The birth of a female child was dishonorable and so, young girls were savagely buried alive. So, when the prophet Muhammad (PBUH) said that female children, if well treated and brought up were screens to their parents from hell, he was condemning not only the act of burying girls in their infancy, but also the chauvinistic feeling against female births. This was revolutionary to the Arabs and to those before them.
From being treated as chattels possessing no rights or position whatsoever to having the holy Quran admonish those who oppressed or ill treated women, this was a major step on the road towards the fair and just dealing with women.
“O you who believe! You are forbidden to inherit women against their will. Nor should you treat them with harshness, that you may take part of the dowry you have given them…”(4:19)
Spiritually, according to Islam, men and women are the same. They are both created out of identical spiritual material (a single soul). Therefore, if women are inherently sinful and wicked (according to some old Christian thinkers) men should also be the same because both come from an identical essence. This completely contradicts the idea that men are inherently noble and virtuous.
With regards to the story of creation, Islam emphasizes that both Adam and Eve ate from the forbidden tree. Therefore both sinned, both asked for forgiveness from Allah and both were forgiven according to the Quran. Not one verse in the holy book lays the blame on Eve alone, and the idea that childbirth is a punishment for all womankind for Eve’s “mistake” is non-existent in Islam. On the contrary, childbirth is viewed as a blessing and as a cause for respect towards women in this world and great reward for them in the hereafter. Besides, Islam refutes the idea of original sin in all its forms.
Because men and women are spiritually equal in Islam, both sexes have to accept the same beliefs (the five pillars and six key Islamic beliefs) as well as fulfilling the same religious obligations with minor exceptions benefiting women (e.g. women do not have to pray or fast during their menstrual cycles)
Hence, according to the Islamic Sharia, women are not “instruments of the devil”. On the contrary they are fortresses to keep Satan out of the heart “musanat” (fortresses).
In order to ensure a complete elevation of women’s status one must consider Muslim women’s rights in the field of finance. A Muslim woman has the right to full ownership and disposal of wealth at will. This right was granted to her about 1423 years ago whilst in Britain for example women did not have this right until the 1860s. Her father if unmarried must provide for a Muslim woman or by her husband if married; however rich she may be, she is not responsible for domestic expenses. This is one of the financial privileges allocated to women.
As for the myth that Muslim women are not allowed to work, fabricated by the West and supported by isolated examples in the Muslim world (e.g. Afghanistan under the Taliban) this myth has no basis in Islamic law. It is natural in Islamic societies for there to be female doctors and teachers. However, she is not required to participate in trade, vocation or professions unless necessary. A woman must receive her husband’s approval in order to work, because he may feel that her work will cause her to neglect her matrimonial duties and care of the children.
As with men, Muslim women are prohibited from taking on jobs that sell her femininity to make money (dancing, prostitution, modelling etc) even if her husband consents. Apart from these, all jobs are lawful if the woman adheres to Islamic principles of dress and modesty. She can even leave home for work during the “idda” period after she is divorced or widowed and in which, a woman should not go out unless necessary and without beautification.
A woman is entitled to equal pay for work of equal value, a concept recent in the west yet was established by Islam centuries ago.
Although a woman can inherit from her father, children and husbands when before Islam she could not inherit at all, the rate of her inheritance is half that of a man. In order to requisite this apparent unfairness, Islam gives women many financial privileges. She is entitled to “mahr” (dowry), which is obligatory and is her own, in addition to marriage gifts that are hers also “And give women their dowries as a free gift” (4:4)
As well as the right to “nafaqa” (to be provided for) and keeping all the income of her lawful business to herself, a Muslim woman has her dowry and belongings granted to her in case of a divorce (except in the case of adultery or khul, where a woman asks for a divorce from a judge and is granted it). In the case of the husband’s death, the wife’s rights in the marriage contract come before everything in the settlement of his property.
The social position of Muslim woman is perhaps the most important of all. This is because it is this position that suits a woman most and is the main object of her creation. She and the man are required to cooperate in making the happy home, community and society on the whole, happy, successful and harmonious. In Islam, this all begins with marriage. Monasticism is not considered a great virtue in Islam as it is in Christianity for example. Infact, the prophet (PBUH) said: “Marriage is my sunna. Whosoever keeps away from it is not from me”
The ideal relationship between husband and wife is graphically described in the Quran “They are a garment to you and you are a garment to them”(2:187)
This simile expresses the reasons of marriage and its benefits. A garment hides nakedness just like marriage secures chastity. A garment provides grace, beauty and embellishes the body. It comforts and warms it just like husband and wife provide warmth and comfort to each other. Therefore a woman benefits from marriage because she is able to fulfill her physical and emotional needs as well as obtaining a stable economic position.
Another description used to define relationship between men and women is that of “shaqaiq” or twin halves. The prophet (PBUH) said: “Women are the twin halves of men”.
According to the messenger of Allah (PBUH), “when a man marries, he has fulfilled half his religion, so let him fear Allah regarding the other half”. In another Hadith he asserts the best man is the best to his family/wife. On the other hand, it has been narrated that the prophet (PBUH) said that the most precious thing in life is a virtuous wife.
Women, whether married or single have their own personality. They can inherit and make contracts. A married woman even bequests her own name and the marriage itself cannot be validated without her consent. She can even have her marriage annulled in a court of law if she can prove that her parents/guardians went ahead with it against her will.
Polygamy is a misunderstood phenomenon that is more a remedial law in Islam than anything else, used only if necessary. Monotheism is the norm in Muslim societies past and present, and one must remember that prior to Islam, men could have an endless number of wives, so much so that many women were deserted for long periods of time. The verse in the Quran that legitimates polygamy was revealed after the battle of Uhud, when many widows and orphans were left without care. “If you fear that you will 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 will not be able to deal justly with them, then only one” (4:3)
Thus during a period of war where women are left in large numbers, polygamy may be the answer. Other reasons for polygamy include: when the wife is barren, seriously ill, and mentally unstable or has a bad character. In these cases, a man can marry a second wife if he feels her presence will benefit the first wife, the children or him. However Islam requires that the man treat both wives fairly. It is essential for him to treat them equally in matters of food, residence, clothing, time and even sexual relations if possible. He should not remarry behind her back and she can obtain a divorce if she disagrees with his decision.
In the midst of different systems that the courses of either prohibiting divorce (as in Christianity) or making too easy like a plaything (like the Pagan Arabs did), Islam took a middle way. It recognizes that, as marriage is a civil contract, which should work or be dismantled if it ceases to do so. Although Islam permitted divorce, the prophet (PBUH) says: “Of all the things that Islam has permitted, divorce is the most hated by Allah”. This shows that the right to divorce should only be exercised when there are compelling reasons to do so. Hasty and wanton use of divorce is condemned in Islam.
“Talaq” or divorce is a right mainly available to men (although a woman can demand to have it in the marriage contract). This is due to the fact that a woman’s emotional nature is changeable. It depends on the physical changes she undergoes (e.g. pregnancy and the menstrual cycle) that leave her frustrated and irritable making her more likely to pronounce divorce hastily.
As well as being a wife, the main role for a Muslim woman is that of motherhood. She is perfectly equipped with an emotional and physical nature designed for nurturing and educating. Obedience to both parents comes directly after obeying God. Yet Islam emphasizes that the mother (even if she is not a believer) deserves more respect, kindness and obedience of the two parents. This should come as a result of realizing the degree of sacrifice and pain she undertook for the sake of her children. “We have enjoined on man kindness to his parents: in pain did his mother bear him and in pain did she give him birth” 46:15
As for education, Islam considers it mandatory for both sexes “Acquisition of knowledge is obligatory for every Muslim male and female”. The obligatory education meant is specifically religious. However, acquiring knowledge outside the realm of religion is not prohibited. Infact, it was known that Aishah, the Prophet’s (PBUH) wife was known to be very well learned in poetry.
The Prophet (PBUH) allotted a specific day for teaching the women of his time the Quran and Sunna. He asserted that it was the responsibility of the father to educate his daughters in preparation for marriage. If failed to do this then the responsibility would be transferred to the husband. Once a poor companion of the Prophet (PBUH) married and the dowry he paid was to teach his wife the few surahs of the Quran he knew.
Muslim men and women- even if they are not related are supposed to be helpers, supporters and allies of each other. “ And [as for] the believers, both men and women- they are friends and protectors of one another: they [all] enjoin the doing of what is right and forbid the doing of what is wrong” 9:71
Islam enforced the idea of chivalry and honor that flourished in pre-Islamic Arabia, but it also added an extra dimension to it. Strange men and women should lower their gaze in the presence of each other to prevent the inflaming of sexual passions. This action of lowering the gaze is accompanied by the modest dressing of both sexes. As women are obviously the sex that is more likely to attract unwanted attention and tempt men that have what the Quran says “ illness in their hearts” a Muslim woman is thus required to wear the hijab or veil that covers the neck, chest and head excluding the face as well as covering the entire body but the hands and the outside of the feet with something that is not tight “And tell the believing women to lower their gaze and guard their modesty, and not to display their adornment except that which appears ordinarily thereof, and to draw their veils over their necks and bosoms..”(24:31)
The Islamic dress code seems even more appropriate and practical today despite the ongoing crusade against it. The total “liberation” in the West with regards to clothes has led to the breakdown of moral values and thus has generated a licentious promiscuity in such societies. Crimes like rape, harassment and molestation are reaching epidemic levels. This has led to an increase in single families and teenage pregnancies. From this side of the argument, dressing modestly and lowering the gaze seem to me ideal solutions to such moral and social decay.
Women’s Political status in Islam is also unique. In the earlier Islamic periods women participated in giving oaths of allegiance (the equivalent of voting today) to the Prophet (PBUH). “ O Prophet! Whenever believing women come unto thee to pledge their allegiance to thee…then accept their pledge of alliance” 60:12. His wives were themselves consulted about his successor after his death.
It is reported that women were able to argue on many points, religious or not with the Prophet (PBUH) and the four rightly guided Caliphs. A traditional story says that the second Caliph Umar proposed a law to decrease the rate of dowries. An unknown woman protested and provided evidence from the Quran to back up her point. The Caliph admitted his mistake and the law was not enforced.
Minister ship, judgeship and leadership in jihad have dual purposes. They provide both help for the religion and defence of the country. Women are allowed to participate in the first two, whilst the third is not at all recommended.
Contrary to popular belief, many Muslim scholars assert that a woman can become a judge except she is unable to perform marriage or rule cases of capital punishment (murder, theft, and adultery) called “hadd” in Islamic law. With regards to being a head of state, the majority of Muslim scholars see men as better equipped with leadership qualities both on the domestic and national level. It is also thought to be quite hard for a female head of state to uphold her modesty.
Equality in Islam is not about the exact assignment of roles and obligations, rather it is privileging each sex in the area that most suits his/her nature. The woman’s crucial social position is balanced by the male’s slightly more important position as a leader. In Islam no position is more important than the other.
A basic methodological rule when dealing with religions overall and Islam in particular is to not judge it on the actions of Muslims. This is because in the Islamic world there are alleged “Islamic” governments that do not practice the religion properly mainly due to narrow interpretations of the Islamic text. Another reason is that the degree of commitment between Muslims varies and so we should look for the best not worst examples. It must also be noted that in the Muslim world, there is no political or intellectual freedom granted to either sex and so the question must be: to what extent are women’s rights abused in the Muslim world compared to men, and how “Muslim” the Islamic world is.
The West tends to see isolated examples of female mistreatment in the Muslim world as an accurate reflection of the status of women in Islam. I believe it is more apt to see this issue from a bird’s eye view, taking into consideration past and present times.
In Saudi Arabia, for example, women are not only prevented from driving by law. There are also numerous handicaps imposed to limit a woman’s liberal movement without a male escort. Covering the face is strictly imposed by a monarchy that claims to be “Islamic”. When one uses “qiyaas” to find parallels between the ancient and contempory, one can comment that in the old age of Islam, women could ride horses and camels meaning that the equivalent today (i.e. the car) should be considered lawful. Covering the face is not mandatory in Islam; rather it is a mere tradition. As for having a male escort all the time, it is true that Islam encourages such an act in order to ensure a woman’s safety, however it is not considered necessary, especially if the woman is old or well behaved.
Afghanistan under the Taliban reverted to the pre-Islamic traditions rather than the pure, fundamental way they claimed to follow. An ideal Muslim society must encompass educated women to direct the younger generations and contribute to the well being of the society on the whole. One must remember that that political regime was the “odd one out” in the Islamic world.
In Egypt too, as a result of French colonization, an Egyptian man is able to divorce his wife much easier than the opposite. This is against the teachings of Islam because the Egyptian woman has to pay enormous sums of money to prove maltreatment and hence, get a divorce. The husband can also force his wife by law to return to the marital home if she had left it to her parents’ for example as a sign of protest or discontent. This is known as “ The house of obedience” or “bayt ata’a”. There is no law like this in Islam. Instead Islam teaches that one person from each side should try to agree to a reconciling agreement or else they must separate with no hassle. The Egyptian government cannot be called Islamic even though the majority of the population are Muslim. However it seems unfair to me that countries that rule in the name of Islam should be put under the microscope of the West’s scrutinous eye, whilst other dictatorships in the Muslim world are not just because they are “un-Islamic”
I feel that the current political system in Iran is the closest system to the Islamic law available today. Women in Iran are allowed to be judges (only for women’s matters to the present) and can drive, learn, vote, play sport (one should note that some countries like Saudi Arabia do not include sport amongst the subjects studied by girls) and be representatives in Parliament. This marks a sharp contrast with other “Islamic” ruling bodies (Saudi Arabia or Afghanistan under the Taliban)
To conclude, Islam created a revolution in the social attitude towards women. From being mere chattels they became an integral part of society, even having sura 4 in the Quran (sura Al-nisa; women) dedicated mainly to their affairs as well as Surat Maryam (19) that is named after Mary mother of Jesus.
In this new Social climate, women discovered themselves active members of society- useful during wars against the Pagans as nurses that carried provisions as well as fighters. They began to be seen helping their husbands in fields, carrying out trade and business independently.
Therefore, Islam has given the Muslim woman her full economic, social, political and spiritual rights without compromising her natural emotional and biological instincts.
