Gender Issues in the Classical and Modern Periods of Islam - Book Report/Review Example

Gender Issues in the Classical and Modern Periods of Islam Introduction Each of the religions is based on its sacred texts, which are the key to understanding its essence. The heart of Islam is the Qur’an, which is considered as “the direct word of God and the most recent of the major world scriptures to appear in human history” (Siddiqui 5). In this regard, in order to understand certain issues presented in Islam it is necessary to analyze the Qur'an since it considers various social issues, including gender structure of Islamic society. The problem is that the theory presented in the Qur'an and the practice that exists in the Islamic society are rather different. For this reason, it is believed that Islam is the religion that justifies gender inequality in the Islamic culture and society while a number of authors note that even sacred texts of Christianity including the Bible defend the idea of gender inequality (Ernst 143). Given the fact that various authors indicate differences in the theoretical and practical aspects of Muslim life, it is of great interest to analyze the features of gender and sexual aspects presented in the Qur'an. As a result, one can see that the Qur'an does not deny gender equality in society and the fact that Islam is perceived as a religion, which oppresses women’s rights, is determined by a distorted interpretation of the sacred text. Traditional Islam on Gender For most non-Muslims, traditional Islam demonstrates a desire to forbid women to have equal rights as men that is the reason that women have limited or restricted access to education and professional fulfillment. “The extraordinary recent behavior of the Taliban in Afghanistan, who denied women education and even the most basic rights, has encouraged the impression that Islam is dedicated to the oppression of women” (Ernst 143). Nevertheless, a careful analysis of the Qur'an as the main sacred text of Muslims enables to make sure that it defends the idea of ​​gender equality. This means that the traditional understanding of Islam as a religion that oppresses women's rights is not true. In reality, it is necessary to talk about the differences between the text of the Qur'an and its application in the social life of the Muslims. In connection with the discussion of the status of women, it makes sense to consider the stereotypes about Islam and the reasons for criticism of the traditional attitudes towards the role of women in Muslim countries. In this case, one needs to to identify the sources of the negative attitude to the status of women in Islam. It can be argued that in many respects it does not depend on the nature of Islam itself, but on the wrong interpretation of the Qur’an, the manipulation of the hadith and male elitist power. The traditional interpretation of the Qur’anic verses and other sources of Islamic law tend to emphasize the inequality between men and women. Arguing that the emergence of Islam had improved the status of Muslim women in society, these traditional interpretations at the same time emphasize that Islam authorizes the inequality based on sex and gender. In particular, it concerns the rights of men and women in marriage, inheritance rights, and women’s testimony during business transactions and legal disputes. The Current Discussion on the Gender Issue The revision of Islamic ideas on gender equality might be based on the consideration of the spiritual, social, economic and political aspects of the Qur’an. Indeed, a careful reading of the sacred text allows one to make sure that the Qur'an may be the undisputed source in the fight for gender equality in Islamic countries. The Spiritual Aspect The Qur’an clearly indicates that woman is completely equalized with a man in the face of Allah in their rights and duties. The Qur’an says: "Every soul will be (held) in pledge for its deeds" (Al-Muddaththir 74:38). It also states: "Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure" (An-Nahl 16:97; An-Nisa 4:124). According to the Qur’an, the woman does not bear the blame for the first offense of Adam. Both men and women are equally culpable in their disobedience to God, they both repented, and both were forgiven (Al-Bagarah 2:36-37; Al-Araf 7:20-24). In addition, in one of the Qur’an’s poems the guilt was assigned to Adam (Ta Ha 20:121). With regard to religious duties, such as daily prayers, fasting, and pilgrimage to the poor there is no difference between men and women. However, in some cases, women even have certain advantages over men. For example, they are exempted from the daily prayers and fasting during menstruation and for forty days after giving birth as well as from fasting during pregnancy and infant feeding, if it is a threat to her health or her child’s health. If the missed fasting is obligatory (during Ramadan), the woman can compensate for the missed days, when she can do it. It is not required to reimburse the prayers missed for these reasons. Women usually visit the mosque if they wish and are not required to attend the joint prayers on Fridays, while for men it is mandatory (on Fridays). Thus, the teachings presented in the Qur’an is colored with gentle treatment of women, as it is believed that a woman might be feeding or nursing her child and therefore she cannot go to the mosque for prayers. The Qur’an also takes into account the physiological and psychological changes associated with the functioning of the female body. The Social Aspect a) Childhood and Girlhood. Despite the fact that some Arab tribes considered acceptable female infanticide, the Qur'an has imposed a ban on this practice and regards it as a crime, equating to any murder (At-Takwir 81:89). The Qur'an also criticizes parents who abandon their female children (An-Nahl 16:58-59). b) Marriage. The Qur’an clearly states that marriage is intended to not only the continuation of the human race, but also the emotional well-being and spiritual harmony. It is based on love and mercy (Ar-Rum 30:21). According to Islamic law, a woman cannot be forced to marry without her consent. Given the physiological structure and psychology of men and women, both have equal rights and duties, except one of them, namely leadership. This is a natural rule of any joint life and it corresponds to human nature (Al-Bagarah 2:228). The Qur'an draws attention to the natural differences between the sexes, entitling the weak sex to protection. However, the man’s leadership in the family does not mean the dictates of the husband over the wife. Islam emphasizes the importance of mutual consent in all family matters (Al-Bagarah 2: 233). In addition to those basic rules, which has a wife, she is entitled to rely on good relationships and partnerships that are strongly recommended by the Qur’an and the Prophet Muhammad (An-Nisa 4:19). Since the Qur’an recognizes a woman's right to decide on her marriage, it also recognizes her right to break a bad marriage. However, to ensure the stability of the family and protect it from hasty decisions taken under the influence of temporary emotional stress, men and women who intend to get a divorce must go through certain stages and periods of survival. Given the great emotions of women, if they want to ask for a divorce, they should provide the court with a reasonable cause. However, like a man, a woman can divorce her husband without going to the court, if it is provided by the marriage contract. In particular, some aspects of Islamic law in matters of marriage and divorce are interesting and deserve special mention. If continuation of the marital relationship for any reason it becomes impossible, men still are taught to look for a favorable conclusion (Al-Bagarah 2:229, 231; Al-Ahzab 33:49). One also need to pay attention to the fact that the Qur'an emphasizes sexuality and sexual pleasure in a family life. In fact, “in Islam, …sexuality enjoys a privileged status” (Bouhdiba 88). In the Qur'an, both men and women have the right to receive sexual pleasure. Moreover, sexual pleasure is considered as one of the most important elements of the love between man and woman. In turn, “love in its most carnal form is seen as forming the essence of being” (Bouhdiba 90). Women have an equal right to receive sexual pleasure, because love is the harmony of the souls and bodies of lovers. Despite the popular belief, “comparison with other religious traditions reveals that Islam is a sex-positive world religion” (Kugle 192). Thus, the sexual energy is seen in close connection with the human spirituality. c) Motherhood. Islam assigns kindness toward parents the second place after to the worship of God (17:23). In addition, in the Qur'an, there are specific instructions to the need to be nice to the mothers (An-Nahl 16:55; Al-Ankabut 29:8, Luqman 31:14). The Economic Aspect Islam asserts the rights, which a woman was deprived both before Islam and later (up to the present century). Among them is the right to an independent property. Islam fully recognizes the right of a woman to her money, property and other assets. This right is unchangeable, regardless of the woman's marital status. It retains the full right to buy, sell, mortgage or lease all of its property, or part of it. The law nowhere states that a woman has fewer rights simply because she is a woman. It should be noted that the woman has a right to the property before marriage and all that she has acquired in marriage. With regard to a woman's right to have a job, one should keep in mind that Islam treats woman’s social role as a mother and wife as the most sacred and home. This noble and vital role, which largely shapes the future of the nation, should not be considered as idleness. However, in Islam there is no statements prohibiting the work when it is needed, especially in areas that meet the nature of women and necessary for society. In addition, there are no restrictions for the manifestation of exceptional talent, which has a woman in a particular area. In addition, Islam restored the woman’s right of inheritance. The woman’s share is completely hers and no one has the right to apply for it - neither her father nor husband (Al-Bagarah 2:7). The Political Aspect All of the fundamental researches of Islam or the history of Islamic civilization are evidence of women's equality with man in a sphere of political rights. They include the right to vote and participate in political life. In the Qur’an, one can find the names of the women who participated in serious discussions and argued even with the Prophet himself (Al-Mujadilah 58:1, Al-Mumtahanah 60:10 - 12). Conclusion The analysis of the Qur'an makes sure that it has never defended the idea of ​​gender inequality. According to the concept of the Qur'an, a woman has the right to self-realization both in educational and in professional aspects. In addition, women have the opportunity to realize their full sexual potential in family life, since the Qur'an recognizes women's equal merit in the establishment of family well-being and harmony. In turn, classic practice of Islam is not based on its ideas in relation to women and defends the concept of gender inequality, which can be observed in various Islamic countries. As a result, women are considered primarily as homemakers and do not have the right to receive an education or profession. The framework of a patriarchal society imposes severe restrictions on the abilities of women in Islamic society. Contemporary debates on gender issues can be based on the reinterpretation of the text of the Qur'an. In fact, the study of the text of Qur'an gives one the opportunity to see that the Qur’an gives women the opportunity to realize themselves not only in the family, but also in educational and professional terms. Given the length of a patriarchal ideology in the Islamic society, this trend might be connected with a series of complex and conflict situations, as a matter of fact, it calls to reform the foundations of Muslim society. Works Cited Bouhdiba, Abdelwahab. Sexuality in Islam. Sagi Books, 1998. Print. Ernst, Carl W. Following Muhammad: Rethinking Islam in the Contemporary World. Chapel Hill & London: The University of North Carolina Press, 2004. Print. Siddiqui, Mona. How to Read the Qur'an. London: Granta Books, 2007. Print. The Holy Qur'an. Trans. Abdullah Yusuf Ali. 5th ed. Hertfordshire, Great Britain: Wordsworth Editions Limited, 2000. Print. Kugle, Scott Siraj al-Haqq. “Sexuality, Diversity, and Ethics in the Agenda of Progressive Muslims.” Progressive Muslims on Justice, Gender and Pluralism. Ed.Omid Safi. Oxford: One World. 2008. Print. Read More