Archive for the ‘Veil (Hijab)’ Category

A DUAL SEX RATHER THAN UNISEX SOCIETY

Now let us consider the second basic characteristic of the Quranic society which affects the position of women. This is found in the directives for a dual sex rather than a unisex society. While maintaining the validity of the equal worth of men and women, the Qur’an does not judge this equality to mean equivalence or identity of the sexes.

Probably all of you are familiar with the contemporary move toward unisex clothes and shoes, unisex jewellery and hair styles, unisex actions and entertainments. In fact, it is often difficult in America to decide whether one is looking at a boy or a girl.

This results from the current notion in Western society that there is little if any difference between the two sexes in physical, intellectual and emotional endowment; and that, therefore, there should be no difference in their functions and roles in society. The dress and the actions are but superficial evidence of this deeper conviction. Accompanied by a downgrading of the qualities and roles traditionally associated with the female sex, this current idea has generated a unisex society in which only the male role is respected and pursued. Although meant to bring a larger measure of equality for women, the idea that men and women are not only equal, but equivalent and identical, has actually pushed women into imitating men and even despising their womanhood. Thus it is generating a new type of male chauvinism. Tremendous social pressures have resulted in stripping women of their role-responsibilities formerly performed by them, and they are forced to live a life devoid of personality and individuality.

The society based on the Qur’an is, in contrast, a dual-sex society in which both sexes are assigned their special responsibilities. This assures the healthy functioning of the society for the benefit of all its members. This division of labour imposes on men more economic responsibilities (2:233, 240-241; 4:34), while women are expected to play their role in childbearing and rearing (2:233; 7:189). The Qur’an, recognising the importance of this complementary sexual assignment of roles and responsibilities, alleviates the greater economic demands made on male members of the population by allotting them a larger share than women in inheritance. At the same time it grants women the right to maintenance in exchange for her contribution to the physical and emotional well being of the family and to the care she provides in the rearing of children. The unisex ideology generates a competitive relationship between the sexes which we find in America and which is disastrous for all members of society: the young; the old; the children; the parents; the single and the married; the male and the female. The dual-sex society, by contrast, is a more natural answer to the question of sexual relationships, a plan encouraging co-operation rather than competition between the sexes. It is a plan which has been found suitable in countless societies through history. Only in very recent times did the idea of sexual non-differentiation or identity achieve prominence, and then primarily in the Western society. Even the medical evidence for mental or emotional difference between the sexes is suppressed in Western research, for it threatens the prevailing trends of thought. How long this socially disastrous movement will continue before it is rejected as bankrupt is not known. But certainly we as Muslims should be aware of its deficiencies and dangerous consequences, and make our societies and young people aware of the disaster caused by it.

Protagonists of the unisex society have condemned the dual-sex human organization as dangerous for the well-being of women. If dual sex means that one sex is superior to the other, such a situation could have arisen. But in the true Quranic society, toward which we all aspire to move, this is not possible. As we have seen above, the Qur’an advocates eloquently the equal status of women and men at the same time as it recognizes their generally relevant differences of nature and function. Thus while acknowledging the religious, ethical, intellectual and legal equality of males and females; the Qur’an never regards the two sexes as identical or equivalent. It justifies this stand in its assignment of variant responsibilities and its provisions regarding inheritance and maintenance which match those responsibilities.

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As what kind of entity does Islam envisage Woman? Does it consider her the equal of man  in terms of dignity and the respect accorded to her, or is she thought of as belonging to an inferior species? This is the question which we now wish to answer.

 The particular philosophy of Islam concerning family rights:

 Islam has a particular philosophy concerning the family rights of men and women which is contrary to what has been going on in the last fourteen centuries and with what is actually happening now. Islam does not believe in one kind of right, one kind of duty and one kind of punishment for both men and women in every instance. It considers one set of rights and duties and punishments more appropriate for men, and one set more appropriate for women. As a result on some occasions Islam has taken a similar position as regards both women and men, and on other occasions different positions.

 Why is that so and what is its basis? Is. that why Islam, also, like many other religions, has derogatory views concerning women and has considered woman to be of an inferior species, or does it have some other reasons and another philosophy?

 You may have heard repeatedly in the speeches, lectures and writings of the followers of western ideas that they consider Islamic laws concerning dowry, maintenance, divorce and polygyny, and other laws like them, as being contemptuous of, and insulting to, the female sex. In this way they try to create the impression that those provisions only prove that man alone has been favoured.

 They say that all the rules and laws in the world before the twentieth century were based upon the notion that man, due to his sex, is a nobler being than woman, and that woman was created simply for the benefit and use of man. Islamic rights also revolve in this same orbit of man’s interest and benefit.

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Hi every one:
I put some useful links for you to research about Islamic Veil (Hijab).
I hope it will help you. also you can leave your comment to me.

  1. Disorted image of Muslim Women
  2. International and Minority Law in Regard to Muslim Minority Groups / Seyyed Mustafa Mir Muhammadi
  3. Woman In Bible & Quran
  4. Aurora of Love
  5. Canadian Muslim Women: Balance between Life and Work / Fazil Larijani
  6. Hijab, a Modern Day Necessity / Unknown
  7. Hijab (Veil) and Muslim Women / Ms. Naheed Mustafa
  8. Hijab (Islamic Cover for Women) / Ahmad Luqmani
  9. Hijab: How It Protects and Benefits Women and Society / Unknown
  10. Chastity Is a Human Virtue
  11. Two Concepts Regarding the Hijab of a Woman
  12. Niqab, Deviation In The Issue Of Hijab / Mahnaz Badoran/Nahid Rampanahi
  13. Woman In Islam / B. Aisha Lemu/Fatima Heeren
  14. Exposé of the Year: ‘The Marketing of Evil’
  15. Tips for Beginning to Wear Hijab
  16. The Veil
  17. The Islamic Dress Code / Khalid Baig
  18. Hijab, Immunity Not Limitation
  19. Hijab In The Qur’an / Syed Burhan Mehdi
  20. The Tragedy Of Western Women /
  21. Top Ten Excuses of Muslim Women Who Don’t Wear Hijab / Dr. Huwayda Ismaeel
  22. Do Muslim Women Have Rights?
  23. The Science Behind the Veil (Hijab)
  24. Muslim Women and the Islamic Family Structure
  25. Criteria of Spouse Selection / Ali Akbar Mazaheri
  26. THE REAL VISAGE OF THE HIJAB / MURTAZA MUTAHHARI
  27. THE WORD ‘HIJAB’ / MURTAZA MUTAHHARI
  28. The Participation of Women in Meetings and Gatherings / MURTAZA MUTAHHARI
  29. The Islamic Hijab – Part V / Murtaza Mutahhari
  30. The Islamic Hijab – Part IV / MURTAZA MUTAHHARI
  31. The Islamic Hijab – Part III / MURTAZA MUTAHHARI
  32. The Islamic Hijab – Part II / MURTAZA MUTAHHARI
  33. The Islamic Hijab – Part I / MURTAZA MUTAHHARI
  34. Reasons Given for the Development of the Hijab – Part II / MURTAZA MUTAHHARI
  35. Reasons Given for the Development of the Hijab – Part I / MURTAZA MUTAHHARI
  36. THE DUTIES OF WOMEN / Ayatullah Ibrahim Amini
  37. The Modest Covering and Woman’s Chasteness / Husayn Ansarian
  38. Daughters of Another Path: women Becoming Muslim in America / Carol L. Anway
  39. FATIMA (SA) THE JASMINE OF MEDINA / Hoda Lezgee
  40. Unwelcome Sisters? An Analysis of findings from a Study of How Muslim Women (and Muslim Men)Experience University / Christine Asmar ,Elizabeth Proude ,Lici Inge
  41. US Muslim Firewoman Allowed to Observe Hijab
  42. Hijab of Freedom / Kubra Saiyeda Jafri
  43. Status Of Women In Islam / Dr. Ahmed Abdul Magid Hammoud
  44. “STATUS OF WOMEN” AS SEEN FROM THE QUR’AN / Kashif Ahmed Shehzada
  45. Question of Hijab: Suppression or Liberation? / Mary C. Ali
  46. Muslim Women Should Be Both Pure and Educated / Farizah Shaheedah from Malaysia
  47. Marriage and Education – Where Should Our Priorities Be? (part 1) / By: Munir Daya, Dar-es-Salaam
  48. LIBERATION BY THE VEIL / Sehmina Jaffer Chopra
  49. Does Equality Lie In Hijab, Or In Uncovered? / Raziya Menon
  50. LOVE, SEXUAL DISCIPLINE AND CHASTITY (Democratic Morality, Love in Personality Growth)Part One / By Martyr Morteza Mutahhari
  51. A Guiding Light for All Women
  52. A Japanese Woman’s Experience of Hijaab / Nakata Khaula
  53. The Beauty of ISLAM THE VEIL:Beauty in the eyes of the beholder / Sarah Hussein Shah, Ali Rahim
  54. WEARING HIJAB: VEIL OF VALOR / EMILIA ASKARI
  55. Hijab – symbol of muslim women’s rejection of western corruption / Muneera Afifa
  56. The culture of nakedness and the nakedness of culture / Gholam Ali Haddad Adel
  57. Message of Hejab from A Muslim Woman
  58. Women on Display / Abdullah Osman