Social Status of Muslim Women in Islam - Case Study Example

Muslim Women in Islam Table of Contents Abstract …………………………………………………………………………………………3 Introduction ……………………………………………………………………………………..4 Social Status ……………………………………………………………………………………4 Practices and Myths …………………………………………………………………………...6 Islamic Rights Social Aspect …………………………………………………………………………..7 Economic Aspect ………………………………………………………………………8 Political Aspect …………………………………………………………………………9 Movement towards Change …………………………………………………………………..9 Conclusion ……………………………………………………………………………………..11 References ……………………………………………………………………………………12 ABSTRACT Patriarchal Muslim societies treat women with discrimination mistakenly in the name of Islam. This ignores the genuine place of Muslim women in Islam. Despite the popular image of women as inferior to men in the social, political, and economic aspects of society, they are in reality provided by Islam with valuable rights and privilege that are denied to them because of the ingrained customary practices. Contemporary jurisprudential interpretations of Quran have revealed that women are actually equal in status and privileges with men. They are therefore now entering the age where the culture-based practices are being challenged for its lacks of Islamic basis. INTRODUCTION Muslim women in the modern age have a unique image which is sometimes full of misconceptions. We see them as the antithesis of modernity due to their cultural practices. Contrary to popular belief, the discrimination of women in many Muslim societies has nothing to do with them being Muslims. The idea that their religion encourages the poor status of these women is in reality an ignorance of their real place in Islam. The underlying philosophy of Islam with respect to women should therefore be delineated from the well-entrenched customs that have no attachment whatsoever from the Quranic principles. The treatment of women in patriarchal Muslim societies is not the true reflection of women in Islam. It is a mistake to misjudge some cultural practices as evidence of their status. These oppressions and injustices under the pretext of religion is nowhere near the ideal treatment they deserve. Women of today have rights in Islam, which although not thoroughly practiced across the globe, reveal their worth. SOCIAL STATUS While it is true that women is equally valuable as men, their difference in roles and functions have led others to believe that they differ in status. A woman is expected to obey her father and then eventually her husband, as this is regarded to be the Will of Allah (Pratt, 2005). A certain Quranic verse has led some to believe women’s inferiority: “Men are qawwamūn over women bima God faddala ba’d of them over others, and bima they spend of their own money…” (as cited in Mejia, 2007, p.10). This has been interpreted to mean that men as providers are physically and intellectually above women, thus justifying their authority. There is however evidence to the fact that the hierarchy of gender is not Islamic but was a cultural practice from elsewhere that was embraced my Muslims. Although a man and a woman are physically different, they are nonetheless of equal worth. Women are ordained by God to have a unique role in childbearing and rearing; that is why they have a different dimension (Shirvani, 2006). However, there are still those who argue that Quran reflects the superiority of men. For example there are societies which permit men to beat their wife for their willful disobedience, although Shari’a has tempered this with several processes of admonition such as verbal reprimand, withholding of sexual relations, and light or symbolic beating (Pratt, 2005). Nevertheless, it must be emphasized that Islam regards women as part of a society where privileges and responsibilities are shared and cherished. They are not supposed to be oppressed or subjected to male domination as some scholars believe them to be. Besides, the belief that men have authority over women would be incompatible with the principle in Qu’ran (Surah 9:71) which says: “The Believers, men and women, are awilya (protectors) one of another” (as cited in Mejia, 2007, p.12). Distilling the Islamic principle behind this, men and women have independent personality due to their particular sexual make-up. This individuality allows them to perform their respective roles in society which are neither a reflection of inequality nor of male superiority. Thus, in explaining the misconceptions Al-Turabi said: Islam does not provide different moral codes for men and women. Even in matters of public life they, too, are expected to do their part and endure the sufferings of life as patiently as men are supposed to do. They too are expected to show solidarity with the community of believers and to forsake the comforts of their home and hearth to migrate to the state of the Muslims, to wage jihad with them, and to promote the well-being of their society. In all these matters there is no distinction between Muslim men and women (2005, p. 9). PRACTICES AND MYTHS There are several cultural practices that Muslim women of today abide by even if not strictly required. Women in Muslim societies have a menstrual taboo called purdah. It is the confinement of women during the menstrual discharge. This is however not Quranic but rather a cultural practice wherein women are totally secluded from nonfamily males and not permitted to leave home except for extreme situations. In fact, this is not originally a Muslim custom but was a pre-Islamic culture in India and Iran. The extent of its application is however culturally influenced and varies from country to country (Pratt, 2005). As a matter of fact, purdah is practiced only in some areas mostly in some parts of India. The wearing of veil or hijab actually symbolizes discipline, religious devotion, reflection, freedom, respect, or even modernity; not the usual impression of discrimination (Esposito, 2002). The dress style prescribed to women is actually aimed at protecting them from degradation. It is said that the alluring nature of women makes men judgmental about their looks which may lead to sexual advances. Thus, women’s full beauty is encouraged to be concealed by wearing loose-fitting clothes or veils. The head cover was not however invented by Islam, although Quran endorses it by urging women to “lower their gaze and guard their modesty” and to “extend their veils to cover their neck and bosoms” (Stacey, 2008, p.25). Then again, the veil does not imply subjugation of women but for the purpose of protecting their bodies and reputation. Other restrictions such as in working and driving (Saudi Arabia) are actually products of cultural customs rather than Islam. In fact, status of Muslim women almost always differs from country to country (Esposito, 2002). For example, female circumcision or clitoridectomy is common only in Africa and Arabia, but is actually suppressed in most Muslim countries (Pratt, 2005). Also, contrary to popular belief, arranged marriages are not a Quranic requirement. This practice is merely a custom-based phenomenon prevalent among Muslim societies. The horrible custom of honor killings—the killing of a girl who caused dishonor by her promiscuity in order to preserve the family reputation—has never been sanctioned by Islam. In the final analysis, the so called ‘cruel practices’ against women are actually founded not on religion but in reality a socio-political aspect of societies condoned my Muslim authorities (Mejia, 2007). There are in fact stark differences in the way Muslim countries follow these cultural practices. For instance, a Middle Eastern Muslim woman encounters different problems compared to an Asian Muslim woman. Thus, the oppression that they face is neither spiritually based nor condoned by Islam. ISLAMIC RIGHTS Social Aspect. As a child or an adolescent, Muslim females are protected by Islam in their right to life. For instance, Qu’ran views as criminal the custom of female infanticide despite its social acceptance in some Arab tribes. When they enter into marriage, a Muslim wife has an important place in society. She is entitled to several rights and protections such as the freedom to choose a spouse. Islamic law forbids forced marriage. As a matter of fact, women enjoy the same capacity as that of men when it comes to building a family; she can even propose to a man or reject an offer of marriage (Al-Turabi, 2005). A woman’s right to end an unsuccessful marriage is likewise recognized in Islam. Historically though, women had no right to sever relationship with their spouse; men on the other hand was thought to have the blanket right to divorce. Contrary to this, the Quran equalizes the right of men and women to divorce (Esposito, 2002). Many Islamic societies have now stretched the right of women in obtaining divorce from their husband. Contemporary reformers likewise believe that the ideal norm is monogamy rather than polygamy. Although the Quran allows up to four wives, it has a caveat that if one cannot treat them all fairly and justly, then one is enough. Several countries have even abolished or limited the practice of polygamy. Sometimes, polygamy needs the permission of the State like in Iraq, Pakistan, and Syria (Pratt, 2005). Economic Aspect. A Muslim woman is ensured of her financial independence even after marriage. The Sharia even provides women an equitable economic role in the society and the right to financially support her family (Al-Turabi, 2005). Islam acknowledges a woman’s competence to own real estate, money, and other properties whether she is married or single. She has the privilege to enter into business contracts and manage her own assets without intervention, not even from her husband. The Qu’ran likewise granted a woman of the opportunity to acquire a gift from her husband called sadaq (Al-Hibri, 2005). While they have the primary role of raising children and the family, women are not precluded from seeking employment. Unfortunately, patriarchal countries forbid women from entering labor because of their perceived physical limits (Al-Hibiri, 2005). However, nothing in Islam which prohibits women from seeking work especially if it suits their nature. Thus, even though they are not obliged to contribute to the finances, a woman may engage in economic pursuits to share in the family burden. It must be noted though that men have been assigned the greater responsibility in the family management. Islam requires them to give women both physical and financial protection. Political Aspect. For sure, Islam does not exclude women from political exercise. They have the right to vote and be voted to governmental positions (Ali & Ali, n.d.). The teachings of Islam would show how God treated men and women equally in terms of political rights. However, there are scholars who argue that women are ineligible to be a political leader of a country. But Al-Turabi believes that “Public life is no stage where men alone can play. There is no segregation of sexes in public domains which call for joint efforts” (2005, p. 9). MOVEMENT TOWARDS CHANGE In this digital age where almost everything has been globalized, Muslim women have spoken towards the reexamination of culture-based Islamic laws. For instance, they are now quite vocal about their place in society when it comes to the proper application of laws on relationship such as marriage, family, and inheritance (Al-Hibri, 2005). They believe that the existing practices and status quo are not conducive to a just and healthy life. With their exposure on progressive Western education and technologically advanced societies, there are those who have come to appreciate freedom, democracy, technology and the image of an independent woman (Al-Hibri, 2005). To be fair, there is no conflict between Islamic teachings about women and modernity; the conflict being merely a result of radical interpretations. Islam is therefore consistent with modernization as long as it operates within the Islamic framework especially since the clash is really between tradition and global changes (Shirvani, 2006). Therefore, modern Muslim women have realized the need to embrace progress while at the same time preserving their cherished spiritual and genuine cultural identity. Initial solutions would thus involve the removal or the rejection of customs that are inconsistent with the Islamic religious principles. For one, the Qur’an and the hadith stress the equality of men and women (Al-Hibri, 2005). It must be noted that the Islamic legal system is full of laws which is repugnant with the basic tenets of Islam. This is the reason why many countries find legal justification in their manner of treating women that are based on tradition but are mistaken for religious doctrine. Indeed, scholars have their own jurisprudential interpretation (ijtihad) which usually reflects their cultural background and then eventually codified in the country’s legal system. This mixture of wrong religious interpretations and cultural values has been the major reason why women were given a restricted role. In a nutshell, the custom became the law. Hence, women of today who have examined the inconsistencies of the outmoded aspects of these laws are now calling for change—a change that would put them in their right place in Muslim societies. They argue that there is a need to return to the roots of Islam in which women were viewed as partners of men, a respected mother and daughter, and as a free human being (Shirvani, 2006). In fact, Islam encourages that women fulfill their roles and duties by embracing the opportunities for education and empowerment. But the problem still lies on how Muslim women all over the world would be able to understand the truth that their traditional status is not divinely sanctioned. Unfortunately, as long as Muslim women believe that Islam has decreed their subjection to male power, they will continue to cling to their miserable state despite how cruel it is for them (Mejia, 2007). They should therefore break free from several unwarranted customs, beliefs, and practices that make them prisoners of male supremacy. CONCLUSION Even today, Islamic societies are mostly patriarchal wherein women are regarded as mere pawns of men. While this is the traditional practice, most scholars believe that Islam does not see women as incapable of controlling their economic, political and social lives. In fact, nowhere is it written in Qu’ran that men are superior to women. Latest interpretations of Quranic passages have denounced a patriarchal perspective. Allah never meant to create unequal distinctions based on gender. What is merely provided is the fact that men are obligated to be the protectors and providers of the family, which actually does not indicate women’s inferiority. Men and women under Islamic law are equal in all respects. Muhammad’s teachings even discourage oppression of women and mandates men to protect women’s rights. Sadly, many Muslim societies deny women the status and rights that Islam has given. Despite the fact that their privileges and rights are enshrined in Islam, they are not followed due to the old-aged customs that have been embraced by the social structure. Today, there are Muslim nations which condone or endorse the subjugation of women in terms of social, political, and economic aspects of life. The call for change thus involves the reformation and abolition of some cultural values and practices that were not even decreed by Qu’ran. The fact however remains that reform will not be happen overnight considering that the domination of men in governments and in religion is still pervasive. Hence, the change will not be abrupt but gradual. References Ali, M. & Ali, A. (n.d.). Women’s liberation through Islam. The Institute of Islamic Information and Education (III&E). Retrieved from http://www.scribd.com/doc/18092450/Woman-Liberation-Through-Islam Al-Hibri, A. H. (2005). Muslim women’s rights in the global village: Challenges and opportunities. In H. Moghissi (Ed.), Women and Islam: Women's movements in Muslim societies (pp.449-466). New York: Routledge. Al-Turabi, H. A. (2005). Women in Islam and muslim society. SIME Journal. Retrieved from http://www.scribd.com/doc/10602514/Women-In-Islam-And-Muslim-Society Esposito, J. L. (2002). What everyone needs to know about Islam. New York: Oxford University Press. Mejia, M. P. (2007). Gender jihad: Muslim women, Islamic jurisprudence, and women’s rights. Kritike, 1, 1-24. Retrieved from http://www.kritike.org/journal/issue_1/mejia_june2007.pdf Pratt, D. (2005). The challenge of Islam: Encounters in interfaith dialogue. England: Ashgate Publishing Limited. Shirvani, S. (2006). Culture and the role of women: The case of Muslim women in Muslim countries. International Communication Association Conference. Retrieved from http://www.allacademic.com/meta/p90990_index.html Stacey, V. (2008). Women in Islam. St Francis Magazine, 3, 1-40. Retrieved from http://www.scribd.com/doc/23255784/Women-in-Islam Read More