The Debate Regarding The Hijab Theology Religion Essay Example

there were no Muslim women from different races or cultures included. It would have been advantageous for the research to incorporate a more diverse range of applicants.

Development plan: The development plan consisted of several steps. Initially, a literature review was conducted to understand the existing knowledge on the topic. Subsequently, a 3-page survey form was created based on the information gathered from the literature review. Following that, 10 Muslim women studying at TSiBA were randomly chosen as participants for the survey and each participant completed it. Finally, the data collected from the surveys was analyzed and compared with the findings from the literature review.

Literature review: The initial research focused on compiling a literature review specifically on hijab.

My literature review was time-consuming due to the extensive research required. There was an abundance of information on the topic of hijab, modernization, the Western perception, and the media's portrayal of Muslim women. It was particularly challenging to extract important points from the vast amount of available information. I had two editing sessions with my Communications lecturer during my literature review, where we collaborated to organize and refine the essential information.

Engagement

Initially, the research targeted 20 South African Muslim women aged 18 to 40. This age group was chosen because they were the current generation of TSiBA students and were experiencing modern South Africa during a time of increasing Western influence after Apartheid. Additionally, this age group may include married women who may have a different perspective on the hijab due to changes in their personal lives.

The participants in my study were all female, which was my intention. Unfortunately, they were all from the same cultural group, identified as Coloured

in South Africa. There were 2 married adult females and 8 single adult females. Out of the group, 5 wore hijab while the other 5 chose not to.

Data Collection Method:

There was only one method used for gathering information.

The research is based on qualitative data obtained from extensive studies conducted on 10 Muslim students wearing hijab. The study was designed to take approximately 5 minutes for students to complete.

After several iterations of the study, I went to the Tertiary School in Business Administration (TSiBA) Education to distribute the final version.

My study captured the perspectives of both young women who wear the hijab and those who do not. I ensured anonymity by not requesting names in any section of the study.

In the end, I collected a total of 10 surveys, which was a smaller sample size than originally anticipated.

After gathering the studies, I performed a manual analysis of the findings.

LITERATURE REVIEW

The discussion surrounding the decline of religious attire in public, specifically head coverings worn by Muslim women, has recently become more intense and ignited significant controversy between advocates and detractors of this tradition (iqraonline.net). The hijab is a widely worn garment globally, especially in areas with a significant number of practicing Muslims. Media debates about the hijab are prevalent and it currently symbolizes cultural diversity.

In the Gallic and Western world, it was expected that the hijab would disappear as Westernization and secularization became more prevalent. However, in Muslim countries, particularly among younger generations, there has been a resurgence of wearing the hijab. This revival is seen as a reflection of Islamic resurgence (Nakata, 1994).

The Perspectives of Women's Rights Advocates

The Western media and women's rights advocates often

view the hijab as a symbol of women's subjugation and bondage (www.al-islam.org). Since 1978, there has been a theory of Orientalism that portrays the Muslim population as backward and barbaric beings who are outcasts in Western society (Said, 1978). Many feminists, both Western and Islamic, argue that the hijab represents gender oppression and is an oppressive practice for women.

Fadel Amara, a women's rights activist within Islam and a female Muslim member of the French government, characterizes the burka as a type of imprisonment and a restrictive garment that is not religious in nature but rather represents a political agenda aimed at perpetuating sexual inequality (King, 299). Feminists argue that being visible in public is crucial for Western women. Additionally, this issue encompasses both sexism and racism, as feminists are divided on the topic of the hijab and make two distinct arguments.

The manifestation of oppression

One argument supports banning the hijab in public spaces due to the belief that it encourages the mistreatment of unveiled women and because public visibility reflects their struggle for economic independence, sexual agency, and political involvement.

Renowned individuals in Western society are considered influencers who set societal standards. Therefore, the hijab is controversial as it challenges cultural norms related to visibility and personal expression (www.theage.com). However, it is important to acknowledge that not all women make the decision to wear the hijab.

In the Middle East and North Africa, women are subject to force, persecution, and abuse if they do not wear the hijab. This was evident in Pakistan where an extremist murdered a female activist and government curator simply because she made the choice to not wear

the hijab. As stated by the King, women in Afghanistan, Algeria, Sudan, Pakistan, and Iran consistently face brutality as they find themselves caught between secular and fundamentalist forces.

Some advocates argue that interpretations of Quranic verses regarding women's modesty contribute to their oppression instead of being intended as such. However, it is important to acknowledge that not all Islamic women view the hijab as a symbol of subjugation.

In some countries such as certain North African states, Afghanistan, Iran, and Saudi Arabia, adult females are oppressed and forced to wear the hijab due to Islamist regulations. However, on an international scale, this is a unique situation when it comes to women's clothing.

Salma Yaqoob, a Muslim woman who chooses to wear the hijab willingly, explains that the head covering is not only oppressive in Islamic nations where its use is mandated but also in Western countries where it is prohibited. Yaqoob strongly argues that by implementing laws that limit women's choice regarding wearing the hijab or not, they too experience oppression. "I am against both the enforcement of hijab by governments in Saudi Arabia and Persia as well as the previous Taliban regime. However, this is why I also oppose the ban on wearing the hijab. In both cases, women no longer have freedom in making their own decision."

Both instances involve the violation of a woman's self-respect. Yaqoob states that currently, more women face a ban on wearing the hijab than those who are obligated to wear it.

The statement of release

One can argue that the hijab, instead of suppressing, actually liberates.

The second statement from women's rightists supports the argument of fundamentalist Islamic leaders that Muslim adult females have

the right to choose whether or not to wear a hijab, as it is seen as a Muslim woman's duty. These women's rightists demand the reversal of the French prohibition because they believe that the oppressive force behind the head covering comes from authoritative figures, both Islamic and Western, who deny a woman's right to choose. They defend the hijab as a symbol of agency, cultural identity, and resistance. Tayyab Bashart, a feminist scholar and practicing Muslim in France, explains her beliefs: "A woman in hijab, who is an active member of society, represents an empowered, independent woman, rather than someone lacking autonomy and controlled by society" (Basharat, 2006). The hijab itself is simply a piece of fabric. It is through social and religious constructs that humans interpret the meaning of the hijab.

The hijab, a symbol of spirituality for Muslim schoolgirls in France, is prohibited in public schools due to Western treatment. This restriction, called the 'law on the headscarf' introduced in 2004, aims to address gender inequality and subjugation. However, it inadvertently restricts women's freedoms instead of promoting them. Consequently, this law aligns with Western ideologies that suppress veiled women and seeks to impose Western culture on French Muslim schoolgirls.

In countries like Saudi Arabia, Afghanistan, and Iran which follow Islamic practices, female citizens are obligated to wear the burka - a full body covering garment.

The ban on traditional vesture, such as the burka and hijab, in Westernized societies that strive for secularism in Islamic countries is a result of a lack of understanding and appreciation for Muslims' faith and civilization. According to Katherine Bullock's research on women and Islam, which highlights various forms of

oppression faced by Muslim women including privacy issues, polygamy, male divorce, and unequal inheritance rights, there are different opinions about the hijab. Western nations have disregarded the perspectives of women with differing beliefs and their interpretation of public visibility. For instance, France has chosen to prohibit the hijab in schools.

France's 2004 law, commonly referred to as the 'law on the headscarf,' illustrates the challenge of respecting conflicting ideas in diverse communities, particularly when one community, such as Muslims in France, is a minority. This legislation prohibits female students from wearing religious symbols like the hijab in public schools. The ban on women wearing the hijab in French public schools is driven by arguments made by feminists and lawmakers who believe that veiling women oppresses them and silences their voices. In her article "The Racialization of Muslim Veils: A Philosophical Analysis," Alia Al-Saji explores how feminists view the headscarf as a symbol of Islamic gender subjugation that should be prohibited in public schools - spaces where gender equality is assumed or desired. Advocates of this law argue that it fights against gender subjugation and promotes equality for women within the education system. The media's depiction of Islam and hijab shapes societal perceptions but cannot solely be held responsible for attitudes towards smaller cultures and religions. These media moguls offer "the lens through which reality is perceived" (Bullock & Jafri, 2000).

Western media is often criticized for promoting racism and prejudice against spiritual communities like Muslims (Bullock & Jafri, 2000). They depict Muslims as "slippery, sleazy, sexual and untrustworthy," uniformly violent, oppressors of women, and part of a global conspiracy (Bullock & Jafri, 2000). An example of this

is the change in portrayal of veiled women in European media in 1998. They went from being seen as foreign to being seen as a threat to society (Macmaster & Lewis, 1998). This illustrates the contradictory representations of Muslim women as both oppressed and threatening. In 2005, Begum argued that these images of Islamic clothing were increasingly being used in the media to symbolize unreliable extremism, causing negative effects for Muslims living in Europe (Begum, 2005).

The Muslim community has been separated and society as a whole has been negatively impacted by the inclusion of media portrayals and political discussions. (Begum, 2005) In France, the media has reported various incidents such as a woman being suspended from her job for wearing a hijab under her hat, a banned fashion show featuring veiled women, hijab-wearing mothers prevented from volunteering in schools, a student denied cafeteria service for wearing a hijab, and a civil service witness forbidden from signing documents due to her hijab hindering identification. Experts argue that because of the media's focus on Muslim women's clothing as symbols of oppression, these women are forced to prioritize that aspect of their identity even if they would rather discuss something else. These experts claim that even responsible journalism tends to diminish the value of Muslim women by primarily depicting them as "exotic," victimized or threatening outliers rather than ordinary peaceful neighbors. (www.reportingdiversity.org)

It is evident that the hijab remains a contentious topic in Western countries and that the well-being and identities of Muslim women in Westernized societies are intertwined with the wearing of the headscarf.

The Hijab's Significance within the Muslim Community

The opinions of Muslim women vary regarding their decision

to wear the hijab. Many Muslims believe that the hijab has multiple uses and meanings. Symbolically, the hijab represents modesty and morality. In Islam, the hijab acts as a shield to protect women from the lustful gaze of men. It also serves as a veil to uphold a woman's modesty and piety, as prescribed in the Qur'an.

The debate over the hijab primarily revolves around its requirement, a topic discussed among various Muslim scholars. To comprehend the essence of this issue, it is crucial to recognize the significance of the Quran. As the divine message delivered to mankind by the Prophet Muhammad (Peace Be Upon Him), the Quran represents the Word of God. Islam constitutes complete submission to Allah (God the Father) and obedience to Him.

The Quran is considered God's word and signifies complete submission and obedience to the Quran. The issue regarding the requirement of the hijab stems from whether it is mentioned in the Quran or not. This statement has two opposing viewpoints - some believe that the hijab is mandatory because it is mentioned in the Quran, while others argue that it is not part of the Quran and therefore not obligatory.

The Laws of the Qur'an

Amr Khaled, a popular Islamic scholar, layperson, and highly influential Muslim speaker, represents the belief that the hijab is mentioned directly in the Quran and is thus a requirement for Muslim women. He cites specific verses from the Quran that make the hijab obligatory for Muslim women.

"O Prophet! Instruct the married women, girls, and women of the believers to drape their cloaks (head coverings) over their bodies. This will be better, so

that they can be recognized as free and respectable women and not be bothered. Allah is Ever Oft-Forgiving, Most Merciful (Surah 33: verse 59)." This verse advises women to cover themselves to be identified as modest individuals and avoid harassment. According to Amr Khalad's lecture "Al-Hijab," the hijab also serves the purpose of preventing men from objectifying women sexually and encourages them to see women as vessels of intelligence and high moral values.

Khalad argues that the hijab emphasizes the idea that in Islam, the beauty of a woman is highly valued by work forces. It serves to protect her beauty from uncontrolled lecherousness and desires, and instead directs men to value her inner beauty. Therefore, a woman's true worth is associated with her modesty and her adherence to it. Yaqoob offers her personal reasons for wearing the head covering, stating, "For me, wearing the hijab signifies that as a woman, I expect to be treated as an equal based on my intellect and personality, and my appearance is only relevant to the extent that I choose it to be." This reflects the traditional Islamic rationale for the hijab and its significance in the religion.

A symbol of opposition
A survey conducted on hijab in the West suggests that this theory can also be applied in South Africa, as it is heavily influenced by the West. Tarik Kulenovic explores the idea of hijab as a symbol of opposition, not necessarily purely political. According to Kulenovic, hijab in the West represents a woman's Muslim identity and serves as a physical symbol of individuality. It also conveys religious beliefs in a society that promotes secularism and rejects tradition. Kulenovic argues

that "the modern identity of Muslim women, which includes the removal of the head covering, primarily represents opposition to foreign values imposed upon them" (Kulenovic, page 717). Therefore, in today's society, hijab can be seen as a means of maintaining a religious lifestyle while adapting to the demands of modernity.

Another reason why women choose to wear the hijab is because they find it empowering. Katherine Bullock's research identifies several reasons why women wear the hijab including:

• It does not limit femininity.
• It promotes the idea of equality without essentializing gender differences.
• It does not restrict women to the home, nor does it view the role of a stay-at-home mother and housewife as oppressive.
• It is connected to a moral standpoint that may be seen as oppressive only if one disagrees with the prohibition of sexual relations outside of marriage.
• It is a part of Islamic law, but should be implemented in a fair and women-friendly manner.
• It should be separate from other issues regarding women's rights in Islam.

In addition, some women have a deep spiritual and religious connection to the hijab and strongly believe that it is not a symbol of subjugation. Many Muslim women feel uncomfortable without wearing it as it holds significant meaning in their personal values and religious traditions.

One main reason why women choose to wear the hijab is as a representation of spirituality. According to Bashart's book, Muslim women demonstrate their sacred private space in public using the Hijab. The hijab is not just a piece of clothing or a symbol of oppression, but a tool of spirituality for women. Fadwa El Guindi, author of The Veil: Modesty, Privacy and Resistance, explains that veiling practices are associated

with sacred privacy, holiness, and the interweaving of worldly and sacred aspects of life. This connects women as protectors of family sanctuaries and the realm of the sacred in this world.

Reasons why some Muslim women do not wear the hijab: However, in the Qur'an, though it instructs women to cover their bodies, it does not specifically mention covering the hair.

In addition, there is no specification in the Quran regarding how, to what extent, and in what manner women should cover themselves. There are various modern perspectives that challenge the idea that the hijab is obligatory solely because it is mentioned in the Quran. For example, Dr. Reza Alsan, a renowned author and scholar of religions, the founder of AslanMedia.com and also a leading scholar in this alternate view, argues that the hijab is not a mandatory aspect of being a Muslim woman. According to Alsan, the hijab was not originally mandated for Muslim women anywhere in the Quran but rather was a cultural practice in Arab societies influenced by contact with Syria and Iran, where it symbolized social status for upper-class women.

According to Lelia Ahmed and proponents of the second school of thought like Aslan, the hijab is only applicable to women when referring to the wives of Prophet Muhammad. Therefore, the head covering was specifically associated with the Prophet's wives and daughters, not all women in Islam. This perspective recognizes that modesty was still expected of all believers. Women are instructed to "guard their private parts..."

According to Aslan, Muslim women should drape a screen over their chests when in the presence of unusual work forces, as stated in Surah 24:31-32. This instruction specifies that

certain parts of the body should be guarded and covered, including the private parts and chest, but it does not mention the hair. Therefore, scholars like Leila Ahmed and Reza Alsan argue that the hijab is not obligatory for Muslim women because it is not mentioned in the Quran.

Conclusion of Literature Review

This research explores the reasons behind the division within the Muslim community regarding the head covering and whether the negative perception of hijab as oppressive has influenced its decline in TSiBA Education. In order to answer this question, two hypotheses have been presented:

• Living in South Africa, a country heavily influenced by Western culture, leads some Muslim women to fear wearing the hijab and ultimately abandon it.
• Despite ongoing Western pressure, some Muslim women choose to wear the hijab for spiritual reasons.

Through the analysis of 10 surveys, this research confirms that a majority of the subjects in this small sample supported both hypotheses.

The collected information represents the sentiments and beliefs of 10 human participants, which is 50% of the intended mark group. Therefore, this information should only be interpreted as negative and cannot be assumed to be applicable to all Muslim women or all Muslim female students.

What is the argument about the Hijab and what pressures are felt by Muslim women studying at TSiBA Education?

One thing I learned during my research was that there are Muslim women who were not aware that there are different interpretations of what the hijab actually is. From the surveys, it is clear that among Muslims, there is a concept of a right hijab and a wrong hijab.

Before starting my research, I did not aim to determine if my target population

was aware that many Muslims have different beliefs about what hijab is in reality. 60% of the participants stated that the "correct" physical hijab consists of a head scarf and long loose clothing that covers the body shape and everything except the face and hands. It is interesting to note that four out of ten respondents indicated that all forms of wearing hijab include: a. simply covering your hair b.

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Within the guidelines, it is acceptable to cover your face and hair, or just your hair and wear loose clothing. Out of the five women who claim to wear a hijab, three of them stated that they wear a fashionable, colored hijab. These findings align with my own observations, as the most popular hijab style among female students at TSiBA Campus and Muslim women throughout Cape Town is a tight, colorful head-scarf worn with jeans and a blouse. It is worth noting that the inclusion of two married mothers in the survey may have influenced their tendency to wear a more modest and Islamically appropriate hijab.

The survey reveals an intriguing principle behind why adult females choose not to wear the hijab. According to 40% of the participants, the decision to wear the hijab was solely driven by their spiritual beliefs as they desired to submit themselves to Allah.