A Greek Muslim lady from Ilioupolis, Athens

Miss Anna Stamou, public relations manager of the Muslim association of Greece, was awarded for her action by the European Muslim Professionals Network

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Source: www.tovima.gr

By Achilles Hekimoglou 21^st of November 2010

One of the leading international Muslim awards of Europe was recently given to a Greek lady. The public relations manager of the Muslim Association of Greece miss Anna Stamou is included in the 10 Muslim ladies with the greater and most positive influence in Europe, next to personages like the famous Iraqi architect Zaha Hadid! Miss Stamou found herself among the top 10 of the female aspect’s expression of the modern, moderate Islam, receiving a relevant award by the European Muslim Professionals Network (CEDAR), which is supported by the well known Institute of Strategic Dialogue, also known as the “Three Club”. The award ceremony , which took place three weeks ago in Madrid, is an important step for Greece so as to have a voice on the continuously widening circle of influence on the European Muslims, of the importance of whom has been stated over the last few years by numerous analysts of the international relations of our country.

Miss Stamou refers on the nowadays big issue that preoccupies the mind of thousands of Greeks and foreign Muslims, meaning the creation of an Islamic prayer site and cemetery in the capital. “We had suggested creating a simple, functional infrastructure that will be aesthetically compatible with the surrounding area. We do not imagine any luxuries just a functional prayer site.” And at the same time she criticizes the new phenomenon of islamophobia in Greece, characterising it as temporal and of ephemeral consuming. “In the past there were the communists, today are the Muslims. In a few time though, this will no longer have any effect and shall be forgotten” she underlines

In addition, she highlights that the lack of a Mosque is not the only deficiency, but there is also the lack of accredited officially appointed Imams in our country. “The imam –as well as the priest and the spiritual instructors-aids with his consultation people or couples who face problems, seek for psychological support or they confront moral dilemmas. Furthermore, we do have mixed weddings, where so many women ignore their rights. This is a tragedy.” She adds that it is necessary to create all the required institutions with Greek and not with foreign funds. “In such cases the financial contributor, has the upper hand. We have seen countries such as Holland and Great Britain to establish the state’s control.”

Miss Stamou became a Muslim six years ago, as she found answers for her inner philosophical quests. “My quest has been long, I was always seeking answers and I always had answered questions, not necessarily of theological nature. In my quest of truth, I could not get satisfactory answers. Thus, I consulted several philosophical schools; I dealt deeply with Pythagoras, through whom I found myself embracing Islam. “she states. During this quest she met her current husband, with whom they jointed as volunteers the organisation “Doctors of the World”, during the war in Iraq. Then was the time when she came into closer contact with Islam, and she started researching deeper to its teachings. “I thought due to the knowledge I have acquired from school that this is an inferior and distorted religion. Islam though had given me answers. I said then to myself that I should learn more about this religion. Many of the questions I had, started sorting themselves out with a simplicity that was really annoying!” she states. Miss Stamou underlines that due to the historical facts in our country many people confuse Muslims with Turkey, a thing she says it is wrong. “I have been a Muslim for so many years and I have learnt the word bayram last year! During my way to Islam, I have never met Turkey. The European citizen who becomes Muslim he does not obtain knowledge from the Turks, but from the Arabs, following Arab teachers” she underlines. “In Europe those who embrace Islam learn from English and French sources. Though there are thousands Greek Muslims, I do not understand why there are not any published book in Greek. Thankfully, we published five books.” She says.

She as well says that her transition from Christianity to Islam was escorted by acceptance from the side of family and her friends.”I have not met any negative reactions. Some people might have questions or they might not like it. But what could I do? Anyhow, they did not like yoga either!  I did not change my social behaviour, I just wore a head scarf!” she narrates.

Miss Stamou is 37 years old and she was born in Athens, one month after the riot of Polytechneio. “My mother, being eight months pregnant to me, was watching the facts from the roof of our house.” She was born and bred in Ilioupolis, studied Business administration and Economics, though she professionally dealt with sign language but also with yoga, which she still teaches! The awarded Greek lady, is married with the chairman of the Muslim Association of Greece, Mr. Elgandhour , is a mother of two children , and she is the public relations manager of the previously referred association. “A few years ago, I had an office for the young Muslims, though I have translated from English language books relevant with Islam” she states. Though for many years, her main occupation was the family business, an old small factory of athletic wear that their parents had, which due to the recession shut down.

“Wearing hijab is a matter of choice”

The issue of hijab consists an important issue for many countries, for Miss Stamou though things are quite simple.

“Hijab is a part of the faith, a part you can choose to follow or not. It is your choice” she adds. Though, as she highlights, it has not only a social standing, as anyone who does an internal request, will also find other things. “The hijab is a matter of choice. But, anywhere where is enforced, is a wrongdoing. Certainly, in my opinion, when it is exposed as a symbol of oppression, is wrong. I have seen women who fight for their right to wear it” she states.

Miss Stamou refers on her award with satisfaction. “There were ten awards given, all of them equally given. I was awarded due to my actions through the Muslim Association to claim an Islamic prayer site and a cemetery but also for my positive contribution in society. The European Muslim Professionals Network (CEDAR) promotes education, progress, business, creativity, arts and sciences. It is not a religious institution” she highlights.

As she says, the basis of all the issues is the peaceful coexistence and tolerance. “During Ramadan, we eat together with our Christian friends; this is something that is not easily found in Europe. Furthermore, my daughter loves and is eager for Christmas. So they last approximately up… to Easter!” she concludes.

I felt ashamed to ask questions but it led me to Islam

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By Iman Sotiria Kouvalis

I remember seeing Muslim women at my university and feeling sorry for them.  I didn’t know them but when we crossed paths at the cafeteria, I smiled at them because I thought they were oppressed.  I never talked with them but I just assumed that they were forced to wear the veil.

It’s funny that I thought this way because I knew nothing about Islam.  I mean nothing.  I actually thought that everyone in the world were Christians!  Remember, this was about 10 years ago (before 9/11).

But, my interaction with many Muslims made me reflect on my own disconnect with God and the Church.  Although I was raised in a typical Greek Orthodox family and attended church every Sunday for most of my life, as I grew older, church no longer had meaning in my life and there were a lot of questions that couldn’t be answered by the Church.

As I grew older, a dichotomy started to appear where life and religion were drifting to opposite sides.  I couldn’t see how I can make religion relevant to my daily life.  On the one hand, we were raised to think that in order to be successful, we have to go to school, get a good job and buy a nice house and car and on the other hand, we were taught all we had to do is believe that Jesus died for our sins and we would be saved to be successful. On this side, we were taught to always think critically, to question why, to negotiate and on the other side, we were taught to just believe and never question or it would be like blasphemy.  On this side, never do anything unless you know why and on the other side, perform all the rituals and never ask why. 

And that’s how I started to drift away from the Church.  It had no meaning anymore.  I always believed in God and I desperately wanted Him to be part of my life but I had questions.  And I was made to feel ashamed that I had questions. As if I was being a disobedient person.

So my only solution was to be away from the Church because I didn’t want to be seen as disobedient and at the end of they day, I was going to heaven anyway according to Christianity as long as I believed that Jesus died for my sins, it didn’t matter anyway.  I could do anything and get away with it.

But my interactions with Muslims in university years later and seeing how spiritual they were reignited my passion to become close to God again.  I guess you could say deep down I was a little jealous.  How were they so devoted and at peace and I wasn’t even though I was going to heaven and they were not?

I started getting into religious debates with them.  I was determined to convince them that they need to accept Jesus in order to be saved.  But to my surprise, they already believed in Jesus!  I started figuring out that they know a great deal about Islam and Christianity where I know next to nothing about Islam and even Christianity even though I attended Sunday school all my life.

Secretly, when no one was looking, I went to the library to read about Islam in order to convince them that they were wrong.  I only found some really weird and old books.  Remember, this was pre-Google days so there wasn’t that much on the internet either.  One day, I was walking down one of the university halls when I saw some pocket pamphlets on the wall about Islam.  I guess the Muslim Student Association put them there so after I made sure that the hall was empty, I quickly slipped a few of them in my bag.  When I got home, I started reading and was amazed.  One pamphlet even talked about Muhammad in the Bible.  The Bible?  I thought this must be a lie!  But I checked the verse in my Bible, and I didn’t know if it was true or not because I was just reading a translation in English.

I made a sincere prayer to God to show me which religion is the truth.  I wanted to know!  I surprised myself though that I did that because I kept saying, of course, Christianity!  I started attending church every week again, and then twice a week.  This was very strange because I was practically the only young person there.  I started reading the Bible again but this time in order to find answers to my questions.

After months of this, I couldn’t take it anymore and I decided to go to my priest.  Now, anyone who is Greek can understand what a big event this is.  I’m going to my priest to admit that I have questions in my faith and also to ask about the worst enemy of the Greeks: Islam.  My questions were three: 

1. If Jesus died for our sins and we only have to believe this to be saved and go to heaven, then how does that make sense?  That means I can commit any sin and be saved?
2. How can God be 3 in 1?
3. What do you think about Islam?

For the first two questions, he tried his best to explain but it was clear to me that there was a lot of ambiguity in his answers.  When we got to the third question, his eyes bulged out and his skin turned a little red and he told me to just stay away from those people!

I left the meeting disappointed. For the first time, it caused a definite crack in my faith.  I needed to find answers!  But now I was on my own to find them.  And I did.

After more months of intense reading, critical study of both religions and a persistent nagging of my soul to keep searching for God, the truth started coming to me, but I kept fighting it.  I kept telling it to go away.  I am Greek.  I am Orthodox.  I love my lifestyle.  I don’t want to give up everything I was raised upon.  But, in the end, it won.  I submitted to my conscience.  I submitted to the truth and declared that there is no object worthy of worship except God.  Because that’s literally what the word “Islam” means.

Later, I started to realize that I don’t have to give up myself, my family or my culture.  I realized that I can be Muslim and also be Greek, just like so many others around the world who are Muslim but also Pakistani, Arab, Somalian, Bosnian, Chinese or many other cultures.  And in the Quran, I read:

“They are not [all] the same; among the People of the Scripture [i.e. Jews and Christians] is a community standing [in obedience], reciting the verses of Allah during periods of the night and prostrating [in prayer]. They believe in Allah and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous. And whatever good they do – never will it be removed from them. And Allah is Knowing of the righteous.”  (Quran 3:113-115)

I understood that as Muslims we are to respect people of other faiths for some of them are really sincere and they live God-conscious lives.  In the end, it’s not me who will judge people, only God can do that.

I came to Islam through books.  Through a critical and intense study just like so many other converts to Islam and just like so many other Greek converts to Islam.  And I noticed that my story is not unique.  So many other Greeks that I know today have similar questions as me and the same dichotomy in their lives.  If you are in this situation, you owe it to yourself to find the answers now because we don’t know when we will die.  And to know that God gave us a mind to think critically.  It’s ok to ask questions and it’s ok to find answers.

That is why I started a website called Greeks Rethink.  It’s a website where you can ask questions and find answers about life and God.  You can go to www.greeksrethink.com and read about our stories and our lives or go onto the forums directly and interact with other rethinkers around the world.

My fashion and my hijab: Greek Muslimahs interviewed

Source:  Veto newspaper

© Translation Muslim Association of Greece

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It is not only one piece of cloth. The veil that envelopes the faces and the bodies of Muslims, is a symbol of Islam, so charged as the military conflicts that have broken out in the name of the hijab in many European countries. Lately, especially after the ban on headscarves in public places in France, there are more women who started wearing it. The global game industry is aware of this and few months ago, Barbie wore a scarf as well. Religious, political, revolutionary, feminist symbol? Muslim women living in Athens reveal what lies behind their hijab, as they call it.

 

Rabab

The hand of the photographer is on top of the table, with the coffees, tightened by Nashua hand, “I’m wearing gloves. It’s the only way I can touch another man.” Her daughter Rabab is smiling, holding her cup of coffee, smiling and with apologetic. “Sorry I’m not allowed,” as she declines the handshake. On her right shoulder is her baby sleeping. On her left shoulder her hijab falls until her waist. In fact they are to scarves, one pink and one black, both, elaborately braided together-the result is reminiscent braided hair. She was born in Greece, lives in Keratsini and every day, she wears her hijab in different style- which she has copied from a satellite hair channel. She has visited her home country, Egypt, only few times. She has heard though that there are many ‘hijab hair salons.’

Rabab has been wearing the hijab for the past 10 years. She wanted to take it off on her wedding day but her husband didn’t agree. Despite the meaning of her name ‘white cloud’, in her life there are many black clouds. At the age of 26, she must choose between her hijab or her career. “I was working in a telecommunications company. One day, my manager called me into his office and offered me the supervisor’s position. Under one condition: to take off my hijab. I couldn’t take the job wearing hijab. ‘At least wear a wig,’ he told me. So I had to resign.”

In her workplace today – she is an immigration consultant for Athens council- she wears her hijab without having any problems. “I can feel people’s eyes on me when I go to places or use public transportation. Most of them are staring. A few days ago, I was getting off the bus, when an elderly man hit me with his walking stick, so I would hurry.  With his walking stick! Is that possible? I was born here. And I am not taking my hijab off. It is a respect to me and my religion.”

 

Nashua 

Nashua never put pressure on her daughter to wear hijab. “She did it on her own, when she became a little lady.” It came to my mind the little girls with hijabs who were playing under their brothers’ eye, just outside the Libyan school on Kifisias boulevard.

“They are ignorant of Islam when they wear hijabs to kids in primary school,” Says Mrs. Anna Stamou, Marketing and Public Relations of the Muslim community. “A Muslim woman is wearing the hijab so she doesn’t attract attention, the paradox here is that this way she does. If we go out with a mini skirt nobody would look at us. Nakedness doesn’t evoke.” says her mother Nasoua, she has been living in Greece for the past 35 years. She assures me that under her impressive red hijab, which is fastened with a golden broch, has her hair groomed.

As she continues, “I go very often to the hairdresser. At home we don’t wear hijab. You never give up on yourself. I put facial creams and dye my hair, so my husband likes me, but above all so I please myself.”

 

Habiba

Habiba means ‘loved one.’ Habiba was the favourite student of her teachers in Paris. She arrived there from Morocco, to study fashion design. “Paris then was more hijab friendly,” she says, analyses the family tree of Sarkozi, concluding that he has roots in Marolo Jews from his grandparents. Because of her profession- she is a fashion designer in Athens and Paris-“I do not see any particular problem. I have contact with people who have an open mind and get on easily with scarf. Sometimes women say to me, ‘Come now, you are so progressive, you have to be free.’ But I am free. The scarf is my choice. It was never imposed on me. Not even from my husband.” And there is no doubt about that. Anas Habibas husband completes ”I have overcome some crashes. He grew up in Greece, he is from Argentina, but adopted by Greek parents before becoming a Muslim on his own initiative, he was baptised Christian and was called Anastasis. ”When I was little, I was the alter [boy] in church,” he says, laughing.

On his hand is tattooed an alfa capital. “Yes I am an anarchist,” he answers just when he realized that I was looking at it, he listens to rock music, smokes and is a big fan of Jimi Hendrix. ”Jimbo, come here,” he shouts from the living room in the middle of the house and to our surprise, emerging as a tornado, holding a large cat, is his three-year old daughter, wearing a black ribbon on her hair. ”Look my little Rocker,” boasts Anas. “Last year she asked to wear the hijab on her own. She sees her mother and she wanted too,” he says and tells us the story of young Holy, which was adopted from Morocco. Holy, grows up in a home with strong Arab elements, bright colours and smells of Moroccan tea and has her little prayer rug in the mosque built by her dad, in the basement of their house. Answering a question on when their daughter will wear hijab, they started laughing. ”She is such a character that she might never put it on!” says Habiba. ”Everybody does what they like. Many try to hide behind a scarf, to show that they are good people. Like Christians who go to church and start prostrating, looking around to see who is watching them. “I don’t blame hijab. It is just a fabric,” Habiba continues,”a fabric that frightens and unfortunately has baptized terrorism and Al Qaeda. We are Hijab Frappe. It means that the scarf goes everywhere.”

Habiba doesn’t drink frappe, “because it bothers me but I go to the movies, theatre, and I enjoy art as a hobby. I like little taverns.” She is also an amateur actress. After Easter, she will star for a second year on the show “Hijab Frappe”, based on true stories of women. She opens the script book and starts reading: “The hijab is a symbol, no it’s not a symbol, it is responsibility. It is my faith, what I am, what I am not. It is mandatory, it’s optional, it is the law but not here. I wear the hijab for me, for God, for my husband. It is freedom, protection, mystery.”

 

Marina 

Her parents reaction when they heard she will become Muslim “brought trouble at first, but [they] realized that the path was purely my choice and was not influenced and accustomed. What they cannot get used to is the hijab. They are all hesitant with the scarf. The fundamentals of Islam lie beneath. There are Muslim women who do not wear hijab. The substance is not the picture,” says Marina, a Greek who embraced Islam three years ago. Her husband, who she met later, is Palestinian and they have a little boy. ”I became a Muslim from pure curiosity. Reading, I began to realize that Islam covered gaps that could not be covered by my previous religion. Half a year later, I wore the scarf, as required by the Quran. Nobody pushed me; nobody forced me,” says 26 year old girl who studied economics in Aristotle University. ”Since I wore the scarf my friends remain the same because they know me. On the street, they think I am a foreigner. Nobody imagines that I am Greek and only if they hear my accent they suspect it and start asking questions.”

 

Despina Papadopoulou, Assistant Professor in the Department of Social Policy Panteion University

“The headscarf issue is complicated and complex, so we must be careful. As the government attempts to limit religious freedom, the more resistance will be present. If we can express an opinion towards the prohibition of the headscarf or not, a safe criterion is the separation of public and private life. It must not affect the public order of society. And the state should not interfere with private life. Any form of religion must exist, in case of course, it doesn’t affected the person. On the other hand there is a military conflict: Who governs the existence of the hijab? The State or the family? This conflict leads nowhere. Especially if the government draws its legitimacy from religion. If actions are taken for the ban of the headscarf, it will hardly be implemented. The restriction is a simple solution to an issue as so critical.”
The trend is derived from feminist movements, in which any symbol of discrimination and equality in society is racist in nature. In Europe and America, it appears as Islamophobia.

 

—

Translated by Elena Nikolova-Pouliasi

Η μαντίλα είναι πολύ φορτισμένο σύμβολο

Source:  Enet.gr

(Google Translate:  click on the “English” link on the top right of this webpage.)

Γιατί πληθαίνουν οι γυναίκες που επιλέγουν να φορέσουν τη μαντίλα; Καλύπτοντας το πρόσωπο και το κορμί τους εκφράζουν την πίστη τους ή αποδέχονται την περιστολή των ελευθεριών τους; Με μια σειρά από ανοιχτές επιστολές προς τις μουσουλμάνες που φορούν ή σκέφτονται να φορέσουν μαντίλα, η Αλγερινή Μαρνία Λαζρέγκ τις καλεί να αναρωτηθούν ποια είναι τα κίνητρα και οι συνέπειες της επιλογής τους

Πριν από λίγο καιρό, ένα από τα ελάχιστα δημόσια σχολεία της Αμβέρσας που επέτρεπε ακόμη στις μαθήτριες να φορούν μαντίλα, άλλαξε τακτική. Η διευθύντρια του σχολείου Κάριν Χέρεμανς, επέμενε ότι στο σχολικό περιβάλλον οι πολιτισμικές διαφορές πρέπει να γίνονται αντιληπτές σαν πλούτος και οι μαθητές να διδάσκονται ότι υπάρχουν αξίες οικουμενικές, πέρα από δόγματα και κουλτούρες. Οταν όμως έφτασε το 80% των κοριτσιών να φορούν μαντίλα, όταν είδε τις πρώτες νικάμπ και διαπίστωσε ότι ορισμένες απόφοιτες έμπαιναν στο σχολείο και σημείωναν τα ονόματα των κοριτσιών που μόλις έμπαιναν στο προαύλιο πέταγαν τη μαντίλα, η Χέρεμανς το ξανασκέφτηκε. «Η συζήτηση πια δεν αφορούσε το αν απαγορεύουμε ή όχι τη μαντίλα, αλλά πόσο μακριά θα είναι», έλεγε προ ημερών η Χέρεμανς, μιλώντας σε ανταποκριτή της ολλανδικής εφημερίδας «Handelsblad». Επειτα, στα μέσα του περασμένου μήνα, η μαντίλα απαγορεύτηκε σε όλα τα δημόσια σχολεία στις φλαμανδικές περιοχές του Βελγίου. Δεκαπέντε μέρες μετά την απαγόρευση, εξήντα μαθήτριες έχουν εγκαταλείψει το σχολείο.

«Καταργώντας τη μαντίλα από τα σχολεία, δεν την εξαφανίζεις. Τη σπρώχνεις στο περιθώριο, όπως τελικά και τις ίδιες τις γυναίκες», λέει η Λαζρέγκ, όταν της διηγούμαι αυτό το πιο πρόσφατο επεισόδιο από την ευρωπαϊκή περιπέτεια της μαντίλας, που όσο πάει και περιπλέκεται. Η Λαζρέγκ, που έχει ασχοληθεί εκτενώς με τη θέση των γυναικών στον αναπτυσσόμενο κόσμο ως συνεργάτιδα, παλαιότερα, της Παγκόσμιας Τράπεζας και των Ηνωμένων Εθνών, πιστεύει ότι «με την απαγόρευση κρύβουμε το κεφάλι μας στην άμμο, σαν τη στρουθοκάμηλο». Η Αλγερινή κοινωνιολόγος, που σήμερα διδάσκει στο City University της Νέας Υόρκης, είναι βέβαιη πως μόνο οι ίδιες οι γυναίκες μπορούν να πετύχουν τον εξοβελισμό της μαντίλας, μέσα από την παιδεία και τη συμμετοχή στο δημόσιο διάλογο. Σε αυτό θέλει να συμβάλει με το νέο βιβλίο της «Questioning the Veil: Open Letters to Muslim Women». Για να διευκολύνουμε τη συζήτηση, συμφωνούμε ότι ο όρος «μαντίλα» αφορά όλες τις παραλλαγές – από την περισσότερο συνηθισμένη χιτζάμπ έως την τζιλμπάμπ και τη νικάμπ, που αφήνει μόνο μια σχισμή για τα μάτια.

Δεν υπάρχει περίπτωση η νομοθετική απαγόρευση της μαντίλας στα δημόσια σχολεία της Γαλλίας στην πραγματικότητα να προστατεύει τις μαθήτριες;

«Οχι, τις τιμωρεί. Οσο περισσότερο το κράτος ανακατεύεται στο τι θα φορέσει και τι δεν θα φορέσει μια γυναίκα τόσο λιγότερο ικανή θα είναι να σκεφτεί ελεύθερα και να αποφασίσει υπεύθυνα για τον εαυτό της. Το πρόβλημα είναι ακριβώς αυτό: οι γυναίκες πρέπει να αποφασίζουν, αφού για το δικό τους σώμα πρόκειται. Αλλά στην πραγματικότητα αυτό για το οποίο συζητάμε δεν είναι τίποτε άλλο παρά μια συγκεκριμένη αντίληψη για την κοινωνική θέση της γυναίκας στις μουσουλμανικές χώρες και σε κάποιες από τις μουσουλμανικές κοινότητες στο δυτικό κόσμο. Εδώ τίθεται ένα ερώτημα γύρω από τον κοινωνικό ρόλο των γυναικών και τους λόγους για τους οποίους καλλιεργείται μια προσπάθεια να αναιρεθούν οι κατακτήσεις των δεκαετιών του ‘60 και του ‘70. Γιατί υπάρχει αυτό το κίνημα που επιδιώκει να αναιρέσει την κοινωνική πρόοδο και να μας γυρίσει πίσω; Ωστόσο, όταν μια Γαλλίδα μουσουλμάνα δεν μπορεί να πάει στο σχολείο και μια καθηγήτρια στη Γερμανία δεν μπορεί να διδάξει επειδή φορούν μαντίλα, τότε υπάρχει έλλειμμα ανοχής στο διαφορετικό, κάτι που ενισχύει το κίνημα που θέλει την επιστροφή της μαντίλας. Εγώ λέω στις γυναίκες να αναρωτηθούν αν καταπολεμούν τη θρησκευτική μισαλλοδοξία χρησιμοποιώντας σύμβολα που στην πραγματικότητα έχουν ελάχιστη σχέση με την πίστη. Θεωρώ ότι η μαντίλα συμβολίζει κάτι περισσότερο ή κάτι άλλο από τις θρησκευτικές πεποιθήσεις: συνδέεται με μια σειρά από ανισότητες ανάμεσα στα φύλα».

Δηλαδή, δεν συμφωνείτε με την άποψη ότι πρέπει να πάψουμε επιτέλους να ασχολούμαστε με ένα κομμάτι ύφασμα, ότι οι γυναίκες αντιμετωπίζουν πολύ πιο σοβαρά προβλήματα από τη μαντίλα;

«Η μαντίλα δεν είναι απλώς ένα κομμάτι ύφασμα, είναι ένα ύφασμα κορεσμένο με νόημα. Αν ρωτήσει κάποιος τις γυναίκες που το φορούν, θα πουν ότι το φορούν από σεμνότητα, για να προστατευτούν από σεξουαλικές παρενοχλήσεις, για να δηλώσουν μια πολιτική ή μια πολιτισμική ταυτότητα, ή θα πουν ότι τη φορούν για να εκφράσουν την πίστη τους. Αρα, όταν μια γυναίκα φοράει μαντίλα, μπορεί να της προσδίδει οποιοδήποτε από αυτά τα νοήματα: ταυτόχρονα, όμως, δεν ελέγχει το νόημα που οι υπόλοιποι αποδίδουν σε αυτό το ύφασμα. Και αντί να απελευθερώνει τη γυναίκα, η μαντίλα περιορίζει την ελευθερία της να προβάλει την εικόνα του εαυτού της που αληθινά επιθυμεί. Διότι ως σύμβολο η μαντίλα είναι πολύ φορτισμένη. Επειτα πρέπει να λάβουμε υπόψη το πλαίσιο· εννοώ ότι στη Γαλλία αλλιώς αντιλαμβάνεται το συμβολισμό της μαντίλας ένας μη μουσουλμάνος Γάλλος πολίτης και αλλιώς η κοινότητα στην οποία ανήκει η γυναίκα που τη φοράει. Ταυτόχρονα, υπάρχει μια λεπτή γραμμή ανάμεσα στο να υποστηρίζουμε τον υπερβολικό πολιτισμικό σχετικισμό όσον αφορά τη μαντίλα και στο να δεχόμαστε ορισμένες πρακτικές που είναι συνυφασμένες με μια παράδοση ανισότητας μεταξύ των φύλων. Και προφανώς, κανονικά δεν θα έπρεπε να απασχολεί ούτε τους μουσουλμάνους ούτε τους μη μουσουλμάνους της Γαλλίας αν μια γυναίκα φοράει ή όχι μαντίλα. Ομως, ως μουσουλμάνα που απευθύνομαι σε άλλες μουσουλμάνες, λέω ότι υπάρχει η ανάγκη να συζητήσουμε και να αναρωτηθούμε τι μερίδιο στη διαιώνιση της ανισότητας φέρει η μαντίλα».

Λέτε δηλαδή ότι ένα κορίτσι που ζει στη Δύση μπορεί φορώντας τη μαντίλα να θέλει να εκφράσει κάτι εντελώς διαφορετικό από μια συνομήλική της σε μουσουλμανική κοινωνία; Αυτό έχει σημασία;

«Ο συμβολισμός μπορεί να είναι διαφορετικός, ναι. Μπορεί μια νεαρή γυναίκα στη Γαλλία, κόρη μεταναστών δεύτερης γενιάς, να φοράει τη μαντίλα επειδή θέλει να δηλώσει την αντίθεσή της στη μισαλλοδοξία και την ισλαμοφοβία, ειδικά μετά την 11η Σεπτεμβρίου. Ομως το ερώτημα είναι: γιατί να επιλέξει τη μαντίλα; Δεν μπορεί να εκφράσει την αντίθεσή της στη μισαλλοδοξία με άλλους τρόπους; Δηλαδή πρέπει η πολιτική διαμαρτυρία να γίνεται σε βάρος των γυναικών; Γιατί να καταφύγουμε σε ένα παμπάλαιο, παρωχημένο σύμβολο;».

Πάντως, οι περισσότερες γυναίκες λένε ότι η μαντίλα είναι ένας τρόπος να εκφράσουν την πίστη τους.

«Εδώ είναι η δυσκολία: Πώς κάνουμε το διαχωρισμό ανάμεσα σε εκείνο που είναι θρησκευτικό και στο απολύτως κοσμικό. Δεν υπάρχουν πολλά αποσπάσματα στο Κοράνι που αναφέρονται στη μαντίλα. Κι έπειτα υπάρχουν τόσες ερμηνείες της έννοιας που έχουμε συνηθίσει να ονομάζουμε μαντίλα, που στο τέλος δεν ξέρουμε πια για ποιο πράγμα μιλάμε. Ας πάρουμε το θέμα του σεβασμού προς το Θεό: Πού λέει στο Κοράνι ότι για να δείχνει η γυναίκα πως είναι πιστή πρέπει να φοράει μαντίλα; Πουθενά. Σέβομαι, λοιπόν, την πίστη κάθε γυναίκας αλλά παρ’ όλ’ αυτά, η ερώτηση που θέτω είναι: σε έναν κόσμο κορεσμένο με πολιτικά σύμβολα που παριστάνουν ότι αναφέρονται στη θρησκεία, σε έναν κόσμο όπου οργανωμένες ομάδες διδάσκουν στις γυναίκες τα θρησκευτικά τους καθήκοντα, καταλήγουμε πια να μη γνωρίζουμε εάν φοράμε αυτό το ρούχο από ευλάβεια ή αν αυτή η ίδια η ευλάβεια γίνεται ένας παράγοντας που οφείλουμε να εξετάσουμε, εντάσσοντάς τον σε ένα ευρύτερο γεωπολιτικό πλαίσιο. Αν λοιπόν μια νέα κοπέλα παίρνει την απόφαση να φορέσει τη μαντίλα ύστερα από εκτεταμένη μελέτη των ιερών κειμένων και έχοντας πειστεί ότι έτσι θα σώσει την ψυχή της, κανένα πρόβλημα. Μόνο που αμφιβάλλω αν μια γυναίκα μπορεί να καταλήξει σε αυτό το συμπέρασμα με δεδομένο το πλαίσιο μέσα στο οποίο παίρνει αυτή την απόφαση».

Γράφετε ότι η επιστροφή στη μαντίλα είναι μέρος μιας ευρύτερης και πολύ σύγχρονης τάσης που κάνει ευρεία χρήση της τεχνολογίας. Αυτό είναι το πλαίσιο στο οποίο αναφέρεστε;

«Ναι, και ειδικά στις μουσουλμανικές κοινότητες των δυτικών χωρών. Αλλά και στις χώρες της Μέσης Ανατολής είναι πολύ διαδεδομένα όλα αυτά τα dvd που λένε στις γυναίκες πώς να ντυθούν – είναι πολύ σύνηθες να μπεις σε ένα κατάστημα όπου ο ιδιοκτήτης προβάλλει μια ταινία όπου κάποιος που είναι ντυμένος σαν κληρικός υπαγορεύει στις γυναίκες τα θρησκευτικά τους καθήκοντα και τους λέει πώς πρέπει να εκφράζουν την πίστη τους. Τα κρατικά ραδιόφωνα, επίσης, μεταδίδουν συζητήσεις γύρω από τη σωστή συμπεριφορά και την ένδυση των γυναικών. Και βεβαίως, στην εποχή μας, το Διαδίκτυο είναι γεμάτο από βίντεο που λένε στις γυναίκες πώς να φορέσουν τη μαντίλα – πριν από λίγες μέρες έβλεπα στο youtube έναν τύπο που χρησιμοποιούσε χάρακα για να υποδεικνύει, πάνω στο κεφάλι μιας κούκλας βιτρίνας, ως πού πρέπει να φτάνει η μαντίλα. Η μαντίλα, λοιπόν, έχει γίνει μέινστριμ».

Ωστόσο υπάρχει μια μεγάλη μερίδα γυναικών που βλέπουν τη μαντίλα ως σύμβολο γυναικείας χειραφέτησης και ενδυνάμωσης. Το επιχείρημα είναι ότι χάρη στη μαντίλα διαφοροποιούνται από το δυτικό στερεότυπο, που αντιμετωπίζει τις γυναίκες σαν σεξουαλικά αντικείμενα.

«Αυτό είναι το τυπικό επιχείρημα που επιστρατεύεται στη συζήτηση για τη μαντίλα, και το θεωρώ εντελώς εσφαλμένο. Υπάρχουν και κοινωνικοί επιστήμονες που έχουν συγγράψει ολόκληρες μελέτες για να πείσουν ότι η μαντίλα απελευθερώνει τη γυναίκα, γιατί όταν τη φοράει, ο πατέρας της τής επιτρέπει να πάει στο σχολείο και στο πανεπιστήμιο, ο άνδρας της την αφήνει να εργαστεί κ.λπ. Βρίσκω αυτονοήτως προβληματικό ένα επιχείρημα που στην ουσία μάς λέει ότι προκειμένου ένας άνθρωπος να ασκήσει το αναφαίρετο δικαίωμά του στη μόρφωση ή στην εργασία, πρέπει προηγουμένως να έχει συμφωνήσει στην υποταγή του. Υπάρχουν νεαροί άνδρες που επιμένουν να υπογράψει η μέλλουσα σύζυγός τους ότι θα φοράει τη μαντίλα. Γιατί; Το να λέμε, λοιπόν, ότι η γυναίκα είναι πιο δυνατή με τη μαντίλα αντιφάσκει με την πραγματικότητα. Τώρα, για τα δυτικά στερεότυπα, να ξεκινήσω από το εξής: στο τέλος τέλος, γιατί πρέπει να υποφέρω εγώ φορώντας τη μαντίλα, τα μακριά μανίκια και αυτά τα άβολα ρούχα, γιατί να τιμωρούμαι εγώ για τον τρόπο που αποφασίζουν να ντυθούν οι γυναίκες στη Νέα Υόρκη, στην Αθήνα ή το Παρίσι; Λένε “Κοίτα πώς τις παρουσιάζουν τα μίντια, πώς τις αντιμετωπίζουν σαν σεξουαλικά αντικείμενα”· μα οι γυναίκες στη Δύση τα ξέρουν ήδη όλα αυτά, τα συζητάνε, γράφουν βιβλία. Κοιτάξτε όμως τα μίντια στο Ιράν. Μήπως δεν αντιμετωπίζουν τις γυναίκες σαν αντικείμενα όταν τους υποδεικνύουν πώς να φοράνε τη χιτζάμπ;».
Σύμφωνα με τη Λαζρέγκ, όταν μια γυναίκα στη Γαλλία επιμένει να φοράει την μαντίλα καλό είναι να σκεφτεί ότι η απόφασή της έχει αντίκτυπο στη ζωή ακόμη και μικρών παιδιών
Στις επιστολές σας γράφετε ότι «κάθε φορά που μια γυναίκα φοράει τη μαντίλα, η πράξη της αντανακλά και στις υπόλοιπες γυναίκες, ανάμεσα στις οποίες είναι και εκείνες που είναι ακόμη κορίτσια».

 

«Επειδή η μαντίλα είναι ένα θέμα που απασχολεί ολόκληρο τον μουσουλμανικό κόσμο, επειδή είναι μια από τις πρακτικές που συνδέονται με το τι σημαίνει να είσαι μουσουλμάνα, κάθε γυναίκα που παίρνει την απόφαση να φορέσει μαντίλα, με έναν τρόπο εμπλέκει σε αυτή την απόφαση γυναίκες που ζουν σε άλλες περιοχές του κόσμου. Οταν μια γυναίκα φοράει τη χιτζάμπ στην Αθήνα ή στο Παρίσι ή στο Αλγέρι, συμβάλλει στο να γίνει πιο δύσκολο για μια άλλη γυναίκα στο Ριάντ ή στην Τεχεράνη να αγωνιστεί ενάντια στην υποχρέωση να τη φοράει. Αυτό είναι κάτι που καμιά φορά δεν συνειδητοποιούν οι γυναίκες. Κι έπειτα, υπάρχει κι ένα άλλο στοιχείο – μια κοπέλα που βάζει σήμερα τη μαντίλα και προσπαθεί να την υποστηρίξει, πρέπει να καταλάβει ότι γυρνάει πίσω το χρόνο. Τις δεκαετίες του ‘50 και του ‘60 οι γυναίκες αγωνίστηκαν για κοινωνική ισότητα, για να εμφανίζονται τώρα διάφοροι κοινωνικοί επιστήμονες και να λένε πόσο όμορφο και φεμινιστικό είναι αυτό το σύμβολο της καταπίεσης…».

Marnia Lazreg, «Questioning the Veil: Open Letters to Muslim Women», Princeton University Press

«Η επιστροφή της, συνέπεια της ανόδου του ριζοσπαστικού Ισλάμ»
Γεννηθήκατε και μεγαλώσατε στην Αλγερία. Το αναμενόμενο ήταν να φορέσετε τη μαντίλα. Το κάνατε;

«Ναι, ναι, υπήρχε αυτή η προσδοκία αφού γεννήθηκα το 1941, στην εποχή της αποικιοκρατίας ακόμη, και το 99,9% των γυναικών στην Αλγερία φορούσαν μαντίλα, ήταν απαίτηση της κοινωνίας. Μάλιστα θεωρούνταν ένδειξη αγνότητας εκ μέρους μιας νέας κοπέλας να προθυμοποιηθεί να τη φορέσει, πριν ακόμη της το πουν οι γονείς της. Εχω μια μεγαλύτερη αδελφή που έβαλε με τη θέλησή της τη μαντίλα. Εγώ δεν τη φόρεσα ποτέ.

Στην πορεία της ζωής μου έχω παρακολουθήσει την εξέλιξη -αν μπορώ να χρησιμοποιήσω αυτήν τη λέξη- της μαντίλας, σε σχέση με την πορεία της χώρας μου από το καθεστώς της αποικιοκρατίας προς τον πόλεμο της ανεξαρτησίας και τη μετα-αποικιακή εποχή. Ετσι, τον καιρό που μεγάλωνα οι γυναίκες έπρεπε να φορούν μαντίλα. Οταν άρχισε ο αγώνας τής ανεξαρτησίας πολλές γυναίκες την έβγαλαν – πολλές ανάμεσά τους συμμετείχαν στον αγώνα. Οταν η χώρα κατέκτησε την ανεξαρτησία της, οι νέες γυναίκες πολύ απλά δεν φορούσαν μαντίλα. Και αυτό θεωρούνταν φυσικό, δεν υπήρχε κανένα πρόβλημα. Και σήμερα, βλέπεις γυναίκες της γενιάς μου που ποτέ τους δεν είχαν βάλει μαντίλα, να σκεπάζουν ξαφνικά το κεφάλι τους. Και το ίδιο να κάνουν οι νέες γυναίκες. Στην Αλγερία, όπως και στον υπόλοιπο αραβικό κόσμο, η επιστροφή της μαντίλας συνδέεται με την άνοδο του ριζοσπαστικού Ισλάμ. Και σε κάθε χώρα, η μαντίλα συνδέεται με μια ολόκληρη σειρά από κοινωνικούς, οικονομικούς και πολιτικούς παράγοντες. Η μαντίλα δεν είναι ποτέ πολιτικά και κοινωνικά ουδέτερη».

 

 

How Greece welcomes its female Muslims

Source: IslamOnline.net

 

As the first step in our journey to discover the European Muslim women’s opportunities and challenges that are hindering them from integrating into Europe’s different communities, IslamOnline.net (IOL)’s European Muslims Page is quoting Anna Stamou on the status of Greek Muslim women.

Name: Anna Stamou
Profession: Anna Stamou is one of the National Board Members of Muslim Association of Greece (MAG)
Country: Greece

 

IslamOnline.net (IOL): How do you evaluate the Muslim women’s situation in Europe?

Mrs. Stamou: I believe that the Muslim women in Europe have many opportunities to succeed in their fields of interest. However, they still face more challenges since the European atmosphere is not Muslim-friendly, though Europe is a tolerant continent.

IOL: What are the major problems facing Muslim women in the West? And how do you suggest they should react to these problems?

Mrs.Stamou: In this context, I recall a Greek saying “The Muslim woman has to prove that she is not an elephant,” this means that she must change the stereotypes that perceive the Muslim women as being oppressed, hidden behind their veils, brain washed, and with no free will and no rights.

After a Muslim woman manages to prove all these stereotypes wrong, then she has to encounter all major problems that any ordinary European woman has: starting with unemployment and having less career opportunities than men.

However, with faith and high educational level, a Muslim woman is able to cope with all challenges in life and to reflect her true reality.

IOL: What is the status of Muslim women in Greece? Are there any key figures who occupy high positions in society?

Mrs. Stamou:  Greece is divided into two main Muslim communities that rarely communicate. The smaller but the older community is the Greek Muslim minority of Thrace while the bigger but newer is the Muslim immigrants’ community. The later live all over Greece. The Greek converts mingle with the immigrant and mostly with the Arabic-speaking community.

The majority of the immigrant women in Greece are not active, especially for those women who try to provide Islamic education for other women or for their children. The successful women in Thrace have (in the majority) weak religious conscience and they try to manage their lives showing up their secular face.

Though we have some Greek Muslim women working in politics, they don’t wear hijab and they have never demanded any rights for Muslims. They pursue only their local claims (which are really a lot). The active women are the Greek converts who maintain their Greek culture and practice Islam freely.

IOL: What are your contributions in favor of the Muslim women in your country?

Mrs.Stamou: Since I became a Muslim, all my focus was on providing Islamic information, material, and inspiration for fellow Muslims. I started with publishing books and an Islamic cultural newspaper then my efforts included supporting other converts.

Now my responsibilities increased since I joined the Greeks Rethink team. I’m also responsible for the marketing and public relations of the Muslim Association of Greece.
I wish I could have the opportunity to organize a supporting program only for Muslim women, but so far this is not feasible because most of the Muslim women in my area have to reach the first integration step which is to learn Greek.

The Ministry of Education and the local authorities have launched very useful programs for teaching Greek to immigrants. Definitely we support those programs and encourage every Muslim woman who does not speak Greek to go and attend one of these programs. We are looking forward for the coming steps.

In fact, my team and I have many dreams and plans for Muslims in Greece. I strongly believe that all our activities will benefit my beloved country, because we do love Greece and Islam; an irresistible combination!

Muslim woman banned from wearing a ‘burkini’ in a French swimming pool

Source: The Mail

The Burkini swimsuit  – designed to spare the blushes of Muslim women worldwide  -  was plunged into controversy yesterday.

A French mother was banned from wearing the three-piece outfit at her local swimming pool.

Carole, a 35-year- old Muslim convert, was told it was ‘ inappropriate’ on hygiene grounds, but she insists the ban is racial discrimination.

It follows French President Nicolas Sarkozy recently attacking Muslim burkhas as a ’sign of subservience’ for women and saying they should be banned.

Carole  -  who did not want her surname published  - bought her burkini for £40 during a holiday in Dubai.

She said: ‘I was told that it would allow me the pleasure of bathing without showing off my body, which is what Islam recommends’.

She approached a number of swimming pools before the manager of one in Emerainville, near Paris, said there would be no problem with the burkini.

Carole, who converted from Christianity when she was 17, insisted: ‘For me, it’s discrimination. I understand that the burkini can shock, especially as we’re in France, but what disturbs me is that this is a political issue.

I’m going to fight this problem through anti-racism groups, and if no solution is forthcoming I’ll consider leaving the country.’ She has made a formal complaint to police at nearby Meaux.

Yannick Decompois, swimming pools director for the Marne-la-Vallie area, said: ‘This isn’t anything to do with discrimination, but simply a hygiene problem. We also ban people wearing shorts in pools  -  it’s the same thing.’

French pools bar any clothes that can also be worn outside, where they can pick up dirt and contamination.

In June Mr Sarkozy risked the wrath of Muslims by backing demands for the full-body burkha to be banned, calling it a sign of the ‘debasement’ of women.

‘In our country, we cannot accept that women be prisoners behind a screen, cut off from all social life, deprived of all identity,’ he said.

The president was supporting a call by dozens of French politicians for the ban.

France has Western Europe’s largest Muslim population, an estimated 5million. But in 2004 it passed a law banning the Islamic headscarf and other conspicuous religious symbols from state schools, sparking fierce debate at home and abroad.

Comment:

As the proud owner of a burkini, I can assure you that the excuse of hygiene  issues are non existent. The burkini is made out of a light, easy to dry material, very suitable for swimwear and is an absolute must to women who wish to swim but also keep their modesty. The burkini is not something that a woman would choose to wear outdoors. I have used the burkini in my local pool and it has not been a problem. I can see  now that another debate is going to arise. My question: “Who is oppressing Muslim women? Islam or the West?”

Islamophobia’s injustice: a deadly double-standard

Read in Greek/Διαβαστε στα Ελληνικα

Source: Alarabiya.net

By Radwa Khorshid

Five years on, the Western media still frequently makes reference to what happened to the Dutch film director Theo van Gogh who was killed by Mohammed Bouyeri, a Dutch Muslim of Moroccan origin, three months after the release of van Gogh’s Submission 10-minute movie.

Focusing on the topic of violence against women in some Islamic societies and using Quranic verses unfavorable to women projected onto their bodies in Arabic flew a Muslim fury at the movie, which is seen by Muslims as “an offensive and provocative one.”

Boyeri was accordingly sentenced to life without parole. Of course I do not defend this 31-year-old youth whose crime is neither tolerable nor acceptable; but I have a point to make about Europe’s Islamophobia.

The charges by the prosecutor against him included the following statement:

“The defendant rejects our democracy. He even wants to bring down our democracy. With violence. He is insistent. To this day. He sticks to his views with perseverance. This calls for a strong response. By literally placing him outside our democracy.“

And yes, according to the European Court of Human Rights “the idea of freedom of expression has an essential role to play in a democratic society, helping to foster the development of an open, tolerant society in which human rights are respected.”

Let’s now recall another recent scenario that took place in a European courtroom where a three-month pregnant veiled mother, Marwa al-Sherbini, was stabbed 18 times to death by a German 28-year-old attacker, identified only as Axel W, who was “driven by a deep hatred of foreigners and Muslims,” according to a German official.

Axel W and Sherbini, an Egyptian living in Germany, were in court for the former’s appeal against a €750 fine for an insult to her headscarf, hijab, in 2008. Attempting to rescue his wife, Elwi Okaz — who was present with their child — was shot when a policeman opened fire in the courtroom. Okaz is now in a critical condition in hospital with an unpredictable future, whether dead or survived.

In Europe, the continent of freedoms and democracy, the hijab is still unacceptable by many Europeans, though, as a dress code for Muslim women, the hijab neither insults nor provokes others.

Sherbini’s mere crime was wearing the hijab and reporting a discriminatory act she faced, thus becoming a “terrorist” and deserving death — at least in Alex W’s eyes.

A few Western media outlets reported the case and referred to the murderer’s “hostile toward foreigners.”

With no purpose for raising any doubts about the German legal system and the way Dresden court, where Axel W is currently in custody, is dealing with the situation, German veiled Muslim women should now investigate into the death threat posed by any Islam- or veil-hater and call for safety procedures to follow.

It is not all about Muslims’ sympathetic attention given to Sherbini’s story; it is about the culture of accepting Islam and Muslims in Europe and the escalating Islamophobic trends towards Muslims and the veil.

According to a study conducted by the European Union Fundamental Rights Agency (FRA), 59 percent of European Muslims nowadays believe that Islamophobic and discriminatory actions against them have become part of their “normal everyday existence” thus “nothing would happen or change” if they report such incidents to authorities.

Scanning through the two European death tragedies (Van Gogh’s and Sherbini’s), one can easily realize the difference in the way and magnitude of coverage adopted by the western media towards the two incidents.

Van Gogh’s killer was identified days after his crime, and was described by the Western media as a “radical Muslim,” “terrorist” and “extremist.” The whole genealogic tree of Boyeri made the media headlines for months.

In incidents like that, Western media gives the green light to any related fact that would spark a venomous attack against Muslim communities in Europe and thus guarantee a special outcome.

I am not accusing the Western media of stirring debate against Islam and Muslims, as it’s not their fault only. It is a culture and will remain a culture unless positive official and unofficial steps are taken.

Dialogue to bridge this gap is an effective solution. Objective media coverage is another one. But justice is the pre-condition for all of this and it must prevail. Muslims in Europe should continue to report discrimination and Islamophobic incidents, seek their rights and fulfill their obligations, and make their voices heard.

* Written for AL ARABIYA. Radwa Khorshid is the editor of IslamOnline.net’s European Muslims section and travels frequently to Europe. She holds a bachelor of law from Cairo University.

Release your inner queen of Sheba!

When I first heard about this book, I thought, please no, let this not be another feminist book. But, knowing the author personally as a lifecoach, I knew Heba Alshareef  just had to produce something outstanding. 

It’s not a book about Cinderella or fairy tales but as Heba says it, it’s about learning to “stay true to our heritage and become strong Muslim women who lead their lives with abundance.”

 

How?

By releasing our inner Queen of Sheba.

By living our best destinies.

By being that Aishah, Khadijah or Fatimah.

 

For the skeptics

It sounds surreal and some women (or men) may be skeptical, or even thinking it may be unIslamic.  A few sisters may be thinking that our duties are only to raise families.

A few brothers may be thinking this is psycho babble and women will cause problems if they do things other than take care of their households (trust me, I know some of you are out there ). 

But one thing I’ve noticed throughout history is that whenever Islam was high, Muslim women were high and whenever Islam was low, Muslim women were low, especially in the last 500 years, and these limitations are just going to put us backwards.

 

What’s best for YOU

Every woman has a dream. Some of my friends have a deep desire to raise their children upright and pious, a few others want to open up schools, another one wants to be a female Islamic scholar and if you haven’t guessed already, I’ve released my inner queen of Sheba by working for Islam in the Greek society. As Heba says it, it’s all about “whatever works best for you is what works best for YOU” in life.

 

Protocols

Heba takes you through 21 practical protocols and procedures, each preparing you to become your own Queen of Sheba.  Some of the topics and practical exercises include:

• Who am I?
• What motivates me?
• Acknowledging human needs
• Nipping negative thoughts in the bud
• Advanced vision planning
• Advanced goal setting
• Dealing with fear vs. confidence
• Being resourceful
• Action plan

I highly recommend this book for any sister who wants to go beyond the average life to live their wildest dreams, to move towards what Allah wants for them, to find what will bring happiness and to help bring back the glory of Islam. By the end of the book, you should come out with a clear plan with steps on how to achieve this.

Buy the book 

Take a look inside 

 

Foreign Muslim women in Greece speak out

Source:  Enet.gr

(translation below)

 «Οι ρόλοι σ’ εμάς είναι ξεκάθαροι: Μάνες, σύζυγοι και εργαζόμενες»

 

Η 27χρονη Μπαϊάν Αλ Σαχιάντ γεννήθηκε στην Ιορδανία. Οχτώ ετών ήρθε με τους γονείς της στην Ελλάδα. Πήρε το πτυχίο της από την Ιατρική Σχολή Αθηνών, είναι παντρεμένη με Ιορδανό και η κόρη της Γιακίν είναι τριών ετών. Δείχνει ευτυχής που φοράει την παραδοσιακή μαντίλα:

«Στο πανεπιστήμιο εκτιμούσαν την επιλογή μου να σεβαστώ τη θρησκεία. Συζητούσα συχνά με τους συμφοιτητές μου. Περπατώντας στο δρόμο υπήρξαν κάποιες ενοχλήσεις. Οι Ελληνίδες δεν το φορούν αυτό, μου είπαν κάποιες. Αλλά εγώ νιώθω σίγουρη για την επιλογή μου, δεν ταλαντεύομαι. Υπάρχουν όμως μουσουλμάνες, νοικοκυρές, που δεν μιλούν ελληνικά, ντρέπονται που ξεχωρίζουν. Οι άνθρωποι βλέπουν μπροστά τους ένα ντύσιμο και κρίνουν μόνον από αυτό.

Νιώθω την ανάγκη να εξηγήσω στον κόσμο γιατί το κάνω. Το χιτζάπ (μαντίλα) καλύπτει όλο το σώμα εκτός από το πρόσωπο και τα χέρια. Ντυνόμαστε έτσι για να μην προκαλούμε, για την προστασία μας. Οι ρόλοι σ’ εμάς είναι ξεκάθαροι. Μάνες, σύζυγοι και εργαζόμενες. Η κάλυψη μας βοηθάει ώστε να μην προχωρήσει το ζευγάρι σε εξωσυζυγικές σχέσεις. Δεν αποτελεί σύμβολο ούτε έθιμο γιατί τότε θα το έβγαζα. Και είμαστε ελεύθερες να επιλέγουμε το χρώμα και το σχήμα του χιτζάπ».

Η Σαχιάντ υποστηρίζει τις επιλογές της: «Αν πιστεύεις ότι οφείλεις να το φοράς, συμπεριφέρεσαι ανάλογα με την πίστη σου. Αυτό εμπλουτίζει τη ζωή μου. Αλλά μέσα στο σπίτι ντύνομαι κι εγώ όπως όλες οι γυναίκες. Το χιτζάπ υποχρεώνομαι να το φορώ όταν υπάρχει αντρική παρουσία. Οταν με βλέπουν φίλες δεν είμαι υποχρεωμένη να το φορέσω. Για τον καθένα η σεμνότητα εκφράζεται διαφορετικά. Για τις μουσουλμάνες υπάρχει ένα όριο, το ίδιο για όλες. Υπάρχει μέσα μου η επιθυμία να φαίνομαι κομψή. Αλλά της επιθυμίας επικρατεί η οφειλή, το χρέος μου να μην περάσω το όριο.

Διαβάστε περισσότερα …

 

 

«Roles to us is clear: mothers, wives and workers»

Summary:  

The foreign Muslims spoke about their lives, wearing hijab in Athens. A 27 year old doctor from Jordan explained that at university they appreciated her choice to follow her religion, had long talks with her colleagues, had a few comments walking at the streets, but she has no doubt about her choice.

She states that there are many Muslim women housewives who do not speak Greek and they feel ashamed that they look different. She analysed shortly the reasons for wearing a hijab, about modesty, and if this was a custom or a symbol then she would probably take it off.

Q. Do your parents choose your husband?

Q. Do you wear a burqa? Do your parents choose your husband? Are you allowed to go outside without a male relative guarding you? Are you allowed to choose whether or not to go to school?

 

 

A. I was recently visiting a blog and a person threw these questions at me after he stated  “…that [Muslim] women have no choice in their lives.”

Every time I hear questions like this, I burst out laughing.   It makes me wonder if the questioner has every met or spoken to a Muslim woman. 

It seems so obvious (at least to us Muslim women) that his news does not come from looking into our lives but come directly from media propaganda or some soap opera.  I also wonder why all of a sudden men seem so determined to “save us from our oppression”.  This is too funny.

In order to understand the answers to these questions, you must do four things:

• Get rid of anything you learned from the media.
• Talk to a Muslim who is knowledgeable about Islam.
• Learn about Islam from its sources: the Quran and traditions of the prophet
• Separate what Islam is and what Muslims do, since there is a big difference.

Now, to answer your questions,  no I do not wear a burqa (actually only some people in Afghanistan do), no my parents don’t choose my husband as Islamically, the girl must consent to the person she is marrying in order for the marriage to be valid,  yes I go out (often) without a male guarding me, and I already have a university degree, which I chose my field, I chose my school and I chose my career.

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