Qasim Amin (Egypt, 1863–1908) was renowned for his support of women’s liberation in the Islamic world. Amin was born in Alexandria to an Egyptian mother and a Turkish father, a former Ottoman governor of Kurdistan who had retired to Egypt following a major revolt in that province. After finishing his primary education at the aristocratic Ras al-Tin School and the Khedival School, Qasim Amin obtained a bachelor’s degree in law in 1881 from the School of Law and Administration and was sent to France in an educational mission for five years to study law. There, he joined Sayyid Jamal al-Din al-Afghani and Muhammad ‘Abduh and participated in their publication of the journal al-‘Urwa al-wuthqa (The Strongest Link). After his return to Egypt, he joined the judicial system and worked as attorney general and judge. Amin’s major works include Les Egyptiens (The Egyptians, 1894), in which he defended Islam’s treatment of women, and Tahrir al-mar’a (The Liberation of Woman, 1899), to which ‘Abduh secretly contributed sections. The latter book, whose introduction is presented here, called for an end to the seclusion of women, an improvement in their status, and widespread education of girls. The book generated heated controversy in Egyptian intellectual circles, to which Amin responded in al-Mar’a al-jadida (The New Woman, 1900)—whose conclusion is also presented here—adopting further liberal views, such as the need for women’s participation alongside men in public life.1
The Emancipation of Woman
I call on every lover of truth to examine with me the status of women in Egyptian society. I am confident that such individuals will arrive independently at the same conclusion I have, namely the necessity of improving the status of Egyptian women. The truth I am presenting today has preoccupied me for a long time; I have considered it, examined it, and analyzed it. When it was eventually stripped of all confounding errors, it occupied an important place in my thinking, rivaled other ideas, overcame them, and finally reached the point where it became my dominant thought, alerting me to its advantages and reminding me of its necessity. I became aware of the absence of a platform from which this truth could be elevated from reflection to the unlimited space of appeal and attention.
A profound factor that influences human development and ensures its positive future is the strange power that compels a human being to communicate every scientific or literary idea once it crystallizes in the mind, and once it is accompanied by the belief that it will benefit the progress of future generations.
Communicating these findings supersedes concern over any negative consequences that may be incurred by the individual in presenting his knowledge. The impact of this power is recognized by anyone who has experienced a trace of it. Such an individual feels that if he fails to use this power toward the goal it is aiming to achieve, and if he does not use whatever strength he has to assist it in reaching that goal, it will eventually overcome him in the struggle, resisting him if he opposes it, coercing him if he tries to force it, and appearing in an unfamiliar form, like a gas that could not be contained through pressure. In fact, the pressure may cause an explosion that would destroy its container.
History offers numerous proofs of this phenomenon. The history of nations is saturated with disputes, arguments, sufferings, and wars that originated with the purpose of establishing the superiority of one idea or ideology over another. During these encounters victory was sometimes for truth and at other times for falsehood. This characterized Islamic countries during the early days and the middle ages, and continues to characterize Western countries. It is reasonable to state that the life of Western countries is a continuous struggle between truth and falsehood, between right and wrong: it is an internal struggle in all branches of education, the arts, and industry, and an external struggle among the various countries. This is especially obvious in this century when distance and isolation have been eliminated by modern inventions, and when the separating borders and forbidding walls have been torn down. These changes are reflected in the increasing number of individuals who have toured the whole world and who presently can be counted by the thousands. Likewise, the ideas of any Western scholar, when formulated in a book, are translated and published simultaneously in five or six languages.
Countries like ours have preferred a less ruffled existence. This is because we have neglected the nurturing of our minds to such an extent that they have become like barren soil, unfit for any growth. Our laziness has caused us to be hostile to every unfamiliar idea, whether a product of the sound principal traditions or of current events.
An intellectually lazy person whose arguments are weak is often satisfied, in refuting an apparent truth, to hurl a false remark and declare it a heresy in Islam. He only makes this false remark to avoid the effort of understanding the truth, or to disengage from the labor of research, or to avoid its application. It is as if God created the Muslims from clay especially set aside for them and freed them from obeying natural law, whose power dominates human beings and the rest of living creation.
Some people will say that today I am publishing heresy. To these people I will respond: Yes, I have come up with a heresy, but the heresy is not against Islam. It is against our traditions and social dealings, which ought to be brought to perfection. Why should a Muslim believe that traditions cannot be changed or replaced by new ones, and that it is his duty to preserve them forever? Why does he drag this belief along to his work, even though he and his traditions are a part of the universe, falling at all times under the laws of change? Can the Muslim contradict God’s laws of creation—God who has made change a prerequisite for life and progress, rather than immobility and inflexibility, which are characteristic of death and backwardness? Is not tradition merely the set of conventions of a country defining the special customs appropriate to its life and behavior at a specific time and place? How can people believe that traditions never change, and at the same time maintain the understanding that traditions are one of the intellectual products of humans, and that human intellect differs according to historical era or geographical location? Does the presence of Muslims in various parts of the world imply a uniformity of traditions or ways of life? Who can pretend that Sudanese preferences are similar to those of the Turks, the Chinese, or the Indians; or believe that the Bedouin tradition is appropriate for an urbanite; or claim that the traditions of any country have remained the same since the creation of that country?
In truth, during a specific historical era every country has peculiar traditions and mores that match its intellectual state. These traditions and mores change continuously in an unobtrusive way, so that people living during that era are unaware of the changes. However, the changes are influenced by regional factors, heredity, intercultural exchanges, scientific inventions, ethical ideologies, religious beliefs, political structures, and other factors. Every intellectual movement toward progress is inevitably followed by an appropriate change in the traditions and mores of a society. Therefore, there should be examples of differences between the Sudanese and the Turks comparable to the differences in their intellectual status. This is a well-known, established fact. The differences between Egyptians and Europeans also need to be considered in this context.
We cannot consider traditions (which are merely a way of life for an individual, family, compatriots, and children of the race) to be the same in a civilized nation as in an ignorant, barbaric one, because the behavior of every individual in a society is appropriate to the intellectu
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