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The Social Aspect of Women in Islam
A) As a Daughter:
“And when the girl (who was) buried alive is
asked, for what sin she was killed.” (Quran 81:8-9)
(2) The Quran went
further to rebuke the unwelcoming attitude of some parents upon hearing the
news of the birth of a baby girl, instead of a baby boy. God has said:
“And when one of them is informed of (the
birth of) a female, his face becomes dark, and he suppresses grief. He
hides himself from the people because of the ill of which he has been
informed. Should he keep it in humiliation or bury it in the
ground? Certainly, evil is what they decide.” (Quran 16:58-59)
(3) Parents are
duty-bound to support and show kindness and justice to their daughters.
The Prophet Muhammad, may the mercy and blessings of God be upon him, said: “Whosoever
supports two daughters until they mature, he and I will come on the Day of
Judgment as this (and he pointed with his fingers held together).”
(4) A crucial aspect in
the upbringing of daughters that greatly influences their future is
education. Education is not only a right but a responsibility for all
males and females. The Prophet Muhammad said: “Seeking knowledge is
mandatory for every Muslim.” The word “Muslim” here is inclusive of
both males and females.
(5) Islam neither
requires nor encourages female circumcision. And while it is maybe
practiced by some Muslims in certain parts of Africa ,
it is also practiced by other peoples, including Christians, in those places, a
reflection merely of the local customs and practices there.
B) As a Wife:
(1)
Marriage in Islam is based on mutual peace, love, and compassion, and not just
the mere satisfying of human sexual desire. Among the most impressive
verses in the Quran about marriage is the following:
“And of His signs is: that He created for
you from yourselves mates that you may find tranquility in them; and He placed
between you affection and mercy. Indeed in that are signs for a people
who give thought.” (Quran 30:21, see also 42:11 and 2:228)
(2) The female has the
right to accept or reject marriage proposals. According to the Islamic Law, women cannot be forced to marry anyone without their consent.
(3) The husband is
responsible for the maintenance, protection, and overall leadership of the
family, within the framework of consultation (see the Quran 2:233) and kindness
(see the Quran 4:19 ). The
mutuality and complementary nature of the role of husband and wife does not
mean subservience by either party to the other. The Prophet Muhammad
instructed Muslims regarding women: “I commend you to be good to women.”
And “The best among you are those who are best to their wives.”
The Quran urges husbands to be kind and considerate to their wives, even if a
wife falls out of favor with her husband or disinclination for her arises
within him:
“...And live with them in kindness.
For if you dislike them, perhaps you dislike a thing and God makes therein much
good.” (Quran 4:19)
It also outlawed the Arabian
practice before Islam whereby the stepson of the deceased father was allowed to
take possession of his father’s widow(s) (inherit them) as if they were part of
the estate of the deceased (see the Quran 4:19 ).
(4) Should marital
disputes arise, the Quran encourages couples to resolve them privately in a
spirit of fairness and goodness. Indeed, the Quran outlines an
enlightened step and wise approach for the husband and wife to resolve
persistent conflict in their marital life. In the event that dispute
cannot be resolved equitably between husband and wife, the Quran prescribes
mediation between the parties through family intervention on behalf of both
spouses (see the Quran 4:35 ).
(5) Divorce is a last
resort, permissible but not encouraged, for the Quran esteems the preservation
of faith and the individual’s right -male and female alike- to felicity.
Forms of marriage dissolution include an enactment based upon mutual agreement,
the husband’s initiative, the wife’s initiative (if part of her marital
contract), the court’s decision on a wife’s initiative (for a legitimate
reason), and the wife’s initiative without a cause, provided that she returns
her marital gift to her husband. When the continuation of the marriage
relationship is impossible for any reason, men are still taught to seek a
gracious end for it. The Quran states about such cases:
“And when you divorce women and they have
fulfilled their term (i.e. waiting period), either keep them in kindness or
release them in kindness, and do not keep them, intending harm, to transgress
(against them).” (Quran 2:231, see also 2:229 and 33:49)
(6) Associating Polygyny
with Islam, as if it was introduced by it or is the norm according to its
teachings, is one of the most persistent myths perpetuated in Western
literature and media. Polygyny existed in almost all nations and was even
sanctioned by Judaism and Christianity until recent centuries. Islam did
not outlaw Polygyny, as did many peoples and religious communities; rather, it
regulated and restricted it. It is not required but simply permitted with
conditions (see the Quran 4:3). Spirit of law, including timing of
revelation, is to deal with individual and collective contingencies that may
arise from time to time (e.g. imbalances between the number of males and
females created by wars) and to provide a moral, practical, and humane solution
for the problems of widows and orphans.
C) As a Mother:
(1) The Quran elevates
kindness to parents (especially mothers) to a status second to the worship of
God:
“Your Lord has commanded that you worship
none but Him, and that you be kind to your parents. If one of them or
both of them reach old age with you, do not say to them a word of disrespect,
or scold them, but say a generous word to them. And act humbly to them in
mercy, and say, ‘My Lord, have mercy on them, since they cared for me when I
was small.’” (Quran 17:23-24, see also 31:14, 46:15, and 29:8)
(2) Naturally, the
Prophet Muhammad specified this behavior for his followers, rendering to
mothers an unequalled status in human relationships. A man came to the
Prophet Muhammad and said, “O Messenger of God! Who among the people is
the most worthy of my good companionship?” The Prophet said: “Your
mother.” The man said, “Then who?” The Prophet said: “Then
your mother.” The man further asked, “Then who?” The
Prophet said: “Then your mother.” The man asked again, “Then
who?” The Prophet said: “Then your father.”
D) As a Sister in Faith (In General):
(1) According to the
Prophet Muhammad’s sayings: “women are but shaqa’iq (twin halves or sisters)
of men.” This saying is a profound statement that directly relates to
the issue of human equality between the genders. If the first meaning of
the Arabic word shaqa’iq, “twin halves,” is adopted, it means that the male is
worth one half (of society), while the female is worth the other half. If
the second meaning, “sisters,” is adopted, it implies the same.
(2) The Prophet Muhammad
taught kindness, care, and respect toward women in general: “I commend you
to be good to women.” It is significant that such instruction of the
Prophet was among his final instructions and reminders in the farewell
pilgrimage address given shortly before his passing away.
(3) Modesty and social
interaction: The parameters of proper modesty for males and females (dress and
behavior) are based on revelatory sources (the Quran and prophetic sayings)
and, as such, are regarded by believing men and women as divinely-based
guidelines with legitimate aims and divine wisdom behind them. They are
not male-imposed or socially imposed restrictions. It is interesting to
know that even the Bible encourages women to cover their head: “If a woman does
not cover her head, she should have her hair cut off; and if it is a disgrace
for a woman to have her hair cut or shaved off, she should cover her head.” (1
Corinthians 11:6).
The Legal and Political Aspect of Women in Islam
(1) Equality before the
Law: Both genders are entitled to equality before the Law and courts of
Law. Justice is genderless (see the Quran 5:38 , 24:2, and 5:45 ).
Women do possess an independent legal entity in financial and other matters.
(2) Participation in
Social and Political Life: The general rule in social and political life is
participation and collaboration of males and females in public affairs (see the
Quran 9:71). There is sufficient historical evidence of participation by
Muslim women in the choice of rulers, in public issues, in Law making, in
administrative positions, in scholarship and teaching, and even in the
battlefield. Such involvement in social and political affairs was
conducted without the participants’ losing sight of the complementary priorities
of both genders and without violating Islamic guidelines of modesty and virtue.
Conclusion
The status which non-Muslim
women reached during the present era was not achieved due to the kindness of
men or due to natural progress. It was rather achieved through a long
struggle and sacrifice on woman’s part and only when society needed her
contribution and work, more especially during the two world wars, and due to
the escalation of technological change. While in Islam such compassionate
and dignified status was decreed, not because it reflects the environment of
the seventh century, nor under the threat or pressure of women and their
organizations, but rather because of its intrinsic truthfulness.
If this indicates anything, it
would demonstrate the Divine origin of the Quran and the truthfulness of the
message of Islam, which, unlike human philosophies and ideologies, was far from
proceeding from its human environment; a message which established such humane
principles that neither grew obsolete during the course of time, nor can become
obsolete in the future. After all, this is the message of the All-Wise
and All-Knowing God whose wisdom and knowledge are far beyond the ultimate in
human thought and progress.