Walking Representation Of Islam

If the author wanted to learn more about Muslim women, she should have sought them out and spent time with them — those who wear hijabs as well as those who don’t. Then, instead of speaking on behalf of Muslim women’s “unheard voice” by talking about her own hijab experiment (“My hijab silenced, but simultaneously, my hijab brought unforgettable words”), she should have asked them to share their own experiences as Muslim women. Then they would have a voice.

With the recent interest of the media on the topic of hijab and the oppressive symbol that it is portrayed to be, I have decided to write my paper on the hijab and what it means to various Muslim women. This topic is important and worth studying because most of the information that is relayed about the hijab by the media is not based on the opinion of Muslim women who actually wear the hijab in North America. Currently, feminists around the world have started a campaign for a “#nohijabday.” Although this movement initially began in order to speak out against the Iranian government for forcing Iranian women to don the hijab, it quickly spiraled out of control on social media sites such as Twitter and Facebook. This event has led to an influx

My name is Sloan Marmaduke; I am 20 years old, and I wear a hijab. Arabs in America (2016) describe a hijab, an Arabic word for “cover”, to be a veil or headscarf. I chose to wear a hijab shortly after turning 14 to express my love for the Islam faith. Wearing a hijab can be very difficult at times. When I walk in public, I sometimes find people staring at me and it makes me uncomfortable and I have this feeling that I’m not appreciated or wanted. Sometimes, I wish people would step into my shoes for a day to observe and interact with my daily lifestyle. I find myself to be a privileged woman, and I love my life but sometimes, other people’s assumptions about my life based on what I wear on my head can be unnerving.

Hajj is the annual pilgrimage to Mecca, which is the most holy city to Muslims. Hajj is also one of the five pillars of Islam, meaning that it is very important. It is mandatory for all Muslims who are physically and financially able to make this pilgrimage at least once in their lifetime. Hajj usually takes place from the 8th to the 12th of the last month in the Islamic calendar (Dhu al-Hijjah), meaning that the dates for Hajj changes every year. In contrast to Hajj, Umrah is the pilgrimage to Mecca, which can be done at any point in the year. Millions of Muslims make this journey to Mecca every year, because Mecca is the holiest site in all of Islam. It is the holiest due to the fact that it contains the sacred mosque that was proclaimed the site for pilgrimage by the Prophet Muhammad in 630 AD. Medina is the second holiest site for Muslims, it is where Muhammad is buried. The topic that I have chosen is the Umra certificate, which is a 15th century scroll depicting the pilgrimage to Mecca. In this paper, I will be discussing who made the scroll, where it was made, when/why it was made, and finally what was this particular

Having lived my whole life by the teachings of the Islamic faith, I understand the appreciations and values associated with the Hijab. However, also living in Canada, a pro-western society, I also see how some might see it as an oppression set upon Muslim women; objectively isolating them from the rest of society. I believe that the Hijab means much more than just a piece of cloth covering a woman’s hair. It represents their identity and their pride. It is considered to be the flag of their way of life, their religion. Unfortunately, people of other cultures see it as a horrific tradition of the past that degrades a woman’s rights and freedoms.

When I was seven years old, my mom introduced me to a concept that changed my life. It was called a hijab. I remember as a kid, hearing endless stories about how it was an essential part of my identity. I remember if my mom wore it, I wore it. It was a pivotal and a defining moment in my childhood. I was told to wear it with pride and dignity and to never let those who question my decisions give me a reason to take it off. In essence, I was told to not think of the hijab as a burden, but rather a beauty.

The cover of “A History of Islam in America” is very controversial if compared to what is written in the text. My perceptions so far from reading Kambiz GhaneaBassiri book is that he gives factual information on Muslim Black history. But on the cover of the book, the group of people that I see are white skinned immigrants. It confuses me that a historian that spent most of the book from chapter 1-6, discussing the enslavement of African Muslim to the New World and how they had to assimilate to a new society that was forming. So, I’m shocked that from the readings, which mainly discussed African Muslims, and Middle-Eastern Muslim, that there is no depictions on the cover of any person of color. When I think of American history, I mainly focus on the disparities of African Americans faced, slavery, war, and democracy. In class, we talked about how Islam is colorblind and doesn’t hold another race superior to others and that people determine who is higher up in the class system based on race. If Islam is a colorblind religion, then why do we have many segregated mosque for different ethnicity? Is it because people feel that it’s easier to relate to someone with the same skin color? How is a society supposed to unite when we can’t even hold truth on how America was established and its creation was made from slavery and trespassing.

I believe it is better to do what pleases the real you before doing what would please a hypothetical other. Because of this, the act of resistance that I most identify with is in Alif the Unseen, with the choice of Dina to reject what she is “supposed” to do, and instead dress as she pleases. Her decision to wear the Niqab as an expression of her devotion to sainthood, despite the fact that it would make her worth less to others is a powerful one. Unlike Intisar, who veiled herself elaborately as a mark of high class, Dina chose to do so to resist her expected role as the “bare-faced, underpaid ornament to someone’s office or nursery,” and create for herself a world that she finds beautiful (Wilson, 2012, p. 30). This relates to my life in how I reject the obligation to always dress in a way that is expected of my gender, and instead present myself in a way that pleases me, even if to others it may make me less valuable. Dina and I both place importance on being our most authentic selves, even if doing so is not consistent with what our cultures would want of us.

In addition to the embodiment of the Qur’an through bodily transmissions and ethical cultivation, Rudolph Ware in his book, The Walking Qur’an, proposes understanding embodiment of the Qur’an as not only a bodily epistemology but also as an religious prism to perceive the ontology of human beings in both the past and present. In a follow-up piece addressing criticisms and questions, Ware explains in one neat line the objective of his book: “If I could add a single line [to The Walking Qur’an], it would be that the book takes Qur’an schooling as a window onto a particular epistemology of embodiment, and then uses that epistemology as a window into history” (“Traditions” 678). Not only does Ware propose an epistemology of embodiment but also

The wearing of a hijab or also known as a veil has lately become a problematic issue in numerous locations around the world, in particularly the Western part of the world. Hijab or veil is a headscarf that is regularly worn by Muslim women. Muslim women will wear a veil as a sign of favor to their faith. On the opposite side, others will wear it because they have no other choice from the pressure of their family members and religion. Individuals will even argue that the wearing of a hijab is a spiritual liberation. Other individuals will have a difference in opinion by saying that by wearing a hijab is an unjust to women, they believe that the wearing of a hijab is part of a Muslim system that brings women under command and control.

I was born into a family of mixed cultures and religions. My father was Christian and my mother was of an Islamic descent. I was always respectful to any religion, regardless of it’s beliefs, because it is a symbol of devotion and peace. When I grew up, I was fascinated to see how quickly Islam started to spread in Western parts of the world. My fascination was also followed by disbelief of how ignorant and cruel anti-islamic activists were, blaming every single act of terror and violence onto a religious group. I could believe it on a global scale, but I never knew it was something that could wait for anyone wearing hijab, right around the corner. In my first semester at Hawaii Pacific University, I decided to wear hijab to school, just

Among other studies done on young Muslim women who hijab, one women said “"I lived in a co-ed dorm and it was really the first time I had to deal with unwanted attention from guys. I guess that was the first time I really understood why it was necessary to wear a scarf, because as soon as I did, all the idiots left me alone” (Ali, 2005). Another woman’s view was “because I began to realize that what people think is nowhere compared to Allah, and so, how could I blatantly disobey an order because of 'standing out?” (Ali, 2005). It would also surprise many that in some of these women’s cases, their choice to hijab was not only not forced, but also not even supported by family members. Some of these women’s parents had hard times coping with their daughters taking up this wardrobe.

I started wearing the hijab to school in grade four. I was lucky enough to grow up in a diverse community, where Muslims were the norm. There were times though, when I would notice tiny hints here and there. Sometimes, whenever my mother and I would go on the bus, people would stare. Being an innocent, young child, I would not notice this of course. As time went on, little things would happen; the stares, the slow shuffle, “the usual”. I never used to notice this, because I thought racism had ended years ago. But then I started taking the TTC to school, and I noticed. Suddenly the “stares” became more prominent; the slow shuffle seemed awkward; even the worried glances towards me

The hijab used as a symbol of the Muslim culture is just one characteristic of how it can be perceived; the hijab is also a sign of life, safety and personal identity (Tabassum, 2006, p. 37). Tabassum (2006) interviews an individual by the name of Raheelah who identifies the hijab as not just a piece of clothing that covers a Muslim women’s face, but also as a portrayal of themselves as a person (p. 37).

Fortunately, at my school, Washburn University, people on campus seem to be more familiar than people out of the campus. It is hard for my friends of Muslim women and me to go out with our traditional costume. Indeed, I feel a conflict between my desire to wear my Islamic dress and my desire not to be looked not only differently, but also as a terrorist. I remember one day I was walking to the store in a downtown, and one man screamed at me asking me to take off my hijab. I was very afraid, and I could not do anything except leaving the place. In addition, attending my children’s school events is also another difficulty that I counter. In my sixteen-old son school, for example, it is hard for me to visit or meet with his teachers. That is because students in this age are very affected by social media, therefore, their behaviors are hard to be controlled. One of my friends told me her experience when she attended her son’s school event, there was one student asked her whether she carries explosive belt under her headscarf.