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Re-reading Islamic textual sources is not the simple answer to patriarchal interpretations and practices among Muslims. The answer is beyond that of gender and linguistics. It is more fundamentally about broadening our concepts of religion and revelation. Muslim women should take the lead challenging narrow ideas about who has “religious” authority.
Late last year, a Staten Island woman and her toddler were attacked by a pedestrian who punched her in the face, pulled on her scarf, asked her why she was in America, and called all Muslims and Arabs terrorists. One week later in Seattle, Wash., two American citizens of Somali descent were physically attacked at a gas station. The female assailant called them suicide bombers, terrorists and told them to go back to their country.
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All religious texts are open to interpretation and new readings. Our understanding of the text is not bound to a moment, nor is it fixed. It is dynamic and not in English.
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Mosques need to be more inclusive of Muslim women. We should encourage our sisters to be leaders in our communities, as Imams, scholars, educators, directors, activists, artists, and so on. These ideas do not stem from “Western liberalism” or “Western decadence,” but rather these values of gender equality and inclusiveness are rooted in Islam. If we do not actively oppose the sexism and misogyny in our communities, they will become permanent features of the practice of our faith.
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Muslim male privilege is a reality that cannot be denied. It is not as simple as Muslim men enjoying greater space, comfort and accessibility in the mosque; the ramifications extend further. Muslim men dominate the leadership positions in the mosque and in the world of scholarship and can abuse their power to preach sexist interpretations of Islamic law and tradition in order to further control women.
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Muslims face many a challenge when forbidding evil, and often lack the wisdom and sincerity to do so effectively. We might be quick to judge the new sister in our community who does not wear hijab, but fail to admonish the veteran sister who attends the study circle and backbites. Or we might stand against the brother who sells liquor, but will not speak up against the religious leader who commits wrongdoings.
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When my husband and I leave for work together every morning, we have completely different experiences. I keep thinking that I am making a choice to go to work and leave my child. My husband walks out with the satisfying knowledge that he is fulfilling his duty as a father and husband by going out to provide for his family.
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Our journey began with the intention of ihram: “I’ve made my skin, my hair, and my nails sacred for You, Allah.” I had prayed to be enveloped by enough light to lead me all the way to Mecca from my bedroom in hilly Amman, Jordan. Qibla-bound, we first stopped in Jeddah. I tried to remain indifferent to the lavishness of the glitzy port-city. Instead, I was excited by the prospect of completing umrah under the clear, starry nights of Mecca.
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What the Greeks called agape, the boundary-less, self-sacrificing love between believers, or between a believer and God, is the struggle in Islam to serve God, and one another, out of love. This jihad of human potential against the jihad of violent ideology, if resurrected, has the power to change the world.
There are those who would learn that Catholic University of America, a private, Catholic institution, has doubled its Muslim student enrollment in just four years, and think happy thoughts about interfaith cooperation and growing religious harmony. Then there are those who see potential lawsuits, dollar signs, and fame.
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