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StatusOf Women As Seen From The Quran

Author: Al-Shia.org

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Table of Contents

Preface 5

The Origion 5

Women' Treatment By Unbelievers 7

Right To Acquire Education 8

Rights Of Expression 9

Right To Select A Life Partner 9

What Type Of Dress Code Is Prescribed For Women? 10

Ingredients Of Womens Dress In Public 10

How Are Believing Women To Behave With Un Related Men? 12

CONFINEMENT 12

"NIQAB" NOT MANDATORY 12

The Example Of Mary 13

Can Women Talk To Men To Whom They Are Not Related (NOT MARRIED)? 15

The Testimony Of A Woman 15

Women's Participation In Government 18

Girl's Share In Inheritance 18

Preface

Status of women in Islam has often been a subject of controversy. Among many, the image of a Muslim woman is viewed as one under oppression and domination of males, confined within the boundaries of her home, not having the opportunity to expressherself or take part in public life.

Such misconceptions are due to the fact that non-Muslims are seldom presented with theQur'anic directives concerning the rights and responsibilities of women and usually their perception of Islam is based on the traditions and cultural practices of certain individuals specific within a locality, which are then stereo-typed as legitimate Islamic practices.

This grave situation results due to the fact that the Muslim world of nowadays has distanced itself from Allah's Book, and the majority of those who may identify themselves as Muslim, are themselves unaware of its contents, and instead blindly follow the doctrines of the sect in which they are born into, assuming them to be consistent with the Qur'an.

It should be understood that when we say something is Islamic, then what exactly is the authority for thatmatter? Is something Islamic, just because people who may apply the label of a Muslim onthem selves are practicing it?

Even a mere superficial study of the Qur'an makes it evident that the final authority for all matters of Islam lies with the Book of Allah. Whateveris confirmed by the Qur'an , is valid as Islamic practice, and what is refuted or resented by it, is not.Hence the following article presents what is that status that the Qur'an has given to women.

TheQur'anic directives for this matter should be considered as the final authority, and opinions or actions of those who label themselves as Muslims or associate themselves with Islam should be judged in the light of the Holy Qur'an, and should not be accepted as 'Islamic' if they are refuted or resented by the Qur'an.

TheOrigion

The Qur'an declares that the male and the female are equal in status andutility as both have been created by Allah. Unlike the Bible, which states that Eve (woman) was created from Adam's rib (See Genesis 2:4, 3:24), the Qur'an informs us that both the male as well as the female were created out of one single source material called "Nafsin wahida ".

"O Mankind!be careful of (your duty to) your Sustainer, Who created you (all humans, men as well as women) from a single Self and created from it, its complimentary pair and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you." (4:1) "He it is Who created you (o human beings) from a single self , and made from her, her complimentary pair, that she may find peace in her.." (7:189)

Discarding the Biblical story where Eve is held responsible for Adam's temptation and expulsion from Heaven (See Genesis 2:3), the Qur'an states that both Adam (man) as well as his pair (woman) were equally tempted by Satan, both of them tasted of the forbiddenfuit , both of them were equally admonished for their forgetfulness, and both repented and their repentance was accepted by their Sustainer. Thisis stated in the following verses ofSura Al-Araaf :

"And (We said): O Adam! Dwell you and your pair in the garden; so eat from where you desire, but do not go near this tree, for then you will be of the unjust. But theShaitan made an evil suggestion to both of them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Sustainer has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.

And he swore to them both: Most surely I am a sincere adviser to you.Then he caused them to fall by deceit; so when they (both, Adam and his pair) tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Sustainer called out to them: Did I not forbid you both from that tree and say to you that theShaitan is your open enemy? Theysaid: Our Sustainer! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers." (7:19-23)

Earlier inSura Al-Baqara , it was also said thatboth man and woman, were tempted by Satan :

"ButShaitan made them both fall from it, and caused them to depart from that (state) in which they were.." (2:36)

Thus it is clear from the above that the Qur'an maintains that both men as well as women were created out of one source material called "Nafsin wahidatin ",i.e 'A Single Self', and both man and woman were equally responsible for their expulsion from the Garden. The Qur'an does not harmonize with the view that the first womanwas created from a man's rib or that she was the one who caused humankind to be expelled from Heaven.

Women' TreatmentBy Unbelievers

In asociety which is governed by superstition, ignorance and self interest of the elite, the female gender is oppressed to the fullest extreme and she is always considered as a lowly being in comparison to men.Her rights are usurped by the influential class and she seldom has the opportunity to voice her grievances.

The Qur'an detests such a mentality which considers females to be of a lower worth than males, for we are clearly told that in the sight of God, every human child, regardless of race, gender, or social affiliation is equally honored and worthy of respect:

"And indeed We have honored every Human Child.." (17:70)

The Qur'an informs us that in a society of unbelievers, the female genderis despised and a son is preferred over a daughter. InSura AlNahl their mentality is identified:

"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 it on (sufferance and) contempt or bury it in the dust? Ah!what an evil (choice) they decide on?" (16:58-59)

In such a society, the female genderis not only despised , but she is also deprived of the nourishment that was to be meant equally for her as well as her male counterpart. The unbelievers are identified to restrict females from the sustenance that was meant for the consumption of both the genders,on the basis of self made traditions:

"They say: " What is in the wombs of such and such cattle is specially reserved (for food) for our men and forbidden to our women; but if it is still-born then all have share therein. For their (false) attribution (of superstitions to God) He will soon punish them: for He is full of wisdom and knowledge." (6:139)

Such is the treatment imparted by the unbelievers to the feminine gender.In any society, where males are preferred over females, where females are deprived of their essential nutrition, such should be identified as a society of disbelievers in the divine values, for Allah has informed us in His Book, that the birth of a male or a female is in accordance with His laws of nature and not something to raise discrimination against:

"Allah's is the kingdom of the heavens and the earth; He creates what He pleases; He grants to whom He pleases daughters (in accordance with His laws) and grants towhom He pleases sons (in accordance with His laws). Or He makes them of both sorts, male and female; and He makes whom He pleases barren (in accordance with His natural laws) ; surely He is the Knowing, the Powerful." (42:49-50)

A child is bornnot only of a father, but also a mother, therefore it should not be subjected to any bias on account of its birth:

"O mankind! We created you from a single (pair) of a male and a female and made you into nations and tribes that ye may know each other (not that ye may despise (each other). Verily the mosthonoured of you in the sight of God is (he who is) the most righteous of you. And God has full knowledge and is well acquainted (with all things)." (49:13)

Now let us proceed to see what would be the status of women in asociety which is governed byQuranic principles.

RightTo Acquire Education

The Qur'an has stated that the acquisition of education is compulsory for all the believers. About themessenger it is stated that he taught the Book of Allah to his audience, which included men as well as women:

"He it is Who raised among the inhabitants of Mecca a messenger from among themselves, who recites to them His verses and provides development to their personalities, and teaches them the Book and the Wisdom, although they were before certainly in clear error." (62:2)

For imparting knowledge, no fee was charged:

"Say: I do not ask you any reward except that any who wills, may take the way to his Sustainer." (25:57)

In the acquisition of knowledge, women are also included, as the wives of theNabi (S.A.W)were commanded :

"And keepto mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware." (33:34)

Thus the Qur'an has stipulated that women should also be educated and trained to know the realities of life.

RightsOf Expression

The Qur'an informs us that women in aQur'anic society not only have the right to expressthemselves freely but she is in such a position that she may even argue and hold discussions with the head of the community.

The messenger of Allah (p) who was not only the divine emissary to his people but also the first head of the Islamic state, gave so much freedom in society that the people, including women were in a position to argue with him. The Qur'an records this in theSura titled "Al-Mujadilah " (the title of theSura itself means "the woman who argues"). We are informed:

"Allah indeed knows the plea of her who argues with you (O messenger) about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing." (58:1)

Women are also to take an active part in public life. InSura Al-Mumtahina we are informed of their public allegiance to the Prophet (See 60:12). Along with men, women were also included in these public discussions with the office bearers of the Islamic state: (See 60:10).

RightTo Select A Life Partner

For the subject of marriage, the Qur'an has provided detailed guidance. Weare told that marriage is the name of a contract between consenting adults who are believers in the divine values. Itis clarified that women cannot be forced to get married and thus they have the right to express their will. The following verse tells us:

"O you who believe! Youare FORBIDDEN to inherit women AGAINST THEIR WILL. Nor should you treat them with harshness that you may take away part of the dower you have given them -except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If you take a dislike to them it may be that you dislike a thing and Allah brings about through it a great deal of good." (4:19)

InSura An-Nisa , the believing manis also given the permission to marry women of his choice, thus he too can exercise his free will. As reminded;

"If you fear that it will not be possible to find an equitable solution of the problems of 'Yatama ' (widows and orphans in society) otherwise, then marry women of your choice among them, by twos, threes or fours (as the situation demands), but if you fear that you will not do justice, then marry only one.." (4:3)

Thus both believing women as well as men have been given the right to have a say in their marriage, i.e. women cannot be married forcefully and men also have been given the right to marry women of their choice, as the expression in Arabic reads, "fankihu maa ta'aba lakum " (4:3)

Thenagain in (4:21), regarding marriage it is stated that women have taken a 'meesaq ' (contract) from men;

"And how could you take it when you have gone in unto each other and they (Your wives) haveTaken from you a solemn covenant?

What Type Of Dress CodeIs Prescribed For Women?

Women have been identified in the Qur'an as a "zeenah " i.e. adornment and beauty for allmankind.

"Adorned for the people are the worldly pleasures, such as the women, having children, piles upon piles of gold and silver, trained horses, livestock, and crops. These are the materials of this world. A far better abode is reserved with Allah." (3:14)Since women are termed an adornment or attraction (zeenah ), they are required to cover certain parts of their bodies. It should be noted that a woman being an adornmentfor mankind is quite evident all over the world in all societies.

The media is one example were she is quite abundantly promoted and made as an attraction in place of men. Now since women are an open attractionto mankind because of her bodily features, she is required to cover some parts of herself in public.But before we see what are the physical ingredients of her dress, let us see what Qur'an identifies as the best dress.

WHAT IS THE BEST DRESS?

"O Children ofAdam ! Surely We have sent down to you a garment that would cover your shame and be a good vesture.And the garment of Piety that is the best. That is from theAyat (Signs) of Allah that they may take reminder." (7:26)

Above verse says that the best dress is the garment of "taqwa " or piety. Before wearing any physicalgarment we should adorn ourselves with the garment of "taqwa " as without it we become prone to the vile intentions of satanic people. (see 7:27)

IngredientsOf Womens Dress In Public

The areas ofbody which are to be covered by women in public, are mentioned in 24:31. Allah informs us through His messenger:

"And say to the BelievingWomen,to lower their gaze and guard their private parts.And they should not display their adornment save what is apparenttherefrom .And they should place their covers over theirbossoms .And they should not display their adornment except to their husbands or their fathers or the fathers of their husbands or their sons or the sons of their husbands or their brothers or their brother's sons or sister's sons` or their women or those whom their right hands posses or Those under their authority other thanskillfull men or small children who are not aware of women's nakedness.

And they should not strike their feet so as to make known what they hide of their adornment. O Believers turn you all together to Allah so that you may be successful." (24:31)

From the above verse the following points are derived: 1. Women have two types of "zeenah " i.e. beauty and adornment. (a) "ma zahara minha " What is already apparent from their adornment and beauty. (b) "ma yukhfaina minzinata hunne " That which is hidden from their adornment.

2. She is to cover her whole self publicly except thoseareas which are apparent from her adornment. These areas are the exposed areas which if covered will restrict daily work and have to be uncovered for performing ablution. (see 5:6). The other type of or adornment of a woman identified in the above verse is that which has been called as "mayukhfaina minzinata hunne " That which is hidden from their adornment.

This type of adornment is the one that becomes apparent when a woman strikes her feet or walks. Allah has ordered that this type of adornmentbe covered at all times. Thus the dress should be loose enough so as not to reveal the shape and features of thebody which get obvious when the woman strikes her feet or walks. 3. They are to place their covers or shrouds over their bosoms. InSura 33:59 they are also ordered to bring overthem their over garments while going in public:

"ONabi ! Say to your wives and your daughters and the women of the believers that they bring their over-garments nearer to themselves (while in public); this will be more proper, that they may berecognised , and thus they will not be given trouble; and Allah is Forgiving, Merciful." (33:59)

Inpublic she is to take "Jilbaab " or over garment over herself according to above verse.4. With her bosoms covered well, and dress loose enough so as not to reveal her hidden adornment, she is to maintain this type of dress in public in front of all relations. The only exceptions are:

1. Husband

2. Fathers (Includes Grandparents as well).

3. The Fathers of their husbands.

4. Their sons.

5. The sons of their husbands.

6. Their brothers.

7. Their brother's sons.

8. Their sister'ssons` .

9. Their women.

10. Thosewhom their right hands posses. (i.e . those who were freed from some tyrannical rule and are now under the care and guardianship of believing men and women)

11. Those under their authority other than skillful men.

12. Small children who are not aware of women's nakedness.

How Are Believing Women To Behave WithUn Related Men?

In talking withun related men or strangers the believing women are informed about the type of behavior they should maintain. Allah informs us through theNabi :

"O Women of theNabi ! You are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a recognized utterance." (33:32)With unrelated men, a woman may engage in a conversation but it should be within the limits ordained by the divine code and should not be directed as complacent speech.

CONFINEMENT

Contrary to the claim of traditionalists, who maintain that a womanshould be confined within the boundaries of her house, the Qur'an states that the confinement of women within the four walls of the house is a punishment for lewdness and obscenity. In other words, they might not have fornicated, but outwardly acted in a way or enticedmen which might lead to illegal sexual acts. Thisis said in the following verse:

"And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them." (4:15)

Quiteoften the reason for confinement is justified by misinterpreting a verse inSura Al-Ahzaab .However this verse which is misinterpreted to justify the confinement of women within the boundaries of their homes, contains the Arabic word "qarna ", which simply means 'to be joined or linked, or connected with something or someone', and plainly refers to the injunction for women in general and the wives of theNabi in particular, to maintain a link and connection with their homes andfamiles , such that they do not become neglectful of their domestic responsibilities and does not justify the practice of confinement.

"And be linked with your houses and do not display your finery like the displaying of the ignorance of yore; and establishSalat , and giveZakat , and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House!and to purify you a (thorough) purifying." (33:33)

Thus according to the Holy Qur'an, confinement is not the norm for women, but apunishment for certain offences. A woman may engage in activities outside of the house, butshe has to maintain a link with her home and family and should not be neglectful of the responsibilities laid down for her by the divine code .

"NIQAB" NOT MANDATORY

While identifying the parts of a woman'sbody which should be covered, the Qur'an also gives us evidence to refute the claim of those who associate "Niqab " (Veils, 'Ninja style' face covers) as an ingredient of a women's dress code ordained by Allah.

The ExampleOf Mary

Mary the mother of Jesus (p)is mentioned in the Qur'an as the woman chosen and purified above all the women of all the worlds. "And when the angels said: O Mary!surely Allah has chosen you and purified you and chosen you above the women of all the worlds." (3:42)

Shehas been called as an example for the believers and her conduct is called to exemplify:

"And Allah sets forth an example to those who believe . Mary, the daughter ofImran , who guarded her chastity, soWe breathed into her of Our inspiration and she accepted the truth of the words of her Sustainer and His books, and she was of, the obedient ones. (66:11-12)

Inobserving her behavior mentioned in the Qur'an, we see that as she appears from seclusion with young Jesus, her people recognized her. Now had she been wearing a "Niqab " to cover her face, her people would not have identified her immediately as she had appeared from seclusion. This informs us that she was not covering her face i.e. not wearing a "Niqab ", as mentioned in the following verses:

"And she came to her people with him, carrying him (with her). They (having recognized her)said: 'O Mary!surely you have done a strange thing.O sister ofHaroon ! your father was not a bad man, nor, was your mother an unchaste woman.'But she pointed to him. Theysaid: 'How should we speak to one who was a child in the cradle?' He (Jesus) said: 'Surely I am a servant of Allah; He has given me the Book and made me a prophet." (19:27-30)

Mary's recognition by her people indicates that she was not wearing a "Niqab " to protect her face frombeing seen .

In theQur'an there is further evidence which negates the practice of wearing "Niqab ". After Allah informsNabi (SAW) about marriage with certainrelations He further reminds:

"It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allahis Watchful over all things." (33:52)

In the aboveverse it is clearly mentioned thatNabi (SAW) was also in a position to see the "Husn " i.e. Beauty of women and this clearly establishes that women not related to the Prophet did not wear "Niqab " or veils to cover their faces when they used to appear in front of him. We must realize that attributing anything toAllah which He has not ordained is a very serious action on our part. Allah has informed us through His messenger that attributing anything toAllah which He did not made as an obligation is "haraam "i.e Forbidden, as the following verse states:

"Say: Surely my Sustainer has prohibited (madeharaam ) indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know." (7:33)

"Niqab " has not been made mandatory by any verse of theQur'an, it is a cultural practice of pagan tribes and unbelievers. The Qur'an also identifies unbelievers who used to coverthem selves up with their garments. Allah informs us through Noah:

"And whenever I have called them that Thoumayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride." (71:7)

WhatAbout "Hijab "?

The term 'Hijab ' has become synonymous these days for a specific dress pattern of women, whichis considered as an Islamic dress by many.However the Qur'an does not use this word to denote any kind of dress pattern for women. The type of dress code prescribed by the Qur'an for women (and men)has been discussed earlier, and this term does not occur in the Qur'an in that aspect. The Arabic word 'Hijab ' comes from the root word (H-J-B) and it carries the meaningof :

A screen, Curtain,To hide, To conceal, Block from view, Wrap, Mask, To make inaccessible etc.

In theQur'an this word has occurred only in the following verses in its root or derivative form:

This word has occurred in the Qur'an in the above verses only, and in none of the verses does it refer to any specificgarment or dress for women or refer to any dress pattern for women. Following are translations of some of these verses:

"When thou dost recite the Qur'an We put between thee and those who believe not in the Hereafter a veil (HIJAB) invisible:" (17:45) YusufAli'sTranslation They say: "Our hearts are under veils (concealed) from that to which thou dost invite us and in our ears in a deafness and between us andthee is a screen (HIJAB-UN): so do thou (what thou wilt); for us we shall do (what we will!)" (41:5) Yusuf Ali's Translation

"Between them shall be a veil (HIJAB) and on the heights will be men who would knowevery one by his marks: they will call out to the Companions of the Garden peace onyou : they will not have entered but they will have an assurance (thereof)." (7:46)

Itshould be understood that the term 'Hijab ' or any of its derivatives has not occurred in the Qur'an as a designation for any specific ingredient or pattern of women's dress.

We should strive to in-form and re-form our selves throughQur'anic guidance.

Can Women Talk To Men To Whom TheyAre Not Related (NOT MARRIED)?

In theQur'an we have the example of Moses (p) as he is shown to hold a conversation with two women who are not married to him yet. This conversation clearly indicates that women can talk to men whoare not related to them, provided it is for important tasks only and not complacent speech, as complacency in speech is not allowed by verse 33:32. The following verses identify the conversation of Moses with the two women whoare not related to him.

"And when he came to the water ofMadyan , he found on it a group of men watering, and he found besides them two women keeping back (their flocks). Hesaid: What is the matter with you? Theysaid: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man. So he watered (their sheep) for them, then went back to the shade and said: My Sustainer!surely I stand in need of whatever good Thoumayest send down to me.

Then one of the two women came to him walking bashfully. Shesaid: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people." (28:23-25)

The aboveexample which depicts the conversation of a messenger of Allah with two un-married girls is a clear indicator that women can talk with men who are un related to them provided it is for important tasks only and is done within the limits ordained by Allah.

The TestimonyOf A Woman

InSura 2, verse 282 it is stated:

"O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down....and get two witnesses out of your own men and if there are not two men then a man and two women such as ye choose for witnesses so that if one of them gets confused or perplexed the other can remind her..." (2:282)

Why the need for two women? The verse explains the reason by stating: "..if one of them gets confused or perplexed the other can remind her.." Here the question that comes to mind is, as to why there should be two women instead of oneman? And why is it said that the women could become confused or perplexed while giving testimony? The traditionalists imply that the reason for this is that, women are less reliable and of lower mental ability then men, howeverthis reasoning of theirs has no support from the Qur'an and is an opinion borrowed from Jewish tradition. (See Deuteronomy 22:13-21 and Numbers 5:11-31)

As far as the reliability is concerned, the Qur'an has required even of men to be two as witnesses instead of one. Does that imply that Allah does not consider mento be reliable such that the appearance and testimony of one man was not considered enough? Are both men to give evidence? This is required only so that if one of them (the men) misses any detail then the other could fill the missing information and support the testimony. In other words, it is a legal way of supporting evidence.

The requirement of two men as witnesses does not imply that men are of low reliability or have deficient mental abilities. Two witnesses are required just to consolidate the evidence. Similarly, when two women were required as witnesses instead of one man, the implication shouldnot be unreliability . It is only a way of consolidation of the evidence and not that women are less reliable.

The Quran in other situations accepts the testimony of a woman as equal to that of a man. Infact the woman's testimony can even invalidate the man's. The Qur'an ordains that if a man accuses his wife of indecent and un-chaste behavior, then he should solemnly swear five times as evidence of the wife's guilt. If the wife denies and swears similarly five times, sheis not considered guilty and her testimony will invalidate that of her husband. Thisis stated in the following verses:

"And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones.And the fifth (time) that the curse of Allah be on him if he is one of the liars.And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars. And the fifth (time) that the wrath of Allah be on her if he is one of the truthful." (24:6-9)

Regarding the question, as to why a woman can become perplexed or confused while giving evidence in public (the word used in 2:282 is which carries the meaning ofperplexion or confusion.) it should be considered that in pre-Quranic societies, women were brought up in such a manner that they were incapable of expressing themselves and were inexperienced in civil affairs. The unbelievers had raised their girls in trinkets and ornaments and they were void of the ability to expressthemselves . The Qur'an identifies this situation:

"When news is brought to one of them of (the birth of) what he sets up as a likeness to (God) Most Gracious his face darkens and he is filled with inward grief!Is then one brought up among trinkets and unable to give a clear account in a dispute (to be associated with God)?" (43:17-18)

Even today, women in many societiesare raised up in such a manner that they are incapable of expressing themselves and are very likely to get perplexed and confused if they were to appear before a court to bear testimony. It is for such a situation that the Qur'an required two women against one man to bear testimony.

Furthermore, women should not be brought up and raised in such a manner that they become incapable of expressing themselves and face the trials and tribulations of life, instead they should be well educated and conditioned to the affairs of the world so that if they are required to bear testimony, they will not become confused or perplexed and the second woman will not be required to interfere.

The interference of the second woman as a partner in testimony is conditional to the first one getting perplexed. If the first woman is able to expressher self eloquently then the second woman will not be required, as is evident from the following portion of the verse under discussion:

".. IF ONE OF THEM gets confused or perplexed THEN the other can remind her.."

If the first one gets confused, it is only then, that the other one is required to remind her. If the first one does not get perplexed then the otherwill not be required to interfere.

The above should clarify that a woman's testimony is not equal to half that of a man's.But the Qur'an considers her testimony to be equal to that of a man's and the requirement of two women against one man is conditional to certain situations only.