A New Perspective: Women in Islam

A New Perspective: Women in Islam33%

A New Perspective: Women in Islam Author:
Publisher: www.alhassanain.org/english
Category: Woman
ISBN: ISBN-10: 0971042004 ISBN-13: 978-0971042001

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A New Perspective: Women in Islam

A New Perspective: Women in Islam

Author:
Publisher: www.alhassanain.org/english
ISBN: ISBN-10: 0971042004 ISBN-13: 978-0971042001
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

A New Perspective: Women in Islam

"A New Perspective" is a dialogue between an Islamic scholar and a Muslim woman. The book discusses and expounds various issues regarding the rights and laws that pertain to women in Islam, and unwraps some of the distorted images and misconceptions that surround Muslim women.

Author(s): Fatma Saleh & Sayyid Moustafa Al- Qazwini

Publisher(s): The Islamic Educational Center of Orange County

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Presentation 3

About the Authors4

Introduction By Sayyid Al- Qazwini5

Introduction by Fatma Saleh 8

Preliminary Notes11

Chapter 1: Seeking Clarity 12

Notes20

Chapter 2: Matrimonial Rights, Adolescence, Mahr22

Matrimonial Rights22

Adolescence43

Mahr45

Notes47

Chapter 3: Divorce, Divorce and Mahr, Proprietorship49

Divorce49

Divorce and Mahr59

Proprietorship 60

Notes61

Chapter 4: Hijab (Veiling)62

Notes69

Chapter 5: Child- Custody 70

Chapter 6: Testifying & Judging 72

Notes75

Chapter 7: Disciplinary Action 76

Notes78

Chapter 8: Polygamy 79

Chapter 9: Inheritance83

Note84

Epilogue85

References87

Glossary of Arabic Terms88

Presentation

“A New Perspective - Women in Islam” is a dialogue between a Muslim woman and a Muslim Scholar. The book discusses and expounds upon various issues regarding the rights and governing laws that pertain to women in Islam and unwraps some of the distorted images and misconceptions that surround Muslim women.

About the Authors

Sayyid Moustafa al- Qazwini was born in Karbala, Iraq. He graduated from the Islamic seminary in Qum, Iran and immigrated to the U.S. He is an author of several Islamic books and lectures across the nation. He is the founding Imam of the Islamic Educational Center of Orange County, California.

Fatma Saleh a native of Lebanon, raised in Southern California since 1971. She is an active member in the Muslim community of Los Angeles. She has published writings on Islam and speaks at universities and religious institutes on Muslim women.

In the name of Allah, the Most Merciful, the most Compassionate

“By the token of time,

Verily Man is in loss,

Except those as have faith,

and do righteous deeds,

and join in mutual teaching of truth,

and of patience, and constancy.”

Qur’an, Surah al- ‘Asr, 103

Like the soul longing for its Creator,

our work is dedicated to

the One and Only,

Allah.

I’d like to thank my husband, Hassan,

my children Ali, Lena, and Dena,

my parents,

and my teacher Sayyid Moustafa.

Without your patience it would not have been possible.

Thank You,

Fatma

Introduction By Sayyid Al- Qazwini

In the name of Allah, the Most Gracious, the Most Merciful

The delicate issue of women in Islam has been a subject plagued and manipulated by mendacious and misrepresented information. A body of written work has been produced by a variety of literary writers, journalists, theologians, and Muslim scholars regarding Muslim women.

Some writers have genuinely manifested the subject of Muslim women while others whom have no in- depth knowledge about the core of the religion, have used the subject of women in Islam as a forum full of skepticism, exaggeration, and faulty teachings.

It is often stated that Islam displays women to a relative position of a lower human being, and that the Prophet Muhammad (pbuh&hf) has been reputed as having been anti- women, but upon an in depth examination of the Qur’an, and the sayings of the Prophet, one finds this to be a disingenuous accusation. The Prophet was greatly aware of women’s needs and he fought to respond to them through legislation and practice.

Writers have commonly depicted and based Islam by the misconduct of Muslims, rather than the content and philosophy of its teachings. A U.S. author, critic once wrote, “Part of the glue that holds Muslim men together is the thorough suppression of women.” Contrarily, the indigent and the oppressed were the reasons for Islam’s coming, women in particular.

Illustrious examples of prejudice, opposition, and appeasement on the subject have been tainted in literary works regarding Muslim women, either written by men with a man’s perspective or sometimes by women emotionalizing some delicate issues, such as polygamy, while others having been influenced to conform or redress Qur’anic injunctions that would be considered “politically correct” for their society, such as claiming the Qur’an does not order women to cover.

Muslim scholars have not extensively addressed some of the complex issues of women in Islam, or given its deserved attention. Muslim scholars have been neglectful in researching and analyzing the subject deeply. Many Muslims and non- Muslims alike are not familiar with the formalities of binding social and personal rights and the choices available for Muslim women.

Often time people objectively dwell on the final outcome or verdict affecting Muslim women without being open to understand or review the logical relation that based the action, or the intricate connections of other related circumstances that were its reasoning for the judgment. Often times they are completely dismissed. One needs to genuinely question impartially as to the reasons for the practices regarding Muslim women.

Precluding a matter without subject to examination is undermining the essence of knowledge. One must erase all preconceived ideas about the subject of Muslim women and approach the matter like any other investigated work, open and unbiased. A story is told of a man encountering Prophet Muhammad. Upon conversing with the Prophet, he realized that the man was an argumentative person. The Prophet responded to him by saying, “Ask me as an inquirer not as a debater.”

This book was not intended as a debate but rather a discussion to enlighten the elusive subject of Muslim women.

Islam innovated social and individual rights for women, and respectively accredited her as a full partner in life. Islam enabled women to own and dispose of her property without the consent of her father or husband. She is enabled to contract and manage her own business affairs, to earn and manage her own money.

Islam entitled her inheritance as a mother, daughter, sister, and wife. She has the right to deny or accept marriage proposals. Her marriage gift (mahr) is solely for her. She is entitled to vote, which, is considered to be a religious duty, and give her opinion or opposition to issues. Her penalty in civil offense is the same as a man. If she is harmed, she is entitled to compensation justly.

A book on Muslim women was needed. It was an opportunity for me, as a perpetual learner of Islamic knowledge, who has been blessed by Allah, and fortunate to experience the seminary and university (traditional and modern) views of both Eastern and Western societies, to discuss in a dialogue forum the issues surrounding Muslim women.

Before being a Muslim scholar, I am a man, and as a learning man of Islamic knowledge it would be prejudice to confidently state that I completely understand the varying dimensions of what affects or shapes a woman’s nature and feelings. Mainly, the rules governing women in Islam directly affects her, and indirectly affects men; thus, sometimes, making us unaware of her personal perspective.

That is why I believe that as a seminary scholar, I am obligated to have a better understanding by personally engaging and discussing in the sensitive issues of women in Islam.

Like the story of the Prophet encountering an argumentative person, I found my co- author the opposite, one that was inquisitive. Sister Fatma Saleh had a thriving trait - the love of discovering and seeking knowledge about her religion. She has a passion to learn and an intuitive perception in discerning matters logically.

She is on a quest to understand and seek explanations or justifications on the perplexing issues surrounding Muslim women with her questions. By contributing her personal comments and inquirers from a woman’s perspective, and extensively discussing the issues, I was able to better accommodate and evaluate the sentiments of women in my responses.

Finally, I maintain impartiality in personal judgment throughout the dialogue. I relied and accommodated to the consensus, opinions, and rulings of leading and prominent Muslim scholars.

Adding that I favored neither conforming to flattering Islamic viewpoints, nor to pleasing Western opinion. My concern and priority had been, and always will be, to be truthful and accountable before Allah, on the day that all people shall stand before Him. The truth and answers inevitably lie with Him.

Sayyid Moustafa Al- Qazwini

Shawwal 1421/December 2000

Orange County, California.

Introduction by Fatma Saleh

In the name of Allah, the Most Gracious, the Most Merciful

The issue of women in Islam had always been a subject that offended and fascinated me. As a woman, born Muslim, I had been, in the past, not convinced and argumentative of my faith. I ascribed Islam as domineering, circumscribed, and prejudice towards women. I, like many other Muslim women (and non- Muslims) had based my religious convictions on the practices of culture rather than the core of faith, which had left me inimical about Islam.

I often echoed the tauntingly and haunting words of a Muslim woman I encountered briefly, “Thank God I found Islam before I found Muslims.” Not only had I found “Muslims” before I found Islam, but the constructed animosity of my faith was also formulated on the adverse writings, teachings, and dogmatic matters that shackled Muslim women.

Thus, I lived most of my life distant with preconceived and misconceived ideas about Islam and Muslim women, until I began to discursively question and ponder various subjects that I perceived as disturbing and complex. Hence, my research began on women and their rights in Islam.

Faithfully, I had maintained that God in His ultimate wisdom was just. So, - if God was a just God- then why was the share of inheritance not equal among the genders in Islam? Why was a Muslim woman’s testimony worth only half of a man? Did God really intend to limit the livelihood of Muslim women while allowing Muslim men more freedom? Was there really such a thing as rights for Muslim women? How does Islam regard the disposition of women? Would a just God ever be unfair to His creations?

Seeking the unalloyed truth, I interrogated the issues. Beneath the distorted images, misconstrued and omitted writings, the rights of women in Islam lay hidden. Undoubtedly, Muslim women had profound rights in Islam. But, like most eras of civilization, when men were fully empowered, they deemed to obstruct, deny, or strip women of rights, regardless of their religion, class, or ethnicity.

One of the most fundamental rights given to women in Islam was absolute freedom to educate themselves and Muslim women have either not taken advantage of this right, and in some cases, been denied the opportunity. Ignorance about Islam has been a major opponent for Muslim women.

Mostly, I focused my attention on Qur’anic verses, traditions of the Prophet, and some ambiguous Shari’a rulings (code of law based on the Qur’an) that related to women. Some of my findings on Muslim women were either unfounded or misrepresented, or needed an analytical explanation. I began to discover that simply reading the Qur’anic verses or shari’an laws at face value was an incomplete evaluation of their intended purpose, and that many of the injunctions were collocated by other related rulings.

For example, in the law of Hodud and Qesas (the law of talion and physical punishment) a woman is valued half of a man in terms of her death dues. The law apparently signifies a woman’s life is worth less than that of a man’s. But, one must recognize the law was based and dependent on the gender that was financially responsible for the livelihood of the family.

If a woman were murdered and she had been the responsible party in sustaining her family then her death due would be based according to a man’s caliber. Islamic writings that are misleading or taken out of context continue to characterize the image that shadows Muslim women.

In my research, I began unfolding many of the misconceptions I had accumulated. Islam was not only a reverence about God, but also an institutionalized system that governed a community, both men and women alike, to function concordantly as a unit.

Yet, there remained many issues that needed defining and many rulings that needed to be discussed. I, an average Muslim woman was unaware of all the Islamic rights that pertained to Muslim women.

Muslim women had substantial political, social, and economic rights. The subject of women in Islam needed to be discussed, explained, and written about. Throughout my independent studying, I tallied numerous inquiries and commentaries on the subject of women in Islam. I was fortunate to come across a scholar whose knowledge on Islam was not only profound, but also contemporary.

I had known Sayyid Moustafa Al- Qazwini three years prior to my proposed offer to write a book on women’s rights in Islam. I had attended his lectures, attentively listened to his interpretative views on Islam, and discussed Islamic matters with him. Sayyid Moustafa is a talented orator, but above all, he has a unique ability to discursively reason Islamic doctrines. He is a scholar with insight and sees beyond the technicalities of practicing Islamic rituals.

I wanted an opportunity to explore the subject of women in Islam from a woman’s perspective with the expertise of a Muslim scholar. When I approached Sayyid Moustafa on writing a book about Muslim women he welcomed the proposal. For over a year I had put forth my inquiries and Sayyid Moustafa responded with the answers.

Throughout our numerous interviews and correspondences we discussed and debated Qur’anic verses, traditions of the Prophet, and rights of women in marriage, divorce, testimony, and many other related issues - the matters were endless- regarding Muslim women. With his knowledge on Islam, and citing various sources, he was able to manifest by interpreting and clarifying the issues regarding women in Islam. The end result came about as a book entitled “A New Perspective - Women in Islam”.

The degree of the subjects covered in this book is limited, but they are based upon the consensus of Muslim scholars and other reliable sources. However, the covered subjects, and others that were not, still remain to be explored in depth. One of the ways to strengthen Muslim women is through education, inquiries, and dialogue.

My motivation to write this book was not to inform only Muslim women about their rights, but also non- Muslims. A doctor once asked me, “Is there such a thing as rights for Muslim women?” My answer to him was, “ Most definitely.

What has been fortunate for Muslim women has been that their rights were divinely given to them. Muslim women never had to struggle for their rights, their struggle has been in securing them.”

Fatma Saleh

The Month of Ramadan 1421/ November 2000

Los Angeles, CA- USA

Preliminary Notes

It is customary in Islam that each time the name of Allah, the prophet Muhammad, prophets, or imams (descendants and successors of prophet Muhammad) are enunciated, the following phrases are mentioned.

Allah- “Sabhanna wa- ta’alah.” Written abbreviations - SwT.

Prophet Muhammad- “Peace be upon him and his family.” Written abbreviations- pbuh&hf.

After the names of prophets and imams from the family of the Holy Prophet- “Peace be upon him/her.” Written abbreviations- pbuh.

With all due respect, admiration, acknowledgment, and praise we have omitted the mentioned phrases for the sake of continuity and have stated them in the beginning:

In the name of Allah, the most Merciful, the most Compassionate:

Subhanna wa- ta’alah.

Peace be upon him and his family.

Peace be upon the prophets.

Peace be upon the imams.

Chapter 1: Seeking Clarity

O Mankind! Be careful of your duty to your Lord, who created you from a single entity and created its mate of the same kind and spread from these two, many men and women; and be careful of your duty to Allah, by whom you demand one another your rights, and to the ties of relationship; surely Allah ever watches over you. (4:1)

Fatma: Allah1 expresses that He created mankind “from a single entity” then created its mate; is “mate” in reference to the woman being created from the substance of man? Furthermore, is the Qur’an implying that the creation of the woman came after the making of the man?

Sayyid: There are some Muslim scholars who assert that the man was created first and then the woman was created from the remaining substance of the man. However, by examining the above verse, Allah indicates that the woman and the man were created simultaneously, and that their creation came from the same substance.

This is the meaning of “a single entity: min- nafsin waahida.” The creation of the human is a dichotomy in which one body or mass was divided into two parts. Therefore, both genders were created from the exact substance, simultaneously, and thus no element in the creation of the genders is superior to the other.

Fatma: Then, to who is Allah referring when He mentions, “and created its mate?”

Sayyid: “Its mate” refers to both the wife and husband. Allah affirms that from the same entity He created the spouses. They were not necessarily individually addressed as the wife or the husband. The Qur’an gives compelling evidence that the creation of the man and woman came from one and the same material. Allah divided the genders into two equal parts. There is no precedence, superiority, or inferiority in the creation of the genders. There is equality. The Qur’an states,

“And one of His signs is that He has created for you [men & women], from your own type, spouses so that you may enjoy comfort in their company.” (30:21)

Fatma: I have read in some Islamic references that Eve was created from the rib or remnants of Adam.2 I have always associated this concept with Christian doctrine, not Islam. What is Islam’s position regarding this issue?

Sayyid: There are some ambiguous Islamic references that claim Eve was created from the rib or remnants of Adam, but there is no substantial evidence regarding the authenticity of such references.

Fatma: How did equivocal references appear in Islamic resources? How do Islamic scholars determine whether references have enough substantial evidence to be considered reliable?

Sayyid: Elaborating and defining all Islamic resources that scholars rely on would be too extensive. In brief, I will mention two of the most predominant Islamic sources: the Qur’an and the hadiths3 (traditions of the Prophet Muhammad).4

All Muslim scholars, regardless of their school of thought, agree upon the authenticity of the Qur’an.5 There is no dispute among the schools regarding the immaculateness and flawlessness of the Qur’an. The Qur’an is exactly the

same text today as it was when it was revealed to Prophet Muhammad over 1400 years ago. However, the interpretation of the Qur’an becomes problematic when Islamic scholars attempt to explain the Qur’an. One scholar may elucidate or perceive a verse one way while another scholar may view it from a different perspective or interest.

When it comes to examining traditions of the Prophet, Muslim scholars are very careful about ensuring authenticity. Scholars do not accept every tradition as genuine. First, scholars closely study and thoroughly examine the credibility and reliability of the chain of narrators, as well as, what exactly the narrators said.

If scholars discover any author or narrator to be unreliable or not trustworthy then the traditions of that narrator will be disregarded. At the same time, if scholars perceive authors or narrators to be even somewhat questionable, they will refer to their traditions as being “weak.” The acceptance of a tradition depends on two things.

First, the tradition must be validated through the household of the Prophet, the twelve infallible Imams,6 or through the trustworthy companions of the Prophet. Second, their traditions must not contradict the Qur’an. Once these two criteria are met, then scholars are certain that the tradition is authentic.

In Islamic literature, there is an abundance of unauthentic traditions referred to as “Israelites.”7 In the history of Islam, there were some people who, upon converting to Islam, were truly incognizant and unacquainted with Islamic ideology, yet still wrote unwarranted traditions. Some of these people started to propagate traditions that were unfounded; for instance, indoctrinating traditions that allege some prophets as sinning, committing adultery, and being drunk. Such outlandish lies are alien to the Islamic creed. Muslim scholars label these narrators and their traditions as “Israelite.”

There were also some Muslim narrators who became influenced by non- Muslims; they socialized with them, read their books, and agreed with some of their ideas. Hence, these narrators implemented non- Muslim standards and customs as Islamic traditions. Some of the narrated traditions contradicted the Qur’an, in addition to, the traditions of the Prophet, or had no relation or credibility to Islamic philosophy.

Amidst the two major branches of Islam,8 there is a relentless controversy regarding some narrators of Islamic tradition and what the narrators said. For example, some of the main contributors to Sunni traditions are not regarded in the same fashion in Sh’ia traditions.

Sh’ia scholars cannot accept all traditions written by such known narrators; for instance, one narrator was reprimanded for exorbitant traditions,9 while others wrote extensive traditions in which only a measure can be considered reliable. Occasionally some scholars will use these narrators’ traditions to corroborate a point, if proven from other narrated sources, that the narration was authentic.

To summarize, scholars do not regard every written tradition as authentic. If scholars suspect that a narrator wrote unattested traditions then they will thoroughly examine everything the narrator had said before accepting the authenticity of his traditions.

Returning to your question, there are some Islamic traditions that originated from previous scriptures, which claim Eve was created from the rib of Adam or his remnants, but the authentic sources deny this to be true.

Fatma: I have read traditions that claim Eve instigated Adam to act against Allah’s command, and that she was the reason why man was ousted from Paradise. Is there any truth to these traditions?

Sayyid: Adam and Eve were both dismissed from Paradise because they both disobeyed Allah’s instruction.10 However, the Qur’an puts forth the notion that Adam was more to blame than Eve.11 Nonetheless, they both repented to Allah and both were forgiven.12 Additionally, the Christian doctrine of “original sin” has no place in Islam. This is based on the clear statement in the Qur’an that no person carries the burdened sin of another.13

“Every soul draws the meed of its acts on none but itself, no bearer of burdens can bear the burden of another.” (6:164)

Fatma: What I find astonishing is that, during the Prophet’s short period of preaching, he was able to abolish many of the pre- Islamic rituals among pagan Arabs, such as burying daughters alive. He was able to implement rights for women at a time when the concept of women’s rights was unheard of within the society.14

He was able to reform the attitude of a society, that a few years prior was barbaric toward women. What I find perplexing is that soon after the Prophet’s death, the rights and the attitude toward Muslim women ironically appeared to relapse. Today, Muslim women are still struggling in securing their rights and trying to overcome the perception of being treated like second- class citizens amongst their society. Why do you suppose this happened?

Sayyid: The premise you gave is not entirely correct. Certainly, the Prophet abolished all of the uncivilized acts that were being perpetrated against women, such as female infanticide,15 forced prostitution,16 and matrimonial mistreatment.17

At the same time, Islam gave women rights to participate in political affairs,18 to conduct and maintain their business affairs,19 and rights to claim inheritance.20 However, it would not be correct to state that the Prophet was able to reform the attitude of that society entirely.

Examine the chapters “Repentance” and “Hypocrites” in the Qur’an. These chapters depict the duplicity and indisposition of some people in that society.

Analyze how Allah contemptibly addressed some people in that society. Examine how some behaved toward the Prophet and how they caused him a great deal of grief by demonstrating disrespect and disobedience. Some members of that society were insincere, unwitting, and obstinate.

Even after the Prophet’s death, the first successor, Abu Bakr, spent most of his time defending attacks caused by deceitful defectors. It would not be correct to presume that justice, respect, and harmony prevailed.

Islam granted women rights to inherit from their families. However, as an example of a slow- to- change society, shortly after the death of the Prophet, his most beloved daughter Fatima was denied her inheritance. Although she was mainly denied inheritance because of political and economical implications, still the denial was unjustified. In the minds of some people, cultural traditions and customs continued to prevail, especially when they pertained to women.

Women, then and now, are struggling for their rights in Islam. Neither Islam nor the Prophet can be blamed for the societal mistreatment of women. Religion cannot be criticized for denying women their rights. Granted, Muslim women in the 21st century are in a much better position than their predecessors; but still, today, some women are continuously dealing with tribal societies that are ignorant of the true teachings and practices of Islam.

Fatma: Considering what you mentioned about the Prophet not entirely being able to reform the minds and practices of some people surrounding him, then what exactly did the Prophet achieve if the Qur’anic laws were not being adhered to?

Sayyid: Guidance is a divine task based on man’s willingness. The Qur’an states:

“Verily O’ Muhammad you guide not whom you like but Allah guides whom He will and He knows best those who are [willing to be] guided.” (28:56)

The Prophet’s achievement was in initiating laws according to the Qur’an for the sake of humanity, and furthermore, in setting an exemplary lifestyle by teaching others how to manage and deal with events or situations throughout their lifetime.

Qur’anic laws were not exclusively meant for a group of people who lived in Medina or Mecca over 1400 years ago. The Prophet knew that his society would not change easily. Those who embraced Islam during the Prophet’s time were mainly between the ages of thirty and sixty. Their personalities, characters, perceptions, and views on life were already established.

The Prophet could not reform the mentality of everyone in such a short period. It was a transitional period from the age of ignorance and paganism to the age of faith and justness. Qur’anic laws were to be achieved by future generations. Comparatively, as we are working for bettering our children’s lives, likewise was the Prophet. The Prophet was working for the next generation, for those who would adhere and practice to the teachings of Islam.

Fatma: “And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance.” (33:33)

“And stay quietly in your houses.”

This Qur’anic verse seems to be in regards to the wives of the Prophet; however, some Muslim scholars also apply this verse to all Muslim women. Is this verse directed at all Muslim women or just the wives of the Prophet?

Sayyid: This particular verse was addressed to the wives of the Prophet, but this does not mean that every time the Qur’an referred to the wives of the Prophet it was exclusively for them and no other women. While studying the Qur’an, one will come across many verses in which Allah addresses the Prophet, but in truth, Allah is not only addressing the Prophet. Allah required the Prophet to acknowledge the revelations and wanted the rest of the Muslim community to listen and administer them.

“Stay quietly in your house” does not mean that women cannot venture outside of their homes. It is informing women about making unnecessary excursions or being in “questionable environments.” Let me give you an example. If on the battlefield there are enough men working and fighting, then there is no need for women to be there. Certainly, women may assist within other areas, but they should not be on the battlefield, on the frontline in combat.

Some scholars have also interpreted this verse as a forewarning toward one of the wives of the Prophet, informing the wife not to cause any adversity - to remain home. Years after the Prophet’s death, one of his wives assisted in deflecting a war against the legitimate caliph of the time, Imam Ali in the Battle of Camel, in which thousands of Muslims died.

Fatma: How does Islam regard the nature of women?

Sayyid: Women and men are born with the same humanistic qualities and are partners in humanity, according to Islam. A woman is as genuine of a human being as a man, and must, therefore, enjoy the irrefutable and undeniable rights as Allah’s creation.

A woman is in no way born imperfect or less intelligent than that of her counterpart.

“We created man (men and women) in the best of molds.” (95:4)

A woman’s innate disposition in distinguishing right from wrong is the same as a man; she is not more predisposed to evil or its instigation.

“By the soul as it perfected and inspired it about its wrong and its right.” (91:7 & 8)

According to the Qur’an, Allah characterizes a woman as having,

“A great deal of good.” (4:19)

A woman comes into this world with a clean, pure, and unburdened soul.

“Every soul draws the meed of its acts on none but itself; no bearer of burdens can bear the burden of another.” (6:164)

A woman’s obligation in fulfilling her religious ritual toward Allah is equal to that of a man, and her rewards and condemnations are the same.

“I shall not lose the sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other.” (3:195)

A woman can reach the same closeness to Allah as a man.

“If any do deeds of righteousness, be they male or female and have faith, they will enter Heaven.” (4:124)

Fatma: What is the view of Islam on the position and accountability of Muslim women in society?

Sayyid: Women were created to be half of society. Women are to assist in ensuring the morality, preserving the safety, and securing the well- being of future generations, and to become mothers. Women are created to become mothers and educators of children, among other significant roles.

In our era, some women have lost pride in being or becoming mothers. The honor, dignity, and admiration for motherhood has fallen. Some regard the title of “mother” or “homemaker” as demeaning. There is no shame or degradation in being a homemaker or mother. There is nothing amiss in loving and nurturing the family.

On the contrary, motherhood is the most important foundation on which children depend. Mothers are the educators of children; they are their teachers. Children look up to their mothers; they admire them, learn from them, inherit their character, their moral beauty, and their compassion. Motherhood is something beautiful, precious, and important. It is a long and difficult journey to become a devoted mother.

Nevertheless, the importance of fatherhood should not be lessened. A father’s role is extremely significant to the family’s well being and his absence would create difficulties. Yet, the absence of a mother could be a disaster for a family. Mothers are the threads that keep the family united.

Mothers are the builders of society. They are the ones who foster great leaders, scientists, doctors, husbands, wives, fathers, and mothers. A mother can change a whole society by raising one child. This child could reform a whole nation; in essence, mothers write history.

Fatma: Does Islam encourage women to be independent and self- sufficient? Can they be free to choose what they want to become in life?

Sayyid: Women need to be independent and self- sufficient before marriage, during marriage, and even in the event of a divorce or death. Women should be prepared, at any given moment, to depend upon themselves. No one is

certain of what the future holds. Being independent and self- sufficient can have many beneficial consequences. It creates feelings of confidence, security, and courage. However, Islam also wants a woman to be mindful that some of her decisions should be made in consultation with someone in her life, like her parents.

Fatma: Does Islam favor segregation of the genders?

Sayyid: Segregation of the genders is entirely dependent on the occasion, circumstance, or establishment. For example, Islam would recommend segregation for social gatherings for the sake of pleasure and amusement, since they may lead to maleficent outcomes.

However, Islam would not object to appropriate mixed gatherings in which intellectual, informative, or spiritual lectures were discussed. The main point is that, if immoral outcomes are not feared then mixed social gatherings are acceptable.

Fatma: Regarding the precepts concerning women in Islam, there is a copious body of literature that instructs women on what is not recommended for them. For example, it is not recommended for women to attend mosques, recite the Qur’an in the presence of men, lecture in the presence of men, or pursue fields that are dominated mainly by men. One tends to find an array of varying restrictions. What is the consensus, amongst the scholars, regarding these issues?

Sayyid: There is no consensus amongst the scholars regarding these issues by reason of controversy. Primarily, when scholars mention the boundaries of women, they are considering that particular society in which women live. For instance, there are some societies where women are not highly visible publicly; therefore, men are socially unaccustomed to women.

In societies where women predominantly stay at home, rarely venture out, even as far as the market, it would not be surprising for scholars to advise women not to patronize the mosques too often. Scholars that make such guidelines do so in an attempt to safeguard women.

In a similar fashion, in societies where women are engaged in and actively participate publicly (such as in the work force or educational institutions) then such an advisement would neither be applicable nor appropriate.

Fatma: I would like to read to you a quote from a Muslim woman who wrote an article in the “London Times” on women in Islam.

Our religion doesn’t give women any human dignity; women are considered slaves, I write against the religion because if women want to live like human beings they will have to live outside the religion of Islamic law.21

What do you suppose this is indicative of?

Sayyid: This quotation is full of bigotry and emotionalism. The author is neither objective nor accurate in her description. Unmarred Islamic laws are contrary to the author’s opinionated conclusions. Islam not only elevated the humanistic stature of women, but also secured women’s positions by empowering them with social rights.

Unfortunately, there are some countries that claim to be Muslim, but they are not adherents of the genuine Islamic faith. This person may have been raised in such a country that claims to be a representative of Islam, but its Islamic practices and values have been abandoned. Perhaps, in her country, Islam is a slogan rather than an exercised religion.

There are some countries that claim to practice Islam, yet deprive women of education, isolate them from social activism, and do not allow them to voice their political opinion. They strip women of their rights, honor, dignity, and continue to maintain that they are representatives of Islam. Unfortunately, we have this today, but this is not Islam; it is social culture.

Additionally, there are some Muslim countries that attempt to depict modernism by electing women as their prime minister. Although they may have women representing their countries in the highest office, in general, they continue to disrespect women within their society. Upon examination of these societies, one may find mistreatment or abuse of women.

Some even arrange marriages for their daughters without their consent. Some husbands regard their wives as bondswomen. Such practices (and others) are customs of society, not customs or values of Islam.

Fatma: Attitudes and practices that are conducted in the name of Islam are actually contrary to the basic messages found in the Qur’an. If one examines some Arab societies in which both Christians and Muslims live together, one tends to find that the Muslim woman living amongst her own people is not respected in the same manner as compared to the Christian woman amongst her fellow citizens.

Generally, the Christian woman is shown more appreciation and respect within her community. Why do you suppose that in some Muslim societies Muslim women are looked upon as secondary amongst her people?

Sayyid: The respect of Christian women you describe is not a result of religion, but tradition. Likewise, the comparative lack of respect that Muslim women receive in their society also did not originate from religion, but from tradition.

There are many Qur’an verses that assert the notion that men and women are to live concordantly with one another. There are considerable amount of verses in the Qur’an that state men and women are equal. The Prophet even described men and women as being halves of one another.

Traditionally, in some Eastern societies, women have been viewed as secondary, but Islam opposes such viewpoints or mistreatments. Some people, however, might read certain passages of the Qur’an and wrongly draw inaccurate conclusions based on the laws of inheritance and testimony that women are placed in a lesser class than that of men.

To understand the laws, one must analyze their derivations, the deeper reasoning, and logic behind them. The laws mostly are based on economic and social foundations and nothing else. They are not based on the wrong assumption that women are secondary or inferior. Islamic laws were made to ensure not only the rights of the individual, but also the rights of society as a whole.

One must also keep in mind that not only Arab or Muslim societies mistreated women. Christian, Jew, Persian, Indian, etc., and non- religious societies have also misused women, and in some places, continue to do so. Even today, in the West, women are mistreated and disrespected in many areas.

Fatma: You mentioned earlier that we are still dealing with tribal societies, and that people continue to be ignorant of the teachings and practices of Islam. Often the foundation of a Muslim family is centered on giving preference, opportunities, and more affection toward their sons than their daughters. Why is this?

Sayyid: Formerly, many people tended toward mainstream society, which perceived men as being superior to women. This perception of superiority was also reflected within the genders of the family. Partiality toward sons was the case in families that were uninformed about the true practices of Islam. This would not be the case in a well- informed Muslim family that based its teachings on the Qur’an and traditions of the Prophet.

Nonetheless, we cannot blame Islam for the way parents mistreat their daughters. Islamic literature encourages more affection to be given toward the daughter than the son. Allah instructs parents to offer more attention to their daughters by way of example.

For instance, when parents leave on a trip, the last one they should say good- bye to is their daughter, and upon their return home, she should be the first one to be greeted. This is what the Prophet did to his own daughter, Fatima. Whenever she walked into the room the Prophet used to stand up, kiss her, and offer her his seat.

He would invite her to eat meals with him. Whenever the Prophet returned home from a trip, he would stop at his daughter’s home before going to see his wives.

There are numerous verses in the Qur’an and traditions of the Prophet that detail the manner in which a daughter is to be treated. I will cite a few of the Prophet’s traditions regarding the treatment of daughters.

The best of your children are your daughters.22

The sign of a lucky woman is that her first child is a girl.23

First, he should give to his daughters then to his sons. Whoever keeps his daughter happy will get a reward equal to the one who has freed a slave from the progeny of Prophet Ishmael.24

Whoever brings up faithful daughters, educates them, disciplines them, and marries them will be rewarded Paradise.25

Fatma: When the subject of female circumcision is addressed, the word “Islam” is often associated to it. Is there any association between Islam and female circumcision?

Sayyid: There is no association between Islam and female circumcision. Female circumcision may commonly be practiced by some African societies. The fact that those who practice female circumcision may be Muslim, does not justify concluding that it is based on Islamic rituals or practices.

Fatma: In some Muslim countries, and in some cases, when a Muslim woman is suspected or rumored to have committed an illicit act male members of the family would take it upon themselves to execute her. This disturbing act is known as “Death by Honor.” Usually the perpetrator is sentenced to a few years in prison and released. Would this form of conviction be a reflection of Islamic law?

Sayyid: Any crime or sin committed in an Islamic society must be dealt with accordingly through the Islamic and civil courts. Vigilantism is forbidden. Islam honors the life and the lives of all people. Taking the life of another person is considered a cardinal sin. The only person that is permitted to execute the law is a qualified Islamic judge, not a family member.

Therefore, “Death by Honor” has no basis in the Islamic tradition. In fact, the Qur’an comments on the penalty for those who accuse or rumor on the subject of adultery or fornication without providing credible witnesses.

And those who launch a charge against chaste women, and produce not four witnesses to support their allegations- flog them with eighty strips; and reject their evidence ever after; for such men are wicked transgressors. (24:4)

Notes

1. Arabic word for God.

2. Sahih Al- Bukhari.

3. Hadiths, Sunnah, or traditions are actions, words, and consents of the Prophet Muhammad in matters pertaining to the meaning and practices of Islam which have been transmitted through a line of narrators.

4. Prophet Muhammad proclaimed the message of Islam.

5. Inquires about Shi'a Islam, Sayyid Moustafa Al- Qazwini.

Schools of Islamic thought are paths Muslims follow to the Qur’an and traditions of the Prophet Muhammad. There are five schools of thought:

Ja’fari: comprise 23% of the Muslims. Established by Imam Ja’far ibn Muhammad al- Sadiq in Medina, Hijaz 148 H (Islamic calendar). Imam Ja’far al- Sadiq was the sixth imam of the twelve designated imams of the school of Ahlul Bayt (family members of the Prophet Muhammad).

Hanafi: comprise 31% of the Muslims. Established by Imam al- Numan ibn Thabit, better known as Abu Hanafi in Kufa, Iraq during the Abbasid Empire.

Maliki: comprise 25% of the Muslims. Established by Imam Malik ibn Anas al- Asbahi in Medina, Hijaz during the Abbasid Empire in 148 H.

Shafi: comprise 16% of the Muslims. Emerged in Egypt by Imam Muhammad ibn Idris al- Shafi during the Fatimid Dynasty.

Hanbali: comprise 4% of the Muslims. Established by Imam Ahmad ibn Hanbal in Baghdad, but only gained popularity in the Arabian Peninsula due to the ideas of Muhammad ibn Abd al- Wahhab, the founder of Wahhabism.

6. The twelve Imams are the descendents and successors of the Prophet, according to the Ahlul Bayt school of thought.

7. Israelite is a term referring to a set of Biblical stories and accounts which were introduced into the Islamic tradition.

8. Sh’ia: followers of the Prophet through his infallible family (for reference to Ahlul Bayt, see Qur’an 33:33).

Sunni: followers of the Prophet through his companions.

9. Sharh Ibn Aby Al- Hadia, v.1 p. 360.

10. Qur’an, 2:36 & 7:20- 24. Adam & Eve’s disobedience was not considered a sin since Allah’s command was not obligatory. Rather, it was an advisement, according to the Ahlul Bayt school.

11. Qur’an, 20:115- 121.

12. Qur’an, 7:23 & 2:36.

13. Qur’an, 17:15.

14. Few examples: inheritance, voting, freedom of expression, marketing, and education.

15. Qur’an, 16:58/59 & 17:31.

16. Qur’an, 24:33.

17. Qur’an, 2:231- 232.

18. Qur’an, 60:12.

19. Qur’an, 4:32.

20. Qur’an, 4:7.

21. London Times, 22 June 1994, Taslima Nasreen, a Bangladeshi author.

22. Mustadrak Al- Wasel, v. 2, p. 615.

23. Mustadrak Al- Wasel, p. 614.

24. Makarin Al- Akhaq, authority of Ibn Abbas.

25. Wasail Al- Sh’iah, v. 15, p. 100.


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