Prompts for Progress: Feminism in the Islamic World

By Noelle Swan
2010, Vol. 2 No. 03 | pg. 1/2 |
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From skimpy skirts to smoldering skivvies, American’s remember the 1960s as a decade of social change and assertion of the rights and strengths of women. True to American style, the women’s movement was fought and won boldly and bluntly in the public square. In the decades since, the western world has shifted its eyes to the and issues of gender rights in the Arab world.

When compared to the standards of women’s rights that have recently been established in the western world, the rights afforded Muslim women by their and their governments appear appallingly oppressive. Full of pride of continued success towards gender equality in the , Americans offer self-assuming prescriptions for the course of gender rights in the Arab world. It is easy for westerners to demand such advancements while admonishing Islamic treatment of women as unequal.

The popular press is full of accounts of oppressive and unequal treatment of women in Iran and Afghanistan. Both The Washington Times and The New York Times deliver scathing accounts of fundamentalist governments' revocation of measured by the largely western ideal of gender equality. Religious scholars would argue that within devoutly spiritual nations founded on Islamic principles, gender advancements could only take place within the framework of the Qur’an and the teachings of the prophet Muhammad. While scholars are able to provide a reconciliation of gender justice within Qur’anic pronouncement, their theoretical and largely semantic arguments have little effect on the realities of practical subjugation of women in the Islamic world. While the popular press documents practical information regarding the treatment of women in specific nation, their tone is wrought with assumptions that are indicative of western cultural attitudes. Both accounts provide their own distinct context for understanding the role of gender relationships in the Islamic world, yet their discussions so rarely cross that neither is able to benefit from each other’s lessons.

In the western world, most citizens glean their understanding of foreign cultures from the popular press. Because of this, authors’ choice of words can play a powerful role in the shaping of readers' perspectives toward a particular group of people. Titles such as Noeleen Heyzer "Making a Nation Equal," published in the New York Times propose that the Islamic nation of Afghanistan be upheld to a western ideal of gender rights based on the assumption that men and women are equal.i Xin Li of the Washington Times paints a similar picture of Iran, another largely fundamentalist Islamic nation, demanding that women‘s rights be included in the western perpetuation of in the Middle East.ii While Li provides statistics supporting some of the freedoms that Iranian women do enjoy, the overall tone of her article relies heavily upon an emotional plea, appealing to the western sense of equality and democracy. She quotes several leaders and representatives of international organizations and concludes with a powerful demand that the United States bring gender equality and democracy to the forefront of its presence in the Middle East.

Islamic scholars argue that such demands of western newspapers and international organizations directly contradict the Islamic beliefs and understanding of men and women. The associate director of Harvard’s Center for the Study of World Religions, Jane I. Smith provides an Islamic perspective in her article entitled “Women in Islam: Equity, Equality, and the Search for the Natural Order” published in the Journal of the American Academy of Religion. She argues that the western desire for gender equality is not mirrored in the Islamic world. She further extends her argument to admonish westerners for assuming that their perceptions of practices in and the Middle East are unjust because they cannot be reconciled with western definitions of equality. The liberation theologian Ashgar Ali Engineer of agrees with Smith’s understanding of the Islamic perspective. He argues that it is human interpretation of the shari‘ah, rather than Qur’anic teachings, that have resulted in the oppressive practices sited by the popular press in Iran and Afghanistan. Rather than prescribing a western idea of democracy that demands a separation of church and state, as continually proposed by the popular press, these religious scholars argue that it is secular tradition that has negated the value and rights of women as dictated by the Qur’an and the teachings of Muhammad.

These assertions of religious scholars strike an emotional chord within the American public. The United States was founded on the principle of an impenetrable separation between church and state. This founding principle serves as a key component in how westerners view both religion and government around the world and is implicit within popular press accounts of the Islamic world. In his New York Times editorial, Heyzer, the executive director of the Fund for Women, takes umbrage with the lack of inclusion of gender equality within drafts of the Afghan constitution. He hopes that inclusion of equal rights for women will put an end to the against women that has become commonplace in much of Afghanistan. He demands that the constitution include “clear prohibiting any customs and traditional practices that discriminate against women.” Westerners that assume the separation of church and state to be a universal goal easily accept Heyzer’s demand as the only logical and just conclusion. In the United States, such separation was secured to ensure full freedom of religious practice. Heyzer blatantly ignores the Islamic principles of law that are revoked and denied by such separation.

Within the Islamic world, law and religion are intertwined. The Qur’an is upheld as divine and accepted as the direct word of God as it was passed down to the prophet Muhammad. Muslims all over the world turn to the Qur’an for guidance in all of their earthly endeavors. Within an Islamic state, legislation is likewise guided by religious principles and ideals. Through interpretation of shari‘ah, the “eternal pattern that God has ordained for the universe,” Muslims follow strict laws devised as interpretations of this divine ideal. In order to achieve the world intended by it’s creator, Muslims first look to the Qur’an for guidance in not only religious practice, but legal affairs and social interactions.iii This intermingling of religious, legal and societal standards requires examination of any issue in the Arab world through the lens of Islam.

Jane Smith examines this Islamic perspective in her essay entitled “Women in Islam: Equity Equality and the Search for Natural Order” published in the Journal of the American Academy of Women.iv Smith approaches the topic of women in Islam by initially attempting to shed her western assumptions about equality. She details the Islamic perspective as accepting the differences between men and women as “natural” and divine. According to her research into the Muslim world, Muslim men and women accept that they are inherently different and that women are subordinate to men due to their differing strengths. Both conservative and reformist Muslims from both genders consider this assertion divine and natural. She repeatedly reiterates that this notion of difference need not make women inferior, but simply more suited to different realms. She maintains that much of the subjugating customs are derived from secular cultural patterns rather than religious doctrine. Affirming the culturally accepted beliefs of innate inferiority of women, Smith address the Islamic perspective that man’s authority over women liberates women from responsibility and awards her protection.

While Smith makes a conscious effort to lay her personal values aside, it is clear that her goal is to redefine terms utilized in Islamic principles surrounding women in a way that accommodates her personal beliefs of gender equality. Because of this, much of her arguments are based on semantics. The most obvious and persistent semantic argument throughout her essay is that of inequity versus . While she admits that, “there have been genuine inequities in the relationship between men and women in Islam,” she repeatedly maintains that such accepted “inequities of condition” can be reconciled with equal status (Smith, 527). Through this argument, she is able to reconcile that men and women are afforded equal status within their separate domains outside and within the home (Smith, 528). This theory is reminiscent of the notion of separate but equal in reference to the African-American struggle for equal rights within the United States. A cursory examination of the history of civil rights in 20th century America shows that while such a notion does not necessarily dictate inequality it leaves many opportunities for exploitation of separate rights. Smith, however, never makes this comparison. While she challenges Arab practices that encourage social and political control over women, she attributes these practices to the secular values of male honor rather than religious values (Smith, 524). While secular values do contribute heavily towards the interpretation of religious dogma and shari‘ah, the Islamic acceptance of innate differences between men and women provides religious reconciliation of both social and political subjugation of women.

The scholarly discussion of religious interpretation as informed by secular social context is expanded upon by Ashgar Ali Engineer in his essay entitled “Islam, Women and Gender Justice” published in the compilation What Men Owe to Women: men’s voices from world religions.v In defense of his proclamation that gender justice is not only reconcilable but also integral to the teachings of Islam, he maintains that interpretation is the root cause of the subjugating treatment of women perpetuated by Islamic governments. He challenges, “Scriptural pronouncements are a source of hope for the weaker and disempowered peoples, whereas theological formulations are weapons in the hands of powerful interests” (Engineer, 113). Clearly a believer in the teachings of Muhammad, Engineer accepts normative scripture as divine and immutable (Engineer, 118). He maintains, however, that some scripture is contextual and must be reassessed through current social contexts, citing Qur’anic references to and the necessity to disregard them in a that has long since rejected indentured servitude. While Engineer’s arguments and examples allow for interpretation of Islamic law and pronouncements that benefit women, these same principles could be used to defend interpretations that have informed oppressive practices in fundamentalist nations. As the people within the Islamic world feel increased pressure from the western world to assimilate western culture, it could be argued that the current social context dictates a strict separation from such values in order to preserve Islamic culture. The practice of wearing a veil or hijab to cover a women’s face is a prime example of this. Engineer is quick to point out that veiling is not prescribed by the Qur’an, but is a largely secular practice (Engineer, 127). Yet to many Muslim women, the veil represents not the oppressive values of a fundamentalist regime, but the simultaneous rejection of western cultural influence and embracement of Muslim culture.

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