Women In Islam

By Fatihia El Bakry

Discussions surrounding the selection of Benazir Bhutto as prime minister of Pakistan, an Islamic state, give the impression that few Westerners understand the revolutionary leap forward in the status of women which accompanied the adoption of Islam. It is incongruous that in the United States, which has never had either a female president or vice president, some commentators are citing Ms. Bhutto as an exceptional case whose success in popular elections is of no significance in evaluating the status of women in general within the Muslim faith. In underdeveloped Muslim countries, the depressed state of women is frequently attributed by Westerners to doctrines propounded in the Quran, when in fact a low literacy rate for women generally reflects similarly low educational standards for men, along with other local social, cultural, economic, or political problems.

Islam originally was welcomed as a savior of women. It brought about an elevation in their status for which history offers no parallel. The best illustration of the radically new approach taken by Quranic revelation with respect to woman is provided by a review of the treatment of women in previous civilizations and within other religions contemporary with the introduction of Islam.

Status of Women

In Hindu scriptures, a good wife was described as a woman whose mind, speech, and body were kept in subjection. Describing the former status of the Indian woman, the Encyclopedia Britannica states: "in India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence, says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females."

In ancient Athens, women, like minors, were subject to a father, brother, or male kinsman. In the Roman empire a married woman and her property passed into the control of her husband, just as if he had purchased property or a slave.

In Britain, the situation was no better until the late 19th century. In "The Subjection of Women," John Stuart Mill wrote: "We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bond servant of her husband, no less so, as far as the legal obligation goes, than slaves."

The subjection of women has Biblical roots. In Mosaic law, the wife was betrothed. Explaining this concept, the Encyclopaedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money." A woman's consent was not necessary for the validation of her marriage: "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." According to the same source, "The divorce was a privilege of the husband alone."

The position of the Christian church, until recent centuries, seems to have been influenced both by Mosaic law and by contemporary cultures. In their book Marriage East and West, David and Vera Mace wrote: "Woman was represented... as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world."

Thus, not only did the church affirm the inferior status of woman, but, in addition, it condemned her for being the first to desert the divine law and thus for bringing "sin" to the world.

With the advent of Islam, woman was no longer regarded as the handmaiden of the devil, the seed of evil, and the seductive cause of man's downfall. Muslims learned that both Adam and Eve sinned by disobeying God, and that when both repented, both were forgiven. Succeeding generations of their children have not been enjoined to pay for their sins.

Under Islamic law, men and women share certain rights and responsibilities. They are equally independent agents who are equally required to observe the ordinances of the law. This entities them to equal enjoyment of human dignity, respect, freedom of choice, and expression, and freedom of action whether it be to learn, teach, work, preach, contract, possess, trade, or inherit. Men and women receive identical punishments for failing to carry out their obligations and identical rewards for fulfilling them and performing good deeds. These issues are defined in the Holy Quran, which Muslims revere as the revealed word of God, and also in the subsequently-collected statements of the Prophet Mohammed.

A Quranic verse from Surit Annisaa, "The Chapter on Women," enjoins: "O mankind! Be careful of your duty to your Lord, who created you from a single soul and from it created its mate, and from them has spread a multitude of men and women. Be careful of your duty toward God, through whom you demand your mutual rights, and toward the wombs that bear you." (4:1).

With the advent of Islam, woman was no longer regarded as the handmaiden of the devil, the seed of evil, and the seductive cause of man's downfall.

The verse makes clear that men and women have been created of a single soul, which then was molded into two shapes. The core meaning which God wants to convey to his people is that no human being is sufficient unto himself. All humans are dependent on one another and all are linked in the mesh of rights and duties. The marriage bond between husband and wife is a bond of faith and love, and in its depth, intimacy, and naturalness is absolutely unique: "And one of his signs is that he created mates for you, from yourselves, that you may find quiet of mind in them, and he puts between you intimacy and compassion." (30:21).

Thus the mutual love of husband and wife is based not on momentary passion, but life-long devotion. The consequent parental love of offspring is described as a sign of God. It is in fact a training ground for every kind of morality, which includes a real pleasure in suffering for the sake of others.

From a material as well as a spiritual point of view, Islam recognizes the position of women to be the same as that of man. Good works bring the same reward, whether the doer is a male or female: "I will not waste the work of a worker among you, whether male or female, the one of you being from the other." (3:194).

Revelation, which is God's greatest spiritual gift in this life, is granted both to men and to women: "And when the angels said: O Mary! God has chosen thee and purified thee." (3:41).

In terms of such religious obligations as prayer, fasting, alms, and pilgrimage, women are no different from men. However, women are exempted from prayer and fasting during their menstrual periods, and for 40 days after childbirth. A woman is also exempted from fasting during pregnancy and when nursing a baby, if there is a threat to her health.

From a material point of view, woman is recognized as on a par with man. She can earn money and own property just as men can. She may, therefore, if she feels the need, follow any profession. The Holy Quran makes a clear statement in this regard: "Men shall have the benefit of what they earn and women shall have the benefit of what they earn." (4:32).

By entering the married state, a woman does not lose any of the rights which she possesses as an individual member of society. She is still free to keep her name, to carry on any work she likes, to make any contract she desires, and to dispose of her property as she wishes. Her individuality is not merged into that of her husband. At the same time, however, she is recognized as undertaking new responsibilities, which carry with them new rights: "And they (the wives) have rights similar to their obligations in a just manner." (2:228).

A study of the Hadith (the Prophet's sayings) shows that, notwithstanding her rightful position at home as the one who brings up the children and manages the household, in the Prophet Mohammed's lifetime the woman also took an interest in all of the activities of the community. The care of children did not prevent her from repairing to the mosque to join the congregational prayers. Nor was this care an obstacle to joining the soldiers on the battlefield, to perform such duties as carrying provisions, tending the sick and the wounded, or taking part in actual fighting when necessary. A woman was appointed by the Caliph Omar as a superintendent of the market of Medina. Zubaidah, the wife of a caliph of Baghdad, is still remembered for her benefactions to pilgrims, including funding the construction of a road across the Arabian Peninsula which carries her name.

It is a matter of record that in the early days of Islam women exerted a fair amount of influence on the conduct of political affairs in their communities. Instead of being asked to veil and separate themselves from men, they were invited to engage in serious discussions on public affairs, and their views were received with all due consideration. The Prophet allowed women to challenge his stand.

It is clear that in the contemporary Islamic world, the status of women is undergoing change—slight in some countries, radical in others. Since the turn of the century, more and more women have entered public life in Islamic states. Nor does Islam hinder the education of women. On the contrary, the Prophet enjoined: "Seeking knowledge is mandatory for every Moslem, male or female."

From a material point of view, woman is recognized as on a par with man.

Women entered the Egyptian University in 1932 and since then have graduated and worked as teachers, physicians, lawyers, and engineers. In Egypt, women have attained cabinet level positions and also have served as ambassadors, consuls, delegates to the United Nations and members of the Peoples Assembly. Women have headed both the state television and state radio services in Egypt. The percentage of Muslim women in the professions in Egypt is among the highest of any nation in the world.

This status is secured by Article 11 of the Egyptian Constitution which states: "The state guarantees the coordination between the woman's duties to the family and her career in society, and equality with man in the fields of political, social, cultural, and economic life, without any violation of the rules of Islamic Shari'a."

In sharp contrast to the woman's movement in the West and its prevailing philosophy of feminism, however, the Muslim woman's movement is shaped by Islamic religious tradition, with its emphasis on the importance of family life.

While a Muslim woman expects the right to receive training and to participate in full-time paying careers outside the home, few wish to put a career ahead of their obligations to provide a home and to bring up children properly. The home and the family are still an essential part of the Muslim woman's world.

It surprises many Westerners to learn that the veil is not an Islamic innovation. It was, rather, a pre-Islamic Byzantine tradition introduced to the Muslim Arabs through their conquests of Syria, Iraq, and Persia, where it became a status symbol. There is no Islamic injunction to women to veil, even on the most sacred occasions in Islam: prayers and pilgrimage. It is documented that women came to the congregation of men in mosques unveiled. It is also a well-established fact that mosques in the Prophet's time contained no screens to keep the two sexes separate.

If women did not wear veils in the presence of men on religious occasions, then, obviously, Islam does not require women to veil themselves when undertaking secular activities whose very performance would be hampered by the veil.

Polygamy

Another issue that arises when Westerners discuss Islam is polygamy. Islam permits a man to marry up to four wives, but this permission is subject to two conditions:

(1) The Muslim man must be just to all of his wives. A Quranic injunction stipulates: "If you fear injustice, marry only one." (4:3).

(2) The husband must be financially capable of providing for all of his dependents in the immediate and extended family. It is the husband's responsibility to judge whether he can fulfill these requirements. Should he marry in disregard of these requirements, he stands as a sinner before God, although his marriage is legally valid.

According to reliable authorities, there is nothing in the Islamic religion to prevent legislation to require the consent of the first wife before a man can take another wife. As a deterrent to polygamy, family identity cards are now required in Egypt for the registration of a marriage contract. These cards indicate the marital status of the bridegroom. By this means, plural marriage based upon deception is avoided.

Divorce

Despite the sacredness of the marriage tie, Islam recognizes the necessity, in exceptional circumstances, of keeping the way open for its dissolution. Traditionally, the right of divorce according to the Jewish law belonged to the husband, who could exercise it at his will. Some Christian traditions recognized the right of divorce when there was infidelity on the part of either of the parties. Muslim law permits dissolution of marriage when marital life becomes unbearable.

A marriage contract under Muslim law can be dissolved in one of three ways: (1) By the husband at his will and without the intervention of a court. This power can be delegated to the wife if it is so stipulated in the marriage contract, (2) By mutual consent, (3) By court ruling at the request of the wife under certain conditions.

Although Islam permits divorce, it was discouraged by the Prophet, who is reported to have said: "Never did God allow anything more hateful to him than divorce." The Quran also suggested remedies to avoid divorce so long as possible: "And if you fear a breach between the two (the husband and the wife) then appoint an arbitrator from his family and an artrator from her family; If they both desire agreement, Allah will effect harmony between them." (4:35).

Rights and privileges which women in many parts of the world have achieved only recently were bestowed by Islam upon all women 14 centuries ago. Indeed, there is no problem a modern woman is likely to face for which Islam has not made beneficent and wise provision. Nevertheless, far too many women in the Islamic world are in practice denied a satisfactory way of life. The situation is analogous to that of a patient who ignores the advice of an experienced physician. If the doctor prescribes a potent medicine to cure his patient's disease, but the patient refuses to take it, who is to blame?

Fatihia El-Bakry is a Ph.D candidate in Egyptian colloquial linguistics at Georgetown University. An Egyptian-born American Muslim, she was for 20 years a teacher of Arabic and Islamic religion in Egyptian secondary schools.