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For us to make the distinction linking the initial principles of Islam, the fundamental aspects to reflect on are women doctrines that have been practiced from the Islam core “the Middle East” prior to the accession of Islam religion. Ross et al (1977, pp 493) gives an example of general speculations that are accompanied by general speculations concerning the social relevance in our social demonstration. They evaluate the observers role upon the perceptions of others way of life. Fundamentally, the focus on the Arab communities that convoluted prevailing Islamic discourse about gender analyzes the Arabia at the time Islam was established and Iraq at the time of the classical age. Findings on the core of Islam religious at the time of the legal framework for women were created. And finally on Egypt during both nineteenth century and twentieth century at the time of dramatic social change that was caused by the interaction with the western societies on new discourse on gender and women.
(Abdul & Maududi, pp, 135) notes that women have been endowed far from being appealing and sexual desire and the indispensable instincts of modesty. the high trends of family breakdown and the inherent polygamous family structure in the Islamic societies have negatively influenced the western families, which in a way are following the same trend. Muslim thinkers from mid nineteenth to early twentieth century have revealed elaborate legitimacy of veiling among the women. As demonstrated in a conversation between Zainabu and Fatma in their brief dialogue.
Zainabu: aren’t you in you Hijab Miss!
Fatma: It is hot! Besides these practices have been overhaul by time; when a woman is in a Hijab be it in the media or in day to day life they look as if they are forced to be in one. Have you ever wondered why a woman as beautiful as I am would chose to be in a Hijab cover her hair and beauty as if she was forced to.
Zainabu: I am always in one because to hide my nudity. The fundamental nature of morals and values of us Muslims are always in line with the teachings of the Qur’an. Furthermore, the essence of this practice finds it way from the Qur’an which outlines the regulations of modesty precisely in chapter 24 verses 30 through 32.
Fatma: I understand Pal. But don’t understand time changes with events. I understand the Holy Scriptures well she quotes the Qur’an “let know the men who believe that by lowering their gaze and by guarding their reticence and modesty, they will magnify their cleanliness and the purity for Allah (God). For Allah is Well-informed on all their deeds at all time. Let know the women who believe that by lowering their gaze and by guarding their reticence and modesty as well, they will magnify their cleanliness and the purity for Allah (God). Women then should not reveal their beauty and their ornaments too must not be seen thereof; they (Women) then are obliged to drawing their covering (Hijab) their beauty must not be reveal to any other apart from to their husbands” Fatma acknowledging the Qur’an concludes by saying, “unto Allah shall you all turn”
Zainabu: In my opinion, the main reason why I wear Hijab is the respect I have for Allah! However, in my early years I had started to question the essence of being in one as well. But the deeper I thought about it, the more logical it became and the more it made sense to me.
Fatma: Well, I am proud to be a Muslim woman in the society and have no issues with being in a hijab. But I thought much of what is consequential is what our doctrines instill in our mind.
Zainabu: Hijab has always kept me from disvaluing myself; it also keeps me from giving myself off to anybody who comes along. It also keeps the other gender from focusing on my figure
Fatma: Yea! I understand well that it is not just a piece of cloth and that it is a true gauge of woman-hood.
According to Leila (1988, pp 47) interiority and exteriority notion to the African Islamic society on women are fundamental. She wonders if the rigidity put divisively on space will weaken when women work with men. Hijab recognizes the role a woman takes in the society, a contrary decision from a woman only allows potentially controversial conclusions about her woman-hood.
All through, Leila considers the text in which ideologies about Women developed. She also debates on Islamic texts and places the discourse in its societal and past perspective. The law states that, Muslim women should wear fitting clothes which are formal and dignified. This is the opposite of the dressing code in the west, whereby women wear tight and short dressings exposing most parts of their body. The loose clothing worn by Islam women is at times criticized, especially during the summer season, whereby the weather is generally hot.
Equally noteworthy is the roles and place that families play in the Muslim religion. Sex before marriage is totally prohibited in the Muslim religion. The laws are however lenient in the west, and sex debates are taken casually. The Muslim women portray intimate religions and moral image to the unmarried ladies.
The Muslim realistic and leaders have played a role in segregating their women. In most cases, they are denied job opportunities or they have to overcome so many unnecessary barriers to secure a job. The terms of employment are not also favorable to Islam women, as some employers are against their religious code of dressing and conduct.
References
Abdul. S, and Maududi, A. Purhda and the status of women in Islam: Makazi maktaba Publishers. Translate and Edited by: AL-ASH’ARI
Leila H. (1988) Reconstructing Gender in the Middle East: Columbia University Press, New York
Ross. L, Amabile. M, and. Steinmetz, L. (1977) Social Roles, Social Control, and Biases in Social-Perception Processes. Stanford University Journal of Personality and Social Psychology Vol. 35, No. 7
Werner, K. Between westernization and the Veil: Contemporary lifestyle of Women in Cairo.
Wikan, U. (1991). Behind the Veil in Arabia: Women in Oman; University of Chicago Press
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