Women and the State in Early Islam - Essay Example

THE EXTENT TO WHICH ISLAM REPRESENTED A UNIQUE NEW DEAL FOR WOMEN IN THE 7TH CENTURY WORLD Name Institution Course Date The Extent to Which Islam Represented a Unique New Deal for Women in the 7th Century World Introduction Women were offered their basic rights by Islam many centuries before the West. In the 7th century, Islamic women started enjoying rights but the same was not extended to women in the West who had to wait for more than 1000 years. In pre-Islamic Arabia, women were allegedly denied basic civil and human rights. Many considered them as inferior; for that reason, they were treated as property. Furthermore, their control over marriages was very little and they were not allowed to inherit properties. The introduction of Islam resulted in significant improvement of women's status. Girls’ education became a sacred duty under Islamic law and women were allowed to own as well as inherit property. Without a doubt, Islam was the first religion that offered women rights of inheritance whereas women in Europe, as well as America, had to wait until the 18th century to own or inherit a property. Women are encouraged by Qur’an to work as well as earn money by offering them the right to fair pay. Clearly, Islam affirms the roles of gender by exhibiting men as women’ maintainers and providers. However, with regard to the Islam’s fundamental pillars as well as promised rewards and spiritual duties, both women and men are viewed as equals. Generally, there is no gender discrimination in the Islamic law in the regulations associated with charity, fasting, prayer, and doing good deeds. All Muslims, women and men have been promised similar punishments and rewards by the Islamic law. Islam is not the only religion that has subordinated women since other monotheistic religions; Christianity and Judaism are similarly dominated by male and patriarchal establishments. In view of this statement and on account of the rights and protections that the Qur’an gives women, this paper examines the extent to which Islam represented a unique new deal for women in the 7th century world. Discussion Islam, Judaism, and Christianity, as mentioned by Malak (2005), take a similar sort of male-oriented, hostile position about women. Malak (2005) posits that it is incorrect to label Islam alone as being misogynistic although many Muslims men are hostile towards women in the name of the Islamic religion. Rana Kabbani, a Muslim feminist emphasises that Islam is normally recognised as the only religion that subordinates women while actually, all the three monotheistic religions are equally subjugated by male establishments (Malak, 2005). Therefore, all the monotheistic religions have to be criticised equally. For instance, female genital mutilation, which is not an Islamic practice happens amongst the Animist, Christian, and Muslim, communities, especially in Africa is often mistakenly related to Islamic religion. An egregious practice that victimises women such as Patriarchy, polygamy, and denying women from accessing education is practised in many religions. The first words that strike when Western people think about Islamic women are unequal, inferior, and oppressed. Such stereotypes should be associated with cultural practices rather than Islam since the latter has empowered women by offering them the most progressive protections and rights since the 7th century. Women in Islam are not unequal or inferior to men. In Arabia, before introduction of Islam, female children used to be buried alive while women were deemed as a property that could be transferred. In the 7th-century, Islam started honouring women within the society by protecting and empowering them through unmatched rights. Women were offered right to marry a person of their choice, to education, to work, to divorce, to own property, and many others. As mentioned by Beyer (2001), Muhammad back in the 7th century announced that pursuing knowledge was a requisite for all Muslims, men and women. Muhammad’s declaration was largely understandable and was Muslims have implemented it all through the history. Aisha, Muhammad’s wife is considered to be one of the most influential Islamic scholars. Following Muhammad death, women and men alike travelled from far distances to learn from Aisha since she was regarded as the greatest scholar of Islam. The female scholarship recognition as well as the participation of women in the academia has been practised and encouraged all through the Islamic history. The Al-Qarawiyyin Mosque and University, for instance, were funded by a Moroccan woman known as Fatima Al-Fihri in 859 C.E. According to Abbott (1942), Islamic scholars agree that Mohammed made enormous contribution toward the overall advancement of the Arab woman position, but there is variance in opinion with regard to the real significance, extent, and motive of this contribution. Prophet Muhammad, according to Beyer (2001) was a feminist since he presented a doctrine that enhanced the women status in the 7th century Arabia. Before the introduction of Islam, unwanted female newborns were buried alive, but this was later prohibited by Islam. Furthermore, women were considered as their husband’s possessions, but Islam eliminated this by offering women various rights and protections. Still, the way people have practised Islam for centuries in the majority of Muslim societies have left most of the women with battered souls, minds and bodies. This problem, according to Beyer (2001), can be traced back to Muhammad. Although he declared new rights and protections for women, he included women’s inequality in incontrovertible law, decreed as the commandments of God and ultimately documented in the scripture. Under Muslim law or Shari'a, for instance, when a woman is murdered, the compensation is half that of men. In the majority of Muslim states, such directives have been included in the present-day law. As mentioned by Ebbitt (2015), men and women are considered as equal before God by Islam. Furthermore, women are granted property, inheritance, marriage rights and social and also the right to decline the proposal terms as well as to instigate a divorce. Women, in Islam's early period, were not only property owners but also professionals. However, in a number of countries today, the women’s right to initiate divorce has become more challenging than required. Ebbitt (2015) posits that this is attributed to patriarchal legislation and is not a manifestation of the Islamic values. Men were counselled by Muhammad to treat all women well; however, the Islamic social and legal systems across the globe have fallen short of women's rights by different magnitudes. Since women’s social position was improved in the 7th century, the majority of contemporary Muslims are still valuing value and following Muhammad example, which is normally cited when pressing the rights and protections of women. In the history of civilisation, there is no person that worked hard like Muhammad to protect human rights, particularly women’s, with such strategic genius, strength, integrity, as well as divinity. With the view to the world’s religions, Islam, Judaism, and Christianity for instance, integrate cultures, practices and beliefs that differ largely in their impact on victimised women. These religions are still presenting challenges to for victims of domestic and sexual violence in the modern-day world. As mentioned by Barlow and Akbarzadeh (2006), there has been a heated debated between traditionalists who believe that changes in sex roles have been prohibited by Islam and modernists who argue that women liberation has been allowed by Islam. Still, both traditionalists and modernists concur that Islam must remain the foundation of society. Barlow and Akbarzadeh (2006) assert that Islamic transition into civilisation experienced fundamental discrepancy that was typified by the suppression of female sexuality. Qur’an, according to Maseeh (2015), has laid a foundation of secure as well as safe life for women. If the rules set forth by Qur’an were obeyed to the letter, then both men and women would have been treated as equals. The weapons of polygamy and purdah have been used by men with the aim of using women. The Muslim women inability to reply back is attributed to the fact that they believe it is akin to revolting against Islam. The misinterpretation of Qur’an in the modern society has been done to purposely take advantage of women. By strictly following the rules set forth in Qur’an, Muslim women can be saved from oppression, injustice, abuse, violence, and persecution. Wadud (1999) argues that the established order in the Arabian Peninsula during the revelation time was patriarchal, which is a culture based on the structure of subordination and domination where hierarchy is demanded. Patriarchal, as mentioned by Wadud (1999), was a culture plagued with androcentric prejudice, whereby the male experience is considered as a norm. Women in androcentric cultures are considered as reproductive tools. This form of cultural bias, as pointed out by Wadud (1999), was the Qur’anic revelation context which enormously affected the later communities that attempted to comprehend the social ideal that was tried to be established in the society by the Qur'an. By accommodating different social contexts, the Qur'an has been considered to support a certain social order which was existent in 7th century Arabia. A number of Muslim thinkers, according to Stowasser (1994), have started looking beyond efforts to reform the inherited structures through the integration of traditional and contemporary Islamic elements. Such efforts comprise of re-interpreting the Islam completely through new approaches towards the Qur'anic text. All throughout the centuries, Prophet Muhammad example and the Qur’an message have offered an enduring and formative foundation of belief and faith for many Muslims. They have continually served as a basis of the Islamic law as well as the points of reference for day-to-day life. Today, Muslims like in the past believe that Qur’an is God’s literal word, the indisputable guidance from the Creator for the transient world (Esposito, 2005). Still, it is self-evident that Islam establishment was meaningful in its impact on women. As mentioned by Ahmed (1986), New Muslim circles and Muslim apologists believe that Islam has accorded women a status unparalleled in other religions and cultures, and has undoubtedly enhanced the condition of women. For instance, Islam prohibited the female infanticide practice, offered women unlimited rights and protections, and curbed polygamy that was previously rampant by permitting men to have up to four wives (Ahmed, 1986). As pointed out by Orakzai (2014), applying the hermeneutic-relativist approach to the rights of women in Islam, it would be possible to understand the women’s rights based on the cultural backgrounds of various Muslim societies. It would as well bring forth the issue of diversity in Islam considering that the Islamic principles necessitate respect of diversity. Orakzai (2014) thinks that it is imperative that Muslim women move into the thickets of the patriarchal religious way of thinking. In Naik (1994) study, the Rights of women in Islam have been grouped into; legal, spiritual, social, economic, political and educational. More importantly, there is no difference between women and men in the eyes of God. The moral and spiritual duties of men and women, according to Naik (1994), are fundamentally the same. God’s reward or punishment is by no means related to gender. Women were given economical rights approximately 13 centuries before the same was thought about by the western countries. Women were given more financial security by the Islamic law as compared to the men. However, misinterpretation of the Islam over the years has resulted in the victimisation of women. As mentioned by Amber (2017), patriarchy has been strengthened by religions. Clearly, religion has become the main force behind patriarchy, which is now considered as something normal in the society. In nearly all organised religions, women’s choices have been restricted over their clothes, lifestyle, sexuality, lifestyle, and body. Nearly all religions support women’s sexual exclusivity while men have been exonerated from the same obligation. Some of the religiously-endorsed tools mangalsutra, Niqab, Hijab, sindoor and veils demonstrate women’s sexual exclusivity (Amber, 2017). Conclusion In conclusion, this piece has demonstrated that since the introduction of Islam in 7th century protected women’s civil liberties. Islam has empowered women with many protections and rights. Male dominations and patriarchal is not only practised in Islam but also other religions; therefore, it is improper for people to associate patriarchy with Islam. Misinterpretation of Qur’an has resulted in oppression, injustice, abuse, violence, and persecution of Muslim women. Still, it is evident that there is no person in the history of civilisation that has worked hard like Muhammad to protect human rights, particularly women’s. References Abbott, N. (1942). Women and the State in Early Islam. Journal of Near Eastern Studies, 1(1), 106-126. Ahmed, L. (1986). Women and the Advent of Islam. Journal of Women in Culture and Society, 11(4), 665-691. Amber, N. (2017, June 22). The Role Of Religion In Furthering The Patriarchal Agenda. Retrieved from Feminism in India: https://feminisminindia.com/2017/06/22/religion-furthering-patriarchal-agenda/ Barlow, R., & Akbarzadeh, S. (2006). Women's Rights in the Muslim World: Reform or Reconstruction? Third World Quarterly, 27(8), 1481-1494. Barlow, R., & AkbarzadehSource, S. (2006). Women's Rights in the Muslim World: Reform or Reconstruction? Third World Quarterly, 27(8), 1481-1494. Beyer, L. (2001, November 25). The Women of Islam. Retrieved from Time: http://content.time.com/time/world/article/0,8599,185647,00.html Ebbitt, K. (2015, March 6). Islam and Patriarchy - and why it's important to understand. Retrieved from Global Citizen: https://www.globalcitizen.org/en/content/islam-and-patriarchy-and-why-its-important-to-unde/ Esposito, J. L. (2005). Islam: The Straight Path. New York: Oxford University Press . Malak, A. (2005). Muslim Narratives and the Discourse of English. New York: State University of New York Press. Maseeh, S. (2015). Islam and the Rights of Women According to Quran. International Journal of Research and Humanities Studies(1), 27-37. Naik, A. K. (1994). Women's rights in Islam, modernising or outdated. Australian Muslim News, 1(6), 2. Orakzai, S. B. (2014). The rights of women in Islam: The question of ‘public’ and ‘private’ spheres for women’s rights and empowerment in Muslim societies. Journal of Human Rights in the Commonwealth, 2(1), 42–51. Stowasser, B. (1994). Women in the Qur'an, Traditions, and Interpretation. New York: Oxford University Press . Wadud, A. (1999). Qur'an and Woman: Rereading the Sacred Text from a Woman's Perspective. New York: Oxford University Press. Read More