This and the next session will cover issues related to human rights and law reform, particularly as they affect women. Muslim countries claim to agree with the United Nations statements on human rights.
This and the next session will cover issues related to human rights and law reform, particularly as they affect women. Muslim countries claim to agree with the United Nations statements on human rights.
Although men and women are spiritually equal before God they have different functions and responsibilities. There are four ways in which the primacy of men over women is affirmed in the Qur’an: (1) man is physically stronger (Q 2:228); (2) men may discipline their wives (Q 4:34); (3) in a legal situation. In the 1980s there was much debate in Pakistan as to whether in a court of law the testimony of one man is equaled by the testimony of two women or of one woman. In the end it was decided that in each case the judge would decide – a solution which pleased neither the fundamentalists nor the liberals. The question of evidence in court stems from one particular Quranic verse ( 2:282). However, Muslims put a very high store on the Hadith or Traditions. Some hadith raise interesting questions about the position of women. Aisha, one of Muhammad’s wives, was not happy about being categorized with dogs. Bukhari, in his collection of Hadith (Vol.2, 135) records that Muhammad said that “Prayer is annulled by a dog, a donkey and a woman (if they pass in front of the praying people). I said you have made us (i.e. women) dogs.” (4) Finally, in the matter of inheritance (Q 4:11). Generally a daughter inherits half of what would come to her brother. The rationale is that the son has greater economic responsibilities. “Men are superior to women on account of the qualities with which God has gifted the one…
Courses and books on Muslim Women are often seen as peripheral materials. This is odd when you consider that women make up at least half the Muslim world, amounting to one billion people. Because the Muslim world is largely gendered, the world Muslim women inhabit is largely invisible to many of the men running courses and writing books around the world. I don’t mean that women are not visible and active in public places, along with men—they are in most Muslim countries today. But the rules that guide their interaction, behavior, the topics they discuss, and the themes that shape both their religious and personal experience are different from those of Muslim men. They are two different communities occupying the same space.
Let me turn to what the Bible has to say about speech to see if it supports absolute freedom of speech, limited free speech, or something else. Here are five passages that help us understand how God wants us to speak:
1. Ephesians 4:29—Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear.
Interpretation: While we are free to speak, we should consider the effect on others. We need to ask if it will be experienced as grace by those who hear it.
Application to Garland, TX: Would Muslims–or anyone, for that matter–hear Pamela Geller’s exercise of free speech as giving grace? Did her speech build up or tear down? How people hear speech is surely relevant in deciding whether it promotes grace and avoids a corrupting influence.
2. Colossians 4:6—Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.
Interpretation: Again, God offers the “gracious test.” The salt image suggests that speech should be pleasing to the one who hears it.
Application to Garland, TX: Does Geller’s speech pass this test and did hearers experience it this way? Is there a way to speak truth so as to increase the likelihood that it be taken graciously?
3. James 3:10—Out of the same mouth come praise and cursing. My brothers and sisters, this should not be.
Interpretation: It seems that part of what we say can be praising and part can be cursing, but God doesn’t want us to mix them.
Application to Garland, TX: Is it possible that Geller rightfully praises freedom of speech and at the same time uses the kind of speech that incites violence? Is it possible that mixing the two pollutes praise? Does her way to praising freedom of speech end in death and dilute the beauty of her love for freedom of speech?
4. Proverbs 15:1—A gentle answer turns away wrath, but a harsh word stirs up anger.
Interpretation: This is quite clear. Gentle speech increases the likelihood of dissipating anger, whereas harsh words tend to stir up anger.
Application to Garland, TX: Isn’t this exactly what happened? The harsh exercise of free speech stirred up violent anger. In other verses, God acknowledges that we will get angry, but wants us to control it, and not to hang on to it. Geller’s free speech was hateful and angry and this resulted in an even angrier response.
5. 1 Peter 3:9—Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing.
Interpretation: These are difficult words. As much as we may want to respond to anger with anger, evil with evil and insult with insult, we are told not to do so. Holding our tongue and controlling our actions lead to blessing. The words and actions of radical Muslims are evil, and while we are tempted to respond with anger and insult, that is not in keeping with God’s will. When that happens we fail to be the people God would have us be. We must not use the evil of others to justify our own anger and insulting speech.
Application to Garland, TX: A better exercise of free speech might have been to get people together, pray for radicals, and offer loving words. At the same time we should renounce the evil to which we are all prone. Why? Because fire added to fire will surely burn the house down, and too many houses have already been destroyed by fire.
Pamela Geller, and those who drew insulting pictures of Muhammad, are guaranteed the right to do so by the U.S. Constitution. But those who love God and desire to follow his word prefer a different response. We desire to draw a loving picture of Jesus and offer it to radical Muslims regardless of their response. It isn’t easy, but we are take up our cross and follow him. “Easy” is not the word I would use to describe the picture of Jesus on the cross.
Photographs of armed, male police officers forcing a Muslim woman to remove her over-garment on a public, French beach are currently trending on social media. The woman was told to remove her long sleeve top (revealing a tank top underneath) and to tie her headscarf into a bandana. She was also fined for not wearing “an outfit respecting good morals and secularism.” One eyewitness was quoted in The Guardian, saying, “The saddest thing was that people were shouting ‘go home’, [and] some were applauding the police,” she said. “Her daughter was crying.”
This incident results from the recent ban by several French towns on a particular style of swimsuit, known as a burkini, which is often worn by Muslim women. Ironically, the woman in the picture was not even wearing a burkini; she was simply wearing a traditional headscarf. It is important to note that the burkini is nothing like the burqa. The best way to describe the burkini would be to compare the garment to a loose-fitting wetsuit with a hoodie over the top portion of the suit, leaving the wearer’s face fully visible. I can’t imagine that Catholic nuns will be prohibited from wearing their religious attire on the same beaches. One can easily sense that the principle of religious equality in secularism does not apply to Muslims. In order to understand the rationale behind the ban on burkinis, it is necessary to discuss the principle of secularism in France and its deep-seated theocratic phobia…