Muslimah

How Israel's Propaganda Machine Works

Active Muslimah — 2009-01-15T10:58:27Z

James Zogby: Founder and president of the Arab American Institute

As in past Mideast conflicts, both the media story line and political commentary here in the U.S. has closely followed Israel's talking points on the war. This has been an essential component in Israel's early success and in its ability to prolong fighting without U.S. pushback. Because it recognizes the importance of the propaganda war, Israel fights on this front as vigorously and disproportionately as it engages on the battlefield.

Here's how they have done it:

1) Define the terms of debate, and you win the debate. Early on, the Israelis work to define the context, the starting point, and the story line that will shape understanding of the war. In this instance, for example, they succeeded by constant repetition, in establishing the notion that the starting point of the conflict was December 19th, the end of the six-month ceasefire (which Israel described as "unilaterally ended by Hamas"). In doing so, they ignored, of course, their own early November violations, and their failure to honor their commitment in the ceasefire to open Gaza's borders. They also ignored their having reduced Gaza into a dependency, a process which began long before and continued after their withdrawal in 2005. Because they know that most Americans do not closely follow the conflict and are inclined to believe, as the line goes, "what they hear over and over again," this tactic of preemptive definition and repetition succeeds.

2) Recognize that stereotypes work. Because, for generations, the Israeli-Palestinian conflict has been defined with positive cultural images of Israel and negative stereotypes of Palestinians, Israel's propagandists have an advantage here that is easy to exploit. Because the story has long been seen as "Israeli humanity confronting the Palestinian problem," media coverage of any conflict begins with how "the problem" is affecting the Israeli people. As Golda Meir once put it, "We can forgive the Arabs for killing our children, but we can never forgive them for making us kill their children." And so, it was not surprising that, despite the disproportionate suffering of the Palestinians, media coverage attempted to "balance" the story, giving an extensive treatment, with photos, of anguished and fearful Israelis and the impact the war was having on them. Early on, when media treatment mattered most, Palestinians were reduced, as always, to mere numbers or objectified as "collateral damage."

3) Anticipate and count on your opponent's blunders. Hamas' stupidity played into Israel's strategy. From the outset, Israel could count on the fact that Hamas would launch rockets and issue the kind of threats that Israel could then parley into sympathy in the West. Knowing that these would most certainly come, and could be exploited, was an advantage in their propaganda war.

4) Be everywhere, and say the same thing — and make sure your opponents remain as invisible as possible. Israel begins each war with a host of English-speaking spokespersons (many born in the West) available at any time for every media outlet (it's no accident, for example, that Israel has an "Arab" Consul General in Atlanta - that's where CNN is). The work of their propaganda operation, which spreads multiple spokespersons in venues across the United States with consistent talking points, guarantees success. At the same time, they are able to deny media access to Gaza, only allowing the Western reporters to operate near the war zone under IDF supervision, guaranteeing Israel the opportunity to shape every aspect of the story while removing the possibility of independent verification of the horror unfolding in Gaza.

5) Give no ground. Since half of the story will be determined by what political leaders say and do, the political apparatus in Washington is also pressed into service, ensuring that White House and Congressional leadership will "toe the line." Statements issued by Congress, therefore, reflect the talking points and, together, the Israeli spokespersons, the political commentators, and the Congressional statements serve as echoes of one another.

6) Deny, deny, deny. When events and reality break through, contradicting the Israeli-established narrative, creating stories that run counter to the imposed story line, the propaganda machine works overtime to deny, deny, deny (saying quite boldly, "Who do you believe, me or your lying eyes?"), and/or concoct a counter-narrative that shifts the blame ("We didn't do it, they made us"). In this instance, that means asserting that the death of Palestinian civilians is always the fault of someone else, or that reporters or their opponents are staging the photos of grief (as if to say, "Arabs don't really grieve like we do").

7) The last refuge…. When all else fails, point to a few examples of outrageous anti-Semitism, generalize them, suggesting that that is what motivates critics. It stings, and may be over-used, but it can silence or put critics on the defensive.

Islam and The Working Woman

Active Muslimah — 2008-12-04T10:28:00Z

The author of this article, Mr.K.H. Husein Muhammad was born on the 9th May 1953, in Cirebon, West Java, Indonesia. After finishing his schooling at Lirboyo Kediri Islamic Bordering school, East Java, he continued his studies at Perguruan Tinggi Ilmu Al-Qur'an in Jakarta (a tertiary institution specialising in studies of the Koran). He then went on to study at Al-Azhar University in Cairo, Egypt. He returned to Indonesia in 1983 to run and until now continues to run the Islamic bordering school Dar al-Tauhid Arjawinaangun in Cirebon, West Java. He is also very active in seminars and discussions concerning Islam and gender issues. He has written for the mass media and translated several books. Apart from his position as the director for discourse development at Rahima, he is also active with the non-government organisation 'Puan Amal Hayati'.

If Islamic teachings are summarized and condensed, then Islam is only faith and ‘working'. In the Qur'ânic expressions, ‘working' or ‘making efforts' are mentioned as ‘amal' (deed). The two words ‘faith' (îmân) and ‘deed' (‘amal) are mentioned several times by the Al Qur'an and are almost always said together in one meaning such as “al-ladzîna âmanû wa ‘amilû al-shalihât” (those that are faithful and perform good deeds), and other verses. Therefore ‘work' is the existence of human life. In other words, man is a creature of ‘work'. One verse of the Qur'ân explains that man (mankind) will not receive anything except that for which he (mankind) himself has worked hard to achieve. It is no surprise then that one often hears that being in Heaven or Hell in the Hereafter depends on his or her deeds and doings throughout one's life. Aspects of ‘work' in Islam are then as broad as life itself and can be characterized physically, intellectually and spiritually. Nevertheless, obligations stressed by Islam are by working or making efforts that are performed in a good manner. To those that are faithful and work hard, God will provide them a good life (hayâtan thayyibah) and in the Hereafter they will meet God. “Those that wish to meet God therefore need to work hard and will not submit to any other God but Allah” (Q.S. al-Kahfi, 110).

However, ‘work' in the traditional Indonesian sense, it seems, does not have a meaning as broad as outlined above. The word ‘deed' when translated as ‘work' is perhaps a little strange to the general Indonesian public, because ‘deed' (amal) often only means ‘an action of benevolent service', like giving alms, or contributing to social and religious activities or mankind, like “pundi amal SCTV” (SCTV's public donation), “Yayasan Amal Bhakti Muslim Pancasila”, and others. Meanwhile, ‘work' is one action of mankind that indeed earns a monetary outcome (wage or salary), materially and economically in order to maintain a life for oneself and for those people to which one is responsible. Types of work are certainly varied; trade, agriculture, mining, fishing, industry, services and the like. This explanation neglects social work, aid work and part time work from the category of ‘work'. This provokes implications that they do not need to receive a salary at all or should only receive a small salary or an unsuitable salary. A breast-feeding mother, raising and caring for children, and a wife's household duties around the home are not considered ‘work'. All of these are often mentioned simply as ‘kindness', ‘good deeds' which will be rewarded in Heaven.

Women's work

Many verses of the Qur'ân explain ‘work' obligations that are applicable to both men and women. “When you've finished praying, quickly disperse yourselves around the earth's surface, discover those gifts given to us from Allah and think often of Allah so that luck will find you” (Q.S. al Jumu'ah,10). God does not at all differentiate between the two genders. God also stresses the obligations required in order to create equality, and forbids any actions that are exploitive in nature toward other people. The Qur'ân urges Muslims as well to not restrain the rights of others (Q.S. [26]: 183). The Prophet once said: “labourers (men or women) have the right to obtain proper food and appropriate clothing and should not be burdened with duties that are beyond their capabilities”.

Differing to that conveyed by the Qur'ân, society's culture often creates unfair and exploitive situation, especially toward people that are viewed as weak or that are deliberately weakened. In the context of pre-Islam Arabic culture (on the peninsula of Arabia), general conditions and situations existed whereby women were treated like objects and it was declared legal to exploit them for the sake of men: economically, socially, sexually and politically. It is due to this that women's work is not only undervalued, but also suppressed. These types of conditions are very much in contradiction with Islamic principles of equality. The Qur'ân rejects this when saying: “wa li al-rijâl nashîb min ma iktasabû, wa li al-nisâ nashîb min-mâ iktasabna” (for men what they did, and for women what they did).

Domestic and Public Division/Spheres

A dominant opinion in our society (and maybe also in other societies) perceives that woman's work must be limited to the domestic domain alone (at home), while men should remain in the public sphere. Some people even constrict women's work to only the field of raising children and serving their husbands. There are no other obligations for a woman (wife) except for the function of reproduction, servitude toward her husband, raising children and attending to home duties. This is due to society's opinion that considers that the disposition and nature of women was most definitely created by God, in order to carry out these kinds of duties that require emotional contact, tenderness, patience, meticulousness and other traits associated with the female gender. Women's work outside the home is viewed as a character deviation. Because of this, the general public opinion perceive that the work efforts (and sweat and tears) of women are merely considered as ‘secondary' and additional work. Aside from this, the result from women's work (salary) does not become her own money, but rather can be legally taken by her husband to fulfil his own personal needs or to be used for the needs of the family.

These days our world has become more open to women working in the public sphere. Both married and unmarried women can enter and work at public sphere. Both the Qur'ân and Hadis do not (at all) forbid women to work in this way. In other words, Islam does not give boundaries for the places where women and men can and should work. Each respectively can and may work in or outside the home and in any suitable area, which is required in order to survive. Yet, the popular views and the general treatment to women are still discriminative. Moreover, employment for women is only confined to those sectors that are interrelated with the feminine characteristics and gender biased, for example those fields that require tenderness, patience, meticulousness, diligence and other traits, which are associated with and socialized as ‘women's characteristics'. These forms of ‘female' work are generally considered lower in status than other forms of work which are considered ‘masculine' and reflected by way of intellectual intelligence, muscular strength, courage, rational thinking and the like. The result is that the wages that women receive are generally lower than the wages received by men. In Indonesia, women are forced to find work overseas (as migrant workers) and become labourers in other countries. This is a huge sacrifice on the part of women in order to help their family, (including their husbands), often with a price to pay or a gloomy outcome. Too often there are cases of female migrant workers that are quite upsetting and heartrending. The wages that these female migrant workers receive are not only lower that the wages received by men, but they are also often physical, psychologically and sexually exploited and abused.

The fact of these female labourers and working women depicts the unfair practices, as well oppression of human another human. This totally contravenes both Islamic principles and the principals of humanity. This violation can bring about more broaded social crisis, and can crush the future of mankind itself. The reality that there are women like this can continue to create problems and sucepability related to female reproductive health. Women with this double burden (in regard to reproductive health) may bear a generation that is susceptible and weak. An interesting point made by Umar bin Khattab about this, is “Don't burden the female labourers outside the limits of their abilities in their efforts to maintain a livelihood. Because if you do that to them, they may act in a way that contradicts morals…the treatment of your employees should be with full fair consideration, and Allah will in turn show fair consideration to you. You are obliged to give them good (and halal) food” (Mâlik, Muwaththa, II/981).

These ethics actually apply not only in the power relations between men and women, but also in work employer and employee relations, superior and subordinate, and other power relations. Work ethics in Islam are based on brotherhood/sisterhood, fairness, and individual freedom in the context of social prosperity to seek mercy from God. Allah a‘lam.

A Need for the Active Role of Women in the Islamic Movement

Active Muslimah — 2008-10-15T18:06:00Z

The Author, Dr. Nur Rofiah is an observer of women's issues and Guest Lecturer of Women's Studies at University Indonesia

Discussions regarding woman in Islam often end up divided into two extreme views. Firstly, is the defence that Islam genuinely respects and values women. Secondly, is the allegation that Islam, on the contrary, does not respect or value women. In the writer's opinion, both of these views depend on our assumptions regarding Islam itself. As a normative teaching, Islam values not only women but all humankind. However as a subjective teaching, Islam depends on the very person who carries out the actual teaching. Therefore, in the hands of a just person, subjective Islam can generate a view and attitude that genuinely respects and values women. Conversely, in the hands of an irresponsible person subjective Islam may indeed bring about injustice for anyone, including women.

In regard to these two basic perspectives, the writer disagrees with the point of view that perceives Islam as limited by its religious texts and history. Firstly, despite the assumption that there was only one meaning behind each religious text when they first emerged, after becoming autonomous each was open to varied interpretations, including those interpretations that discredited women. For example, the following verse: Your wives are as a tilth unto you; so approach your tilth when or how ye will (Al-Baqarah: 223).

As an independent text, disconnected from other verses and lacking a story or actual event that lead to its emergence, this verse gives the reader at least two contradictory interpretations. One interpretation is that a man may sexually exploit his wife. That is to say, a wife must accept her husband's invitation to have sexual relations at any given time, submitting herself to her husband, like tilth to its owner. The other interpretation contradicting this is protection for the wife from being infected by a sexual illness that her husband could have contracted from another woman. This meaning that a wife should be the field that her husband can approach and ‘work in' at any given time, so that the husband does not go off and ‘work the soil of another field', so to speak.

Secondly, the history of Islam has been a contestation between normative Islam and subjective Islam, which has created space for success, yet at the same time for failure. There are many experiences and examples from classical Islamic history that are not suitable references to Sharia, such as; the opinion that women are inferior to men; special treatment for Arab nations and the Arab race and; the bloodshed that has occurred between fellow Muslims, etc. The history of Islam can only be a reference to Sharia if it reflects human equality, peace, and other normative values.

This is where the spirit of justice (as inspired by both our religious texts and the history of Islam) is required. It is very important to pay attention to this issue, so that Islam may remain ever present with all its wisdom, as practiced by The Prophet.

The era of The Prophet is usually referred to as an ideal example of the implementation of Sharia. A special feature of this period was that Sharia was in the control of someone whose credibility as a just leader was never doubted, a person who was independent and by no means mixed his personal, economic, political, family or group interests in applying the law. The Prophet's commitment to weak and vulnerable groups such as the poor, slaves, the elderly, women and children was indeed tested. Likewise his good nature and sympathetic attitude toward these groups set a good example. This is extraordinary and needs to be underlined to firmly distinguish between the Sharia of The Prophet's era and that of the following eras, including the present day. If this exceptional feature of The Prophet's era is forgotten then we will be easily tricked by the promise of justice in the name of Sharia, which in practice is often far from how it was practiced in the era of The Prophet.

Although not substantial, the role of women in the public sphere could already be seen before the presence of Islam. Islam, in the hands of The Prophet, did not dismiss women's roles but actually allowed women to grow and develop. There were many Muslim women that played active roles in the public sphere during the era of The Prophet. One example is Siti Khadijah. Khadijah was known as a successful businesswoman who created work opportunities for many people including The Prophet's uncle, Abu Thalib. She was also the first person to give Muhammad the opportunity to develop his skills in trading. Her business developed in the city of Mecca and then spread out to other cities, such as Syam. Siti Khadijah continued with her career in finance even after she had become The Prophet's wife.

Siti Aisyah is another example of a woman that was active in the public sphere at the time of The Prophet. Aisyah was known as the intellectual wife of The Prophet and she was not shy to criticise those people she thought contradicted the spirit of the Qur'an. For example; One day, The Prophet passed a Jewish cemetery where a family was mourning. The Prophet said that the body of the deceased Jewish person was being tortured. From this incident, Ibnu Umar concluded that it must have been the family's crying that caused the body to be tortured. When others repeated this to Siti Aisyah, she immediately criticised Ibnu Umar's understanding as it contradicted a verse from the Qur'an, "No-one will bear another person's sin" (HR. Abu Daud).

The need for the Active Role of Women

Unfortunately, the implementation of Sharia in many countries nowadays has exactly the opposite intent in that it aims to domesticate women. In the hands of the irresponsible, Sharia merely functions as a tool of repression and discrimination, especially toward women. The implementation of Sharia, for example as was carried out by the Thaliban in Afghanistan, began with directing women into the household. Women were banned from school and from working in the public sphere despite the fact that at the time there were many professional women working as doctors, lawyers, radio announcers etc. A woman was forbidden to set foot outside of the home unless she was accompanied by her mahram (chaperone). Sanctions for this violation (for any given reason) was the death sentence.

The principle of mahram is to protect women from being disturbed by strangers or from trouble that could occur outside the home. Therefore, this cannot be separated from the principle concerning punishment that is applied to perpetrators of crime in the public sphere. When the genuine (and original) purpose was absent (or forgotten) in the implementation of the concept of mahram, women were forced to remain in the home, even if they required urgent medical attention. Under these circumstances women are continuously punished if they violate the rules, even in a situation where a woman needs to work outside the home in order to make a living, yet has no male member of the family who can act as her mahram.

A crucial problem in the implementation of Sharia these days is the lack of a clear distinction between rape and adultery. On the grounds that it is not found in any religious texts or Islamic practices throughout history, the implementation of Sharia generally does not give special consideration to certain conditions regarding sexual relations outside of marriage, such as rape. This clearly places female victims of rape in a disturbing and distressful situation, as was experienced by Zarfan Bibi in Pakistan. After her husband was imprisoned over a murder case, her brother-in-law repeatedly raped her and she became pregnant. When she reported the crime, her pregnancy was used as proof by the court to accuse her of adultery. The rapist was set free from all charges, with the reason that there was not enough proof to convict him. Tragically, Zarfan Bibi was stoned to death, as sentenced by the court.

In Malaysia this issue has triggered serious public debate. Zina (adultery) and qazaf (a false accusation) are considered crimes worthy of hudud (a sentence) and are qishas (punishable) according to the Sharia Criminal Code Enactment that was put into effect in Kelantan, and the Sharia Criminal Offences Code which is currently effective in Trengganu. In connection with hudud, there were two provisions that were rather controversial. Firstly, if an unmarried person committed adultery their punishment would be one hundred lashings and one year of incarceration; if a married person committed adultery their punishment would be public stoning to death. Secondly, any person who accused another of adultery and could not prove it by providing four mature-age male Muslim witnesses would be punished with eighty lashings. It was also determined that if a reported rape could not be proved by the victim, then it would be considered qazaf (a false accusation). As for a married couple, adultery could be confirmed by taking an oath.

The Muslim Women of Malaysia actively criticised these regulations. In Trengganu, they protested about the terms of hudud, which they considered discriminatory toward women and succeeded in amending the law, especially in relation to hudud zina (the sentence for adultery) and qazaf (a false accusation). Based on the amendment, if a woman revealed that she had been raped yet could not provide enough evidence for a court to sentence the rapist, she would not be charged with qazaf (making a false accusation). In this case the rapist would be punished with ta'zir (sentence for a petty crime). Several circumstances and actions that would quite normally incur a sentence (in connection with adultery) were not included in the amendment. For example, a woman would not be charged with adultery if she had been raped, bewitched with black magic, or drugged (by the perpetrator) and therefore rendering her unconscious or completely unaware of the situation.

With different political systems, the challenges for Muslim women (in relation to the struggle between normative Islam and subjective Islam) undoubtedly vary from country to country. Indonesian Muslim women for example, have enjoyed the right to vote and be elected since the first general election in 1955, and although not yet optimal have succeeded in securing a quota of 30 percent of the seats in parliament. Kuwaiti Muslim women have recently been given the right to vote, thanks to a new law that was recently ratified by the Kuwaiti parliament on May 16 2005. Yet, the right of a Kuwaiti women to be elected as a member of parliament is still being debated by the Kuwaiti Muslim community as to whether or not it complies with Sharia. What about Muslim women in Saudi Arabia? Up until six months ago, neither man nor woman had the right to vote. At present, the right to vote is reserved for men only and at no more than local-level elections.

Interpretations of Sharia continue to evolve in Muslim communities, both in those that officially put Sharia into effect as actual law and in those that do not. The fate of Muslim women is ultimately determined by different perceptions of Sharia itself. The challenge for Indonesian Muslim women is becoming more and more serious, with an increase in the formal implementation of Sharia in various regions through local (autonomous) policies. From now on if women do not play an active role in issues regarding Sharia it will remain restricted to merely texts and Islamic history, and through the course of its formalisation in Indonesia, Sharia could consequently restrict women. Let's hope not!

The Author, Dr. Nur Rofiah is an observer of women's issues and Guest Lecturer of Women's Studies at University Indonesia.

Muslim Women are not oppressed

Active Muslimah — 2008-05-03T18:16:00Z

Mrs. Samrah Sher writes:

People often fail to distinguish between culture and religion, Two things that are completely different..

Everybody focuses to Muslim women worldwide as oppressed, more specifically the Muslim Women of Afghanistan.

The media shows us how oppressed the Muslim women are there and people start linking three words in their minds: ‘Islam,' ‘women' and ‘oppression.' Therefore, they think that Islam commands oppressing women.

People often fail to distinguish between culture and religion, two things that are completely different. In fact, Islam condemns oppression of any kind whether it is towards a woman or in general.

Now, the Qur'an is the sacred book by which Muslims live. This book was revealed 14 centuries ago to a man named Muhammad who would later become the Prophet. Fourteen centuries have passed and this book has not been changed since, not one letter has been altered.

In surah number 33, entitled Al-Ahzab (Arabic for 'The Clans'), on verse 59, it says: “O Prophet, tell your wives and your daughters and the women of the believers to draw cloaks all over their bodies. That will be better as they shall be known (as free respectable women) and will not be annoyed. And Allah is Ever Oft-Forgiving, Most-Merciful.” This verse shows that Islam makes wearing a Hijab necessary, Hijab is the word used for covering, not only the headscarves (as some people may think) but also wearing loose clothes that are not too bright.

Sometimes, people see covered Muslim women and they think oppression. This is wrong. A Muslim woman is not oppressed, but she is liberated. This is because she is no longer valued for something material such as her good looks or the shape of her body. She compels others to judge her for her intelligence, kindness, honesty and personality. Therefore, people judge her for who she actually is.

Women cover their hair to be modest. When they wear loose clothes, they are trying to be modest. In fact, nuns cover their hair out of modesty. Also, when we see frequent pictures of the Virgin Mary, she is covering her hair out of modesty. Therefore, Muslim women are doing the exact same thing as righteous Christian women.

The lives of the people who accepted the Qur'an changed drastically. It had a tremendous impact on so many people, especially women. It was the first time openly declared that the souls of men and women are equal. They would be bestowed the same obligation as well as the same rewards.

In addition to being equal to men, women get economic independence. The money they bring into marriage is theirs as well as the money they earn. A woman is allowed in Islam to choose their own husbands and in extreme cases, divorce. A woman has the right to be educated, contrary to what the contemporary world might think. The responsibility is of the person who is raising her.

Now picture this: Fourteen hundred years ago Islam allowed women to vote for a leader. It was recently, in 1925, Canadian women became allowed to vote. Worst, in Quebec, the law became final in 1940. Muslim women got rights before Western women got any.

Islam is a religion that holds women in high regard. Long ago, when baby boys were born, they brought great joy to the family. Girls brought less and occasionally none. Actually, girls were hated so much that they were sometimes buried alive. Islam was always against this female infanticide.

The two great roles a woman plays in life are a wife and a mother. The Prophet once said to a group of men: “The best among you are those who are the best to their wives.” This shows that Islam highly encourages the well treating of the wives. This should be shown love, respect and care.

A man came to the Prophet, sallallahualayhe wa sallam, and asked: “Who among my kinfolk is worthy of my good companionship?” The Prophet, sallallahu alavhe wa sallam, replied: "Your mother" three times before saying: “Your father.” This indicates the impact that a mother has in a person's life. So women are highly honored in this great religion. Islam is a only religion that treats women fairly. Oppression is condemned. I hope all of you know and remember this.

Now, Muslim Women can swim in public pool

Active Muslimah — 2007-11-28T06:01:42Z

For some Muslim women, going to the pool or beach used to be difficult because of Islam's traditional emphasis on modest dress — but no longer. Thanks to new full-body swimsuits developed specifically with these women in mind, Muslim girls and women may be poolside more often.

These are an updated version of full-body swim wear which has been around for decades but complies with Islam's traditional emphasis on modest dress. They also increasingly stylish, intricate sequin designs with miniskirts that go over long pants.

In many Muslim countries, the sexes are commonly separated in pools and on beaches. In America, however, these places are predominantly co-ed, which means some Muslim women have to abide by their personal beliefs about modesty. There are no explicit rules that would cover all Muslim cultures at all times . It's not as if a woman who wears a regular bathing suit is not a traditional Muslim. It's individual taste. You'll find a wide variety of swimwear on Muslims and non-Muslims alike. The polyester, nylon and Lycra material allows for flexible movement in the water and does not stick to the woman's body when she exits the ocean or pool.

According to Indonesia's major player in Muslim apparel industry, ZEHBA, most Muslim women purchase single piece suit with specially designed hood cover. For many Muslim women, these suits offer the only alternative to wearing regular clothes when swimming. To ensure modesty, ZEHBA's swim suites are mostly sold with double layer fabrics at body part and a long skirt for loose appearance. They choose special prints to camouflage the body of women. The great thing is that they don't absorb water and they are very light and they're thin, so they're safe and very comfortable.

The suits now being made are increasingly fashionable in moderate muslim countries like Indonesia and Malaysia were they are marketed using professional models. Rimma Bawazier, Indonesia's favourite television host is the brand ambassador for ZEHBA.

Aheda Zanetti, a lebanese australian sells her burqinis (Burkha + Bikini = Burkini) for up to A$200 ($160), hopes to widen the garment's appeal beyond Muslim women at the beach.

Shereen Sabet, who founded Splashgear, an online swimwear store for Muslim women, based in Huntington Beach, Calif says “Nothing in the Quran says women and men can't swim or scuba dive together. It's just a question of finding a solution”. Today, about a dozen stores, based in the United States and abroad, sell swimwear to Muslim-American women, mostly through online catalogs. A full suit can cost more than $100, with pants around $60, shirts at $25 and water scarves and hoods about $15.

In the past, religious women in Turkey either didn't go to the beach or wore regular street clothing into the water. Most women at beaches in secular Turkey wear Western-style bathing suits. One of the top company producing Islamic bathing suits, Hasema, he can't produce them quick enough to keep pace with demand. The company exports to Egypt, North America, England and Australia. Mehmet Sahin said he founded the company, because of his own problems on the beach as a university student.

In Egypt swim suites for muslim women is better known as “Sharia swimsuit”. It is part of a growing industry catering for religiously-observant women. It is no longer mainly the westernised elite that can afford such leisure activities as swimming. In such a conservative society, many women have until now either had to sit on one side or go into the water in their clothes. To them, the “Sharia swimsuit” offers one solution. It is a high-necked, swimming costume with sleeves and a small skirt, to be worn over long trousers. However, the highest religious authority for Sunni Muslims, Al-Azhar, does not recognise the new swimming costume.

One of its clerics, Sheikh Mahmoud al-Hanafi, says there is no such thing as an Islamically-acceptable swimsuit - the only thing Sharia law recognises is Islamic dress that is meant to protect women from what he calls “gossiping eyes.”

Prayer Wear for Muslim Women

2007-04-02T11:15:00Z

Muslim woman uses a praying attire that is made in accordance with certain rule, which is covering the whole body except face and both palms. Besides specially designed, its material and design tend not to change in a relatively long time.

Sometimes ago, carrying Prayer wear was a kind of lazy to do, although it is a must-to-bring stuff for the Muslims. It was not a handy stuff, it occupied the whole bag 's compartment, and also made the bag heavier. But ever since light and handy prayer wear appeared, the laziness becomes reasonless. More than that it comes with if and praying-mat. It does not only need smaller place but is also pretty and stylish carry. Currently Prayer Wear follows the trend of fashion. People are no more satisfied merely with its fulfilled function and rule, but they start to take a look at its beauty and new details.

Producers must be creative and conscious to the up-to-date ”articles”. The merchants have to promote the high quality of their articles smartly with their competitive price. While the buyers are made to be attracted to many kinds of new trendy designs. Anyone would be proud to wear if it looks appropriate, up-to-date, and practical. And the trend of Prayer wear with its pretty pouch is interesting.

Getting prettier

Until the eighties, Prayer Wear were not really modified. They were mostly made of mori or linen or fabric that used for wrapping dead-body, looked like a piece of long robe with three holes, two for palms and fingers, another one for the face.

People liked it because it was the only design available and quite practical (especially for the elders), as well as s simple and needed only little textile that made it more affordable. Later on, two-piece Muslim Prayer Wear was in-style: the upper and lower part looked like skirt with drawstring replaced the earlier trend. This design was considered new among Muslim women such two-piece attire has been popular for a long time.

Now, there are various designs of Prayer Wear. Around the face-hole and the bottom are trimmed with decorations. First, it is trimmed with lace to make it prettier, then trimmed with a little embroidery and further getting larger embroidery. Flower or calligraphy embroidery trimmed all over the Prayer Wear.

Apparently people's need and wish has no limit. Besides its beauty factor that cannot be forgotten, the easy to treat, easy to wrap or simple, as well as light Prayer Wear is the best choice.

A kind of polystyrene-fabric was made for the first time to make prayer wear. Apart from its easy-to-dry-up, no need to ironed, light, and can be press into a very small bundle, this kind of fabric is also colorful, not only white like the one used for wrapping dead-body.

Handy pouch

Polystyrene-fabric is light half-plastic and condensed fabric that sold in many textile shops in layered prices. And then colorful polystyrene Prayer Wear and its pouch with its various decorations and accessories can be found easily.

One of the characters of this polystyrene-fabric is light. It is so light that it cannot be neatly folded, because its fold will be easily loosen up, messy and clumsy. That is why this kind of Prayer Wear is equipped with a small size pouch, at least it fits the attire that is folded as small as possible.

Making and decorating Prayer Wear pouch becomes a kind of handicrafts. Because this pouch will be carried around which means it can be directly seen. Now Muslim Prayer Wear pouch becomes a distinctive article that needs creativity to make it.

Its size, form, color combination, also material and decoration, various embroidery yam, plastic pearls, beads, cotton flowers, ribbons, are parts of Prayer Wear design, sometimes it accompanied by a praying mat made of similar fabric. For sure, now these tiny and pretty pouches contain polystyrene Prayer Wear are still the best choice.

The Concept of Islamic Dress Code

Khalid Baig — 2007-04-02T07:02:21Z

What would you think of a home that provided no shelter and no privacy? What would you think of a meal that provided no nourishment and no energy? It does not take much to realize that if one were in the business of selling any of these he would go bankrupt very quickly. Yet, amazingly the rules seem to be different when it comes to another basic need: clothing, especially women's clothing. Every year fashion centers in Europe and America come up with the latest designs. And what have they designed? Another way of not covering the body; the dress equivalent of the home that provides no shelter and no privacy.

One might ask, if a person did not want to cover themselves why would they buy anything, least of all expensive fashions, to achieve that? If we think about it, we may see the tension between two forces. All human beings (except for the handful of deviants who call themselves naturalists) have an inborn sense of shame. People of all religions agree on the need to cover themselves in public. Yet we also find a force that promotes nudity. Large segments of humanity are caught between two impulses: to cover or not to cover. Our clothing designs reflect different levels of compromise between these opposing forces.

Why? What is going on?

Science cannot answer the question. It cannot trace the origins of forces that take place deep in our mind. In addition, most of the scientific establishment is still dominated by the followers of Mr. Darwin and Darwinism is a system of belief not science. Their beliefs keep them from dealing honestly with a simple fact: while all other animals have a skin that provides them protection against the elements, human beings don't. Monkeys can live without clothing, human beings cannot.

The Qur'an answers the question. Our bodies did not develop our skin--- so thin and fur free that it requires external covering for protection---because of some unexplained evolutionary accident. Our Creator designed it this way so we will always need clothing. He also put in us the sense of shame that forces us to cover ourselves. On the other hand, the first act of Satan was to cause Adam and Eve to expose themselves: "So by deceit he brought about their fall: when they tasted of the tree, their shameful parts became manifest to them, and they began to sew together the leaves of the Garden over their bodies." [Al-A'raf 7:22]. This is the source of the tension we see. Two opposing forces. Good and evil.

With that background we can understand the importance of clothing. "Oh Children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you. But the raiment of righteousness---that is the best." [Al-A'raf 7:26]. The address here is to all humanity, emphasizing thereby the universal human need to cover ourselves properly. The Qur'an then warns that Satan was not finished after his first attempt: "Oh Children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the Garden, stripping them of their raiment, to expose their shame." [Al-A'raf 7:27].

Once we realize the nature of the dress issue, it is natural that we should turn to our Creator to seek guidance for the proper dress code. Qur'an and Sunnah have provided ample guidance on the subject which can be summarized in four essential principles.

1. Our dress must cover our body adequately. Again we cannot determine what is adequate coverage on our own, as any witness to the misery of those who have tried it can readily ascertain. Shar'iah, as always, takes us out of this misery by defining it for us. For men, it is the middle part of the body from navel to knee. For women, it is the entire body except hands and face. These parts must never be exposed to any other person (except in case of genuine need e.g. medical treatment). In addition, the cloth must be neither see-through nor tight fitting.

2. Our dress should provide adornment. It should provide for decent appearance. Our appearance should not be an eyesore for decent human beings. For men, this extends the coverage requirements to include most of the body. For women, the essential requirement is that their dress should identify them as respectable ladies who would be honored not harassed. Additionally, hijab rules aim at protecting them from the gaze of other men.

3. Our dress should establish our Islamic identity. At the least it should not identify us as followers of another religion. But, additionally it should positively identify us as Muslims.

4. The design of our dress must avoid three deadly sins: show off, arrogance, and self indulgence. These are very serious diseases of the heart in their own right that we must avoid at all times. Our garments provide an easy opportunity to nurture them. Hence the need to be extra cautious. One Hadith states "Eat what you feel like and wear what you feel like. But avoid two things: extravagance and arrogance." [Bukhari]. At the risk of stating the obvious one should be reminded that this Hadith establishes an overriding concern that limits our choices within the realm of what is considered halal. It does not do away with the distinction between halal and haram.

As one implication of this general requirement, men are also required not to wear their lower garments below the ankle. (Many well-meaning Muslims today have been persuaded that this is a petty issue. This misgiving can be put to rest in a hurry if we just refer to the Hadith of Jabir bin Sulaym, Radi-Allahu anhu, in Abu Dawood. He asked the Prophet, Sall-Allahu alayhi wa sallam for some advice when leaving him after his very first meeting. Of the six pieces of advice given him one was: "Never let your lower garment go below the ankles because that is arrogance. And Allah does not like arrogance." Another was "Never belittle a good deed.")

Dress-code for Muslim Women

Sehmina Jaffer Chopra — 2007-04-02T06:55:29Z

Modesty and chastity, very important ideologies with Islam, are achieved by prescribing standards on behavior and the dress of a Muslim. A woman who adheres to the tenements of Islam is required to follow the dress code called Hijab, other synonymes are Veil, Purdah, or just Covering.

It is an act of faith and establishes a Muslim's life with honor, respect and dignity. The Hijab is viewed as a liberation for women, in that the covering brings about "an aura of respect" (Takim, 22) and women are recognized as individuals who are admired for their mind and personality, "not for their beauty or lack of it" (Mustafa) and not as sex objects.

Contrary to popular belief, the covering of the Muslim woman is not oppression but a liberation from the shackles of male scrutiny and the standards of attractiveness. In Islam, a woman is free to be who she is inside, and immune from being portrayed as sex symbol and lusted after.

Islam exalts the status of a woman by commanding that she "enjoys equal rights to those of man in everything, she stands on an equal footing with man" (Nadvi, 11) and both share mutual rights and obligations in all aspects of life.

Men and women though equal are not identical, and each compliments the other in the different roles and functions that they are responsible to.

In the article, "My Body Is My Own Business", Ms. Naheed Mustafa , a young Canadian born and raised, university-educated Muslim woman writes, "The Quran, teaches us that men and women are equal, that individuals should not be judged according to gender, beauty, wealth or privilege. The only thing that makes one person better than another is his or her character."

She goes on to say, "In the Western world, the hijab has come to symbolize either forced silence or radical, unconscionable militancy. Actually, its neither. It is simply a woman's assertion that judgment of her physical person is to play no role whatsoever in social interaction."

Muslims believe that God gave beauty to all women, but that her beauty is not be seen by the world, as if the women are meat on the shelf to be picked and looked over. When she covers herself she puts herself on a higher level and men will look at her with respect and she is noticed for her intellect, faith, and personality, not for her beauty. In many societies, especially in the West, women are taught from early childhood that their worth is proportional to their attractiveness and are compelled to follow the male standards of beauty and abstract notions of what is attractive, half realizing that such pursuit is futile and often humiliating (Mustafa).

Chastity , modesty, and piety are promoted by the institution of veiling. "The hijab in no way prevents a woman from playing her role as an important individual in a society nor does it make her inferior." (Takim,22)

A Muslim woman may wear whatever she pleases in the presence of her husband and family or among women friends. But when she goes out or when men other than her husband or close family are present she is expected to wear a dress which will cover [her hair and] all parts of her body, and not reveal her figure. What a contrast with Western fashions which every year concentrate quite intentionally on exposing yet another erogenous zone to the public gaze! The intention of Western dress is to reveal the figure, while the intention of Muslim dress is to conceal [and cover] it, at least in public (Lemu,25).

The Muslim woman does not feel the pressures to be beautiful or attractive, which is so apparent in the Western and Eastern cultures. She does not have to live up to expectations of what is desirable and what is not.

Superficial beauty is not the Muslim woman's concern, her main goal is inner spiritual beauty. She does not have to use her body and charms to get recognition or acceptance in society. It is very different from the cruel methods that other societies subject women, in that their worth is always judged by their physical appearance. The are numerous examples of discrimination at the workplace where women are either accepted or rejected, because of their attractiveness and sex appeal.

Another benefit of adorning the veil is that it is a protection for women. Muslims believe that when women display their beauty to everybody, they degrade themselves by becoming objects of sexual desire and become vulnerable to men, who look at them as "gratification for the sexual urge" (Nadvi,8).

The Hijab makes them out as women belonging to the class of modest chaste women, so that transgressors and sensual men may recognize them as such and dare not tease them out of mischief" (Nadvi, 20).

Hijab solves the problem of sexual harassment and unwanted sexual advances, which is so demeaning for women, when men get mixed signals and believe that women want their advances by the way they reveal their bodies.

The western ideology of, 'if you have it, you should flash it!' is quite opposite to the Islamic principle, where the purpose is not to bring attention to ones self, but to be modest. Women in so many societies are just treated as sex symbols and nothing more than just a body who "display themselves to get attention" (Mustafa). A good example is in advertising, where a woman's body is used to sell products. Women are constantly degraded, and subjected to reveal more and more of themselves.

The Covering sanctifies her and forces society to hold her in high esteem. Far from humiliating the woman, Hijab actually grants the woman an aura of respect, and bestows upon her a separate and unique identity (Takim, 22).

According to the Qu'ran, the same high standards of moral conduct are for men as it is for women. Modesty is essential in a man's life, as well, whether it be in action, morals or speech. Islam also commands proper behavior and dress of men, in that they are not allowed to make a wanton show of their bodies to attract attention onto themselves, and they too must dress modestly. They have a special commandment to lower their eyes, and not to brazenly stare at women.

In Sura Nur of the Holy Qu'ran it says, " Say to the believing men that they should lower their gaze and guard their modesty; that will make for greater purity for them, and God is well acquainted with what they do".

Many of the misconceptions of the Muslim woman in the west, particularly her veil stems from Arab and Muslim countries that have deviated from the true doctrines of Islam, and have "mixed up Islamic principles with pre-Islamic pagan traditions" (Bahnassawi, 67).

In this present period of decline from Islam, many Muslim women are alienated, isolated from social life, and are oppressed by Muslim men and rulers who use the name of religion for their injustices. (Bahnassawi, 65).

In this instance, the Hijab is used as a means of keeping many Muslim women away from society, with the misconception that it signifies isolation and weakness. But as many Muslim women come back into the fold of the untainted and true Islam, they are able to recognize the injustice of men who have for so long stripped them of their rights to be an integral part of society and "deserving the same dignity, honor, progress and prosperity as the men" (Nadvi,26).

Women regaining their true identity and role in society, are now wearing Hijab and embracing its concept of liberation for women, and are taking their rightful places that Islam had endowed upon them fourteen hundred years ago.

Three Rules for Dress Code In Islam for Women

Ahmed Okla — 2007-02-06T07:10:00Z

FIRST RULE : THE BEST GARMENT

[7:26] "O children of Adam, we have provided you with garments to cover your bodies, as well as for luxury. But the best garment is the garment of righteousness. These are some of GOD's signs, that they may take heed."

This is the BASIC rule of DRESS CODE in the Quran. This is the first rule in WOMEN DRESS CODE in Islam (Submission).

SECOND RULE : COVER YOUR BOSOMS

The second rule can be found in 24:31. Here God orders the women to cover their bosoms whenever they dress up. But before quoting 24:31 let us review some crucial words that are always mentioned with this topic, namely "Hijab" and "Khimar"

THE WORD "HIJAB" in the QURAN

"Hijab" is the term used by many Muslims women to describe their head cover that may or may not include covering their face except their eyes, and sometimes covering also one eye. The Arabic word "Hijab" can be translated into veil or yashmak. Other meanings for the word "Hijab" include, screen, cover(ing), mantle, curtain, drapes, partition, division, divider.

Can we find the word "Hijab" in the Quran??

The word "Hijab" appeared in the Quran 7 times, five of them as "Hijab" and two times as "Hijaban," these are 7:46, 33:53, 38:32, 41:5, 42:51, 17:45 & 19:17.

None of these "Hijab" words are used in the Quran in reference to what the traditional Muslims call today (Hijab) as a dress code for the Muslim woman.

God knows that generations after Muhammed's death the Muslims will use the word "Hijab" to invent a dress code that He never authorized. God used the word "Hijab" ahead of them just as He used the word "Hadith" ahead of them.

Hijab in the Quran has nothing to do with the Muslim Women dress code.

Regulations in Dress Code

Ahmed Okla — 2007-01-07T06:50:00Z

The first regulation of DRESS CODE for Muslim women in Holy Qur'an can be seen in 7:26, the second is in 24:31 and the third is in 33:59

“O prophet, tell your wives, your daughters, and the wives of the believers that they shall LENGTHEN their garments. Thus, they will be recognized and avoid being insulted. God is Forgiver, Most Merciful. ” 33:59

In 33:59, God sets the other regulation for the dress code for the Muslim women during the prophet's life.

Although the verse is talking to the prophet which means this regulation applies to the time of the prophet, just like the order in 49:2, the description fits the spirit of Islam (Submission in English), and can teach us a great deal.

If you reflect on this verse and how God ordered the prophet to tell his wives, his daughters and the wives of the believers to lengthen their garments, you would understand the great wisdom of the MOST WISE, the MOST MERCIFUL. In this verse, God, DELIBERATELY, (and all the TRUE believers know that everything GOD says, does, or did is DELIBERATE) said, tell them, to lengthen their garments, and never said how long is long. God could have said tell them to lengthen their garments to their ankles or to their mid-calf or to their knees, but HE DID NOT. He did not, OUT OF HIS MERCY, not because HE FORGOT as God does not forget. God knows that we will be living in different communities and have different cultures and insists that the minor details of this dress code will be left for the people of every community to hammer for themselves.

It is clear from the above verses that the DRESS CODE for the Muslim women (Submitters) according to the Quran is righteousness and modesty. God knows that this modesty will be understood differently in different communities and that is why He left it open to us to decide for ourselves. Decide, after righteousness what is modesty. Modesty for a woman who lives in New York may not be accepted by a woman who lives in Cairo Egypt. Modesty of a woman who lives in Cairo, Egypt may not be accepted by a woman who lives in Saudi Arabia.

Modesty of a woman who lives in Jidda in Saudi Arabia may not be accepted by a woman who lives in a desert oasis in the same country. This difference in the way we perceive modesty is well known to God, He created us, and He put NO hardship on us in this great religion. He left it to us to decide what modesty would be. For any person, knowledgeable or not to draw a line and make conclusion for God about the definition of modesty is to admit that he/she knows better than God.

God left it open for us and no-one has the authority to restrict it, it has to stay open.

RELAXING THE DRESS CODE:

In the family setting, God put no hardship on the women, and permitted them to relax their dress code. If you reflect on the verses, 33:35 and 24:60, you will see that God did not give details of what this relaxation is, because every situation is different.

A woman may relax her dress code in front of the four-year-old son of her brother but not as much in front of the 16 year old son.

"The women may relax (their dress code) around their fathers, their sons, their brothers, the sons of their brothers, the sons of their sisters, the other women, and their (female) servants. They shall reverence GOD. GOD witnesses all things." 33:55

"The elderly women who do not expect to get married commit nothing wrong by relaxing their dress code, provided they do not reveal too much of their bodies. To maintain modesty is better for them. GOD is Hearer, Knower." 24:60

DRESS CODE FOR THE MOSQUES (MASJIDS):

"O children of Adam, you shall be clean and dress nicely when you go to the masjid. And eat and drink moderately; Surely, He does not love the gluttons." 7:31

HARDSHIP IN THIS RELIGION:

God, the MOST GRACIOUS, MOST MERCIFUL decided that those who will reject His complete book and go look for other sources for guidance will suffer in this life and in the HEREAFTER by their choice. God never put any hardship on the believers, but the scholars did, they invented their own laws in defiance of God, to regulate everything from the side of bed you sleep on, to which foot should step in the house, to what to do with a fly in your soup, to what to say when having intercourse with your spouse.

Those who believe God and believe that His book is COMPLETE, PERFECT AND FULLY DETAILED, will have everything easy for them as God promised, See 10:62-64, 16:97 while those who could not believe God and have been seeking other sources than the Quran will have all the hardship of this life and the life to come. In the Hereafter they will complain to God, "we were not idol-worshipers," but God knows best, He knows they were See 6:22-24

"On the day when we summon them all, we will ask the idol worshipers, "Where are the idols you set up?" Their disastrous response will be, "By GOD our Lord, we never were idol worshipers." Note how they lied to themselves, and how the idols they had invented have abandoned them." 6:22-24

CONCLUSION:

God, the Most Merciful, gave us three basic rules for the Dress Code for Women in Islam (Submission),

(1) The BEST garment is the garment of righteousness.

(2) Whenever you dress , cover your chest (bosoms).

(3) Lengthen your garment.

While these three BASIC rules may not sound enough for those who do not trust God, the TRUE believers know that God is ENOUGH. God could have given us more details to the point of having graphs, designs and color rules, but He , the Most Merciful, wants to give us exactly these very basic rules and leave the rest for us. After these three basic rules every woman is more aware of her circumstances and can adjust her dress for her situation. Any addition to these basic Quranic rules is an attempt to correct God or improve on His merciful design.

We have no obligation to follow but God's rules, just as His messenger did all the time. Innovations and fabrications that added thousands of rules to the women dress code are nothing but idol-worship and should be refused.

STAY WITH GOD, that is where the winners go.

May God bless us with His mercy and guidance.