Status of Women in Islam - Essay Example

Status of Women in Islam of the of the Status of Women in Islam Introduction When Islam was founded in the seventh century, women in the East were freed from oppression and injustice and given their due rights. During the course of history woman has long been the oppressed section of the society. She had been exploited in Greece, Rome (Byzantine empire), Egypt, Iraq, India, China and Arabia. She was sold and purchased in market places and fairs and was treated worse than animals. For a long time a debate continued on the issue whether the woman had a soul. The Arabs regarded her very existence as a disgrace, and some cruel and totally insensitive persons used to bury their daughters alive at or soon after birth. In India the widow was consigned to flames at the funeral pyre of her dead husband. The religious faiths given to asceticism regarded her as the source of sin, the door leading to transgression and contact with her was considered an impediment in spiritual development and salvation. In most civilizations of the world she enjoyed no place in society. [1] She was contemptible and despised in their estimate. She had no social and political rights. She could not exercise her own free will in any financial deal. She was under the tutelage of her father, later under the oppressive rule of the tyrant of a husband and lastly under the patronizing care of the male offspring. She was not permitted by long standing conventions to challenge their authority and she had no course of justice to appeal to by way of escape from tyranny and excesses--not even a breath of complaint. Undoubtedly she has at times been in the seat of authority in some parts of the world. And it is also on record in the world history that empires and governments have danced to her tune, even tantrums, and it has been a common occurrence that she has had ascendancy in familial, tribal and monarchial activities. In some uncivilized tribes she had enjoyed superiority and rule and there are remnants of it still to be seen. [2] Yet as female of the human species, there was little change in her status and she suffered in silence through the course of history and remained deprived of her due rights as usual. Role of Women in Religion Muslims seek guidance from Allah through His book, the Qur'an, and His messenger Mohammed. Muslims believe that the word of Allah is supreme and takes precedence over all traditions cultures. Muslim women were expected to participate in the prayer sessions as the Mosque along with that of the men. Not only were women granted equality like the men, the women were given the same spiritual status as men. "Whoever works righteousness, man or woman, and has Faith, Verily, to him will We give new Life, and life that is good and pure, and We will bestow on such their reward according to the best of their actions." (Koran, Sura 16, Verse 97) [3]. As the Islamic state and religion expanded, interpretations of the gender roles laid out in the Quran varied with different cultures. [4] In modern contemporary times, some Muslim women, as well as men, have rejected the limitations put on them and have begun to re-interpret the Qur'an. "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)" [5] "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." [6] Independence and Freedom of Choice As for what Muslim feminists argue women should wear to conform to Islamic ideals: unlike Islamists, who maintain that the hijab stands as the very symbol of Muslim piety; the most important element for Muslim feminists appears to be the element of freedom of choice in interpreting the Islamic dress code. Mai Yamani writes: "The relevant question for Muslim feminists today is the element of choice attached to the garment, and whether it is a woman's right to choose whether to veil or not."[7] Mai Yamani writes: "The relevant question for Muslim feminists today is the element of choice attached to the garment, and whether it is a woman's right to choose whether to veil or not."[8] Likewise, Amina Wadud emphasizes the idea that the Qur'an teaches the importance of modesty but that specific injunctions as to type of dress depend on culture and context[9]. This is similar again to the opinions of reformists Muhammad Shahrur and 'Abdul-Halim Abu Shaqqa. For Shahrur, the Qur'anic injunctions about dress for both men and women are read in the context of maximum and minimum limits of respectability. Both a naked woman and a totally covered woman have brought themselves outside the bounds of Qur'anic respectability, according to Shahrur[10]. 'Abdul-Halim Abu Shaqqa on the other hand argues a cultural relativism in regard to dress [11]. However it should be pointed out that both Shahrur and Abu Shaqqa nevertheless are still male scholars defining women's dress for women; albeit in a modern-friendly fashion. The main reason why women's veiling is important to that of women's rights according to Muslim feminists, is because power over the veil represents freedom of choice. The ability to choose to wear the veil or not, accompanied with their own personal interpretation of Islamic faith and morality, is the very heart of what Islam represents to Muslim feminists: the basic Qur'anic ethic of the right of both women and men as human beings who have the freedom of self-determination. Gender Equality The women of Islam are considered to be equal to that of men, according to the Koran, than that of the rest of the world during the 7th century, according to the Koran. Women were no better than that of slaves and had no rights whatsoever. Islam acknowledged and showed women equality and respect with that of men. The Koran states:"And among His signs is this: that He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people whoreflect." (Koran 30:21). [12] Muslim women had the same rights as men and were considered equal. They were to be treated as God intended with the same rights as men. They were allowed to own property and dispose of it as they wished, as well as their earnings, they had the right to be educated and work, as long as it didn't interfere with her obligations and prayer time. "Seeking knowledge is mandatory for every believer." (Ibn Majah) [13] In Islam, women were also encouraged to learn everything they could about all subjects just as the men were. Learning is an obligation for everyone to gain as much knowledge as they can in their lifetime. Along with being equal, the women were also obligated to pray, fast, give to charity, and do good deeds, as well as having pilgrimages, but they differed slightly from that of the men, mainly because of their physical abilities. Women were also allowed to choose their husband. Islam law is strict regarding the necessity of having the woman's consent for marriage. If the woman doesn't consent, the marriage will be deemed illegal in the eyes of Allah. When a marriage takes places, the woman is given a dowry by her husband, which she can do with as she pleases with and doesn't have to give any of it to her husband. She can keep her own family name, instead of taking on her new husband's if she wishes. The husband has the obligation to support his wife even if she is capable of supporting herself. Along with being equal and respected, if she chooses to want a divorce, she as the right to do so along with seeking custody of the children if there are any. If divorce is granted, she does not have to return the dowry, except in a few unusual situations. Many places in Muslim communities have not always adhered to all or many of these practices, this has been in place for 1,400 years, while other communities hadn't begun to address these concerns or issues or even change their negative ways until the 19th century. Equality in Practice Both males and females are entitled to equality before the law and courts of law. Justice is genderless and does not discriminate against either gender. When Islam created the first Muslim community, Muslim women attended the mosque, took part in religious services on feast days, and listened to Muhammad's discourses. They didn't only listen, nor were they passive docile followers, but the women actively participated in discussions, they questioned, challenged and confronted just like the men had done. The Qur'an makes reference to both men and women stating that it is through their attributes and deeds by which they will be judged. The Quran clearly states this equality by eloquently repeating "men and women" with ethical and practical qualities throughout the verses. "It is paramount to understand that the Qur'an 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; gender equality as outlined inthe Quran must also be put into practice." [14] Equality and Feminism However rather than perceiving the experiment gone wrong, other Muslim feminists argue that those verses of Qur'an and hadith which appear disadvantageous to women are merely examples of temporary solutions to problems that should be viewed in the context of their time. "For Hassan, the equality in men and women both originating from the same essence as opposed to the Judeo-Christian belief in the creation of woman from and for man, means that once created equal by God, it is not for man to make woman unequal." [15] "Veiling forms a vital part of 'the woman question' for Muslim feminists. According to Leila Ahmed" [16], it is this underlying voice of equality resonating through the Qur'an which is responsible for Muslim feminist insistence that Islam is a religion of fairness and equality. Mernissi[17] hears it too but is more pessimistic than others, identifying the voice of equality as an initial idealistic egalitarian hope of the Prophet and "his God" that was eventually sacrificed under the burden of community dysfunction in order to protect the fledgling band of Muslims from disintegration and the loss of Islam as a social experiment. Restrictions on Women Tradition societies are subject to strict restrictions on omen in Islam, such as not allowing women to drive or travel with another male, lack of opportunities for women such as working and so on. But this is not from the religion or teachings of Islam, but rather from the cultural community they come from. These restrictions stem from the cultural interpretations. There is a cultural diversity set among the Muslim communities. It seems to bring about a gap between two extremes of the ideal and the real cultural practices of Muslims. Some Muslim women prefer not to carry on with their main traditions and opt more for non Islamic traditions and mode of dress, mixing with the gender of the opposite sex, uncommon behavior, resulting in the corruption of the Muslim tradition. This can also bring about the ruin of family integrity and strength. This can result in the seclusion of unwanted activity among the family and general communities. In some cultural undue of Muslims excessive restrictions is not seclusion, are believed to be the most ideal. Both of these views however, do not correlate with and most often contradicting to the normal teachings of Islam, and the virtuous nature of their society during the time of the Prophet Muhamad. These views on proper dress and modesty for Muslim men and women are not male based restrictions, but rather are based upon the scriptures or writings from the Qur'an and Sunnah. The restrictions placed upon Muslim women are a reflection based upon their cultural influences and circumstances within their given community or country. Role as Vicegerents It is said in the Qur'an :"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) [19]. Both men and women were created equal in the eyes of God, and therefore shared the role of vicegerents on earth and to worship God and follow His commandments so that they may return to Him. They share this responsibility equally which also contributes to their role in life. What does this mean for Women "The Qur'an 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 Qur'an (vicegerent). But that doesn't limit a woman's vicegerency solely to bear or rear children. There is no judgment made in the Qur'an 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." [20]. "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." [21]. Women's Role in Religious activities and Friday Prayer Islam is about a religion that prides itself on the active community practices, from daily congregation and prayers to annual pilgrimages. Community activities were not all male-oriented by any means. The women participated in all prayers, fasts, and were faithful followers of Muhammad. The Prophet was always attentive to the women believers and set aside more time for them if they wanted to pray. "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 Qur'an." [25]. Equality of Women and Combat Women were actively involved in combat and warfare. One example is Umm 'Umara. She was known for her effectiveness with weapons. She fought in many battles and she lost her hand in one of them. She had single handedly disposed of seven Byzantine soldiers in the battle of Marj al- Saffar. "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." [26]. In the Battle of Uhud, Muslim women were recruited and completed the entire medical corps in which they tended to the injured fighters. A couple of examples of women fighters are: 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." [27]. Conclusion As the last word it has to be admitted that man has undoubtedly been guilty of great excesses in his dealings with woman. But there is also in him a natural passion of sympathy and love for her. Islam also stirs up that passion in him and develops it induces him to not only meet his obligations to her for fulfillment of her rights, but to be had sympathetic to her with benevolence in his attitude, for she deserves it. This passion has a fundamental importance in this mutual relationship of man and wife. In the present age the struggle for rights between man and woman has harmed this passion and it is half-dead. At times it appears that the passion is dead. To the woman it has been a great loss. For, law alone, however perfect in its effectiveness and impressed upon men's minds with great force, cannot solve the problems. That is why notwithstanding persistent claims of equality between man and woman; it is nowhere visible in practical life of even its zealous protagonists. She does not fully enjoy the social rights conferred on her by law and in certain situations; she is at the last limit of suffering tyranny and excesses. She is a market commodity sold and purchased to gratify the lust of man. She is being invaded and her life and property and honor and dignity are in great peril. Her chastity and modesty too are at stake being plundered unhesitatingly. It appears it is becoming increasingly difficult for her to defend herself from the everyday changing pattern of attacks on her at every step. The bare fact is that even if certain rights are recognized for a weak party, it is not easy for it to have them honored. Woman cannot wrest from man the rights in her fight for them. She can succeed only in case the man is willing to allow them to her. Towards that sympathy for her and love of man are essential, whereby he may come to regard oppression and tyranny to her a serious crime, a heinous sin. Islam has achieved unparalleled success in this behalf. And whenever this experiment in the history of mankind shall be repeated, human society shall once again witness the beautiful spring after a dismal and devastating autumn, as the world witnessed it earlier in the midst of deplorable conditionings similar to our own or even worse. Endnotes 1. Encyclopedia of Politics and Religion, 1998, ed., vol.2 "Islam". 2. Ali, A. Y., The Holy Qur'an: Text, Translation and Commentary, Plainfield, IN: American Trust Publication, 1977. 3. Koran, Sura 16, Verse 97 4. PBS, Roles of Women, [Available Online] Global Connections [cited October 23, 2006] ; Available from 5. http://www.pbs.org/wgbh/globalconnections/mideast/questions/women 6. Qur'an, (3:195) 7. . "Gender Equality in Islam." [Available Online] Muslim Women's League [cited September, 1995] ; Available from http://www.mwlusa.org/publications/essays/spiritrole.html 8. Yamani, Mai, ed. Feminism and Islam: Legal and Literary Perspectives, Berkshire: Ithaca Press, 1996. 9. Yamani, Mai, ed. Feminism and Islam: Legal and Literary Perspectives, Berkshire: Ithaca Press, 1996. 10. Wadud, Amina, Qur'an and Women: Rereading the Sacred Text From a Woman's Perspective, United States, Oxford University Press, 1999. 11. Shahrur, Muhammad, The Book and the Qur'an: A Contemporary Interpretation, Damascus: Dar al-Ahali, 1990. 12. Abdul Halim Abu Shaqqa, The Liberation of Women at the Time of the Prophecy, 13. Dar al-Qalam, Kuwait, 1994, Vol.5. 14. Koran, Sura 12, Verse 31 15. Majah, Ibn, 16. Mernissi, Fatima, The Forgotten Queens of Islam, Minneapolis: University of Minnesota Press, 1993. p. 142 17. The Qur'an and Hadeeth 18. Ahmed, Leila, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven: Yale University Press, 1992. 19. Ahmed, Leila, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven: Yale University Press, 1992. 20. Ahmed, Leila, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven: Yale University Press, 1992. 21. Qur'an, Sura 2, Verse 30 22. "Gender Equality in Islam." [Available Online] Muslim Women's League [cited October 23, 2006] ; Available from http://www.mwlusa.org/publications/essays/spiritrole.html 23. "Gender Equality in Islam." [Available Online] Muslim Women's League [cited October 23, 2006] ; Available from http://www.mwlusa.org/publications/essays/spiritrole.html 24. 22. Badawi, James. A. Ph.D. "Gender Equity in Islam" [Available online] World Assembly of Muslim Youth: WAMY Studies on Islam [cited ] ; Available from http://www.iad.org/books/GEI.html 25. Sabiq, As-Sayyid , Fiqh us-Sunna, American Trust Publications, 1989, Vol. 2 26. Ahmed, Leila, Women and Gender in Islam: Historical Roots of a Modern Debate, New Haven: Yale University Press, 1992. 27. "Gender Equality in Islam." [Available Online] Muslim Women's League [cited October 23, 2006] ; Available from http://www.mwlusa.org/publications/essays/spiritrole.html 28. Ibid, p. 70 29. Ibid, p. 73 30. Mernissi, Fatima, The Forgotten Queens of Islam. Minneapolis: University of Minnesota Press, 1993. p. 142-144 31. 29. Mernissi, Fatima, The Forgotten Queens of Islam. Minneapolis: University of Minnesota Press, 1993. p. 142-144 32. Ibid, p.70 33. Ibid, p.73 34. Ibid, p.71 Read More