Gender-based violence is one of the most prevalent violations of human rights and “is experienced differently depending on where in the world you live” (McMullin & Curtis, 2017). These violations include physical, sexual, and psychological harm that deprive women of their authoritative freedom, as defined by the United Nations and the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) (Ennaji, & Sadiqi, 2011). Studies have shown that such violence does not only impact its victims but has a direct influence on families, communities, and overall economic and social statuses. Like many women around the world, Muslim women in the Middle East struggle against inequality and gender-based oppression in their lives (Ennaji, & Sadiqi, 2011). However, it is commonly misconceived within the Western world that gender-based abuse in the Middle East stems as a function of Islamic religious beliefs. Many of the gender-based oppressive practices do not come from Islam itself but are directly related to local cultural traditions and social foundations. This essay aims to highlight that gender-based repression in the Middle East is a form of cultural, social, and traditional norms rather than a function of religion.
One could argue that the reasoning behind gender-based oppression in the Middle East being portrayed as a function of religion stems from Saudi Arabia. The constitution of Saudi Arabia, which is based on a false perception of the Holy Quran and the traditions of the Prophet (PBUH), govern the countries laws, social statuses amongst men and women, cultures, and economies. This has resulted in a misrepresentation of Islamic laws through political, social, and economic regulations that are far from what Islam indeed preaches. Fundamentally, texts – such as the Quran – play a critical role in shaping certain views and dichotomies regarding an array of topics (Toril Moi, 1985).
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In relation to this topic, the perception of gender based oppression, even if invalid, is sometimes used to justify sexual hierarchies and inequalities. These justifications are rooted in misunderstood/false perceptions of Quranic verses that are taken out of context. The different treatment of women and men in marital affairs, polygamy, divorce, inheritance, gender roles etc., are key topics misinterpreted as references of gender based inequality in Islam. It is important to recognize that growing literature demonstrates that treating men and women differently does not correlate with inequality (Hekman 1990 & Keddie 1996). As such, verses from the Quran that showcase varying treatments of men and women do not necessarily illustrate gender-based oppression but rather demonstrate situational rights and responsibilities. For example, one verse in the Quran mentions that a brother receives twice the amount of a sister from the parent’s inheritance (Barlas 2001). This is actually in the context that men are the ones given the responsibility of financially maintaining their families, regardless of a woman’s wealth. Similarly, the misapprehensions that Islam dictates that men rule over women arises from a misunderstood reading stating, “men are qawwamun on women” (Asad 1980). The meaning of “qawwamun” is financial maintainer, thus negating the notion that implies “men control women (McMullin &Curtis, 2017).
Moreover, an instance of a Quranic verse states that two women, in place of one man, can serve as witnesses, which was deemed to scholars as belittling women’s statements (Barlas 2001). The context behind this verse is only specific to wealth and does not carry on to any other legal or common affairs due to a man’s financial responsibility towards a household. In fact, a Quranic verse states when a wife is accused by her husband without testimonies from four witnesses, Islamic law acknowledges the wife’s statement over the husband’s. On another note, polygamy is seen as evidence that Islam favors males and caters to their sexual needs, but yet again, it is taken out of context of why polygamy was permitted in the first place. Polygamy was permitted after many men died in a battle and women were left behind on their own. In order to provide and protect these women, the Quran states “Give the orphans their property, and do not exchange the corrupt for the good, if you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three four” (Asad 1980). Polygamy is contingent that the husband ensure justice for all his wives, and that the wives are in agreement. If it results in injustice to the wife/wives, then it is not permissible, “but if you fear you will not be equitable, then only one, [aw] what your right hands own so it is likelier you will not be partial” (Asad 1980). As can be seen, misrepresentations of gender-based oppression in Islam originates from selectively quoting the Quran without context and without defining words/phrases appropriately. Unfortunately, this has misled and undermined the true Islamic law and its teachings.
The Quran and Islamic law actually equates men and women to the same degree of accountability and does not favor one over the other expressing the view “that there is nothing innate about men or women that makes one sex more suitable than the other” (McMullin & Curtis, 2017). This can be seen in the following verse “For Muslim men and women, for believing men and women, for devout men and women … For them has God Prepared Forgiveness and great reward.” (Barlas, 2001). Additionally, Islam describes women and men as ‘awliya’ of one another proving equality between both genders as the term “Awliya” means alliance and mutual support. In Islamic scripture, women are held to such high statuses that an entire chapter in the Holy Quran is titled “The Women – Chapter 4” reflecting their worth, rights and responsibilities (Asad, 1980). Moreover, the Quran asserts virtuous treatment of women when saying, “The believers who show the most perfect faith are those who have the best behavior, and the best of you are those who are best to their wives” (Asad, 1980). These verses, along with many others regarding gender equality and women’s rights debunk the misconception that gender-based oppression is at all related to religion.
In fact, the crucial problem behind gender-based oppression in the Middle East feeds off normalizing discriminatory and misogynistic principles that have inherently embedded a perception of men’s superiority to women and that “women are dependent upon men” (McMullin & Curtis, 2017) . This has developed into toxic cultural norms that cultivate unequal treatment of men and women and implanted such practices into their daily lives. Therefore, men, as well as women, “play roles in the sustainability of the structural discrimination in gender relations as well as the oppressive control it imbeds” (Ennaji, & Sadiqi, 2011). Women experience obligatory beatings, honor killings, genital mutilation, forced marriages as well as financial and emotional threats. Within societal relations, the oppression is experienced in the form of belittling women’s voices, disregarding developments in their workplace and even refusing that they form any professional or social relationships. These actions lead to polarization, “which creates a dichotomous futile between social existence and nature, femininity and masculinity, the self and the other, and rationality and emotionality” (Al-Ali, 2003). The imposed contradictions lay a foundation from childhood to adulthood over which “gender violence is instigated and reinforced into societal norms at various levels” (Al-Ali, 2003). In addition, the level of dependency that women have on men corners them into unfair situations and sometimes forces them to accept and not act upon the violence instilled. This continuous cycle and occurrence of gender inequality imparted into cultural traditions and norms is truly the root of why there still exists to be some forms of gender-based oppression in the Middle East.
In conclusion, the gender instances and discrimination in the Middle East occurs in many ways, and they suppress and victimize the lives of many women in the region. These instances are not religiously cultivated but are direct influences of societal norms and cultural practices.
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