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To what extent does islam impact women's rights in saudi arabia - Essay Example

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In various places, they are institutionalized by law and regulation, local tradition and behavior whereas in other communities they may be…
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To what extent does islam impact womens rights in saudi arabia
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Islam Impact on Rights of Women in Saudi Arabia Womens rights are those constitutional rights and en ments that are claimed for the female in many societies internationally. In various places, they are institutionalized by law and regulation, local tradition and behavior whereas in other communities they may be disregarded or concealed. They usually differ from broader concept of human rights through the claims of an inbuilt chronological and traditional prejudice against the exercise of rights by the female in favor of the male (CQ Researcher 122).
In Saudi Arabia, rights of the women are defined by the tribal customary laws and the Islamic religion. All women, in spite of their age must have guardian. The guardian has the responsibility over, the woman in several aspects of civil life. Legal responsibility of guarding the women is experienced in varying degrees and involves major aspects of the life of the female (Seiple, Hoover and Otis 277). This system is said to originate from collective conventions, including the significance of protection of the women, and from Islamic religious perspective on travel and owning a family, even though the requirements were perhaps confined to some specific situations.
The guardian gave the woman the permission for marriage and separation; travel, employment; education and opening a bank account. Gender roles in Saudi culture are derived from the Islamic law and ancestral culture. The Islamic (Sharia) law is based on the teachings of Mohammed. These laws are mostly not written and leave the judges with important unrestricted power, which they habitually implement in favor of ethnic customs. Women have to cover their body parts that should not be exposed. In much of the Islamic communities, womens faces are not considered awrah (not supposed to be exposed) but in the country and some other Arabian states, the entire body is considered awrah apart from the hands and the eyes. For that reason, most women are supposed to wear the head covering full black cloak and a face-veil (Nouraie-Simone 296).
Consequently, sex segregation is expected within the community. Social interaction is minimal amongst men and women. Most of the offices, banks, and institutions of higher learning in the country have separate entrances based on gender. According to the law, there ought to be physically and visually distinct sections for the males and female at all gatherings including weddings ceremonies and funerals (CQ Researcher 156). Public transport is segregated and places such as recreational centers and delight parks so that the male and female visit at different hours.
Girls are trained to understand from their youth that their principal role is to bring up children and to be in charge of the family. According to Islamic custom, a womans place in the society is at home and that of man is at the place of work. They should not leave their homes or the local neighborhood unless they have the permission of their guardian. Inheritance is defined by the Quran such that the daughters inherit half of the son’s inheritance. Saudi Arabian religious laws do not encourage religious freedom, and practicing non-Muslim in public is actively forbidden. There exists no law explicitly requiring citizens to be Muslims, but the naturalization regulation requires that applicants confirm to their spiritual affiliation but they should get a permit authorized by their local members of the clergy ( Seiple, Hoover and Otis188).
Works Cited
CQ Researcher. Global Issues: Selections From CQ Researcher. New York: Pine Forge Press, 2009. Print.
Nouraie-Simone, Fereshteh. On Shifting Ground: Middle Eastern Women in the Global Era. New York: Feminist Press at CUNY, 2005. Print.
Seiple, Chris, Hoover, Dennis and Otis, Pauletta. The Routledge Handbook of Religion and Security. New York: Routledge, 2012. Print. Read More
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