Gender Inequality within Islam - Essay Example

What arguments are made by scholars to support the contention that gender inequality within Islam is a matter of cultural tradition rather than religion? How far do any of these arguments seem to be gaining acceptance among Muslim communities in Western Europe and the USA? .In the West, it is common to associate the Islamic practice of Sharia, “the way of faithfulness” and, consequently, the whole Muslim world with repression of women, involving such negative images as stoning, physical punishments, or forced marriages (Ramadan 31). The image of the submission of Muslim women is continuously conveyed by politicians, intellectuals and popular culture in many Western countries (Herbert et al., 2007). The scholars in the field support the contention that these practices belong to cultural tradition rather than to religious principles that define the identity of Muslim and, as Ramadan states (139), it is methodologically incorrect to confuse the religious principles with the way they were adapted in a given cultural context. He argues that the Sharia, “the way of faithfulness” allows Muslims to adapt all cultures, values, ideas and customs as long as they do not oppose Islamic principles (Ramadan 54). Thus, Muslims can maintain their religious identity when living in and adapting themselves into varied cultural environments (Ramadan 54, 214). When evaluating Muslim practices, it is essential to distinguish between Islamic principles and culturally based customs. The thorough lecture of ancient sources enables scholars to discover a possible scope for different interpretation of the principles in a new context and, thus, distance themselves from the most restrictive interpretations (Ramadan 141). Moreover, Wadud stresses that the Qu’ran promotes equity and equality between women and men, indicating that both men and women are provided by Alah with unique qualities and dignity (Qu’ran 4:32, 3:35; Wadud 21). Thus, the study and continual reinterpretation of Qu’ran may encourage both women and men to implement a new Islam society, characterized by equality and justice. Barazangi states that once Muslim men distance themselves from restrictive, cultural based practices, Muslim women realize the importance of teaching themselves and others about Islam and discovering their spiritual identity, and, finally, human-rights activists base their efforts to help oppressed women on the principles of Qu’ran, Muslim women living in the West can be provided with more freedom and equity, while conserving their religious autonomy (23-24). These principles and arguments are gaining more and more acceptance within Muslim communities in the West, mostly among second-generation immigrants and converts with a higher level of education (Cesari 45). Many Muslim women choose private practice of Islam, which means following universal principles that does not involve faithfulness to social and cultural practices. Other choose modern orthodoxy, which combines respect to traditions and, at the same time, active participation in their societies. However, many Western Muslim women still live in isolated communities, which follow traditional restrictive practices. Thus, there is much to be done to provide all Muslim women with autonomy and equity (Ramadan 218-220, Cesari 54-55). Ramadan condemns the attitude of social silence and indifference towards violence against women in Muslim communities, which is often justified by the Islamic conjunction “not to get involved in what does not concern you”. As he states, demanding dignified treatment for women is a honor for all Muslims and does not have anything to do with unhealthy curiosity, to which the Prophetic original injunction refers (Ramadan 140). Similar cases of reduction of meaning of principles often occur in the traditionalist and literalist schools, in which the ulamas classify the prohibition of women working, speaking in public, or engaging in politics as Islamic teachings. Thus, it is essential to differentiate between culturally based practices and religious principles, the latter of which, extrapolated and based on the scriptural sources, should be the principal source of knowledge about Islam (Ramadan 139). Since the ancient times, specialists in the foundations of law and jurisprudence (usul al-figh) have studied the Qur’an and the Sunna to distinguish between religious practices and cultural traditions and customs (Ramadan 35). While in the area of religious practice (al-ibated) Muslims need to be faithful to the fixed rites, the rules concerning human and social affairs, also gender issues, allow people to experiment, progress and reform on the condition that they avoid what is explicitly forbidden by the primary sources. The same logical categorizations enable scholars to distinguish between the universal principles and their practice, the latter relative in a certain cultural historical and cultural context. As times change and societies become more complex, it is necessary to adjust practices and customs to new social and cultural reality (Ramadan 36). Furthermore, when evaluating the works of specialists in the fundamentals of Islamic law and jurisprudence (usul al-fiqh) and in figh itself, it is essential to take into account that the authors were immersed in a certain cultural and social context, which significantly influenced their ways of thinking and interpreting the Qur’an. The work of early scholars, like Abu Hanifa and al-Shafii, who intended to establish the norms for reading and deducing rules, was intuitive and limited by such internal factors as Arabic language, the grammar, and the practice of Prophet (Ramadan 34). The study of ancient sources enables scholars to discover a possible scope for different interpretation of the principles in new context. Thus, as scholars, intellectuals and women together study the sources, they can question the old evidences born of ancient cultural practices and, consequently, distance themselves from the most restrictive interpretations (Ramadan 141). Wadud (12-14) argues that gender inequality in Muslim practices is due to the historical silecing of women in tafsir, a major Islamic intellectual discipline with regard to Qu’ran. Lack of the female voice concerning Qu’ran interpretation has influenced the notion of many Muslims on gender roles in creation. Thus, women should actively take part in the interpretation of Qu’ran so that they could provide Islamic communities with new interpretations of universal principles, more adequate in contemporary contexts. A study of the notions of maslaha, ijtihad and fatwa enables Muslims to see the difference between the principles, based on the textual evidence from the Qu’ran or the Sunna, to which they need to remain faithful, and those which leave the scope for interpretation, adequate to the social and cultural context. The awareness of these differences enables Muslim women to remain faithful to the religious principles while distancing themselves from restrictive practices. Amina Wadud claims that the Qu’ran does not allocate any specific roles to men and women (13). Like Ramadan, she stresses the importance of continual “interpreting and reinterpreting” Qu’ran, which allows Muslims to understand Islam in new ways and expand the view on the role of women, thus leading to the implementation of a new social system characterized by justice and equity between the women and men (Wadud, 12-14). As Wadud states, according to Qu’ran (4:32, 33: 35) both men and women are endowed with unique qualities, and have been prepared by God for forgiveness and a great recompense. Thus, Islam should promote equity of men and women. Wadud states that it is Muslim womens’ primary responsibility to sustain their dignity and unique qualities they are granted by Allah. Barazangi (22-50) also advocates the need of women to study the primary sources of Qu’ran and the Sunna, arguing that the Islamic women’s inability to emancipate is due to their limited access to Islamic higher learning. As Muslim women need to depend on men’s interpretations to guide her spiritual and intellectual needs, they cannot self-identify themselves as kfalihafs – Qu’ranics mandates of human existence. In this context women’s right to understand and act on their choice of Islam is highly compromised. In order to enable women more conscious faith, they should be provided with full access to the din, the Islamic belief system, and the right to participate in the maintenance of pedagogical dynamics of Islam. She claims that Qu’ran regards the woman as “an autonomous spiritual and intellectual human being”, who has her unique rights, responsibilities, and who can play a role in changing the history (Barazangi 23). There are several conditions that need to be met to provide Muslim women with more autonomy. First, Muslim men need to distance themselves from many culturally based interpretations of Qu’ran, present in the many layers of Muslim taqlid, as they promote the attitudes of gender inequality and several restrictive practices. Instead, they should rethink and to act within the Qu’ran, which should be the primary source for all Muslims. Moreover, women should be allowed to educate themselves and others in Islam, which would allow them to realize their identity as spiritual and intellectual beings, who have an important role in shaping the dynamics of Islam. Finally, human-rights activists’ actions should follow the Qu’ranic principles of a human society, which is characterized by equality and justice for all humans (Barazangi 23-24). The contention that separates universal Islamic principles from culturally based customs and practices gains an increasing acceptance within the Muslim communities in the West. The principle of universalism and integration enables Muslims all over the world to remain faithful to their universal and fundamental religious principles across the history and geography while adapting themselves to various cultural contexts (Ramadan 214). Many Muslims belonging to younger generations whose parents immigrated to the West from Pakistan, Morocco, or Turkey decide to become faithful to Islam while distancing themselves from their cultures of origin through the process of integration into a new environment. The study of their religion enables young Muslim to recognize the difference between religion and culture and, thus, become more aware of their spiritual identity (Ramadan 214). This is a clear evidence that studying the basic sources allows them to understand the principles to which they need to remain faithful, while they can integrate themselves to new cultural contexts. Both Muslims of immigrant background and converts are creating a new European and American Islamic culture, which integrates the faithfulness to universal principles and the history, traditions and styles of many Western countries. Such attitude enables women to distance themselves from restrictive practices from their countries of origin, while choosing more consciously their religious identity. Being a Muslim in Europe or in the United States is the question of an individual choice. In all Muslim countries, even in ostensibly secular nations, Islam is a State religion, and, thus, the State assumes the responsibility for the authoritative interpretation of Islamic traditions and customs. Consequently, habitants of these countries can live in a harmony between religious, social, and national identity. In contrary, Muslims in the West often have to separate these religious practices from human and social affairs (Cesari, 45). Many of them, especially those with a higher level of education, choose private religious practice; while they remain faithful to their religious principles, they refuse to follow Muslim social customs and traditions. As proposed by Ramadan (35), they study Qu’ran to understand the principles of their religion and choose consciously the traditions and customs they want to practice. Thus, many Muslim women in the West pray, follow dietary prohibitions, and fast during the Ramadan, but they dress in a Western way and participate actively in many areas of social, cultural and political life. Thus, they become faithful to their principles, while distancing themselves from the traditional roles assumed to women in their countries of origin. There are many initiatives aimed to educate Muslims on new ways of integrating their religious principles with their new cultural identities. As an example, in the USA Muslims are provided with the Islamic information service, which aims to inform Muslims on contemporary issues and the ways of fitting them within the principles of Islam. This program enables Muslims to become aware of the common ground they share with Europeans and Americans (Cesari 48). American Muslims often choose orthodoxy, adapted to the requirements of a pluralist society. While they follow all religious practices, they do not refuse to participate in their societies. Thus, while women from orthodox backgrounds dress in a traditional way and refuse to mix the sexes in social relations, they work, participate in political life and public speaking. This attitude, characterized by an introspective and self-examining to Islamic tradition is especially popular among the university-educated elite in the United States. Many female university students decide to wear the hijab and, thus, lead a lifestyle which is fundamentalist and open-minded at the same time. Thus, they contradict the idea of the woman who is oppressed under the law of hijab (Cesari, 54). However, there is still a long way to go to accept the principles concerning the dignity and equality of women in the light of Islam (Ramadan 218). Many individuals, families and communities decide to isolate themselves from their Western societies they consider culturally and morally dangerous. They believe that such attitude may help them to protect their religious and cultural identity. Many Muslim activities, conducted in mosques and associations, are totally unrelated to the lived experience of young people, who want to integrate themselves into their societies. Unfortunately, in many cases parents and communities try to limit young people’s social circle to the house, the mosque, and the local association, forbidding them any access to Western society. Furthermore, in many communities girls and women are still rejected access to religious activities, thus unable to learn about Islam and define their religious identity (Ramadan 218, 219). As a result of such attitudes, young people feel isolated in their societies. A separatist and puritan version of Islam is often a response to cultural and social ghettoization. The ideologies of such systems of belief as Salafi, Barelvi, or Tabligh Islam, which promote the rejection of the non-Muslim world, attract many marginalized youth. Such groups associate the West with depravity and impurity, trying to recreate the idealized Muslim community, unrelated to historical and cultural context. Women in such environments are especially vulnerable to traditional restrictive practices, they have to follow dress codes and are forbidden to participate in any areas of social life (Friedman 7). The scholars in the field state clearly that thorough study of primary sources, such as Qu’ran and the Sunna, enables Muslims to distinguish between universal religious principles and culturally based customs and, consequently, distance themselves from the latter while remaining faithful to their religion. As they claim (Ramadan139-140; Wadud 12-15, Barazangi 22-24), the Qu’ran promotes equity and dignity of men and women. Such factors as the historical silencing of women in tafsir and patriarchal values that characterized the traditional and literalist schools lead to diminished role of women in many Muslim communities. As Muslims living in Western communities are provided with access to Islamic education, they are more likely to accept these arguments and look for new ways of practicing their religion, more adapted to their societies.Thus, it is crucial to promote Islamic education of women to enable them to become aware of their religious identity and, consequently, decide consciously on the ways in which they are going to practice religious principles. Both men and women living in Western community should work together to build a new society, based on the Qu’ran principles of equity and dignity of all Muslims. Works cited: Barazangi, Nimat Hafez. “Muslim Women’s Islamic Higher Learning as a Human Right. Theory and Practice. Windows of Faith: Muslim Women Scholar Activists in North America. Ed. Gisela Webb.New York: Syracuse University Press, 2000 Cesari, Jocelyne. When Islam and Democracy Meet. New York, Palgrave Macmillan Friedman, David. Tablighi Jamaat Dossier. Center for Policing Terrorism, 2005 Herbert, David, et al. AD252 Islam in the West: the politics of coexistence. Ramadan, Tariq. Western Muslims and the Future of Islam. New York: Oxford University Press, 2004 Yusuf, Ali A. An English Interpretation of the Holy Qu’ran. New York: Lushena Books, 2001 Wadud, Amina. “.Alternative Qu’ranic Interpretation and the Status of Muslim Women”. Windows of Faith: Muslim Women Scholar Activists in North America. Ed. Gisela Webb. New York: Syracuse University Press, 2000 Read More