Tombs of the Khaliphs. Under their rule, Moslem civilisation enlightened the World.
By troubling about polygamy, shall we not be set down as old-fashioned? Without taking other things into consideration, the needs of modern life render it impraticable in large cities. It will have died out before long, among civilised Moslems. If the principle survives, it will only be applied in the desert depths where it is an imperious necessity.
Will morality improve by the disappearance of polygamy? That remains doubtful. Prostitution, so rare in most Mussulman lands, will extend its ravages. A plague, now totally unknown, will break out: that of the celibacy of women, which causes desolation in monogamous countries—where, above all, following great wars, it attains disastrous proportions.
In a study on the future of the French colonies, Charles Dumas, writing about the Moslems, states: 'No race can gain freedom when it condemns the half of itself (i.e. its women) to eternal bondage.'
Is it true that Mussulman women are reduced to such a lamentable situation? It is certain that in the eyes of European women enjoying untrammelled freedom, the wearing of a veil and semi-claustration as well, to which the women of Islam are subjected, must seem to be tokens of the most unbearable slavery. But if these ladies of Europe heard the reflexions of these same Mussulman women, objects of monogamists' wives' heartfelt commiseration, they would be surprised to learn that they, in their turn, are not envied, but charitably pitied. Besides, the wearing of the veil and claustration are in no wise religious obligations. The Verses of the Qur'an (xxxiii, 53, 55) by which these questions are supported, are solely aimed at the Prophet's wives and not at those of all Believers, as might be deduced from the inexact translation of verse 55, by Kasimirski.
These practices, put in force many years after Mohammad's death, are therefore fiercely attacked by numerous champions of the feminine cause. Among them, we note Qasim Bey Amin, with his book: "Tahriru'l-Mirat" ("Woman's Emancipation"); and Es Zahawi, the poet of Bagdad, who wrote a celebrated letter on the veil, and says: 'Woman is the remedy of youth, the beauty of nature and the splendour of life. Without women, man is a sterile syllogism—he does not conclude!' And then, relying on this verse: "And it is for the women to act as the husbands act towards them with all fairness." (The Qur'an, ii, 228), he claims complete female freedom.
We will conclude by quoting the words of one of the fair sex, al-Sitti Malika who, with the consent of her father, Hifni Bey Nasif, formerly professor at the University of Al Azhar, published a Qasida, terminating with this verse: 'To unveil, if one is chaste, is no harm; and if one is not chaste, veils in excess offer no protection.'
At the same times as European queens of fashion have tried to acclimatise the Turkish veil in the West, perhaps at some future period, near or distant, the custom of wearing the veil may die out in the East. In that case, the flower of Mussulman beauty will have been stripped of its graceful calyx. Will not the woman of the East regret the mysterious charm she owed to her filmy mask? Will she be compensated by the advantages accruing to her in consequence of budding forth in the strong light of civilisation? The example of the great misery reigning among her sisters of the West, struggling for life in opposition to men, may perhaps frighten the woman of the East when, with dazzled eyes, scarcely awakened from harem dreams, she plunges into the vortex of modern existence. The question is too delicate. We dare not come to a conclusion. After all, the interest and possibility of such reforms vary too completely, from one country to another, so that no general rule can be fixed.