Understanding of Muslim Cultural Traditions - Essay Example

? The hijab/burqa controversy and Muslim cultural traditions The hijab/burqa controversy and Muslim cultural traditions 0. Introduction In the Muslim cultural traditions, women have over the years been required to adorn in the decency that is required of them by their law. The mode of dressing by the Muslim women has been indicated as a sign of respect and devotion to the Islamic law. This ‘decent’ mode of dressing has arguably been indicated to trace its roots back in the holy book of Quran that clearly indicates that women must by all means maintain their modesty. It is in this light, therefore, that the women in Islam religion devised a way of covering their heads with headscarves, which was later to be described as a bit exposing. Later on, women were seen to cover all parts of their body leaving the hands and face. Exposure, in this case, was regarded as immodest and abomination to the holiness of the women and adherence to their religion. In the latter years, this became more of an unwritten rule that Muslim women found it a less intricate rule to adhere to, in the course of practicing their religion. 1.1. Islam traditions and hijab In the Islam tradition as well, the hijab was indicated to be a complete devotion to the writings of Prophet Muhammad, and a sentient move by the Muslim women to remain holy and innocent. The women have also been indicated to display a symbol of devotion to their husbands and fathers or rather to any other male figure in their lives (Bullock, 2002; pp.55). The hijab can, therefore, be argued to weigh the character of the woman, and how well she stands on her principles and morals. Arguably, analysts and researchers indicate that the hijab is not a responsibility that the Muslim women must display, but it is their right as expected of them by their creator, who is of the best interests to their wellbeing. As a result, the Muslim women have no alternative, but to observe the provisions of the law (Bullock, 2002; pp.72). 1.2. Controversy Though hijab is worn by a great percentage of practicing Muslims all over world, the culture has not been spared from numerous controversies (Blackburn, Smith & Syamsiyatun, 2008; pp.96). These controversies have been witnessed by both the Muslims and non-Muslims. In an argument by Moore, Haddad & Smith, (2006; pp.9), the head scarf and the loose clothing may not mean much regarding the personality of a person. This is to mean that the outer covering of a person is not a clear depiction of what a person clearly is from the inside. Additionally, the Muslim women have been seen to stick to the rules of the Quran, how about their men? This means that the law is not all inclusive and victimizes on the women and their ability to speak out in the society. On a feminist point of view, the woman can be indicated to be victimized and that the men take this opportunity to exercise their power and rule over the women (Moore, Haddad & Smith, 2006; pp.39). The hijab is, therefore, a tool that allows for patriarchal control over the women, and that the women have little or no say to their attire. This paper shall endeavor to analyze the hijab/burqa controversy in relation to Muslim cultural traditions. Various analysts and researchers on women in Islam have diverse views on the validity of hijab in regard to the Quran provisions. This is to mean that they believe that the hijab reflects a lack of understanding of Muslim cultural traditions (Bullock, 2002; pp.35-55). Others think contrary to this opinion and advocate for a continuity of the devotion of the Muslim women. 2.0. Body 2.1. Diverse views 2.1.1. Sharia law, the Quran and the Muslim traditions in the archaic times In the work of Machacek & Wilcox (2003; pp.279), a discussion of sexuality in the Islam religion can in broad detail be discussed to having complications in the veiling of women. The authors clearly indicate that Islam theology does not endorse that the women be in harems, neither does it recommend the veil for the women nor seclusion in places that are considered public (279). This, according to the thoughts of Machacek & Wilcox (2003; pp.279), is a mere replication of the society and attitudes that have been placed on the Islam religion as a result of the surroundings. On another view point, Machacek & Wilcox (2003; pp.280) indicates that with the religion spreading over the continents, the Muslims adopted culture of the new lands that they settled in with time. In this light, it would be justified to argue that the Muslims adornment of hijabs is one that is contradictory in relation to the Quran. Machacek & Wilcox (2003; pp.280), clearly point out that in the Mesopotamian region, prior to the birth of Islam, women put on veils. In the latter years, women kept on with the tradition as Islam spread over to Arabia. In this case, the hijab takes an environmental relevance and stand, as opposed to the provision of Quran. Ahmed (1992; pp.97) supports this view point by indicating that the women in Islam were simply incorporated into the sharia law as victims of circumstances. Their being sanctioned into having a specific mode of dress does not by all costs relate to the Quranic point of view. Quoting verses 24: 30-31 of the Quran, Machacek & Wilcox (2003; pp.280) argue that no phrase in the Quran advocates for wearing of the hijab. The holy book does not also restrict what form of veiling and segregation. With no citation or quotation of the term hijab, in the quoted Quran verses, it means that then hijab has been left for the interpretation of the concerned persons, and how well they feel that they safeguard their modesty and decency. Machacek & Wilcox (2003; pp.281) are wary of the degree to which these veils must be exposing for the Muslim women. From this perception, it would be validated to indicate that the hijab contradicts the Muslims traditions as depicted from the Quran. Guindi (2003; pp.28) warns against perception of the hijab in the contemporary viewpoint, since a lot has been evolving with time. However from the work, it is evident to trace a clear history of the veil from the initial stages. In the words of Campo (2009; pp.702), he supports the view point that the hijab is contradictory of the Quran. In the work, the hijab has been a tradition of the Muslims but nothing in the holy book requires that the women put on the veil. The Quran, according to Campo (2009; pp.702) and Bullock (2002; pp.55), requires that both men and women dress modestly and that the women need not expose their beauty except to their husbands and close relatives. The verses famously quoted 24:30-31, does not mention hijab but rather the khumur, which is a veil that is worn to cover the head. Additionally, this was done in the earliest century of the 7th century. This is to mean that a lot of controversies still revolve around the type of covering good enough for the women. Were it that the Quran stipulated clearly that the hijab was compulsory, then there would be no controversies regarding the case at hand. In the modern day world, the hijab would be referred to as one that is outdated and backward in nature. A lot of civilization, according to Campo (2009; pp.702), needs to be done in the Muslim culture, otherwise the hijab will be have oversimplified meanings especially regarding the class and status of the Muslim women. The Muslim woman can also be visualized as one that is archaic and against the westernized mode of sexuality (Hidayatullah, 2003; pp.255-89). 2.1.2. The Muslim traditions in diverse countries In the workshop presentation by Gecheva (n.d.; pp.2), the veiling of women has been opposed in many secular Muslim countries. This is to mean that the veiling has been a provision made by a few personalities, probably for their own self interests and not for the interests of the Muslim woman. With the Muslims gaining credit for adherence of the Sharia law all over the world, it would be absurd that the women oppose what would have supposedly been required of them to wear by the law. Gecheva (n.d.; pp.2) gives an example of Egypt and Turkey where women have been indicated to wear hijabs and the like simply because they need to move along with the current Islamic revival. This is a vivid explanation of the emptiness of the ‘law’ as the women are not pleasing their savior but simply please humankind so as to avoid rejection in the society. The case is worse in Iran whereby the women have gone to an extent of putting on transparent hijabs in protest of the law. Worst is in Turkey where the women opt not to veil unless they are attending salat which takes place on Fridays (Gecheva, n.d.; pp.2). This is a clear evidence of the fact that the hijab/burqa controversy reflects a lack of understanding of Muslim cultural traditions. Hijabs are; thus, bound by policy and the history and traditions of a people in a country, notable in Pakistan whereby women are not bound by law to wear hijabs, but pressure mounts on them by then day (Gecheva, n.d.; pp.2). As evidenced in the words of Bratoeva (n.d.; pp.1-2) and Gecheva (n.d.; pp.2), Muslim cultural traditions vary in nearly all cultures in the globe. For instance, in almost all the cultures girls are not obliged to be in the hijabs. This means that in all these cultures, the adolescent stage is regarded as the initial stages for wearing hijabs by the Muslim girls. The khimar as mentioned in the Quran is one that relates to the Egyptian form of dressing in the 7th century, but insists that no command demands for the veil (Gecheva, n.d.; pp.2). Being a recommendation of the law, as Gecheva (n.d.; pp.3) puts it, explains why diverse Muslim cultures have their own way of doing the hijabs. For instance in the case of Francophone countries, religious symbols were not allowed in the schools (Gecheva, n.d.; pp.3; Winter, 2009; pp.215). This means that the Muslim girls in these schools, despite their age, will have to stick to the authority put in place by the concerned authority. In this case therefore, the hijab is of no validity during school sessions. In the case of Afghanistan, Gecheva (n.d.; pp.3) confirms that the burqa is optional for the Muslims in the country, but they are obligated to adhere to the law at all times. On the other hand, Indonesians are not bound by the law to cover their heads, but some opt to cover at their own will. It is these variations that lead to the controversies that befall the hijab and veils, yet a person can simply be described as being shaped by the society and the persons that live within it. If a law is made and not followed, then the subjects are bound to do as they please. For the Iranians, women are only expected to be in loose clothes and scarves in the eye of the public, whilst in Malaysia it is not compulsory that the women cover their heads, unless there is a religious ceremony that obligates them to be in the full Islam attire. For the case of Morocco, Gecheva (n.d.; pp.2) indicates that the hijab is guided by the class and personality of persons. The high class persons and the middle class completely shun the use of the hijabs. In fact, Gecheva (n.d.; pp.2) presents that the pictures of women covered in veils can only be evidenced in texts for children, probably for learning purposes or confirmation of their prior existence. However, it is vital to note that the law in Morocco does not forbid the wearing of the hijabs. On another view point, the Pakistan women are also not forced to wear the veils and scarves, but a huge number of these women experience a lot of pressure from the society to enforce these attires to the women (Gecheva, n.d.; pp.3). In Saudi Arabia, many women are not spared from being in a hijab and Abayas (Gecheva, n.d.; pp.3). On a general point of view, this is to mean that in the Arab Peninsula, and Arab Emirates, hijabs compose of the recommended attire for women in these regions. Yet other examples that would validate that the hijab/burqa controversy and Muslim cultural traditions is the Tunisian laws that does not make it compulsory for the Muslim women to put on the headscarves(Gecheva, n.d.; pp.3). The women are however expected to be decent enough. The case worsens in the public schools of Turkey that do not allow for religious symbols in their schools (Gecheva, n.d.; pp.3; Facing History and Ourselves, 2008; pp. 95). This is also the case in any of the state corporations or buildings. Not only the women, but also the men are also expected to be in special attire during religious ceremonies. For instance, the men were expected to put on the igal, a veil worn on the head, and was made up of the black rod/rope (Gecheva, n.d.; pp.3). Elver (2012; pp.227) argues that in France, the number of women who still wear the hijab is on the verge of decreasing. He also indicates that in Turkey, headscarves have found their way out of schools with a percentage of 59% of the population supporting this prohibition in the schools (Elver, 2012; pp.227). A good case in point that led to this ban in the public sector includes the Muslim women not being allowed entry into banks in France with their veils (Elver, 2012; pp.229; Facing History and Ourselves, 2008; 95). From the above examples, it is validated to argue that the history of the varying fashions of women’s dressing among the Islam religion is highly dependent the history of a particular group of people and the policies that have been put in place in the concerned countries. The stringency of the implementation process of the policies put in place is also vital in the determination of the mannerisms of dressing by the Muslim men and women of different countries practicing the fast spreading religion. 2.1.3. Variances of modesty The variances in the interpretation of the extent of modesty of dressing for the Muslim women are yet another aspect that brings in the controversy of the hijab/burqa. In the work of Reza (2005) and Ghamidi (2001), it is arguably that the hijab controversy is a complete indication of contradiction of the Islamic tradition. Reza (2005; pp.656) clearly indicates that the Islam women dressing- the head scarves and the veils were meant for the wives of the prophets and not all Muslim women in the society. This he does by quoting the Quran 33:32-33, that the dressing was a special dressing for the Muslim women exclusively (Reza, 2005; pp.65). Reza (2005; pp.66) argues that since Muhammad’s dwelling was a holy place and a lot of persons found their way into the place, it was a requirement that they be in special dressings. At times the prophets found themselves setting up temples of worship, and it is these in these places that the prophets had to set up for their wives houses few meters from the worship places. In this case, therefore, the women were obligated to be in special clothing due to their frequency in visiting the worship places. It is this context, that the dressing can be indicated to be set aside for the prophets’ wives. In the work of Ghamidi (2001; pp.93) and Tibi (2001; pp.34), covering of the head by the women is a culture and tradition of the Muslim women but no documentation has declared that the dressing/ veiling and covering of the head is compulsory for the women. In actuality, his work indicates that a great percentage of the modern day Muslim woman has resulted to taking an agnostic approach to the hijab. The agnostic approach is one that leads to the Muslim women arguing that the commandment of decency and modesty in the Quran is one that must be discussed on the context of the society and the habitation areas of the women. This is for the reason that modesty in society A may not be regarded as modesty in society B. the situation of the women can therefore determine the extent of modesty that the woman must dress. The dressing of the hijab is therefore that contradicts the traditions as the determinant of modesty is not universal but dependant on the environment. In the interpretation of the work of Ghamidi (2001; pp.93), one would interpret that the dressing of the Muslim women is one that is liberal and only takes a minority point of view. The commandment has niches that do not validate the society condemning or pressuring the women to be in any specific form of dress. The Muslim already are conversant with the law but need not be troubled with the demands of the society especially the men who in factuality do not adhere to the same rule. Restrictions on the wives of the prophets must not be spread to the other ‘ordinary Muslim women’. Roald (2001; pp.259) also indicates that the veiling is an ancient tradition that is indeed confusing to the public especially if related to the Quran. The controversies in this case as advocated by Roald (2001; pp.259-60) need to be put in mind prior to an explanation or taking any stand regarding the hijabs. It is evident that the hijab can be discussed both on a contemporary and a Quranic point of view; thus, numerous controversies. 2.1.4. Hijab as a duty not tradition of Islam Hassan (2008; pp. 191-6) indicates that the hijab is simply a duty of the Muslim women and not part of the tradition. The study argues that the concept has taken shape in numerous debates in numerous Muslim countries. The Muslims especially the men strongly believe that Muslim credentials expect that the women need to be in veils and hijabs. This is all as the title of the book goes, Inside the human minds. As the population grows older, Hassan’s research of (2008; pp.192) is of the opinion that the virtue of adhering to the Islam duty of being modest intensifies. This research is devoid of any relationship with the education level, attitude or gender of the persons, but comes up automatically. The Turks according to the study had a noticeable half of the respondents in an agreement with the hijab being an Islamic duty (Hassan, 2008; pp.192). Some of these respondents like in the case of Turkey was influenced by the culture and the traditions of the then form of ruling in the republic but not the Islamic traditions. In the case of Malaysia, Hassan (2008; pp.192) says that the competition for political power in the country has led to the respondents going for Islamic duty to be modest, but nor for reasons guided by Islamic traditions. With this in mind, the hijab controversy is therefore related to whether; it should be regarded as a mere duty or a cultural tradition of the Islamic culture. Rippin’s work refers to the religious practices of the Muslims. In the compilation, Rippin (2001; pp. 213) mentions the hijab that came into light with Mohammad being forced to grasp the concept. In fact the work indicates that the shy character of Mohammad led to his thinking that the internal person must be covered. The ‘inner person’ in this context, as evidenced by Rippin (2001; pp. 213) is not the physical person, but the inner character of the person. The veiling in this work means the sovereign will of the person that leads to good judgment by other persons. This, therefore, means that veiling was a mere way or approach of instilling virtues in the society. Having the veils in physicality, is then a complete misguidance on the side of the interpreters of the words of Muhammad. Rippin (2001; pp. 213) emphasizes that the hijab is a complete contrast of the views brought out by Muhammad. 2.1.5. Pros for the hijab and Islam culture In a comprehensive discussion of this theme, it is important to note that at one time the question of the hijab has its positives especially related to the culture. It would be justified that the hijab is decent as depicted of decent clothing in the Quran. Perhaps, one would argue that a current occurrence traces its roots from what had been done earlier. This is to mean that the same culture needs not be defied, but adhered to date. With urbanization taking root in the world, the women’s perceptions have had variances in the type of dressing to wear. In the public arena for instance, the major question would be why shouldn’t the women be in hijabs, yet they accepted to the fact that they should be covered in other eyes- not those related to their family members. Bullock (2002; pp.55) clearly indicates that the hijab has been useful in keeping away men that are stray; thus, general protection of the woman and the safety of the society at large. Moore, Haddad& Smith (2006; pp.40) brings out the view that it has come to a point that the hijab almost found its way as one of the pillars of Islam, the 6th one, amongst others. This would be interpreted to mean that the Muslim women are obliged to be decent whether, Quranical, cultural or from personal will. The hijab has also been useful in the identification and strengthening of the Muslim and other relations. The level of devotion of a woman – both to God and their fellow men- can be put to scale by the mode of dressing and the seriousness to adherence of the dressing. Moore, Haddad& Smith (2006; pp.40) argues that a lady who does not guise her hair is nowhere near devotion to God. Despite the names, interpretations and controversies, the Muslim women are obliged to stick to the law that not only likens them to holiness, respect and humility to the law, but also protects them from any form of malice resultant from indecent dressing. 3.0. Conclusion As discussed in many of the works above, the traditions that are practiced by many of the Muslims especially the ones that the men bestow on their women as seen in Malbouisson (2007; pp.6-7) do not have a tangible place in the Islamic culture. In actual sense, Moore (2011, pp.1) holds on to the fact the traditions and origins are not authentic and have no place in Islam. As cautioned in the Quran, no other writings must replace the Quran and none of other writings is credible, but the Quran (Moore, 2011, pp.1). The holy book as discussed above allows the women to cover their chests, lengthening of garments for both men and women, and in general look modest (Moore, 2011, pp.1). With the burqa having no roots or exact citation in the Quran, the paper takes a stand that the hijab controversy does not fall in the Islamic traditions. Translations of the dressing range from masks to veils, and other meanings and interpretations of modest dressing are yet to explored and applied in the case of the Muslim women. Other meanings have even been discussed to mean a division of the clothes of the Muslim woman. Moore (2011, pp.1) says that the appearance of the word in the Quran does not mean any form of dressing for the women, but is used for other contexts. On another view point, the hijab does not necessarily mean that the person is inspired and will be considered holy in the event that they wear the hijabs. In the modern day, the Muslim expect anything form their mode of dressing ranging from punishments to riots in case they defy the law that has no link to the Islamic culture and traditions. I am, therefore, of the strong opinion that the veil is one that needs to be determined by a person’s choice and independence, and not pressure from the members of the society. The Muslim women also have a right to enjoy their own freedoms and live comfortably, just like the Muslim men do. In any case, Moore (2011, pp.1) argues that religion needs not have compulsions, as the right remains right and vice versa. References Ahmed, L., 1992.Women and Gender in Islam: Historical Roots of a Modern Debate. Yale University Press: New Haven, Conn. Blackburn, S., Smith, B., & Syamsiyatun, S., 2008. 'Indonesian Islam in a new Era'. Melbourne: Monash University Press. Bratoeva, S., n.d. Reconciliation Through art: Perceptions of Hijab. 2nd Transnational Workshop Presentation. Fashion Hijabs. 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