“In a fair manner, women have the same rights against their men as men have against them,
and men are a degree above them (in responsibility)…” [Qur’an, 2: 228]
Since the beginning of human civilization women have been treated unjustly in every society. They have been abused, exploited, and subjected to sub-human standards, including domestic violence and demoralization. Their human rights and civil liberties have been suppressed and their full participation in public affairs has been barricaded. The gender discrimination continues even today in various forms and varying degrees, particularly in many Muslim populations where they have little or no representation. Women continue to be deprived of social justice in many parts of the world and marginalized in their quest for an independent voice. Despite increasing political awareness to overcome the enigmatic imbalance in gender relation, their access to education and other opportunities for progress remains limited.
The pre-Islamic Arabian culture is the worst case of a primitive society on record that had completely crushed women physiologically and psychologically. They were treated only as physical objects having no emotions, dignity or identity. A man could take any number of wives for self-gratification at will with no rights, support or protection provided. A father used to feel disgraced at the birth of a baby-girl for fear of abuse she might have to endure later. Some even preferred to bury their daughters alive rather than raising them at the risk of family dishonor. The Qur’an questions that barbarically bizarre behavior: “And when the girl-child buried alive shall be asked: For what offence was she killed?” [Q, 81: 8-9]
The advent of Islam changed the whole equation, however. Immediately after he received his first divine revelation, the Prophet Muhammad saw rushed to his wife Khadija for comfort as he was shivering due to the extraordinary experience. Not only she became the first Muslim instantly, as his truthfulness had never been in question, she joined her husband as a full partner in his mission and played a central role in the early struggle of Islam. The glorious status she attained, unlike any woman before, is captured in few words so eloquently spoken by the Prophet saw himself: “Allah Almighty never granted me anyone better in this life than her. She accepted me when people rejected me; she believed in me when people doubted me; she shared her wealth with me when people deprived me; and Allah granted me children only through her.” [Muslim]
The acknowledgement by the Prophet saw of his wife’s trusted companionship and its profound impact on his mission speaks volumes how Islam views a woman and the role she can play in social, economic, and political transformation of a society and contribute to the intellectual, civic, and moral development of its people. The Qur’an provides evidence and appears to support the role of women in politics and state affairs. There are numerous examples of women having leadership roles even during the time of the Prophet saw. Islam considers woman as an intelligent agent having her own personality and identity and grants her freedom to channel her capabilities in any direction she chooses to explore the purpose of life, seek happiness, and fulfill the mission of her existence. Access to education is her undeniable birth right. It is so because it refines the thinking process to improve the quality of life and excel in this world of unlimited opportunities and rewarding challenges. Only then, with clarity of vision, she can fully engage in the society, participate in its affairs, and contribute to its growth, fitness, and sustainability.
It is not then a coincidence that education in Islam is not a choice; rather an obligation ruled by the Prophet saw: “Seeking knowledge is mandatory for all Muslim men and women.” [Muslim, Bukhari] Just as human development, civil liberties, and social justice are gender neutral, Islam makes no gender differentiation in the field of learning either. Education is equally required for both genders so that each could rise to their potential. Pursuant to this mandate and the inherent right, the public policy must be devised to provide equal access to academic opportunities without gender discrimination for parity and balanced growth of a knowledge-based society.
While Islam seeks healthy gender relations and collaboration of men and women to their full strengths in collectively managing the worldly affairs, they are not considered mere physical entities, numbers, or identical units as output of an assembly-line that can be equated quantitatively. Instead, it considers them complex personalities with distinct characteristics and physical features, physiological and sociological makeups, strengths and weaknesses, and functionalities that are mutually complementary and operationally interactive; yet both are individually accountable for their responses to all encounters in the conduct of day-to-day life.
Thus, rather than cosmetically looking for a simple numeric equality for political correctness, Islam pursues a qualitative balance in gender relations through understanding and cooperation for a durable and comprehensive companionship in which both optimize their talents and, at the same time, their aspirations. Enforcing this notion, the Qur’an says: “Do not covet what Allah has conferred more abundantly on some of you than others. Men shall have a share according to what they have earned, and women shall have a share according to what they have earned…” [Q, 4: 32] Allah swt has granted different qualities to each gender and within each gender these qualities vary remarkably for individual distinctions. These variations in attributes and strengths are innovatively crafted for cooperation in managing worldly affairs, and not to compete or be contrary to one another defeating the very purpose of forming and experiencing a rich alliance.
Just as men and women are distinct in their assets and capabilities, they also exhibit diversity in their choices, preferences, needs, and interests. Accordingly, their duties, roles, and rights also vary to line up with their inherent array of personality variations. Islam recognizes the natural differences with which men and women have been created to play their distinct roles. It explains: “In a fair manner, women have the same rights against their men as men have against them, and men are a degree above them…” [Q, 2: 228]. In addition to their similar rights, it is hinted that women are also entitled to an extra layer of protection that men (father, brother, husband, son, etc.) must provide. To a father who raises two daughters gently, the Prophet saw assures Paradise. [Ahmad] A husband is reminded: “The best among you is one who is best to his family. [Tirmidhi] A son is advised: The Paradise lies under the feet of your mother.” [Ahmad, Nasa’i]
In any socio-economic unit with two or more members, the organizational discipline and some form of hierarchical structure is indispensable for an orderly administration and management of unit’s functioning for the benefit of its members. The role assignment is essential for union’s robustness, integrity, and sustainability. In a family setting, Islam appoints husband as head of the family for safeguarding it by providing all necessary supervisory care, just as he is required to cater to its financial needs: “Men are the protectors and maintainers of women …they spend out of their possessions (to support them)…” [Q, 4: 34] In addition to physical, emotional, and financial support, the family head is also responsible for fostering a moral climate at home by presenting himself as a role model of Islamic behavior to those who are under his guardianship. Islam’s attitude in this regard is stiff and very unforgiving: “O Believers, save yourselves and your households from a Fire, whose fuel shall be the men and stones…” [Q, 66: 6] This headship includes that he educate and discipline his family members, who have been trusted to his care in the natural process of life, and create a moral atmosphere at home so that they too become righteous. He must play his complex role with delicacy and vigilantly without being authoritarian; a family rendered dysfunctional for leadership failure is disastrous for the society.
This theme is further elaborated by the Prophet saw: “Each one of you is a herdsman and is accountable with regard to his herd: the ruler is a herdsman and is accountable for his subject; the man is a herdsman of his family and is accountable with regard to them; and a woman is a herdsman of her husband’s house and his children and is accountable with regard to them.” [Bukhari] The Islamic laws clearly enunciate the duties for each case and the limits within which they can be duly exercised. Thus, let it be clear that ‘a degree above’ refers to the rank of guardianship that entails serious responsibilities for men and accountability thereof. It does not make one gender superior to the other. Superiority is a pagan concept. In the context of natural attributes and distinctions, none is superior to anyone. Honor is not a characteristic. It is a recognition of nobility of character and must be earned. In Islam, it comes only by doing the duty with moral excellence: “…Indeed, the most honorable among you in the sight of Allah is the one who fears Him the most…” [Q, 49: 13]; and, of course, Allah swt alone is the judge.
While the undeniable differences in strengths and functionalities that define the two genders are well recognized and the rights and duties are also consistent with those variations, there is absolutely no gender consideration when it comes to ‘reward and punishment.’ Just as both are entitled to the same human rights, social justice, and opportunities for intellectual development, the principle of ‘equal virtue – equal reward’ governs Islam’s system of recognition of individuals’ accomplishments and conduct. Believing men and women are assured: “Whoever works righteousness, man or woman, and has faith in Allah, verily to them We will give a life of purity (in this world) and We will grant to such their reward (in the eternal life) based on their best actions” [Q, 16: 97]. The same principle applies to whoever is guilty of wrong-doing.
In sum, in the midst of darkness that had engulfed the world, including the victimization of the female segment of the society, Islam echoed a fresh, noble, and universal message to humanity: “O Mankind, keep your duty to your Lord Who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women” [Q, 4: 1]. There is no better way to describe and dignify the parallel status of men and women in the society and the roles they have to play than did the Prophet saw in his Final Sermon: “O People, it is true that you have certain rights with regards to your women, but they have rights over you as well. If they abide by your rights, then to them belongs the right to be fed and clothed in kindness. Do treat your women well and be kind to them for they are your partners and committed helpers.” The Messenger of Allah swt has placed women highest among all things valued in this world. He articulates: “The world and all things in it are precious, but the most treasured thing in the world is a pious woman.” [Muslim] ______________________
A reader’s reflections:
I’m actually in tears in reading your article. Truly Allah gifted me a precious woman who helped guide my astray life into the straight path. My wife showed me little by little what Islam really is and what our Deen has to offer us in leading me by example. When you have a righteous woman we should consider the Blessings from Allah and to be grateful. The gratitude is important to me and the rights of women is ingrained in the Islamic traditions but our societies here in the western world and now also back in our homelands have put women down and that unfortunately has given popularity in keeping women caged for marketing and on leash so as not to advance to her potential.
Islamic Point of View 