gender.pdf

Gender Equity in Islam

Jamal A. Badawi, Ph.D.

World Assembly of Muslim Youth

WAMY Studies on Islam

I. Introduction & Methodology

When dealing with the Islamic perspective of any topic, there should be a clear

distinction between the normative teachings of Islam and the diverse cultural practices

among Muslims, which may or may not be consistent with them. The focus of this paper

is the normative teachings of Islam as the criteria to judge Muslim practices and

evaluate their compliance with Islam. In identifying what is "Islamic," it is necessary to

make a distinction between the primary sources of Islam (the Qur'an and the Sunnah)

and legal opinions of scholars on specific issues, which may vary and be influenced by

their times, circumstances, and cultures. Such opinions and verdicts do not enjoy the

infallibility accorded to the primary and revelatory sources. Furthermore,

interpretation of the primary sources should consider, among other things:

(a) The context of any text in the Qur'an and the Sunnah. This includes the general

context of Islam, its teachings, its world view, and the context of the surah and section

thereof.

(b) The occasion of the revelation, which may shed light on its meanings,

This paper is a brief review of the position and role of woman in society from an

Islamic perspective. The topic is divided into spiritual, economic, social, and political

aspects.

II. The Spiritual Aspect

1. According to the Qur'an, men and women have the same spiritual human nature:

O mankind: Reverence your Guardian-Lord Who created you from a single person

created of like nature his mate and from them twain scattered (like seeds) countless men

and women; reverence Allah through Whom you demand your mutual (rights) and

(reverence) the wombs (that bore you): for Allah ever watches over you. (Qur'an 4:1)

It is He who created you from a single person and made his mate of like nature in order

that he might dwell with her (in love). When they are united she bears a light burden

and carries it about (unnoticed). When she grows heavy they both pray to Allah their

Lord (saying): "If You give us a goodly child we vow we shall (ever) be grateful."

(Qur'an 7:189)

(He is) the Creator of the heavens and the earth: He has made for you pairs from among

yourselves and pairs among cattle: by this means does He multiply you: there is nothing

whatever like unto Him and Her is the One that hears and sees (all things.) (Qur'an

42:11))

2. Both genders are recipients of the "divine breath" since they are created with the

same human and spiritual nature (nafsin-waahidah):

But He fashioned him in due proportion and breathed into him something of His spirit.

And He gave you (the faculties of) hearing and sight and feeling (and understanding):

little thanks to you give (Qur'an 15:29)

3. Both genders are dignified and are trustees of Allah on earth.

We have honored the children of Adam, provided them with transport on land and sea;

given them for sustenance things good and pure; and conferred on them special favors

above a great part of Our Creation. (Qur'an 17:70)

Behold your Lord said to the angels: "I will create a vicegerent on earth." They said

"Will you place therein one who will make mischief therein and shed blood? Whilst we

do celebrate Your praises and glorify Your holy (name)?" He said: "I know what you

do not." (Qur'an 2:30)

4. According to the Qur'an, woman is not blamed for the "fall of man." Pregnancy and

childbirth are not seen as punishments for "eating from the forbidden tree." On the

contrary, the Qur'an considers them to be grounds for love and respect due to mothers.

In narrating the story of Adam and Eve, the Qur'an frequently refers to both of

them, never singling out Eve for the blame:

O Adam! Dwell you and your wife in the garden and enjoy (its good things) as you

[both] wish: but approach not this tree or you [both] run into harm and transgression.

Then began Satan to whisper suggestions to them bringing openly before their minds all

their shame that was hidden from them (before): he said "Your Lord only forbade you

this tree lest you [both] should become angels or such beings as live forever." And he

swore to them both that he was their sincere adviser. So by deceit he brought about

their fall: when they tasted of the tree their shame became manifest to them and they

began to sew together the leaves of the garden over their bodies. And their Lord called

unto them : "Did I not forbid you that tree and tell you that Satan was an avowed enemy

unto you?" They said: "Our Lord! We have wronged our own souls: if you forgive us

not and bestow not upon us Your mercy we shall certainly be lost." (Allah) said: "Get

you [both] down with enmity between yourselves. On earth will be your dwelling-place

and your means of livelihood for a time." He said: "Therein shall you [both] live and

therein shall you [both] die; and from it shall you [both] be taken out (at last)." O you

children of Adam! We have bestowed raiment upon you to cover your shame as well as

to be an adornment to you but the raiment of righteousness that is the best. Such are

among the signs of Allah that they may receive admonition! O you children of Adam!

Let not Satan seduce you in the same manner as he got your parents out of the garden

stripping them of their raiment to expose their shame: for he and his tribe watch you

from a position where you cannot see them: We made the evil ones friends (only) to

those without faith. (Qur'an 7:19-27)

On the question of pregnancy and childbirth, the Qur'an states:

And We have enjoined on the person (to be good) to his/her parents: in travail upon

travail did his/her mother bear his/her and in years twain was his/her weaning: (hear

the command) "Show gratitude to Me and to your parents: to Me is (your final) Goal.

(Qur'an 31:14)

We have enjoined on the person kindness to his/her parents: in pain did his/her mother

bear him/her and in paid did she give him/her birth. The carrying of the (child) to

his/her weaning is ( a period of) thirty months. At length when he/she reaches the age

of full strength and attains forty years he/she says "O my Lord! Grant me that I may be

grateful for Your favor which You have bestowed upon me and upon both my parents

and that I may work righteousness such as You may approve; and be gracious to me in

my issue.Truly have I turned to You and truly do I bow (to You) in Islam

[submis sion]." (Qur'an 46:15)

5. Men and women have the same religious and moral duties and responsibilities. They

both face the consequences of their deeds:

And their Lord has accepted of them and answered them: "Never will I suffer to be los

the work of any of you be it male or female: you are members of one another ..."

(Qur'an 3:195)

If any do deeds of righteousness be they male or female and have faith they will enter

paradise and not the least injustice will be done to them. (Qur'an 4:124)

For Muslim men and women and for believing men and women, for devout men and

women, for true men and women, for men and women who are patient and constant,

for men and women who humble themselves, for men and women who give in charity,

for men and women who fast (and deny themselves), for men and women who guard

their chastity, and for men and women who engage much in Allah's praise, for them has

Allah prepared forgiveness and great reward. (Qur'an 33:35)

One Day shall you see the believing men and the believing women how their Light runs

forward before them and by their right hands: (their greeting will be): "Good news for

you this Day! Gardens beneath which flow rivers! To dwell therein for ever! This is

indeed the highest Achievement!" (Qur'an 57:12)

6. Nowhere dow the Qur'an state that one gender is superior to the other. Some

mistakenly translate "qiwamah" or responsibility for the family as superiority. The

Qur'an makes it clear that the sole basis for superiority of any person over another is

piety and righteousness not gender, color, or nationality:

O mankind! We created you from a single (pair) of a male and a female and made you

into nations and tribes that you may know each other. Verily the most honored of you

in the sight of Allah is (one who is) the most righteous of you. And Allah has full

knowledge and is well acquainted (with all things). (Qur'an 49:13)

7. The absence of women as prophets or "Messengers of Allah" in prophetic history

is due to the demands and physical suffering associated with the role of messengers and

prophets and not because of any spiritual inferiority.

III. The Economic Aspect

1. The Islamic Shariiah recognizes the full property rights of women before and after

marriage. A married woman may keep her maiden name.

2. Greater financial security is assured for women. They are entitled to receive marital

gifts, to keep present and future properties and income for their own security. No

married woman is required to spend a penny from her property and income on the

household. She is entitled to full financial support during marriage and during the

waiting period ('iddah) in case of divorce. She is also entitled to child support.

Generally, a Muslim woman is guaranteed support in all stages of her life, as a

daughter, wife, mother, or sister. These additional advantages of women over men are

somewhat balanced by the provisions of the inheritance which allow the male, in most

cases, to inherit twice as much as the female. This means that the male inherits more

but is responsible financially for other females: daughters, wives, mother, and sister,

while the female (i.e., a wife) inherits less but can keep it all for investment and

financial security without any legal obligation so spend any part of it even for her own

sustenance (food, clothing, housing, medication, etc.).

IV. The Social Aspect

First: As a Daughter

1. The Qur'an effectively ended the cruel pre-Islamic practice of female infanticide

(wa'd):

When the female (infant) buried alive is questioned for what crime she was killed.

(Qur'an 81-8-9)

2. The Qur'an went further to rebuke the unwelcoming attitudes among some parents

upon hearing the news of the birth of a baby girl, instead of a baby boy:

When news is brought to one of them of (the birth of) a female (child) his face darkens

and he is filled with inward grief! With shame does he hide himself from his people

because of the bad news he has had! Shall he retain her on (sufferance and) contempt or

bury her in the dust? Ah! what an evil (choice) they decide on! (Qur'an 16:58-59)

3. Parents are duty bound to support and show kindness and justice to their daughters.

Prophet Muhammad said:

"Whosoever has a daughter and he does not bury her alive, does not insult her, and does

not favor his son over her, Allah will enter him into Paradise." [Ahmad]

"Whosoever supports two daughters til they mature, he and I will come in the day of

judgment as this (and he pointed with his two fingers held together)." [Ahmad]

4. Education is not only a right but also a responsibility of all males and females.

Prophet Muhammad said:

"Seeking knowledge is mandatory for every Muslim ("Muslim" is used here in the

generic meaning which includes both males and females).

Second: As a Wife

1. Marriage in Islam is based on mutual peace, love, and compassion, not just the

satisfaction of man's needs:

And among His Signs is that He created for you mates from among yourselves that you

may well in tranquillity with them and He has put live and mercy between your

(hearts); verily in that are signs for those who reflect. (Qur'an 30:21)

(He is) the Creator of the heavens and the earth: He has made for you pairs from among

yourselves and pairs among cattle: by this means does He multiply you: there is nothing

whatever like unto Him and He is the One that hears and sees (all things). (Qur'an

42:11)

2. The female has the right to accept or reject marriage proposals. Her consent is

prerequisite to the validity of the marital contract according to the Prophet's teaching.

It follows that if by "arranged marriage" is meant marrying the girl without her

consent, then such a marriage is nullifiable is she so wished.

"Ibn Abbas reported that a girl came to the Messenger of God, Muhammad, and she

reported that her father had forced her to marry without her consent. The Messenger of

God gave her the choice ... (between accepting the marriage or invalidating it)."

(Ahmad, Hadeeth no. 2469). In another version, the girl said: "Actually I accept this

marriage but I wanted to let women know that parents have no right to force a husband

on them." [Ibn Majah]

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