Our clothes can tell a lot about us. From it you can learn about tastes, preferences, inner world, worldview ... A well-known proverb says that they meet by clothes, but see off by mind. But it often turns out that by clothes you can both meet and see off. After all, the first impression is not always deceptive, and the appearance can be a complete reflection of the internal state. No wonder people on a subconscious level have learned to recognize a person by their clothes and treat them accordingly.
Moreover, clothing affects the behavior of its wearer. Like it or not, but the image dictates behavior. A gentleman in an exquisite tailcoat and top hat behaves accordingly. He does not swear, does not scold, does not offend, courteous and polite. We can confidently say that such a gentleman is the standard of Western civilization both in dress and in behavior. And the "savage" in a greasy and rumpled jacket exudes dirt and disgust. We understand that those who do not care about the external have given up on the internal as well. Everyone stays away from such people, so that, not even an hour, not to get dirty and not to be offended.
When choosing clothes, we are guided not only by our status, we also pay attention to how people of a circle close to us, beliefs and views close to us dress. For example, Muslim women dress according to the command of the Creator. In the same way, Muslim men also have a certain appearance, if you like, an image. A well-behaved Muslim wears a headdress, does not recognize short sleeves, naturally, does not wear transparent and tight-fitting. It's summer and hot, but "discounts" for the weather is not done. Those who want to emphasize their belonging to Islam are not limited to “just a headdress”, but pick up a beautiful fes (I don’t like the word “skullcap”). Like women wearing hijabs, men dressed according to Islam can often be seen on the streets of cities. They are neat, tidy, clean. But not only that. The one who puts the fez on his head understands that he is, as it were, the face of Islam. A young man will not allow himself ambiguous jokes about strangers, he will be respectful to the elders, and he will not offend the younger ones. Yes, a Muslim must be an example for others. After all, the believer represents the religion of Allah. And when someone, dressed according to the canons of Shariah, behaves not so politely, not adequately in appearance, this is striking. After all, it so happened that women in hijabs or men in fez are perceived by others as people representing the values of Islam. It is categorically unacceptable if such people gnaw seeds on the street, cackle, express emotions loudly.
Once I was in the Central Hospital of Makhachkala, and I was waiting for the results of a relative's operation. An unfamiliar woman approached us and asked to transfer her daughter from the intensive care unit to the hospital. Surprised by such a request (where did the medical staff go?), We went into the intensive care unit to take out the stretcher with the patient. The nurse in the hijab who was there left a very unpleasant aftertaste with her behavior. Recently, the behavior of the medical staff is extremely outrageous with its rudeness and tactlessness, and here, besides, a woman in a hijab! The image of Islam from the rudeness of this nurse that day definitely did not win. Of course, we made a remark to her, but the person, apparently, had already become so hardened that even realizing that he was wrong, he stupidly pretended that nothing particularly terrible had happened.
Muslims should not forget how they look. Moreover, they must control their behavior. Without committing major sins, we must improve in small things.
In the name of Allah the Gracious and Merciful!
From July 20 to July 22, 2018, the sixth All-Russian Congress of Muslim Women's Organizations was held in Moscow on the topic: "".
The congress was attended by representatives and leaders of women's Muslim organizations from 34 regions of Russia and neighboring countries: Astrakhan region, Vladimir region, Krasnoyarsk region, St. Petersburg and Leningrad region, Lipetsk region, Moscow and Moscow region, Murmansk region, Nizhny Novgorod region, Omsk region, Orenburg region, Penza region, Perm region, Rostov-on-Don, Ryazan region, Saratov region, Sverdlovsk region, Stavropol Territory, Chelyabinsk Region, Republic of Adygea, Republic of Bashkortostan, Republic of Dagestan, Republic of Ingushetia, Republic of Crimea, Republic of Mordovia, Republic of North Ossetia-Alania, Republic of Tatarstan, Republic of Karelia, Kabardino-Balkarian Republic, Karachay-Cherkess Republic, Chechen Republic, Republic of Uzbekistan.
According to the already established tradition, the opening of the congress began with the reading of the Qur'an.
The executive director of the SPC "Al-Vasatyya-moderation" - Zyazin S.Yu. and project coordinator of the MZhK "Aisha" Muslimova K.I.
During the work of the congress, issues of the social position of a Muslim woman in society, the possibility of self-realization, personal, professional and spiritual development of modern women were raised and discussed.
Particular attention was paid to issues of social activities and the role of a Muslim woman involved in social projects, charity, her participation in the life of the country and the Ummah. At the same time, it was noted that activities of this kind are aimed at creating, improving the living conditions of others, solving psychological and social problems, and providing assistance to vulnerable segments of the population.
The congress participants unanimously agree that the active life position of a modern Muslim woman should be based on the Qur'an and the Sunnah of the Prophet (peace and blessings of Allah be upon him), and also agree that a modern Muslim woman is an integral part of Russian society and is able to influence its social, economic, political development.
Based on the foregoing, the following proposals have been formulated for inclusion in the final resolution of the Sixth All-Russian Congress of Muslim Women's Organizations on the topic: “ The social position of a Muslim woman in society»:
1. The main social role of a woman is the preservation of the family, family property, the upbringing of children, following and maintaining the right husband. Narrated Abu Hurayrah: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “ The best women are those who look at whom you rejoice, commanding whom you see obedience, who in your absence guard themselves and your property». Having said this, the Messenger of Allah (peace and blessings of Allaah be upon him) read verse 34 of Surah “Women”: “Men stand above wives because Allah gave one advantage over others, and for that. What do they spend out of their property.”
2. A woman, just like a man, like every Muslim, if possible, in addition to her close relatives, should provide assistance to orphans, the poor, close and distant neighbors, people who, for various reasons, found themselves in a foreign land or in a difficult life situation. In Surah “Women” in verses 36-67, the Almighty says: “... Do good to your parents, relatives. Orphans, the poor, neighbors from among your relatives and neighbors who are not your relatives, nearby companions, wanderers and slaves who have been captured by your right hands. Indeed, Allah does not like the proud and boastful who are stingy, who tell people to be stingy and hide what Allah has given them from His mercy.
3. A Muslim woman has the right to take part in the political life of the country, to actively participate in free elections, to influence state policy and executive power. At the same time, a Muslim woman is obliged to obey the rulers and obey them, unless she is ordered to commit sins. Abdullah ibn Umar said that the Prophet (peace and blessings of Allaah be upon him) said: “A Muslim is obliged to obey the rulers and obey them, whether he likes it or not, unless he is ordered to commit sins. If he is ordered to commit sins, then he should not obey them in this ”(al-Bukhari and Muslim). Imam al-Bukhari said that the Prophet (peace and blessings of Allaah be upon him) said: If they appoint a black Ethiopian to rule over you like a raisin, listen to him, obey him.».
4. A Muslim woman has the right to receive an education and improve her social position in society, which is equally obligatory for a man and a woman. A woman has the right not only to receive an education, but is also obliged to transfer knowledge through the education of her loved ones, work in religious organizations, and also engage in scientific activities for the benefit of the ummah. The Prophet (peace and blessings of Allaah be upon him) said: The pursuit of knowledge is the duty of every Muslim and Muslim woman” - transmitted from at-Tbrani, ibn Maja and al-Bayhaky.
5. A Muslim woman, as well as every Muslim, needs to be assisted by Muslim migrants or migrants who are in a difficult life situation, including psychological and social. Thus, in Surah Gathering, in verse 9, Allah praised the Ansar who helped the Muhajirs: “Those who lived in Medina, having accepted the faith before the arrival of the Muhajirs, love those who migrated to them. In their hearts, they should not feel any envy towards them for what is given to them (from the prey), and give them preference over themselves, although they themselves need. Those who guard themselves against stinginess are happy.”
6. Muslim women's organizations participating in this congress need to continue broadcasting positive experience and promote the dissemination of the final resolution of the sixth All-Russian Congress of Muslim women's organizations on the topic " The social position of a Muslim woman in society» through the media and websites of women's Muslim organizations.
7. Muslim women's organizations to direct their activities towards the development and actualization of the social role of a Muslim woman and a Muslim women's organization in Russia.
On behalf of the participants of the congress and on my own behalf, I express my gratitude to the Foundation for the Support of Islamic Culture, Science and Education, the Al-Vasatyya-Moderation Scientific and Educational Center, the Aisha International Club for organizing and comprehensive support in holding the Sixth All-Russian Congress of Muslim Women's Organizations. And also to all the participants who took part in the work of this congress to express their gratitude for maintaining a positive image of a Muslim woman in Russia.
Sincerely, the participant of the congress
Yakubina Reisya, July 2018
UDK 28:316.346.2-055.2:28 LBC 60.542.21 F 91
Frolova L.N.
Status of women in Islam
(Reviewed)
Annotation:
The article deals with the specifics of the social status of women in Islam. The basic rights and obligations of an Islamic woman in accordance with Muslim law are considered. The status-role model of a woman within the framework of the family institution is presented.
Keywords:
Status-role model of a Muslim woman, functional differentiation, woman-mother, woman-wife, woman-daughter.
The status of the woman in an Islam
The paper discusses the specificity of a social status of the woman in an Islam. Fundamental laws and duties of the Islamic woman according to the Muslim legislation are examined. The status-role model of the woman is presented within the framework of the family institute.
Status-role model of the Muslim woman, functional differentiation, woman - mother, the woman - spouse, the woman - daughter.
Unfortunately, a distorted image of a Muslim woman "enslaved" by the fetters of Islam dominates in the modern public consciousness. Despite the rather high level of scientific Islamic studies, Russian society clearly lacks objective knowledge about Islam and the achievements of Islamic culture. Particularly acute is the lack of knowledge about Muslim social and legal culture, about the place and role of women in it. Superficial, often distorted ideas prevail here, which do not contribute to understanding the real position of a Muslim woman in Islamic society, both by Muslims themselves and by representatives of other faiths.
At present, in Russia, a Muslim woman who outwardly expresses her belonging to Islamic culture (wearing a hijab) in public places causes an inadequate reaction from Russians. And the main reason is the ignorance of the culture of Islam by the mass of the population or the dominance of the image of a Muslim shahid woman created in the media. The lack of knowledge in the field of Islamic socio-legal culture leads to the fact that under the guise of observing Sharia norms in the Muslim environment itself, customs and traditions that have nothing in common with the socio-legal culture of Islam are legalized, illegal laws are adopted on this basis, degrading the position of women. For example, as L.V. Ivanov, there is a “male” interpretation of Islamic laws in Somali society, which violates the legal rights of women: when the responsibility for “raising children and preserving the hearth and traditions” up to the material support of the family is often placed on “fragile” women's shoulders. Whereas Somali men view any kind of work in terms of its worthiness for a "proud" Somali.
If Somali men are willing to voluntarily cede to a woman some positions that “burden” them, then in Western society the traditional generic balance of “man-woman” is being gradually destroyed with the active assistance of the woman herself, who actively seizes positions traditionally regarded as masculine. Unfortunately, the violation of the tribal balance leads to the fact that the institution of the family ceases to be a fundamental value in Russia for a certain part of the population. We are going through a certain period of a kind of family breakdown, when
up to 300 thousand illegitimate children appear annually in Russia, and this trend is growing. More and more Russians - men and women - are making a choice in favor of a "free" intimate life, not burdened by marital obligations. Moreover, the overall demographic situation is deteriorating. In this context, the experience of Russian Muslims is of social significance. It should be noted that the Muslims of Russia, although their birth rate is falling, are in a slightly better position: the birth rate exceeds the death rate, the population density is increasing, as well as the percentage of Muslims in their traditional territories. Muslim families are on average larger, stronger and healthier than Russians (especially in villages). The best demographic indicators are among the Muslims of the North Caucasus. This is explained, in our opinion, by the strictness and exactingness of both traditional culture and Islam regarding certain aspects of a woman's morality, in contrast to modern societies, where the tendency to recognize the extreme freedom of a woman in some areas of public life persists. In this regard, the problem of studying the social and legal basis of the position of women in Islam has both scientific and theoretical and practical significance.
The Muslim woman should be studied as a real participant in Islamic society. This, in our opinion, allows a deeper understanding of the social position of women in Islam. Therefore, before talking about the position of women in Islam, it is necessary to emphasize the typical features of Islam as an integral social system. The Qur'anic concept contains and defines the following feature of Islam - the potential need to implement a certain "ideal" model of society in a specific socio-historical situation. The normative system of Islam is characterized by the interrelation of moral, religious and legal norms, they are institutional. As institutionalized regulators of behavior, they are enshrined in documentary forms, normative acts, which constitutes a special mechanism of legal regulation (fiqh). For example, punishment for drinking alcohol, extramarital sexual relations, etc. requires a legal sanction. The religious motivation of social activity, based on the concept of "Monotheism", implies following the religious norms of Islam in social reality as a way of expressing "worship of the One God". Islam determines the dominance of monotheism in all spheres of society, determining the content of the worldview, worldview and behavior of each of its members. The social ideal is the "Islamic way of life", the full implementation of which is possible only in an Islamic state. That is why the adoption of a single religion, its implementation, dissemination and, on the other hand, the establishment of state power are interconnected.
Thus, the specificity of the religious system of Islam involves the creation of an integrated system that serves to legitimize and institutionalize religious norms and values at the level of all societal subsystems of society. In this regard, special attention deserves the so-called personal status - a branch of Muslim law that regulates the most important aspect of the legal status of Muslims. The subject of this branch is marriage, family and inheritance relations, mutual obligations of relatives, guardianship, guardianship and some other related issues. Most of the norms on personal status are contained in the fundamental sources of Islam - the Koran and Sunnah, which also relate to the status of women both in society in general and within the institution of the family in particular.
A Muslim woman must be considered, first of all, as a subject professing Islam and being a substantive unit of a religious community. In this regard, the religious community is the Muslim community, the social unit of the Islamic society, and the Muslim family, the basic unit of the Muslim community. So, at the level of a religious community, she is equated with a man as an identical subject in terms of her rights and duties: “O people! Be obedient to your Lord, who from one soul created man, and from him
He created a wife like him, and from the two of them he multiplied men and women and spread them over the earth” (4:1).
Equality at the social level is manifested primarily in the observance of religious duties, which determine the basic social qualities of a woman. Religious instructions are conditioned by the religion of the One God and must be implemented in practical religious activities:
Observance of prayer (prayer); a woman is exempted from prayer every month on certain days, visiting a mosque during Friday prayers is optional for a woman;
fasting; a pregnant woman is exempt from fasting, but she must fast at another time convenient for her;
Compliance with the pilgrimage (hajj); but there are rituals from which she is exempted for physiological reasons;
In the payment of tax (zakat), she is equal to a man.
As we can see, equating her in religious duties with a man, Islam does not disregard her physiological and psychological characteristics.
In the scheme of internal social relations, a woman at the personal level, as a subject of a religious community, enters into social interactions, being guided, regardless of the subject of communication, by uniform criteria of moral values, having a clear knowledge of the existing regulation of positive (permissible) and negative (prohibited) norms. At the same time, the specific content of the behavior of a woman, as well as other subjects of Muslim society, is largely determined by the system of norms and values developed on the basis of the Koran. It is advisable to refer to the classification of prohibitive norms given by G.M. Kerimov, since it says "everything that is not prohibited is allowed": 1) Prohibitions on religious issues. 2) Prohibitions related to food, gambling. Alcohol, gambling, forbidden food, witchcraft are prohibited. Forbidden food is carrion, blood, pork and that over which the name of not Allah was invoked. 3) Prohibitions related to morality and morality: disobedience to parents, the manifestation of shamelessness, fraud, cheating, insult, slander, envy, malice, pride, suspicion, hypocrisy, everything that is considered immoral. 4) Prohibitions of the legal order. The main thing here is the inviolability of human life, property
As for the rights of a Muslim woman, they are most widely manifested in matters of property. In accordance with Muslim law, a woman has absolute rights to her property. A woman has equal rights with a man in matters of acquiring property. A woman's inheritance rights are detailed in the Qur'an (4:7-12; 4:176) and therefore do not need to be specified in a will, they receive their share automatically. In addition to this, in addition to certain property rights, she has the right to maintenance (food, clothing, housing, etc.), and Muslim law obliges her father, husband, and others to provide for her women's needs.
But as practice shows, despite the fact that many Islamic countries now recognize the equality of men and women, enshrined in Islamic tradition, as, for example, in Pakistan, women still suffer from social oppression. Its reason lies in the class division, when there are upper and middle classes, whose representatives have all the privileges of equal citizens, while women of the lower classes do not have these privileges. On the one hand, it is likely that Muslim women are not fully aware of the opportunities provided by Islam. On the other hand, the oppressed position of women contributes to the consolidation of the educated part of women in specific feminist movements (for example, the "Pakistan Women's Association") and
the development of various organizations to protect women's interests from unfair treatment.
In Islamic society, spirituality implies both individual and collective responsibility before Allah, which should have specific manifestations (consequences) in the social reality of Muslim society. Proceeding from the normative obligation of morality as a factor limiting social behavior, the social status of women in Islam should be considered. The social status of a woman prescribes certain roles, and those involve a set of rights and obligations that are assigned by Muslim law to this position. The role of women in society, as well as men, is determined by the Muslim concept of the world order. According to the "socio-cultural project" of the Almighty, all the creations created by him exist in pairs, and only Allah is One, and He has no equal. Such a device is the key to the development of life on earth and the continuation of the genus of created species of living beings. In this sense, a woman is entrusted with a great function in its significance - the preservation of the human race. Muslim scholars say: "You teach a man - you teach one person, you teach a woman - you teach a nation". The function of reproduction is supposed to be a top priority and can only be realized within the framework of the institution of the family. This situation significantly contributes, first of all, to the growth of the social value of the family, and, secondly, to the increase in the social significance of the status of a married woman. Due to the fact that the upbringing of children is a fundamental task, Islam assigns to a woman the status of a mother as the most important: "Even Paradise lies at the feet of your mother." It includes as the main role of the educator of children in the spirit of Islam. The educational process, of course, requires a woman to have certain training and knowledge in various areas of life in a purely Islamic interpretation, i.e. a woman should know Islam, and this is a lot in terms of education, moral development, and possession of a clear worldview and worldview.
The next status of a woman is the status of a woman-wife. Within the framework of the Islamic family, a woman, first of all, is the righteous wife of her husband and the keeper of the hearth. The constituent elements of a woman-wife are determined by the following concept - "she is the other half of her husband's religion." A Muslim woman has a certain set of roles, in particular: religious companion, social partner, sexual partner, educator of children, organizer of family life and leisure, etc. Relations "man-woman" exist only within the framework of marriage. The concepts of "love", "sex" and "procreation" are not separated. The status of a woman-daughter (sister) puts a Muslim woman under the protection of the male half of her family until her marriage. In this regard, the headship of a man in the family is clearly defined: “Each of you is the manager, and each of you will be responsible for the management entrusted to him” (hadith).
For example, as sociological surveys conducted among Muslims in Moscow show, the primacy of men is recognized by the majority as a priority family value. 78% of respondents to the question: "Who is the main one in your family?" answered: "Husband/Father." In turn, this is manifested in role relationships and family responsibilities. Muslim respondents recognize it as a norm that the head of the family is usually engaged in the material support of the family, and the woman is in charge of the household. Moreover, in a Muslim family, as the majority of respondents (54.4%) believe, a woman cannot disobey her husband.
The social role of a woman is not limited to family responsibilities, which, from the point of view of Islam, are considered as a natural sphere for the application of the natural characteristics of a woman's nature. Professional activity is also permissible for a Muslim woman, provided that all necessary requirements are met: the consent of a spouse or relative, the preservation of Islamic morality,
selection of an acceptable field of activity (medicine, education, modeling and tailoring, cooking, etc.).
The specific status-role model of a Muslim woman is largely formed on the basis of the principle of functional differentiation of a man and a woman, which takes into account the spiritual, biological, psychological and social qualities of the two sexes. A woman is entrusted with a great, from the point of view of Islam, function of preserving the religiosity of the family; upbringing and piety of the younger generation. If a woman reproduces and educates the next generation of Muslims, then a man is entrusted with taking care of the material, psychological, and spiritual stability of the family. One of the main principles that contribute to maintaining the stability and effectiveness of this social role standard is the correct implementation and religious responsibility of the approach to the functions assigned to them, both for men and women: “For men - a share of what they have acquired, and for women - a share of what they have acquired. Ask the Almighty for His mercy. Verily, Allah knows everything” (4:32).
The level of social stratification of a Muslim woman is carried out strictly within the framework of the institution of the family. Schematically, the horizontal mobility of a Muslim woman can be represented as follows:
daughter (sister) ==> spouse ==> mother
marriage, childbirth
Even in the case of professional activity (vertical mobility) and with a change in social stratification position, she is under the patronage of the male half of her family in accordance with the role of daughter (sister), or spouse, or mother of a particular man (head of the family). These factors “impose” on a Muslim woman a general Muslim type of social behavior, i.e. form typological, socially predictable, standard elements of social behavior in Islamic society. But the social portrait of a Muslim woman is not limited to typical features. A specifically pronounced difference between a Muslim woman is also manifested in the standardization of appearance - wearing a hijab that covers the body from strangers. In accordance with the moral norms of Islam, a woman should be protected from excessive male attention. Her task is to speak with her appearance about her commitment to Islamic moral values (modesty, chastity, dignity).
Thus, based on the analysis, we can state that the social role model of a Muslim woman is characterized by: the Muslim type of regulation of social behavior, a clear distribution of functions, rights and duties as a subject of a religious society, role and functional differentiation in the family. It is the institutional, i.e. the religious, well-established, value-rational and normative aspect of social life is a decisive factor determining the level of inclusion of a Muslim woman in the social reality of Islamic society. Role standardized behavior guarantees a woman social, material, physical and even psychological security. In this regard, complete equality between a man and a woman in the usual European sense, which is ensured by some impersonalization of social requirements, is impossible, since Islam considers a woman as a social unit and a spiritual substance with certain physiological and mental characteristics that distinguish her from a man.
When examining any problem concerning Islam, one should bear in mind that the social is objectively organized according to laws that have a "transcendental" origin. Fulfillment of status-role instructions developed by Sharia and
supported by sanctions, is valid under the condition of sincere religious motivation, i.e. the effect of preferences dependent on the consciousness of a particular person, a given generation of people is achieved. Thus, a Muslim woman is that separate person whose level of religiosity and religious knowledge determines the level of her involvement in social objectivity and her specific contribution to the upbringing of the younger generation in the spirit of Islam.
Notes:
1. Ivanova L.V. Somalis as part of the Muslim community of Moscow // Muslims of the changing Russia. M., 2002. S. 131.
2. Ibid. S. 129.
3. Egorin A. Russian woman: a portrait in the Eurasian interior (Reflections on one of the postulates of the Koran) // Russia and the Muslim world. 2003. No. 6. P. 177.
4. Kobishchanov Yu.M. Muslims of Russia, Indigenous Muslims and Muslim Russians // Muslims of Changing Russia. M., 2002. S. 105.
5. Kerimov G.M. Sharia: forbidden and permitted // Dispute. 1992. No. 2. S. 206-208.
6. Islam / comp. V.V. Yurchuk. 2nd ed. Minsk, 2006, pp. 158-161.
7. Basharat Tayyab. Islam // A Companion to Feminist Philosophy / ed. by A.M. Jaggar and I.M. Young. Maiden, 1998. P. 236-244.
8. Nurullina G. Woman in Islam. M., 2004. S. 16.
9. Ibid. S. 15.
10. Portrait of a Moscow Muslim based on the materials of a socio-anthropological survey in the mosques of Moscow // Muslims of Changing Russia. M., 2002. S. 135.
1. Ivanova L.V. Somalis as a part of a Muslim community of Moscow // Moslems of changing Russia. M., 2002. P. 131.
2. Ivanova L.V. Somalis as a part of a Muslim community of Moscow // Moslems of changing Russia. M., 2002. P. 129.
3. Egorin A. The Russian woman: a portrait in the Euroasian interior (Speculations about one of postulates of the Koran) // Russia and the Muslim world. 2003 No. 6. P. 177.
4. Kobishchanov Yu.M. Moslems of Russia, radical Moslems and Russian Moslems // Moslems of changing Russia. M., 2002. P. 105.
5. Kerimov G.M. Sheriyat: forbidden and legal // Debate. 1992 No. 2. P. 206-208.
6. An Islam / Compiled by V. V. Yurchuk. 2nd ed. Minsk, 2006. P. 158-161.
7. Basharat Tayyab. Islam. In: A Companion to Feminist Philosophy \ Ed. by A.M. Jaggar and I.M. Young. Maiden, Massachusetts USA: Blackwell Publishers Ltd. Oxford, 1998, p. 236-244.
8. Nurullina G. The woman in an Islam. M., 2004. P. 16.
9. Nurullina G. The woman in an Islam. M., 2004. P. 15.
10. A portrait of the Moscow Moslem as shown by materials social and anthropological interrogation in mosques of Moscow // Moslems of changing Russia. M., 2002. P. 135.
Every Muslim should know that Islam is "a religion of natural essence, that is, it flows from the very nature of man." And in order for a person to remain physically and spiritually healthy, the Holy Quran gives the laws of morality and morality, which are a guide for a Muslim in the struggle of the soul with the physical body, the mind with ignorance and human passions.
According to Islam, a mother, wife, daughter are a model of honor and dignity for a Muslim. Respect for a man on the part of society depends on the moral consciousness and moral behavior of his family members.
Otherwise, a man loses respect from members of the collective, community, diaspora, ummah and society as a whole. This happens if the mother, wife, daughter do not observe modesty in clothes, go half-naked, causing lustful desire in men and generating diabolical intentions in their minds.
A Muslim, in whose family women neglect the religious tradition in clothing and behavior, is called a "dayus" ("dayus" is a person in whose family women engage in fornication - "zinaam" or attract attention and excite surrounding men with their behavior and clothing, emphasizing women's dignity).
Due to the fact that the number of sexual crimes is constantly growing and many of my brothers in faith are in prison for rape and sexual harassment, we will consider the issue of the condition and position of a Muslim woman today.
The world is governed by a set of indestructible traditions and laws, which are a prerequisite for the existence of a world of cause and effect relationships.
And if today for most men the reality in which their wives, daughters, sisters have lost their sense of shame becomes the norm of life, then such a Muslim indulges depravity, violating the Islamic principle of calling for what is permitted and the commandment from what is not permitted: “You are the best of the communities, created for the benefit of people; you command to do what is right, you forbid to do what is not approved ”(Sura Imran Family, 110).
But contrary to the call to what is permitted and the commandment from what is not permitted, today even in the mosque you can often see men accompanied by wives, sisters, children, dressed in tight thin T-shirts, short mini-skirts, shorts, maxi-skirts that are translucent to the light, scarves and scarves that do not fulfill their functions and do not cover the deep neckline.
The low morality of women does not correspond to the spiritual essence of a person, and therefore introduces a man into an animal state when he is seized by the passion of possession. And if this happens on the territory of the mosque, then the prayer of love and gratitude offered to our Creator in the slave state of carnal passions loses its sacred meaning and gives the opposite result.
Modern husbands, fathers, brothers are not outraged by the fact that strangers look at their wives, children and sisters through the eyes of a hungry "bloodthirsty wolf." On the contrary, today men are proud that the women of his family, with their immodest appearance and defiant coquetry, draw attention to themselves, awakening the animal instinct in the opposite sex. .
Contrary to Islamic religious tradition, today husbands allow their wives to go half-naked both on the street and in the family circle. As a result, it is no secret to anyone that many families have appeared who indulge in debauchery, and for this they are cursed by God.
In such families, father and daughter, brothers and sisters cohabit. This circumstance testifies that all moral and moral distortions are a direct consequence of the evil done by the people themselves.
Evil is happening both on television and on the Internet. People have lost the fear of God and virtually fell into a "sinking sin." Husbands, fathers, brothers, together with their wives, sisters and children, do not hesitate to watch erotic movies with elements of sex and half-naked, and sometimes naked men and women.
There are no words of justification for the behavior of Muslim women, each of whom is a mother or in the future will become a mother, about whom the Koran says: "Be at the feet of your mother, because there is paradise."
Instead of changing the channel or leaving the room, modern women, mothers, wives, sisters without conscience and shame, being in the company of men, watch scenes of debauchery. Unmarried daughters, in the presence of their fathers, allow themselves to conduct free correspondence on a tablet or mobile phone with little-known young people. And girls do not marry those guys with whom they are nice.
Today, morals and religious Muslim traditions in most families are not only not respected, but have fallen so much that frank dirty obscene words have entered into constant use in family life.
The tragedy happens to women who are in migration and to those who remained in their homeland without husbands. Many of those Muslim women who went abroad to work are engaged in prostitution. Living conditions in rented apartments make men and women share a room, and as a result, lose shame and dignity. Those women who stayed with their children in their homeland and do not receive money from their husbands for life are also forced to sell their bodies in order to feed their offspring. Both of them fell into sin and lost the fear of retribution in the afterlife for their shameful deeds. And bear responsibility for their sin and men.
Therefore, I appeal to you, my dear brothers! Every day I have to see how, while working in migration, your wives, daughters, sisters huddle in cramped rooms with other men, sleep half-naked on the floor, endure violence and insults, and do not observe Muslim customs and traditions. And this happens because men neglect responsibility and stop answering to Allah for the good of their family and fair treatment of mothers, wives, sisters.
Remember that the Prophet (peace and blessings of Allaah be upon him) in one of the Hodiths says: “At the end of the world such groups of men will enter my ummah that they will sit at home and send their wives to work. You know they're not from me."
I appeal to you, dear sisters!
According to religious tradition, every Muslim woman is required to cover her head and her entire body, except for her face, hands and feet. This is the command of Allah Almighty. Therefore, there is no discussion and freedom of maneuver in this matter.
And don't forget, my sister, that the desire to be bare and naked is an innate quality that only animals have. Therefore, be afraid of Allah, close your body, do not descend to the level of an animal. The Prophet (peace and blessings of Allaah be upon him) equated flaunting oneself with one of the worst mortal sins.
THE COVER IS THE PROTECTION OF THE HONOR OF A WOMAN
my sister, fear Allah, wear clothes that are spacious and wide, and not narrow and tight, so as not to tempt men. Prevent the sin of temptation.
Tight clothing emphasizes femininity, and by looking at a woman, a man can imagine her figure as a whole. The veil must be made of a dense and thick material and be opaque to the eye, for only in this way can the true covering of the woman be achieved. A transparent veil makes a woman only nominally covered, but in fact she is naked.
Unfortunately, today most women, not understanding the role and purpose of the hijab, put a scarf on their heads, but the body is left half-naked. Or they put on a thin tight-fitting scarf, a short skirt or tight trousers on their heads, and consider that they follow the Islamic tradition.
The Messenger of Allah (peace and blessings of Allah be upon him) said: “At the end, in my ummah there will be dressed up dressed-naked (half-naked) women with heads like bowed camel humps. Curse them, for they are cursed."
In another hadith, it is additionally said: “And they will not be in Paradise, and they will not smell its smell, although its smell, verily, is felt even at a distance.”
The above statements indicate that the wearing of thin and transparent clothes by women that outline their figures is one of the deadly sins.
DON'T BE A "DAYUS" IF YOU ARE EVEN FAR FROM THE AHKAMIS OF SHARI'A
Where are those men who are jealous of their wives, daughters, mothers and sisters?
Unfortunately, most men do not have male pride, male honor and male dignity.
Such men dress according to fashion, not tradition. They behave like sheep in a herd, forgetting that if a Muslim, it means - a person.
Such men lose their minds, forgetting that according to the Koran, a Muslim must fight against lack of will, and that reason is respected in Islam. A number of Islamic institutions call for the preservation of reason, and that which prevents the exercise of the will is called "licentiousness."
Often you can see how a man behaves not like a man. In clothes, he is likened to a licentious and depraved woman. He wears short shorts above the knees, a T-shirt with huge cutouts on the chest and back, and tight jeans that emphasize the male genitals. And in this form, he not only walks down the street and appears in public places, but also appears before the eyes of his mother, wife, daughter, sister and bride.
There are also many men who are calm about how their wife, daughter, sister are dressed .... Such men are not only indifferent, they also protect those family members who indulge in temptation and debauchery. They are ready to argue with their father, mother, justifying the sinful vices and deeds of their wife and daughter. You can often hear from them: “Do not touch my family. We dress the way we want. Wherever we want, we go there. What we want, we watch."
Without a doubt, such a group of people deserves the curse of the Almighty, because they go against the law of Allah. Amri maruf va nihi munkar.
Therefore, fear Allah when someone complains about the wrong behavior of your wife, son, daughter. This person does not slander, he sincerely worries about you. .
My brother, be considerate to your family. After all, every God-fearing believer is jealous of his wives and daughters and all relatives. The Messenger of Allah (peace and blessings of Allah be upon him) forbade a woman to go on a trip without a mahram (close relative) for a distance of one day's journey (i.e. 30-40 km). One of the tricks contained in this decree is that such cases should not occur. The Messenger of Allah (peace and blessings of Allah be upon him) says:
“Three people will never enter Paradise: 1) a jealous person (Dayus), 2) a woman who imitates men, and 3) a person accustomed to drinking wine.” The Companions asked: “O Messenger of Allah, we know who is accustomed to wine, but who is the non-jealous (dayus)?” The Prophet said: "He is the one who does not pay attention to who enters his family."
Khayriddin Abdullo. Head of the Department for Spiritual Education and Spiritual Culture of the All-Russian Public Movement “Tajik Labor Migrants”.
In the Middle Ages, during the time of chivalry, there was a cult of the Beautiful Lady, and the position of the woman herself was disenfranchised. Or let us turn to the history of France during the period of absolutism. Here is what E. Fuchs wrote: “The age of the domination of a woman is never the age of the true exaltation of a woman, but, on the contrary, her deepest humiliation. The cult of woman, like that which prevailed in the eighteenth century, could only be established under the condition of such humiliation. In the era of absolutism, a man and a woman did not stand side by side as equal individuals, and it is only in such equality that the true exaltation of a woman is rooted.
Of course, the role and position of women in society change over time. Particularly striking changes took place in this regard in the 20th century, although various prejudices and myths interfere with the truly equal position of women in society.
Are we free from stereotypes in relation to a woman in our time? This can be judged by how we relate to the self-determination of a woman, to her social role and purpose. We live in an enlightened age, when equal rights for men and women are enshrined in the constitutions of various countries, when women are included in the economic life of society, have voting rights and access to education, but still the position of women in many ways remains ambivalent. Speaking about the social role of a modern woman, the American sociologist E. Boulding notes that this role is associated more with the "wrong side" of society, and not with its "front" side. Discrimination against women persists, although often not in an explicit, but in a hidden form, which is facilitated by sex-role stereotypes, i.e. stable ideas about what is supposed, “allowed” for a woman in society. They are barriers in the minds and behavior of people, the cause of inequality in the social positions of men and women.
Islam is an ideology that helps humanity avoid many of the problems that modern man faces. After all, the Creator not only created and threw us into this world, but He sent instructions for using this life - the Koran. According to Islam, a woman is first and foremost a wife and mother. Raising a healthy generation and creating a favorable, heavenly atmosphere at home cannot be regarded as “idleness”. Regarding mothers, an authentic hadith (saying) says: “Paradise is under the feet of mothers”, i.e. the attitude towards them determines the well-being of a Muslim man in eternity. As for sisters, daughters and wives, men are responsible for them before the Almighty, since “Each of you is the manager, and each of you will be responsible for the management entrusted to him. Women largely determine what will be the religiosity and upbringing of the next generations. They are entrusted with the great function of maintaining calm, tranquility, and the religiosity of the hearth; upbringing and piety of the younger generation. As for their rights, they are one in their rights with men in everything. Everyone has their own function in this life. If a woman gives birth to children, feeds them with her own milk and brings them up, then a man should make every effort for moral, psychological and spiritual stability in the family; for its material prosperity and protection from external aggression. One of the most important unity and equality in rights is that all are uniformly rewarded for the correct performance and responsibility of the approach to the functions that have been assigned to them, both for men and women. “For men, a share of what they have acquired, and for women, a share of what they have acquired. Ask the Almighty for his mercy. Verily, Allah knows everything.” .
It is clear that the Qur'anic position regarding women is no different than that of men. They are both God's creatures who have lofty goals on earth to worship their Lord, do righteous deeds, and avoid evil, and they are both to be judged accordingly. The Qur'an never mentions that a woman is the gate of the devil, or that she is a deceiver by nature. In addition, the Koran never mentions that man is the image of God, all men and all women of his being, that's all. According to the Koran, the role of a woman on earth is not limited to the birth of a child. It is necessary to do as many good deeds as any other person should have done. The Qur'an never said that the woman was the culprit and that she offered the fruit to Adam. In Islam, God never punishes anyone by mistake of another, each is responsible only for what he did. The creation of Eve in the Quran brought a lot of happiness to Adam and he was no longer lonely, on the contrary, the Quran instructed all believing women to follow the example of those ideal women like the Virgin Mary and the wife of Pharaoh Asiya.
Considering the Islamic family, a woman, first of all, is the righteous wife of her husband and the keeper of the hearth. Allah Almighty said: “One of His signs is that He created a spouse for you from yourselves, so that you can find support, peace and peace of mind for yourself in each other. This is precisely the true sign for people who reflect and respond.”
Before explaining the position of women in Islam, a brief review of the history of the women's issue in Europe should be made.
Until the 19th century, a woman in Europe was considered a creature that no one took into consideration. "Scientists" and "philosophers" started arguing on this issue. For example, the question was discussed whether a woman has a soul or not. If there is a soul, is it human or animal? If, nevertheless, we assume that she has a human soul, then her social position in relation to a man is slavish, or somewhat higher ?! Even in those short periods when a woman enjoyed a relatively high "social" position, whether in Greece or the Roman Empire, this was not at all the achievement of women as part of the population as a whole, but only concerned a limited number of women who acted as metropolitan beauties, adorned any society and were an indispensable attribute of the luxurious life of rich people. However, at the same time, the woman absolutely did not enjoy true respect, as a living human being with self-esteem. The economic situation of the feudal era, which led to an agricultural settled way of life, obliged a man to support women and a family, which was quite natural in such conditions. In addition, the woman "worked" around the house, was engaged in a primitive craft of processing agricultural products and, thus, "recouped" the cost of her maintenance. The Industrial Revolution dramatically changed the whole situation, both in the countryside and in the city. The foundations of the family were undermined, intra-family ties were broken, as women and children were forced to go to work in industrial enterprises. The working day was too long, and the woman's wage was less than that of the man who did the same thing in the same enterprise. To draw attention to themselves, women used such means as strikes and demonstrations, rallies and the press. Women then felt the need to participate in politics in order to end the source of oppression. They demanded, firstly, the right to participate in elections, and then the right to be represented in Parliament.”
“In Europe, many women believe that the more uneducated a woman is, the more she fills this void with the birth of an ever new child, and thus justifies her existence. Whereas in Europe, the higher the status of a woman, the less likely it is to be a mother. Between career and motherhood, women are forced to choose a career. “Higher education is the best contraceptive”, bitter joke in Germany”, further “for many women, the conscious refusal to have a (second) child is a reaction to gender asymmetry in status positions. Being a mother is an honor only among relatives, but not among professionals. If your suit was poorly sewn or your appendix was unsuccessfully cut out, you will not say about this dressmaker or surgeon: “But she is a wonderful mother, and he is the father of four children.” In the field of professions, social achievements, the price of motherhood is hardly commensurate with the price of skill, leadership in one's business, power. Famous people are judged, first of all, by their deeds, and not by their children. What is really more valuable for a woman. If Islam considers a woman primarily as a wife and mother, but at the same time, nowhere in the Koran and Sunnah is there a ban on performing public work. Islam established a right that women were denied before Islam, the right to independent property. According to Islamic law, a woman's right to her money, real estate or other things are fully recognized. This right does not undergo any change, whether she is single or married. She retains her full rights to buy, sell, pledge or lease any of her funds. Nowhere in the Law does it say that a woman is a junior simply because she is a woman. It is also noteworthy that such a right applies to her means before marriage as well as to the fact that she can increase her wealth at the time of marriage, and it will be only hers.
Regarding the right of a woman to work in society, it must be stated first that Islam regards her sacred role in society above all else. like mother and wife . Neither girls nor babysitters can take her mother's place. Not as a teacher. Confident, emotionally healthy children are a much more important investment than any million dollar investment. Such a noble and vital role, which basically shapes the future of countries, cannot be regarded as “idleness.”
According to the Koran, a man has no advantages over a woman, everyone is equal before Allah. Yes, a Muslim woman does not have the right to be the head of state. But this restriction has nothing to do with the humiliation of her dignity, but is connected with the very specifics of the Islamic state system. In Islam, the head of state is not just a symbolic ruler like the Queen of England. The caliph is obliged to lead collective prayers, lead the army, be responsible for national security. At the same time, a Muslim woman, according to Sharia, has every right to participate in politics, hold important government posts and positions.
However, there is no decree in Islam that forbids a woman from seeking employment in society when there is a need for it, especially in positions that suit her character and which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. In addition, there is no restriction in any field of activity, especially if she has exceptional talent in any area. Even for the position of a judge, where it may be according to her physical features due to her more emotional nature, it is known in history that early Muslim scholars such as Abu Hanifa and Al-Tabara considered a woman for a judge. In addition, Islam restored the woman's right to inheritance, after she herself was the object of inheritance in some cultures. Her legacy is absolutely hers, and no one can lay claim to that legacy, including her father and her husband.
A man in Islam is entirely responsible for the provision of his wife, his children, and in some cases his needy relatives, especially women. This responsibility is neither waived nor diminished because of his wife's wealth or because of her access to any personal income derived from work, rent, profit or any other legal means. A woman, on the other hand, is much more financially secure and much less burdened by any claims on her property. Her property does not pass to her husband before marriage, and she even keeps her maiden name. She has no obligation to provide for her own children, family. She is entitled to the "Mahr" which she takes from her husband during marriage. If she is divorced, she may receive child support from her ex-husband. An examination of inheritance law within the full framework of Islamic law reveals not only justice, but also an abundance of compassion for the woman. That is, she is even too protected. According to the political aspect of Islam, the proof of the equality of a woman with a man is fully consistent with what we call today “political rights”.
A Muslim woman has the right to study. “The search for knowledge is the duty of every Muslim and Muslim woman,” said the Prophet Muhammad (peace be upon him). Let us recall the words of the same Nietzsche: “If a woman reveals a penchant for science, then usually something is wrong in her sexual sphere”, or Democritus: “Let a woman not reason: this is terrible!”
A Muslim woman has the right to have her own independent source of income and spend money as she sees fit. Only thirteen centuries later, a European woman was able to fully achieve a similar right for herself! Until the end of the 19th century in England, a man disposed of personal property and all types of income from her estate and the property of his wife at his own discretion. A Muslim woman has a full right to vote in all social, political spheres and at all levels of public policy. Suffice it to recall that in the United States, women won their suffrage only in 1920! It didn’t get it, but it achieved it - through demonstrations, strikes.
Only in conditions of equality and stability, where every individual strives to achieve self-respect, will a healthy climate prevail for both Muslim men and Muslim women. Any feminism that should succeed in our midst should not be chauvinistic and work only for women. Islamic traditions teach us that women's progress must be made in tandem with broader struggles to benefit all members of society. The benefit of all members of society is much more important than the benefit of a particular group of society. After all, it has been established that, in fact, society is an organic whole in which the well-being of each participant or “organ” is extremely necessary for the well-being of everyone as a whole.
Thus the Muslim woman is given her own role. Already 1400 years ago, the Lord assigned certain duties and rights to her. They are from God and are designed to preserve harmony in society, what may seem unfair or absent in one place, is compensated or explained in another place.
