The status
of women in Islam, is an issue that is pertinent in present times;
both due to the divergence of cultural practices in the Muslim world
from the Islamic perspective and the erroneous perception in the
West, that Islam subjugates womenfolk.
A dispassionate study of the primary sources of Islam, along with an
analysis of the position of women in societies where
Islam was implemented, actually proves that for women Islam is a
special blessing.
“Prior to Islam," write the authors of The Cultural Atlas of Islam,
"a woman was regarded by her parents as a threat to family honor and
hence worthy of burial alive at infancy. As an adult, she was a sex
object that could be bought, sold and inherited. From this position
of inferiority and legal incapacity, Islam raised women to a
position of influence and prestige in family and society."
The rights and responsibilities of women are equal to those of men
but they are not necessarily identical. This difference is
understandable because men and women are different, in their
physiological and psychological make-up. With this distinction in
mind, there is no room for a Muslim to imagine that women are
inferior to men. Thus it is perhaps more apt to refer to the Islamic
approach on gender relations, as one of "equity" rather than the
commonly used word "equality", which could be misunderstood to mean
equality in every minute aspect of life, rather than overall
equality.
THE SPIRITUAL ASPECT
The sacred text of the Glorious Qur'an and the history of early
Muslims bear witness to the fact that women are considered as vital
to life as men.
Islam refuted the idea that Eve tempted Adam to disobey God, and
thus caused his downfall. The Qur'an says that they both disobeyed,
and negates the idea that women are a source of evil.
In a world where women were no more than objects of sexual
gratification for men, and at a time when the religious circles
argued over whether women were human or not, possessing souls, Islam
proclaimed:
"O mankind! We created you from a single (pair) of a male and a
female."
[Al-Qur'an 49:13]
"O Mankind! Reverence your Guardian-Lord, Who created you from a
single person, created of like nature his mate, from them scattered
countless men and women. Fear Allah, through whom you demand your
mutual rights and reverence the wombs (that bore you), for Allah
ever watches over you."
[Al-Qur'an 4:1]
Men and women are of the same family, and as such have similar
rights and duties, and their Lord promises them in the Glorious
Qur'an:
"Never will I waste the work of a worker among you, whether male or
female, the one of you being from the other."
[Al-Qur'an 3:195]
Thus, in the Islamic tradition, a woman has an independent identity.
She is a responsible being in her own right and carries the burden
of her moral and spiritual obligations.
THE SOCIAL ASPECT
Women have as much right to education as men do. Almost fourteen
centuries ago, Prophet Muhammad (p)1 declared that the pursuit of
knowledge is incumbent on every Muslim, male and female. This
declaration was very clear and was largely implemented by Muslims
throughout history.
Islam elevated the position of women in society and treated them on
an equal footing with men, and in some cases, as a mother for
instance, clearly gave them precedence over men. Thus when a man
asked Prophet Muhammad (p): "Who is most entitled to be treated with
the best companionship by me?" the Prophet (p) replied, "Your
mother." The man asked, "Who is next?" The Prophet (p) said, "Your
mother." Again the man asked, "Who is next?" The Prophet (p)
repeated, "Your mother." The man asked for a fourth time, "Who is
next?" The Prophet (p) then replied, "Your father."2
On another occasion, when a man came to the Prophet (p), and
expressed the desire to join a military expedition, the Prophet (p)
asked him if he had a mother. When he replied that he had, the
Prophet (p) advised him, "Stay with her, for Paradise is at her
feet."3
As daughters, women have a right to just and equitable treatment
from their parents. The Prophet(p) gave glad tidings to those who
did not insult their daughters or favored sons over daughters.4
A woman has the right to accept or reject marriage proposals, and
her consent is a prerequisite to the validity of the marriage
contract. A marriage is based on mutual peace, love and compassion.
Dr. Jamal Badawi, a Canadian Islamic scholar, states in his book
Gender Equity in Islam:
"The husband is responsible for the maintenance, protection and
overall leadership of the family within the framework of
consultation and kindness. The mutuality and complementarity of
husband and wife does not mean 'subservience' by either party to the
other. Prophet Muhammad (p) helped with household chores, although
the responsibilities he bore and the issues he faced in the
community were immense."
The responsibility of maintaining social and moral values lies on
both men and women. Both must refrain from all deeds and gestures
that might stir the passions of people other than their legitimate
spouses or cause evil suspicion of their morality.
Women are entitled to freedom of expression just as men are. Among
the early Muslims, women participated in public life, especially in
times of emergencies. It is reported in the Qur'an and in history
that women not only expressed their opinion freely but also argued
and participated in serious discussions with the Prophet (p) himself
as well as with other Muslim leaders. They were not shut behind iron
bars or considered worthless.
THE ECONOMIC ASPECT
Islam grants women equal rights to contract, to enterprise, to earn
and possess independently. A woman's life, her property and her
honor are as sacred as those of a man. If she commits any offense,
her penalty is no less or more than of a man's in a similar case. If
she is wronged or harmed, she gets due compensation equal to what a
man in her position would get.5
Islam has given women a share of inheritance. Before Islam, women
were not only deprived of that share, but were themselves considered
as property to be inherited by men. Out of that transferable
property Islam made an heir, acknowledging the inherent
individuality of women. Whether the woman is a wife or mother, a
sister or daughter, she receives a certain share of the deceased
kin's property, a share that depends on her degree of relationship
to the deceased and the number of heirs. This share is hers, and no
one can take it away or disinherit her. Even if the deceased wishes
to deprive her by making a will to other relations or in favor of
any other cause, the Law will not allow him to do so.
Women are exempt from all financial liabilities. As a wife, a woman
is entitled to demand of her prospective husband a suitable dowry
that will be her own. She is entitled to complete provision and
total maintenance by the husband. She does not have to work or share
with her husband the family expenses. She is free to retain, after
marriage, whatever she possessed before it, and the husband has no
right whatsoever to any of her belongings. As a daughter or sister
she is entitled to security and provision by the father and brother
respectively. That is her privilege. If she wishes to work or be
self-supporting and participate in handling the family
responsibilities, she is quite free to do so, provided her integrity
and honor are safeguarded.
CONCLUSION
It is thus clear that the status of women in Islam is very high.
Islam has granted them rights that match beautifully with their
duties. What Islam has established for women is that which suits
their nature, gives them full security and protects them against
disgraceful circumstances and uncertain channels of life.
There does exist a gap between the rights of women outlined in the
Qur'an, and the prevalent reality in the Muslim world. However,
images of Muslim women as ignorant, oppressed and submissive are
stereotypical and do no justice to the large number of Muslim women
whose firm conviction in the Islamic concepts of family cohesiveness
and happiness, and their own individuality, ensures their sense of
self-fulfillment.
1 (p) here stands for peace be upon him
2 Reported by Bukhari
3 Reported by Ahmad, Basai and Al-Baihaqi
4 Reported by Ahmad
5 Al-Qur'an, 2:178; 4:45, 92-93
