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Defending the Woman's Rights

Defending the Woman's Rights

Author:
Publisher: Unknown
English

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


Notice:

This book has been published here and some other sites as Shaheed Mutahhari's book some years ago, but when we researched, it cleared that this book belongs to Muhammad Hakimi not Shaheed Mutahhari.

www.alhassanain.org/english

Defending the Woman’s Rights

Author: Author: MohammadHakimi

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Preface 5

Chapter One: Woman’s Creation 9

Chapter Two: Woman’s Perfection 11

Chapter Three: Woman’s Reason 12

Chapter Four: Woman’s Social Status 15

Chapter Six: Violence against Woman 20

Chapter Seven: Differential Psychology 25

Boy and girl’s Growth 26

Physical Power and Strength 26

Genital Glands 27

The Emotional Aspect 28

Resistance against Diseases 29

Mental Aspect 29

The Cognitive Capabilities 31

Social Behavior 31

Chapter Eight: Greatest Pleasures 33

Chapter Nine: Woman’s Mission 35

Chapter Ten: Consultation with Woman 37

Chapter Eleven: Superiority 39

Chapter Twelve: Additional Advocacy 44

Equality between children 44

Sentimental Treatment towards Daughters 44

Woman and the Position of Motherhood 45

The Last Will 47

The Cause of Blessing 47

Better than Jihad 47

Gabriel and Women 48

The Criterion of Preference 48

The Great Reward 48

Women’s Artistic Feelings 49

Love of Women and its Position in Faith 49

A Half of the Martyrs’ Reward 50

Note from the Translator 52

Notes 53

Preface

Different schools’ theories on the issue of ‘woman’ are not devoid of extremes, just as other human intellectual achievements are. Though some facts have been found, the overall attempt of scholars in this respect has gone to extremes. Thus, the subject of woman should be reconsidered deeply.

The subject of woman, as a body in the human society, can be studied as deeply as human being deserves to be appreciated. Any analysis of woman’s life, regardless of her vocation and gender, would in fact be the analysis of the human life. The appreciating of woman and acknowledging her status and position is actually the knowing of the human being and acknowledging the human dignity.

It is doubtless that knowing oneself, one’s society and position is essential for knowing other things. Hence, as the first step in getting information, human being should explore his own ego to acquire a relative knowledge of his infinite essence. Therefore, studying woman, as a part of the human society, is a step toward the knowing of humanity in general.

Among the extremist ideas about woman is a theory that tries to deny femininity of woman, separate her from her own original essence, and reject her undeniable inborn characteristics. The opponents of this theory deny a being,who is liked by the opposite sex, who can be a wife, and fulfill certain needs; or a being who can become a mother, give birth to another being, and help continue human race. They deny the existence of a being that can be the family axis, and soothe the stormy ocean of human society, like a calm beach. To them, the characteristics of wifehood, motherhood, the forming of a family and the educating of generations are incongruent with woman’s personality.

These ideas are held by some western thinkers who try to free woman from pregnancy and motherhood. They recommend that babies be made by artificial wombs via artificial fertilization. They also support the tendency to the same gender in sexual relationships, so that the traditional familybe removed.

Such theories are reactions to the limitations and oppressions imposed upon women due to the male enjoyments. However, this reactionary view cannot be true, because it is in fact accepting female deficiency. Nothing is more contemptuous for a woman than belittling her creation. This viewpoint also ignores Woman’s natural necessities, such as delivery and its physical and mental effects, motherhood, wifehood, training of children in the family, and many other physical and psychological factors that exist in woman’s life and necessitates certain conditions for her.

The necessities of woman’s creation have been introduced by theheavenly religions, and especially Islam. Human knowledge and experience has also proved them. Thus, the ignoring of woman’s specific characteristics is really denying the undeniable scientific findings.

It has scientifically been proved that motherhood is a necessity for women’s body and mind. Psychologically, motherhood is the most enjoyable experience of a woman, which makes her life meaningful. Motherhood love is the origin of other kinds of love. Therefore, depriving woman of this love means the denying of a part of her existence.

It has also been demonstrated that children who have not grown by their mothers lack self-esteem and are not efficient enough in the society. Moreover, their economic capability decreases. Another finding of scientific research is the constructive effects of family life on men, women and children, thatis why the efforts of modernism for annihilating the traditional family structure have been invein , facing terrible social consequences. So, postmodernism hastily turned to the traditional family, considering it as the solution for reorganizing the human societies.

In general, the theory that resembles woman to man deprives woman of her original character and true value; that is as an improver of human being.

The holy Quran states:

“I will not waste the work of a worker among you; whether male or female, the one of you being from the other ...”1

“Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember, Allah has prepared for them forgiveness and a mighty reward.”2

A believing man and a believing woman both seek the same way and the same final end. Great goals and wishes may have different paths, but the important point is the goal itself, which is achievable for both man and woman.

In Islam, woman is woman and man is man and they are individuals of the same essence; as emphasized by the holy Qur’an:

“O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the most righteous of you.”3

In Islamic teachings, man and woman are one and this oneness is rooted in their essence. Creation has linked these two beings in a way that they are never divisible.

The holy Quran states:

“And one of his signs is that He created mates for you from your selves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for people who reflect.”4

In fact, this is a major Islamic teaching that: “Everyone should seek his perfection from within himself.5 ” One should develop within his own self, gradually remove his deficiencies and idiocy, and finally reach the desired perfection and lasting prosperity.

It is totally insane for woman to lose or belittle her own self, so that she feels inferior in creation and tries to resemble man; wear and make up like him and imitate his behavior. This viewpoint is the outset of the denying of woman’s personality and its result is as misleading as its beginning.

Woman should seek herself within her own self and beware that the existence of two human types -man and woman- is not acknowledging one and refuting the other.

Today, among the plethora of biased theories on woman, woman should return to her principles. She should ignore the aliens’ contempt and discover her natural and cultural values with self-esteem. She should not lose her originality and not follow others blindly. Rather, woman should develop her own life via her cultural richness.

Our sincere scholars, who have studied the western culture deeply, have understood well that true salvation from tyrant systems lies in religious and cultural originality; that is the renewing of the precious Islamic and national values.

Knowledge is in monopoly of no one. One should benefit from others’ knowledge, based on this lasting Islamic teaching, quoted from the Prophet Muhammad (a.s .):

“Seek knowledge, even if it is far away in China, because seeking knowledge is an obligation on every Muslim man and Muslim woman.”6

This does not mean inferiority before the superficial greatness of the west. Some Asian nations have sought knowledge by benefiting from western science and technology, combining it with their own cultural values, and not becoming extremely fascinated by the west.

The most valuable perfection and true independence is, in fact, the knowing of oneself and one’s own identity and nature, as well as knowing the flaws and declines of an alien culture. An alien culture leads nations to dependence, absurdity and unoriginality. The resulting dependence and captivity imprisons not only human body, but also his inner self and mind.

Surprisingly, some want to forget the attempts of determined thinkers and their warnings during the past centuries and make the youths forget them too. They intend to remove our self-reliance and thinking power, and make us culturally dependent, in order to pave the way for economic, military, and political assaults.

In this era of deviant viewpoints and false criteria, the youth should be awakened and informed by the authors, thinkers, and all cultural centers, so that our generation is immunized against any cultural assault.

In the last few decades, anytime the Islamic principles and beliefs were attacked, the question of ‘woman’ was assaulted too. This issue is still being exploited at present.

Not very long ago, the Materialist and Marxist ideologies entered societies for some time, which resulted in the weakening of some beliefs and the drain of some brains. Now, that those ideologies have been proved worthless in explaining the philosophy of the world and human being, the capitalist ideology is trying to destroy the youth’s beliefs, and would probably destroy other resources as well. Working against this cultural assault is at the first stage is the demanding duty of the knowledgeable. They should spare no effort to make the new deviant beliefs known throughout the society (in order to be resisted).

The introduction of western feminism is an instrument of this cultural assault, which attacks a half of the major body of the society, to destroy our religious and national unity.

The present book is written for the same excellent purpose. I hope this cursory evaluation of the different viewpoints on womanbe useful for our younger generation, so that they become more familiar with the preferred view of Islam and the value it puts on woman. Of course, there is much research to be done on woman’s rights to lighten the dark sides of it.

Mashhad, 3/1/1378 (March 1999)

Chapter One: Woman’s Creation

Woman’s soul and body is created from the same essence as man is. In fact, there is no difference between the reality of man and woman. The Holy Qur’an explicitly mentions this fact when saying:

(O People! Be careful of your duty to your Lord, Who created you from a single being and created its mate of the same kind),7 and (He it is Who created you from a single being, and of the same (kind) did He made his mate that he might incline to her),8 and (And one of His signs is that He created mates for you from yourselves that you may find rest in them).9

So, woman’s creation is from the same essence as man’s creation, just as the Prophets (a.s .) arc human beings and selected from among humans themselves.

The Qur’an says, (Certainly Allah conferred a great favor upon the believers when He raised among them a Messenger from among themselves).10

The sameness of man and woman is a theme easily acquired from theQur’anic verses. There is only one other viewpoint in this regard that considers woman as an addition to man’s creation. This is derived from some traditions of the Prophet’s Household (a.s ), but it is rejected by ImamSadiq (a.s ).

Zurara narrated, “Once, ImamSadiq (a.s ) was asked about the creation of Eve and that some people believed that the Almighty Allah created her from Adam’s lower left rib, and the Imam (a.s ) said, ‘The Almighty is beyond doing so. Those who hold this view think that Allah could not create a wife for Adam, but from his rib. What do they mean? They let others make excuses in this regard. May Allah judge between us and themall! ’ Then the Imam (a.s ) said, The Almighty Allah created Adam from soil and ordered the angels to prostrate before His creation. Then He made Adam sleep deeply, and created a new being for him The new being moved and Adam was awakened by her movement. He saw a pretty creation just like himself, except that she was a woman Then Adam said: ‘O Allah! Who is this beautiful being to whom I am inclined?’ Allah replied: ‘This isMy servant Eve’ ...”11

Allama Majlisi says, “It is common among some historians and tradition narrators that Eve was created from Adam’s rib, but some other traditions reject it.”12

ThenAllama Majlisi narrates an exegesis discussion fromAbul Fotuh ar-Razi .Ar-Razi in the exegesis of theQur’anic verse (O People! Be careful of your duty to your Lord, Who created you from a single being and created its mate of the same kind),13 has said, “By this mate, Eve is meant. There are two views on Eve’s creation; the first is that Eve was formed from Adam’s rib, and the second is that Adam’s wife was created from the same essence. And this verse is like another one that says: (And Allah made wives for you from among yourselves)14 or (Certainly a messenger came to you from among yourselves).”14

Then,Allama Majlisi says, “The creation from the same essence means from the same father and it does not nullify the presence of a mother, as a requirement ...”

There is another possibility about the word (min;16 from) that it may be a causative preposition. In other words, it means that “He created wives for you ...”17 This second view is in accord with ImamSadiq’s view that woman has an independent creation just like man.

Chapter Two: Woman’s Perfection

In theQur’anic view, woman can reach perfection, just as man can. The Holy Qur’an explicitly states that she can go to ascension via awareness and good deeds. Anytime there is reference in theQur’anic verses about human perfection, women are pointed out along men:

(Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember; Allah has prepared for them forgiveness and a mighty reward.18

In this verse, submission, belief, truthfulness, patience, humbleness, fasting, chastity, and remembrance of Allah are mentioned in the same way for man and woman. Both of them can equally reach these heavenly positions.

(So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other).19

(And whoever does good deeds whether male or female and he (or she) is a believer; these shall enter the paradise and they shall not be dealt with a jot unjustly).20

In this verse, the unity of man and woman is justified, that an attempter should get reward as much as his/her attempt. Allah is beyond differentiating between the efforts of man and woman.

(And whoever does good deeds whether male or female while he (or she) is a believer;We will most certainly make him live a happy life, and We will most certainly give them their reward for the best of what they did.)21

This verse mentions the sameness of worldly rewards for good deeds of man and woman. In other words, good deeds of any servant receive equal rewards in this world and the Hereafter.

It should be pointed out that otherQur’anic verses about human perfection include both man and woman, though they are stated with masculine pronouns. Statements such as (O You who believe!)22 means ‘O People!’ and refer to both men and women.

Chapter Three: Woman’s Reason

The Holy Qur’an knows woman as a human, possessing all human qualities and all necessary capabilities of a human being. Nothing about deficiency in woman’s mind has been mentioned in the Qur’an at all. Rather, as pointed out earlier, man and woman are equal to Qur’an in terms of reaching perfection, which is only possible through deep understanding. However, some traditions introduce woman as less intelligent than man. Some points worth mentioning in this regard.

a. Low intelligence and inadequate cognition is attributed to many people and social classes by Islam, either men or women, for instance:

Pride and arrogance is an indication of stupidity.

Imam Ali (a.s .) says, “One’s self conceit is the sign of his lack of reason.”23

One, who accompanies the stupid, would lose his own reason.24

Not listening to the wisekills reason.25

Wastefulness wipes out reason.26

Pride and self-deceit decreases reason. 27

One who loves something excessively would suffer from folly.28

Lustfulness destroys brain.29

A wise man keeps calm in anger; otherwise, he is foolish.30

One who always does nonsense is unwise.31

Such guidelines are for awakening people, so that they know and overcome obstacles and try to perfect their wisdom.32

Some other groups of people, on the other hand, are considered wise and even possessing complete cognition, either men or women.

A wise person seeks perfection and an unwise one seeks wealth.33

A wise person judges his own opinion, not relying on what he likes.34

A wise individual acts as to his cognition.35

No wisdom is more valuable than opposing whims and desires.36

A wise person is religious and faithful.37

Humbleness before the truth and accepting it is the highest degree of wisdom.38

Such statements do not concern innate human folly; rather they refer to cultural and social effects on human wisdom. One’s background, education, and lifestyle may prepare the necessary conditions for his/her growth and materialization of innate capabilities. Any kind of shortcoming in these aspects, on the other hand, would harm human abilities, and even completely destroy a certain aptitude. The traditions about mindlessness have considered this doubtless issue.

Another issue is worth considering about human mind; wisdom is mentioned as accompanying faith in some traditions.

The Prophet of Islam (a.s .) says, (Surely, goodness is obtained by wisdom. He has no faith, one who has no reason.)39

Imam as-Sadiq (a.s .) says, (He, who is wise, is faithful.)40

Imam al-Kadhim (a.s .) says, (OHisham ! The Almighty selected His prophets so that people accept His religion wisely. Therefore, those who understand the religion more wisely accept the prophets’ invitation well. And whoever is more aware of Allah’sreligion, is wiser than others ...)41

Keeping in mind these teachings as well as theQur’anic verses referring to the faithful women, as equal to faithful men, it becomes clear that women possess the kind of reason necessary for high-rank faithfulness. So anywhere that true faith, humbleness before Allah, chastity, and worship exist, reason and human wisdom inevitably exist.

Therefore, woman’s mindlessness, referred to in some traditions, may mean the momentary state caused by human negligence. As these passing states are related to behavioral factors, they can be changed by a change in behavior, thus regaining the innate human nature. For instance, one who suffers from pride and despotism may lose reason. Then if these vices are wiped out by training and refinement of the soul, the barriers of thoughtfulness are removed, and thus the human mind regains its capacity and guides man.

According to what has preceded, woman’s folly referred to in some traditions is related to the contemporary women who were less engaged in intellectual issues and they only thought of their female aspects. The mentioned traditions hence do not refer to woman’s permanent nature.

Some descriptions of certain people or social classes are commonly seen in traditions that are related to changeable dispositions, just as common as these changeable states in traditions are sometimes interpreted as natural ones by mistake.

To make the point clearer, a tradition from Imam Ali (a.s ) follows. Imam Ali (a.s ) said, “Women are not pious when in need and not patient with their lust. Cosmetics are necessary for them even if they are old. They are arrogant and proud even if they are disabled anyway, treat them kindly and speak with them well that they may improve their behaviors.”42

The last phrase of Imam Ali’s statement indicates that the mentioned vices are not permanent innate ones; rather they are caused by women’s milieu and education. Otherwise, the Imam would not say, “Treat them kindly that they may improve their behaviors.”

In fact, these faults are due to inadequate education and improper culture of the society. They can be changed by kindly reactions. Therefore, by the term ‘mindlessness’ in traditions, it is meant the improper effect of society’s culture on women.

b. Perhaps, the lack of reason implies the different brain weights of man and woman that is a reality about these two human kinds.43 It is also proved by scientific researches that women’s emotional intelligence is stronger. But this is not a weak point for woman; rather, it is an important necessity for her motherhood tasks. Woman’s emotion plays a more central role in children’s personality development and family’s warm environment than man’s strict mind-governed role. This quality diverts woman from complex intellectual issues to make the family warm and lovely.

c. If one or some traditions contain a certain controversial issue, it should be scrutinized to see if there are other contrasting traditions or verses. If the tradition’s document is correct and no contrasting traditions are found, the principle of “ta’adol wa tarjih ” (balance and preference)44 , a principle ofOsul filed, should be followed. Perhaps, after expert studies it is found that there is in fact no contrast. However, there may be two traditions or a tradition and aQur’anic verse that are labeled as ‘general’ and ‘specific’, ‘absolute’ and ‘provisional’ and so on. Also, two traditions may be about two separate subjects or about two states of the same subject. In these cases, there remains no contrast. Finally, if a tradition is in total contrast with the meaning of aQur’anic verse and they are by no means compatible, the tradition is ignored, clue to its contrast to Allah’s words. As a result, surface incompatibility cannot be regarded true contrast without careful investigation.

It should, of course, be kept in mind that this is a completely specialist job done by precise standards. Not everyone can nullify a tradition because of his/her own criteria.

In investigating about the tradition of ‘woman’s folly’, it does not seem compatible with theQur’anic verses. Nowhere in the Holy Qur’an there is a mention to such an issue; rather, woman and man are mentioned equally in case of good and bad conditions, as was pointed out in the section of ‘woman’s perfection’.

Moreover, the mentioned tradition is not in accord with another tradition of Imam Ali (a.s ) inNahjol Balagha :

“Avoid consulting with women, except women whose reason has been tried.”45

Therefore, the traditions containing ‘woman’s folly’ and traditions like the one just mentioned are “Itlaq wa Taqyeed ’ (absolute and limitation acceptance) and the former are rejected. Therefore, Imam Ali’s tradition does not include all women, but some exceptions. Today, however, those exceptions are more than those days, and perhaps they are the majority.

Another tradition is narrated from ImamSadiq (a.s .) that refers to women’s exceptional cognition.

“So many women who may have more religious understanding than men have.”

This is not equal cognition of men and women, but the occasional superiority of women. This tradition will be discussed in later chapters, too.