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The second edition of the Otr Elkalam international Quran competition was held as an initiative of the General Entertainment Authority (GEA). It was launched on the first day of the holy month of Ramadan (March 23).

I also won my school competition, the Izala district and zonal competitions, the local government competition, and the state, and had been chosen to represent my state [INAUDIBLE] at the National Quran Recitation Competition. I continued participating at Quran competitions under the banner of the influential and revivalist Muslim organization Izala and, along with other girls, won many trophies.

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In 1997, Izala banned its female members from participating in public Quran competitions. They withdrew from the [? Emfordio ?] competition, an umbrella under which all Muslim groups showcased their reciters' talents. Among the many reasons leaders of Izala give for their cessation are the alleged bias of the [? Emfordio ?] judges against Izala members, the filthiness of immorality between gender mix caused by the [? Emfordio ?] competition, and the exposure in public of the awra of the female voice.

In this sense, the debate about the awra of the female voice is connected to perceptions of religiously and socially acceptable roles a woman can play in the public space. Since Izala's withdrawal from the [? Emfordio ?] competition and its restriction of the female voice, I thought about the implication of their position. What is "awra?" What does it mean to see the female voice as awra? And what is the implication of that understanding on women and the society?

We were in a group of seven students. And I was the only girl. We got the same number of verses to memorize daily and were receiving the same training in tajwid, which is the science of recitation. After the ban by Izala, I have watched how the boys I was learning with continued to participate in state, national, and international grand competitions.

Some of them represented Nigeria and Africa at the Saudi Arabia international competition. They won awards and money, returned home, and bought houses and established businesses and married their first or additional wives. The implication of restricting the female voice, based on the notion of awra, was becoming clearer to me.

The boys in my class, who were at that time young men, made it a habit for them to visit me in a group during Eid festivals. As the years passed, where I grew from a teenage mother to an adult one, with more children, I will admire the power of mobility, which Quran competitions has awarded them with, the ability to be both physically and vocally mobile, which they were converting into an upward economic mobility.

As the [? Emfordio ?] competition [INAUDIBLE], which continues to accept women and girls in Quran competitions also begins its constraint process through limiting audience only to women at national competitions, it is also gradually, through this process, expanding the mahram space.

For girls belonging to other Muslim groups, not Izala, who continued to recite the Quran publicly and win competitions at national and international level, they get rewarded with valuable gifts, such as land plots, cars, houses, and cash. They are also crowned as part of the royal family.

In South Korea, a Quran Recitation Contest among Muslims of the Busan Province took place at the Al Fatah Mosque. The competition started with the recitation of the imam of Imam al-Bukhari mosque in Gimhae city Abdughaffor Ergashev. e24fc04721