Islamic Culture Project

8/7/2019 Islamic Culture Project

1/34

Emirates Aviation College-Academic and Aerospace Studies

(EAC-AAS)

10

The Muslim Veil in NorthAmerica-issues and debatesIslamic CultureAhmad T. Jassem 200621095Ashok Nishant 200621085

Mohammed A. Imani 200622174Nashmia Rashid 200921078Raji 200821073


2/34

Islamic Culture Studies Emirates Aviation College Group Leader: Mohd AbdulHossein

2

Table of ContentsChapters distribution .................................................................................................................................... 3

Chapter 1-More than clothing: Veiling as an adaptive strategy ................................................................... 4

Chapter 2-Coding Dress: Gender and the Articulation of identity in a Canadian Muslim School ................ 6

Comments for Chapter 1 and 2 ..................................................................................................................... 8

Chapter 1 ................................................................................................................................................... 8

Chapter 2 ................................................................................................................................................... 8

Chapter 3- Banners of faith and identities in construct: the Hijab in Canada .............................................. 9

Chapter 4- Voices of Muslim Women ........................................................................................................ 12

Comments for Chapter 3 and 4 ............................................................................................................... 15

Chapter 5-Perception of the Hijab in Canada ............................................................................................. 17

Chapter 6-Muslim Women and Islamic Religious tradition: A Historical Overview and ContemporaryIssues ........................................................................................................................................................... 20

Comments for chapter 5 and 6 ................................................................................................................ 22

Chapter 7- Women modesty in Quranic commentaries: the founding discourse ........................................ 25

Summary and comments ........................................................................................................................ 25

Chapter 8- Hijab according to Hadith: text and Interpretation .................................................................. 28

Comments ............................................................................................................................................... 31

Conclusion ................................................................................................................................................... 33


3/34


3

Chapters distribution

Chapter 1 and 2: RajiChapter 3 and 4: Nashmia Rashid

Chapter 5 and 6: Mohammed AbdulHossein Imani

Chapter 7: Ashok Nishant

Chapter 8: Ahmad T. Jassem


4/34


4

Chapter 1-More than clothing: Veiling as an adaptive strategyThe public as well as those in power have always recognized the

significance of clothing as a vehicle of communication. Clothing is probably themost silent of expressions used by human societies to demarcate social boundaries

and to distinguish self from other at the both the collective and individuallevels.

In contrast to mens clothing subject to legal rules, women clothing waslargely a concern of public mores. Until the 20 th century, there was little resistanceto changes in the women dress or the adoption by the women of diverse styles.Since, women were largely excluded from political and public life there was lack of concern with womens clothing. There by, as women clothing style expanded,veiling became more encompassing. The black veil or chador communicated tothe public particularly to men, that wo mens clothing was private matter, not apublic concern.

It is important to note that prior to the 19 th century, the veil was neverviewed as a symbol of Muslim culture. Veiling can be examined in a broaderframe-work by situating the veil within the history of clothing as a vehicle forpolitical and social expression and action.

However, despite belief to the contrary, veiling - particularly in the sense of covering ones hair is no where specifically recommended or even discussed inthe Quran. At the heart of quranic position on the question of the veil is theinterpretation of two verses, which recommended that women cover bosoms andadornments i.e., the women, should cover themselves.

Another verse recommends that the wives of the prophet wrapped theircloaks tightly around their bodies, so as to be recognized and not be bothered ormolested in public

It is noteworthy that Muslims has justified veiling as Islamic rather than as acultural practice.

The veil may be worn for multiple reasons. It may be worn to beautify thewearer, much in the same way western women wear makeup; to demonstraterespect for conventional values or to hide the wearers identity. Today, veiling


5/34


5

consists of a long, loosely fitted dress of any color combination worn with the scarf wrapped in various fashions so as to cover all the hair.

Historically, outside the middle east region, what has made veiling so

perplexing to many non Muslims over last 15 years or so is the apparent fact thatmany of the young women in Europe and north America who have taken up theveil have been raised, if not in fact born, in the west.

The veil in Canada plays a crucial role of mediation and adaptation for manyyoung Muslim women, something the literature has totally overlooked. Often theveil has allowed the Muslim women to participate in public life withoutcompromising values and hard won cultural and religious rights.

In general, considerable numbers of young veiled women came from moreconventional background, i.e., family that observed their heri tage cultures normsand values particularly as these related to male and female interactions ratherthan from more religious family.

One common factor precipitating the decision to veil involved restrictiveparents. Wearing the veil has defused parent s resistance to their daughtersleaving home for university, entering the labour market and engaging in otheractivities in the public domain that are considered unconventional for Muslim

women. The reason for this is that wearing the veil is the clear statement to theparents and wide Muslim community that these women are not relinquishingIslamic mores in favor of Canadians.

Rather they are publically asserting their Muslim Canadian identity. The veilhas does been instrumental in helping Muslim women adapt to the wider Canadiansociety. Hence it is not the veil or the Islam that has prevented the Muslimcommunity from being fully integrated into Canadian society; rather, it is to asignificant degree, the colonial image of Muslims and the veil, along with the

continuous demonizing of Islam that has proved a major obstacle to suchintegration.

As discussed in the chapter, the continued negative portrayal of Islam andMuslims in the west has, in fact, motivated some women to take up the veil. Theydo so, not only because of their personal religious beliefs, but also out of a wish to


6/34


6

assert openly the presence of the Muslim community. Apparently, veiling meansdifferent things in different social contexts. While the veil was invented andperpetuated with in a patriarchal frame work as a means of controlling women,more often than not women have appropriated this same artifact to loosen the

bonds of patriarchy. This discussion helps us view a veiled women not as passivesubject but as an active agent involved in redefining her position and options in thecontemporary context of her life.

Chapter 2-Coding Dress: Gender and the Articulation of identity in aCanadian Muslim School

This chapter deals with construction of gender within a full time CanadianMuslim school. The school community was very ethnically diverse, with many

students and teachers of mixed ethnic heritage. The school was diverseideologically as well, and despite common commitment to the basic tenets of Islam, interpretation of the details of how to be a good Muslim in the Westabounded.

While some families who supported the school were strictly traditional,other experimented much more with modern culture, and sort to incorporate andexperience those aspects of western culture that they judged beneficial, pleasant orat least harmless.

Muslims identity was constructed through formal and informal practiceswhile some of these were gender neutral, other practices invened in genderedrelationships to produce effects that were positive or negative or ambiguous. Thesegender rules also determined relations between people according to their gender inways that were considered Islamic. Other gender norms of social relationsoperated as well. Men and women maintained a degree of informal, yet palpable,segregation at the school. The extent of gender segregation practiced at school was

limited, and it created no apparent problems for the teachers.One aspect of schools encouragement of an Islamic atmosphere was the

dress code, which both students and teachers were formally and informally askedto respect. Thus, both mens and womens clothing must not resemble nonMuslims clothing.


7/34


7

The school leadership justified their hijab (head scarves) requirement byreference to the quranic verse, which tells believing women to cover themselves.Some people in the wider Muslim community voiced their concerns in termscostmary practice. One area where the schools wield disproportionate influence is,

in the schools gender vision. Issues that were often resolved by tradition,consensus or legislation in the country of origin are addressed at the individual orfamily level in Canada. While the head scarf policy was defended and legitimizedas a dress code, it cannot be viewed without also acknowledging that the hijab which stands for modesty and the privacy of womens bodies has ironically beenappropriated as a public symbol of communal identity.

Most notably through obligatory hijab and prayer, religious feeling is beingdivorced from practice. By formally requiring women and girls to cover their headand all students to participate in prayer regardless of intention, the school providedfor a distinction between what is Muslim and what is Islam.

It is noteworthy that the distinction between cultural and religiousobligations and practices is important in understanding the potential role of Muslimschools in shaping the upbringing of girls. In fact, Muslim schools offer women aninstitutionalized place in the life of the community and provide a model forwomens public roles in other arenas.

While some members of the community advocated a radically reformedmodernized interpretation of Islam critical of blind adherence, and especiallycritical of ethnic traditions, which place patriarchal customs above fairness and

justice, other members where conservative and reluctant to question their heritage.Flexible interpretation of the head scarf rule reflected the compromise betweenthese two groups


8/34


8

Comments for Chapter 1 and 2

Chapter 1In my opinion, it is obvious that reasons for veiling (or not veiling) vary

widely among the women.

One common factor precipitating the decision to veil involved restrictiveparents. Thereby, several of the veiled women choose to wear hijab in order to"prove" to their parents that they are committed to Islam while, at the same time,they pursue higher education and competitive jobs, as well as unwanted arrangedmarriages. By taking up the veil, they symbolically but clearly announce to theirparents and to their community that, despite their involvement with non-Muslimsand in the educational and economic spheres, they retain their Islamic values.

At the heart of quranic position on the question of the veil is theinterpretation of two verses, which recommended that women should coverthemselves. Another verse recommends that the wives of the prophet wrapped theircloaks tightly around their bodies, so as to be recognized and not be bothered ormolested in public.

Chapter 2The school leadership justified their hijab (head scarves) requirement by

reference to the quranic verse, which tells believing women to cover themselves.Girls in the fourth grade and higher are required to wear hijab, not as indicative of Islamic identity (i.e., religious practice) but to indicate Muslim (i.e., cultural)identity.

It is noteworthy that the distinction between cultural and religiousobligations and practices is important in understanding the potential role of Muslimschools in shaping the upbringing of girls.

While the head scarf policy was defended and legitimized as a dress code, itcannot be viewed without also acknowledging that the hijab which stands formodesty and the privacy of womens bodies has ironically been appropriated as apublic symbol of communal identity.

The Muslim school promotes coeducation and the involvement of girls insports. The author argues that women in the Muslim school are offered a model for


9/34


9

women's involvement in the community and public arena. The requirement of hijabis in no way indicative of women's inferior place in society.

Chapter 3- Banners of faith and identities in construct: the Hijab inCanada

Like everywhere else in the world, Muslim women are well aware of the

importance and significance of dress as a tool and a vehicle which expresses

gender. This awareness grows only more reliable and accurate as the question of

female dress in Islam is increasingly and more strongly debated. Not only is this

talked about in the Muslim world, but this debate also spills over into the West

relating to womens r ights, feminism in Islam and Muslim immigration. For manyMuslims in Canada, the issue is closely linked to the questions of identity and

assimilation.

In this chapter, the author Reem A. Meshal has detailed out a research which

was basically conducted in an effort to engage Muslim women in a frank

discussion of the issue, and to identify the factors that prompt a young Canadian

woman to adopt or decline the hijab.

In Canada, the hijab seems to be increasing in popularity, not just among

women from countries where hijab is widespread, but also among those for whom

this dress is culturally alien, at least in the twentieth-century urban history.

This research and likewise the chapter is based on the results of a survey of

young Muslim women between the ages of eighteen and thirty.

According to the survey carried out for the purpose of the research, there is a

close link between veiling and socio-economic background. It was noticed that

women born in Canada are less likely to wear hijab (37%) than immigrants (54%),

and women whose families belong to higher socio-economic class are also less


10/34


10

likely to do so. The data suggests that families with better education and

occupation are less likely to raise their daughters to wear hijab. It was also noticed

that the re is a striking correlation between the incidence of hijab and a womans

marital status. The findings indicated that most married women wore hijab andalmost a third of those who didnt would adopt it in a later date if theyre urged to

do so by their future spouse.

It is also important to know the extent to which women who do and who do

not wear hijab are practicing Muslims and from where they derive their knowledge

of Islam. The survey showed that even though both the families of women who

wear and don t wear hijab almost equally practice the rituals of Islam, women

belonging to families in which mothers cover themselves are more likely to wear

hijab than their opposites. Also it was observed that support for hijab within the

families of women who wear it is high, compared to the latter group which rather

than displaying disapproval expresses more of neutrality. Its further noticed that

communitys position on hijab also has some impact on a womans decision as

there are some women who in spite of not having any support from their familiesopt to wear hijab and that is because wearing hijab evokes trust and respect of the

Muslim community, compared to the non- hijabis who sometimes feel pressurized

to wear hijab from their community. However from the larger Canadian society

these hijabis report a broad spectrum of reactions ranging from tolerant, respectful

and highly supportive, to rude, mocking and even insulting. This suggests that

Muslim women are torn, both by internal conflict from within their communities

and by negative reactions from without, which is the greater Canadian society.

Research on hijab in Canada will be incomplete without analyzing what

were the sources of attaining Islamic knowledge for women who wore hijab. It was

found out that religious knowledge is primarily communicated orally in Canada


11/34


11

through family and mosque than attained through Islamic prescriptions like the

Quran and the Hadith as the women in Canada lack familiarity with these Islamic

texts.

Motivation to wear hijab depends largely on personal encounters that

become apparent between members of Canadas Muslim communities. Such

encounters can be either sites of empowerment and support as well as criticism and

disapproval. It is noticed that many Muslim Canadian women have different

perception of hijab and the kind of feedback they get. Women wearing hijab are far

more likely to get a positive feedback but they are described by some of their non-

hijabi co- religionists as backward, old fashioned or out of touch wi th

reality while most women who do wear hijab express neutrality or some make

negative comments of their bare- headed counterparts as blind imitators of

Western society. On the contrary, majority of the women who dont wear hijab

consistently defend its presence. Tension between Muslim women over this issue

certainly exists. This is evidenced by the perception and treatment of women who

have abandoned the hijab. Both the hijabis and the non-hijabis questioned thespiritual integrity of women in this category and said that they are shameful and

they have low self-esteem and no faith. Thus it may be enough to say that the issue

is ultimately gender exclusive, and looking at its personal and controversial nature,

it cannot but evoke strong sentiment from those whom it most affects.

When examining the attitudes of the mainstream Canadian community, it is

observed that women who adopt the hijab come across little in the way of positivefeedback from this wider mainstream society. Whatever support or encouragement

for the hijab exists is to be found at home, or in the Muslim community; the wider

Canadian society reacts at best with tolerance, obvious as indifference, and at

worst with discrimination.


12/34


12

Thus it is evident that women who do not wear hijab feel more integrated

into Canadian society. Another indicator of levels of integration is that of non-

Muslim friends the women have and it is clear that those who dont wear hijab

have more non-Muslim friends as compared to women who wear hijab. It has beennoted that a number of women defended hijab as a cloth designed to desexualize a

womans presence in society and thus to promote her as a human being rather than

a sexual object. Western society, which is based on the sameness or equality of the

sexes, takes pleasure in the promotion of feminine sexuality while Eastern, Islamic

culture moves in the other direction to stop its influence and removes it from the

public world.

Thus, the side of the veil a woman chooses does, without any intentions,

reveal the cultural references to which she belongs to. Therefore it can be followed

that women who are less integrated into Canadian society and who have not taken

in or absorbed the normal everyday values of modern North American culture are

more likely to decide in the favor of the hijab.

Chapter 4- Voices of Muslim WomenA woman is not a commodity or an object, but she is like [a] precious

pearl. The oyster is the hijab that covers and protects it from the

dangers of the sea. The pearl remains pure and untouched by any

corruption. But it is the brutal nature of mankind that strips this

treasured gem from its covering and places it for display or sells it for a

price.

Since many decades, the issue of covering ones head has been a very

controversial subject and is being blown out of proportion. Thus the author, Sheila

McDonough along with her colleague Sajida S. Alvi from the Canadian Council


13/34


13

for Muslim Women (CCMW) decided to produce a book on hijab that would be

enlightening and as non-controversial as possible, something that would stimulate

thought, rather than stir up hostility and divisiveness. They began by approaching a

number of Muslim women and asking them to speak directly for themselves. Thusthey called for the voices of Muslim women to speak for themselves .

The author asked each of the women who responded to highlight the factors

that had led to her decision either to wear or not to wear the hijab. Each was asked

to discuss this decision with respect to its impact on her understanding of her own

spirituality and thus the chapter details out the statements of seven Canadian

Muslim women who responded to this request.

Several of these women indicate, that for each, the decision to wear the hijab

has been empowering. This is a message that the wider Canadian society needs to

hear, namely that for some women the hijab serves to increase a womans sense of

her own dignity. Some Muslim women, on the other hand, have felt more

empowered and approved by giving up the veil. Several of the women state that it

was going on pilgrimage to Mecca (hajj) that encouraged them to make the

decision to wear hijab. In the authors point of view, this is a significant finding

since Muslim pilgrimage is a duty like all the other 4 pillars of Islam. For members

of both sexes, their performance amounts to stepping out of everyday world to be

alone before God, and then coming back into world to serve God better. The

women who felt that going on pilgrimage helped them decide to wear hijab were

clearly making personal decisions based on their personal awareness of how best towitness to their faith in the reality and goodness of God.

According to the statements given by some women, it can be noted that part

of a believing womans modesty includes wearing loose clothing and covering


14/34


14

ones hai r. Young Muslim women can derive a great amount if strength and

dignity from the hijab. After all, it cannot but help serve as a reminder that our

worth lies not in whether a man finds us attractive, but rather in what we are doing

in order to serve Islam. Some also think that hijab is obligatory in Islam. There areno ifs or buts about it. It is clearly stated in the Quran. Those who do not wear

hijab should not be criticized, and such persons should not justify their actions by

misquoting the Quran.

Since time immemorial, women of all faiths have covered their heads in

some form or another as a sign of modesty. Spiritually, faith and religion guide you

toward modesty, and a Christian nuns attire will definitely serve as a good

example. If one gives it a good thought and notices the paintings of the olden

times, one will see clearly that every woman had some sort of a scarf or veil on her

head. Over time and with the influence of different customs, a woman was

expected to display her grace to please and attract the men, and slowly the modesty

in dress started diminishing, along with the covering of the head.

However, as per some women, covering ones hair is not a formally required

act of worship and if there is no punishment mentioned in the Quran for not

wearing hijab then it seems specially clear that its not a compulsory duty, as for

them, they were getting hurt to the core by wearing it because the reasons Quran

and hadith give for recommending it is so that they will be known and not get

hurt.

Therefore, in opting to wear hijab, or not, Muslim women are deciding how

to relate the values they perceive in their traditional heritage to the life situations in

which they currently find themselves. The context in this case is contemporarily

Canada, yet it can apply anywhere, anytime. Several women note they are


15/34


15

professional women, committed to their professions, and seeking to perform the

best of their abilities. Doubtless, they value having a vote in the political life of

their society, and they expect to receive recognition for their contribution to

Canadian society. Among those who have adopted hijab, several indicate that theyunderstood themselves to be affirming something significant in the context of

contemporary Canada.

Nonetheless, some of them are aware that their head-covered presence

sometimes elicits unfriendly responses. Some have experienced other Canadians

behaving as if they think that hijab represents an inability to speak English. One

author notes that wearing hijab can be a reason for good subversive fun. Most of

them agree that having to explain themselves constantly is tiring. One said she

became extremely depressed because of this burden, and was sure that she could

not get a job wearing the hijab. Most are careful to say that they have also

encountered many good experiences of civility.

Comments for Chapter 3 and 4

Both the chapters are closely linked to one another. Chapter 3 is based on aresearch conducted to know what prompts the Muslim women in Canada to wear

hijab while chapter 4 is based on the views of seven women who opted to wear

hijab, stating why they did so.

After reading, I assume that it is the views of her immediate family members

that most influence a Muslim womans outlook with respect to the hijab and they

do it purely for religious motives. This is because they rely primarily on oraltransmissions of religious knowledge rather than scriptural which is gained through

family and also mosque. The results of the survey also indicate that those who

dont wear hijab feel more integrated into Canadian society, are somewhat more

inclined to call themselves simply Canadian and have more non-Muslim friends.


16/34


16

Hijab as a highly visible and ideological symbol of spiritual unity gathers its

bearers in an embracing and exclusive fold and instills a positive sense of

belonging and a firm sense of identity.

Muslim women who do not wear hijab frequently call those who did as

backward while Muslim women who wear it describe those who dont as weak

in faith. Therefore, clearly this issue of hijab, even as it highlights unification of

Muslim- Canadian identity and practice, also betrays the communitys deep

divisions. Also in the mean time, the negativities coming from non-Muslim

community looking at the women in hijab makes the issue even worse. Thus, I

think that the larger Canadian community acts as a pressure point, often

demanding, as the more superior and dominant culture, conformity with its own

normative standards.

Muslim women in Canada are under the two-fold pressures of an unsure,

larger society that would target the attire of a Muslim woman as a subject for

legislation, and of communities that would enforce a standard of dress through

disapproval.

In the next part, after reading the chapter I imply that in opting to wear hijab,

or not, Muslim women are deciding how to relate the values they perceive in their

traditional heritage to the life situations in which they currently find themselves.

Those women wearing hijab who value having a vote in the political life of the

society, and be recognized in the Canadian society understand themselves to

declare something meaningful in the context of modern Canada.

However, some hijabis express unfriendly responses. Mostly these Muslim-

Canadians see their roles in adopting hijab as a means of destroying the forces of

Canadian society which tends to deny these women dignity.


17/34


17

These seven women responded the way they felt. We have a large set of

opinions that ranges from those who thing that only hijab-wearing women are good

Muslims, through to those who choose to wear hijab but are sympathetic to their

sisters who make a different choice, to those who consciously decide not to wear it,and finally to those who think that piety and service to God can be expressed with

or without covering the head.

Chapter 5-Perception of the Hijab in CanadaThis chapter talks about how non-Muslim people think about woman

wearing Hijab. Why they, Muslim female, wear Hijab? Is it because of the culture?

What and why the response to Hijab in Canada in likes this? The answer to these

questions will be found in the following paragraphs.

The reaction to Hijab has two part: 1- non-Muslim asking what does it mean.

2- Muslim wonder that why non-Muslim act like this. To understand this problem,

we must first understand both sides and take into consideration the history, culture,

religion about female generally and specifically about Hijab. Thus question about

Hijab needs a very careful answer because Canadian Muslim and non-Muslim have

different approaches toward the problem.

Non- Muslims have a static question in their mind what Islam does mean?.

When this question is aroused, they tend to assume that all Muslim are the same in

their behavior and action. Reactions to Hijab are based on this perspective.

In Canada in the past, changes to the status of women were opposed by male

leadership of both Protestant and Roman Catholic Churches. Canadian distrust of

the Hijab is linked with the memory of a long history of religious leaders opposing

changes in the status of women.


18/34


18

The movement for change the status of women in Canada was corresponding

to the changes taking place in Europe. Movements organized by women

advocating changes in voting, property and legal rights began early in the

nineteenth century in many parts of the world.

In 1995, the federation of Quebec teachers agreed that Hijab should not be

legal issue. The tradition of secular education is very strong in France because the

French Revolution explicitly opposed the dominance of the clergy in relationship

with the power of the monarchy. The reason behind this is that, the French think

that education must mix the children into the society thus two genders must be

equal and all citizens must accept this rule. The prohibition against Hijab is

because they think that it denying the idea of male and female equality.

Marie Lavigne, a writer in 1995 and president of the Council for the Status

of Women, said:

Hijab is a complex symbol. As a religious symbol, it raises the

question of freedom of religion Quebec schools. As a culture symbol, it

forces the French Canadian Majority to consider their own capacity to

assimilate people who are different. As a political symbol, it is associated in

many minds with Islamic fundamentalism, and with opposition to

democratic value s.

There are still people who receive any person wearing Hijab as a threat to

the Canadian society. A typical Canadian question for women wearing Hijab is

why they wear it? this question carries a deep historical memory in terms of

women struggling in western countries. It is though that Hijab limit the actions of

the female. In Quebec there is a big anxiety about Hijab; this is because of that the

Quebec women gain their rights after all nations. Thus the more recent opening the


19/34


19

door for equality means the more opposing to wear Hijab. Anxiety is another

reason for prohibiting Hijab in schools in France.

An article called Chatelaine, suggest that: 1 - the woman who wear Hijab is

belonging to a culture which separate her from the world. 2-Muslims are dangerous

for Canadian Society because they might become a force and cancel the liberation

of female. Veiled Muslim women symbolize one thing only, the determination

to defend male dominance over women and to keep women hidden, voiceless

and controlled after this article was published, the Muslim women were very

upset.

To understand why the Canadian might response to Hijab in negative way,

we shall first understand the historical background of women in Canada. They fear

of Hijab because of : 1- women may become again hidden with no rights. 2- They

have a bad history with hidden and voiceless women; this history is not very long

back.

A woman called Nellie McClung (1873-1951), she struggle for political and

social rights of women since the nineteenth century. She triumphs over the

Canadian government, in 1930, to consider women as human beings. When she

was a kid, women had the right just to teach and nursing, not any other right. After

this triumph, women in Canada were able to become a senate, where before this

movement they didnt have the right because only persons are allowed to be

senate.

The males ideas about female in western are: 1 - They belong to home. 2-

Careful nurturance of children would suffer if women went out. 3-God has design

women sweet but not intelligent. 4-The stability of society need for submissive

wives and mothers.


20/34


20

In 1922, a letter from Cardinal Begin indicates the attitudes of Roman

Catholic clergy toward votes for female: the entry of women into politics, even

by merely voting, would be a misfortune for our province. Nothing justifies it,

neither the natural law nor the good of society. The Roman authoritiesendorse our views, which are those of our entire episcopacy.

Chapter 6-Muslim Women and Islamic Religious tradition: AHistorical Overview and Contemporary Issues

Islam ideology is that there is no god except the ones God-monotheistic

religion. The Quran, the last holy book, revealed to the messenger of God,

Mohammad (PBUH), contains the secrets of nature, describing the heaven and hell

graphically. According to Muslims, Quran is guidance for all humanity and it is the

primary source of Islamic Law.

Islam raises the Abrahamic ideal of human freedom to its peak. God doesnt

make decision for human being, instead He let them choose and in addition He

gave them guidelines how to choose.

The prophet was the only person who could interpret the Quran. After his

death, individuals were referring to caliphs. In the same time, caliphs didnt

interpret the meaning of Quran. In the middle of ninth century, the demand for

authorization of Hadith was arisen. After writing these Hadiths down, a group of

devout were gathered and they made a system called jurisprudence (fiqh). The

Shariah according to Muslim provides a comprehensive system for spiritual needs

and temporal life. Islam has been built upon five pillars: 1-unity of God and His

prophet. 2-Praying five times a day. 3- fast in month of Ramadan. 4-Charity

(Zakat). 5- Pilgrimage (Hajj).


21/34


21

Women are given dignity and respect in Quran. A woman is treated with

affection and respect. Muslim Women are given responsibility to consent her

marriage. In addition, she is free to develop her intellectuals, personal and

economic potential. For an example the prophet wife, Khadijah, was a businesswoman in the most difficult period in Mecca. In her death the prophet lost a

companion, friend and support, as well as the mother of all his children who had

come of age. In the prophet time, women were active members of the community

in the mosque. The first mosque was built in Medina by the Prophet and His

companion. It was serving as a public, religious, political, residential center for the

Muslims, including women they were able to gather in the mosque and discuss

their religious, social and economic concerns.

When we read Islamic History, there are women who were the transmitters

of the Hadiths, even they taught scholars. For example, Ibn Hajar studied with

numerous women, while Imam Shafii was instructed in traditions by Nafisah. it

is interesting to note that how female figures scared history were resurrected

in 1978 before the revolution in Iran.

Being a woman doesnt limit the right of the women. For example, in the

classical periods Sultana Radiyah (1236-1240) was the first woman to rule India.

The reasons behind this are that: 1-all four schools of Islamic law were fully

developed. 2- Baghdad was crumbling, while the Mongols were overrunning the

world of Islam. 3-the religious elite in India, had no worries in having a woman as

their ruler. Nowadays we have women serving as head of department, ministries,engineers, judges, and etc.

The general idea of Muslim women is that they are male-dominant

individuals. The roots of this perception could be found in the thirteenth century, in


22/34


22

the time that the Crusaders consider Muslims to be enemy of Christians. Later on

the nineteenth century, when the Imperialist nation comes up, they try to dominate

the Muslim nation and denying the religion by saying that women are oppressed.

The Muslim Women in Quebec society were able to create a council that is

in charge of dealing with the challenges of adaption, integration in the host culture,

and are terrified of losing their religious and cultural identity. This is called,

Canadian Council of Muslim Women (CCMW).

CCMW goals are:

1. To assist new immigrant women in boarding with the larger Muslimcommunity

2. To help integrate them into Canadian society

3. To sensitize the larger non-Muslim majority of Canadians about Islam and

Islamic culture

4. To build bridges between CCMW and other Canadian womens

organizations

5. To develop connections with international womens organizations to

promote peace and awareness of human rights

6. To enhance the voice of reason and moderation.

Comments for chapter 5 and 6We read that the main concerns were to not get the women back to the

slavery era, and that men and women are equal. Based on these most powerful

reasons they prohibited Hijab in schools on France, since they think that Hijab

would limit the woman activity, would cause anxiety for others, and would make

women voiceless. Thus we will try to find the status of woman in Islam and

equality in Islam in general.


23/34


23

In Islam both men and women are established equal reward and equal

punishment. God states in the Holy Quran: And for women are rights over men

similar to those of men over women. (2:228)

Islam gave women rights to choose their partner in marriage, their right in

inheritance, their right to own and dispose off their property. Before 1432 year, in

which their doesnt exist any council, any institution to defend of women right and

consider them as an individual, the Holy Quran consider them as an individuals. In

a time that some people were fear to have newborn female because of fear of

poverty, the quran clear statement came to show the whole universe the importance

of the caring and protecting them.

when the female, buried alive, is questioned, for what crime she was

killed (81:9)

The clearest verse of Hijab is in chapter 24:30-31, asking women to draw

their Khimar over their bosoms.

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments

except what appear thereof, that they should draw their Khimar over their

bosoms and not display their beauty except to (24:30 -31)

Wearing Hijab doesnt limit woman activity and doesnt make then

voiceless. Islam gave women all rights that they need to use while they are alive.

Hijab gave women a strong characteristic. The reason behind the negative response

to Hijab by Canadian people is that they had bad memories of man clergy opposing

women activity in the society. Women were allowed to just teach and do nursing.

Moreover in Canada they didnt consider female to be a human being. It was


24/34


24

created to serve men and to please them. Now compare the Islamic teaching and

the Canadian tradition, which one of them is more humanity?

It is a normal thing that God created everything in the universe in pairs. It is

counteract the logic two have two gender exactly the same; otherwise, it would

save the purpose of its creation.

And of everything We have created pairs, that you may

remember(51:49)

Islam is concerned about fairness rather than sameness. Equality is

desirable, just, fair; but sameness is not. People are not created identical but theyare created equal. With this distinction in mind, there is no room to imagine that a

woman is low-grade to man. Had her status been identical with his, she would have

been simply a duplicate of him, which she is not. The fact that Islam gives her

equal rights-but not identical-shows that it takes her into due consideration,

acknowledges her, and recognize her independent personality. Men and women are

formed of a single reality, but are distinct and different in their psychological and

biological characteristics. They are interdependent in worldly affairs, but equal in

their rights and responsibilities. In religion, they are both equal and independent

individuals.


25/34


25

Chapter 7- Women modesty in Quranic commentaries: the foundingdiscourse

Summary and comments

The Quran - the holy book of Islam, contains Gods message to ProphetMuhammad which he received over a period of approximately twenty three years.These scriptures contained in them the morals, ethics and values for the believer,so that he may remain un-moved in the path of the just and righteousness. Itcontains the guide to being a Muslim and profess Islam in all its grace.

However with the death of Prophet Muhammad , the revelations send fromabove ceased. But Islam had to continue its journey into the hearts of the people.For this very reason, a special set of highly learned Muslim Scholars took to their

hands, the task of interpreting the revelations and thus spreading Islam to theforthcoming generations. Out of these handful of scholars was al- Tabari, whoseworks are of grave importance and should be taken into consideration whilediscussing the topic of concern- Womens Modesty in Islam.

To further discover on this topic, we must emphasize on the veiling of Muslim women, slavery and their position in the society.

And when you ask them [ the prophets wives] for something,

Ask them from behind a veil (hijab); That makes for the greater purity of

Your hearts a nd for theirs.

Verse 53 Chapter 33

According to the verse from the Quran, the Hijab is merely a veil that mustbe worn by the wives of the prophet so that any man may recognize them as Hiswives. As one may come to an understanding it cannot be simply declared

mandatory for all believing Muslim women to wear the Hijab.

Nevertheless as time passed, the society became more downtrodden,corrupted and the position for a woman in such a society was highly unacceptable.Women were used as substitutes for trade , pleasure and slavery. And thus thefamous Muslim Scholar al- Tabari who lived during the same time found it


26/34


26

necessary to safeguard the modesty and value of women in his society. The onlyway this was achievable was through his Quranic Interpretation s.

And to say the believing women that they should avert their gaze and

guard their modesty,and that they should not display their adornment( zinah ),except which is apparent ( zahara ) therof, and they should throw (yadribna ) their head scarves ( khumur ) over their bosoms/necklines ( juyub), and notdisplay their adornment except to their husbands, or fathers.

According to this interpretation he simply suggests women to cover certain,particular parts of their body from people except their husbands and father and tocover them in front of anyone who is lawful in marriage to them. He also suggeststhat they may just use the right amount of adornment. Adornment in this context

takes the meaning of anything that is used to beautify. He suggests that womenmay use appropriate adornments but not excessive enough that may interestunnecessary attention.

According to this interpretation, the wearing of Hijab in the presentcommunity would just seem as a courtesy and not mandatory. But then why is itnow that one may see its highly recommended and something sacred to the Muslimwomen. To understand this we have to discuss the work of al- Razi.

It was the works of al- Razi that gave clear cut out prescriptive method of dressing for the Muslim Women. In his works he comments that women aresupposed to cover their whole body except their feet hands and face. The reasonfor this being that, according to him this covering of the body is what differentiatesthem from slaves, seductresses and adulteresses.

Lowering the gaze and avoiding flirtatious speech and conduct; Avoiding close physical contact with unrelated members of the opposite sex; Observing modest or Islamic dress according to the Quran and Sunnah;

Not drawing unnecessary attention to oneself.

In addition, women should:

Avoid wearing perfume or cosmetics in front of unrelated men (and relatedmen who are eligible for a woman to marry);
http://www.suite101.com/content/online-islamic-clothing-stores-a178023http://www.suite101.com/content/online-islamic-clothing-stores-a178023http://www.suite101.com/content/online-islamic-clothing-stores-a178023http://www.suite101.com/content/online-islamic-clothing-stores-a178023


27/34


27

Avoid drawing attention to jewelry and other hidden adornments.

Moreover he suggests that they may use a HIjab or a full body cloak, wornlightly around their body so that there may not be any unnecessary attention drawntowards them.

Though this comment and prescriptions seems pretty rigid and strict, it hasclearly been a vital role in the protection of the modesty of Muslim women overcenturies up till now. It has safeguarded women not only in the Arab nations butalso worldwide. The sight of Hijab has spread awareness amongst general publicaround the world towards reorganization of the Muslim woman and her rights as abelieving equal.

Apart from the inception of Hijab, in order to grant security to the Muslimwoman, the works of these great scholars on the interpretatio n of the Quran hashelped bring up importance of women in all fields of human development. Theirworks being globally accepted as a guide to Islam, they brought out the importanceof women in the areas of education, science and politics.

Women gained equal rights as men in the society and thus contributedtowards to all round advancement of the society. One could easily say that as much

as Muslim men have a part in the advancement of Islam, so do the Muslim women.Islam takes the concept of modesty even further. Modesty in Islam is known

as haya , a word which describes both shyness and a deeper modesty that is basedon faith. A sense of haya should affect a Muslims conduct before God, beforeothers and even when one is alone.

The inner and outer modesty of haya are just two aspects of a Muslimsspirituality, which focuses on worship and obedience to One God. Muslims shouldalso strive to be truthful, sincere, humble, patient, forgiving, charitable, moderate,kind, and considerate.
http://www.suite101.com/content/tawheed-belief-in-one-god-a66405http://www.suite101.com/content/tawheed-belief-in-one-god-a66405


28/34


28

Chapter 8- Hijab according to Hadith: text and InterpretationHadith is an important scripture source of Islam after the Quran. It has an

important role in Islam because it establishes and creates a pattern of the prophets

life for the believers and guides them in their daily life and in their behavior. Oneof the important considerations of Muslims life is the Hijab and a lot of scholars

and thinkers in their questioning about Hijab rely a lot on the Hadith. The first

point to be discussed in this report is Hijab and Hadith and that by discussing the

Hijab in terms of social norms and practice. For this purpose different scripture

have been used in order to explain and provide insight into the controversies and

processes within Islam, other scriptures are Musnad Collection of Ibn hanbal,

books of Bukhars, hurr al -Amilis Wasailal shiah. But for the second point there

will be an interpretation of the Hadith material in modern times.

Discussing the first issue which is the Hijab as Covering, Quran has

mentioned briefly about clothing, while the Hadith addresses a lot of issues

regarding clothing which is permitted or not permitted to the believer. The part of

womens covering is small and are accide ntal and there are not separate Hadith

discussing womens covering their bodies. However most of these Hadith were

actually talking about mens covering their bodies which was discussed as the

Awrah while women were associated once with Awrah and that in Hadith saying

that the women is a shameful thing and that women as a women and not her body

specifically. However there are two Hadith that are talking about womens

wearing. One of these Hadith is warning against wearing thin clothing and the

other Hadith mentioned that those would be in the fine are women who wear

revealing clothes. But this Hadith has only been mentioned in the collection of Abu

Dawud. In addition there is an absence of any warning towards the appearance of

the stray hairs of women and it hasnt been mentioned whether there will be

punishment or anything of this kind. However it has been addressed regarding


29/34


29

womens hair interms of thickness and length and color. All of this has been

discussed in many reports and was presented by Abu dawud books such as the

Book of clothing which the main important point in this book was to discuss

womens covering. However although the amount of Hadith talking about thecovering is not enough there are two groups of Hadith that point indirectly to the

existence of some kind of rules about covering. Where one groups treats the

problems that arises from ambiguities in the boundaries between men and women

in which women interact with men with whom they would not usually be in

contact and that was mentioned by one of the report when the prophet advised Ibn

Umm Maktum about the covering Hijab in one of the incidences, while the other

group is aimed at explaining certain verses of the quran where in these reports

they pointed in the awareness in the Hadith about the dress, such as what has been

mentioned in Verse 31 of the chapter of light (Surat al-Nur, Chapter 24) and in that

passage they mentioned about the veils and that it should be drawn over their

bosoms with murut. Another reference regarding the women s dress has been

mentioned in Verse 59 of the chapter of the Clans (Surat al-Ahzab, chapter 33)

which is the same as the previous one suggests the covering, including the head,

with a dark material.

After the Hijab as a covering has been discussed now the topic of Hijab as

Seclusion will be addressed, where in this issue the emphasis is not on the clothing

but on the womens movements that is of their space which means that the

womens covering allow them to move freely. That has been mentioned in verse 5 3

of the chapter of the clans(surat al-ahzab, chapter 33) and in Hadith about the

prophet marriage to Zaynab bint Jahsh where the link between the verse and the

Hadith has been prescribed by the general rule of family privacy and then a stricter

rule of se paration for the prophets wives (ask them from behind a Hijab) and that


30/34


30

has been explained by the incidence that happened when Abd Allah Al-Ansari has

been invited by the prophet to the meal and the diving curtain also for Al-Ansari

being waiting outside until been called by the prophet.

Moving to the interpretation of the hadiths concerning the hijab where hadith

has been used since it is considered the most essential source of information that

the conservatives use and rely on in order to support their opinion regarding the

hijab and matters that concern the women such as the book known al-hijab wa-al-

sufur.The importance of the hadith has been emphasized by conservatives whom

consider that the human mind cannot be equal to the divine wisdom that is found in

the hadith since it was mentioned by the prophet and thus there is the need for the

hadith for guidance through the arguments.

In their work regarding womens issue such as womens showing of the

hands and face which created an argument and for that a lot of scholars considered

the quran and the seventeen hadiths from the prophet and his companions an

important source of information to support their point of view such scholars like

the shaykh Hindawi who argued and was against womens showing of the hands

and face and supported the total hijab or the niqab. As it can be seen from the work

of the conservatives that the issue of the women was considered an important

because they saw it as a danger to men and the society if this part hasnt been taken

care of due to the women and men desires.

Another issue regarding women which was discussed by the scholars using

the hadith is the view of the women as the fitneh and for that many hadith have

been used to support that such as the prophet declaring that the world is a verdant

chamber and to beware of the world and of women. Another hadith has been used

by the scholars to point on the dangerous feminine and for that women and men


31/34


31

have been warned against the khalwah or privacy. All of these hadith in negative

way towards the women has taken trend in scholars reports such as what was

mentioned by Trimidhis commentators Mubarakfuri who said by referring to the

hadith that the woman is awrah and that she is conspicuous then one feelsembarrassment or shame and also he explains how women are fitnah since men

nature declines toward them. And for that it has been advised that the problem

should be managed through seclusion and covering. However the liberal point of

view regarding the covering was a matter of personal choice and that the question

of hijab is not so overt even the veiling is not an important issue for women or the

Islam and the unfortunate consequence was the diverting the attention from the real

realistic problems which are being faced every day.

CommentsThis chapter, which the hijab according to the hadith, deals with the Islamic

text and from which most injunctions for women to veil the Hadith. Throughout

the chapter, there was an anthropological, historical, and sociological analyses of

the current ideals and practices of the hijab among muslim women, as well as the

recent debates on the subject. It has been noticed that the writer starts the chapter

by explaining the methods of collection, the concept of isnad and the verification

and then begins the argument by discussing how interpretation itself was and how

this interpretation is not free from the social atmosphere and the nature it is set in.

It also indicates some of the current issues relating to opening up the interpretation

of the Qur an and the Hadith to a womans perspective. Also the chapter examines

the lack of emphasis on womens covering, hair, and `awrah in the hadith,

comparing this with the excess of emphasis on the veil in later times.


32/34


32

In supporting the different point of views, multiple texts have been used and

a lot of examples have used shown and presented in order to show and illustrate the

point of view regarding the issue of women and the covering which it was clear

that it has created a lot of argument among the scholars and interpretive. Howeverthroughout the chapter it has noticed that there is a lack of canonical hadith

concerning the issue of the covering the head and the hair and that has been

concluded due to an indication that the issue is being more a construct of cutlure

than the requirement of religion.

At the end of the chapter there was a call to achieve and reach a more

holistic approach and to separate and sift not only the various Hadith and make it

legitimate on the basis of their relation to the Islamic texts, but also to examine and

analyze interpretation in the light and the consideration of the social forces and the

atmosphere and the society that may have led and caused to certain methods of

conceptualization and understanding of things.

In my opinion the chapter could be more useful by clarifying some of the

contradiction that they are found in the texts because in some findings the reader

has noticed a lot of contradictions without final summary for the argument. And I

feel that this chapter was a little difficult to follow in its construction and content,

and that no literature on the Hadith is easy to be followed and fully understood,

Also I noticed that the writer is biased and women who believed in the hijab should

have been represented not just as anthropological , but as scholar writing the

articles. Also it has been mentioned in the text that the idea that all interpretationare equally valid, while I disagree with this idea and I consider it not valid and I

see that the background and the assumptions have influenced the scholarly

discourse in some point. In addition I have realized that there a constant pressure

and a lot of criticize on Muslim women, but that has not been done the same on the


33/34


33

male. Also the chapter weakness is that it does not take into account a lot the

Qur`an, which the earliest and the most reliable source of history for early Islam. If

the writer took the Qur`an into account a lot in the study and the research, then the

scarcity of references to the covering of head actually becomes a strong argumentin favor of the conservative position.

In Summary the chapter has offered a critical perspective on the veil for non-

Muslim as well as Muslim readers and it presented a lot of interpretations and a lot

of information that are viable to be read and these information should be the next

step to complete the research and a door to establish more link and more

understanding among the arguments that exists in some Islamic texts concerning

the women in society and women dressing and covering were such argument

represent how deep and wide the Islamic text and for that a lot of appreciation has

to be given for the writer whom used a lot of texts and presented a lot of scholars

work who has been working on such issues and that made the context of text is

highly important and important piece of work.

ConclusionIslam doesnt think of that women are the way to hill for men hearts as other

religions says. Allah pointed out when he created Adam that he is to act as Allahs

Vicegerent on earth and not in heaven.

Behold, thy Lord said to the angels:I will create a vicegerent on earth. They

said:Wilt Thou place ther ein one who will make mischief therein and shed

blood? Whilst we do celebrate thy pra ises and glorify thy holy? He said:I know

what ye know not. (2:30)

Islam gives women rights, these rights could be grouped into five points.


34/34


1. Spiritual

2. Social and Political

3. Educational

4. Economical5. Legal

Islam still has so much to offer todays woman: dignity, respect, and protection in

all aspects and all stages of her life from birth to death in addition to recognition,

balance, and means for fulfillments of all her spiritual, intellectual, physical, and

emotional needs.

So after knowing the status of women, and the equality idea in Islam, we can

conclude that Islam have much more human rights since it gave women respect

and dignity since 1432 years back. In addition women cannot be totally equal to

men, because they are not identical and each individual has its own needs. For

example, a woman in a workplace wants to protect herself from bad men by

wearing Hijab, while man cannot protect himself from bad women by wearing

Hijab.

Islamic Culture Project

Documents

Transcript of Islamic Culture Project