Aron Wak everyone Meds T° Maw About Glam ing Sowa L. Esposito NY = Oxford, 300 Pp s1~ 100 CUSTOMS AND CULTURE Why does Islam separate men and womes? Many, though not al, Musi socetes practice some gender Ssegregation—the separation of men and women—to various ‘degrees, in public spaces such as mosques, universities, and the marketplace. Thus in many mosques men and women ‘have separate areas for prayer orate separated bya sreen of curtain, Unmaied utsde of very specie contexts, such as family gatherings or a meeting between two potential spouses that occurs it the presence ofa chaperone. Seclusion, which difrs from the Dblic segregation of the sexes, i the practice of keeping ‘women within the home so that they have no contact ith public space. although gender segregation and seclusion Practioed fn some Muslim sores, sn ma ‘nes, ftom Fyypt and Tunisia to Malaysia and Indonesia, men and women, especially incites and towns, increasingly sy en do not mix with wnmazred women usin ce and work together In our modern, globalizing worl, ere to incomes are offen necessary to maintain a houselol, xseasingly joining the workorce and breaking down traditional notions of gendered space ‘The practice of separation has both religious and cullral longi. The Prophets Medina didnot practice sexual sear ‘ation, Although: an integval pat ofthe community becausei wat Epon so Koow Ab san oftheir specla status, Malham’ wives Wele told by the Quran, "0 wives af he Prophet! You are not lke any ofthe other omen you ear God, do no be vomplaisa 40 that one in whose heart sichuss may covet you, but speak honorably. Stay with dignity in your homes nd donot splay your finely’ as te pagans of old did (33:52-33). The ‘Quran later tells Mulssmad’s wives to place a basse be lnspeech tween theatselves and untelated inate, Muslim men are told, sn! when you ask: (is wives| for anything You want, ask shen from belo scree, That makes for greater py for your heats and for thes" (33:5. ‘here have been many debates about how these verse com ‘cerned with moulesty and segsegaton should be interpreted with respect to Muslim women in general. Madea scholars. have pointe ot hat soy specitcally address only the wives, loft Prophet rather thse all of womanking, They maintain ‘hat until the moder ag Jurist relied primary on Prophetic tratons ai as well asthe belle tht women area source ‘of templation (ia) for men, ¢6 support women’s egg Hon, I tecent decades, more ulbaconserativelfundamen- tast Muslin leads, sometimes iivence! and supported try Wahabis (see page 4, "What s Walia Islam"), have ‘maintains that the verses addressing the wives ofthe Prophet ‘apply te all Muslin women, who are supposed to enmulate the evo of Muhammad's wives. However, opinions today vary bout the necessity of sep ‘atin ofthe sexes. While many beleve that the absolute sepa ration of the sexes is unnecessary, many others believe that ‘modesty sequirements can be met through appropriate dress nd limiting interaction With unrelated mules to conver tons such as those eunceming professional and edacational matters siace men and worsen aitend both wodk aud schoot cast ent Cute 8 Inmixed company. Thisholds tue even in the religions ral, since women have come o play an important role moxques, ‘where they not only attend services and pray with ine but also teach Quran classes, mn dependent auxiades, and run for and hokt elected offices. Several Muslim countles Pak stan, Bangladesh, Turkey, and Indonesia) have had women prime ministers or president Are women second-class citizens in Islam? ‘Thestatusof women in Muslim countsles has ong been tgs evidence of “Islam's oppression of women in nates ‘The eeton of slam raise the tans of women By pro- hibting femaleinfancie,apoising womens tats «ty, xeishing women egal epacty, ranting Wome the Hight to receive their own dowry, changing mats fen a proprietary to contact elaonship, an allowing wo}nen to seta cont over thelr propery ad to use helt malden name afer mariage The Quan aso rated wore bial mlntnanee om theists nd contol the hsb fre ait to civore. The Quran dels that men and women are equal the ye of Gods man and wonan were cated o be equal farts ofa pal (S149). The Quran descbes the elatlnshil be tween men and women as one of “low ant mercy” 2, ‘Men and women ave 0 Be like “members of one anor (8285, ke ech others garment 2187) Men and women ate equilly esponsibe for adhe to the Five Pillars of slam, Quran 971-72 states, “he Believers, ‘men and women ate protectors of one another they ein0 Wt Be Nols 0 Kaw Abt sa ‘wats just al forbid what se they observe regular prayers, ay zakat an obey Gi and is Messner. On thes will Gd. owe His mercy: for God is exalted in Powe, Wiss. Gol has pr used toelievers, men and women, gardens under which rivers flow, to dwell therein,” This verte draws added signi cance fom the fact tha it was the last Quran veese to be te veal that addressed relations between men and women, Some seholars a ‘nology that this verse oulines the ideal vision of the rla- tionship between men and women in Islan—one of equality and complementarity 1 on the bass of both content and chro: ‘Most Islamic societies we een patriarchal, and women hhave long been considered to be the culture bearers within these socleties, Prior tothe twentieth century, the Quran, uy traditional tories ofthe Prophet, and Islamic as were lnespreted by men in these patiarchalsocetles, and these lotespretations reflect this environment, Women were not actively engaged in intexpeeting the Quran, hadith or sla law unui the twentieth century since then, however, efor cs have argued that Quranic verses favoring men need eee texpeetation in ight ofthe ew soca, cultural, and economic realities of the twentieth and twenty-tat centuries, ‘Women have been assigned second class staus In Islam based pon Quean 4:4, which says, “Men have responsibil. iy for aud patonty over women, since Go has given some of them advantages over others and because they should spend thle wealth [tor the support of women.” However, canter porary scholars have noted tat the *pslonty” refered to in this verses based upon men’s socoeeonomle responsibilities for women. It doesnot say women are incapable of managing their own affis, contrlling themselves, or being leaders ‘Nowhese in the Quean does it say tha all en are superiorto, sto ond Cure oo eft, or beter than all women God's expressed pet rence for cen individuals inthe Quran based upon hele ft not tele gendes. Curanicinteptation sat te center ofany dete Some note thatthe Quran se special dings ener twotypesevenes cs hat are unite pines andtore tha were responding to spec scandal contents of quston an ere tt ntrretton (3:7). They be Tee that hose ess tha sgn eter ight omen ch 42:29 an 2228 ret apatiarl cone in wih en tere dominant and solely espinal or suportng wen. Totay rather than beng interpreted eral, tase sould be formule to reflect the interests of pubic el fare Reformer further age that gender eq is in tend deeb by Gd, beau God does nat ake Aitineson sed upon ender mates ih Homever, Muslin who asvoata ite interpreta of ‘he Quran eve tha he gender inequaties I presibes aoply to evry ean plc as God's reveled soi fer ology soften used as ustfctons beens only ween can be en, hey ag, the man mis provie fof ard tn he ayo at he waa a es tenting and sng children Antherapprent kanpie of cond sso wen ppene inthe Curae stpuation (2282) that sw ee nesses requ oon al witness one ema wes ‘man and two women you approve of, so that ifone of them is fos enn naa tm =n tnve War Erp Nes eK Abo teximoay. Contemporary scholars have revisited this ques tion aso, feng several observations about the soctohistor ‘al onaent i wich the verse was evened ist, the verse species dha whiesog 6 eevant in cases ‘of a writen transacon, contract, oF court case, At the tne the Quran was vealed, most women were nat ative fn bus ness oF finance. A Womian’s expertise In thes fields would ‘os likely have been less than 4 man’. Another interpreta ‘Won aries that te requirement fr {0 female witnesses 10 ‘equa the testimony of one man was}ose upon the concern that ale fanly members might pressure a woman into te tiying i thee vor. Some contemporary female scholar have argued thatthe requisement of 40 female witneses demonstates the need ry have acees to elation, both secular and rl lous i onder to receive the ualsng ant experience to be (wo ‘i to mee ta busines envtonment—something that is ot prohibited by the Quran, In ight ofthe sgh of women taown property and make thelr own investments, this inter- pretation itn keeping with broader Quranic values, ‘One other area in which gender discrimination hasbeen appatent historically Is the maker of divorce. Women have tha le right to unitate divorce, whereas men did nat have to prove any juste ation or reason for declaring a divorce, However, the Quran does not give men this blanket right fact, the Quran guarantees women equality with respect to te sight ot divorce: “And women have rights equal to what J incumbent upon them aesorsing a wha I ust (2228, “This equality of divorce rights sao reflected in the hath literature, and legal reformers have called upon the Quan am adits tu support conterporay reforms in divorce laws The Quen has ako Served as eteence point for resticr “ug the practice of polygamy. Quan 43 commands, “Mary women of your hoi, Wo oF theo ost you at be alt el uty th them only oe” A coral vase (412) sate, "Yo are never ale tobe a a just betwen women even i your dent ds” Contemporary Carmes ve aged that these two sees fpeter proibk Pygmy and hat the tse aa a monogany. “The went century has nought mero sinicant soa for woe’ sgh int te publican the vate Spheres. In the overwhelning malo of Matin cots, en iets eto Cole een many count 10 tork outside of the Home, woe an okt gable ed Pa rua notable in recent years have bse forms a. tage and voc as mong the mos ior ofthese forms ave s they also have the including theright onan compensate vgn igs for women participate in contracting thle mariage nto Siptte conions favre to them inthe mag oo tra the eiement tht the stand provide hush for nis lvorcd wf and en along a the we Hl toy over he ctl, ing the minima 2g fo mage fo both spouses, probing ld manag, a8 ex therighs of women to have esd over hl oder ciren, What kinds of rales did women play in early Islam? een aflos ta tet Ne 0 Ku Abu ea was he ist co ear ofthe Quran revelation. Moreover, she fed Muhammad, and later po ‘posed to him. This precedes led juss to recommend hat women could propose to men if they s0 desied, Women fought in battles and nursed ce Wounded during the time of the opel. They were consulted about wha should sueceed Mulnammad ater his death. Women also contributed 10 the collection and compiatiot of the Quran and played an int stant ole nthe transmission of numerous hid grophetie ‘sed her own business, trahitions The ct that women prayed regulaly along with men in the mosque is also evidence of their equality tn public Ite during the erly period of Ila, Women Inthe early Muslim conumunity owned and sold property, engaged in commer. ‘al (ransactions, and wee encouraged to seek and provide etuctional instr Higlous matters in Muhamunae’s own Nome. Muhammad's daughter Fatias, bis only surviving cl, played a prom nent sole iis community. She was the wife of Imam Ali and mother of Imams Hustein and Hassae Many women wee sstiucted in re Immaculate and sinless, the pattern for vituous women and oblect of prayer ant ylion. Like her son Hussein she embaaties ie of ds ‘tion, sutering, a9 compassion, Muhammad's wite Aisha nity, as an acknowt ahorky on history, medicine, poetry, and shetori, also played unique role sn the com celged 235 well 16 one ofthe most important tansmitters of hadi ny political atfas, women independently pledged thete oath of allegiance (haya ta Mulamniad, often without the knowledge or approval of male family membess, and in many ‘aes dstnguished women conveted to slain before themes In thls Fy. te second cali, Umar ln abKhatta, ap pointed women to serve as offs in the marketplace of Cutt and Cate 5 ‘Medina, The Hanball school of law (see page 139, “What i nami ae?) supports the sight of women to serve as judges ‘The Quran holds up the leadership ofthe Queen of Sheba as 8 positive example (27:23-44), Rates than focusing an gen der, the Quranie acount of tls queen describes hes ability to full the requirements of her office, her punt of tat, ther independent judgment, andl her political skis, potay ng a woman serving a an etective polities! leader Why do Mustim women wear veils and long garments? ‘The word veiling is «generic term used to desc te war {ng of loose-ftting clothing and/or a headset. Toe Quan emphasizes modesty, although there is no specific restip- tion for covering one’s head, The custom of welling I 3s ated with Islam because ofa passage that says, “Say to the belleving women that they should lowe thelr gaze and gud thee inotesty, Tey should draw thetr veils over their bo- som and not csplay thei beauty (2431), specif atte for women is not spulated anywhere inthe ia ani ee sry rst ta teats ao a i wn Sci Tutor tess ene banc enpl to or geet er hee9% eh eye Ne fy Kn Abt stan Jisinction, Busing Mulassevacts time, the vel was worn by ‘Muhannmad’s wives and upper-case wamen as a symbol of ‘Hee status. Genecatons later, Mastin women adopted the Practice more widely. They were itluenced by upper- and midlleassPetsan and Byzantine wainen, who wore the vel a5 sign oftheir ran, to separate themselves not from men but trom the lower clases. The mingling ofall clases at prayer lin the markeplace encouraged us ofthe vei among ban Mustim women, The vell soften seen asa symbol of women’s inferior ta ok veiling with backwardness and ‘oppression anal Western dress with inelviduaity and freedom, Critics of veiling, Musim andl non-Muslim, ses the impor tance of self-expression, which they astociate with the dis- is slam. Opponents tinetive way in which a woman dreses and weats her hale re that re ques 4 autuce woman to dress in a cesta way hfringes on her sghts und feedom. They question those who sy the vel. |stox women’s protection and ask why not put the burden on the men to conta dienseves, Supporters of vel because t provides freedom from emphasis on the physica ‘They beleve that any person or religion or cu ngexplain that they choose to wes ja and from competing with other womtenslooks aswell strom, being Sex objects for males to rector approve. It enables women to focus on thet spintual, intelistual, and profs: sional development. Sone seolars have argued that in = turning to Islamic ess, particularly Inthe 1980s, man Mastin women Were attempting to secancile heir slic tra dition with a modern liesiyle, redefining thelr identities as :mosdern Muslin women, Islamic dress also used assign of protest anu! ibertion. I has developed political overtones, becoming a source of national pride as well as resistance to Westesn dominance (cultural a5 well 35 politcal) and to aie Customs ant Cute or ‘hortarian regimes. Many young Muslin ween hveadopted. Istamicdtess to symbolize a return to thelr cultura oot and refection of a Western imperialist tradition that in thle view ‘hows itl espect for women. These young women thnk that ‘Wester fashions force women into uncomfortable anand rfl! outits that tun them nto sex objets lacking pro prety and dignity. Women who wea Islamic ares thus fit strange or offensive for people to condemn ther own mest {ashionsas imprisoning and misogynist The West should fon- ‘lem not he hijab or lam, they say, but rather a socal fem that promotes an untealistc idea, makes young gels obsessive about ther physical beauty and thelr weight, and teaches ‘oy to ae son the bass of that dea ng ‘Western and Maslin es of Maric res, onthe fer hand qetion those who a there choice o eae wep prev ptachal etre or as ust submting tothe test ther elgn. They also say that ater eng the fia sed to contol and segregate woe, a in Aihansianfun- ter the Talay, the et the word perce the els 2 Symbol of conformity and confinement ht rele on any oman wh wes Some Malis, however, woul say that Western wojen ony bllere ley tee. They dono sc hom hel cue ‘plots them wen they “choos” to spend counts Hous tn thel appearance, wear uncnfrbl ight ces fe dangerous highheled shoes, and allow hems to be dlplyed a seal objects to sel ars and shaving cba ane beer, These Mesins ay that Westemes conden the ‘eilbeenuse they themselves ae not fe to choos. Since the 19705 signifeant numberof “modern” woen trom Croatica have tuned o returned to we lami rs Often his ia voluntary movement by ound, the vel. They see such women as unde the sway ofos Wha Sno News 0 Kn Abo a tuba, elles women, who are well educated and work in every sector of society. New fashlons have emerged (01 fleet new understandings of the status and rote of women. Indeed, designing contemporary Islamic dees has become & profitable cnterpise Some Musi women have started thet fn copanies specialising i the design and marketing of fashionable and movest outs featuring varied owing gat= rents nl matching vel "Women who wear the scarf complain tht, instead of ask Jing what the hijab means to them, people simply assume tat ‘eed omen are oppressed. This assumption, they sa, op rests Muslim women ore that any manne of dress ever ‘ould, Even fa woman wearing the ves strong and intel faent, her value Is astomattealy discounted by many people Ino ate seluctant to get to know her or invite her to partic ‘women of many other pte ln activites. Tey post out th ages and celigions~ Russian women, Hind women, Je ‘sh women, Greek womea, and Catholic nuns—oflen Wear head coverings. They askehy these women arenot viewed 3s ‘oppressed. opponents assume that women of other cukures nha cove their hes ae berated, why can’t they smagine freedom for Muslims wren who wear vll? Muslim women fen tlk about what the bij symbolizes religious devo tion, ceiling reflect, respect, freedom, and modernity. put too ute nobody asks them what the scarf mean tothe Why aren't women allowed t0 work or drive in islam? ater than consider that women’s status inthe Muslin world tnlght reflect the continued stength of patriarchy, people ‘ttn asume tht stam is partcuanly msogynist. 1 some stor nt Cue °° ‘lame Islam forthe oppression of women, however, others see a6 beacon of tight ant etrm, Resulctons on women's driving (nly Saud Arabia bans ‘women from driving cars) or working (they ae legally per mitted to work in most Muslim countries) are county spe- ‘ale and very diverse. These restrictions originate not fom Islam but rather from cultural customs sometimes wrongly usted under an Islamic banner. The ability to work rave has litle to do with slams and lotto da with culture pe cl tural interpretations of Islam, Fortunately, such restuctlons ae the clear exception rather than the re ‘The status of women in Muslin counties differs x much 2s the counties themselves, or several decades worhen in ‘Muslim societies have been part of an eratic and vaiating proces of change that creates many contradictions Hor ex ample, women have been prime ministers In Bangles, Turkey, and Pakistan and president in Indonesia, and yet ia ‘other contexts rights and roles are cestite ‘In Saudl Arabia, women ae sexually sepregate, rege to be faly covered, and not allowed to drive cars. At th same lume, there ate more women than men in universes Saud In Eaypt, ther is na requed dss code, and women ig West- ‘ern as wellas Islamic dress revise in every sector of ocety from education and busines 19 medicine, law, englngeting, and government, In Iran, women ae required to went 2 scart snd char oon coat in publi, but they function in} sexu: ally mised society where they constitute the majority jo uni ‘estes, hold profesional positions, and serve in parl}nent there isso a woman sce pesdent in the Islamic Reptic of ran, Womenin Malaysia have access tothe est educa, hold responsible professional positions n tually every sect, and ‘women own thelr own companies and are major ladowo eae Berne Nes 1 Aw Rt a are seen sing motoweyeles as Frequently a8 men. Ye, the ‘wonien in most Muslim soctetes, they need a male fay eter’ petmlsion 40 travel. hn Kuwait, women old 1e- sponsible psitions im many areas but have not been able ro 61 the vote. Pakistan! women vote and have served as am Issador ta the United States al inthe highest position as aie mise, bot they abo suffer particulary the poor an ponierles—undes Islamic awe that reste Yee igh 1 marriage, divorce, an iettanee. While women in mast societies have access eucation and employment, they continue to fate obstacles and chal- lenges as they sek gender equality and forge new paths in tinny tele rles in society aro aps? sen who wear ~ turbans as a vot wear any de associated ‘owearthem . stiyahs, ang aust arab hea crvesngs furans are most fen aso sjated ith the Taliban of Afghanistan and Iranian eens me olorof the turban often indicates the statue of the were black mavks the weiner as asad, or deseendant of Muar ad, while white sgoies thatthe weate i nota descen- ‘dant of unammad The fez asthe tational head covering ‘of Turis mien during the Ite Ottoman era. 1 was fortbiy replaced with a European-style brnumed at in the early ten: tueth cena. Stiga ted tobe associated with Jordan and