A Different View of Islam
by K. Simms
In examining the world, one will come to an understanding that there are differences
that exist between the people of the world. These differences could be based
on things that are of minimal importance to something of significance. Without
taking the initiative to find out were and how these difference came about,
you while be left limited to other people's perspective or what others
want you to
think. Taking a closer look at Islam and the women of Islam, one could gain
a better understanding of what it means to be Muslim. Currently, speaking
to a person
who was born and is still living in Islamic society, their view of Islam
as a religion and culture is the opposite of someone living in the Western
Hemisphere,
in particular the United States. Take for instance, someone who was born
and
grew up in the United States would most likely say that Islamic women are
extremely suppressed in Islamic societies. An individual who was born in
an Islamic
society would
argue that the Muslim Faith does not practice the suppression of women.
In gaining on understanding of the people of Islam, it is of importance to
understand the religion of Islam. “Islam, which means, submission to God was founded
in the seventh century in Arabia (currently Saudi Arabia) by the Prophet Muhammad.” (Gordan &gordan).
Muhammad is considered to be the greatest prophet of God and is highly praised
by people of the Muslim faith. Psychologically, Islam promotes the idea of self-empowerment.
Followers are to pray at least three times daily at specific times, which are
before sunrise, just before the sun begins to fall and at sunset. The Quran is
the sacred book of Islam. It consists of a series of more than a hundred chapters,
or surahs, outlining and recommending behavior for men and women in all aspects
of life. People of the Muslim faith firmly believe that the words of the surahs
are the personal words of Allah (God) and where given to the prophet Muhammed
by Gabriel, another of Allah’s prophet.
“Islam today is expanding without missionaries.” (Fetima). Both women
and men who were born of another religious background have converted to the
Islamic faith and many today are considering to undergo this religious metamorphosis.
They see no problem in adapting this traditional religion and some even go
as
far as to undertake the manner in which Middle Eastern Islamic men and women
dress. As described by Fetima, “it is a compass in a universe of ever
expanding horizons, a guide for navigating terrestrial space and to prepare
you to jump into unknown territories.” Islam is the predominate religion
of the Middle East and “is the third principal religion in Africa.” (Gordan & gordan).
If one should embark on a mission to study the “classical religious
literature” (Fetima)
of Islam, this individual will find out that Islam possesses the remarkable
ability of equipping “its members to see the entire universe as their
playground.”
This is a characteristic unlike any other religion of the world today. “Only
if we understand this, will we understand why youths by the millions are
claiming it as their unshakable referent and making themselves at home everywhere
around
the globe, in unfamiliar as well as familiar surroundings, without having
to know the language or the culture.” (Fetima).
From an Islamic perspective, looking at the role of an Islamic woman today,
these individuals would “regard Middle Eastern Muslim women as no more
oppressed than non-Muslim women and which, even in key respects, see them
as less oppressed
than non-Muslim women, and those groups which regard oppression as real.”(Ayse)
Some would argue that oppression is extrinsic to Islam. Islam do not cater
to the oppression of women. This idea of Muslim women being oppressed arises
from
both indigenous Arabian patriarchy and foreign propaganda which is diffused
around the globe, in an attempt to discredit the Islamic faith and its followers.
Muslim societies today, upon which the basic morality of Islamic revivalism
relies,
are very much the opposite of western perception. “Accordingly, the
role of women vis-à-vis Islamic revivalism, was construed as being
what is described as the “keeper of Islam”.(Asye). Most would
proclaim that the Islamic movement is to ensure women are seen as both the “bearers
of culture and the repository of traditions.” (Asye). They are looked
at as the preservers of the “Muslim identity in the face of the impact
of non-Muslim, namely western, intrusions which at many moments turned out
to be rather rude
forms of both cultural and administrative colonization.” “Women
were conceived as the actual organizers of the inner spaces of life, in every
sense
of the term, and should be carefully protected against any dangers from the
outside non-Islamic world.” Moreover, it’s a renowned thought
in Islamic societies, “that an Islamic home and family constitute the
most important sites of the Islamic community and are the most important
resorts of an Islamic
life against the unwanted interventions of the infidel or, in other words
against the “Westoxification” of social life in general.” (Asye).
The family is perceived as a social cell in need of protection and preservation
from
social ills, and women are the protectors and doctors who cure these unwanted
illnesses. Therefore, without the existence of “voluntary participation
of women in both cleansing and keeping (Islamic societies) away from external
contamination,” the Islamic revivalism movement would turn out to be
a total failure. The image of an Islamic woman today, should reflect one
of “nationalism,
third worldism, anti-westernism and self-determinism.” (Asye).
“The peculiar practices of Islam with respect to women had always formed
part of the Western narrative of the quintessential otherness and inferiority
of Islam.”(149, Ahmed). It is nearly impossible to purchase a book on Islam,
written by an author originating from the west, without having a portion of the
book that speak of the “unjust and debilitating” conditions women
of the Muslim faith had undergone throughout the history of Islam and currently.
Some well known authors stemming from Islamic countries have also written in
this profound manner. Most of the Islamic authors had experienced living in an
Islamic family and country some originating from the continent of Africa while
others stem from Middle Eastern countries. It is not uncommon to read in these
books “that Islam is innately and immutably oppressive to women. That the
veil and segregation epitomized that oppression , and that these customs were
the fundamental reasons for the general and comprehensive backwardness of Islamic
societies.” (1 kahf).
To thoroughly understand the emergence of these negative perceptions
that people of the West had formulated, and past on from one
generations
to the
next, about people of the Muslim faith and culture, we must take several
steps backward “prior to the seventh century when Western ideas
about Islam derived from the tales of travelers and crusaders, augmented
by the deductions of clerics
from their readings of poorly understood Arabic texts.”(149 Ahmed).
Male travelers at this particular period had very limited access or opportunity
to
speak with women and the explanation and interpretations they brought
back to the west, was from a male’s point of view on whatever subject
they had discussed. “At the same time these travelers often garbled
and misconstrued the specific content and meaning of the customs described.” (Ahmed
149). As time continued to move forward, the west perception of women
in Islam derived
from these unilateral sources.
Certainly, women of the Islam have played a limiting role in most aspects
of life, however, (not to defend this matter) such a practice have existed,
historically
and globally, in every country. In the United States some years ago,
we had the feminist movement which liberated women from the kitchen,
yet, women
today are
still crying about the covert practice of suppression. There are constant
demands for equal opportunity in promotion at the office, equality in
salary with men, which
no one regard to be as problematic as the Islamic women situation. Covert
suppression is as problematic and maybe even more so than the one in
Islam where such practices
are overtly carried out. I would rather have a disease that shows itself
openly on the surface of my skin than to have one inside my internal
organs where it
could manifest tenfold without detection. The United States is considered
the “leader” of
the modern world and therefore as a mother to her children should set
an example. Could this heightened attention in Islam be something political?
In analyzing the Muslim faith and female sexuality, it must first be
stated that, “Islam
has a more sophisticated theory of the instincts, more akin to the Freudian
concept of the libido. It views the raw instincts as energy. The energy
of instincts
is pure in the sense that it has no connotation of good or bad.” (Beyond
Veil p27).“Therefore, in the Muslim order, it is not necessary
for the individual to eradicate his instincts or to control them for
the sake of control
itself, but he or she must use them according to the demands of religious
law.” (BV
p27) When an individual interprets the Quran she or he must be mindful
not to misinterpret Muhammad statements by stating that he forbad certain
human activities.
Instead, Muhammed did not want them to be completely eradicated, or the
power from which they result to remain altogether unused. He wanted those
powers to
be employed as much as possible for the right aims. “Every intention
should thus eventually become the right one and the direction of all
human activities
one and the same.” (Beyond veilp27). In essence, sexual desires
used in an appropriate way, could be of benefit to the Muslim order.
Sexual desires that
are used inappropriately or suppressed could lead to the destruction
of that very order. “He wants the desire to be used for permissible
purposes to serve the public interests, so that man becomes an active
servant of God who
willingly obeys the divine commands.” (Beyond veil p28). Therefore,
when looking at the Islamic view of sex and sexual practices, one must
keep Muhammed’s
view of sex being used as a benefit to individual and the Islamic faith.
Some would argue that a woman living under the religious belief of the
Muslim faith today is living an antagonistic lifestyle. This lifestyle
is created
by her sexual desires and that of the Islamic social order which are
contradictory to each other. Socially, there are “external precautionary
safeguards such as avoidance rules” (BVp30)which forbids her to
express herself sexually, while hormonally, her sexual desires have escalated
to climactic proportion. In
customary Islamic culture, the hymen of a woman should be intact, proving
that the bride is innocence and also guaranteeing the legitimacy of heirs.
If a woman
was found out not be a virgin on the wedding night this brings shame
to both her and her family as well. Islamic laws prescribe the manner
in which a woman
is to behave and these laws forbid women to engage in premarital sex.
It is thought that a woman should “preserve premarital chastity
by secluding (herself if not yet marry) or her girls (if already marry
by) providing them with duennas
or other such external devices as veiling, seclusion in harems or constant
surveillance” (BVp148). “Marriage
is looked upon as a virtuous deed so much that if a woman observes a
non-obligatory fast, or busies herself in worship or recitation of the
Quran with a view to
evading the lawful desire of her husband, she commits a sin.” (Suhkri).
Many would say that “ignorance, suppression, fear and all sorts
of limitations exaggerate the role of sex in the life of girls and women” Nailap158)
living in an Islamic society.
Exploring this same issue of women’s sexuality and religion within
the United States, upon close examination, many will agree that the conditions
and
views are quite similar. Many citizens who consider themselves religious
find that in real life they make sexual decisions in ways that conflict with
the teachings
of their church or synagogue. Also, quite similar to the Islamic religion, “in
the Catholic world, the subordination of women to the hegemonic group
of priest guarantees them a certain margin of autonomy in relation to
the family, father
and husband.”(Disciples of F p80). The Catholic view on sex is
that “sexual
activity in marriage is good as long as it has the potential for reproduction.” (H.S
p665) All other forms of sexual behavior is considered sinful and are
condemned. This Catholic view on sex was made public in 1976 when the
Sacred Congregation
for the Doctrine of the Faith published the Declaration on Certain Questions
Concerning Sexual Ethics which declared, “In the present period,
the corruption of morals has increased, and one of the most serious indications
of this corruption
is the unbridled exaltation of sex.” The declaration also stated
that, “Chastity
(either virginity or celibacy) is virtuous not only because it avoids
sin but also because it attains a higher spiritual good.” (H.S
p665). Clearly, there exist a tug of war between traditional teachings
and contemporary cultural
attitudes which affects people in many different ways. Some devoted members
of the church experience great guilt as a result of their sexual behavior.
While
writing her novel Sex and God, Sara Mitland stated that “one of
the central questions of the novel was whether it would be possible for
a woman to remain
within the institutional framework of the Christian church if she tried
to break away out of the tight ball, to escape from the repression of
sexuality.” (Sex & God125).
Adding to the suppressive cultural outlook on female sexuality, there
are those women who had experience the practice of female clitoridectomy.
When
hearing
of the practice of circumcision, the average person living in the United
States would automatically perceive the idea of a male infant getting
the skin over
the orifice of his penis removed. Very few are aware that such a practice
could be done to a female. “The practice of circumcising girls
is still a common procedure in a number of Arab countries such as Egypt,
the Sudan, Yeman and some
of the Gulf states.”(Nawal p33). The belief behind the idea of
circumcision is that “by removing parts of girls’ external
genital organs, sexual desire is minimized.” (Nawalp33). Therefore,
as a young girl reaches “the ‘dangerous
age’ of puberty” this is done to protect her virginity and
her honor. Has mentioned before, a woman being a virgin and having an
intact hymen on her
wedding night is extremely important and due to this firm belief by some
traditional societies, (with the exception of urban parts) female circumcision
is still on
issue today. As described by Nawal EL Saadawi in her book ‘The
Hidden Face of Eve’. On the scene appears the daya or local midwife.
Two women members of the family grasp the child’s thighs on either
side and pull them apart to expose the external genital organs and to
prevent her from struggling-like
trussing a chicken before it is slain. A sharp razor in the hand of the
daya cuts off the clitoris.” (Nawalp33). What are the psychological
effects of sustaining such an act. Can living in a society where her
sexual feelings
are suppressed eventually lead to an inability to view herself as someone
beautiful.
The psychological effect that these women sustain from living in a sexually
suppressed society and not experiencing sexual pleasures for what could
be a lifetime, varies
in degree. There are those women who become frigid. Others “may
not even know that they are supposed to enjoy sex in marriage, because
they are often
brought up to think of sex purely as one of their duties to their husband.
(Nawal p156). These women begin to think that they are fortunate when
their husbands
provide them with the necessities of life. Sexual frustration can begin
to heighten and “sooner or later unfulfilled sexual desires take
their toll on women in the form of migraine headaches, nervousness, and
other ailments for which
tranquilizers are so indiscriminately prescribed. (naila p156) For some
women who had their clitoris removed through the vicious act, as described
earlier,
the psychological effects could last a lifetime. There are those women
who chose to suppress this unwanted memory due to the shameful emotions
they experience
when discussing this particular occurrence. After gradually building
up a sense of mutual confidence and understanding, other women would
profess their recollection
of feeling sexually stimulated when they themselves or some other person
played with their intact clitoris. “Parents who suppress their
adolescent’s
natural sexual impulses and her sense of independence in order to keep
her a marriageable virgin and expect her to blossom sexually on her wedding
night
are
unrealistic. Not everyone is sleeping beauty. (Naila p155).
In looking at the matter of being sexually suppressed, can there be any
positive aspects in remaining sexually inactive or being celibate. In
the U.S. there
are a number of people who choose to remain celibate, however, the idea
of being
sexually inactive in the U.S. is openly thought of differently. “Celibacy
raises eyebrows because it is an act of rebellion against the sacred
cow of sexual consumerism.” (Sally p1). In her book Women,
Passion and Celibacy, Sally Cine mentioned her experience of being introduced
by her friend at a hospital
consultant’s party where numerous doctors and other health practitioner
were present. Upon entering the room and having her friend announced
that she was writing a book on being celibate, the noisy room suddenly
became “shocked
silence.” (sally p3). “Most books on the subject of sex suggest
that a woman’s failure to tone up her genitals regularly will lead
her into an advanced state of sickness or offer her early warning signals
of the onset
of madness.”(Sally p1). Being sexually uninvolved and making it
know publicly could have this sent to the back of the bus in this age
of sexual
exploration.
The idea that within the celibate spirit is the gift of sexuality seem
incomprehensive to most people.
Unlike the Islamic societies were sexuality is suppressed, religious
and cultural beliefs are considered to be the reasons for women not being
sexually
active,
living in the United States there exist a number of reasons for being
celibate or what “is today assumed to be in the nature of a disease.”(sally
p3) There are those who chose to place sexual activity on the bottom
of their list of priorities in an attempt to find sexuality outside of
the physical act
of intercourse. Some may see themselves as sexually immature and would
rather wait until the feel emotionally and physically capable to make
the big plunge
into the twenty first century’s idea of being sexually active.
As mentioned by a twenty two year old woman, “I made a deliberate
choice in my life that fits my psychological needs.”(H.P Masters,
Johnson, Kolodny).The spread of the AIDS epidemic is a contributing factor
in people choosing celibacy.
Similar
to the situation of a Islamic woman, some women within the United States
might be restricted from the idea of sex due to religious principles.
Why are these
women not considered to be sexually suppressed as Islamic women are.
What difference exist between an Islamic women being celibate and an
American
woman being celibate.
Apart from this idea of clitoretomy, which in my opinion could be debilitating
both sexually and most importantly psychologically, the brief introduction
above into the religious world of Catholics and Christians in America
is quite similar
in standardize expected of Islamic followers. Sex is tolerated within
a marriage and is considered sinful outside of marriage. Islam, however,
have placed
the mandatory rule of virginity until marriage which is the prime target
for western
criticism. In western society it is a known religious notion which everyone
is aware of, but is disregarded by everyone, that sex is not to be practice
until
marriage. Some people have a strong belief in this known notion and have
held on to their virginity until marriage. The basketball player AC Green
publicly
announced that he is a virgin and was waiting for marriage, when he was
close to the age of forty. Preserving one’s virginity for such
a lengthy period is silently honored but openly criticized in the U.S
because most
people cannot
avoid sex until marriage. Why do we criticize a society that regulates
the practice of virginity until marriage. This seem to be the Godly thing
to
do.
In the present generation, the topic of the veil has become a focus of
attention for many writers, both popular and academic. As stated in the
book Conformity
and Conflict, the veil is “often viewed by Westerners (including
those who are not writers) as a symbol of female restriction and inequality
and that
of the slavery of one portion of humanity.” (C & C p253). These
writers have prescribed the abolishment of the veil with the continual
modernization
of the Middle East. In their perspective “its return in Iran and
in a number of Arab countries is a sure sign of retrogression.” (conformity
and conflict P254). On the contrary, as in most countries, there are
some things that serve
as key symbols to each country and “the veil worn by women in the
Middle East” serve as such a symbol.
The Quran verse that sanctions this barrier between the two opposite
sexes states, “Prophet
enjoin your wives, your daughters and the wives of true believers to
draw their garments close round them. That is more proper, so that they
may be recognized
and not molested. Allah is forgiving and merciful.” (C&C p255).
A British explorer by the name of Sir Richard Burton is quoted as saying,
the veil is “the
most coquettish article of women’s attire… it conceals coarse
skins, fleshy noses, wide mouths and vanishing chins, whilst it sets
off to best advantage
what in these lands is most lustrous and liquid-the eye.”(C&C
p254). Within his statement, Sir Robert Burton is commenting on only
one of the
numerous reasons for the veil in the Middle East, the seductiveness.
This might be the
only reason people of the West and those of Islam would agree on. The
multitude of other reasons would create great controversy.
First and foremost, “the veil has become a statement of difference
between the Middle East and the Western world.” (C&C 255). Islamic
Women have now opted to wear the veil to differentiate themselves from women
of the West.
The Washington Post reported that the wife of a Saudi Arabian ambassador
said, “If
I wanted to take it all off [the abbayah and veil], I would have long
ago.” (C&C
p256). For another population of women who have continued to wear the
veil, it signaled a style that was generally admired, and it was a luxury
women of the
poorer class could not afford. Most of the women who wears the veil find
delight and honor in wearing it and accept it willingly. They consider themselves
very
religious and by wearing the veil, they are making the statement, as
Muhammed’s
followers did in the past, that they are of a religious faith. In wearing
the veil, they are also demanding the respect of others, nonverbally. The
use of
the veil is also used to distinguish between private and public sectors
in society. While the veil is worn whenever a woman leaves the privacy of
her home, it may
be removed when immediate family is present. “Family life is hidden
away from strangers; behind blank walls may lie courtyards and gardens,
refuges from
the heat, cold, and bustle of the outside world, the world of nonkin
that is not to be trusted.” (C&C p257).
For must women who are currently residing in the United States, the idea
of wearing clothing that conceal their external beauty, in particular
their facial features,
is one that sounds ludicrous and repulsive. They could never in their
sometimes curious and exploring imagination, visualize themselves wearing
such an article
of clothing. The thought of such an event seem reflective of the past,
prior to the feminist movement which instilled the recognition of women
on a global
scale. From raging curiosity, I questioned several American women an
their opinion of the veil, some having direct experience and knowledge
of the Muslim
religion
and culture, while others knowledge were based on what they acquired
from the commercial media and hearsay. One program I can clearly recall
showed
a woman
being publicly beaten for unveiling herself. The question I presented
to them was, would you consider wearing a veil? One woman who once had
the experience
of dating an African Muslim stated, “It is a restriction. Why should
I wear a veil because my husband says so.” This opinion seemed
to be the dominate thought of most of the woman I asked the question.
The word confinement
seem to linger at the tip of their tongues. Another woman who lived for
several months with a partner who was Muslim stated, “I do not
understand the significance of the veil, therefore I would not wear it.” She
believed that if you don’t
under the religion and the reason behind wearing a veil, one should not
indulge in such a practice. These women seem to have established preconceived
ideas
about the veil, without thought thorough research. There was one individual
however
that possessed somewhat of a different perspective, my professor. Speaking
to my European American professor, who has great knowledge on Islamic
culture and
religion through extensive studies, actual visits to Egypt, and many
experiences wearing a veil, her opinion was that, it was fine wearing
the veil when she
was in Egypt, however her lifestyle in American restricts her from such
seemingly pleasurable practice. Another classmate proclaimed she has
a veil and have
wore
it, however, she could not wear a veil on a daily basis. She also profess
that her boyfriend find the veil as a sexual stimulus, which brings us
to the question
of, is the veil seductive?
Looking at question of if the veil is seductive, it is of importance
to take a look in human sexuality and what makes a woman appeal to a
man. By saying
human sexuality, one may come to a conclusion that this is purely the
act of sexual
intercourse, which is an understatement many individuals have made. Emotion
is a significant portion of human sexuality. What better way to find
emotional love
or to separate the physical love from emotional love than through the
idea of the unknown. “We cannot possibly understand sexuality if
we ignore the reasons that lead people to engage in sex.”. Human
sexuality incorporates both the psychological and social aspects. We
must take into account the
growth of both the mental and emotional thoughts the two individuals
in a relationship
experience for each other. Certainly, human sexuality consists of more
than one category. These feelings and thoughts consist of much more than
the physical
act of sex. It is the growth of emotional bonding that drives them closer
to
each other in understanding each others thoughts without someone expressing
their thoughts verbally. The veil is the ideal method to eliminating
physical attraction
and finding emotional togetherness.
Most of the women I questioned had little knowledge about of the cultural
significance of the veil. The opinions are based on what is prescribed
by others and have
now become their own. Information about the Middle East and other countries
where the veil is prevalent are obtained through one source. The media.
The media is
the best way to control the thought process of people who only rely solely
on it for information. Without these individuals going on their own to
obtain more
information, their thoughts while remain the same.
Reflecting back to my mid-teenage years, I can recall once meeting the
niece of a close friend who for the first time in my minimal life experience,
spoke
to me and my best friend about the Muslim faith. At that time, being
a youth and inconsiderate of others perspective of religion and lifestyle,
I listened
to her, however, I ignored everything she said to me that day. Her words
came in through my left ear and proceeded directly to my right ear, where
they made
an exist. This being my first introduction to the faith of Islam was
hampered by my ignorance and I was left still illiterate about the Islamic
faith and the
people who practice it.
As I grew up, my knowledge of Islam progressed from being very naïve to
seeing, (quite frequently) young black males dressed in black suits and a bow-tie
on the corners of major intersections within the black community, I resided in,
selling newspapers as I can recall them stating, “My brother, read about
what the white man don’t want you to know.” I then began hearing
of Malcolm X who educated himself while he was incarcerated and emerged from
behind the prison cell a member of the Muslin faith (as I was unaware of the
varies Muslim groups) making strong and explicit statements such as “We
didn’t land on Plymouth rock, Plymouth rock landed on us.” Simultaneously,
the name Louis Farrakhan was made a part of my vocabulary. My knowledge
remained very limited, however, because I was unaware of the numerous
Islamic countries
in the Middle East.
From these exposures and numerous others, as I grew older, I became curious
about the Islamic faith and its followers. I made several preconceived
judgments about the Muslim faith which after the initiation of my writing
workshop 2 class,
some of my thoughts were proven correct and others were incorrect. There
was one thing in particular that had always stimulated my senses and
a strong, uninhibited
curiosity evolved whenever I saw a women of the Islamic faith. The idea
of the Veil. From my research I have gained tremendous knowledge about
this article
of
clothing and also discovered that finding a book that speaks of Islam
in a positive manner can be a tiresome job.
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