Sie sind auf Seite 1von 34

Emirates Aviation College-Academic and Aerospace Studies

(EAC-AAS)

The Muslim Veil in North


America-issues and debates
Islamic Culture
Ahmad T. Jassem 200621095
Ashok Nishant 200621085
Mohammed A. Imani 200622174
Nashmia Rashid 200921078
Raji 200821073

10
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

Table of Contents
Chapters 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 Contemporary
Issues ........................................................................................................................................................... 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

2
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

Chapters distribution
Chapter 1 and 2: Raji

Chapter 3 and 4: Nashmia Rashid

Chapter 5 and 6: Mohammed AbdulHossein Imani

Chapter 7: Ashok Nishant

Chapter 8: Ahmad T. Jassem

3
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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


The public as well as those in power have always recognized the
significance of clothing as a vehicle of communication. Clothing is probably the
most silent of expressions used by human societies to demarcate social boundaries
and to distinguish “self” from “other” at the both the collective and individual
levels.

In contrast to men‟s clothing subject to legal rules, women clothing was


largely a concern of public mores. Until the 20 th century, there was little resistance
to 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 women‟s clothing. There by, as women clothing style expanded,
veiling became more encompassing. The black veil or chador communicated to
the public particularly to men, that women‟s clothing was private matter, not a
public concern.

It is important to note that prior to the 19 th century, the veil was never
viewed as a symbol of Muslim culture. Veiling can be examined in a broader
frame-work by situating the veil within the history of clothing as a vehicle for
political and social expression and action.

However, despite belief to the contrary, veiling - particularly in the sense of


covering one‟s hair – is no where specifically recommended or even discussed in
the Quran. At the heart of quranic position on the question of the veil is the
interpretation of two verses, which recommended that women cover bosoms and
adornments i.e., the women, should cover themselves.

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

It is noteworthy that Muslims has justified veiling as Islamic rather than as a


cultural practice.

The veil may be worn for multiple reasons. It may be worn to beautify the
wearer, much in the same way western women wear makeup; to demonstrate
respect for conventional values or to hide the wearer‟s identity. Today, veiling

4
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 that
many of the young women in Europe and north America who have taken up the
veil have been raised, if not in fact born, in the west.

The veil in Canada plays a crucial role of mediation and adaptation for many
young Muslim women, something the literature has totally overlooked. Often the
veil has allowed the Muslim women to participate in public life without
compromising values and hard – won cultural and religious rights.

In general, considerable numbers of young veiled women came from more


conventional background, i.e., family that observed their heritage culture‟s norms
and values – particularly as these related to male and female interactions – rather
than from more religious family.

One common factor precipitating the decision to veil involved restrictive


parents. Wearing the veil has defused parents‟ resistance to their daughters‟
leaving home for university, entering the labour market and engaging in other
activities 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 the
parents and wide Muslim community that these women are not relinquishing
Islamic mores in favor of “Canadians”.

Rather they are publically asserting their Muslim Canadian identity. The veil
has does been instrumental in helping Muslim women adapt to the wider Canadian
society. Hence it is not the veil or the Islam that has prevented the Muslim
community from being fully integrated into Canadian society; rather, it is to a
significant degree, the colonial image of Muslims and the veil, along with the
continuous demonizing of Islam that has proved a major obstacle to such
integration.

As discussed in the chapter, the continued negative portrayal of Islam and


Muslims in the west has, in fact, motivated some women to take up the veil. They
do so, not only because of their personal religious beliefs, but also out of a wish to

5
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

assert openly the presence of the Muslim community. Apparently, veiling means
different things in different social contexts. While the veil was invented and
perpetuated 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 passive
subject but as an active agent involved in redefining her position and options in the
contemporary context of her life.

Chapter 2-Coding Dress: Gender and the Articulation of identity in a


Canadian Muslim School
This chapter deals with construction of gender within a full time Canadian
Muslim school. The school community was very ethnically diverse, with many
students and teachers of mixed ethnic heritage. The school was diverse
ideologically 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 West
abounded.

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

Muslims identity was constructed through formal and informal practices


while some of these were gender neutral, other practices invened in gendered
relationships to produce effects that were positive or negative or ambiguous. These
gender rules also determined relations between people according to their gender in
ways that were considered “Islamic”. Other gender norms of social relations
operated 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 asked
to respect. Thus, both men‟s and women‟s clothing must not resemble non
Muslims clothing.

6
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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


reference to the quranic verse, which tells “believing women” to cover themselves.
Some people in the wider Muslim community voiced their concerns in terms
costmary 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 or
family level in Canada. While the head scarf policy was defended and legitimized
as a dress code, it cannot be viewed without also acknowledging that the hijab –
which stands for modesty and the privacy of women‟s bodies – has ironically been
appropriated as a public symbol of communal identity.

Most notably through obligatory hijab and prayer, religious feeling is being
divorced from practice. By formally requiring women and girls to cover their head
and all students to participate in prayer regardless of intention, the school provided
for a distinction between what is “Muslim” and what is “Islam”.

It is noteworthy that the distinction between cultural and religious


obligations and practices is important in understanding the potential role of Muslim
schools in shaping the upbringing of girls. In fact, Muslim schools offer women an
institutionalized place in the life of the community and provide a model for
women‟s public roles in other arenas.

While some members of the community advocated a radically reformed


modernized interpretation of Islam critical of blind adherence, and especially
critical 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 between
these two groups

7
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

Comments for Chapter 1 and 2

Chapter 1
In 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 restrictive


parents. 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 arranged
marriages. By taking up the veil, they symbolically but clearly announce to their
parents and to their community that, despite their involvement with non-Muslims
and in the educational and economic spheres, they retain their Islamic values.

At the heart of quranic position on the question of the veil is the


interpretation of two verses, which recommended that women should cover
themselves. Another verse recommends that the wives of the prophet wrapped their
cloaks tightly around their bodies, so as to be recognized and not be bothered or
molested in public.

Chapter 2
The 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 religious


obligations and practices is important in understanding the potential role of Muslim
schools in shaping the upbringing of girls.

While the head scarf policy was defended and legitimized as a dress code, it
cannot be viewed without also acknowledging that the hijab – which stands for
modesty and the privacy of women‟s bodies – has ironically been appropriated as a
public symbol of communal identity.

The Muslim school promotes coeducation and the involvement of girls in


sports. The author argues that women in the Muslim school are offered a model for

8
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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

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


Canada
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 women‟s rights, feminism in Islam and Muslim immigration. For many
Muslims 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

9
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 there is a striking correlation between the incidence of hijab and a woman‟s
marital status. The findings indicated that most married women wore hijab and
almost a third of those who didn‟t would adopt it in a later date if they‟re 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. It‟s further noticed that
community‟s position on hijab also has some impact on a woman‟s decision as
there are some women who in spite of not having any support from their families
opt 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

10
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 Canada‟s 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 with
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 don‟t 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 the
spiritual 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 positive
feedback 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.

11
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 don‟t wear hijab
have more non-Muslim friends as compared to women who wear hijab. It has been
noted that a number of women defended hijab as a cloth designed to desexualize a
woman‟s 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 Women


A 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 one‟s 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

12
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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. Thus
they 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 woman‟s 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 author‟s 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 to
witness 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 woman‟s modesty includes wearing loose clothing and covering

13
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

one‟s hair. 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 are
no 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 nun‟s 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 one‟s 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

14
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 they
understood 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 a
research 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 woman‟s outlook with respect to the hijab and they
do it purely for religious motives. This is because they rely primarily on oral
transmissions of religious knowledge rather than scriptural which is gained through
family and also mosque. The results of the survey also indicate that those who
don‟t wear hijab feel more integrated into Canadian society, are somewhat more
inclined to call themselves simply Canadian and have more non-Muslim friends.
15
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 don‟t as “weak
in faith”. Therefore, clearly this issue of hijab, even as it highlights unification of
Muslim-Canadian identity and practice, also betrays the community‟s 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.

16
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 Canada


This 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.

17
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 values.”

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

18
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 didn‟t have the right because only persons are allowed to be
senate.

The male‟s 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.

19
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 authorities
endorse our views, which are those of our entire episcopacy.”

Chapter 6-Muslim Women and Islamic Religious tradition: A


Historical 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 doesn‟t
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 didn‟t
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).

20
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 business
woman 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 doesn‟t 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

21
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 Muslim


community
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 women‟s
organizations
5. To develop connections with international women‟s organizations to
promote peace and awareness of human rights
6. To enhance the voice of reason and moderation.

Comments for chapter 5 and 6


We 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.

22
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 doesn‟t 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 doesn‟t limit woman activity and doesn‟t 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 didn‟t consider female to be a human being. It was

23
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 they
are 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.

24
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

Chapter 7- Women modesty in Quranic commentaries: the founding


discourse
Summary and comments
The Qur‟an- the holy book of Islam, contains Gods message to Prophet
Muhammad 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. It
contains the guide to being a Muslim and profess Islam in all its grace.

However with the death of Prophet Muhammad , the revelations send from
above 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 the
forthcoming generations. Out of these handful of scholars was al- Tabari, whose
works are of grave importance and should be taken into consideration while
discussing the topic of concern- “Women‟s 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 and for theirs”.

Verse 53 – Chapter 33

According to the verse from the Qur‟an, the Hijab is merely a veil that must
be worn by the wives of the prophet so that any man may recognize them as His
wives. 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 the
famous Muslim Scholar al- Tabari who lived during the same time found it

25
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

necessary to safeguard the modesty and value of women in his society. The only
way this was achievable was through his Qur‟anic Interpretations.

“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 not
display 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 to
cover them in front of anyone who is lawful in marriage to them. He also suggests
that 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 women
may use appropriate adornments but not excessive enough that may interest
unnecessary attention.

According to this interpretation, the wearing of Hijab in the present


community would just seem as a courtesy and not mandatory. But then why is it
now that one may see its highly recommended and something sacred to the Muslim
women. 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 are
supposed to cover their whole body except their feet hands and face. The reason
for this being that, according to him this covering of the body is what differentiates
them 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 Qur‟an and Sunnah;
 Not drawing unnecessary attention to oneself.

In addition, women should:

 Avoid wearing perfume or cosmetics in front of unrelated men (and related


men who are eligible for a woman to marry);

26
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

 Avoid drawing attention to jewelry and other hidden adornments.

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

Though this comment and prescriptions seems pretty rigid and strict, it has
clearly been a vital role in the protection of the modesty of Muslim women over
centuries up till now. It has safeguarded women not only in the Arab nations but
also worldwide. The sight of Hijab has spread awareness amongst general public
around the world towards reorganization of the Muslim woman and her rights as a
believing equal.

Apart from the inception of Hijab, in order to grant security to the Muslim
woman, the works of these great scholars on the interpretation of the Qur‟an has
helped bring up importance of women in all fields of human development. Their
works being globally accepted as a guide to Islam, they brought out the importance
of women in the areas of education, science and politics.

Women gained equal rights as men in the society and thus contributed
towards 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 based
on faith. A sense of haya should affect a Muslim‟s conduct before God, before
others and even when one is alone.

The inner and outer modesty of haya are just two aspects of a Muslim‟s
spirituality, which focuses on worship and obedience to One God. Muslims should
also strive to be truthful, sincere, humble, patient, forgiving, charitable, moderate,
kind, and considerate.

27
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

Chapter 8- Hijab according to Hadith: text and Interpretation


Hadith is an important scripture source of Islam after the Qur‟an. It has an
important role in Islam because it establishes and creates a pattern of the prophet‟s
life for the believers and guides them in their daily life and in their behavior. One
of 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 Bukhar‟s, hurr al-Amili‟s Wasa‟ilal 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, Qur‟an 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
women‟s covering is small and are accidental and there are not separate Hadith
discussing women‟s covering their bodies. However most of these Hadith were
actually talking about men‟s 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 women‟s
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 hasn‟t been mentioned whether there will be
punishment or anything of this kind. However it has been addressed regarding
28
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

women‟s 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
women‟s covering. However although the amount of Hadith talking about the
covering 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 qur‟an 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 women‟s movements that is of their space which means that the
women‟s covering allow them to move freely. That has been mentioned in verse 53
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 separation for the prophet‟s wives (ask them from behind a Hijab) and that

29
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 women‟s issue such as women‟s 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 women‟s 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 hasn‟t 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

30
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 Trimidhi‟s commentators Mubarakfuri who said by referring to the
hadith that the woman is awrah and that she is conspicuous then one feels
embarrassment 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.

Comments
This 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 woman‟s perspective. Also the chapter examines
the lack of emphasis on women‟s covering, hair, and `awrah in the hadith,
comparing this with the excess of emphasis on the veil in later times.

31
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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. However
throughout 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 interpretation
are 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

32
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

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 argument
in 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.

Conclusion
Islam doesn‟t 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 Allah‟s
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 therein one who will make mischief therein and shed
blood? Whilst we do celebrate thy praises 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.
33
Islamic Culture Studies Emirates Aviation College Group Leader: Moh’d AbdulHossein

1. Spiritual
2. Social and Political
3. Educational
4. Economical
5. Legal

Islam still has so much to offer today‟s 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.

34

Das könnte Ihnen auch gefallen