The Spiritual Role of Women in Islam
Source: website of the Muslim Women's League, mwlusa.org
"I shall not lose sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other." (3:195)
Spiritual equality, responsibility and accountability for both men and women is a well developed theme in the Quran. Understanding the spiritual equality of women in Islam is to understand that equality between men and women in the sight of God is not limited to purely spiritual, religious issues, but is the basis for equality in all temporal aspects of human life.
Gender Equality in the Qur'an
The concept of gender equality is best exemplified in the Quranic rendition of Adam and Eve. The Bible explains that "the Lord God said: 'it is not good for the man to be alone; I will make a suitable partner for him'... then built up into a woman the rib that he had taken from the man."1 In contrast, the Quran states that both sexes were deliberate and independent and there is no mention of Eve being created out of Adam's rib or anything else. Even the issue of which sex was created first is not specified, implying that for our purposes here on earth it may not matter.
O mankind! Be conscious of your Sustainer, who has created you out of one living entity (nafs), and out of it created its mate (zawj), and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand your rights from one another, and of these ties of kinship. Verily, God is ever watchful over you! (4:1)
Quranic translators disagree on the meaning of nafs in the above verse which Muhammad Asad translates here as "living entity." He states that "out of the many meanings attributable to the term nafs—soul...most of the classical commentators chose 'human being', and assume that it refers here to Adam."2 Sayyid Abul A'la Mawdudi is one such commentator who ascribes that "the creation of the human species began with the creation of one individual...from whom the human race spread in the world."3 Yusef Ali translates nafs as "person," and that God created a single person first, Adam, then his mate, Eve.4 But Asad disagrees with the literal one-person origination and quotes the words of an eminent 19th century scholar: "Muhammad Abduh, however, rejects this interpretation (Manar IV, 323 ff.) and gives, instead, his preference to 'humankind' inasmuch as this term stresses the common origin and brotherhood of the human race....The literal translation of minha as 'out of it' clearly alludes, in conformity with the text, to the biological fact that both sexes have originated from 'one living entity'."5 According to this verse, God created humankind and its sexual counterpart out of its own kind. The Arabic word referring to mate (zawj) in the above Quranic verse is grammatically neutral and can be applied both to male and female interchangeably.6 So it is not clear, nor should we conjecture, that Adam was created first, Eve was created out of Adam, or that Eve/woman is innately subservient to Adam/man. The fact that the Quran does not specify one specific sex over the other is proof of gender non-bias and equality.
Putting aside the scholarly discourse, does it really matter who was created first or is this just an issue of semantics? Unfortunately, this issue is often brought up in discussions about gender equality. It is commonly argued that Adam was created first, and that by this gesture God finds the male dominant and superior to the female; however, the wording of the Quran in the above verse (4:1) does not support this claim. So one can't help wonder why some have such determination to prove that Adam came first, other than this point would support a sexist agenda. Interestingly, this point is indeed supported in 1 Timothy of the Bible as a letter of Paul: "A woman must listen in silence and be completely submissive. I do not permit a woman to act as teacher, or in any way to have authority over a man; she must be quiet. For Adam was created first, Eve afterward."7 And in 1 Peter, women are referred to as the "weaker sex" and are told to be submissive to their husbands.8
The comparison to Biblical beliefs is important because according to modern scholar Leila Ahmed in Women and Gender in Islam: "converts [to Islam] brought traditions of thought and custom with them. For instance (to give just one example of how easily and invisibly scriptural assimilation could occur), in its account of the creation of humankind the Quran gives no indication of the order in which the first couple was created, nor does it say that Eve was created from Adam's rib." Ahmed goes on to argue that "in Islamic traditionist literature, however, which was inscribed in the period following the Muslim conquests, Eve, sure enough, is referred to as created from a rib."9
It is also frequently argued in Muslim circles that because a woman’s menstruation prevents her from fulfilling her religious duties at all times (such as prayer, fasting) she consequently cannot achieve the same level of faith as men. Therefore, it is argued that she is inferior to men. For a thorough analysis of how a hadith of the Prophet was misunderstood to further this point, please read the chapter on "Sexuality."
Accountability, Independence, and Freedom of Choice
The Quran describes how Adam and Eve were told to avoid a specific tree, which they both approached. For this act of disobedience to God, they were consequently banished from the garden; however, later both repented and were forgiven by God. The Quran does not allude to Eve’s tempting Adam to eat from the tree and being responsible for their downfall, as is described as the "original sin" of the Bible: "it was not Adam who was deceived but the woman. It was she who was led astray and fell into sin."11 In the Quranic version, both were held accountable and both paid the price for their choices, proving that gender equality is an intrinsic part of Islamic belief. (See Quran 2:30-37)
Women are independent individuals, as exemplified by the fact that all human beings will be accountable for their own intentions and deeds on the Day of Judgment when no human being shall be of the least avail to another human being (82:19). If men were ultimately responsible for women (fathers for their daughters, husbands for their wives, etc.), then this accountability would be solely on men's shoulders to bear all the way until the Day of Judgment. But this is not the case:
And whatever wrong any human being commits rests upon himself alone; and no bearer of burdens shall be made to bear another's burden... For, He it is who has made you inherit the earth, and has raised some of you by degrees above others, so that He might try you by means of what he bestowed upon you. (6:164-165)
(In this verse, reference to "degrees" is to individual talents and capabilities, and not gender, race or social status)
Consequently, we cannot be judged according to our own deeds unless we have the freedom of choice to do so. This free choice carries with it the responsibility to make the right choices or paying the consequence for wrong ones, best exemplified by Adam and Eve.
Restrictions on Women
History is replete with examples of traditional societies where women have typically been subject to more restrictions than men, exemplified by lack of opportunities (being able to work or vote) or immobility (needing permission from a male relative to travel or not being able to drive), etc. Although it is mistakingly argued Islam has played a strong role in restricting the freedom of women in Muslim societies, these restrictions are not inherent in the religion of Islam, but rather stem from cultural interpretations. Trying to incorporate 9th century Arab customs to 20th century populations is often inappropriate despite intentions to have a pure society. When looking to Islam for guidance, it’s important to separate what is cultural from the essence of the religious perogative. If an authoritative ruling from Saudi Arabia states that women cannot drive because it would increase possible contact to freely mix with men which can lead to sins, this logic must be judged against Islam and history. It is a fact that the Quran emphasizes modesty for both men and women in order so that we conduct ourselves respectfully. (See "Social Interaction") It is also a fact that men and women in the time of the Prophet did interact, so the justification of this law on Islam is bogus. It is unduly harsh and anti-Islamic. It should not serve as an example of how Islam restricts women, as much as it should serve an example of how illogical it is to cut off one’s nose to spite one’s face.
Essentially, the rationale for restricting women is that these restrictions will force them to behave purely, and in order to have a pure society one must put up with fewer civil liberties. The problem with this rationale is that it it pre-empts one’s intentions and actions because it punishes the women who would have followed God’s commands anyway, it doesn’t allow women the opportunity to make choices that God has willed for them to be judged by, and above all, it places the burden of society’s morality on women. Men are not held accountable to the same standards. Eve was not restricted from the tree in order to follow God’s commands by default. She was tested, chose to disobey God and went to the tree on her own free will. She also paid the price. There is nothing wrong with making a wrong decision, for it is better to learn, repent and be stronger for it than never to be challenged at all and remain meek all our lives.
Role as Vicegerents
As equal, independent creations of God, the ultimate role of men and women is to serve as vicegerents on earth, to worship God and follow His commands so that we may return to Him. Both men and women share this responsibility, which constitutes our basic role in life. The Quran outlines the attributes believing men and women should try to live by, but in no specific way are we told in what capacity each individual man and woman should practice these: Say: Behold, my prayer, and all my acts of worship, and my living and my dying are for God alone. (6:163). This verse which was addressed to the Prophet but serves as an inspiration to all, reveals that our vicegerency is not only spiritual, but must be consolidated with actual service.
Is vicegerency defined as childbearing for women?
The Quran does not distinguish between a man and a woman's vicegerency. Each sex has the ability to contribute to successive generations, as implied by the term khalifa in the Quran (vicegerent). But that doesn’t limit a woman's vicegerency solely to bear or rear children. There is no judgment made in the Quran against a barren woman, a woman who chooses not to have children, or a young woman who dies before childbearing with one that has many children. Only two of the Prophet's wives even bore children with him, Khadija and Mariya. Other wives such as Hafsa, Aisha and Zaynab did not bear any children, and there is no evidence that they were discounted for this.
In many Muslim cultures today, however, a woman's role and status are often defined and affected by her decision to delay childbearing, the number and sex of the children, or the inability or desire to have children at all. If childbearing is indeed the only role for women, then such cultural preoccupations are understandable; but Islamic teachings always have a way of putting things in balance, reinforcing the significance of motherhood, but not defining roles completely by biology. (See chapters on "Social Interaction" and "Sexuality.")
Equality in Practice
In the Quran, reference to men and women is through attributes and deeds, by which we will be judged. The most pious of us, or those who follow God's commands, are referred to as believers or mu'mineen (pl.) in the Quran. In many references, in fact, the Quran resonates this equality by eloquently repeating "men and women" with ethical and practical qualities throughout the verses, and even emphasizes this 10 times in the following verse:
Verily, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before God, and all men and women who give in charity, and all self-denying men and self-denying women, and all men and women who are mindful of their chastity, and all men and women who remember God unceasingly: for all of them has God readied forgiveness of sins and a mighty reward. (33:35)
It’s paramount to understand that the Quran equates being a mu'min (sing.) with actual practice, so that it is not enough to just have faith in principle; we must put our faith into practice. The same applies to our belief in the equality of men and women; this principle that's outlined in the Quran must also be put into practice. In reference to the above verse, a modern scholar says that "the implications are far-reaching. Ethical qualities, including those invoked here--charity, chastity, truthfulness, patience, piety - also have political and social dimensions."12
Equality and Feminism
The feminist movement of the 60s did much to gain recognition for women’s rights in the United States, and made many strides in women’s leadership and political clout. But what it failed to do was recognize that men and women are different and women shouldn’t be exactly like men because they aren’t men. Islam recognizes this major point, but what many Muslims fail to understand is that just because men and women are different, this doesn’t mean that men are made to do only "A", and women are made to do only "B". There is more overlap in our roles and contributions to society than there is clear-cut specialization. Clearly a stand somewhere between political feminism and specialization of the sexes is a balanced one that considers the natural roles between the sexes and individual talents.
Examples of Women in the Qur'an
The Quran refers to several specific women who triumphed spiritually despite worldly trials: Asiya, the wife of Pharaoh, who was thought to be the same woman who saved of the life of infant Moses; and Mary, the virgin mother of Jesus.
And for those who have attained to faith God has propounded a parable in the story of Pharaoh’s wife as she prayed, "O my Sustainer! Built You for me a mansion in the paradise that is with You, and save me from Pharaoh and his doings, and save me from all evildoing folk!" And Mary the daughter of Imran, who guarded her chastity, whereupon We breathed of Our spirit into that which was in her womb, and who accepted the truth of her Sustainer's words - and thus, of His revelations - and was one of the truly devout. (66:11-12)
Queen Sheba's Example of Spirituality and Leadership
The Queen of Sheba is also mentioned in the Qur'an as a model of wisdom and leadership (27:23-44). The Queen (unnamed in the Quran, but whom historians believe is named Balqis) is described as a prudent and loyal ruler of sun-worshippers who valued material wealth and their own achievements, yet lacked spiritual values. After King Soloman convinces her of their misguided ways, Queen Balqis declares her devotion to God and gladly gives up her material throne for a more valuable spiritual gain: O my Sustainer! I have been sinning against myself by worshipping aught but Thee: but now I have surrendered myself, with Solomon, unto the Sustainer of all the worlds! (27:44)
Simply put, there is no Quranic injunction limiting women in leadership roles. As described in the Quran, the Queen of Sheba was praised for her prudent leadership; she and her people were criticized on the grounds of lacking spiritual guidance, which she later conceded. This constitutes her noteworthy mention in the Quran, that she was able to see beyond her political power and believe in something that may have been "politically incorrect." The Quran did not comment on how the leading of her people was compromised due to her gender or that their lack of spirituality was the fault of a woman. The silence of the Quran on this gender-specific point is an important editorial on its lack of relevance to the issue at hand.
Despite her clear example in the Quran, however, there have been no shortage of scholarly opinions to minimize her significance or to question her role as a leader. "What is most fascinating about the story of Balqis, however, is that it prompted the commentators to get involved in a long, tangled, oversubtle exegesis of the problems which seemed to torture them personally and which the Koran superbly ignored."13 The well-known Islamic historian of the 10th century, Muhammed Al-Tabari, diminished the importance of her throne even though the Quran refers to it as a "mighty" or "magnificent" throne as it is most commonly translated (27:23); other experts questioned the marital status of the Queen and whether or not she married Solomon; the 10th century historian Mas'udi questioned her origin and wrote that she was born from a human father and a jinn (supernatural) mother; scholars in the Encyclopedia of Islam even question the historical existence of the rule of queens in her land at all.14 Even if she was legendary, it's important to know that "the Qur'an often employs such legends as a vehicle for allegories expressing certain universal ethical truths....Within the context of the Qur'an, the only thing that is relevant in this respect is the spiritual truth underlying each one of these legends."15
What may be the most troubling of all these analyses is the fact that they miss the point entirely about the mention of Balqis in the Quran. Whether she was legendary or real, married or not, of whatever origin, this does not affect the example of her leadership and spirituality the Quran so eloquently presents. "Despite everything, Balqis has held her own in the face of the historians' attempts to reduce or humiliate her."16
For more discussion on the leadership roles of women before, during and after the advent of Islam, see chapter on "Women in Politics."
Women as Leaders of Prayer
A discourse on whether or not women could lead prayer arose in the early years of Islam. It is known that some of the early Khawarij party of "dissidents" who vied for power after the Prophet's death, had women leaders who were also known for leading prayer for them. Ghazala, who led the Khawarij army and defeated the Iraqi tyrant Al-Hajjaj during the Omayyid dynasty, was known to have led prayer. (Leila Ahmed, p. 71) Well-respected scholars such as Muhammad al-Tabari (10th century) and Abi Thawr (what century and full name?) had taught in their schools of thought early on that women could lead a mixed congregation in prayer; they just disagreed on where she should stand. (Need references for both scholars and the point of views on their disagreement of a women's stand in prayer-Dr Osman ecommended Ibn Rushd’s Bidayat al-Mujtahid, but I couldn’t find the reference there. Need to check elsewhere.) What is often used to substantiate this opinion is when the Prophet told a woman, Um Waraqa, that she could lead her household in prayer (which included a muezzin, a man who called prayer.) The major schools of jurisprudence agree on the authenticity of this story, but the argument against it is whether it was an exception only for Um Waraqa or a generality applied to all women. Because Um Waraqa was allowed to lead prayer for Ahlu Dariha ("people of their home"), it is unclear whether the word dar in Arabic implied location in general or only her specific household. Abi Thawr's argument for women leading prayer also includes hadith about the one who is the most knowledgeable on the Quran should lead prayer, and this may not be limited to only men. Also, after the Prophet's death, Aisha and Um Salama have been known to act as imams (spiritual leaders) for other women in prayer.17 It is generally understood by most, if not all, Muslim scholars that any acts that are not categorically prohibited in Islam, are actually allowed. The point to be made is not that women should suddenly start taking over leading prayers in mosques around the world, but to show that women were involved in all aspects of practical and religious Muslim life, even possibly leading prayer.
Women's Role in Religious Activities and Friday Prayer
Islam is not a passive, private world of ascetics, but a religion that prides itself on its active community practices, from daily congregational prayers to annual pilgrimages. And community activities in Islam are not by any means exclusively male-oriented. "Women of the first Muslim community attended mosque, took part in religious services on feast days, and listened to Muhammad's discourses. Nor were they passive, docile followers but were active interlocutors in the domain of faith as they were in other matters."18 The Prophet was attentive to requests of the women believers. When some of his female followers complained that they needed more of Mu hammad's time in instruction in the Quran, he agreed to set aside more time for them. To be assured of their equality in the eyes of God, women (and specifically, the Prophet's wife, Umm Salama) had asked Muhammad why they were not mentioned in the Quran. Soon revelations were revealed discussing the equality of men and women, as well as an entire chapter, surat al-Nisa' ("The Women," chapter 4) devoted to new laws affecting the rights of women and surat al-Ahzab ("The Confederates," chapter 33) which dealt with many personal rules of behavior and relationship between the Prophet and his family, as well as many other verses throughout the Quran.
Attendance at Friday congregational prayer is as much a woman's obligation as it is a man's. Here, again, there is no distinction drawn in the Quran. Of course, women who are exempt from prayer entirely, such as during their menstruation, are exempt from the service. However, this is not a general rule that a woman cannot attend Friday prayer services at all. (For more discussion on women and menstruation, see chapter on Sexuality.) Those who quote a hadith that the best prayer for a woman is in her home, are ignoring the stronger one that instructed men to not prevent women from attending mosques. In addition, if there are restrictions about women attending congregational prayer among men, as some may wrongly contend, then there would not have been clear provisions from a hadith that it is best for men to pray in the front rows and best for women to pray in the last rows, to protect her privacy.
Equality of Women in Combat
"War was one activity in which women of pre-Islamic and early Islamic Arabia participated fully. They were present on the battlefield principally to tend the wounded and to encourage the men, often with song and verse... Some women also fought. In the Muslim battles of Muhammad's lifetime, women functioned in all three roles, on both sides -- even Muhammad's wives."19 During the Battle of Uhud, women constituted the entire medical corps and tended to the injured. Um Umara was well known for having fought by the Prophet's side and shielded him from enemies. "Her courage and her effectiveness with weapons led Muhammad to observe that she had acquitted herself better than many men." 20 Um Saleem carried a dagger to fight in al-Khondaq; Nusaiba bint Ka'b fought and wounded 12 at Uhud and the Prophet praised her fighting by saying "Never did I look right or left but she was there defending me and fighting before me." 21 Nusaiba also fought in the war of apostasy under Abu Bakr. 22 Um Al Dhouhha bint Mas'ud attended the battle of the Kheiber and the Prophet gave her an equal share of the spoils to the men's; After the death of the Prophet, Um Hakim "single-handedly disposed of seven Byzantine soldiers at the battle of Marj al-Saffar, as well as groups, even battalions, of women participating in the fighting." 23
These examples prove that the Prophet did not restrict women to merely wait at home for their men to return, but encouraged anyone willing to fight and work for Islam to do so. His army was an army of believers, both men and women. Clearly if women as a whole were not equal or as competent as their male counterparts, they wouldn’t have been given the opportunity to protect the security of their community and the life of the Prophet. Despite the clear examples during the life of the Prophet, soon after his death, women's role in the domain of warfare, was challenged. Many women among the Khawarij (the political "dissident" movement arising in the mid-seventh century) "won renown for their prowess in battle, among them Ghazala, who defeated al-Hajjaj in a duel."24 (Al-Hajjaj was a tyrannical Iraqi ruler during the Ommayyid dynasty.) This renown was soon overtaken by retreat from warfare after orthodox leaders, who opposed women's participation in battle, "killed and exposed naked the women captured in their battles with the Kharijis [sing. form of Khawarij]--conduct suggesting an attitude toward women on the battlefield far different from that of the first Muslim community. The strategy was effective in leading Khariji women eventually to withdrawing from the theater of war." 25
Such misguided beliefs, among many, have unfortunately come to shroud the courageous and active participation of women in the early years of Islam, and have contributed to a misunderstanding of our role and status in the Muslim community today.
Notes:
The New American Bible (New York: P. J. Kenedy & Sons, 1970), Genesis 2:18, 22
Muhammad Asad, The Message of the Quran (Gibraltar: Dar al-Andalus, 1980), p. 100
Sayyid Abul A'la Mawdudi, Towards Understanding the Qur'an, Vol. II (London: The Islamic Foundation, 1989), p. 5
The Holy Qur'an, trans. A. Yusuf Ali (American Trust Publications), p. 178
Asad, The Message of the Quran, p. 100
Ibid
The New American Bible, 1 Timothy 2:11, 12
The New American Bible, 1 Peter 3:7
Ahmed, Laila, Women and Gender in Islam, Historical Roots of a Modern Debate (New Haven: Yale University Press, 1992), p. 4-5
The New American Bible, 1 Timothy 2:14
Ahmed, Laila, Women and Gender in Islam, p. 65
Mernissi, Fatima, The Forgotton Queens of Islam (Minneapolis: University of Minnesota Press, 1993), p. 142
Mernissi, Fatima, The Forgotton Queens of Islam, p. 142-144
Asad, The Message of the Quran, p. 576
Mernissi, Fatima, The Forgotton Queens of Islam, p. 142-144
Ahmed, Laila, Women and Gender in Islam, p. 61
Ibid, p. 72
Ibid, p. 69-70
Ibid, p. 70
In Fraternity, p. 73-74
Ibid, p. 73
Ahmed, Laila, Women and Gender in Islam, p. 70
Ibid, p. 71
Ibid, p. 71
Monday, 28 February 2011
Why Women Are Coming to Islam
Why Women Are Coming to Islam
Source: Ad-Da'wah ilAllah - A Womens' Islamic Magazine
By the editors of Ad-Da'wah ilAllah
There are many stories of conversions to the deen of Allah. Many are very touching and poignant and serve us as a reminder that Allah guides who he wills often in ways and in circumstances we would never imagine. We would like to highlight in this article that among the most inspiring and illustrative of the fact that a pure heart and intention is rewarded with guidance, are those stories of our Muslim sisters who have accepted Islam.
Considering the intense anti-Islamic and hostile media propaganda these past few years, some with a particularly strong emphasis on the 'supposed' degrading position of women in Islam, we feel that those women are exceptional who accept Islam and who were able to separate the negative stereotyping and nonsense from the reality of faith.
Women are most clearly the signposts of Islam and whether we Muslim men like it or not, we are often judged by the perception people have of just how we treat our women. Muslim women stand out more so than men when they fully practice their religion, one reason obviously being their observance of Islamic dress or hijaab that covers and obscures the shape of their bodies completely and in many cases the face as well. However, what most people are not aware of is what is 'beyond the veil' (to borrow a title from one of the plethora of anti-Islamic books on Muslim women).
Seeing Through The Fog
Muslim women, especially converts, are by no means the empty-headed, submissive, rejects of western society that some essays and articles written by so-called journalists and researchers would have us believe. Most of those non-Muslim writers in many cases just seek to find the sensational or even make it up to sell books or papers or to serve their own preset agendas or to validate their own philosophical or ideological positions. They usually fail miserably to understand or relate the true underlying reasons for so many Muslim women's acceptance of and strict adherence to Islam.
It is this writer's opinion that much of what is written by such people, especially the women amongst them, stems from their inability to face the reality of the true motivations of intelligent, thoughtful, western women, both young and old, for accepting Islam. It would be an indictment of the shortcomings within their own culture and lifestyles and perhaps force even their own personal revaluation which often involves the type of critical examination that most people simply choose to avoid. Biased, slanted, and incomplete reporting is often due to plain old ignorance and significant doses of arrogance and pride.
The acceptance of Islam by women has mostly nothing to do with mere rejection of cultural tradition, men, or economics so much as it does with a sincere search for the truth motivated by a strong desire to serve Allah properly. It becomes clear to the thoughtful, truth seeking woman that what western society and culture (or eastern for that matter), even at its highest levels has to offer, is a far cry from what they, and all women, need. Namely, true freedom from the oppression of men and the tyranny of religion. Spiritual fulfillment and right guidance and living that leads to real happiness and satisfaction as well as true success in this life and the life to come is what they seek. Only real Islam offers this.
We present the true stories of two such thoughtful women to serve us all as a reminder of the substance of this great deen and the kind of consideration each and every person should give to his or her role and purpose in life and their relationship with Allah. Some editing has been done only for the sake of space and minor grammatical corrections.
Background Of A European Catholic Girl
"As a child I believed in God. My family was Christian (Catholic). After the death of my mother ... we did not often go to church but Christian values were a part of my upbringing. I had a strong faith in God. At school we were taught that Jesus ('alaihi salaam) was the son of God who came down to earth to save us from our sins. For some reason, alhamdulillah, I never took these stories seriously. I believed of course in Jesus ('alaihi salaam) but not really as the son of God. Christians pray to Jesus ('alaihi salaam): I prayed only to God....
As a teenager I questioned my faith for the first time. I wanted spiritual fulfillment for I did not feel at ease in the culture I was growing up in. However, I always felt disappointed when I went to churches. I could not accept the words in the hymns and prayers that spoke of father God and a son Jesus. The church failed to touch my heart and so I turned away from religion altogether as many western people have done....For many years I was then lost and confused. Christianity, being the only faith I knew had let me down."
Early Analysis
"Western culture promotes materialism at the expense of the spiritual. It pretends to have liberated women and the western media frowns upon Islam as oppressive to female rights. However, I struggles to fit into this culture. At the age of sixteen I remember feeling alienated, unable to fully participate in the social and cultural environment....
I became extremely conscious of my appearance at all times, insecure about the shape of my body and the clothes I was wearing. So much pressure is placed on women in the west to conform to an impossible ideal of beauty that demands them to be thin, fit and wear provocative clothes. Women are not allowed to grow old and their bodies are for public scrutiny. Eating disorders (anorexia and bulimia nervosa) are very common. At the same time they have to have brilliant careers and be good partners to their husbands, boyfriends and children. Family values are weakening amongst the youth so that there is an increasing number of single parents...."
Finding A Muslim And Islam
"I was clever at school, alhamdulillah, and came to study German and Russian at Cambridge....I was more concerned with seeking emotional, spiritual as well as intellectual fulfillment. Yet, at this point I did not know Islam....Thus the difficulties I encountered in trying to belong to a culture which was alien to my nature, in trying to conform to the social expectations of women, prepared me for (acceptance of) Islam, since it is in the light of these personal struggles that I was first able to appreciate its true sense and beauty; how it is really a religion which accords with human nature at the deepest level....I met a Muslim who inspired me with her serenity, the light which seemed to somehow emanate from her whole being; the light of faith, deep and untroubled. I still had many insecurities about myself and was unable to find a way out from my troubles which often seemed to engulf me completely as often happens when people do not know God....This friend told me of Soorah Al-Ikhlaas:
Say: He is Allah the One and Only
Allah The Self-Sufficient Master Whom all creatures need
He does not have children, nor was He given birth to
And there is none co-equal or comparable unto Him
I became drawn to Islam, for this was of course what I already believed.... Alhamdulillah, the sisters in Cambridge welcomed me with their hearts and helped me to gain knowledge I needed to become a Muslim. After five months I knew that it was right and said the shahaadah....There is not a day when I do not thank Almighty for responding so completely, with such love and mercy to my needs. Alhamdulillah."
Allahu Akbar! This women is like so many others whom Allah has opened their hearts. Perhaps the non-Muslim reader of this will reflect. Read the next story of Sister Haneefah.
Sister Haneefah: Another Singer, A Different Tune, Yet The Same Song
"As a Christian convert to Islam I can only present my personal experience and reasons for rejecting the "freedom" that women claim to have in this (western European) society in favor of the only religion that truly liberates women by giving us a status and position which is completely unique when compared with that of our non-Muslim counterparts."
"Before coming to Islam I had strong feminist tendencies and recognized that where the woman was concerned, a lot of shuffling around had been going on...new 'women's issues' being raised without the previous ones being satisfactorily resolved. Like many women of my background I would accuse Islam of being a sexist religion, discriminating, oppressing and giving men the greater privileges. All this coming form a person who didn't even know Islam. One who had been blinded due to ignorance and had accepted this deliberately distorted definition of Islam."
The Quest For Truth Reaps Its Rewards
"However despite my criticisms of Islam, inwardly I wasn't satisfied with my own status as a woman in this society....There was clearly a great contradiction between what women are told in theory and what actually happens in practice....The more I pondered, greater emptiness I felt within. I was slowly beginning to reach a stage where my dissatisfaction with my status as a woman in this society, was really a reflection of my greater dissatisfaction with the society itself. Everything seemed to be degenerating backwards, despite all the claims that the 1990's was going to be the decade of success and prosperity. Something vital seemed to be missing from my life and nothing would fill this vacuum.
Being a Christian didn't do anything for me, and I began to question the validity of only remembering God one day a week - Sundays! As with many other Christians too, I had become disillusioned by the hypocrisy of the Church and I was becoming increasingly unhappy with the concept of the Trinity and the deification of Jesus ('alaihi salaam). Eventually, I began to look into Islam."
"I was surprised. What I read and learned taught me a lot about myself as a woman, and also about where the real oppression of women lies: in every other system and way of life outside Islam. Muslim women have been given their rights in every aspect of the religion with clear definitions of their role in society - as have men - with no injustices against either of them.... So having amended my misconceptions about the true status of women in Islam, I was now looking further. I wanted to find that thing which was going to fill the vacuum in my life.
My attention was drawn towards the beliefs and practices of Islam.... By this time I had begun to meet practicing Muslim women and how I felt so secure and welcome in their company! There was a sense of humility about them and I wanted to share in that.... Alhamdulillah, I accepted Islam willingly."
Living, Learning And Never Turning Back
"Through my reading, researching and attending lectures, I have come to know my Rabb. I have come closer to understanding some of His names and Attributes.... I can appreciate much more why the true Muslim scholars emphasize so strongly for Muslims to learn about Allah - His Asmaa wa Sifaat - before trying to reason with Allah's laws.
Unfortunate I would have been had I taken the stance that 'Islam gives the best deal to women' and made this the reason for embracing Islam, because then my faith would have been without a firm ground and sooner or later I would have come across some laws ordained by Allah that I couldn't logically/rationally understand or see the wisdom behind. [Islamic law never contradicts sound reason and rationale, however each individual may or may not have reached understanding of it. The writer is making clear that she learned that one cannot make Islam into what they percieve it should be, but should rather accept it as it is. - Ed.] Had I not studied the foundation of belief, namely Tawheed and looked at how Allah describes Himself in His Book, perhaps I would still be in darkness."
The Main Reason For Women Turning To Islam In A Muslim Woman's Own Words
"The reason why women why women are turning to Islam must certainly have something to do with the honor that Islam gives them and the equality with which it deals with people, not only in gender, but also in terms of race, nationality, class etc. However, the overriding reason why I and so many others like me were attracted to Islam was because Islam answered the most important question which I had ever asked: 'Why am I here on this earth?' So I crossed the divide and managed to see what lies on either side...Alhamdulillah I chose Islam."
Well said. And may Allah reward you and all those brave women like you and keep you strong and growing in the Deen, Ameen.
Source: Ad-Da'wah ilAllah - A Womens' Islamic Magazine
By the editors of Ad-Da'wah ilAllah
There are many stories of conversions to the deen of Allah. Many are very touching and poignant and serve us as a reminder that Allah guides who he wills often in ways and in circumstances we would never imagine. We would like to highlight in this article that among the most inspiring and illustrative of the fact that a pure heart and intention is rewarded with guidance, are those stories of our Muslim sisters who have accepted Islam.
Considering the intense anti-Islamic and hostile media propaganda these past few years, some with a particularly strong emphasis on the 'supposed' degrading position of women in Islam, we feel that those women are exceptional who accept Islam and who were able to separate the negative stereotyping and nonsense from the reality of faith.
Women are most clearly the signposts of Islam and whether we Muslim men like it or not, we are often judged by the perception people have of just how we treat our women. Muslim women stand out more so than men when they fully practice their religion, one reason obviously being their observance of Islamic dress or hijaab that covers and obscures the shape of their bodies completely and in many cases the face as well. However, what most people are not aware of is what is 'beyond the veil' (to borrow a title from one of the plethora of anti-Islamic books on Muslim women).
Seeing Through The Fog
Muslim women, especially converts, are by no means the empty-headed, submissive, rejects of western society that some essays and articles written by so-called journalists and researchers would have us believe. Most of those non-Muslim writers in many cases just seek to find the sensational or even make it up to sell books or papers or to serve their own preset agendas or to validate their own philosophical or ideological positions. They usually fail miserably to understand or relate the true underlying reasons for so many Muslim women's acceptance of and strict adherence to Islam.
It is this writer's opinion that much of what is written by such people, especially the women amongst them, stems from their inability to face the reality of the true motivations of intelligent, thoughtful, western women, both young and old, for accepting Islam. It would be an indictment of the shortcomings within their own culture and lifestyles and perhaps force even their own personal revaluation which often involves the type of critical examination that most people simply choose to avoid. Biased, slanted, and incomplete reporting is often due to plain old ignorance and significant doses of arrogance and pride.
The acceptance of Islam by women has mostly nothing to do with mere rejection of cultural tradition, men, or economics so much as it does with a sincere search for the truth motivated by a strong desire to serve Allah properly. It becomes clear to the thoughtful, truth seeking woman that what western society and culture (or eastern for that matter), even at its highest levels has to offer, is a far cry from what they, and all women, need. Namely, true freedom from the oppression of men and the tyranny of religion. Spiritual fulfillment and right guidance and living that leads to real happiness and satisfaction as well as true success in this life and the life to come is what they seek. Only real Islam offers this.
We present the true stories of two such thoughtful women to serve us all as a reminder of the substance of this great deen and the kind of consideration each and every person should give to his or her role and purpose in life and their relationship with Allah. Some editing has been done only for the sake of space and minor grammatical corrections.
Background Of A European Catholic Girl
"As a child I believed in God. My family was Christian (Catholic). After the death of my mother ... we did not often go to church but Christian values were a part of my upbringing. I had a strong faith in God. At school we were taught that Jesus ('alaihi salaam) was the son of God who came down to earth to save us from our sins. For some reason, alhamdulillah, I never took these stories seriously. I believed of course in Jesus ('alaihi salaam) but not really as the son of God. Christians pray to Jesus ('alaihi salaam): I prayed only to God....
As a teenager I questioned my faith for the first time. I wanted spiritual fulfillment for I did not feel at ease in the culture I was growing up in. However, I always felt disappointed when I went to churches. I could not accept the words in the hymns and prayers that spoke of father God and a son Jesus. The church failed to touch my heart and so I turned away from religion altogether as many western people have done....For many years I was then lost and confused. Christianity, being the only faith I knew had let me down."
Early Analysis
"Western culture promotes materialism at the expense of the spiritual. It pretends to have liberated women and the western media frowns upon Islam as oppressive to female rights. However, I struggles to fit into this culture. At the age of sixteen I remember feeling alienated, unable to fully participate in the social and cultural environment....
I became extremely conscious of my appearance at all times, insecure about the shape of my body and the clothes I was wearing. So much pressure is placed on women in the west to conform to an impossible ideal of beauty that demands them to be thin, fit and wear provocative clothes. Women are not allowed to grow old and their bodies are for public scrutiny. Eating disorders (anorexia and bulimia nervosa) are very common. At the same time they have to have brilliant careers and be good partners to their husbands, boyfriends and children. Family values are weakening amongst the youth so that there is an increasing number of single parents...."
Finding A Muslim And Islam
"I was clever at school, alhamdulillah, and came to study German and Russian at Cambridge....I was more concerned with seeking emotional, spiritual as well as intellectual fulfillment. Yet, at this point I did not know Islam....Thus the difficulties I encountered in trying to belong to a culture which was alien to my nature, in trying to conform to the social expectations of women, prepared me for (acceptance of) Islam, since it is in the light of these personal struggles that I was first able to appreciate its true sense and beauty; how it is really a religion which accords with human nature at the deepest level....I met a Muslim who inspired me with her serenity, the light which seemed to somehow emanate from her whole being; the light of faith, deep and untroubled. I still had many insecurities about myself and was unable to find a way out from my troubles which often seemed to engulf me completely as often happens when people do not know God....This friend told me of Soorah Al-Ikhlaas:
Say: He is Allah the One and Only
Allah The Self-Sufficient Master Whom all creatures need
He does not have children, nor was He given birth to
And there is none co-equal or comparable unto Him
I became drawn to Islam, for this was of course what I already believed.... Alhamdulillah, the sisters in Cambridge welcomed me with their hearts and helped me to gain knowledge I needed to become a Muslim. After five months I knew that it was right and said the shahaadah....There is not a day when I do not thank Almighty for responding so completely, with such love and mercy to my needs. Alhamdulillah."
Allahu Akbar! This women is like so many others whom Allah has opened their hearts. Perhaps the non-Muslim reader of this will reflect. Read the next story of Sister Haneefah.
Sister Haneefah: Another Singer, A Different Tune, Yet The Same Song
"As a Christian convert to Islam I can only present my personal experience and reasons for rejecting the "freedom" that women claim to have in this (western European) society in favor of the only religion that truly liberates women by giving us a status and position which is completely unique when compared with that of our non-Muslim counterparts."
"Before coming to Islam I had strong feminist tendencies and recognized that where the woman was concerned, a lot of shuffling around had been going on...new 'women's issues' being raised without the previous ones being satisfactorily resolved. Like many women of my background I would accuse Islam of being a sexist religion, discriminating, oppressing and giving men the greater privileges. All this coming form a person who didn't even know Islam. One who had been blinded due to ignorance and had accepted this deliberately distorted definition of Islam."
The Quest For Truth Reaps Its Rewards
"However despite my criticisms of Islam, inwardly I wasn't satisfied with my own status as a woman in this society....There was clearly a great contradiction between what women are told in theory and what actually happens in practice....The more I pondered, greater emptiness I felt within. I was slowly beginning to reach a stage where my dissatisfaction with my status as a woman in this society, was really a reflection of my greater dissatisfaction with the society itself. Everything seemed to be degenerating backwards, despite all the claims that the 1990's was going to be the decade of success and prosperity. Something vital seemed to be missing from my life and nothing would fill this vacuum.
Being a Christian didn't do anything for me, and I began to question the validity of only remembering God one day a week - Sundays! As with many other Christians too, I had become disillusioned by the hypocrisy of the Church and I was becoming increasingly unhappy with the concept of the Trinity and the deification of Jesus ('alaihi salaam). Eventually, I began to look into Islam."
"I was surprised. What I read and learned taught me a lot about myself as a woman, and also about where the real oppression of women lies: in every other system and way of life outside Islam. Muslim women have been given their rights in every aspect of the religion with clear definitions of their role in society - as have men - with no injustices against either of them.... So having amended my misconceptions about the true status of women in Islam, I was now looking further. I wanted to find that thing which was going to fill the vacuum in my life.
My attention was drawn towards the beliefs and practices of Islam.... By this time I had begun to meet practicing Muslim women and how I felt so secure and welcome in their company! There was a sense of humility about them and I wanted to share in that.... Alhamdulillah, I accepted Islam willingly."
Living, Learning And Never Turning Back
"Through my reading, researching and attending lectures, I have come to know my Rabb. I have come closer to understanding some of His names and Attributes.... I can appreciate much more why the true Muslim scholars emphasize so strongly for Muslims to learn about Allah - His Asmaa wa Sifaat - before trying to reason with Allah's laws.
Unfortunate I would have been had I taken the stance that 'Islam gives the best deal to women' and made this the reason for embracing Islam, because then my faith would have been without a firm ground and sooner or later I would have come across some laws ordained by Allah that I couldn't logically/rationally understand or see the wisdom behind. [Islamic law never contradicts sound reason and rationale, however each individual may or may not have reached understanding of it. The writer is making clear that she learned that one cannot make Islam into what they percieve it should be, but should rather accept it as it is. - Ed.] Had I not studied the foundation of belief, namely Tawheed and looked at how Allah describes Himself in His Book, perhaps I would still be in darkness."
The Main Reason For Women Turning To Islam In A Muslim Woman's Own Words
"The reason why women why women are turning to Islam must certainly have something to do with the honor that Islam gives them and the equality with which it deals with people, not only in gender, but also in terms of race, nationality, class etc. However, the overriding reason why I and so many others like me were attracted to Islam was because Islam answered the most important question which I had ever asked: 'Why am I here on this earth?' So I crossed the divide and managed to see what lies on either side...Alhamdulillah I chose Islam."
Well said. And may Allah reward you and all those brave women like you and keep you strong and growing in the Deen, Ameen.
Sunday, 27 February 2011
The Honour Of The Woman
The Honour Of The Woman
By Dr. Nazreen Nawaz
Turkish women studying Islam in the masjid
Introduction: Attitudes Toward Women in Islam vs. the West
"Every society embraces the particular values that it honours, respects, and protects. However, the subject that is given such honour varies according to the viewpoint that the society and the state are established upon. This attitude towards honour will then consequently spread to shape the opinions of the individuals within the society at large.
Within a capitalist state, empty rhetoric is often expressed regarding the
honour, care and protection given to the wife, mother, daughter and career woman. However, behind such words, the reality is very clear: the only object worthy of honour, care and protection is money and the values of freedom and democracy. Hence, we observe a situation in Western societies where the use of pornography and images of naked women to sell products has become an acceptable means due to its ability to create massive revenue.
Under the guise of personal freedom that stipulates that an individual should live his life according to his own desires and under his own accountability, we see an epidemic of crimes against women ranging from sexual harassment and rape to domestic violence. Women are encouraged by the male-run fashion industries to wear as little clothing as possible to reveal their beauty to all. We also see that slanderous allegations against the reputation of women have become commonplace in the media and within society at large. It is clear that the view of the woman being an economic commodity for the man, or tool to simply fulfil the desires of man, affects all levels of the society from the politicians, police force, army and doctors, to the simple man on the street. Such is the result of the capitalist ideology.
The antithesis to this situation is the deen of Islam where the true preservation of the honour of the woman is viewed as a life and death matter to be given the utmost care and attention. This is exhibited by the society and state and at all stages within the Muslim woman's life as a daughter, wife, and mother. The Prophet (saw) said, "Whoever dies protecting his honour dies shaheed." The woman is one of those honours placed within the palm of the man as an amana (trust) from his Creator Allah (swt) to be protected at all times. This attitude within an Islamic State would also affect every level of the society from the ruler, army, Qadis and to the man on the street.
An international view that has been propagated as to how the woman can achieve respect and honour within the society is to adopt the Western lifestyle, dress and to become a successful career woman. Alongside this, women have been instructed to call for the values of liberation, freedom, and equality and to aid the transformation of the systems of ruling within their countries to become more in tune with the Democratic system of government that secures all freedoms of the capitalist West. In contrast, the image portrayed of Islam is that it dishonours the woman by forcing her to cover in the khimar and jilbab, by encouraging early marriage, by commanding obedience to the father as a daughter and to the husband as a wife and by allowing polygamy for the man. The Western media, as proofs for their claim, repeatedly cite the existent pseudo-Islamic states such as Afghanistan and Saudi Arabia.
The Western world calls for the Muslim woman to lock the Qur'an in the cupboard and disregard the rules and roles that emanate from Islam. It calls for her to uncover her beauty so she may be appreciated by men, to socialise freely with male friends and colleagues so as to elevate her status, to pursue her career at the expense of marriage and her marital duties and to call for further freedoms within her society.
Unfortunately, many of our dear sisters have taken this path, feeling that this will bring them the honour and protection that they desire as Muslim women within society. It is an attack that has been consistent over the past 150 years or so and this concept has corrupted the mentality of the rulers, scholars and intellectuals of this Ummah. Qasim Amin, an Egyptian judge in the 19th century, wrote a book entitled, Al Mara'at al Jadida (Modern Woman). In this, he rebukes Egyptians for glorifying their Islamic past and taking pride in their Islamic culture. He advises the Muslim woman to take the Western woman as her role model in order to elevate her status and the status of Egyptian society. He writes, "This is our real ailment which needs to be eradicated first of all. The first way to get rid of it is that we should make our younger generations acquainted more and more with Western civilisation and its conditions and circumstances ... We will realise the value and importance of Western civilisation and see for ourselves that no reform is possible unless it is based on modern Western knowledge ... For this very reason we project the people of the West as a symbol of perfection, insist on their veneration as an ideal, and appeal to our countrymen to study the position and status of the Western woman."
With this in mind, it is important for us to examine the true reality of the status of the honour of the woman within the western capitalist states and the consequences of the call for ideas such as freedom and liberation. Has the achievement of a successful career, a free lifestyle, and a greater voice in the parliamentary process and democracy brought her the honour, status, protection and security that she desired?
The Capitalist Western States and the Dishonouring of the Woman
The greatest idol within the capitalist state is money. Consequently, the main question that plagues the minds of the individuals within the society is how to increase their material wealth. As a result, the woman is not viewed as a human being that has certain needs that require fulfilment, including the protection of her honour. Rather, she is viewed as an economic commodity to be exploited by whoever wishes to make money. In existence is a capitalist dominated world where the pornography industry generates $7 billion every year, a figure greater than the whole of the so-called "legitimate film and music industries" combined. In the US, pornography films gross $1 million every day, and in Britain 20 million copies of pornography magazines are sold every year, producing revenue of £500 million. It is therefore clear that men are encouraged to simply view women as objects to gratify their sexual desires. Is this the honour that the Muslim woman seeks from the adoption of the idea of freedom?
Could it be possible that the successful working woman is not seen in this light due to her material achievements and service within the society, such as the doctor, manager, engineer, secretary or teacher, and rather her male colleagues view her with respect and honour? It is naive to think that in a society that is drenched with the culture of personal freedom and opinion, that the workplace or office would be a haven from such degrading mentality and behaviour. If we examine the issue of sexual harassment in the Western states, within those institutions that should theoretically exemplify morality such as the governments that look after the affairs of the people and the police force and army, we see the true picture of the male view towards their female colleagues. In a survey conducted in the UK among the British Civil Service, 70% of the respondents claimed to have been sexually harassed at work. A survey in nine US states, examining a period of 5 years, stated that 60% of the female lawyers interviewed had been sexually harassed, a third by colleagues, 40% by clients, and 6% by judges. In the 1998 study by the Yale University School of Medical Researchers it was discovered that amongst the female soldiers of the American army serving in the Vietnam or Gulf war, 63% had experienced physical and sexual harassment during their military service, and 43% reported rape or attempted rape. If these are the professionals who claim to uphold the law, then what can be expected from the rest of the society? A successful career within the capitalist state has not given the woman the status that she dreamt of. Is this the honour that the Muslim woman seeks when she strives day and night to build her career and neglect her family, children, and other Islamic obligations?
Some may claim that Western women achieve harmony and honour in the home, if not in the public arena? This is a delusional idea. The BBC reported that nearly 25% of women in the UK face domestic violence at some stage in their life. Police are called to an incident of domestic violence every 60 seconds and receive 1,300 calls each day related to this. Domestic violence kills two women each week in the UK. Professor Betsy Stanke from University of London was quoted as saying, "What this shows is that men in Britain, like men around the world, also beat their wives." Is this the honour that the Muslim woman seeks by adopting the Western lifestyle and culture and by forsaking the Islamic culture?
If we study the ultimate form of dishonour that a woman can experience, that of rape, we find shocking statistics illustrating the reality. In the US, a rape occurs every minute, and in the UK, one-third of women have been sexually abused by the age of 18. Also, there was a 500% increase in the reporting of rape between 1996 and 1997. In addition, the sentence for rape can be as low as 180 hours community service. The recent case of a middle-aged woman raped by a group of youths along a canal in West London clearly illustrates how low the honour of the woman has become within this society. She was raped by a 15 year old and 18 year old, while others watched and encouraged the episode, the youngest being 11 years old. Perhaps more shocking than this was that a girl actually held down the victim while her friends raped the woman. It appears that even women no longer value their honour. It is not surprising that the majority of women in the West do not feel safe on the streets at any time of the day. Is this really the honour that the Muslim woman seeks by calling for the Western capitalist system, democracy and freedom to be implemented over her? The reason for this horrific reality is clear: the implementation of man-made law.
Allah (swt) says:
"If the truth had been in accord with their desires, truly the heavens and the earth and all beings therein would have been in confusion and corruption! Nay we have sent them their admonition but they turn away from their admonition" [TMQ Al-Mu'minun: 71].
Allah (swt) also says:
"Whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whoever turns away from My Reminder (That is, neither believes in the Qur'an nor acts on its orders) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection" [TMQ Ta-Ha: 123-124].
The Current Reality of the Muslim World and the Dishonour of the Woman
However disgusting the statistics may prove, nothing can compare to the distress from understanding the reality of the Muslim world today. Our societies, if not mirroring the status of the Western picture, are rapidly approaching this. This is as a result of the domination of capitalism over our lands, the infiltration of the Western culture based upon freedom and democracy, and the absence of a true Islamic State, the Khilafah, to protect the honour of the Muslim woman.
In February this year, Reuters reported the case of three former Bosnian Serb commanders convicted by the United Nations War Crimes Court for rape and sexual enslavement of dozens of Muslim women in the area of Foca, in southeast Bosnia, during the Bosnian war. Prosecutors said the three men took women and girls as young as 12 to a variety of "rape houses" for brutal beatings and assaults. Many women were so forcibly abused that they suffered permanent harm. One woman, identified as "witness 75", was raped for three hours by 15 men. One 15-year-old girl described a knife wielding man who threatened to gouge her with a crucifix and forced her to drink alcohol. He made her assume a Serb name as he raped her. She described the horrific experience of being raped, "I remember he was very forceful. He wanted to hurt me. But he could never hurt me as much as my soul was hurting me."
Such realities are not few in number. Our sisters continue to suffer such humiliation worldwide from Kosovo, to Palestine to Kashmir, due to the absence of the protection of the Islamic State. The infiltration of freedom into our lands has brought with it rape, domestic violence, sexual perversion and prostitution engaged in by Muslim men. In Pakistan, a woman is raped every two hours. In March 1998, a case came to the attention of the Pakistani courts of a 14 year old school girl named Naumana Tabbasum who was gang raped in a governmental building in Peshawar by the section officer of the local government department and three of his colleagues. They had threatened to kill her parents if she revealed the truth. Is it not the government that should be the protector of the people and not its enemy? There are numerous reports also of police in Pakistan stripping women naked and parading them in public.
Muslim women continue to suffer
In Bangladesh, prostitution has been legalised, and it is said that the rate of abortion there of girls between 15 and 49 is 28/1000, almost the level of that within the US. Domestic violence is also reaching epidemic levels in the Muslim world. In Pakistan, there is a shocking statistic of domestic violence. It is said that 70% of women are subjected to violence in their homes. A new style is used in the Asian sub-continent called, "stove burning" where the woman is set on fire for reasons ranging from not bearing sons to not having added enough salt to the food. Lahore newspapers report over four cases of women injured per week from such treatment, and two hospitals in Pakistan stated that 500 women had burned to death as a result of such incidents in the past three years.
The reason for such problems is clear: the idea of personal freedom where the man can fulfil his desires and behave in any way he pleases. The consequences on others within society, and the honour of women, are dire. It is evident then that a call for the Western way of life, the adoption of the Western culture and the capitalist system can bring nothing but humiliation, dishonour, and insecurity for the Muslim woman.
The Organisations that Bring the Dishonour of the Muslim Woman to the Muslim Lands
The infiltration of Western culture and the introduction of the capitalist laws within the Muslim lands are not chance events. Calculated moves are taken by the Western states to constantly redefine the Islamic social system and attack the identity of the Muslim woman. They stand guilty of having exported the degradation of the woman within their societies to the sisters of the Muslim countries. The styles used include the Western media, the Non-Governmental Organisations (NGOs) functioning within Muslim lands and institutions such as the United Nations.
In June of last year, 188 nations from amongst Muslim and non-Muslim countries, and 1250 NGOs world-wide, gathered in New York for an International Women's Conference entitled "Beijing + 5". The objective was clear: to accelerate the standardisation of the relationship and roles of the men and women within society of all the nations of the world to be in line with the capitalist values. If we examine certain aims established through the discussions, this is openly apparent: "Ensure that women of all ages can fully realize their sexuality, free of coercion, discrimination and violence, by developing legislation, disseminating information, and promoting accessible and affordable services." "Discourage, through media and other means, customary laws and practices, such as early marriage, polygamy ... " In Bangladesh, the NGOs aided the introduction of the legalisation of prostitution and continue to call for the freedom of the women within the society.
We should realise that the underhanded objectives behind such events is to drive the Muslim woman further away from her role and duties defined by Islam and to drive a wedge between her and the obedience to her Creator. Truly, we should understand the danger from taking our solutions from these institutions. It is a call for women to discard their honour and to lead them away from the beauties and rewards of Jannah.
Allah (swt) warns us in the Qur'an:
"O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you..." [TMQ Ale-Imran: 118].
Allah (swt) also says:
"O you who believe! Follow not the footsteps of Shaytan. And whosoever follows the footsteps of Shaytan then verily he commands Al-Fahisha (indecency) and Al-Munkar (evil). And had it not been for the grace of Allah and His Mercy on you, not one of you would ever have been pure from sins" [TMQ An-Nur: 21].
Islam: Securing the Honour of the Woman
Having established that the call for the adoption of the Western woman's dress, lifestyle, goals and systems will bring nothing but humiliation to the Muslim woman and her society, it is crucial that we understand that Islam is the only way of life, and that the Khilafah is the only ruling system that brings the woman honour, protection and elevation in society. We can observe how Islam brings the honour, dignity and tranquillity to the woman in three ways: having a correct aim in life, honouring the Muslim woman in society and securing her honour under the Khilafah.
1. Having the Correct Aim in Life
There is no doubt that the greatest honour in life is to be a Muslim. The greatest honour that can be bestowed upon the human being is to be a servant of Allah (swt) and to gain the pleasure and blessings of the Creator with every action performed in accordance with His command. Allah (swt) says: "But honour belongs to Allah and His Apostle, and to the believers but the hypocrites know not" [TMQ Al-Munafiqun: 8].
The greatest honour in life is to be a Muslim
Success is ensuring that not one minute passes without securing the rewards of the Hereafter by the pursuance of the fulfilment of the obligations to Allah (swt) in every area of life. Whether in ibadat, as a wife, a mother, daughter, fulfilling the contract of a job, covering her awrah with the khimar and jilbab in the public arena, segregating from the men or carrying the da'wa to make Allah's (swt) word the highest by the work for the re-establishment of the Khilafah.
Allah (swt) says:
"For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise, for them has God prepared forgiveness and a great reward" [TMQ Al-Ahzab: 35].
The greatest tranquillity is in the knowledge of the promise of Allah (swt) of the rewards of Jannah (paradise) for those men and women who restrict themselves to His limits and fulfil all of His obligations in life without discrimination. Truly, this is the greatest honour and success of all, to be in the company of the Prophets, the pure companions, and Insha'Allah to spend eternity in nearness to Allah (swt).
Allah (swt) promises:
"The righteous (will be) amid gardens and fountains (of clear-flowing water). (Their greeting will be): 'Enter ye here in peace and security.' And We shall remove from their hearts any lurking sense of injury: (They will be) brothers (joyfully) facing each other on thrones (of dignity). There no sense of fatigue shall touch them, nor shall they (ever) be asked to leave" [TMQ Al-Hijr: 45-48].
We see then, for a Muslim woman, to fulfil the duties of wife and mother in Islam is a great honour. For her to obey her husband, or to serve him meals, or bring comfort to his life is not oppressive but an honour; for, she receives the pleasure and rewards of her Creator. The same can be said for the man fulfilling his role as a husband of providing for the family, consulting with the wife over affairs and being constantly observant over her physical and emotional welfare.
The Prophet (saw) said, "Among my followers the best of men are those who are best to their wives and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a 1000 martyrs..."
For the mother to nurture her children physically, emotionally and with the Islamic culture, by feeding them, bathing them, playing with them and smiling at them, is a great honour.
The Prophet (saw) has said, "When a woman breast feeds, for every gulp of milk she will receive a reward as if she had granted life to a being, and when she weans her child, the angels pat her on the back saying, 'Congratulations! All your past sins have been forgiven, now start all over again'" [Riyadh al Salihin].
He (saw) also said, "During pregnancy until the time of childbirth, and until the end of the suckling period, a woman earns reward similar to that of the person who is guarding the borders of Islam" [Al-Tabarani].
2. The Honour of the Muslim Woman in Society
Allah (swt) has commanded the man to view the woman as an honour to be protected at all times, whether it is his mother, wife, daughter or any woman within society. The Prophet (saw) once told Umar bin Al-Khattab (ra), "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."
On another occasion, he (saw) said, "The world and all things in the world are precious but the most precious thing in the world is a virtuous woman." In his last sermon to the Muslims, he reminded them, "O People, it is true that you have certain rights, with regards to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do be kind to them for they are your partners and committed helpers."
He (saw) has also said, "Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favour his son over her, God will enter him into paradise."
A man at the time of the Prophet (saw) came to him and asked, "I have carried my mother single handed around the Ka'ba seven times, does this repay the kindness she showed me as a child?" The Prophet replied, "It does not even repay one contraction of the womb." This is the way that Allah (swt) has described the honour of the woman.
Within an Islamic society, such an understanding will affect the men within the society at large, who will view the woman as an honour, regardless of whether she has a career or not. They will not belittle the position of the wife and mother but regard it with the highest of esteem. This can be illustrated by an example at the time of the Khilafah of Umar bin Al-Khattab (ra) when a Jew was found killed. Umar asked the people if they knew about the matter, whereupon a Muslim called Bak'r bin Shad'dakh appeared before him and said, "I have killed him." Umar (ra) was astonished and asked him for the reason. The man explained that a Muslim brother had gone on Jihad and consigned his family members to him to look over in his absence. When he arrived at the house of the brother, he had found the Jew inside reciting poetry slandering the reputation of the brother's wife by implying that he had spent the night with her in his absence. As a result, he killed him to protect the honour of the woman who had been placed under his protection. On hearing all the details, Umar (ra) exempted him from paying any ransom.
3. Honour of the Muslim Woman Secured by the Khilafah
Having understood the command of Allah (swt) to ensure the honour and security of the Muslim woman within the society, we should ask ourselves why such a reality is not present today. The examples of how the woman faces shame and humiliation from pornography, to rape, to domestic violence every day in the Muslim lands and societies has already been detailed. The reason is clear, it is due to the absence of the Khilafah system. The question that now needs to be addressed is "How can this reality of the honour of the woman be secured once again within a society?" The answer is simple; it can only be through the re-establishment of the Khilafah. Then, we will have the ability to propagate the correct viewpoint to the individuals within the society through the education system and the media, and we will have the
authority to enforce the appropriate punishments upon those who dishonour women.
Let us examine two examples to illustrate how the honour of the Muslim woman was protected under the Khilafah of the past, compared to the reality of the world today.
The first example is that of slander against the reputation of an individual. Today, this is not seen as a severe crime, but Islam views this as a serious issue and has prescribed lashings as the punishment for such an action. During the Khilafah of Umar (ra), a slave girl complained to him, in his capacity as the Khalifah, against her master by saying, "My master has accused me of adultery and punished me by forcing me to sit on fire. Thus my private part is burnt." Umar (ra) asked, "Has your master seen you committing adultery?" She replied in the negative. Umar (ra) asked, "Have you made any confession before him?" She answered "No." Thereafter, Umar (ra) called that man and asked, "Do you punish like the punishment of Allah?" He said, "I had developed suspicion about the slave girl." Umar (ra) asked, "Have you seen her committing adultery?" The master denied to have seen her doing so. Umar (ra) asked, "Has she confessed about doing so?" The master again said "No!" Upon this, Umar (ra) said, "I swear by the one who holds my life that had I not heard the Prophet (saw) saying that a slave cannot take ransom from his master and a child from his father, I would have certainly taken revenge on you." Afterwards, Umar (ra) gave the master 100 lashes and freed the slave girl. Such is how the honour of the woman is protected under the Khilafah through its authority, which ensures the implementation of the hudud of Allah (swt).
The second example is also cited during the Khalifah of Umar (ra). While he was visiting Syria, a Jew came to him and complained that a Muslim had beaten him badly. Umar (ra) asked one of the companions, Suhaib (ra), to find out who was guilty of the action. The accused was Auf bin Malik Ashjai (ra) who was brought in front of Umar (ra) and asked to explain his actions. He replied, "Let it be known to you that the plaintiff was driving away a Muslim lady on his ass and on the way he gave her a jerk so that she would fall from the ass, but when she did not fall he pushed her. When she fell down, he mounted on the lady and lay with his face downward." The father and husband of the woman confirmed his story. Umar (ra) ordered for the Jew to be killed.
It can be seen clearly from such examples that in order to establish the rule of Allah (swt) in protecting the honour of the Muslims within the society, it requires the presence of the structures of the Khilafah. During the time when the earth was blessed with the cool breeze of the Islamic State, harmony was brought to societies and tranquillity to individuals in turmoil. Women felt secure in their homes and on the street. It is not a successful career in itself, financial independence or the fewer clothes that are worn, that brings a woman honour and success, but the abiding of the commands of her Creator and the establishment of the Islamic State over her.
The Islamic State brought true honour to the woman who had, for so many years, been viewed simply as a commodity and object to satisfy the desires of men. For 1400 years the woman remained protected, safe and valued. With the loss of her shield, the Khilafah, she has once again become an economic commodity in the palm of the capitalist and an object of desire within the capitalist way of life. The protection of the honour of the Muslim in the society is not an option but an obligation. The responsibility then is for the believing man and woman to work with all their efforts to re-install the body that will achieve the fulfilment of this obligation within the society: The Khilafah!
By Dr. Nazreen Nawaz
Turkish women studying Islam in the masjid
Introduction: Attitudes Toward Women in Islam vs. the West
"Every society embraces the particular values that it honours, respects, and protects. However, the subject that is given such honour varies according to the viewpoint that the society and the state are established upon. This attitude towards honour will then consequently spread to shape the opinions of the individuals within the society at large.
Within a capitalist state, empty rhetoric is often expressed regarding the
honour, care and protection given to the wife, mother, daughter and career woman. However, behind such words, the reality is very clear: the only object worthy of honour, care and protection is money and the values of freedom and democracy. Hence, we observe a situation in Western societies where the use of pornography and images of naked women to sell products has become an acceptable means due to its ability to create massive revenue.
Under the guise of personal freedom that stipulates that an individual should live his life according to his own desires and under his own accountability, we see an epidemic of crimes against women ranging from sexual harassment and rape to domestic violence. Women are encouraged by the male-run fashion industries to wear as little clothing as possible to reveal their beauty to all. We also see that slanderous allegations against the reputation of women have become commonplace in the media and within society at large. It is clear that the view of the woman being an economic commodity for the man, or tool to simply fulfil the desires of man, affects all levels of the society from the politicians, police force, army and doctors, to the simple man on the street. Such is the result of the capitalist ideology.
The antithesis to this situation is the deen of Islam where the true preservation of the honour of the woman is viewed as a life and death matter to be given the utmost care and attention. This is exhibited by the society and state and at all stages within the Muslim woman's life as a daughter, wife, and mother. The Prophet (saw) said, "Whoever dies protecting his honour dies shaheed." The woman is one of those honours placed within the palm of the man as an amana (trust) from his Creator Allah (swt) to be protected at all times. This attitude within an Islamic State would also affect every level of the society from the ruler, army, Qadis and to the man on the street.
An international view that has been propagated as to how the woman can achieve respect and honour within the society is to adopt the Western lifestyle, dress and to become a successful career woman. Alongside this, women have been instructed to call for the values of liberation, freedom, and equality and to aid the transformation of the systems of ruling within their countries to become more in tune with the Democratic system of government that secures all freedoms of the capitalist West. In contrast, the image portrayed of Islam is that it dishonours the woman by forcing her to cover in the khimar and jilbab, by encouraging early marriage, by commanding obedience to the father as a daughter and to the husband as a wife and by allowing polygamy for the man. The Western media, as proofs for their claim, repeatedly cite the existent pseudo-Islamic states such as Afghanistan and Saudi Arabia.
The Western world calls for the Muslim woman to lock the Qur'an in the cupboard and disregard the rules and roles that emanate from Islam. It calls for her to uncover her beauty so she may be appreciated by men, to socialise freely with male friends and colleagues so as to elevate her status, to pursue her career at the expense of marriage and her marital duties and to call for further freedoms within her society.
Unfortunately, many of our dear sisters have taken this path, feeling that this will bring them the honour and protection that they desire as Muslim women within society. It is an attack that has been consistent over the past 150 years or so and this concept has corrupted the mentality of the rulers, scholars and intellectuals of this Ummah. Qasim Amin, an Egyptian judge in the 19th century, wrote a book entitled, Al Mara'at al Jadida (Modern Woman). In this, he rebukes Egyptians for glorifying their Islamic past and taking pride in their Islamic culture. He advises the Muslim woman to take the Western woman as her role model in order to elevate her status and the status of Egyptian society. He writes, "This is our real ailment which needs to be eradicated first of all. The first way to get rid of it is that we should make our younger generations acquainted more and more with Western civilisation and its conditions and circumstances ... We will realise the value and importance of Western civilisation and see for ourselves that no reform is possible unless it is based on modern Western knowledge ... For this very reason we project the people of the West as a symbol of perfection, insist on their veneration as an ideal, and appeal to our countrymen to study the position and status of the Western woman."
With this in mind, it is important for us to examine the true reality of the status of the honour of the woman within the western capitalist states and the consequences of the call for ideas such as freedom and liberation. Has the achievement of a successful career, a free lifestyle, and a greater voice in the parliamentary process and democracy brought her the honour, status, protection and security that she desired?
The Capitalist Western States and the Dishonouring of the Woman
The greatest idol within the capitalist state is money. Consequently, the main question that plagues the minds of the individuals within the society is how to increase their material wealth. As a result, the woman is not viewed as a human being that has certain needs that require fulfilment, including the protection of her honour. Rather, she is viewed as an economic commodity to be exploited by whoever wishes to make money. In existence is a capitalist dominated world where the pornography industry generates $7 billion every year, a figure greater than the whole of the so-called "legitimate film and music industries" combined. In the US, pornography films gross $1 million every day, and in Britain 20 million copies of pornography magazines are sold every year, producing revenue of £500 million. It is therefore clear that men are encouraged to simply view women as objects to gratify their sexual desires. Is this the honour that the Muslim woman seeks from the adoption of the idea of freedom?
Could it be possible that the successful working woman is not seen in this light due to her material achievements and service within the society, such as the doctor, manager, engineer, secretary or teacher, and rather her male colleagues view her with respect and honour? It is naive to think that in a society that is drenched with the culture of personal freedom and opinion, that the workplace or office would be a haven from such degrading mentality and behaviour. If we examine the issue of sexual harassment in the Western states, within those institutions that should theoretically exemplify morality such as the governments that look after the affairs of the people and the police force and army, we see the true picture of the male view towards their female colleagues. In a survey conducted in the UK among the British Civil Service, 70% of the respondents claimed to have been sexually harassed at work. A survey in nine US states, examining a period of 5 years, stated that 60% of the female lawyers interviewed had been sexually harassed, a third by colleagues, 40% by clients, and 6% by judges. In the 1998 study by the Yale University School of Medical Researchers it was discovered that amongst the female soldiers of the American army serving in the Vietnam or Gulf war, 63% had experienced physical and sexual harassment during their military service, and 43% reported rape or attempted rape. If these are the professionals who claim to uphold the law, then what can be expected from the rest of the society? A successful career within the capitalist state has not given the woman the status that she dreamt of. Is this the honour that the Muslim woman seeks when she strives day and night to build her career and neglect her family, children, and other Islamic obligations?
Some may claim that Western women achieve harmony and honour in the home, if not in the public arena? This is a delusional idea. The BBC reported that nearly 25% of women in the UK face domestic violence at some stage in their life. Police are called to an incident of domestic violence every 60 seconds and receive 1,300 calls each day related to this. Domestic violence kills two women each week in the UK. Professor Betsy Stanke from University of London was quoted as saying, "What this shows is that men in Britain, like men around the world, also beat their wives." Is this the honour that the Muslim woman seeks by adopting the Western lifestyle and culture and by forsaking the Islamic culture?
If we study the ultimate form of dishonour that a woman can experience, that of rape, we find shocking statistics illustrating the reality. In the US, a rape occurs every minute, and in the UK, one-third of women have been sexually abused by the age of 18. Also, there was a 500% increase in the reporting of rape between 1996 and 1997. In addition, the sentence for rape can be as low as 180 hours community service. The recent case of a middle-aged woman raped by a group of youths along a canal in West London clearly illustrates how low the honour of the woman has become within this society. She was raped by a 15 year old and 18 year old, while others watched and encouraged the episode, the youngest being 11 years old. Perhaps more shocking than this was that a girl actually held down the victim while her friends raped the woman. It appears that even women no longer value their honour. It is not surprising that the majority of women in the West do not feel safe on the streets at any time of the day. Is this really the honour that the Muslim woman seeks by calling for the Western capitalist system, democracy and freedom to be implemented over her? The reason for this horrific reality is clear: the implementation of man-made law.
Allah (swt) says:
"If the truth had been in accord with their desires, truly the heavens and the earth and all beings therein would have been in confusion and corruption! Nay we have sent them their admonition but they turn away from their admonition" [TMQ Al-Mu'minun: 71].
Allah (swt) also says:
"Whoever follows My Guidance shall neither go astray, nor fall into distress and misery. But whoever turns away from My Reminder (That is, neither believes in the Qur'an nor acts on its orders) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection" [TMQ Ta-Ha: 123-124].
The Current Reality of the Muslim World and the Dishonour of the Woman
However disgusting the statistics may prove, nothing can compare to the distress from understanding the reality of the Muslim world today. Our societies, if not mirroring the status of the Western picture, are rapidly approaching this. This is as a result of the domination of capitalism over our lands, the infiltration of the Western culture based upon freedom and democracy, and the absence of a true Islamic State, the Khilafah, to protect the honour of the Muslim woman.
In February this year, Reuters reported the case of three former Bosnian Serb commanders convicted by the United Nations War Crimes Court for rape and sexual enslavement of dozens of Muslim women in the area of Foca, in southeast Bosnia, during the Bosnian war. Prosecutors said the three men took women and girls as young as 12 to a variety of "rape houses" for brutal beatings and assaults. Many women were so forcibly abused that they suffered permanent harm. One woman, identified as "witness 75", was raped for three hours by 15 men. One 15-year-old girl described a knife wielding man who threatened to gouge her with a crucifix and forced her to drink alcohol. He made her assume a Serb name as he raped her. She described the horrific experience of being raped, "I remember he was very forceful. He wanted to hurt me. But he could never hurt me as much as my soul was hurting me."
Such realities are not few in number. Our sisters continue to suffer such humiliation worldwide from Kosovo, to Palestine to Kashmir, due to the absence of the protection of the Islamic State. The infiltration of freedom into our lands has brought with it rape, domestic violence, sexual perversion and prostitution engaged in by Muslim men. In Pakistan, a woman is raped every two hours. In March 1998, a case came to the attention of the Pakistani courts of a 14 year old school girl named Naumana Tabbasum who was gang raped in a governmental building in Peshawar by the section officer of the local government department and three of his colleagues. They had threatened to kill her parents if she revealed the truth. Is it not the government that should be the protector of the people and not its enemy? There are numerous reports also of police in Pakistan stripping women naked and parading them in public.
Muslim women continue to suffer
In Bangladesh, prostitution has been legalised, and it is said that the rate of abortion there of girls between 15 and 49 is 28/1000, almost the level of that within the US. Domestic violence is also reaching epidemic levels in the Muslim world. In Pakistan, there is a shocking statistic of domestic violence. It is said that 70% of women are subjected to violence in their homes. A new style is used in the Asian sub-continent called, "stove burning" where the woman is set on fire for reasons ranging from not bearing sons to not having added enough salt to the food. Lahore newspapers report over four cases of women injured per week from such treatment, and two hospitals in Pakistan stated that 500 women had burned to death as a result of such incidents in the past three years.
The reason for such problems is clear: the idea of personal freedom where the man can fulfil his desires and behave in any way he pleases. The consequences on others within society, and the honour of women, are dire. It is evident then that a call for the Western way of life, the adoption of the Western culture and the capitalist system can bring nothing but humiliation, dishonour, and insecurity for the Muslim woman.
The Organisations that Bring the Dishonour of the Muslim Woman to the Muslim Lands
The infiltration of Western culture and the introduction of the capitalist laws within the Muslim lands are not chance events. Calculated moves are taken by the Western states to constantly redefine the Islamic social system and attack the identity of the Muslim woman. They stand guilty of having exported the degradation of the woman within their societies to the sisters of the Muslim countries. The styles used include the Western media, the Non-Governmental Organisations (NGOs) functioning within Muslim lands and institutions such as the United Nations.
In June of last year, 188 nations from amongst Muslim and non-Muslim countries, and 1250 NGOs world-wide, gathered in New York for an International Women's Conference entitled "Beijing + 5". The objective was clear: to accelerate the standardisation of the relationship and roles of the men and women within society of all the nations of the world to be in line with the capitalist values. If we examine certain aims established through the discussions, this is openly apparent: "Ensure that women of all ages can fully realize their sexuality, free of coercion, discrimination and violence, by developing legislation, disseminating information, and promoting accessible and affordable services." "Discourage, through media and other means, customary laws and practices, such as early marriage, polygamy ... " In Bangladesh, the NGOs aided the introduction of the legalisation of prostitution and continue to call for the freedom of the women within the society.
We should realise that the underhanded objectives behind such events is to drive the Muslim woman further away from her role and duties defined by Islam and to drive a wedge between her and the obedience to her Creator. Truly, we should understand the danger from taking our solutions from these institutions. It is a call for women to discard their honour and to lead them away from the beauties and rewards of Jannah.
Allah (swt) warns us in the Qur'an:
"O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you..." [TMQ Ale-Imran: 118].
Allah (swt) also says:
"O you who believe! Follow not the footsteps of Shaytan. And whosoever follows the footsteps of Shaytan then verily he commands Al-Fahisha (indecency) and Al-Munkar (evil). And had it not been for the grace of Allah and His Mercy on you, not one of you would ever have been pure from sins" [TMQ An-Nur: 21].
Islam: Securing the Honour of the Woman
Having established that the call for the adoption of the Western woman's dress, lifestyle, goals and systems will bring nothing but humiliation to the Muslim woman and her society, it is crucial that we understand that Islam is the only way of life, and that the Khilafah is the only ruling system that brings the woman honour, protection and elevation in society. We can observe how Islam brings the honour, dignity and tranquillity to the woman in three ways: having a correct aim in life, honouring the Muslim woman in society and securing her honour under the Khilafah.
1. Having the Correct Aim in Life
There is no doubt that the greatest honour in life is to be a Muslim. The greatest honour that can be bestowed upon the human being is to be a servant of Allah (swt) and to gain the pleasure and blessings of the Creator with every action performed in accordance with His command. Allah (swt) says: "But honour belongs to Allah and His Apostle, and to the believers but the hypocrites know not" [TMQ Al-Munafiqun: 8].
The greatest honour in life is to be a Muslim
Success is ensuring that not one minute passes without securing the rewards of the Hereafter by the pursuance of the fulfilment of the obligations to Allah (swt) in every area of life. Whether in ibadat, as a wife, a mother, daughter, fulfilling the contract of a job, covering her awrah with the khimar and jilbab in the public arena, segregating from the men or carrying the da'wa to make Allah's (swt) word the highest by the work for the re-establishment of the Khilafah.
Allah (swt) says:
"For Muslim men and women, for believing men and women, for devout men and women, for truthful men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in God's praise, for them has God prepared forgiveness and a great reward" [TMQ Al-Ahzab: 35].
The greatest tranquillity is in the knowledge of the promise of Allah (swt) of the rewards of Jannah (paradise) for those men and women who restrict themselves to His limits and fulfil all of His obligations in life without discrimination. Truly, this is the greatest honour and success of all, to be in the company of the Prophets, the pure companions, and Insha'Allah to spend eternity in nearness to Allah (swt).
Allah (swt) promises:
"The righteous (will be) amid gardens and fountains (of clear-flowing water). (Their greeting will be): 'Enter ye here in peace and security.' And We shall remove from their hearts any lurking sense of injury: (They will be) brothers (joyfully) facing each other on thrones (of dignity). There no sense of fatigue shall touch them, nor shall they (ever) be asked to leave" [TMQ Al-Hijr: 45-48].
We see then, for a Muslim woman, to fulfil the duties of wife and mother in Islam is a great honour. For her to obey her husband, or to serve him meals, or bring comfort to his life is not oppressive but an honour; for, she receives the pleasure and rewards of her Creator. The same can be said for the man fulfilling his role as a husband of providing for the family, consulting with the wife over affairs and being constantly observant over her physical and emotional welfare.
The Prophet (saw) said, "Among my followers the best of men are those who are best to their wives and the best of women are those who are best to their husbands. To each of such women is set down a reward equivalent to the reward of a 1000 martyrs..."
For the mother to nurture her children physically, emotionally and with the Islamic culture, by feeding them, bathing them, playing with them and smiling at them, is a great honour.
The Prophet (saw) has said, "When a woman breast feeds, for every gulp of milk she will receive a reward as if she had granted life to a being, and when she weans her child, the angels pat her on the back saying, 'Congratulations! All your past sins have been forgiven, now start all over again'" [Riyadh al Salihin].
He (saw) also said, "During pregnancy until the time of childbirth, and until the end of the suckling period, a woman earns reward similar to that of the person who is guarding the borders of Islam" [Al-Tabarani].
2. The Honour of the Muslim Woman in Society
Allah (swt) has commanded the man to view the woman as an honour to be protected at all times, whether it is his mother, wife, daughter or any woman within society. The Prophet (saw) once told Umar bin Al-Khattab (ra), "Shall I not inform you about the best treasure a man can hoard? It is a virtuous wife who pleases him whenever he looks towards her, and who guards herself when he is absent from her."
On another occasion, he (saw) said, "The world and all things in the world are precious but the most precious thing in the world is a virtuous woman." In his last sermon to the Muslims, he reminded them, "O People, it is true that you have certain rights, with regards to your women, but they also have rights over you. Remember that you have taken them as your wives only under Allah's trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Do be kind to them for they are your partners and committed helpers."
He (saw) has also said, "Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favour his son over her, God will enter him into paradise."
A man at the time of the Prophet (saw) came to him and asked, "I have carried my mother single handed around the Ka'ba seven times, does this repay the kindness she showed me as a child?" The Prophet replied, "It does not even repay one contraction of the womb." This is the way that Allah (swt) has described the honour of the woman.
Within an Islamic society, such an understanding will affect the men within the society at large, who will view the woman as an honour, regardless of whether she has a career or not. They will not belittle the position of the wife and mother but regard it with the highest of esteem. This can be illustrated by an example at the time of the Khilafah of Umar bin Al-Khattab (ra) when a Jew was found killed. Umar asked the people if they knew about the matter, whereupon a Muslim called Bak'r bin Shad'dakh appeared before him and said, "I have killed him." Umar (ra) was astonished and asked him for the reason. The man explained that a Muslim brother had gone on Jihad and consigned his family members to him to look over in his absence. When he arrived at the house of the brother, he had found the Jew inside reciting poetry slandering the reputation of the brother's wife by implying that he had spent the night with her in his absence. As a result, he killed him to protect the honour of the woman who had been placed under his protection. On hearing all the details, Umar (ra) exempted him from paying any ransom.
3. Honour of the Muslim Woman Secured by the Khilafah
Having understood the command of Allah (swt) to ensure the honour and security of the Muslim woman within the society, we should ask ourselves why such a reality is not present today. The examples of how the woman faces shame and humiliation from pornography, to rape, to domestic violence every day in the Muslim lands and societies has already been detailed. The reason is clear, it is due to the absence of the Khilafah system. The question that now needs to be addressed is "How can this reality of the honour of the woman be secured once again within a society?" The answer is simple; it can only be through the re-establishment of the Khilafah. Then, we will have the ability to propagate the correct viewpoint to the individuals within the society through the education system and the media, and we will have the
authority to enforce the appropriate punishments upon those who dishonour women.
Let us examine two examples to illustrate how the honour of the Muslim woman was protected under the Khilafah of the past, compared to the reality of the world today.
The first example is that of slander against the reputation of an individual. Today, this is not seen as a severe crime, but Islam views this as a serious issue and has prescribed lashings as the punishment for such an action. During the Khilafah of Umar (ra), a slave girl complained to him, in his capacity as the Khalifah, against her master by saying, "My master has accused me of adultery and punished me by forcing me to sit on fire. Thus my private part is burnt." Umar (ra) asked, "Has your master seen you committing adultery?" She replied in the negative. Umar (ra) asked, "Have you made any confession before him?" She answered "No." Thereafter, Umar (ra) called that man and asked, "Do you punish like the punishment of Allah?" He said, "I had developed suspicion about the slave girl." Umar (ra) asked, "Have you seen her committing adultery?" The master denied to have seen her doing so. Umar (ra) asked, "Has she confessed about doing so?" The master again said "No!" Upon this, Umar (ra) said, "I swear by the one who holds my life that had I not heard the Prophet (saw) saying that a slave cannot take ransom from his master and a child from his father, I would have certainly taken revenge on you." Afterwards, Umar (ra) gave the master 100 lashes and freed the slave girl. Such is how the honour of the woman is protected under the Khilafah through its authority, which ensures the implementation of the hudud of Allah (swt).
The second example is also cited during the Khalifah of Umar (ra). While he was visiting Syria, a Jew came to him and complained that a Muslim had beaten him badly. Umar (ra) asked one of the companions, Suhaib (ra), to find out who was guilty of the action. The accused was Auf bin Malik Ashjai (ra) who was brought in front of Umar (ra) and asked to explain his actions. He replied, "Let it be known to you that the plaintiff was driving away a Muslim lady on his ass and on the way he gave her a jerk so that she would fall from the ass, but when she did not fall he pushed her. When she fell down, he mounted on the lady and lay with his face downward." The father and husband of the woman confirmed his story. Umar (ra) ordered for the Jew to be killed.
It can be seen clearly from such examples that in order to establish the rule of Allah (swt) in protecting the honour of the Muslims within the society, it requires the presence of the structures of the Khilafah. During the time when the earth was blessed with the cool breeze of the Islamic State, harmony was brought to societies and tranquillity to individuals in turmoil. Women felt secure in their homes and on the street. It is not a successful career in itself, financial independence or the fewer clothes that are worn, that brings a woman honour and success, but the abiding of the commands of her Creator and the establishment of the Islamic State over her.
The Islamic State brought true honour to the woman who had, for so many years, been viewed simply as a commodity and object to satisfy the desires of men. For 1400 years the woman remained protected, safe and valued. With the loss of her shield, the Khilafah, she has once again become an economic commodity in the palm of the capitalist and an object of desire within the capitalist way of life. The protection of the honour of the Muslim in the society is not an option but an obligation. The responsibility then is for the believing man and woman to work with all their efforts to re-install the body that will achieve the fulfilment of this obligation within the society: The Khilafah!
Gender Equity in Islam
Gender Equity in Islam
10/11/2002 - Religious - Article Ref: IC0210-1757
By: Jamal A. Badawi Ph.D.
Reprinted from Islam.org
Introduction and Methodology
When dealing with the Islamic perspective of any topic, there should be a clear distinction between the normative teachings of Islam and the diverse cultural practices among Muslims, which may or may not be consistent with them. The focus of this paper is the normative teachings of Islam as the criteria to judge Muslim practices and evaluate their compliance with Islam. In identifying what is "Islamic" it is necessary to make a distinction between the primary sources of Islam (the Qur'an and the Sunnah) and legal opinions of scholars on specific issues, which may vary and be influenced by their times, circumstances, and cultures. Such opinions and verdicts do not enjoy the infallibility accorded to the primary and revelatory sources. Furthermore, interpretation of the primary sources should consider, among other things:
The context of any text in the Qur'an and the Sunnah. This includes the general context of Islam, its teachings, its world view, and the context of the surah and section thereof.
The occasion of the revelation, which may shed light on its meanings.
The role of the Sunnah in explaining and defining the meaning of the Qur'anic text.
This paper is a brief review of the position and role of woman in society from an Islamic perspective. The topic is divided into spiritual, economic, social, and political aspects.
I. The Spiritual Aspect
1. According to the Qur'an, men and women have the same spiritual human nature:
O mankind: Reverence your Guardian Lord Who created you from a single person created of like nature his mate and from them twain scattered (like seeds) countless men and women; reverence Allah through Whom you demand your mutual (rights) and (reverence) the wombs (that bore you): for Allah ever watches over you. (Qur'an 4:1)
It is He who created you from a single person and made his mate of like nature in order that he might dwell with her (in love). When they are united she bears a light burden and carries it about (unnoticed). When she grows heavy they both pray to Allah their Lord (saying): "If You give us a goodly child we vow we shall (ever) be grateful." (Qur'an 7:189)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and Her is the One that hears and sees (all things.) (Qur'an 42:11)
2. Both genders are recipients of the "divine breath" since they are created with the same human and spiritual nature (nafsin-waahidah):
But He fashioned him in due proportion and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do you give. (Qur'an 15:29)
3. Both genders are dignified and are trustees of Allah on earth.
We have honored the children of Adam, provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation. (Qur'an 17:70)
Behold your Lord said to the angels: "I will create a vicegerent on earth." They said "Will you place therein one who will make mischief therein and shed blood? Whilst we do celebrate Your praises and glorify Your holy (name)?" He said: "I know what you do not." (Qur'an 2:30)
4. According to the Qur'an, woman is not blamed for the "fall of man." Pregnancy and childbirth are not seen as punishments for "eating from the for bidden tree." On the contrary, the Qur'an considers them to be grounds for love and respect due to mothers.
In narrating the story of Adam and Eve, the Qur'an frequently refers to both of them, never singling out Eve for the blame:
O Adam! Dwell you and your wife in the garden and enjoy (its good things) as you [both] wish: but approach not this tree or you [both] run into harm and transgression. Then began Satan to whisper suggestions to them bringing openly before their minds all their shame that was hidden from them (before): he said "Your Lord only forbade you this tree lest you [both] should become angels or such beings as live for ever." And he swore to them both that he was their sincere adviser. So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that Satan was an avowed enemy unto you?" They said: "Our Lord! We have wronged our own souls: if you forgive us not and bestow not upon us Your mercy we shall certainly be lost." (Allah) said: "Get you [both] down with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time." He said: "Therein shall you [both] live and therein shall you [both] die; and from it shall you [both] be taken out (at last)." O you children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! O you children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the garden stripping them of their raiment to expose their shame: for he and his tribe watch you from a position where you cannot see them: We made the evil ones friends (only) to those without faith. (Qur'an 7:19 27)
On the question of pregnancy and childbirth, the Qur'an states:
And We have enjoined on the person (to be good) to his/her parents: in travail upon travail did his/her mother bear his/her and in years twain was his/her weaning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) Goal. (Qur'an 31:14)
We have enjoined on the person kindness to his/her parents: in pain did his/her mother bear him/her and in paid did she give him/her birth. The carrying of the (child) to his/her weaning is( a period of) thirty months. At length when he/she reaches the age of full strength and attains forty years he/she says "O my Lord! Grant me that I may be grateful for Your favor which You have bestowed upon me and upon both my parents and that I may work righteousness such as You may approve; and be gracious to me in my issue. Truly have I turned to You and truly do I bow (to You) in Islam [submission]." (Qur'an 46:15)
5. Men and women have the same religious and moral duties and responsibilities. They both face the consequences of their deeds:
And their Lord has accepted of them and answered them: "Never will I suffer to be lost the work of any of you be it male or female: you are members of one another ..." (Qur'an 3:195)
If any do deeds of righteousness be they male or female and have faith they will enter paradise and not the least injustice will be done to them. (Qur'an 4:124)
For Muslim men and women and for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward. (Qur'an 33:35)
One Day shall you see the believing men and the believing women how their Light runs forward before them and by their right hands: (their greeting will be): "Good news for you this Day! Gardens beneath which flow rivers! To dwell therein for ever! This is indeed the highest Achievement!" (Qur'an 57:12)
6. Nowhere does the Qur'an state that one gender is superior to the other. Some mistakenly translate "qiwamah" or responsibility for the family as superiority. The Qur'an makes it clear that the sole basis for superiority of any person over another is piety and righteousness not gender, color, or nationality:
O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Qur'an 49:13)
7. The absence of women as prophets or "Messengers of Allah" in prophetic history is due to the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority.
II. The Economic Aspect
1. The Islamic Shari'ah recognizes the full property rights of women before and after marriage. A married woman may keep her maiden name.
2. Greater financial security is assured for women. They are entitled to receive marital gifts, to keep present and future properties and income for their own security. No married woman is required to spend a penny from her property and income on the household. She is entitled to full financial support during marriage and during the waiting period ('iddah) in case of divorce. She is also entitled to child support. Generally, a Muslim woman is guaranteed support in all stages of her life, as a daughter, wife, mother, or sister. These additional advantages of women over men are somewhat balanced by the provisions of the inheritance which allow the male, in most cases, to inherit twice as much as the female. This means that the male inherits more but is responsible financially for other females: daughters, wives, mother, and sister, while the female (i.e., a wife) inherits less but can keep it all for investment and financial security without any legal obligation so spend any part of it even for her own sustenance (food, clothing, housing, medication, etc.).
III. The Social Aspect
First: As a Daughter
1. The Qur'an effectively ended the cruel pre Islamic practice of female infanticide (wa'd):
When the female (infant) buried alive is questioned for what crime she was killed. (Qur'an 81 89)
2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents upon hearing the news of the birth of a baby girl, instead of a baby boy:
When news is brought to one of them of (the birth of) a female (child) his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance and) contempt or bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58 59)
3. Parents are duty bound to support and show kindness and justice to their daughters. Prophet Muhammad said:
"Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, Allah will enter him into Paradise." [Ahmad]
"Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together)." [Ahmad]
4. Education is not only a right but also a responsibility of all males and females. Prophet Muhammad said:
"Seeking knowledge is mandatory for every Muslim." ("Muslim" is used here in the generic meaning which includes both males and females).
Second: As a Wife
1. Marriage in Islam is based on mutual peace, love, and compassion, not just the satisfaction of man's needs:
And among His Signs is that He created for you mates from among yourselves that you may well in tranquility with them and He has put live and mercy between your (hearts); verily in that are signs for those who reflect. (Qur'an 30:21)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and He is the One that hears and sees (all things). (Qur'an 42:11)
2. The female has the right to accept or reject marriage proposals. Her consent is prerequisite to the validity of the marital contract according to the Prophet's teaching. It follows that if by "arranged marriage" is meant marrying the girl without her consent, then such a marriage is nullifiable if she so wished.
"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice ...(between accepting the marriage or invalidating it). "(Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right to force a husband on them." [Ibn Majah]
3. The husband is responsible for the maintenance, protection, and overall headship of the family (qiwamah) within the framework of consultation and kindness. The mutual dependency and complementary of the roles of males and females does not mean "subservience" by either party to the other. Prophet Muhammad helped in household chores in spite of his busy schedule.
The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child nor father on account of his child. An heir shall be chargeable in the same way if they both decide on weaning by mutual consent and after due consultation there is no blame on them. If you decide on a foster mother for your offspring there is no blame on you provided you pay (the mother) what you offered on equitable terms. But fear Allah and know that Allah sees well what you do. (Qur'an 2:233)
4. The Qur'an urges husbands to be kind and considerate to heir wives even if they do not like them.
O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness that you may take away part of the marital gift you have given them except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about though it a great deal of good. (Qur'an 4:19)
Prophet Muhammad taught:
"I command you to be kind to women ..."
"The best of you is the best to his family (wife) ..."
5. Marital disputes are to be handled privately between the parties whenever possible, in steps (without excesses or cruelty). If disputes are not resolved then family mediation can be resorted to.
Divorce is seen as the last resort, which is permissible but not encouraged. Under no circumstances does the Qur'an encourage, allow or condone family violence or physical abuse and cruelty. The maximum allowed in extreme cases is a gentle tap that does not even leave a mark on the body while saving the marriage from collapsing.
Forms of marriage dissolution include mutual agreement, the husband's initiative, the wife's initiative (if part of her marital contract, court decision on the wife's initiative (for a cause), and the wife's initiative without a "cause" provided that she returns the marital gift to her husband (khul' [divestiture]).
Priority for custody of young children (up to the age of about seven) is given to the mother. A child later chooses between his mother and father (for custody purposes). Custody questions are to be settled in a manner that balances the interests of both parents and well being of the child.
The Question of Polygyny (Polygamy)
1. One of the common myths is to associate polygyny with Islam as if it were introduced by Islam or is the norm according to its teachings. While no text in the Qur'an or Sunnah states that either monogamy or polygyny is the norm, demographic data indicates that monogamy is the norm and polygyny is the exception. In almost all countries and on the global level the numbers of men and women are almost even, with women's numbers slightly more than men.
As such, it is a practical impossibility to regard polygyny as the norm since it assumes a demographic structure of at least two thirds females, and one third males (or 80 percent females and 20 percent males if four wives per male is the norm!). No Islamic "norm" is based on an impossible assumption.
2. Like many peoples and religions, however, Islam did not out law polygyny but regulated it and restricted it. It is neither required nor encouraged, but simply permitted and not outlawed. Edward Westermarck gives numerous examples of the sanctioning of polygyny among Jews, Christians, and others.
3. The only passage in the Qur'an (4:3) which explicitly mentioned polygyny and restricted its practice in terms of the number of wives permitted and the requirement of justice between them was revealed after the Battle of Uhud in which dozens of Muslims were martyred leaving behind widows and orphans. This seems to indicate that the intent of its continued permissibility is to deal with individual and collective contingencies that may arise from time to time (i.e., imbalances between the number of males and females created by wars). This provides a moral, practical, and humane solution to the problems of widows and orphans who are likely to be more vulnerable in the absence of a husband/father figure to look after their needs: financial, companions, proper rearing, and other needs.
If you fear that you shall not be able to deal justly with the orphans marry women of your choice two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one ... (Qur'an 4:3)
4. All parties involved have options: to reject marriage proposals as in the case of a proposed second wife or to seek divorce or khul' (divestiture) as in the case of a present wife who cannot accept to live with a polygynous husband.
While the Qur'an allowed polygyny, it did not allow polyandry (multiple husbands of the same woman). Anthropologically speaking, polyandry is quite rare. Its practice raises thorny problems related to the lineal identity of children, and incompatibility of polyandry with feminine nature.
Third: As a Mother
1. Kindness to parents (especially mothers) is next to worship of Allah:
Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in you life say not to them a word of contempt nor repel them but address them in terms of honor. (Qur'an 17:23)
And We have enjoined on the human (to be good) to his/her parents: in travail upon travail did his/her mother bear him/her and in years twain was his/her waning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) destiny." (Qur'an 31:14)
2. Mothers are accorded a special place of honor in Hadeeth too:
A man came to the Prophet Muhammad asking: O Messenger of Allah, who among the people is the most worthy of my good companionship? The Prophet said, your mother. The man said then who is next: the Prophet said, Your mother. The man further asked, Then who is next? Only then did the Prophet say, Your father. (al Bukhari)
Fourth: As a Sister in Faith (Generally)
According to the Prophet Muhammad's saying:
"Women are but sisters (or the other half) of men (shaqa'iq)."
Prophet Muhammad taught kindness, care, and respect of women in general:
"I command you to be kind to women"
Fifth: Issue of Modesty and Social Interaction
1. There exists, among Muslims a big gap between the ideal of the real. Cultural practices on both extremes do exist. Some Muslims emulate non Islamic cultures and adopt the modes of dress, unrestricted mixing and behavior resulting in corrupting influences of Muslims and endangering the family's integrity and strength. On the other hand, in some Muslim cultural undue and excessive restrictions is not seclusion are believed to be the ideal. Both extremes seem to contradict the normative teachings of Islam and are not consistent with the virtuous yet participative nature of the society at the time of the Prophet Muhammad.
2. Parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Qur'an and authentic Sunnah) and as such are seen by believing men and women as divinely based guidelines with legitimate aims, and divine wisdom behind them. They are not male imposed or socially imposed restrictions.
3. The notion of near total seclusion of women is alien to the prophetic period. Interpretation problems in justifying seclusion reflect, in part, cultural influences and circumstances in different Muslim countries.
IV. The Legal/Political Aspect
1. Both genders are entitled to equality before the law and courts of law. Justice is genderless.
Most references to testimony (witness) in the Qur'an do not make any reference to gender. Some references fully equate the testimony of males and female.
And for those who launch a charge against their spouses and have (in support) no evidence but their own their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a life. But it would avert the punishment from the wife is she bears witness four times (with an oath) by Allah that (her husband) is telling a lie; And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself is (her accuser) is telling the truth. (Qur'an 24:69)
One reference in the Qur'an distinguishes between the witness of a male and a female. It is useful to quote this reference and explain it in its own context and in the context of other references to testimony in the Qur'an.
O you who believe! When you deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write as Allah has taught him so let him write. Let him who incurs the liability dictate but let him fear his Lord Allah and not diminish aught of what he owes. If the party liable is mentally deficient or weak or unable himself to dictate let his guardian dictate faithfully. And get two witnesses out of your own men and if there are not two men then a man and two women such as you choose for witnesses so that if one of them errs the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period whether it be small or big: it is just in the sight of Allah more suitable as evidence and more convenient to prevent doubts among yourselves; but if it be a transaction which you carry out on the spot among yourselves there is no blame on you if you reduce it not to writing. But take witnesses whenever you make a commercial contract; and let neither scribe nor witness suffer harm. If you do (such harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things. (Qur'an 2:282)
A few comments on this text are essential in order to prevent common misinterpretations:
It cannot be used as an argument that there is a general rule in the Qur'an that the worth of a female's witness is only half the male's. This presumed "rule" is voided by the earlier reference (24:69) which explicitly equates the testimony of both genders in the issue at hand.
The context of this passage (ayah) relates to the testimony on financial transactions which are often complex and laden with business jargon. The passage does not make a blanket generalization which would otherwise contradict 24:69 cited earlier.
The reason for variations in the number of male and female witnesses required is given in the same passage. No reference was made to the inferiority or superiority of one gender's witness or the other's. The only reason given is to corroborate the female's witness and prevent unintended errors in the perception of the business deal. The Arabic term used in this passage (tadhilla) means literally "loses the way," "gets confused or errs." But are females the only gender that may err and need corroboration of their testimony. Definitely not, and this is why the general rule of testimony in Islamic law is to have two witnesses even if they are both males. This leaves us with only one reasonable interpretation that in an ideal Islamic society as envisioned by Islamic teachings the female members will give priority to their feminine functions as wives, mothers, and pioneers of charitable works. This emphasis, while making them more experienced in the inner function of the family and social life, may not give them enough exposure and experience to business transactions and terminology, as such a typical Muslim woman in a truly Islamic society will not normally be present when business dealings are negotiated and if may present may not fully understand the dealings. In such a case, corroboration by two women witnesses helps them remind one another and as such give an accurate account of what happened.
It is useful to remember that it is the duty of a fair judge, in a particular case, to evaluate the credibility, knowledge and experience of any witness and the specific circumstances of the case at hand.
2. The general rule in social and political life is participation and collaboration of males and female in public affairs:
The believers, men and women, are protectors one of another; they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (Qur'an 9:71)
3. Now there is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in lawmaking, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was done without losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.
4. There is no text in the Qur'an or the Sunnah that precludes women from any position of leadership, except in leading prayer due to the format of prayer as explained earlier and the headship of state (based on the common and reasonable interpretation of Hadeeth).
The head of state in Islam is not a ceremonial head. He leads public prayers in some occasions, constantly travels and negotiates with officials of other states (who are mostly males). He may be involved in confidential meetings with them. Such heavy involvement and its necessary format may not be consistent with Islamic guidelines related to the interaction between the genders and the priority of feminine functions and their value to society. Furthermore, the conceptual and philosophical background of the critics of this limited exclusion is that of individualism, ego satisfaction, and the rejection of the validity of divine guidance in favor of other man-made philosophies, values, or "ism." The ultimate objective of a Muslim man or woman is to selflessly serve Allah and the ummah in whatever appropriate capacity.
Conclusion:
1. Textual injunctions on gender equity and the Prophetic model are sometimes disregarded by some if not most Muslims individually and collectively. Revision of practices (not divine injunctions) is needed. It is not the revelatory Qur'an and the Sunnah that need any editing or revision. What needs to be reexamined are fallible human interpretations and practices.
2. Diverse practice in Muslim countries often reflect cultural influences (local or foreign), more so than the letter or spirit of the Shariiah.
3. Fortunately, there is an emerging trend for the betterment of our understanding of gender equity, based on the Qur'an and Hadeeth, not on alien and imported un-Islamic or non-Islamic values and not on the basis of the existing oppressive and unjust status quo in many parts of the Muslim world.
Endnotes
1. The term equity is used instead of the common expression 'equality" which is sometimes mistakenly understood to mean absolute equality in each and every detailed item of comparison rather than the overall equality. Equity is used here to mean justice and overall equality of the totality of rights and responsibilities of both genders. It does allow for the possibility of variations in specific items within the overall balance and equality. It is analogous to two persons possessing diverse currencies amounting, for each person to the equivalence of US$1000. While each of the two persons may possess more of one currency than the other, the total value still comes to US$1000 in each case. It should be added that from an Islamic perspective, the roles of men and women are complementary and cooperative rather than competitive.
2. The Sunnah refers to the words, actions, and confirmations (consent) of the Prophet Muhammad in matters pertaining to the meaning and practice of Islam. Another common term which some authorities consider to be equivalent to the Sunnah is the Hadeeth (plural: Ahadeeth) which literally means "sayings."
3. In both Qur'anic references, 15:29 and 32:99, the Arabic terms used are basharan and al Insaun both mean a human being or a person. English translations do not usually convey this meaning and commonly use the terms "man" or the pronoun" him" to refer to "person" without a particular gender identification. Equally erroneous is the common translation of Bani Adam into "sons of Adam" or "men" instead of a more accurate term "children of Adam."
4. A common question raised in the West is whether a Muslim woman can be ordained as a priest as more "liberal" churches do? It should be remembered that there is no "church" or "priesthood" in Islam. The question of "ordaining" does not arise. However, most of the common "priestly" functions such as religious education, spiritual and social counseling are not forbidden to Muslim women in a proper Islamic context. A woman, however, may not lead prayers since Muslim prayers involve prostrations and body contact. Since the prayer leader is supposed to stand in front of the congregation and may move forward in the middle of crowded rows, it would be both inappropriate and uncomfortable for a female to be in such a position and prostrate, hands, knees and forehead on the ground with rows of men behind here. A Muslim woman may be an Islamic scholar, In the early days of Islam, there were several examples of female scholars who taught both genders.
5. Islamic Shariiah recognizes the full property rights of women before and after marriage. This contrast with the legal provisions in Europe which did not recognize the right until nearly 13 centuries after Islam. "By a series of acts starting with the Married Women's Property Act in 1879, amended in 1882 and 1997, married women achieved the right to won property and to enter into contracts on a par with spinsters, widows, and divorcees." See Encyclopedia Britannica, 1968, vol. 23, p. 624.
6. In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects. If the problem relates to the wife's behavior, her husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem continues, the husband may express his displeasure in another peaceful manner by sleeping in a separate bed from hers. There are cases, however where a wife persists in deliberate mistreatment of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one. Following is the related Qur'anic text:
Men are the protectors and maintains of women because Allah has given the one more (strength) than the other and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill conduct, admonish them (first), (next) refuse to share their beds (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High, great( above you all). (Qur'an 4:34)
Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment discussed earlier. Based on the Qur'an and Hadeeth, this measure may be used in the case of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then other measures such as exhortation should be tried first.
b. As defined by the Hadeeth, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadeeth qualified as dharban ghayra mubarrih or light beating was interpreted by early jurists as a (symbolical) use of the miswak (a small natural toothbrush).
They further qualified permissible "beating" as beating that leaves no mark on the body. It is interesting that this latter fourteen centuries old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort and "lesser of the two evils" measure that may save the marriage does not meet the definitions of "physical abuse," "family violence," of "wife battering" in the twentieth century laws in liberal democracies, where such extremes are commonplace that they are seen as national concerns.
c. Permissibility of such symbolical expression of the seriousness of continued refraction does not imply its desirability. In several Ahadeeth, Prophet Muhammad discouraged this measure. Among his sayings: "Do not beat the female servants of Allah," "Some (women visited my family complaining about their husbands (beating them). These (husbands) are not the best of you," "[Is it not a shame that], one of you beats his wife like [an unscrupulous person] beats a slave and maybe he sleeps with her at the end of the day." See Riyad Al Saliheen, op cit., pp. 130 140. In another Hadeeth, the Prophet said:
"How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" Shaheeh Al Bukhari, op. cit., vol. 8, Hadeeth no. 68, pp. 42 43.
d. True following of the Sunnah is to follow the example of the Prophet Muhammad, who never resorted to that measure regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures, and circumstances but unnecessary in others. Some measures may work in some cases, cultures, or with certain persons but may not be effective in others. By definition a "permissible" it is neither required encouraged, or forbidden. In fact, it may be better to spell out the extent of permissibility such as in the issue at hand, than leaving it unrestricted and unqualified or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way lending to excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an and Hadeeth). Such excesses and violations are to be blamed on the person(s) himself as it shows that he is paying lip service to Islamic teachings and injunctions and is failing to follow the true sunnah of the Prophet.
For more details on marriage dissolution and custody of children, see A. Abd al Ati, Family Structure in Islam, Indianapolis: American Trust Publications, 1977, pp. 217 49.
For more details on the issue of polygyny, see Jamal A. Badawi, Polygyny in Islamic Law, Plainfield, IN: American Trust Publications, also Islamic Teachings (audio series), Islamic Information Foundation, 1982, album IV.
For more details on the issue of polygyny, see Edward A. Westermarck, The History of Human Marriage, 4th ed.( London: Macmlllan, 1925), vol 3, pp. 42 43; also Encyclopedia BibRca, Rev. T. K. Cheyene and J. S. Black, eds.)(London: Macmillan, 1925), vol. 3, p 2946.
Bibliography
I. The Qur'an and Hadeeth
1. The Holy Qur'an: Text, Translation and Commentary by A. Y. Ali, The American Trust Publication, Plainfield, IN 1977.
Matn al Bukhari, Al Bukhari (compiler), Dar Ihya al Kutub al Arabiyah, Cairo, Egypt, n.d.
Musnad Ahmad Ibn Hanbal, Ibn Hanba l(compiler), Dar Ihya' al Kutub al Arabiyah, Cairo Egypt, 1950 and 1955.
Riyadh al Saliheen, Al Nawawi, (compiler) New Delhi, India n.d.
Sahih Al Bukhari, M. Khan (translator), Maktabat Al Riaydh Al Hadeethah, Riyadh, Saudi Arabia 1982.
Silsilat Kunuz Al Sunnah: Al Jami al Sagheer, 1st ea., 1410 AH, a computer software.
Sunan Ibn Majah, Dar Ihya al Kutub al Arabiyah, Cairo: 1952.
Other References
Al Martah wa Huququha fi al Islam, M. S. Aftfi, Maktabat AlNadhhah, Cairo: 1988.
Holy Bible, RSV, American Bible Society, New York: 1952.
Encyclopedia Biblica, vol. 3, Rev. T. K. Cheyene and J. S. Black, editors, London: Machollan, 1925.
Encyclopedia Britanica, Vol. 23, 1968
The History of Human Marriage, vol. 3, Edward A. Westermarck, London: Macmillan, 1925
Articles
10/11/2002 - Religious - Article Ref: IC0210-1757
By: Jamal A. Badawi Ph.D.
Reprinted from Islam.org
Introduction and Methodology
When dealing with the Islamic perspective of any topic, there should be a clear distinction between the normative teachings of Islam and the diverse cultural practices among Muslims, which may or may not be consistent with them. The focus of this paper is the normative teachings of Islam as the criteria to judge Muslim practices and evaluate their compliance with Islam. In identifying what is "Islamic" it is necessary to make a distinction between the primary sources of Islam (the Qur'an and the Sunnah) and legal opinions of scholars on specific issues, which may vary and be influenced by their times, circumstances, and cultures. Such opinions and verdicts do not enjoy the infallibility accorded to the primary and revelatory sources. Furthermore, interpretation of the primary sources should consider, among other things:
The context of any text in the Qur'an and the Sunnah. This includes the general context of Islam, its teachings, its world view, and the context of the surah and section thereof.
The occasion of the revelation, which may shed light on its meanings.
The role of the Sunnah in explaining and defining the meaning of the Qur'anic text.
This paper is a brief review of the position and role of woman in society from an Islamic perspective. The topic is divided into spiritual, economic, social, and political aspects.
I. The Spiritual Aspect
1. According to the Qur'an, men and women have the same spiritual human nature:
O mankind: Reverence your Guardian Lord Who created you from a single person created of like nature his mate and from them twain scattered (like seeds) countless men and women; reverence Allah through Whom you demand your mutual (rights) and (reverence) the wombs (that bore you): for Allah ever watches over you. (Qur'an 4:1)
It is He who created you from a single person and made his mate of like nature in order that he might dwell with her (in love). When they are united she bears a light burden and carries it about (unnoticed). When she grows heavy they both pray to Allah their Lord (saying): "If You give us a goodly child we vow we shall (ever) be grateful." (Qur'an 7:189)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and Her is the One that hears and sees (all things.) (Qur'an 42:11)
2. Both genders are recipients of the "divine breath" since they are created with the same human and spiritual nature (nafsin-waahidah):
But He fashioned him in due proportion and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do you give. (Qur'an 15:29)
3. Both genders are dignified and are trustees of Allah on earth.
We have honored the children of Adam, provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors above a great part of Our Creation. (Qur'an 17:70)
Behold your Lord said to the angels: "I will create a vicegerent on earth." They said "Will you place therein one who will make mischief therein and shed blood? Whilst we do celebrate Your praises and glorify Your holy (name)?" He said: "I know what you do not." (Qur'an 2:30)
4. According to the Qur'an, woman is not blamed for the "fall of man." Pregnancy and childbirth are not seen as punishments for "eating from the for bidden tree." On the contrary, the Qur'an considers them to be grounds for love and respect due to mothers.
In narrating the story of Adam and Eve, the Qur'an frequently refers to both of them, never singling out Eve for the blame:
O Adam! Dwell you and your wife in the garden and enjoy (its good things) as you [both] wish: but approach not this tree or you [both] run into harm and transgression. Then began Satan to whisper suggestions to them bringing openly before their minds all their shame that was hidden from them (before): he said "Your Lord only forbade you this tree lest you [both] should become angels or such beings as live for ever." And he swore to them both that he was their sincere adviser. So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that Satan was an avowed enemy unto you?" They said: "Our Lord! We have wronged our own souls: if you forgive us not and bestow not upon us Your mercy we shall certainly be lost." (Allah) said: "Get you [both] down with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time." He said: "Therein shall you [both] live and therein shall you [both] die; and from it shall you [both] be taken out (at last)." O you children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! O you children of Adam! Let not Satan seduce you in the same manner as he got your parents out of the garden stripping them of their raiment to expose their shame: for he and his tribe watch you from a position where you cannot see them: We made the evil ones friends (only) to those without faith. (Qur'an 7:19 27)
On the question of pregnancy and childbirth, the Qur'an states:
And We have enjoined on the person (to be good) to his/her parents: in travail upon travail did his/her mother bear his/her and in years twain was his/her weaning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) Goal. (Qur'an 31:14)
We have enjoined on the person kindness to his/her parents: in pain did his/her mother bear him/her and in paid did she give him/her birth. The carrying of the (child) to his/her weaning is( a period of) thirty months. At length when he/she reaches the age of full strength and attains forty years he/she says "O my Lord! Grant me that I may be grateful for Your favor which You have bestowed upon me and upon both my parents and that I may work righteousness such as You may approve; and be gracious to me in my issue. Truly have I turned to You and truly do I bow (to You) in Islam [submission]." (Qur'an 46:15)
5. Men and women have the same religious and moral duties and responsibilities. They both face the consequences of their deeds:
And their Lord has accepted of them and answered them: "Never will I suffer to be lost the work of any of you be it male or female: you are members of one another ..." (Qur'an 3:195)
If any do deeds of righteousness be they male or female and have faith they will enter paradise and not the least injustice will be done to them. (Qur'an 4:124)
For Muslim men and women and for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and great reward. (Qur'an 33:35)
One Day shall you see the believing men and the believing women how their Light runs forward before them and by their right hands: (their greeting will be): "Good news for you this Day! Gardens beneath which flow rivers! To dwell therein for ever! This is indeed the highest Achievement!" (Qur'an 57:12)
6. Nowhere does the Qur'an state that one gender is superior to the other. Some mistakenly translate "qiwamah" or responsibility for the family as superiority. The Qur'an makes it clear that the sole basis for superiority of any person over another is piety and righteousness not gender, color, or nationality:
O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). (Qur'an 49:13)
7. The absence of women as prophets or "Messengers of Allah" in prophetic history is due to the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority.
II. The Economic Aspect
1. The Islamic Shari'ah recognizes the full property rights of women before and after marriage. A married woman may keep her maiden name.
2. Greater financial security is assured for women. They are entitled to receive marital gifts, to keep present and future properties and income for their own security. No married woman is required to spend a penny from her property and income on the household. She is entitled to full financial support during marriage and during the waiting period ('iddah) in case of divorce. She is also entitled to child support. Generally, a Muslim woman is guaranteed support in all stages of her life, as a daughter, wife, mother, or sister. These additional advantages of women over men are somewhat balanced by the provisions of the inheritance which allow the male, in most cases, to inherit twice as much as the female. This means that the male inherits more but is responsible financially for other females: daughters, wives, mother, and sister, while the female (i.e., a wife) inherits less but can keep it all for investment and financial security without any legal obligation so spend any part of it even for her own sustenance (food, clothing, housing, medication, etc.).
III. The Social Aspect
First: As a Daughter
1. The Qur'an effectively ended the cruel pre Islamic practice of female infanticide (wa'd):
When the female (infant) buried alive is questioned for what crime she was killed. (Qur'an 81 89)
2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents upon hearing the news of the birth of a baby girl, instead of a baby boy:
When news is brought to one of them of (the birth of) a female (child) his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance and) contempt or bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58 59)
3. Parents are duty bound to support and show kindness and justice to their daughters. Prophet Muhammad said:
"Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, Allah will enter him into Paradise." [Ahmad]
"Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together)." [Ahmad]
4. Education is not only a right but also a responsibility of all males and females. Prophet Muhammad said:
"Seeking knowledge is mandatory for every Muslim." ("Muslim" is used here in the generic meaning which includes both males and females).
Second: As a Wife
1. Marriage in Islam is based on mutual peace, love, and compassion, not just the satisfaction of man's needs:
And among His Signs is that He created for you mates from among yourselves that you may well in tranquility with them and He has put live and mercy between your (hearts); verily in that are signs for those who reflect. (Qur'an 30:21)
(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him and He is the One that hears and sees (all things). (Qur'an 42:11)
2. The female has the right to accept or reject marriage proposals. Her consent is prerequisite to the validity of the marital contract according to the Prophet's teaching. It follows that if by "arranged marriage" is meant marrying the girl without her consent, then such a marriage is nullifiable if she so wished.
"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice ...(between accepting the marriage or invalidating it). "(Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right to force a husband on them." [Ibn Majah]
3. The husband is responsible for the maintenance, protection, and overall headship of the family (qiwamah) within the framework of consultation and kindness. The mutual dependency and complementary of the roles of males and females does not mean "subservience" by either party to the other. Prophet Muhammad helped in household chores in spite of his busy schedule.
The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child nor father on account of his child. An heir shall be chargeable in the same way if they both decide on weaning by mutual consent and after due consultation there is no blame on them. If you decide on a foster mother for your offspring there is no blame on you provided you pay (the mother) what you offered on equitable terms. But fear Allah and know that Allah sees well what you do. (Qur'an 2:233)
4. The Qur'an urges husbands to be kind and considerate to heir wives even if they do not like them.
O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness that you may take away part of the marital gift you have given them except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about though it a great deal of good. (Qur'an 4:19)
Prophet Muhammad taught:
"I command you to be kind to women ..."
"The best of you is the best to his family (wife) ..."
5. Marital disputes are to be handled privately between the parties whenever possible, in steps (without excesses or cruelty). If disputes are not resolved then family mediation can be resorted to.
Divorce is seen as the last resort, which is permissible but not encouraged. Under no circumstances does the Qur'an encourage, allow or condone family violence or physical abuse and cruelty. The maximum allowed in extreme cases is a gentle tap that does not even leave a mark on the body while saving the marriage from collapsing.
Forms of marriage dissolution include mutual agreement, the husband's initiative, the wife's initiative (if part of her marital contract, court decision on the wife's initiative (for a cause), and the wife's initiative without a "cause" provided that she returns the marital gift to her husband (khul' [divestiture]).
Priority for custody of young children (up to the age of about seven) is given to the mother. A child later chooses between his mother and father (for custody purposes). Custody questions are to be settled in a manner that balances the interests of both parents and well being of the child.
The Question of Polygyny (Polygamy)
1. One of the common myths is to associate polygyny with Islam as if it were introduced by Islam or is the norm according to its teachings. While no text in the Qur'an or Sunnah states that either monogamy or polygyny is the norm, demographic data indicates that monogamy is the norm and polygyny is the exception. In almost all countries and on the global level the numbers of men and women are almost even, with women's numbers slightly more than men.
As such, it is a practical impossibility to regard polygyny as the norm since it assumes a demographic structure of at least two thirds females, and one third males (or 80 percent females and 20 percent males if four wives per male is the norm!). No Islamic "norm" is based on an impossible assumption.
2. Like many peoples and religions, however, Islam did not out law polygyny but regulated it and restricted it. It is neither required nor encouraged, but simply permitted and not outlawed. Edward Westermarck gives numerous examples of the sanctioning of polygyny among Jews, Christians, and others.
3. The only passage in the Qur'an (4:3) which explicitly mentioned polygyny and restricted its practice in terms of the number of wives permitted and the requirement of justice between them was revealed after the Battle of Uhud in which dozens of Muslims were martyred leaving behind widows and orphans. This seems to indicate that the intent of its continued permissibility is to deal with individual and collective contingencies that may arise from time to time (i.e., imbalances between the number of males and females created by wars). This provides a moral, practical, and humane solution to the problems of widows and orphans who are likely to be more vulnerable in the absence of a husband/father figure to look after their needs: financial, companions, proper rearing, and other needs.
If you fear that you shall not be able to deal justly with the orphans marry women of your choice two or three or four; but if you fear that you shall not be able to deal justly (with them) then only one ... (Qur'an 4:3)
4. All parties involved have options: to reject marriage proposals as in the case of a proposed second wife or to seek divorce or khul' (divestiture) as in the case of a present wife who cannot accept to live with a polygynous husband.
While the Qur'an allowed polygyny, it did not allow polyandry (multiple husbands of the same woman). Anthropologically speaking, polyandry is quite rare. Its practice raises thorny problems related to the lineal identity of children, and incompatibility of polyandry with feminine nature.
Third: As a Mother
1. Kindness to parents (especially mothers) is next to worship of Allah:
Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in you life say not to them a word of contempt nor repel them but address them in terms of honor. (Qur'an 17:23)
And We have enjoined on the human (to be good) to his/her parents: in travail upon travail did his/her mother bear him/her and in years twain was his/her waning: (hear the command) "Show gratitude to Me and to your parents: to Me is (your final) destiny." (Qur'an 31:14)
2. Mothers are accorded a special place of honor in Hadeeth too:
A man came to the Prophet Muhammad asking: O Messenger of Allah, who among the people is the most worthy of my good companionship? The Prophet said, your mother. The man said then who is next: the Prophet said, Your mother. The man further asked, Then who is next? Only then did the Prophet say, Your father. (al Bukhari)
Fourth: As a Sister in Faith (Generally)
According to the Prophet Muhammad's saying:
"Women are but sisters (or the other half) of men (shaqa'iq)."
Prophet Muhammad taught kindness, care, and respect of women in general:
"I command you to be kind to women"
Fifth: Issue of Modesty and Social Interaction
1. There exists, among Muslims a big gap between the ideal of the real. Cultural practices on both extremes do exist. Some Muslims emulate non Islamic cultures and adopt the modes of dress, unrestricted mixing and behavior resulting in corrupting influences of Muslims and endangering the family's integrity and strength. On the other hand, in some Muslim cultural undue and excessive restrictions is not seclusion are believed to be the ideal. Both extremes seem to contradict the normative teachings of Islam and are not consistent with the virtuous yet participative nature of the society at the time of the Prophet Muhammad.
2. Parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Qur'an and authentic Sunnah) and as such are seen by believing men and women as divinely based guidelines with legitimate aims, and divine wisdom behind them. They are not male imposed or socially imposed restrictions.
3. The notion of near total seclusion of women is alien to the prophetic period. Interpretation problems in justifying seclusion reflect, in part, cultural influences and circumstances in different Muslim countries.
IV. The Legal/Political Aspect
1. Both genders are entitled to equality before the law and courts of law. Justice is genderless.
Most references to testimony (witness) in the Qur'an do not make any reference to gender. Some references fully equate the testimony of males and female.
And for those who launch a charge against their spouses and have (in support) no evidence but their own their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a life. But it would avert the punishment from the wife is she bears witness four times (with an oath) by Allah that (her husband) is telling a lie; And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself is (her accuser) is telling the truth. (Qur'an 24:69)
One reference in the Qur'an distinguishes between the witness of a male and a female. It is useful to quote this reference and explain it in its own context and in the context of other references to testimony in the Qur'an.
O you who believe! When you deal with each other in transactions involving future obligations in a fixed period of time reduce them to writing. Let a scribe write down faithfully as between the parties: let not the scribe refuse to write as Allah has taught him so let him write. Let him who incurs the liability dictate but let him fear his Lord Allah and not diminish aught of what he owes. If the party liable is mentally deficient or weak or unable himself to dictate let his guardian dictate faithfully. And get two witnesses out of your own men and if there are not two men then a man and two women such as you choose for witnesses so that if one of them errs the other can remind her. The witnesses should not refuse when they are called on (for evidence). Disdain not to reduce to writing (your contract) for a future period whether it be small or big: it is just in the sight of Allah more suitable as evidence and more convenient to prevent doubts among yourselves; but if it be a transaction which you carry out on the spot among yourselves there is no blame on you if you reduce it not to writing. But take witnesses whenever you make a commercial contract; and let neither scribe nor witness suffer harm. If you do (such harm) it would be wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well acquainted with all things. (Qur'an 2:282)
A few comments on this text are essential in order to prevent common misinterpretations:
It cannot be used as an argument that there is a general rule in the Qur'an that the worth of a female's witness is only half the male's. This presumed "rule" is voided by the earlier reference (24:69) which explicitly equates the testimony of both genders in the issue at hand.
The context of this passage (ayah) relates to the testimony on financial transactions which are often complex and laden with business jargon. The passage does not make a blanket generalization which would otherwise contradict 24:69 cited earlier.
The reason for variations in the number of male and female witnesses required is given in the same passage. No reference was made to the inferiority or superiority of one gender's witness or the other's. The only reason given is to corroborate the female's witness and prevent unintended errors in the perception of the business deal. The Arabic term used in this passage (tadhilla) means literally "loses the way," "gets confused or errs." But are females the only gender that may err and need corroboration of their testimony. Definitely not, and this is why the general rule of testimony in Islamic law is to have two witnesses even if they are both males. This leaves us with only one reasonable interpretation that in an ideal Islamic society as envisioned by Islamic teachings the female members will give priority to their feminine functions as wives, mothers, and pioneers of charitable works. This emphasis, while making them more experienced in the inner function of the family and social life, may not give them enough exposure and experience to business transactions and terminology, as such a typical Muslim woman in a truly Islamic society will not normally be present when business dealings are negotiated and if may present may not fully understand the dealings. In such a case, corroboration by two women witnesses helps them remind one another and as such give an accurate account of what happened.
It is useful to remember that it is the duty of a fair judge, in a particular case, to evaluate the credibility, knowledge and experience of any witness and the specific circumstances of the case at hand.
2. The general rule in social and political life is participation and collaboration of males and female in public affairs:
The believers, men and women, are protectors one of another; they enjoin what is just and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His apostle. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. (Qur'an 9:71)
3. Now there is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in lawmaking, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was done without losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.
4. There is no text in the Qur'an or the Sunnah that precludes women from any position of leadership, except in leading prayer due to the format of prayer as explained earlier and the headship of state (based on the common and reasonable interpretation of Hadeeth).
The head of state in Islam is not a ceremonial head. He leads public prayers in some occasions, constantly travels and negotiates with officials of other states (who are mostly males). He may be involved in confidential meetings with them. Such heavy involvement and its necessary format may not be consistent with Islamic guidelines related to the interaction between the genders and the priority of feminine functions and their value to society. Furthermore, the conceptual and philosophical background of the critics of this limited exclusion is that of individualism, ego satisfaction, and the rejection of the validity of divine guidance in favor of other man-made philosophies, values, or "ism." The ultimate objective of a Muslim man or woman is to selflessly serve Allah and the ummah in whatever appropriate capacity.
Conclusion:
1. Textual injunctions on gender equity and the Prophetic model are sometimes disregarded by some if not most Muslims individually and collectively. Revision of practices (not divine injunctions) is needed. It is not the revelatory Qur'an and the Sunnah that need any editing or revision. What needs to be reexamined are fallible human interpretations and practices.
2. Diverse practice in Muslim countries often reflect cultural influences (local or foreign), more so than the letter or spirit of the Shariiah.
3. Fortunately, there is an emerging trend for the betterment of our understanding of gender equity, based on the Qur'an and Hadeeth, not on alien and imported un-Islamic or non-Islamic values and not on the basis of the existing oppressive and unjust status quo in many parts of the Muslim world.
Endnotes
1. The term equity is used instead of the common expression 'equality" which is sometimes mistakenly understood to mean absolute equality in each and every detailed item of comparison rather than the overall equality. Equity is used here to mean justice and overall equality of the totality of rights and responsibilities of both genders. It does allow for the possibility of variations in specific items within the overall balance and equality. It is analogous to two persons possessing diverse currencies amounting, for each person to the equivalence of US$1000. While each of the two persons may possess more of one currency than the other, the total value still comes to US$1000 in each case. It should be added that from an Islamic perspective, the roles of men and women are complementary and cooperative rather than competitive.
2. The Sunnah refers to the words, actions, and confirmations (consent) of the Prophet Muhammad in matters pertaining to the meaning and practice of Islam. Another common term which some authorities consider to be equivalent to the Sunnah is the Hadeeth (plural: Ahadeeth) which literally means "sayings."
3. In both Qur'anic references, 15:29 and 32:99, the Arabic terms used are basharan and al Insaun both mean a human being or a person. English translations do not usually convey this meaning and commonly use the terms "man" or the pronoun" him" to refer to "person" without a particular gender identification. Equally erroneous is the common translation of Bani Adam into "sons of Adam" or "men" instead of a more accurate term "children of Adam."
4. A common question raised in the West is whether a Muslim woman can be ordained as a priest as more "liberal" churches do? It should be remembered that there is no "church" or "priesthood" in Islam. The question of "ordaining" does not arise. However, most of the common "priestly" functions such as religious education, spiritual and social counseling are not forbidden to Muslim women in a proper Islamic context. A woman, however, may not lead prayers since Muslim prayers involve prostrations and body contact. Since the prayer leader is supposed to stand in front of the congregation and may move forward in the middle of crowded rows, it would be both inappropriate and uncomfortable for a female to be in such a position and prostrate, hands, knees and forehead on the ground with rows of men behind here. A Muslim woman may be an Islamic scholar, In the early days of Islam, there were several examples of female scholars who taught both genders.
5. Islamic Shariiah recognizes the full property rights of women before and after marriage. This contrast with the legal provisions in Europe which did not recognize the right until nearly 13 centuries after Islam. "By a series of acts starting with the Married Women's Property Act in 1879, amended in 1882 and 1997, married women achieved the right to won property and to enter into contracts on a par with spinsters, widows, and divorcees." See Encyclopedia Britannica, 1968, vol. 23, p. 624.
6. In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects. If the problem relates to the wife's behavior, her husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem continues, the husband may express his displeasure in another peaceful manner by sleeping in a separate bed from hers. There are cases, however where a wife persists in deliberate mistreatment of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one. Following is the related Qur'anic text:
Men are the protectors and maintains of women because Allah has given the one more (strength) than the other and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill conduct, admonish them (first), (next) refuse to share their beds (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High, great( above you all). (Qur'an 4:34)
Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment discussed earlier. Based on the Qur'an and Hadeeth, this measure may be used in the case of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then other measures such as exhortation should be tried first.
b. As defined by the Hadeeth, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadeeth qualified as dharban ghayra mubarrih or light beating was interpreted by early jurists as a (symbolical) use of the miswak (a small natural toothbrush).
They further qualified permissible "beating" as beating that leaves no mark on the body. It is interesting that this latter fourteen centuries old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort and "lesser of the two evils" measure that may save the marriage does not meet the definitions of "physical abuse," "family violence," of "wife battering" in the twentieth century laws in liberal democracies, where such extremes are commonplace that they are seen as national concerns.
c. Permissibility of such symbolical expression of the seriousness of continued refraction does not imply its desirability. In several Ahadeeth, Prophet Muhammad discouraged this measure. Among his sayings: "Do not beat the female servants of Allah," "Some (women visited my family complaining about their husbands (beating them). These (husbands) are not the best of you," "[Is it not a shame that], one of you beats his wife like [an unscrupulous person] beats a slave and maybe he sleeps with her at the end of the day." See Riyad Al Saliheen, op cit., pp. 130 140. In another Hadeeth, the Prophet said:
"How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" Shaheeh Al Bukhari, op. cit., vol. 8, Hadeeth no. 68, pp. 42 43.
d. True following of the Sunnah is to follow the example of the Prophet Muhammad, who never resorted to that measure regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures, and circumstances but unnecessary in others. Some measures may work in some cases, cultures, or with certain persons but may not be effective in others. By definition a "permissible" it is neither required encouraged, or forbidden. In fact, it may be better to spell out the extent of permissibility such as in the issue at hand, than leaving it unrestricted and unqualified or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way lending to excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an and Hadeeth). Such excesses and violations are to be blamed on the person(s) himself as it shows that he is paying lip service to Islamic teachings and injunctions and is failing to follow the true sunnah of the Prophet.
For more details on marriage dissolution and custody of children, see A. Abd al Ati, Family Structure in Islam, Indianapolis: American Trust Publications, 1977, pp. 217 49.
For more details on the issue of polygyny, see Jamal A. Badawi, Polygyny in Islamic Law, Plainfield, IN: American Trust Publications, also Islamic Teachings (audio series), Islamic Information Foundation, 1982, album IV.
For more details on the issue of polygyny, see Edward A. Westermarck, The History of Human Marriage, 4th ed.( London: Macmlllan, 1925), vol 3, pp. 42 43; also Encyclopedia BibRca, Rev. T. K. Cheyene and J. S. Black, eds.)(London: Macmillan, 1925), vol. 3, p 2946.
Bibliography
I. The Qur'an and Hadeeth
1. The Holy Qur'an: Text, Translation and Commentary by A. Y. Ali, The American Trust Publication, Plainfield, IN 1977.
Matn al Bukhari, Al Bukhari (compiler), Dar Ihya al Kutub al Arabiyah, Cairo, Egypt, n.d.
Musnad Ahmad Ibn Hanbal, Ibn Hanba l(compiler), Dar Ihya' al Kutub al Arabiyah, Cairo Egypt, 1950 and 1955.
Riyadh al Saliheen, Al Nawawi, (compiler) New Delhi, India n.d.
Sahih Al Bukhari, M. Khan (translator), Maktabat Al Riaydh Al Hadeethah, Riyadh, Saudi Arabia 1982.
Silsilat Kunuz Al Sunnah: Al Jami al Sagheer, 1st ea., 1410 AH, a computer software.
Sunan Ibn Majah, Dar Ihya al Kutub al Arabiyah, Cairo: 1952.
Other References
Al Martah wa Huququha fi al Islam, M. S. Aftfi, Maktabat AlNadhhah, Cairo: 1988.
Holy Bible, RSV, American Bible Society, New York: 1952.
Encyclopedia Biblica, vol. 3, Rev. T. K. Cheyene and J. S. Black, editors, London: Machollan, 1925.
Encyclopedia Britanica, Vol. 23, 1968
The History of Human Marriage, vol. 3, Edward A. Westermarck, London: Macmillan, 1925
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