ISLAM-NEW ZEALAND Christchurch, the Islamic veil “of solidarity” is “ambiguous”



Muslim scholar: “He questions the struggle of Islamic women, who struggle every day against its imposition”. After the attacks against the two mosques, demonstrations of solidarity from New Zealanders are numerous. Calls to Islamic prayer on radio and television, an invocation in parliament. Some denounce: “excessive Islamophilia”.

Paris (AsiaNews) – In New Zealand, the attacks in Christchurch against the Islamic community were followed by a surge of solidarity with Muslims: gatherings, vigils, prayers, green cockades. The Islamophobia which armed the hand of supremacist Brenton Tarrant now contrasts with what some New Zealanders call “excessive Islamophilia”. One of the most questionable initiatives has been the transmission of the Islamic call to prayer on national radio and television channels; the recitation of an invocation in parliament – where it was only recently that the authorities canceled a Christian religious event; finally, the gesture of certain New Zealand women, who decided to wear the Islamic veil as a sign of participation in the pain of the victims. The idea drew criticism even among Muslims. Here is the reflection of Kamel Abderrahmani, a young scholar of Islamic doctrine.

A week after the terrorist attack on the two mosques in New Zealand – which resulted in the deaths of 50 Muslims – New Zealanders remembered and showed their solidarity with the Islamic community in their country. Among the signs of solidarity, New Zealanders have decided to wear the so-called “Islamic” veil.

Being in solidarity with others is actually a good sign of the possibility of coexistence. However, as a Muslim who has lived in the land of Islam in the past, I could consider this act of proximity, or way of being in solidarity with the victims, ambiguous and at the same time dangerous. It has connotations that go beyond what we can imagine.

Covering the veil in solidarity with the Muslim victims could have different interpretations. The gesture consigns the woman to her religious condition. That is to say, the Muslim woman is reduced to the one who is veiled. This calls into question the fight of these Muslim women who struggle daily against the veil imposed on them by their society. Women who are beaten and hit by a father, a brother, a husband or even a neighbor because they are not veiled. Women who are daily subjected to religious misogyny. Moreover, I would also like to stress that today the veil is also a sign of Islamist domination.

I also want to stress that the rigorous use of the veil is justified by radical Islam as a compulsory precept imposed by the Koran. However, within the Islamic community, it is also viewed under other interpretations as a personal choice and not as a religious obligation. From my point of view, the veil is an accessory that refers to a culture, a time that is no longer ours because in the Koran, the verse is addressed to Muhammad in his status of prophet, or a status of space -time.

In general, Muslim women are subjected to the suffering and rigidity imposed by community traditions and customs inherited from another era. Therefore, wearing the veil as a sign of solidarity with Muslims will certainly not help these women to awaken and break free from such submission. Yes, the veil is not a personal freedom, but an imposition of a predominantly Muslim society; a social code! For this reason, it is up to Western societies to help women in their emancipation, their evolution and their liberation from the yoke of religious men, societies dominated by men who are fully imbued with a tribal, clan and sexist spirit.



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