Positive image of a Muslim woman in society. The role of PR technologies in shaping the image of Islam

In the name of Allah the Gracious and Merciful!

From July 20 to July 22, 2018, the sixth All-Russian Congress of Muslim Women's Organizations was held in Moscow on the topic: "".

The congress was attended by representatives and leaders of Muslim women's organizations from 34 regions of Russia and neighboring countries: Astrakhan region, Vladimir region, Krasnoyarsk region, St. Petersburg and Leningrad region, Lipetsk region, Moscow and Moscow region, Murmansk region, Nizhny Novgorod region, Omsk Region, Orenburg Region, Penza Region, Perm Territory, Rostov-on-Don, Ryazan Region, Saratov Region, Sverdlovsk Region, Stavropol Territory, Chelyabinsk Region, Republic of Adygea, Republic of Bashkortostan, Republic of Dagestan, Republic of Ingushetia, Republic of Crimea, Republic of Mordovia , Republic of North Ossetia-Alania, Republic of Tatarstan, Republic of Karelia, Kabardino-Balkarian Republic, Karachay-Cherkess Republic, Chechen Republic, Republic of Uzbekistan.

According to the already established tradition, the opening of the congress began with the reading of the Qur'an.

The executive director of the SPC "Al-Vasatyya-moderation" - Zyazin S.Yu. and project coordinator of the MZhK "Aisha" Muslimova K.I.

During the work of the congress, issues of the social position of a Muslim woman in society, the possibility of self-realization, personal, professional and spiritual development of modern women were raised and discussed.

Particular attention was paid to issues of social activities and the role of a Muslim woman involved in social projects, charity, her participation in the life of the country and the Ummah. At the same time, it was noted that activities of this kind are aimed at creating, improving the living conditions of others, solving psychological and social problems, and providing assistance to vulnerable segments of the population.

The congress participants unanimously agree that the active life position of a modern Muslim woman should be based on the Qur'an and the Sunnah of the Prophet (peace and blessings of Allah be upon him), and also agree that a modern Muslim woman is an integral part of Russian society and is able to influence its social, economic , political development.

Based on the foregoing, the following proposals have been formulated for inclusion in the final resolution of the Sixth All-Russian Congress of Muslim Women's Organizations on the topic: “ The social position of a Muslim woman in society»:

1. The main social role of a woman is the preservation of the family, family property, the upbringing of children, following and maintaining the right husband. Narrated Abu Hurayrah: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “ The best women are those who look at whom you rejoice, commanding whom you see obedience, who in your absence guard themselves and your property». Having said this, the Messenger of Allah (peace and blessings of Allaah be upon him) read verse 34 of Surah “Women”: “Men stand above wives because Allah gave one advantage over others, and for that. What do they spend out of their property.”

2. A woman, just like a man, like every Muslim, if possible, in addition to her close relatives, should provide assistance to orphans, the poor, close and distant neighbors, people who, for various reasons, found themselves in a foreign land or in a difficult life situation. In Surah “Women” in verses 36-67, the Almighty says: “... Do good to your parents, relatives. Orphans, the poor, neighbors from among your relatives and neighbors who are not your relatives, nearby companions, wanderers and slaves who have been captured by your right hands. Indeed, Allah does not like the proud and boastful who are stingy, who tell people to be stingy and hide what Allah has given them from His mercy.

3. A Muslim woman has the right to take part in the political life of the country, to actively participate in free elections, to influence state policy and executive power. At the same time, a Muslim woman is obliged to obey the rulers and obey them, unless she is ordered to commit sins. Abdullah ibn Umar said that the Prophet (peace and blessings of Allaah be upon him) said: “A Muslim is obliged to obey the rulers and obey them, whether he likes it or not, unless he is ordered to commit sins. If he is ordered to commit sins, then he should not obey them in this ”(al-Bukhari and Muslim). Imam al-Bukhari said that the Prophet (peace and blessings of Allaah be upon him) said: If they appoint a black Ethiopian to rule over you like a raisin, listen to him, obey him.».

4. A Muslim woman has the right to receive an education and improve her social position in society, which is equally obligatory for a man and a woman. A woman has the right not only to receive an education, but is also obliged to transfer knowledge through the education of her loved ones, work in religious organizations, and also engage in scientific activities for the benefit of the ummah. The Prophet (peace and blessings of Allaah be upon him) said: The pursuit of knowledge is the duty of every Muslim and Muslim woman” - transmitted from at-Tbrani, ibn Maja and al-Bayhaky.

5. A Muslim woman, as well as every Muslim, needs to be assisted by Muslim migrants or migrants who are in a difficult life situation, including psychological and social. Thus, in Surah Gathering, in verse 9, Allah praised the Ansar who helped the Muhajirs: “Those who lived in Medina, having accepted the faith before the arrival of the Muhajirs, love those who migrated to them. In their hearts, they should not feel any envy towards them for what is given to them (from the prey), and give them preference over themselves, although they themselves need. Those who guard themselves against stinginess are happy.”

6. Muslim women's organizations participating in this congress need to continue broadcasting positive experience and promote the dissemination of the final resolution of the sixth All-Russian Congress of Muslim women's organizations on the topic " The social position of a Muslim woman in society» through the media and websites of women's Muslim organizations.

7. Muslim women's organizations to direct their activities towards the development and actualization of the social role of a Muslim woman and a Muslim women's organization in Russia.

On behalf of the participants of the congress and on my own behalf, I express my gratitude to the Foundation for the Support of Islamic Culture, Science and Education, the Al-Vasatyya-Moderation Scientific and Educational Center, the Aisha International Club for organizing and comprehensive support in holding the Sixth All-Russian Congress of Muslim Women's Organizations . And also to all the participants who took part in the work of this congress to express their gratitude for maintaining a positive image of a Muslim woman in Russia.

Sincerely, the participant of the congress

Yakubina Reisya, July 2018

Recently, a study was conducted on the problem of the demographic growth of Muslims and the increase in the share of Muslim women in the global consumer market, which, in particular, showed that the purchasing power of Muslim women in the United States alone is estimated at $ 170 billion. The study also revealed a trend of strengthening the role of young Muslim women. The author of the study was Nayantara Dutta.

According to Dutta, "Marketers have simplified their understanding of the life of Muslims, which, judging by the stories of their immigration and their understanding of Islam, appears to be very different." Inspired by the book Generation M by Shelina Janmohamed, she conducted a study on trends in Muslim society. Its purpose was to show the vast network of Muslim diasporas and the complex nature of this world culture.

Janmohamed herself last year told how she understands the concept of “Generation M”: “Generation M is a special segment in the global Muslim community. One of the key characteristics of this group is that they believe that faith and modernization should go hand in hand.”

“Generation M is a special segment in the global Muslim community. One of the key characteristics of this group is that they believe that faith and modernization should go hand in hand.”

Dutta has focused her attention on this particular group of Muslim women who are struggling with categorical stereotypes about Islam and Islamophobia, which continue to cause tension between them and other groups. As a result, marketers have taken a pause, said Benish Shah, a former director of product marketing at Refinery29.

She told Dutta: “The media knows they have to talk to Muslim women somehow, they just don’t know how to do it. We are experiencing a situation of whitewashing of Muslim society (growth in the number of white-skinned Muslims - Islamosphere). Let Muslims tell their own story, give their own point of view, instead of asking them to represent your concepts.”

Moreover, according to Alia Khan, founder and chairman of the Islamic Fashion and Design Council, halal is a way of life that binds members of Muslim society; it should not be seen simply as a feature or requirement imposed on a product, but should be seen as an integral part of the lives of millions of members of the Islamic community.

“Muslims are not looking for what the modern market has to offer,” she said. “We pay more attention to quality, morality and reliability, which are an important part of the halal lifestyle and contribute to a good start in your business, forming a positive image of the seller. These same qualities should form the basis of the production of any product.

Muslim women are burdened by the fact that they have to deal with the transmission of a diverse Muslim experience to the rest of the population. Layla Shaikli, co-founder of the Mipsterz Muslim Hipsters international community, told Dutta that she was already tired of telling her story from the perspective of a Muslim woman: this story has ceased to be my personal story about myself, but has become a kind of correction of myths perpetuated in the minds of the people, according to which women in Islamic society are subjected to violence and oppression. The Muslims with whom I communicate are influential, educated, enterprising, active and are a living refutation of the distorted image that is attributed to them by the media.

“The Muslims I interact with are influential, educated, enterprising, active and are a living refutation of the distorted image that is attributed to them by the media.”

However, the Muslim marketplace, Dutta notes, is one of the few institutions that stands guard over values ​​and is not built on a common halal way of life. According to Dutta, Muslim women in particular are “willing to do extra work as long as brands respect the lifestyles they choose and the decisions they make every day.” She cited Nike Pro Hijab as an example, which divided the public - some Muslim women were happy to become the face of this sports brand, while others were skeptical about it, as they were alerted by reports that it was produced in sweatshops that use slave labor.

These and other reasons, including an extensive network of contacts, have allowed the Muslim population "to establish itself as a global market," said Shahed Amanullah, founder of the Muslim tech incubator Affinis Labs. “You can sell goods to Muslims in common; it means that the size of the market has increased a hundred times, but it is also true that they will want the goods and services that you sell them to be consistent with their identity.

After studying what happens in large social groups, Dutta's research identified several ways for brands to enter the market in the most optimal way. Muslim women have made a public presence on the world stage, like model Halima Aden, who debuted rapper Kanye West's fashion line at New York Fashion Week in 2016, like fencer Ibtihaj Muhammad, who took part in the last Summer Olympics (and also in her honor was created by Barbie in a hijab).

“Marketers are starting to give Muslim women a platform,” Dutta said, “but it’s not enough for them to have Muslim women on that platform just tell stories about themselves—they are more interested in someone who will actually benefit from their self-presentation.”

This, she says, has led Muslims to feel ambivalent: on the one hand, brands really support their identity, and on the other hand, that they are sharpened solely to profit from the inherent diversity of this group. “Brands can lose the credibility of Muslims,” Dutta added, “if they distribute media that includes some information about them, but is not created by them.”

Dutta's research concerns the openness of Muslim women from different regions to use brands on the condition that they respect their culture and do not require them to compromise their religious values ​​when shopping.

Dutta concluded, “I hope my report will help readers better understand Muslim women's stories about themselves and show marketers how they can support them. Generation M Muslim women are about to break the established order, and they are just getting started.”

Bennett Bennett / thedrum.com

What is she modern muslim woman?

From time immemorial, it has developed so that the roles of men and women in society have been strictly demarcated. At the same time, if a man had a whole horizon of opportunities to realize himself in this world, then the female vocation was only the creation and preservation of a family hearth, the birth and upbringing of children. Modern life is gradually making its own adjustments to these established views. The woman now faces other equally important tasks that go far beyond the hearth. This is also true for Muslim women.

Agree that to be able to observe the fine line between the requirements of religion and the opportunities that open up towards you to live an interesting, eventful life is not an easy task, but our Muslim contemporaries they handle it very well.

First of all, it concerns education. We all understand that education is the first step towards self-realization in society. If earlier the education of Muslim girls meant only obtaining the most basic knowledge of reading, writing and counting, today the doors of the most prestigious universities around the world are open to Muslim women. Our sisters in faith receive higher education, choose for themselves, master various specialties. They are also active in their work.

Modern Muslim women do not live an isolated life - they are able to harmoniously integrate into society without losing the awareness that they have chosen Islam as their religion. They do not stand out in the crowd with their black veils - after all, in this way they will even more attract the attention of others, and can even sometimes make a frightening impression on them. After all, one of the postulates of Islam for a woman is not to attract too much attention to herself when you are out of the house. Therefore, among ordinary city dwellers, who are accustomed to dress differently, one must be able not to turn out to be a "white" crow, or rather, even to say - "black". - black clothes that, like a bell, envelop the figure of a woman from head to toe, while completely covering her face, will, of course, be out of place. Muslim women know how to dress beautifully, following the refined taste and fashion trends.

Beautifully tied scarves, long dresses and skirts in all colors of the rainbow, loose tunics with trousers, light discreet makeup - this is the image modern Muslim woman.

Modern Muslim women know how to dress stylishly, fashionably and beautifully, feeling and observing the line between what is permitted and what is forbidden. For example, no one will be surprised even by the fact that a Muslim woman wears jeans. But there are subtleties here. Usually, two extremes are implied - either tight jeans on a girl with impeccable shapes, or ugly jeans sitting behind a shapeless young lady.

A Muslim woman, on the other hand, will put on jeans and be sure to be on top of the length to the middle of the thigh, knees, or even a little lower. This is the main hymn to beauty - to be able to emphasize your femininity, and at the same time not look vulgar and defiant, like most modern residents of megacities and cities. Modern Muslim women follow the latest Islamic fashion - offer a wide selection of outfits and accessories for every day and for special occasions.

Modern Muslim women know how to be and how to make up in front of her husband, relatives and outside the home. Everyone knows about the dangers of modern cosmetics on the skin and human health. Fortunately, a large selection of halal cosmetics has appeared, which consists only of natural ingredients and complies with Sharia without being forbidden for Muslims. This is what modern Muslim women use.

UDC 28:316.346.2-055.2:28 LBC 60.542.21 F 91

Frolova L.N.

Status of women in Islam

(Reviewed)

Annotation:

The article deals with the specifics of the social status of women in Islam. The basic rights and obligations of an Islamic woman in accordance with Muslim law are considered. The status-role model of a woman within the framework of the family institution is presented.

Keywords:

Status-role model of a Muslim woman, functional differentiation, woman-mother, woman-wife, woman-daughter.

The status of the woman in an Islam

The paper discusses the specificity of a social status of the woman in an Islam. Fundamental laws and duties of the Islamic woman according to the Muslim legislation are examined. The status-role model of the woman is presented within the framework of the family institute.

Status-role model of the Muslim woman, functional differentiation, woman - mother, the woman - spouse, the woman - daughter.

Unfortunately, a distorted image of a Muslim woman "enslaved" by the fetters of Islam dominates in the modern public consciousness. Despite the rather high level of scientific Islamic studies, Russian society clearly lacks objective knowledge about Islam and the achievements of Islamic culture. Particularly acute is the lack of knowledge about Muslim social and legal culture, about the place and role of women in it. Superficial, often distorted ideas prevail here, which do not contribute to understanding the real position of a Muslim woman in Islamic society, both by Muslims themselves and by representatives of other faiths.

At present, in Russia, a Muslim woman who outwardly expresses her belonging to Islamic culture (wearing a hijab) in public places causes an inadequate reaction from Russians. And the main reason is the ignorance of the culture of Islam by the mass of the population or the dominance of the image of a Muslim shahid woman created in the media. The lack of knowledge in the field of Islamic socio-legal culture leads to the fact that under the guise of observing Sharia norms in the Muslim environment itself, customs and traditions that have nothing in common with the socio-legal culture of Islam are legalized, illegal laws are adopted on this basis, degrading the position of women. For example, as L.V. Ivanov, there is a “male” interpretation of Islamic laws in Somali society, which violates the legal rights of women: when the responsibility for “raising children and maintaining the hearth and traditions” up to the financial support of the family is often placed on “fragile” women's shoulders. Whereas Somali men view any kind of work in terms of its worthiness for a "proud" Somali.

If Somali men are willing to voluntarily cede to a woman some “burdensome” positions, then in Western society the traditional generic balance of “male-female” is being gradually destroyed with the active assistance of the woman herself, who actively seizes positions traditionally regarded as male. Unfortunately, the violation of the tribal balance leads to the fact that the institution of the family ceases to be a fundamental value in Russia for a certain part of the population. We are going through a certain period of a kind of family breakdown, when

up to 300 thousand illegitimate children appear annually in Russia, and this trend is growing. More and more Russians - men and women - are making a choice in favor of a "free" intimate life, not burdened by marital obligations. Moreover, the overall demographic situation is deteriorating. In this context, the experience of Russian Muslims is of social significance. It should be noted that the Muslims of Russia, although their birth rate is falling, are in a slightly better position: the birth rate exceeds the death rate, the population density is increasing, as well as the percentage of Muslims in their traditional territories. Muslim families are on average larger, stronger and healthier than Russians (especially in villages). The best demographic indicators are among the Muslims of the North Caucasus. This is explained, in our opinion, by the strictness and exactingness of both traditional culture and Islam regarding certain aspects of a woman's morality, in contrast to modern societies, where the tendency to recognize the extreme freedom of a woman in some areas of public life persists. In this regard, the problem of studying the social and legal basis of the position of women in Islam has both scientific and theoretical and practical significance.

The Muslim woman should be studied as a real participant in Islamic society. This, in our opinion, allows a deeper understanding of the social position of women in Islam. Therefore, before talking about the position of women in Islam, it is necessary to emphasize the typical features of Islam as an integral social system. The Qur'anic concept contains and defines the following feature of Islam - the potential need to implement a certain "ideal" model of society in a specific socio-historical situation. The normative system of Islam is characterized by the interrelation of moral, religious and legal norms, they are institutional. As institutionalized regulators of behavior, they are enshrined in documentary forms, normative acts, which constitutes a special mechanism of legal regulation (fiqh). For example, punishment for drinking alcohol, extramarital sexual relations, etc. requires a legal sanction. The religious motivation of social activity, based on the concept of "Monotheism", implies following the religious norms of Islam in social reality as a way of expressing "worship of the One God". Islam determines the dominance of monotheism in all spheres of society, determining the content of the worldview, worldview and behavior of each of its members. The social ideal is the "Islamic way of life", the full implementation of which is possible only in an Islamic state. That is why the adoption of a single religion, its implementation, dissemination and, on the other hand, the establishment of state power are interconnected.

Thus, the specificity of the religious system of Islam involves the creation of an integrated system that serves to legitimize and institutionalize religious norms and values ​​at the level of all societal subsystems of society. In this regard, special attention deserves the so-called personal status - a branch of Muslim law that regulates the most important aspect of the legal status of Muslims. The subject of this branch is marriage, family and inheritance relations, mutual obligations of relatives, guardianship, trusteeship and some other related issues. Most of the norms on personal status are contained in the fundamental sources of Islam - the Koran and the Sunnah, which also relate to the status of women both in society in general and within the institution of the family in particular.

A Muslim woman must be considered, first of all, as a subject professing Islam and being a substantive unit of a religious community. In this regard, the religious community is the Muslim community, the social unit of the Islamic society, and the Muslim family, the basic unit of the Muslim community. So, at the level of a religious community, she is equated with a man as an identical subject in terms of her rights and duties: “O people! Be obedient to your Lord, who from one soul created man, and from him

He created a wife like him, and from the two of them he multiplied men and women and spread them over the earth” (4:1).

Equality at the social level is manifested primarily in the observance of religious duties, which determine the basic social qualities of a woman. Religious instructions are conditioned by the religion of the One God and must be implemented in practical religious activities:

Observance of prayer (prayer); a woman is exempted from prayer every month on certain days, visiting a mosque during Friday prayers is optional for a woman;

fasting; a pregnant woman is exempt from fasting, but she must fast at another time convenient for her;

Compliance with the pilgrimage (hajj); but there are rituals from which she is exempted for physiological reasons;

In the payment of tax (zakat), she is equal to a man.

As we can see, equating her in religious duties with a man, Islam does not disregard her physiological and psychological characteristics.

In the scheme of internal social relations, a woman at the personal level, as a subject of a religious community, enters into social interactions, being guided, regardless of the subject of communication, by uniform criteria of moral values, having a clear knowledge of the existing regulation of positive (permissible) and negative (prohibited) norms. At the same time, the specific content of the behavior of a woman, as well as other subjects of Muslim society, is largely determined by the system of norms and values ​​developed on the basis of the Koran. It is advisable to refer to the classification of prohibitive norms given by G.M. Kerimov, since it says "everything that is not prohibited is allowed": 1) Prohibitions on religious issues. 2) Prohibitions related to food, gambling. Alcohol, gambling, forbidden food, witchcraft are prohibited. Forbidden food is carrion, blood, pork and that over which the name of not Allah was invoked. 3) Prohibitions related to morality and morality: disobedience to parents, the manifestation of shamelessness, fraud, cheating, insult, slander, envy, malice, pride, suspicion, hypocrisy, everything that is considered immoral. 4) Prohibitions of the legal order. The main thing here is the inviolability of human life, property

As for the rights of a Muslim woman, they are most widely manifested in matters of property. In accordance with Muslim law, a woman has absolute rights to her property. A woman has equal rights with a man in matters of acquiring property. A woman's inheritance rights are detailed in the Qur'an (4:7-12; 4:176) and therefore do not need to be specified in a will, they receive their share automatically. In addition to this, in addition to certain property rights, she has the right to maintenance (food, clothing, housing, etc.), and Muslim law obliges her father, husband, and others to provide for her women's needs.

But as practice shows, despite the fact that many Islamic countries now recognize the equality of men and women, enshrined in Islamic tradition, as, for example, in Pakistan, women still suffer from social oppression. Its reason lies in the class division, when there are upper and middle classes, whose representatives have all the privileges of equal citizens, while women of the lower classes do not have these privileges. On the one hand, it is likely that Muslim women are not fully aware of the opportunities provided by Islam. On the other hand, the oppressed position of women contributes to the consolidation of the educated part of women in specific feminist movements (for example, the "Pakistan Women's Association") and

the development of various organizations to protect women's interests from unfair treatment.

In Islamic society, spirituality implies both individual and collective responsibility before Allah, which should have specific manifestations (consequences) in the social reality of Muslim society. Proceeding from the normative obligation of morality as a factor limiting social behavior, the social status of women in Islam should be considered. The social status of a woman prescribes certain roles, and those involve a set of rights and obligations that are assigned by Muslim law to this position. The role of women in society, as well as men, is determined by the Muslim concept of the world order. According to the "socio-cultural project" of the Almighty, all the creations created by him exist in pairs, and only Allah is One, and He has no equal. Such a device is the key to the development of life on earth and the continuation of the genus of created species of living beings. In this sense, a woman is entrusted with a great function in its significance - the preservation of the human race. Muslim scholars say: "You teach a man - you teach one person, you teach a woman - you teach a nation". The function of reproduction is supposed to be a top priority and can only be realized within the framework of the institution of the family. This situation significantly contributes, first of all, to the growth of the social value of the family, and, secondly, to the increase in the social significance of the status of a married woman. Due to the fact that the upbringing of children is a fundamental task, Islam assigns to a woman the status of a mother as the most important: "Even Paradise lies at the feet of your mother." It includes as the main role of the educator of children in the spirit of Islam. The educational process, of course, requires a woman to have certain training and knowledge in various areas of life in a purely Islamic interpretation, i.e. a woman should know Islam, and this is a lot in terms of education, moral development, and possession of a clear worldview and worldview.

The next status of a woman is the status of a woman-wife. Within the framework of the Islamic family, a woman, first of all, is the righteous wife of her husband and the keeper of the hearth. The constituent elements of a woman-wife are determined by the following concept - "she is the other half of her husband's religion." A Muslim woman has a certain set of roles, in particular: religious companion, social partner, sexual partner, educator of children, organizer of family life and leisure, etc. Relations "man-woman" exist only within the framework of marriage. The concepts of "love", "sex" and "procreation" are not separated. The status of a woman-daughter (sister) puts a Muslim woman under the protection of the male half of her family until her marriage. In this regard, the headship of a man in the family is clearly defined: “Each of you is the manager, and each of you will be responsible for the management entrusted to him” (hadith).

For example, as sociological surveys conducted among Muslims in Moscow show, the primacy of men is recognized by the majority as a priority family value. 78% of respondents to the question: "Who is the main one in your family?" answered: "Husband/Father." In turn, this is manifested in role relationships and family responsibilities. Muslim respondents recognize it as a norm that the head of the family is usually engaged in the material support of the family, and the woman is in charge of the household. Moreover, in a Muslim family, as the majority of respondents (54.4%) believe, a woman cannot disobey her husband.

The social role of a woman is not limited to family responsibilities, which, from the point of view of Islam, are considered as a natural sphere for the application of the natural characteristics of a woman's nature. Professional activity is also permissible for a Muslim woman, provided that all necessary requirements are met: the consent of a spouse or relative, the preservation of Islamic morality,

selection of an acceptable field of activity (medicine, education, modeling and tailoring, cooking, etc.).

The specific status-role model of a Muslim woman is largely formed on the basis of the principle of functional differentiation of a man and a woman, which takes into account the spiritual, biological, psychological and social qualities of the two sexes. A woman is entrusted with a great, from the point of view of Islam, function of preserving the religiosity of the family; upbringing and piety of the younger generation. If a woman reproduces and educates the next generation of Muslims, then a man is entrusted with taking care of the material, psychological, and spiritual stability of the family. One of the main principles that contribute to maintaining the stability and effectiveness of this social role standard is the correct implementation and religious responsibility of the approach to the functions assigned to them, both for men and women: “For men, a share of what they acquired, and women - a share of what they have acquired. Ask the Almighty for His mercy. Verily, Allah knows everything” (4:32).

The level of social stratification of a Muslim woman is carried out strictly within the framework of the institution of the family. Schematically, the horizontal mobility of a Muslim woman can be represented as follows:

daughter (sister) ==> spouse ==> mother

marriage, childbirth

Even in the case of professional activity (vertical mobility) and with a change in social stratification position, she is under the patronage of the male half of her family in accordance with the role of the daughter (sister), or spouse, or mother of a particular man (head of the family). These factors “impose” on a Muslim woman a general Muslim type of social behavior, i.e. form typological, socially predictable, standard elements of social behavior in Islamic society. But the social portrait of a Muslim woman is not limited to typical features. A specifically pronounced difference between a Muslim woman is also manifested in the standardization of appearance - wearing a hijab that covers the body from outsiders. In accordance with the moral norms of Islam, a woman should be protected from excessive male attention. Her task is to speak with her appearance about her commitment to Islamic moral values ​​(modesty, chastity, dignity).

Thus, based on the analysis, we can state that the social role model of a Muslim woman is characterized by: the Muslim type of regulation of social behavior, a clear distribution of functions, rights and duties as a subject of a religious society, role and functional differentiation in the family. It is the institutional, i.e. the religious, well-established, value-rational and normative aspect of social life is a decisive factor determining the level of inclusion of a Muslim woman in the social reality of Islamic society. Role standardized behavior guarantees a woman social, material, physical and even psychological security. In this regard, complete equality between a man and a woman in the usual European sense, which is ensured by a certain impersonalization of social requirements, is impossible, since Islam considers a woman as a social unit and a spiritual substance with certain physiological and mental characteristics that distinguish her from a man.

When examining any problem concerning Islam, one should bear in mind that the social is objectively organized according to laws that have a "transcendental" origin. Fulfillment of status-role instructions developed by Sharia and

supported by sanctions, is valid under the condition of sincere religious motivation, i.e. the effect of preferences dependent on the consciousness of a particular person, a given generation of people is achieved. Thus, a Muslim woman is that separate person whose level of religiosity and religious knowledge determines the level of her involvement in social objectivity and her specific contribution to the upbringing of the younger generation in the spirit of Islam.

Notes:

1. Ivanova L.V. Somalis as part of the Muslim community of Moscow // Muslims of the changing Russia. M., 2002. S. 131.

2. Ibid. S. 129.

3. Egorin A. Russian woman: a portrait in the Eurasian interior (Reflections on one of the postulates of the Koran) // Russia and the Muslim world. 2003. No. 6. P. 177.

4. Kobishchanov Yu.M. Muslims of Russia, Indigenous Muslims and Muslim Russians // Muslims of Changing Russia. M., 2002. S. 105.

5. Kerimov G.M. Sharia: forbidden and permitted // Dispute. 1992. No. 2. S. 206-208.

6. Islam / comp. V.V. Yurchuk. 2nd ed. Minsk, 2006, pp. 158-161.

7. Basharat Tayyab. Islam // A Companion to Feminist Philosophy / ed. by A.M. Jaggar and I.M. Young. Maiden, 1998. P. 236-244.

8. Nurullina G. Woman in Islam. M., 2004. S. 16.

9. Ibid. S. 15.

10. Portrait of a Moscow Muslim based on the materials of a socio-anthropological survey in the mosques of Moscow // Muslims of Changing Russia. M., 2002. S. 135.

1. Ivanova L.V. Somalis as a part of a Muslim community of Moscow // Moslems of changing Russia. M., 2002. P. 131.

2. Ivanova L.V. Somalis as a part of a Muslim community of Moscow // Moslems of changing Russia. M., 2002. P. 129.

3. Egorin A. The Russian woman: a portrait in the Euroasian interior (Speculations about one of postulates of the Koran) // Russia and the Muslim world. 2003 No. 6. P. 177.

4. Kobishchanov Yu.M. Moslems of Russia, radical Moslems and Russian Moslems // Moslems of changing Russia. M., 2002. P. 105.

5. Kerimov G.M. Sheriyat: forbidden and legal // Debate. 1992 No. 2. P. 206-208.

6. An Islam / Compiled by V. V. Yurchuk. 2nd ed. Minsk, 2006. P. 158-161.

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