. The status of a woman would varry from a fish monger with very little money to a woman of great wealth and daughter and married to prominent politicians like Caecilia Metella, and those are the women more likely to have left a mark.
Women had full capacity for themselves, but none for others, although some emperors recognized a woman's relationship to her own sons and daughters.

Mosaic law

In the Mosaic law, for monetary matters, women's and men's rights were almost exactly equal. A woman was entitled to her own private property, including land, livestock, slaves, and servants. A woman had the right to inherit whatever anyone bequeathed to her as a death gift, and in the absence of sons would inherit everything. A woman could likewise bequeath her belongings to others as a death gift. Upon dying intestate, a woman would be inherited by her children if she had them, her husband if she was married, or her father if she were single. A woman could sue in court and did not need a male to represent her.
In some situations, women actually had more rights than men. For example, captive women had to be ransomed prior to any male captives. Even though sons inherited property, they had a responsibility to support their mother and sisters from the estate, and had to ensure that both mother and sisters were taken care of prior to their being able to benefit from the inheritance, and if that wiped out the estate, the boys had to supplement their income from elsewhere.
When it came to specific religious or sacramental activities, women had fewer opportunities or privileges than men. For example, in monetary or capital cases women could not serve as witnesses. A woman could not serve as a kohen in the Temple. A woman could not serve as queen, the monarch had to be male. A divorce could only be granted by the husband, upon which time she would receive the Ketubah and the return of significant portions of her dowery. The vow of an unmarried girl between the ages of 12 years and 12 years and six months might be nullified by her father and the vow of a wife which affected marital obligations may be annulled by her husband; the guilt or innocence of a wife accused of adultery might tested through the Sotah process, although this only was successful if the husband was innocent of adultery, and daughters could inherit only in the absence of sons.

WOMEN RIGHTS

YES THERE IS NO RIGHTS OF WOMEN IN THIS WORLD