Alhassanain(p) Network for Heritage and Islamic Thought

WomenIn Islam Versus Women In TheJudaeo -Christian Tradition: The Myth & The Reality

Author(s):Sherif Muhammad AbdelAzeem

Publisher(s): World Islamic Network

www.alhassanain.org/english

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Table of Contents

Introduction 4

Note 5

Eve's Fault? 6

Note 6

Eve's Legacy 8

Note 10

Shameful Daughters 11

Female Education? 13

Note 13

Unclean Impure Woman 14

Notes 14

Bearing Witness 15

Notes 18

Adultery 19

Notes 20

Vows 21

Notes 22

Wife's Property 23

Notes 25

Divorce 26

Notes 29

Mothers 30

Female Inheritance 31

Notes 32

Plight of Widows 33

Notes 34

Polygamy 35

Notes 39

The Veil 41

Notes 43

Epilogue 45

Note 48

Introduction

Five years ago, I read in the Toronto Star issue of July 3, 1990 an article titled “Islam is not alone in patriarchal doctrines”, by Gwynne Dyer. The article described the furious reactions of the participants of a conference on women and power held in Montreal to the comments of the famous Egyptian feminist Dr.Nawal Saadawi .

Her “politically incorrect” statementsincluded: “the most restrictive elements towards women can be found first in Judaism in the Old Testament then in Christianity and then in the Qur’an”; “all religions are patriarchal because they stem from patriarchal societies”; and “veiling of women is not a specifically Islamic practice but an ancient cultural heritage with analogies in sister religions”.

The participants could not bear sitting around while their faithswere being equated with Islam. Thus, Dr.Saadawi received a barrage of criticism. “Dr.Saadawi's comments are unacceptable. Her answers reveal a lack of understanding about other people's faiths,” declared Bernice Dubois of the World Movement of Mothers. “I mustprotest ” saidpanellist AliceShalvi of Israel women's network, “there is no conception of the veil in Judaism.”

The article attributed these furious protests to the strong tendency in the West to scapegoat Islam for practices that are just as much a part of the West's own cultural heritage. “Christian and Jewish feminists were not going to sit around being discussed in the same category as those wicked Muslims,” wrote Gwynne Dyer.

I was not surprised that the conference participants had held such a negative view of Islam, especially when women's issues were involved. In the West, Islamis believed to be the symbol of the subordination of women par excellence. In order to understand how firm this belief is, it is enough to mention that the Minister of Education in France, the land of Voltaire, has recently ordered the expulsion of all young Muslim women wearing the veil from French schools!1

A young Muslim student wearing a headscarfis denied her right of education in France, while a Catholic student wearing a cross or a Jewish student wearing a skullcap is not. The scene of Frenchpolicemen preventing young Muslim women wearing headscarves from entering their high school is unforgettable. It inspires the memories of another equally disgraceful scene of Governor George Wallace of Alabama in 1962 standing in front of a school gate trying to block the entrance of black students in order to prevent the desegregation of Alabama's schools.

The difference between the two scenes is that the black students had the sympathy of so many people in the U.S. and in the whole world. President Kennedy sent the U.S. National Guard to force the entry of the black students. The Muslim girls, on the other hand, received no help from any one. Their cause seems to have very little sympathy either inside or outside France. The reason is the widespread misunderstanding and fear of anything Islamic in the world today. What intriguedme the most about the Montreal conference was one question: Were the statements made bySaadawi , or any of her critics, factual?

In other words, do Judaism, Christianity, and Islam have the same conception of women? Are they different in their conceptions? Do Judaism and Christianity, truly, offer women a better treatment than Islam does? What is the Truth?

It is not easy to search for and find answers to these difficult questions. The first difficulty is that one has to be fair and objective or, at least, do one's utmost to be so. This is what Islam teaches. The Qur’an has instructed Muslims to say the truth even if those who are very close to them do not like it:

“Whenever you speak, speak justly, even if a near relative is concerned.” (6:152)

“O you who believe stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents or your kin, and whether itbe (against) rich or poor.” (4:135)

The other great difficulty is the overwhelming breadth of the subject. Therefore, during the last few years,I have spent many hours reading the Bible, TheEncyclopaedia of Religion, and theEncyclopaedia Judaica searching for answers.I have also read several books discussing the position of women in different religions written by scholars, apologists, and critics. The material presented in the following chapters represents the important findings of this humble research. Idon't claim to be absolutely objective.

This is beyondmy limited capacity. All I can say is that I have been trying, throughout this research, to approach theQur’anic ideal of “speaking justly”. I would like to emphasize in this introduction that my purpose for this study is not to denigrate Judaism or Christianity. As Muslims, we believe in the divine origins of both. No one can be a Muslim without believing in Moses and Jesus as great prophets of God.

My goal is only to vindicate Islam and pay a tribute, long overdue in the West, to the final truthful Message from God to the human race.I would also like to emphasize that I concerned myself only with Doctrine.

That is,my concern is, mainly, the position of women in the three religions as it appears in their original sources not aspractised by their millions of followers in the world today. Therefore, most of the evidence cited comes from the Qur’an, the sayings of Prophet Muhammad (S), the Bible, the Talmud, and the sayings of some of the most influential Church Fathers whose views have contributed immeasurably to defining and shaping Christianity. This interest in the sources relates to the fact that understanding a certain religion from the attitudes and thebehaviour of some of its nominal followers is misleading. Many people confuse culture with religion, many others do not know what their religious books are saying, and many others do not even care.

Note

1. The Globe and Mail, Oct. 4, 1994.

Eve's Fault?

The three religions agree on one basic fact: Both women andmen are created by God, The Creator of the whole universe .

However, disagreement starts soon after the creation of the first man, Adam, and the first woman, Eve. TheJudaeo -Christian conception of the creation of Adam and Eveis narrated in detail in Genesis. (2:4-24)

God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her.

When God rebuked Adam for what he did, he put all the blame on Eve,

“The woman you put here with me -- she gave me some fruit from the tree and I ate it.” (Genesis, 3: 12)

Consequently, God said to Eve:

“I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you.” (Genesis, 3: 16)

To Adam He said:

“Because you listened to your wife and ate from the tree of which I forbidden you to eat, “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life...” (Genesis, 3: 17)

The Islamic conception of the first creationis found in several places in the Qur’an, for example:

“O Adam! Dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame thatwas hidden from them and he said: 'Your Lord only forbade you this tree lest you become angels or such beings as live forever.'

And he swore to them both that he was their sincere adviser.So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies.

And their Lord called unto them: 'Did I not forbid you that tree and tell you that Satan was your avowed enemy?' They said: 'Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost.'“ (7:19-23)

A careful look into the two accounts of the story of the Creation revealssome essential differences.

The Qur’an, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Qur’an can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Qur’an is no temptress, no seducer, and no deceiver. Moreover, Eve is not tobe blamed for the pains of childbearing. God, according to the Qur’an, punishes no one for another's faults. Both Adam and Eve committed a sin1 and then asked God for forgiveness and He forgave them both.

Note

1.Shi’ah Muslims do not subscribe to the belief that Adam and Eve committed a ‘sin’. They argue that Adam was a prophet and prophets do not sin.Furthermore Adam eating from the tree was before he was sent to the earth {where the ‘Permissible & Forbidden’ (halal &haram ) and ‘Obedience & Disobedience’ are applicable and possible}. For moreinformation see http://www.al-islam.org/shiism/ (Chapter 7).

Eve's Legacy

The image of Eve as temptress in the Bible has resulted in an extremely negative impact on women throughout theJudaeo -Christian tradition.

All womenwere believed to have inherited from their mother, the Biblical Eve, both her guilt and her guile. Consequently, they were all untrustworthy, morally inferior, and wicked. Menstruation, pregnancy, and childbearingwere considered the just punishment for the eternal guilt of the cursed female sex.

In order to appreciate how negative the impact of the Biblical Eve was on all her female descendants we have to look at the writings of some of the most important Jews and Christians of all time. Let us start with the Old Testament and look at excerpts from whatis called the Wisdom Literature in which we find:

“I findmore bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare....while I was still searching but not finding, I found one upright man among a thousand but not one upright woman among them all” (Ecclesiastes 7:26-28).

In another part of the Hebrewliterature which is found in the Catholic Bible we read:

“No wickedness comes anywhere near the wickedness of a woman.....Sin began with a woman and thanks to her we all must die” (Ecclesiasticus 25:19,24).

Jewish Rabbis listed nine curses inflicted on womenas a result of the Fall:

“To the woman He gave nine curses and death: the burden of the blood of menstruation and the blood of virginity; the burden of pregnancy; the burden of childbirth; the burden of bringing up the children; her head is covered as one in mourning; she pierces her ear like a permanent slave or slave girl who serves her master; she is not to be believed as a witness; and after everything--death.” 1

To the present day, orthodox Jewish men in their daily morning prayerrecite “Blessed be God King of the universe that Thou has not made me a woman.” The women, on the other hand, thank God every morning for “making me according to Thy will.” 2

Another prayer found in many Jewish prayer books: “Praised be God that he has not created me a gentile. Praised be God that he has not createdme a woman. Praised be God that he has not created me an ignoramus.” 3

The Biblical Eve has played a far bigger role in Christianity than in Judaism. Her sin has been pivotal to thewhole Christian faith because the Christian conception of the reason for the mission of Jesus Christ on Earth stems from Eve's disobedience to God. She had sinned and then seduced Adam to follow her suit. Consequently, God expelled both of them from Heaven to Earth, whichhad been cursed because of them.

They bequeathed their sin, whichhad not been forgiven by God, to all their descendants and, thus, all humans are born in sin. In order to purify human beings from their 'original sin', God had to sacrifice Jesus, who is consideredto be the Son of God, on the cross. Therefore, Eve is responsible for her own mistake, her husband's sin, the original sin of all humanity, and the death of the Son of God. In other words, one woman acting on her own caused the fall of humanity.4

What about her daughters? They are sinners like her and have tobe treated as such. Listen to the severe tone of St. Paul in the New Testament:

“A woman should learn in quietness and full submission. Idon't permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner” (I Timothy 2:11-14).

St. Tertullian was even blunter than St. Paul, while he was talking to his 'best beloved sisters' in the faith, he said5 :

“Do you not know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guiltmust of necessity live too. You are the Devil's gateway: You are theunsealer of the forbidden tree: You are the first deserter of the divine law: You are she who persuaded himwhom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert even the Son of God had to die.”

St. Augustine was faithful to the legacy of his predecessors, he wrote to a friend:

“What is the difference whether it is in a wife or a mother, it is still Eve the temptress that we must beware of in any woman......I fail to see what use woman can be to man, if one excludes the function of bearing children.”

Centuries later, St. Thomas Aquinas still considered women as defective:

“As regards the individual nature, woman is defective and misbegotten, for the active force in the male seed tends to the production of a perfect likeness in the masculine sex; while the production of woman comes from a defect in the active force or from some material indisposition, or even from some external influence.”

Finally, the renowned reformer Martin Luther could not see any benefit from a woman but bringing into the world as many children as possible regardless of any side effects:

“If they become tired or even die, that does not matter. Let them die in childbirth, that's why they are there”

Again and again all women are denigrated because of the image of Eve the temptress, thanks to the Genesis account.

To sum up, theJudaeo -Christian conception of womenhas been poisoned by the belief in the sinful nature of Eve and her female offspring.

If we now turn our attention to what the Qur’an has to say about women, we will soon realize that the Islamic conception of women is radically different from theJudaeo -Christian one. Let the Qur’an speak for itself:

“For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise -- For them all has Allah prepared forgiveness and great reward.” (33:35)

“The believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil, they observe regular prayers,practise regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah isExalted in power, Wise.” (9:71)

“And their Lord answered them: Truly I will never cause to be lost the work of any of you, be you a male or female, you are members one of another.” (3:195)

“Whoever works evil will not be requited but by the like thereof, and whoever works a righteous deed - whether man or woman- and is a believer - such will enter the Garden of bliss.” (40:40)

“Whoever works righteousness,man or woman, and has faith, verily to him/her we will give a new life that is good and pure, and we will bestow on such their reward according to the best of their actions.” (16:97)

It is clear that theQur’anic view of women is no differentthan that of men. They, both, are God's creatures whose sublime goal on earth is to worship their Lord, do righteous deeds, and avoid evil and they, both,will be assessed accordingly.

The Qur’an never mentions that the woman is the devil's gateway or that she is a deceiver by nature. The Qur’an, also, never mentions that man is God's image; all men and all women are His creatures – that is all. According to the Qur’an, a woman's role on earth is not limited only to childbirth. She is required to do as many good deeds as any other man is required to do.

The Qur’an never says that no upright women have ever existed. To the contrary, the Qur’an has instructed all the believers, women as well asmen, to follow the example of those ideal women such as the Virgin Mary and the Pharaoh's wife:

“And Allah sets forth, As an example to those who believe, the wife of Pharaoh: Behold she said: 'O my lord build for me, in nearness to you, a mansion in the Garden, and save me from Pharaoh and his doings and save me from those who do wrong.' And Mary the daughter ofImran who guarded her chastity andWe breathed into her body of Our spirit; and she testified to the truth of the words of her Lord and of His revelations and was one of the devout” (66:11-12).

Note

1. Leonard J.Swidler , Women in Judaism: The Status of Women in Formative Judaism (Metuchen, N.J.: Scarecrow Press, 1976), p. 115

2.Thena Kendath , “Memories of anOrtodox Youth”, in SusannahHeschel ed , On Being a Jewish Feminist (New York:Schocken Books, 1983), pp. 96-97.

3. Leonard J.Swidler , Women in Judaism: The Status of Women in Formative Judaism, op. cit., pp. 80-81.

4.Rosemay R.Ruether , “Christianity”, inArvind Sharma ed., Women in World Religions (Albany: State University of New York Press, 1987) p. 209.

5. For all the saying of the prominent Saints, see Karen Armstrong, The Gospels according to Woman (London, Elm Tree Books, 1986) pp. 52-62. See also Nancy VanVuuren , The Subversion of Women as Practiced by Churches, Witch-Hunters, and Other Sexists (Philadelphia: Westminster Press) pp. 28-30.

Shameful Daughters

In fact, the difference between the Biblical and theQur’anic attitude towards the female sex starts as soon as a female is born. For example, the Bible states that the period of the mother's ritual impurity is twice as long if a girl is bornthan if a boy is:

“Tell the Israelites: When a woman has conceived and gives birth to a boy, she shall be unclean for seven days, with the same uncleanness as at her menstrual period. On the eighth day, the flesh of the boy's foreskin shall be circumcised, and then she shall spend thirty-three days more in becoming purified of her blood; she shall not touch anything sacred nor enter the sanctuarytill the days of her purification are fulfilled. If she gives birth to a girl, for fourteen days she shall be as unclean as at her menstruation, after which she shall spend sixty-six days in becoming purified of her blood”. (Lev. 12:2-5).

The Catholic Bible states explicitly that:

“The birth of a daughter is a loss.” (Ecclesiasticus 22:3)

In contrast to this shocking statement, boys receive special praise:

“A man who educates his son will be the envy of his enemy.” (Ecclesiasticus 30:3)

Jewish Rabbis made it an obligation on Jewish men to produce offspring in order to propagate the race. At the same time, they did not hide their clear preference for male children:

“It is well for those whose children are male but ill for those whose are female”, “At the birth of a boy, all are joyful...at the birth of a girl all are sorrowful”, and “When a boy comes into the world, peace comes into the world... When a girl comes, nothing comes.”

A daughteris considered a painful burden, a potential source of shame to her father:

“Your daughter is headstrong? Keep a sharp look-out that she does not make you the laughing stock of your enemies, the talk of the town, the object of common gossip, and put you to public shame” (Ecclesiasticus 42:11)

“Keep a headstrong daughter under firm control, or she will abuse any indulgence she receives. Keep a strict watch on her shamelesseye, do not be surprised if she disgraces you.” (Ecclesiasticus 26:10-11)

It was this very same idea of treating daughters as sources of shame that led the pagan Arabs, before the advent of Islam, to practice female infanticide. The Qur’an severely condemned this heinous practice:

“When news is brought to one of them of the birth of a female child, his face darkens and he is filled with inward grief. With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on contempt or bury her in the dust? Ah! What an evil they decide on?” (16:58-59).

It has to be mentioned that this sinister crime would have never stopped in Arabia were it not for the power of the scathing terms the Qur’an used to condemn this practice:

“He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge”. (16:59)

“And when one of them is given news of that of which he sets up as a likeness for the Beneficent Allah, his face becomes black and he is full of rage” (43:17)

“And when the female infant buried alive is asked for what sin she was killed.” (81:8-9)

The Qur’an, moreover, makes no distinction between boys and girls. In contrast to the Bible, the Qur’an considers the birth of a female as a gift and a blessing from God, the same as the birth of a male. The Qur’an even mentions the gift of the female birth first:

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female children to whomever He wills and bestows male children to whomever He wills.” (42:49)

In order to wipe out all the traces of female infanticide in the nascent Muslim society, Prophet Muhammad (S) promised those whowere blessed with daughters of a great reward if they would bring them up kindly:

“He who is involved in bringing up daughters, and accords benevolent treatment towards them, they will be protection for him against Hell-Fire” (Bukhari and Muslim).

“Whoever maintains two girls till they attain maturity, he and I will come on the Resurrection Day like this; and he joined his fingers.” (Muslim)

““One who brings up three daughters or sisters and is patient in earning for their maintenance till the time they will be married (…) He and I will be in Paradise like this.” (Saying this, the Prophet (S) showed his index and middle fingers joined)

And people asked him: “O Messenger of Allah, what if he brings up two of them {daughters/sisters}?”

He (S) replied: “even if two.”

“What if a man brings up only one daughter?” people persisted.

“Even if he brings up only one daughter orsister. ” replied the Messenger of Allah (S).” (Bihar al-Anwar, Vol. 104, p.99)

Female Education?

The difference between the Biblical and theQur’anic conceptions of women is not limited to the newly born female ,it extends far beyond that . Let us compare their attitudes towards a female trying to learn her religion. The heart of Judaism is the Torah, the law. However, according to the Talmud, “women are exempt from the study of the Torah.”

Some Jewish Rabbis firmly declared, “Let the words of Torah rather be destroyed by fire than imparted to women” and “Whoever teaches his daughter Torah is as though he taught her obscenity”1

The attitude of St. Paul in the New Testament isnot brighter :

“As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” (I Corinthians 14:34-35)

How can a woman learn if sheis not allowed to speak? How can a woman grow intellectually if she is obliged to be in a state of full submission? How can she broaden her horizons if her one and only source of information is her husband at home?

Now, to be fair, we shouldask: is theQur’anic position any different? One short story narrated in the Qur’an sums its position up concisely.Khawlah was a Muslim woman whose husbandAws pronounced this statement at a moment of anger: “You are to me as the back of my mother.” This was held by pagan Arabs to be a statement ofdivorce which freed the husband from any conjugal responsibility but did not leave the wife free to leave the husband's home or to marry another man.

Having heard these words from her husband,Khawlah was in a miserable situation. She went straight to the Prophet of Islam (S) to plead her case.

The Prophet (S) was of the opinion that she should be patient since there seemed to be no way out.Khawla kept arguing with the Prophet (S) in an attempt to save her suspended marriage. Shortly, the Qur’an intervened;Khawla's plea was accepted. The divine verdict abolished this iniquitous custom.

One full chapter (Chapter 58) of the Qur’an whose title is “Almujadilah ” or “The woman who is arguing”was named after this incident:

“Allah has heard and accepted the statement of the woman who pleads with you (the Prophet) concerning her husband and carries her complaint to Allah, and Allah hears the arguments between both of you for Allah hears and sees all things....” (58:1).

A woman in theQur’anic conception has the right to argue even with the Prophet of Islam (S) himself. No one has the right to instruct her to be silent. She is under no obligation to consider her husband the one and only reference in matters of law and religion.

Note

1. Denise L.Carmody , “Judaism”, inArvind Sharma ed., op. cit., p. 197.

Unclean Impure Woman

Jewish laws and regulations concerning menstruating women are extremely restrictive. The Old Testament considers any menstruating woman as unclean and impure. Moreover, her impurity “infects” others as well. Anyone or anything she touches becomes unclean for a day:

“When a woman has her regular flow of blood, the impurity of her monthly period will last seven days and anyone who touches her will be unclean till evening. Anything she lies on during her period will be unclean, and anything she sits on will be unclean. Whoever touches her bed must wash his clothes and bathe with water, and he will be uncleantill evening. Whoever touches anything she sits on must wash his clothes and bathe with water, and he will be uncleantill evening. Whether it is the bed or anything she was sitting on, when anyone touches it, he will be unclean till evening” (Lev. 15:19-23).

Due to her “contaminating” nature, a menstruating woman was sometimes “banished” in order to avoid any possibility of any contact with her. Shewas sent to a special house called “the house of uncleanness” for the whole period of her impurity.1

The Talmud considers a menstruating woman “fatal” even without any physical contact:

“Our Rabbis taught: … if a menstruating woman passes between two (men), if it is at the beginning of her menses she will slay one of them, and if it is at the end of her menses she will cause strife between them” (b.Pes . 111a.)

Furthermore, the husband of a menstruating woman was forbidden to enter the synagogue ifhe had been made unclean by her even by the dust under her feet. A priest whose wife, daughter, or mother was menstruating could not recite priestly blessing in the synagogue2 . No wonder many Jewish women still refer to menstruation as “the curse.” 3

Islam does not consider a menstruating woman to possess any kind of “contagious uncleanness.” She is neither “untouchable” nor “cursed.”

Shepractises her normal life with only one restriction: a married coupleis not allowed to have sexual intercourse during the period of menstruation. Any other physical contact between them is permissible. A menstruating womanis exempted from some rituals such as daily prayers and fasting during her period.

Notes

1.Swinder , op. cit., p. 137.

2.Swinder , op. cit., p. 138.

3. SallyPriesand ,Judaism and the New Woman (New York;Berham House Inc., 1975) p. 24.