Rights of women in Islam

By Syed Imad-ud-Din Asad

IT is a general concept in the West that in the eyes of Islam woman is inferior to man. They staunchly
believe that there is no such thing as “rights of woman” in Islam. This misconception is partly due to
their lack of access to the Quran and the Traditions, and partly due to the irresponsible attitude of
certain Muslim jurists and groups.

In fact, Islam is the only system which contains provisions that ensure equality between man and
woman. No religion, no system has done even a fraction of what Islam has done to secure her rights and
ensure a status for her that is at par with that of man. The status accorded to woman by Islam is unique
and has no parallel in any other society.

If, on the other hand, we look at the western woman, we find that her rights were not acknowledged
voluntarily or out of kindness or compassion. The early Greek philosophers had very disparaging views
of women. They argued that women were not full human beings and were by nature deficient. The West
inherited this thought and we find it persistent throughout the Middle-Ages. This concept was not
discarded even during the Age of Enlightenment. Writers of that period, like Rousseau and Voltaire,
looked at women as a burden.

In his book “Emile”, Rousseau proposed a different form of education for women because he believed
that women were unable to comprehend what men were able to do. In other words, he believed
women had lesser intellectual abilities than man. It was in the 1800s that the first feminine movement
emerged in the West. The first laws that allowed women to own property also appeared in the same
century. As time moved on, certain circumstances also aided women in their struggle for their rights
such as shortage of manpower in times of war, demands of industrial development, etc., gave them the
opportunity to learn, to work, to earn, to appear as an equal to man. They were forced by circumstances
and in turn they forced themselves through and acquired a new status.

Still, the present set of rights that the Western woman attained after a long effort, fall short of those of
her Muslim counterpart. Islam has granted rights to woman that suit her nature and disposition, and
give her full security and protection. Also, in declaring man and woman as equal human beings, Islam is
centuries ahead of the western legal systems.

However, while discussing the rights of man and woman, the distinction between equality and similarity
must be kept in mind. Man and woman have been created equal, not identical. In Islam, the rights and
responsibilities of a woman are equal to those of a man, but they are not necessarily the same. Both
have been fashioned differently from each other, so their roles are also different. The variation in their
functions does not imply that one is inferior to the other.

Here, it must be mentioned that if certain rights of woman are being ignored, restricted, or denied in
present-day Islamic states, it is a fault of the Muslims — governments and people — who are not
enforcing them, not Islam’s. Let’s have a brief look at some of the rights granted by Islam:
1. Reward for good deeds: The Quran makes no difference between man and woman regarding the
bestowal of reward for the good deeds performed by him or her: “Whoever does good, whether male or
female, and is a believer, We will certainly make him live a happy life, and We will certainly give them
their reward for the best of what they did.” (16:97) “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 charitable men and the charitable women; and the
fasting men and the fasting women; and the men who guard their chastity and the women who guard
their chastity; and the men who remember Allah and the women who remember Allah - Allah has
prepared for them forgiveness and a mighty reward.” (33:35)

2. Freedom of expression: Man and woman are equally entitled to freedom of expression. Women not
only expressed their opinion freely, but also argued and participated in important discussions with the
Prophet (PBUH) and other Muslim leaders. There were occasions when women expressed their views on
matters of public interest and stood in opposition to the Caliphs, who then accepted their sound
arguments.

3. Right to education: Woman is equal to man in the pursuit of education and knowledge. The Prophet
declared: “Search for knowledge is a sacred duty imposed on every Muslim man and woman.”

4. Right to inherit: Man and woman have been given equal right to inherit from the parents and the
near relatives: “Men shall have a portion of what the parents and the near relatives leave, and women
shall have a portion of what the parents and the near relatives leave...” (4:7)

A woman’s right to inherit is as much protected by law as that of a man. If the deceased wishes to
deprive her by making a will in favour of other relations or any other cause, the law will not allow it.
However, it must be remembered that whereas the right to inherit of both man and woman is equal,
their shares in the inheritance may differ. In certain cases, a woman gets half of what a man in her
position would get. The cause of this variation is the financial responsibilities and liabilities with which
man has been burdened, not woman.

As compared to Muslim man, Muslim woman is financially secure and provided for. If she is a wife, her
husband is the provider; if she is a mother, it is the son; if she is a daughter, it is the father; if she is a
sister, it is the brother; and so on. If she has no relations, then it is the responsibility of the state to
maintain her. In no case she will be left helpless. Whereas, a man, except in one or two cases, is
supposed to not only look after his family and other needy relations, but also to make financial
contributions to good causes in society. Thus, a larger share in the inheritance does not depict the
supremacy of man over woman, but it is rather a concession granted to him in lieu of his financial
burden.

5. Right to earn: Islam has given man and woman equal rights to contract, to enterprise, and to earn and
possess independently. The Quran says: “...For men is the benefit of what they earn. And for women is
the benefit of what they earn. And ask Allah of His grace...” (4:32)

Women conducted trade and business even during the time of the Prophet. In fact, his first wife was a
successful and famous business woman of Makkah.

6. Legal protection: In the eyes of Islam, a woman’s life, property, and honour are as sacred as those of
a man. If she commits an offence, her penalty is no less or more than a man’s in a similar case. If she is
wronged or harmed, she gets due compensation, equal to what a man in her position would get.

7. Right to contract marriage: Contrary to prevalent belief, in Islam, there is no concept of forced
marriages of women. Parents have no right to force their daughters to marry against their will. Just as a
woman has the right to choose her spouse, she also has the right to seek divorce from him.

8. Right to participate in public life: Islam does not ask woman to confine herself to her house. It gives
woman the right to participate in public life along with man. History shows that women played active
role in all walks of life. Women not only participated in trade, but even took part in battles. They were
never shut behind iron bars or considered worthless creatures.

Laila Al-Ghifaria would nurse the wounded in battles. Suffiah Bint Abdul Muttalib even fought and killed
the enemies. Women were also rewarded with booty in the same manner as Muslim men. The Second
Caliph of Islam, Umar, appointed a woman, Shaffa Bint Abdullah, to supervise the market. He would
often consult her and held her in high esteem. Under the Fatmids, a woman, Arwa Bint Ahmad, even
served as the Governor of Yemen.

Conclusion:
The verdict of Islam on the inter se status of man and woman is the only complete, logical, and practical
declaration pertaining to the matter, as it always handles the issue by making a distinction between
equality and sameness. The Quran, the Traditions of the Prophet, and the attitude of the early Muslim
scholars prove that the position and rights of woman are equal to those of man. In fact, Islam has
safeguarded the rights of women by putting them into practice as essential articles of Faith.

Gender relations

MAN and woman are the two wheels of human civilisation. They both spring from the same root
and draw their life support from the same source.

One cannot survive without the other; the welfare of one is the welfare of the other.

Their mutual indispensability requires reciprocal feelings and sentiments for each other.

In fact, nature has devised a system in which their role is closely interlinked in the social set-up
of society. They support each other in procreation, sustainability and in the development of
future generations. Thus, their interplay is crucial to the whole scheme of nature.

However, in most societies, the woman is considered to be weaker and a victim of social
injustice, perhaps more so in Muslim societies. Some prejudiced forces erroneously link the
unequal status of women in Muslim countries to Islamic teachings.

But Islam accords due importance, dignity, respect and honour to women. Even during its early
years it remained supportive of elevating women`s social status and challenged many spurious
and anti-women traditions of pre-Islamic Arab society.
The Holy Quran often abhors the disgusting attitude of the Arab tribes, especially towards
women. For example, in Surah 16, verses 58-59 it is mentioned that when a female baby is born
and the news is received by the [father], his face turns dark and the heart is filled with inward
grief; he hides himself from society and being sad, thinks continuously of evilness. He ponders
whether he should keep the baby girl alive with disgrace or bury her in the earth. The Quran
equates the latter decision with evilness.

The Holy Prophet (PBUH) worked hard to change their mindset, transform society and raise the
status of women in society. He got a little over 22 years for his mission to reform Arab society a
society which was deep in the ocean of ignorance. He transformed the highly male-dominated
patriarchal society into a humane one where men and women worked together.

They were made equal partners and women in particular were given rights to own property.
Besides, they were given a share in inheritance from the father`s property, a choice to refuse
marriage against their will, and a right to demand dower and maintenance allowance from the
husband etc.

These were the revolutionary changes introduced by the Prophet in seventh-century Arab
society.

The reason for victimization of women in most societies, including Pakistan, is machis-mo.
Frequent mistreatment of women in certain areas of the country through outdated cultural
practices like swara, vani, watta satta and `marriage` with the Quran, etc is causing much harm to
Pakistan.

In some areas of Pakistan, women are not allowed to cast their vote, while their economic
activities are not counted in the national index. They are barred from getting an education and in
the matter of marriage, they are forced to accept what is offered rather than to choose. In some
areas, they are considered a saleable commodity and our media very frequently reports crimes
against women in society.

The Quran makes it clear that both the male and female are created from a single soul (4:1) and
declares them equal as far as their spiritual obligations are concerned.

They are equally accountable in the hereafter for whatever they do in their material existence, but
there is a promise of a good life for doing good deeds (16:97).

They have been equally awarded the spiritual and intellectual potential to develop.

However, biologically they have a different make-up with different functions. In society, they are
to fulfill their respective roles and responsibilities.

Islam is a natural religion and encourages us to think of nature and its systems. Every individual
(male and female) is indebted to a woman for his or her existence in the material world. It is the
woman who conceives, holds and embraces every child and nurses him or her immediately after
birth. Almost every child grows under the supervision of a woman who also provides company
through thick and thin.

Keeping in view a woman`s crucial role in the building of future society, it is absolutely
necessary that the nation must give priority to female health and education and elevate the social
status of women. If a woman is healthy, then society will be healthy and the nation will reap the
benefits of her good health. Similarly, if a woman is educated, the whole nation will
subsequently benefit from her education.

In order to improve and elevate the status of women in our society, it is necessary that school
curricula must be updated. All material believed to promote gender discrimination should be
replaced with chapters about creating harmony between males and females.•

Value of human dignity

By Muhammad Ali Musofer
HUMAN dignity has been one of the central themes in Islamic teachings. Islam has given a
distinct position to humanity by viewing humans as the noblest of creatures and man as the
vicegerent of God on earth.

According to the Holy Quran, human beings have been inspired by the divine spirit, therefore
their status is unique among the creatures (38:72). In another verse human dignity is affirmed
very explicitly: “We have honoured the sons of Adam … and conferred on them special favours
above a great part of Our Creation” (17:70).

There are numerous examples in the Quran which highlight the high status of human beings and
stress on upholding it. From the teachings of Islam it is revealed that the divine spark is present
in every human; however, it needs an enabling society to ignite it.

Islam has identified different aspects of human life which are considered crucial for maintaining
human dignity. To uplift humanity, multidimensional efforts are required in order to develop the
multiple facets of human life such as the physical/economic, intellectual, social/ethical and
spiritual aspects.

In the Quran and the teachings of the Holy Prophet (PBUH), helping the less privileged and the
weak is constantly underlined. According to the eminent Muslim scholar Dr Fazlur Rahman, the
Holy Prophet’s fundamental effort was to reduce the social and economic injustices prevalent in
society in order to uphold human dignity.

The sense of deprivation affects human self-worth and drags it to the lowest level. It is evident
that poverty limits human potential in many ways. For example, sometimes it compels a person
to indulge in crime.

Islam has given high value to human life and health. It has put significant emphasis on caring for
the sick and disabled and articulated it as a duty. Good health is termed a divine gift.

The sanctity of human life is highlighted by equating the saving of one life with the saving of all
of humanity (5:32). Similarly, according to a hadith “God has sent down a treatment for every
ailment”. Hence good health is very crucial for holistic human development.

The intellectual dimension of human beings is constantly highlighted in Islamic teachings. The
Holy Quran has reinforced the concept of human beings using their intellect and reflecting on the
mysterious creations of God. Education and seeking knowledge are viewed as important to
develop the intellectual capacity of human beings.

Therefore, in Islam seeking knowledge is viewed as abundantly good and it is obligatory for
every Muslim to seek knowledge from the cradle to the grave.

In the Islamic tradition, knowledge has been viewed as light, ignorance as darkness. When the
human being is not developed through education then ignorance prevails. Consequently, the
individual as well as society suffers.

Spiritual uplift is viewed as a very important area for human development. Human beings are a
combination of the body and the soul. Hence we are linked to the Creator while we have an
association with fellow beings and other creatures.

According to Islamic teachings for spiritual development, one has to strengthen both
relationships. To strengthen the bonds with the Creator one needs worship, and to strengthen the
relationship with fellow human beings one needs to fulfil his or her social responsibilities.

The ethical/social dimension is viewed as a very important aspect of human development. It is

directly linked to other dimensions of life such as physical, intellectual and spiritual
development. Hence, Islam stresses on fulfilling the social/ethical responsibilities for balanced,
holistic development of the human being.

To realise the multiple dimensions of human beings, it requires a society that provides
opportunity for people to nurture and actualise their gifted potential and use it for the benefit of
society.

Developing an enabling society for the people is closely related to good governance and
leadership. According to Islamic thought, governance and leadership mean not just to rule but to
create an environment where the human potential can be actualised and used for the benefit of
society. Therefore, the Holy Prophet envisioned and strived for a society that could help nurture
human potential.

Today, many Muslim countries like Pakistan, unfortunately, face huge challenges in human
development in terms of poverty, ignorance, corruption etc. For example, in Pakistan a large
percentage of people are living below the poverty line. Proper healthcare facilities are not
available for a large number of people. Due to different forms of violence, human lives are lost.
This situation affects the lives of nearly all the people in the county.

Similarly, the literacy rate of Pakistan is said to be not more than 56 per cent; this means that
nearly half of the population is illiterate. According to one report, more than 25 million children
are not attending school and as for the students who go to public schools, most of them are not
provided the opportunity to develop their potential.

Furthermore, corruption is another big problem in society. Also, spirituality is sometimes viewed
only as performing some religious rituals and the moral/ethical aspect is not reflected in society.

In such a situation, the dignity of the human being, as envisioned by Islam, seems like a major
challenge. Hence, serious reflection is required particularly on governance and leadership
practices in order to develop a society that can help the people actualise their gifted potential in
order to uphold the dignity of human life.

The farewell sermon

By Nilofar Ahmed | 11/11/2011

AFTER the conquest of Makkah, when the Kaaba and its surroundings were restored to Prophet
Abraham`s legacy, the Prophet (PBUH) decided to go for Haj. This was the only pilgrimage he
performed. The rituals that he taught and the travel that he undertook have all become part of the
Haj rituals.

He felt that he might not meet his followers again in this manner, so he summarised his teachings
in his famous last sermon. On Friday, Zilhij 9, 10AH, (March 6, 632CE), the day of gathering on
the plain of Arafat, the Prophet climbed up the hill known as Jabal al-Rehmat, or `the hill of
mercy`, and addressed the pilgrims who, according to some accounts, were 124,000 in number.

After praising God and declaring the basic creed, `There is no deity but Allah and Muhammad is
His Messenger`, he went on to speak on various topics. Some of these statements have become
the fundamental touchstones of the Islamic faith.

He quoted from the Quran: `O people, indeed, We have created you from a male and a female
and made you nations and tribes so that you would recognise each other. Indeed, the most
honourable of you, in the sight of God, is the most pious` (49: 13). All prejudices of colour,
caste, tribe and gender are done away with in this verse.

He went on to say, `Therefore, an Arab is not superior to a non-Arab, nor is a non-Arab superior
to an Arab. Neither is a black person superior to a white, nor is a white person superiorto a black.
All human beings are from Adam, and Adam was created from dust. All claims to preference and
superiority, all claims of blood and wealth and all rights of vengeance have been crushed under
my feet.

He said that he would not be able to help them on the Day of Judgment if they had not worked
for the Hereafter.

He told the Qureish that God had destroyed their false pride and their boasting about the
achievements of their ancestors: `O people, your blood and wealth and honour have been made
inviolable on each other, forever ... for all Muslims are brothers of one another. Take care of
your slaves. Yes, take good care ofyour slaves. Feed them the same food that you eat and clothe
them similarly.

Then he said that all the unjust customs of the days of ignorance had been done away with by
him. All the retribution and the interest of the days of ignorance were also declared invalid. Since
Allah had given every heir his due share, it was not right for anyone to write a will for their heirs.
A child will be attributed to the one on whose bed he is born, he declared.

For the one on whom illicit sex is proved, (with four eyewitnesses), the punishment is stoning.
The ultimate judgment will be made by God on the Day of Judgment. He said that loans should
be paid off and borrowed things should be returned. Gifts should be given in return for gifts
received.

One who takes up the responsibility of another, should pay the dues. It is not lawful for anyone
to take forcefully from another.

He specifically asked his followers to treat their women well, ` .for they are bound to you and
cannot do as they please. Fear God in regard to women, for it is in His name that you have
acquired them and they have been made lawful for you with God`s permission` He preached that
men and women had rights over each other: `Your rights over them are that they should not call
to them anyone whom you do not approve of. They should not betray your trust. If they indulge
in shameless immorality, then you have been given the right to express your displeasure. But if
they desist, then you should take good care of their needs, such as clothing and food.

He said that it was not lawful for a woman to give from her husband`s wealth without his
consent. Then, the Prophet (PBUH) said, `I am leaving something with you. If you remain
steadfast on it, you will never go astray; that is, the book of God and the practice of His Prophet.
And remember, do not exaggerate in the matter of your faith. Those before you were destroyed
because of this.

He said that Satan had lost all hope of being worshipped in that city (Makkah) anymore. But in
minor matters they might still follow him, which will satisfy him. `So you must protect your
religion and your faith from him.

He reminded his followers to worship their Lord, say their five-time daily prayers, fast for a
month, pay zakat willingly, perform Haj and follow their leaders. Then they would become
eligible for paradise.

About accountability, he said, `From now on, the criminal alone will be responsible for his
crime. Neither will the son be caught in place of his father, nor will the father be avenged in
place of the son.` He asked his followers present there to convey what they had heard to those
who were not present, for the latter might be more capable of understanding and preserving it
(his words).

Concluding the sermon, the Prophet (PBUH) said, `You will be questioned about me (on the Day
of Judgment). What answer will you give?` They replied, `We will bear witness that you
conveyed to us what you were entrusted with....` The Prophet (PBUH) then pointed towards the
people and said, thrice: `O Lord bear witness!

Islam and feminism

By Asghar Ali Engineer

Friday, June 03, 2011

OFTEN people object to the term ‘feminism’ as being a western one. One maulana when
invited to speak in a workshop of this title refused to come as he considered feminism un-
Islamic. Is the use of this term objectionable from an Islamic viewpoint? Not at all.

In fact, Islam is the first religion which systematically empowered women when women were
considered totally subservient to men. There was no concept of a woman being an independent
entity and enjoying equal rights with dignity. What is feminism? Nothing but women’s
movement to empower women and to consider them full human beings. Thus we see in western
countries until the early 20th century that women did not enjoy an independent status. It was
only after the 1930s that women won equal status legally and various western countries passed
laws to this effect. Yet patriarchy still looms large in many societies.

Though the Quran empowered women and gave them equal status with men, Muslims were far
from ready to accept gender equality. The Arab culture was too patriarchal to accept such parity.
Many hadiths were ‘readied’ to scale down the woman’s status, and she, in most Islamic
societies, became a dependent entity; often Quranic formulations were interpreted so as to make
her subordinate to men. One such hadith even said that if sajdah (prostration) were permitted
before human beings, a woman would have been commanded to prostrate before her husband.

This is totally contradictory to the Quran, but no one cares. It is patriarchy which influences our
laws, not the Quran. In fact, when it comes to patriarchy its jurists make it prevail over Quranic
injunctions. Either Quranic formulations were disregarded or interpreted so as to have them
conform to patriarchy. The time has come to understand the real spirit of the Quran. But the
Islamic world still does not seem to be ready. What is worse, due to poverty and ignorance
Muslim women themselves are not aware of their Quranic rights. A campaign has to be launched
to make women aware of their rights.

Another important question is: what is the difference between Islamic and western feminism or is
there any difference at all? If we go by the definition of feminism as an ideology to empower
women, there is no difference. However, historically speaking, Muslim women lost the rights
they had due mainly to the tribalisation of Islam, which was dominated by patriarchal values.

In the West, on the other hand, women had no rights but won them through a great deal of
struggle known as ‘feminism’. But there are significant differences between Islamic and western
feminism. Islamic feminism is based on certain non-negotiable values, i.e. equality with honour
and dignity. Freedom has a certain Islamic responsibility whereas in the West freedom tends to
degenerate into licentiousness, not in law but certainly in social and cultural practices. In western
culture, sexual freedoms have become a matter of human right and sex has become a matter of
enjoyment, losing its sanctity as an instrument of procreation.

Though the Quran does not prescribe hijab or niqab (covering the whole body with a loose
garment, including the face), as generally thought, it lays down certain strict norms for sexual
behaviour. Both men and women have right to gratification (a woman has as much right as a
man) but within a marital framework. There is no concept of freedom for extramarital sex in any
form. In a marital framework, it is an act of procreation and has much sanctity attached to it.

It is important to emphasise that in a patriarchal society men decided the norms of sexual
behaviour. It was theorised that a
man has greater urge for sex and hence needed multiple wives and that a woman tended to be
passive and hence had to be content with one husband at a time. The Quran’s approach is very
different. It is not a greater or lesser degree of urge which necessitates multiple or monogamous
marriages.

There is emphatic emphasis placed on a monogamous marriage in the Quranic verses 4:3 and
4:129. Multiple marriages were permitted only to take care of widows and orphans and not to
satisfy man’s greater urge. Verse 4:129 gives the norm of monogamy and not to leave the first
wife in suspense or negligence. Thus, as far as the Quran is concerned, sexual gratification is a
non-negotiable right for both man and woman tied in wedlock. Hence a divorcee and a widow
are also permitted to remarry and gratify their urge.

In western capitalist countries, woman’s dignity has been compromised and she has been
reduced to a commodity to be exploited. Her semi-naked postures and her sexuality are exploited
commercially and unabashedly. It is totally against the concept of woman’s honour and dignity.
Unfortunately, many western feminists do not consider this objectionable but accept it as part of
women’s freedom. Some (though not as many) even advocate prostitution as a woman’s right to
earn a living.

This is against the concept of Islamic feminism, which while sanctioning sexual gratification to
be as much of a woman’s basic right as a man’s prohibits extramarital sexual liaison. This, on
one hand, upholds a woman’s honour and dignity, and on the other, exalts marital relations to the
level of sanctity, restricting it for procreation. Islamic feminists have to observe certain norms
which western feminists are not obliged to.

Purdah and Islam

Women are not required to observe the kind of purdah many say they must in our society.

By Anees Jillani
A FOREIGN journalist friend working in Pakistan was per plexed after visiting the family of
Salmaan Taseer’s assassin near Islamabad. She was intrigued that the men from the assassin’s
family while talking to her did not look at her even once.
She is not the first westerner who has mentioned this, as many regard this either as an insult or a
sign that the other person does not like her. This is also unlike what the same woman experiences
in the streets when nearly everybody stares at her. So how does one explain this phenomenon?

The Holy Quran says that “Say to the believing men that they should lower their gaze and guard
their modesty: that will make for greater purity for them: And Allah is well acquainted with all
that they do” (24:30). It also states: “And say to the believing women that they should lower their
gaze and guard their modesty; that they should not display their beauty and ornaments except
what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and
not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons,
their husbands’ sons, their brothers or brothers’ sons, or their sisters’ sons, or their women, or the
slaves whom their right hands possess, or male servants free of physical needs, or small children
who have no sense of shame; and that they should not strike their feet in order to draw attention
to their hidden ornaments. … (24:31).

The cited verse clarifies many things. For instance, it is not stated that the women should cover
their faces. If their faces had to be covered then there was no reason for them and for the men to
lower their gaze. Secondly, they are directed not to display their beauty and ornaments except
what must ordinarily appear. This direction can be interpreted in many ways. One interpretation
could be not to ostensibly display one’s beauty and ornaments but the woman need not conceal
what is ordinarily visible.

Thirdly, bosoms must be covered with a veil. This perhaps explains the dupatta in South Asia
which provides adequate veiling. Another verse (33:59) says almost the same thing that
“believing women … should cast their outer garments over their persons (when outside): that is
most convenient; that they should be known (as such) and not molested….” This condition, too,
is relaxed in the case of men or older women.

The question is where does the head-to-toe-covering come from? It is clearly an attempt by men
to subjugate women and keep them within strict limits. Otherwise, there is nothing in the above
verses which can lead to such a strict interpretation. Islamic hijab is best seen in the ehraam of
women pilgrims, with the body covered by loose clothing and the face clearly visible, as
ordained by God.

Women are not required to observe the kind of purdah many say they must in our society.
Modestly dressed, they can work alongside men and appear in photographs and in the electronic
media. Ogling is not permitted for reasons of decency and modesty. The Holy Quran in another
verse (33:32), says that the wives of the Prophet (PBUH) are not like any of the other women
and in the next verse (33:33) tells them to “…stay quietly in your houses, and make not a
dazzling display, like that of the former times of ignorance; and establish regular prayer, and
give regular charity; and obey God and His Apostle. And Allah only wishes to remove all
abomination from you, ye members of the family, and to make you pure and spotless.” The
wives of the Prophet were thus the only exception to the general rule of veiling applied to
believing women. Could one then argue that the condition is inapplicable to ordinary women
whom the Saudi government, for instance, tries to restrict and not even permits to drive? The last
part of the cited verse (24:31), along with the directions to the Prophet’s wives not to make a
dazzling display clearly prohibits women from striking “…their feet in order to draw attention to
their hidden ornaments….” Does this mean that there is a case for outlawing dance or even
walking in such a fashion that women’s hidden ornaments are heard?

I think not, and here’s why: dance recitals and catwalks held in many Muslim countries are
hardly the scenes of lewd behaviour. Where such behaviour ensues, there are laws to deal with
rowdiness and those laws are enforced, with men and women enjoying equal freedoms. Thus
modern-day laws have ensured that vice is not the necessary outcome of striking parity between
men and women in what they do in a public space.

This is an indication that times have changed and human societies have evolved to a degree
where segregation can be a matter of personal choice but need not be the norm, as is the case in
the vast majority of Muslim countries today. A strict enforcement of purdah by the state, as done
in Saudi Arabia, Iran and during the former Taliban regime in Afghanistan, is no longer required
to keep order in society. Women today are educated and work alongside qualified men in
professional capacities.

An unsaid code of decent behaviour in the public sphere is observed without any coercion in
most Muslim societies where the state does not force women behind a head-to-toe purdah.
Therefore, it should not be a matter for the state to be concerned with, but that of the individual’s
choice. ¦

Honour killing and Islam

By Nilofar Ahmed
Friday, 28 May, 2010

THE feudal structure of our society follows its own barbaric rules in order to perpetrate the
inhuman and unjust system for the benefit of the few at the top rung of the hierarchical ladder.
No matter which name they go by, the number of atrocities committed in the name of honour run
into hundreds every year.

The despicable custom has filtered down to all the social classes, urban and rural. The heinous
crime is committed in the name of honour to cover up property disputes, to avenge an old and
festering enmity; or, if a woman asks for divorce from an abusing husband; or, to defend a
murderer who has killed a man and tries to cover it up by killing an innocent woman, accusing
the victims of being karo kari, and like cases. The term implies adultery, an extra-marital affair
or sex outside of marriage, or obscenity, especially in the case of minors.

A double murder is also committed if a man and a woman decide to marry of their own choice.
In many cases the woman victim might be the murderer’s sister, ex-wife or some other relative.
Since the murderer also pretends to be the aggrieved party, he can twist the case in his own
favour by pleading that his honour was soiled, and that he had no other recourse but to kill the
offender! He often manages to get off with a light sentence, if any at all. Close relatives of the
slain are also known to forgive the killer.

If, today, a husband finds his wife committing adultery with a man, it is considered acceptable in
many Muslim countries for the husband to kill both the partners in the act, and most certainly the
wife. But the Quran has a completely different story to tell. In li’an,the procedure adopted when
a husband accuses his wife of adultery, but cannot produce four witnesses, he is supposed to go
to the authorities and has to swear four times that what he is saying is the truth. SurahAl-Nur
says: “Those who accuse their wives of adultery and cannot produce four witnesses, except for
themselves, they should swear an oath by God four times that they are telling the truth. And
swear a fifth oath invoking the curse of God if he is telling a lie. The punishment can be removed
from the wife if she swears an oath four times by God that the husband is lying. And a fifth oath
that the curse of God should be upon her if he, (the husband), is telling the truth.” (24: 6-9).

If she confesses or remains silent, she will be given the punishment fixed for adultery. If she
chooses to swear that she is innocent, her word will be upheld against that of the husband, and
they can undergo a divorce.

Based on the sayings of the Prophet (PBUH), the child born thereafter will be called the child of
the mother, and will not in any way be connected with the father. If after this anyone calls the
woman an adulterer, or the child an illegitimate issue, that person can be given the punishment of
80 stripes due to a slanderer, who will never be treated as a reliable witness again (see 24: 4).
Unless a person can produce four witnesses, he should not bring up such a charge in the first
place. Traditionally, the woman killed for karo kari is not given a proper burial, nor is she buried
in the community graveyard. No one is supposed to visit the grave even later. Here it would
benefit us to look at a hadith of the Prophet. Once a woman confessed to having committed
adultery. The Prophet sent her back four times trying to avert the punishment, but she was
persistent. At last she was given the punishment. After that the Prophet asked that her funeral
prayer be said and she be buried in the same manner in which any other Muslim is buried.

The problem will persist until concrete steps are taken to eliminate honour killing. It is
imperative that we include, train and re-orient the police and the religious leaders such as the
pesh imams and the qaris in the scheme for reform. The religious leaders must be convinced that
this practice goes against the Quran and should be asked to teach people in their sermons and the
children in madressahs what an unjust act and a heinous sin and crime this brutal murder is. If we
start now we can hope that at least our next generation will become more humane in the matter.

Quran, hadith & women

By Asghar Ali Engineer
Friday, 25 Sep, 2009 | 01:19 AM PST

THE Quran indeed had ushered in a revolution as far as women’s rights were concerned. Women
hardly enjoyed any rights before Islam in marriage, divorce or inheritance. They were left totally
dependent on father, husband or brother and had no individual identity.
The Quran straight away gave them distinct individual, legal personalities. At the time women
did not enjoy such status anywhere in the world. In fact even philosophers like Aristotle thought
women and animals had no soul. However, this revolutionary approach to women’s distinct
individuality was hardly acceptable to Arab society.

Arabs were, by and large, a patriarchal society and wanted to keep women under their thumb.
But after Islam became a national religion for Arabs they could not easily deny what the Quran
gave to women. Thus many found a via media of hadith and thousands of traditions were falsely
attributed to the Prophet of Islam (PBUH) that were quite derogatory to women and sought to
take away from them what the Quran had given them.

Women, by the time the Umayyads took political power, had again lost their equality given by
the Quran, and after Islam spread to Iran and parts of the old Roman empire influences of feudal
culture overpowered the thinking of Islamic jurists and that further eroded women’s status.
Women were again confined to the home. It became their duty to obey their husbands and not to
go out without permission.

According to one hadith the Prophet said that if sajda (postulation) were permissible to man he
would have ordered the wives to postulate before their husbands. Such ahadith are widely
publicised to subjugate women to their husbands. On the basis of some ahadith of doubtful origin
women were even denied the right to enter mosques at times. While a woman was given
unequivocal right by the Quran to enter into marriage of her own free will, and without her
consent no marriage could be valid, many traditional jurists held that even her silence amounted
to her consent. They said that if she cried it should be taken as her consent because she was
crying at being separated from her parents.

Thus we see that a conservative patriarchal society left its deep imprint on the minds of
traditional Islamic jurists. What is more unfortunate is that the ulema subsequently developed the
doctrine of taqlid (blind imitation), and nearly forbade ijtihad or fresh thinking about what was
formulated in terms of jurisprudence more than 1,200 years ago. Not only this, the ulema also
did not allow women to follow the provisions of a religious school other than her own if that
benefited them.

Thus, women following the Hanafi school could not benefit from any provision in the Maliki
school even if it was beneficial to them. The four schools in Sunnism i.e. the Hanafi, the Shafii,
the Maliki and the Hanbali, were products of human thinking and the interpretation of Quranic
pronouncements. Hence, they, by no stretch of the imagination, could be held as ‘divine’ or
immutable; yet these schools of interpretation of Islam acquired an almost divine status. Lay
Muslims came to believe that the laws framed by the respective founder-jurists of these schools
of religious thought were immutable.

No one can say that we should reject the entire corpus of ahadith, but it must be said that we
must rigorously screen all ahadith, including those from Sihah Sitta i.e. the six authentic
collections, and re-evaluate those which contradict Quranic pronouncements. In other words the
Quran must have precedence over hadith, which is an accepted rule while interpreting the Sharia.
Given our challenges today, modern-day Muslim scholars will have to develop a new science
regarding the principles of jurisprudence.

For this we will first have to define the basic principles culled from the Quran which must be
applied for framing any law pertaining to marriage, divorce, inheritance, custody of children,
etc., to safeguard women’s rights given to them by Allah. The doctrine of justice is very
fundamental to the Quran. No law which contradicts this doctrine can be admissible. The Quran
itself has applied this doctrine, say, in the case of polygamy very rigorously, and declares that if
you fear you cannot do justice, then take only one wife.

Unfortunately most of our jurists ignored this qualification for the permissibility of four wives,
and that number became more fundamental than justice. They also ignored that verse 4:3 was
revealed to do justice to widows and orphans and to protect their properties. It can be argued that
the injunction applied only to widows and orphans to ensure protection of their properties.

Our jurists even incorporated many pre-Islamic customary practices (aadat), and they too became
part of Islamic law. Thus triple divorce in one sitting which was strictly banned by the Prophet
also became part of the Sharia, and today thousands of women in India are victims of this
arbitrary law. The Quranic right of khula which, according to one non-controversial hadith, the
Prophet declared as the woman’s absolute right, was subjected to the husband’s prior consent.
Now husbands leverage this ‘right’ to give conditional consent to divorce or to deny it to their
wives.

Such examples in the existing Sharia laws underscore the need to restore Quranic rights to our
women, and to reclaim the individual personality and the dignity accorded to women by Islam.

Human rights in Islam

By Sidrah Unis

Islam is an all-encompassing religion that focuses upon both the spiritual and practical aspects of
life. It promotes a lifestyle of religious devotion, simplicity, sacrifice, unity, and brotherhood,
which is of benefit to an individual not only in this world, but also in the hereafter.

It is an established principle that the right of one is the duty of another, and vice versa. Islam not
only lays down duties owed to God, but it also defines duties owed to individuals. Muslim jurists
have classified rights into: rights of God; and rights of men.

The rights of God are the religious acts of devotion and faith, which we owe to God Almighty.
For example, the offering of namaz, performance of Haj, etc. The rights of men are those that
individuals enjoy against each other. These are also referred to as human rights. This article only
aims at explaining the concept of human rights in Islam.

It is, unfortunately, believed in the West that the values and ideals prescribed by Islam are
contrary to the norms of human rights. This wrong concept has taken root not only due to the
West's ignorance of the Quran and the Traditions, but also due to the irresponsible, at times even
outrageous, attitude of some Muslims.

In fact, Islam recognized and enforced the principles of human rights centuries before their
acknowledgment by the United Nations Universal Declaration of Human Rights. History reveals
that Islam's role with reference to the introduction and enforcement of human rights is that of a
pioneer.

An in-depth study of ancient civilizations shows that although vast efforts were made to promote
studies in the arts and sciences, in most cases, there was no consistent development or the
promotion of human rights.

It was in the 16th and 17th centuries that the masses in the West were made aware of
fundamental rights and civil liberties by their political thinkers and jurists. When the subjects
demanded these rights to be granted and acknowledged, the rulers stubbornly refused. This
resulted in the subjects engaging in a bitter tussles with them.

Islam, on the other hand, took a different course by granting these rights from its very advent. In
fact, it is mandatory on every Muslim ruler to enforce these rights in accordance with the
provisions of Islam.

And for the one who fails to do so, the Quran clearly says: "...And whoever judges not by what
Allah has revealed, those are the dis-believers." (The Quran, 5:44). "...And whoever judges not
by what Allah has revealed, those are the transgressors." (The Quran, 5:47).

Some of the human rights ordained by the Quran and the traditions are:

1. Right to life: "...Whoever kills a person, unless it be for manslaughter or for mischief in the
land, it is as though he had killed all humanity..." (The Quran, 5:32) "...And kill not the soul
which Allah has made sacred except in the course of justice..." (The Quran, 6:152). "And kill not
the soul which Allah has forbidden except for a just cause..." (The Quran, 17:33).

2. Right to equality: The Prophet (PBUH), in his farewell sermon, declared: "Righteous actions
are the only mark of distinction, and not wealth, birth, or status in life."

Similarly, it is given in the Quran: "O mankind, We have created you from a male and a female,
and made you into tribes and families that you may know each other. Surely, the noblest of you
with Allah is the (one who is the) most righteous of you. Surely Allah is Knowing, Aware." (The
Quran, 49: 13).

3. Right to respect and reputation: "And those who malign believing men and believing women
undeservedly, they bear the guilt of slander and manifest sin." (The Quran, 33: 58).

"O you who believe, let not a folk deride a folk, perchance they may be better than they (are);
nor let women (deride) women, perchance they may be better than they (are); neither defame one
another, nor insult one another by nicknames. Bad is the name of lewdness after faith... Neither
backbite one another..." (The Quran, 49: 11, 12).

4. Right to privacy: "O you who believe, enter not houses other than your own houses, until you
have asked permission... This is better for you that you may be mindful." (The Quran, 24: 27) "O
you who believe, avoid most of suspicion... and spy not..." (The Quran, 49: 12).

5. Right To justice: "O you who believe, be maintainers of justice..." (The Quran, 4: 135) "O you
who believe... let not hatred of a people incite you not to act equitably.

Be just: that is nearer to observance of duty..." (The Quran, 5: 8) "...And if thou judge, judge
between them with equity. Surely Allah loves the equitable." (5:42) "Say: My Lord enjoins
justice..." (The Quran, 7: 29).

6. Right to freedom of religion: "There is no compulsion in religion..." (The Quran, 2:256). "And
say: the truth is from your Lord; so let him who please believe, and let him who please
disbelieve..." (The Quran, 18: 29). "Say (O Prophet): O dis-believers, I serve not that which you
serve, nor do you serve whom I worship... Unto you your religion, and unto me my religion.
(The Quran, 109: 1-6).

7. Right to education: A tradition of the Prophet that describes the significance of education is
reported by Ibn Majah in the following manner: "Anas reported that the Messenger of Allah said,
'Search for knowledge is compulsory upon every Muslim man and woman."

8. Right to protest against injustice and oppression: Citizens of the Islamic state have the right to
resist and protest against injustice, tyranny, and oppression. There are several traditions of the
Prophet in this regard: "Abu Sayeed reported that the Messenger of Allah said, 'The best jihad is
that of one who says a true word before a tyrant'."

Abu Bakr, the first Caliph, on assuming the office, declared: "Cooperate with me when I am
right, but correct me when I commit error; obey me so long as I follow the commandments of
Allah and His Prophet, but turn away from me when I deviate."
9. Right to earn: "...For men is the benefit of what they earn. And for women is the benefit of
what they earn..." (The Quran, 4:32). The right to earn also means the right to get a job if a
person has no employment.

It is the responsibility of the Islamic state to provide employment to the citizens if they have
none. The following tradition of the Prophet, reported by Abu Daud, elaborates this:

"Anas reported that a man came to the Messenger of Allah and requested alms. The Prophet said,
'Have you got anything in your house?' He replied, 'Yes, I have a woollen carpet... and a cup...'
The Prophet said, 'Come to me with both these things.' The man did so. The Prophet took them
and asked the people around him, 'Who will buy these two?' ...A man said, 'I will take them both
for two silver coins.'

The Prophet gave the things to that man and took the coins. He then tuned to the man, who had
come for help, gave him the coins, and said, 'Buy food for your family with one of them and buy
an axe with the other, then come to me with the axe.'

The man did so. The Prophet fixed a handle to it and said, 'Go, cut wood and sell it. Come to me
after fifteen days.' When the man came to the Prophet after the prescribed time, he had earned
ten silver coins... The Messenger of Allah said to him, 'This is better for you...'"

The above-mentioned are some of the numerous rights provided to people under Islamic law. It
must have been noticed that the expression of Islam, while recognizing and protecting the basic
rights of a human being, is quite different from that of the western legal systems.

Human rights in Islam

By Syed Imad-ud-Din Asad

IT is a popular belief in the West, owing to their deficient knowledge of the Quran and the
Traditions of the Prophet (PBUH), that Islam supports values and structures that are
incompatible with the principles of human rights. In fact, Islam established the sanctity of human
rights and advocated their promotion and enforcement, about 1400 years before the United
Nations embodied them in the Universal Declaration of Human Rights.

If we consider human rights as a yardstick for evaluating civilizations, we would come to the
conclusion that the world was not very civilized before the advent of Islam. Though there were
great civilizations before Islam, they are held high in regard mainly because of their
contributions in the fields of arts and sciences — none of them did anything to place human
rights in a permanent manner. Advancement in human rights, if there were any, would derive
their legality from a particular ruler whoever is in place and his successor would not be bound to
extend them: human rights granted by a ruler could be taken away by another if deemed
necessary or expedient.

It was in the 16th and 17th centuries that the western political thinkers and jurists educated the
masses about the notions of civil liberties and fundamental rights. This awareness prompted the
people to strive for their rights resulting in a bitter series of tussles between the rulers and the
subjects. Privileges were stubbornly withheld by the rulers, whereas, the subjects fought
vehemently for them. Revolutions took place, and with each revolution the people won a new
concession. In this way, through the ordeal of bloodshed and struggle, a growing body of rights
developed.

Islam, on the contrary, took a significantly different course. First of all, as God Himself had
conferred them, the people did not have to violently snatch these rights from some ruler.
Secondly, being the rights ordained by God, human rights cannot be abolished or abrogated by
any man or group of men. Every Muslim ruler or government must recognize and enforce them
as they are part and parcel of the Islamic faith. If one omits to do so, or denies them, or
practically violates them while paying lip-service to them, the verdict of the Quran in such a case
is clear and unequivocal: “...And whoever judges not by what Allah has revealed, those are the
disbelievers.” (5:44). “...And whoever judges not by what Allah has revealed, those are the
transgressors.” (5:47) Some of the rights that Islam declares all human beings should possess are:

Right to life: The Quran upholds the sanctity of human life and accords full protection to it. All
forms of manslaughter are regarded as heinous crimes. It is said in the Quran: “...Whoever kills a
person, unless it be for manslaughter or for mischief in the land, it is as though he had killed all
humanity...” (5:32). “...And kill not the soul which Allah has made sacred except in the course of
justice...” (6:152).

Right to equality: Islam disregards discrimination between persons on the basis of colour, race,
nationality, nobility of birth, wealth, political status, gender, etc. Superiority of a person is
determined only on the basis of piety, righteousness, and moral excellence. In his farewell
sermon, the Prophet declared: “Righteous actions are the only mark of distinction and not wealth,
birth, or status in life.”

Similarly, the Quran proclaims: “O mankind, We have created you from a male and a female,
and made you into tribes and families that you may know each other. Surely the noblest of you
with Allah is the (one who is the) most righteous of you. Surely Allah is Knowing, Aware.”
(49:13)
Right to justice: Immense stress has been laid by the Quran on the right to seek justice and the
duty to perform justice: “...When you judge between people, you judge with justice...” (4:58) “O
you who believe, be maintainers of justice...” (4:135) “O you who believe... let not hatred of a
people incite you not to act equitably. Be just; that is nearer to observance of duty...”(5:8)

Right to respect: Islam declares that each person, irrespective of his faith, race, gender, or wealth,
is worthy of respect. The right to honour and self-respect is inviolable. The Quran says: “And
those who malign believing men and believing women undeservedly, they bear the guilt of
slander and manifest sin.” (33:58)

“O you who believe, let not a folk deride a folk, perchance they may be better than they (are);
nor let women (deride) women, perchance they may be better than they (are); neither defame one
another, nor insult one another by nick names. Bad is the name of lewdness after faith... Neither
backbite one another...” (49:11,12)

Right to privacy: An individual’s right to domestic and personal privacy has been clearly
recognised by the Quran: “O you who believe, enter not houses other than your own houses, until
you have asked permission... This is better for you that you may be mindful.” (24:27) “O you
who believe, avoid most of suspicion... and spy not...” (49:12)

Right to freedom of religion: In an Islamic state every citizen is free to profess and practise any
religion that he has adopted. Individuals and government have been strictly forbidden to interfere
in the religious affairs of non-Muslim citizens. It is said in the Quran: “There is no compulsion in
religion...” (2:256). “And if thy Lord had pleased, all those who are in the earth would have
believed, all of them. Wilt thou then force men till they are believers?” (10:99) “And say: the
truth is from your Lord; so let him who please believe, and let him who please disbelieve...”
(18:29)

Right to protest against oppression and injustice: Every citizen of the Islamic state has the right
to resist and protest against oppression and injustice. There are numerous Traditions of the
Prophet in this regard: “Abu Sayeed reported that the Messenger of Allah said, ‘The best jihad is
that of one who says a true word before a tyrant’.” (Ibn Majah, Tirmizi, Abu Daud). “Abu
Sayeed reported that the Messenger of Allah said, ‘Whoever from among you comes across a
certain undesirable thing, must stop it by his hands. If it is not possible for him, he must stop it
by his tongue. And if this also is not possible, he must condemn it in his heart — and this is the
weakest position of belief’.” (Muslim)

Right to education: The pursuit of knowledge is considered a task of great importance in Islam. It
is pointed out in the Quran: “...Say (unto them, O Muhammad): Are those who know equal with
those who know not? But only men of understanding will pay heed.” (39:9)
Following are some traditions of the Prophet that describe the significance of education:

“Anas reported that the Messenger of Allah said, ‘Search for knowledge is compulsory upon
every Muslim man and woman’.” (Ibn Majah). “Anas reported that the Messenger of Allah said,
‘Whoever goes out in search of knowledge, is in the path of Allah till he returns’.” (Tirmizi).

Right to earn: Islam grants an individual the right to do any lawful work and to pursue any lawful
profession for earning his livelihood. The rewards of labour belong to the one who has made the
effort. The Quran decrees: “...For men is the benefit of what they earn. And for women is the
benefit of what they earn...” (4:32)

The right to earn also implies the right to get a job if one has no employment or occupation. The
following Tradition of the Prophet is evident of it: “A man came to the Messenger of Allah and
requested for alms. The Prophet said, ‘Have you got anything in your house?’ He replied, ‘Yes, I
have a woollen carpet... and a cup...’ The Prophet said, ‘Come to me with both these things.’ The
man did so. The Prophet took them and asked the people around him, ‘Who will buy these
two?’... A man said, ‘I will take them both for two silver coins.’

The Prophet gave the things to that man and took the coins. He then turned to the man, who had
come for help, gave him the coins, and said, ‘Buy food for your family with one of them and buy
an axe with the other, then come to me with the axe.’ The man did so. The Prophet fixed a
handle to it and said, ‘Go, cut wood and sell it. Come to me after fifteen days.’ When the man
came to the Prophet after the prescribed time, he had earned ten silver coins... The Messenger of
Allah said to him, ‘This is better for you...’” (Abu Daud)

Following this precedent set by the Prophet, the Islamic state is responsible to provide
employment to its citizens if they have none.

Islam has conferred and acknowledged other human rights also. Their details and illustrations
can be seen in the Quran, the Traditions, and the teachings of the pious caliphs and other Muslim
jurists.

Islam's concern for the poor

By Dr Abdul Karim
Poverty alleviation has, of late, become a matter of increasing concern both at the international
and national level. Islam can be rightly described as a religion of and for the poor, meeting their
essential requirements with dignity and self- respect so that they may make full use of God-given
faculties.

The Holy Prophet (PBUH) said, "If you want my pleasure, look after the poor. You will deserve
Allah's help and His provision, if you look after the poor." "Look for me among the weak, for
you are helped and provided for because of the weak among you" (Abu Daud).

"These people of ours are helped because of their weakness, their callings, their prayers, and
their sincerity" (Muslim). "Certainly Allah will not bless a people who do not give the rights of
their weak." "Those people will not be purified whose weak cannot get their right without much
difficulty" (Ibn Maja).

Islam is perhaps the first religion which gives the poor a right of share in the wealth of the rich
and establishes an institutional mechanism to make financial assistance available to them to cater
to their basic needs. The Quran says: "And in their wealth was a share for the one who asked for
help and for one who could not." (51:20).

The share of the poor is, however, not to be asserted by their own fancy or that of their leaders
through collective bargaining via militant trade unions, which can create discord and class
conflict.

It must be determined in accordance with the guidance provided by Allah in the most even-
handed manner, every one being equally dear to Him as His creation. Islam makes the rights of
the poor the obligation of the rich for which they are made answerable to Allah.

For this, a complete and very effective institutional framework has been provided which
combines both compulsory and voluntary action on the part of the individual.

According to the Quran, the ideal society is the one in which, "it is provided for thee that thou
wilt not hunger therein, nor wilt thou be naked. And thou wilt not thirst therein, nor wilt thou be
exposed to the sun" (20:119-20).

The Holy Prophet said, "a son of Adam is entitled only to three things; dwelling to live in, a
garment to cover his nakedness and a piece of bread and water." The scope of the Islamic
concept of basic needs is wider than the current western one which is restricted to roti (food)
kapra (clothes) and makan (house).

Allah has also included water, which is so vital for life and whose neglect is causing serious
health and environment problems, particularly in developing countries.

A very important feature of the Islamic system is that, unlike the western concept of the modern
welfare state providing the social safety net, it makes this the joint responsibility of the state and
the individual.

While the state is bound by the elaborate system of zakat, the individuals are urged to
supplement it with voluntary charity the scope of which is practically unlimited - the constraint
being the means available and the desire to do good seeking Allah's pleasure. Allah has promised
a corresponding reward for this supererogatory act of virtue.

It is in the Quran: "As to the men that give alms and the women that give alms, and those who
lend to Allah a goodly loan it will increase manifold for them and there will also be an
honourable reward" (57:19).

"Never shall you attain to righteousness unless you spend out of that which you love; and
whatever you spend Allah surely knows it well" (3:93). "And they ask thee what they should
spend. Say, 'What you can spare.' Thus Allah makes His commandments clear to you that you
may reflect upon this world and the next" (2:220).

According to a hadith in Muslim, the Holy Prophet pointed out so many specific things to spare
for charity that the companions felt that they had no right over anything they had in surplus.

Muslims are urged in the Quran to "eat ye thereof and feed the distressed, the needy" (22:29),
"and feed him who is needy but contented and him who supplicates" (22:37). Muslims are
expected not only to help the poor themselves, but also urge others to do so.

"He is not a believer who eats to the fill when his neighbour is hungry" (Mishkat). "A town in
which a person spends a night on an empty stomach forfeits Allah's protection."

It is for the Muslims to devise a system in which compulsory levy for the poor and voluntary
charity are dovetailed to form an integrated system avoiding duplication, ensuring that nothing is
amiss and that there is no room to pass the buck. This presupposes understanding, harmony and
trust between the government and public.

According to the Quran, "Surely all believers are brothers" (49:11). The Holy Prophet said, "On
the Day of Judgment, Allah, the Exalted, will call: Where are those who loved each other to My
glory? Today I shall give them shelter in the shade of My mercy.

Today there is no shade besides My shade." "By Him in Whose hand is my life, you will not
enter Paradise unless you believe, and you will not truly believe unless you love one another"
(Muslim).

It is unfortunate, rather tragic, that the prevailing culture in Muslim countries is not of mutual
trust between the government and the public but alienation to the point of active confrontation.
This is characterized by the government not hesitating to play tricks with the public and the
public, in return, doing its best to cheat the government.

The government and the public in Muslim societies ignore Islamic teachings in their mutual
relationship. The Holy Prophet said, "Each one of you is a shepherd and is responsible for his
flock. The man who rules over the people is a shepherd and is responsible for his flock."

"Any man whom Allah has given the authority of ruling some people and he does not look after
them in an honest manner, will not have even the smell of Paradise." "There is no governor who
rules Muslims and dies, having played false with them, but Allah will forbid him Paradise."
(Bukhari).

No gender bias in Islam

By Prof Mohammed Rafi

HISTORY is silent as to whether there was any distinction in the status of male and female sexes
during the beginning of human civilization. However, in later days, females were regarded
inferior to males. This idea of inferiority developed to such an extent that the males not only
claimed superiority over females but further arrogated to themselves the right to utilize and
employ the female sex as they liked.

All the dull and uninteresting tasks were, therefore, assigned to her. The Bible tells us that Satan
misguided Eve, who in turn misguided Adam, and he ate the forbidden fruit (Genesis 2-3) and
they were thrown out of heaven. Thus woman has always been viewed as the real cause of the
first sin and not man.

Contrary to popular belief, the Quran has clearly indicated that Satan misguided both Adam and
his mate together. (2:36). Christians believe that Adam was created first. When he felt lonely,
Eve was created from his rib (Genesis). Unfortunately many Muslim theologians have the same
belief. At another place, in Bokhari, it is written “Abu Huraira narrated that Muhammad when he
peeped into Heaven, he saw the poor and when he looked into Hell, and he found the majority to
be women”.
It must be noted that Muhammad is also reported to have said that heaven is at the feet of the
mother. Such contradictory traditions make women hateful and even Quranic concepts are
interpreted wrongly in the light of pre-conceived ideas which do not reflect the true Divine
message. One can easily infer that these traditions were coined by men who considered women
to be of low integrity only suitable to be their wives fulfilling their lowly desires and nothing
else.

The following verses of the Quran make it clear that men and women are partners and equally
capable. “Men are capable of integrating themselves by the laws of Allah and so are women.
Man can belong to the party which believes that the sure result of following Allah’s laws will be
universal peace, and so can women. Men have the capability to preserve their abilities in such a
way that they use them only in accordance with His laws, and so have women. Men are capable
of proving the truthfulness of their claims about truth and conviction, and so are women.

“Men are steadfast, so are women. Men bow more and more in front of the laws of Allah as they
develop their abilities more and more, and so do women. Men can be charitable and so can
women be. Men can control and restrain themselves from whatever is asked of them, and so can
women. Men can control their sexual desires, so can women. Men are capable of comprehending
and considering the laws of Allah at all times, and so are women. Since all the above qualities
are available in both men and women, results of their efforts shall be the same. Hence in Allah’s
system both have protection and great reward” (33:35).

These ayats (verses) show that women can do what men can do and just as well. There is no
aspect of human life about which Allah might have given ability to men and not women. The
Quran further says that both men and women shall enter Heaven together, may it be the heaven
of home, society or the hereafter.(3:195).

The Quran completely changed man’s attitude towards woman. It placed the relation between
them on a basis of equality. Of course, man and woman are not absolutely the same. In some
facets of life one excels the other. It is a necessary consequence of the fact that their roles in life
are complementary to each other. “God has created you that one excels the other (in certain
aspects)” (4:34) The spirit of the Divine message is that mankind will attain human stature only
when it speaks about man and woman in terms of human beings and not with reference to sex
distinction.

In the Asian cradles of civilization woman was no better off. In Hinduism, females are barred
from reading the Vedas. In pre-Islamic Arabia, and even our modern day South Asian Muslim
culture, women are degraded and considered ignominious for the family. Very few rejoice the
birth of a girl. Female infanticide was common in Arabia.
In such conditions Muhammad stood for the rights of woman and gave them respect, reverence
and honour. They were not allowed to be treated as property of the males. Islam denounces this
custom and commands people to love and cherish their daughters. No doubt in the distribution of
responsibilities there are certain functions particular to the woman e.g. pregnancy, childbirth and
the caring of children. For this reason her body is built differently from man and so is her psyche
which comprises abundance of love, affection and sacrifice.

The Quranic term for the community of Muslims is Ummah and is derived from Umm (Mother).
Even in the beginning of the Quran, Allah is mentioned with His attributes of Rahman and
Rahim (Gracious and merciful) from the Arabic root word ‘Rhm’. The term is also used for
womb and exemplifies the nourishment, care and development provided to the unborn child in
total security and comfort by the mother.

Marriage is the foundation of a stable family, community and society. It is a contract freely
entered into by man and woman. A woman is absolutely free to marry anyone she likes. Man
cannot marry a woman against her will (4:19). Both men and women are responsible for raising a
family properly. If, however, a woman can earn her own living, she is free to do so. “Whatever
she earns belongs to her” (4:32)

Man and woman are equal partners, as a team, in maintaining their home and family. Woman’s
rights are to be respected as much as man’s. One gender cannot be superior or inferior to another
if their rights and obligations are equal. The husband cannot encroach upon the rights of the wife.
“The husband-wife relationship is based on closeness and reciprocity. Women have rights as
much as they have obligations” (2:228).

Prophet Muhammad (PBUH) is reported to have said that the most perfect of faith among the
believers is the best of them in morals and the best of them are those who are kindest to their
wives. In his last sermon he said, “O my people you have certain rights over your wives and
some have your wives over you. They are Allah’s trust in your hands. See you treat them with all
kindness.”

The most important responsibility of an Islamic government is to order what is right and stop
what is wrong. In this respect, both man and woman are equally responsible. “Men and women
are each other’s friends and benefactors. Both of them order what is right and stop what is
wrong. God has promised the believers, both men and women, goodly dwellings in gardens of
perpetual bliss” (9:71, 72).

Under Islamic Laws, daughters before their marriage are the responsibility of the parents, but
they are exempted to spend anything on their marriages. It is the sole responsibility of the
husband to bear all the expenses of his marriage and is expected to hand over the money for this
purpose in advance as Haq-i-Meher. Ali, the fourth caliph, had to sell his armour for this
purpose. Unfortunately these Divine and beneficial injunctions are being ignored in our society
creating problems and miseries. Haq-i-Meher has now become a mere formality and is rarely
paid before marriage.

Divorced women, due to their financial helplessness often fall prey to the evils of society.
Islamic law took care of them and saved them from financial constraints. In the first instance, the
ownership of the house in which she was living before divorce is automatically transferred to her
and the husband has to leave the house. “Do not expel them from their homes and neither shall
they be made to leave unless they become guilty of immoral conduct.”(65:1).

This injunction is on the statute book of many Muslim countries including Egypt. In addition to
this, she is entitled to a reasonable allowance. Some jurists are of the opinion that such women
should be provided with a servant to serve them. The spirit of the Quran is followed largely in
the West, but unfortunately we lag far behind in this context.

Islam allowed polygamy, with restrictions, to solve the problems of widows.

The Quran has placed great importance on sexual conduct and the matter of chastity. It requires
both men and women to be chaste. In fact, it requires men first to be chaste than women. (24:30,
33:35). Unfortunately in most of the Muslim societies, women are expected to be chaste and not
men. Women are blamed for any kind of permissiveness in society and not men. One of the main
arguments of confinement of women to homes is that the faith (Eeman) gets disturbed if women
go out of their homes.

Status of women in Islam

By S.G. Jilanee

The purpose of this article is not to discuss how women's rights are practised in Muslim society
today, but what they mean in a truly Muslim society. It is necessary to understand this difference,
because Muslims today are facing much confusion over this issue and it has, in fact, percolated
to every sphere of life and created two schools of thought.

One propagates western thinking and value system. According to it, the restraints Islam imposes
on women are not only oppressive and unjust but also responsible for the material backwardness
of the Muslims. They advocate "moderating Islam" and adapting it to a western model.
The other view presents notions of strict seclusion for women, and that they should not be seen
outside their homes unless chaperoned by a male, not in the prohibited degree, or participate in
social affairs on equal terms with men or even gain more education.

"Women's rights" is the mantra that everyone aspiring for entry into the "mainstream" chants. Let
us take a look at its background. The slogan reflects women's reaction against prolonged
"persecution." In ancient times, roles were strictly defined for men and women. So "Adam
delved and Eve span" became the proverb.

At the same time, women were regarded as "the weaker sex," incapable of performing physically
arduous functions and even of protecting themselves. They were, therefore, treated as inferior to
men.

Even though Queen Bodicea led a rebellion against the Romans (62 A.D.) and Joan of Arc, a
French peasant girl, led the French armies against the English in the early 15th century, still there
was no place for women in social affairs.

Gradually men became more aggressive and began to treat women like chattel. Even queens
were not spared. King Henry VIII of England had two of his queens (Anne Boleyn and Katherine
Howard) beheaded on charges of infidelity and adultery. Two he divorced and banished.

In Hinduism, women were required to worship their husbands. They ate separately after all males
had finished eating. A widow was burnt to death on her husband's funeral pyre, according to a
rite called sati.

After Viceroy William Bentinck intervened to ban this religious practice, their widows were
subjected to other torments. A widow had to keep her head permanently shaved, eat a frugal
meal only once a day, always dress in coarse white, not remarry, nor participate in auspicious
rituals such as marriages etc. And the Hindu law, embodied in manusmirti (the "Law of Manu")
and its two offshoots, the Mitakshara and Dayabhaga schools, both exclude women from
inheritance.

Judeo-Christianity had no provision for inheritance nor did it define conjugal rights, such as
maintenance and divorce. Fornication and adultery were cursed like other sins, in passing, but
not treated as culpable.

Christianity's failure to solve social problems triggered a revolt in 16th century Europe which
came to be known as the period of Enlightenment. The world view expounded by its apostle,
Francis Bacon, emphasized the need for man to "consult only things themselves."
Hobbies followed, rejecting everything, other than material existence, as unreal. And Descartes
put the seal on it with the postulate "Never to accept anything for true which I did not clearly
know to be such."

This new weltanschauung banished God from human affairs. A new concept of liberty
synonymous with licence emerged, evoking Milton's famous line, "License they mean when they
cry liberty."

Women took the cue from the Enlightenment to organize and agitate. Thus the expression
"feminism" was born in 1895, implying "political, social and economic equality between sexes."
But, as they won victory after victory, the success fou spurred them to claim absolute liberty. So,
feminism became "women's lib." Their new claims included the right to use their body as they
wished, to have babies out of wedlock, besides lesbianism and abortion.

This attitude amounts to a revenge on religion for its failure to give them relief. So the laws on
women's rights in non-Muslim societies were made by man. But human knowledge, despite all
his achievements, is never the last word.

By contrast, Islam had codified the laws to protect the rights of women, 1,200 years before the
phrase "women's rights" had been coined. And eight centuries before King Henry VIII banished
his divorced wives, Muslim women had been assured of appropriate settlement on divorce.

It is a marvel that Islam's laws relating to women, revealed so long ago meet all the tests of
modern civil law. Among them, marriage is the most glaring example. It is a contract according
to the most rigorous definition of the term under the Law of Contract, embodying all the four
basic ingredients of a contract, - offer, acceptance, consensus ad idem and consideration.

The woman's free consent (acceptance) to a marriage proposal (offer) is indispensable. Both
must have a unity of minds on the issue (consensus ad idem). And the man must agree to pay a
specified sum of money to the woman he marries (consideration).

Besides, not only married women have the right to maintenance but even divorcees have such
rights under given circumstances. It follows, therefore, that a Muslim woman can only be
married to a Muslim man.

Therefore the marriage of any woman to the Quran, for instance, as practised by some people in
Pakistan, is not only invalid in Islam but also an enormous heresy because it amounts to
attributing male gender to the Divine Revelation.

The element of tender care for women is reflected in 2:223 where it says, "Your wives are as a
tilth unto you..." You have only to ask a farmer how he cherishes, cares for, and covets his tilth,
to capture the exquisite beauty of the simile. Reciprocal respect is enjoined in 2:187, where
spouses are called each other's "garment." There is no concept of the woman worshipping the
husband.

Although one of the steps to discipline wives, "on whose part one fears disloyalty and ill-
conduct," permits "beating." (4:34), all commentators, including Imam Shafei, are unanimous in
holding that "beating" should be deprecated and if at all resorted to, should be nominal, without
any element of cruelty. Besides there must be no "nagging" if the wife corrects herself.

If dispute persists, there is provision for arbitration and counselling (4:35) And 4:128 provides
for separation if a wife fears cruelty or desertion on her husband's part.

A woman inherits a specified share in the property of her deceased parents as well as her
deceased spouse. A Muslim woman is sui juris. She can sue and be sued in her own name.

She can own and dispose of property. Women can go out of doors alone and take part in social,
economic and political activities or pursue a lawful vocation. They have the right to offer prayers
with men. But "with," here, means "in unison with," as in Makkah, Medina and other mosques,
as distinguished from standing sandwiched between men.

Muslim widows are free to remarry. (24:32). Launching a charge against chaste women unless
supported by four witnesses (24:4) is a punishable offence. Actually, Islam interprets the laws of
nature.

It takes note of the perils inherent in excessive gender interaction, because, despite all their
masculine achievements, women remain vulnerable as borne out by frequent complaints of
gender harassment on job.

Recent reports in the American media about the scandals in some of the US Air Force bases and
the Lyndee England - Charles Graner scandal at Abu Ghraib prison further highlight the
consequences of carrying gender equality too far.

To prevent such ugly eventualities, Islam emphasizes modesty. The Quran asks not only women,
but also men, to keep their gaze low. Islam puts a heavy premium on chastity which is still
valued even in non-Muslim societies, despite widespread promiscuity. This should explain the
restraints on women's dress and conduct among relatives within prohibited degree and others.

"Elderly women, past the prospect of marriage, may lay aside their outer garments provide they
do not make a wanton display of their beauty;" (24: 60). For appreciating its profundity the ayah
requires some reflection.
Fornication and adultery are crimes in Islam, for which specific punishment is prescribed without
gender inequality (24:2). Anything beyond that (e.g. karo kari) is, therefore, transgression. There
is no question that adultery is far worse than fornication. It breaks homes. It ruins lives.

Islam preaches that everything in heavens and earth belongs to Allah. That includes the human
body. Humans had no choice in the creation of their bodies, the formation of their limbs or their
faculties. Therefore, all people are not equal physically and mentally. They cannot stop the onset
of decay in their bodies.

In fact, humans are lessees in perpetuity; Allah is the owner of their bodies and unto Him shall
they return eventually. As a lessee is not free to do whatever he wishes with his leasehold, so
humans must use their limbs in the way their Creator and Owner has ordained.

Therefore the concept that women have a right over their own bodies to use it the way they wish
is unacceptable in a Muslim society. To understand the spirit of the Islamic principles with
regard to women, a careful study especially of Sura Nisa (4) and Sura Noor (24), is
recommended.

Women's rights in Islam

By Dr Fazlur Rahman

Islam favours women far more than men. An ethological study of the religion reveals that
whereas men have been legally and morally encumbered with responsibilities and duties, women
have been, instead, favoured with privileges and rights on such occasions.

This distinctive peculiarity is the foundation stone of Islamic ethos around which revolves its
entire socio-cultural system. Deliberate negligence or ignorance thereof distorts the Islamic
weltanschauung beyond recognition.

In the case of worship (ibadat) men, for example, are required to pray in congregation especially
on Fridays and the two Eids, but women are not. However, if they choose to join Jama'ah they
may not be disallowed to do so according to the Prophet's (PBUH) instructions.

Nevertheless, for obvious reasons, it is better for them to pray at home as indicated by the
Prophet (PBUH) himself. In no case is a man absolved of the duty to pray, and is duty-bound to
perform the missed prayers. Women are not required to do so regarding the prayers they miss
every month or during other occasions like childbirth.

Man is under strict obligation to go on pilgrimage to Makkah if he can bear the expenses of the
journey back and forth and make financial provisions for those whom he leaves behind and is
legally bound to support for the duration he is away.

Women, even if they are able to bear the expenses of pilgrimage, are not required to perform
Hajj unless accompanied by a close male relative who can protect her against any possible odds,
assist her in fulfilling her daily needs and help her in cases of emergency. Moreover, she is not
burdened with any responsibility to make financial arrangements for any one during her absence.

Jihad, fighting in the way of Allah, is enjoined on men only. Women are exempt from this duty.
According to the Prophet, their Jihad is the performance of Hajj. It means that a woman would
get the same spiritual benefits from Hajj which a man is expected to receive from Jihad.

However, on several occasions, during the Prophet's regime and afterwards as well, women have
directly participated in Jihad activities and fought alongside men. Nonetheless, they are not
legally bound to do so.

Regarding maintenance of the family it is the man who is solely responsible for all financial
expenses. He has to maintain his wife even if she is rich enough to maintain herself but yet she is
not required to do so.

Her husband has to maintain her along with minor children, and unmarried daughters who are no
longer minors. After her marriage, a woman's main concern is her husband. She is not legally
bound to look after her own parents or her husband's parents.

The parents are the responsibility of the sons, not that of daughters especially after the daughters
marry. The wife, the children and the needy parents have legal claims to a man's earnings, wealth
and property so far as financial maintenance and support is concerned.

There are no such claims on the wealth and property of a married or unmarried woman who is at
liberty to acquire or dispose of property provided she, like a man, has attained majority.

Likewise she has the right to enter into a business, take part in any lawful economic activity, the
benefits of which are hers exclusively. Besides maintenance, the husband is required to pay her
dower, or mehr, as and when demanded. The wife has an initial right not to let him touch her
unless the dower is paid.

Moreover, women have the first charge over a deceased person's property as they form part of
the Dhawil Furudh who are never excluded from inheritance according to Quranic provisions.

As a wife, a woman is not under any legal compulsion to cook or sew. Her husband has the
responsibility to provide her with cooked food and stitched clothes. A wife who gives birth to a
child is not legally bound to suckle the newborn. If she refuses to do so the husband is under
obligation to make alternate arrangements to get the child suckled. The mother can claim
payment for suckling the child if she so decides.

Islam gives the woman maximum possible freedom to choose her life partner. She is at liberty to
marry the man of her choice without any reference to the consent of a wali, provided that the
moral norms of Islam are not trampled upon. Moreover, none can give her into marriage without
her consent.

Even those jurists who stipulate the consent of a wali for a valid marriage concede that if the wali
obstructs the marriage by declining to give his consent, the matter would be referred to a court of
law which would allow the woman to marry the man of her choice.

Notwithstanding the reciprocal rights and duties of a man and a woman, a basic sociological
principle of Islam is never to be lost sight of. The Quran enunciates "Verily Allah commands to
do 'Adl and Ihsan, and to give to the relatives; and prohibits to indulge in obscenity, to commit
what is reprehensible and to outrageously violate the limits."

'Adl is a legal concept. It consists in giving what one legally owes and taking what is legally
owed to one. Ihsan far surpasses 'Adl inasmuch as it means giving more than one owes, and
taking less than what is owed to one.

The rationale of this divine command is that no human society, and more so a family, can afford
to maintain its existence for any appreciable duration of time on an exclusive practice of and
insistence on legal rights and duties.

It has to be supplemented by the moral concept of Ihsan which is the lifeblood of a healthy,
humane and livable society. The most outstanding characteristic of an Islamic society and an
Islamic family is that both of them are based upon a proportionate blend of 'Adl and Ihsan.

It appears that the attitude of Islam with regard to women and legal proceedings is that, except
under unavoidable circumstances, they must be protected from being dragged unnecessarily to
courts of law.

For this purpose, grievous crimes involving the loss of limbs or life, which are usually
committed and witnessed by men, and are mostly not witnessed by women, have been kept out
of the purview of women's evidence.
Moreover, evidence according to Islamic principles is not a privilege. It is a legal responsibility
and a religious duty. False evidence or suppression thereof is a grave sin. Thus inadmissibility of
women's evidence under the laws of Hudood, Diyat and Qisas should be deemed a boon for them
instead of being interpreted as a mark of inferiority and discrimination on the basis of sex.

However, under extraordinary circumstances and exceptional situations where the dictates of
justice demand, and where there is every probability that grave violation of justice and rule of
law is sure to ensue, the admissibility of female evidence may be considered.

Nevertheless, as financial matters directly concern the day to day life of women, they have been
given the right to depose as witness in cases concerning financial transactions. In this regard,
they have been given a privilege that no other legal system of the world, has ever accorded them.

While appearing as a witness, a woman, according to the Quran, is accompanied by another

woman who would assist her during the course of deposition, support her when she falters,
correct her when she makes a mistake and remind her when she forgets.

Moreover, in matters where male witnesses, in the nature of things, are not usually available, the
evidence of only one woman is sufficient to establish a claim. For example, paternity, legitimacy,
and fosterage are established by the evidence of a single woman.

Islam gives special importance to the protection of a woman's honour and dignity. On the one
hand, the Quran exhorts women to preserve their self-respect, behave in a dignified manner and
shun and avoid behaviour which could arouse even remotely unbecoming hopes and base
sentiments.

She must be very particular not to project herself as a sex object when going outside her home.
On the other hand it warns the vulgar elements of society that if they continue to harass
respectable women exemplary punishment would be meted out to them.

A society like ours, which denies women their due, tramples upon their legal and moral rights,
behaves towards them in an undignified and reprehensible manner, cannot in any sense be
termed Islamic. The remedy, however, does not lie in the abolition of certain laws which would
make matter worse.

Nor will the lot of women improve if in the name of empowerment, emancipation and rights they
are given duties and responsibilities which will harm the very texture of Islamic ethos. The only
remedy is the inculcation of a sense of accountability before Allah and an all-pervading belief in
the life hereafter.
 Woman's status in Islam

By Sidrah Unis

Adam was the first man, and Eve the first woman created by God. Thus, from the beginning of
time, man and woman were a pair and companions for each other: "O mankind! We created you
from a single (pair) of a male and a female..." (49:13)

It is a general belief of the western society that women are considered inferior to men in Islam.
This belief is so maintained because of their ignorance of what the Quran and the Traditions state
on this matter. As a matter of fact, Islam is the only system that ensures equality between the two
genders.

The most authentic expression of equality in Islam is seen, when unlike other faiths, Islam
blames Adam along with Eve for the first sin. They both gave in to temptation and committed a
sin:

"We said: 'O Adam! dwell thou and thy wife in the garden; and eat of the bountiful things therein
as (where and when) ye will, but approach not this tree, or ye run into harm and transgression.

Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in
which they had been. We said: Get ye down, all (ye people), with enmity between yourselves.
On earth will be your dwelling-place and your means of livelihood for a time.'." (2:35,36)

Men and women are regarded equal keeping in view their different nature and particular
disposition. A woman's rights and responsibilities are equal to those of a man yet not alike. Their
roles are different yet this does not imply that one is inferior to the other.

In Islam, both men and women can rise in spiritual eminence. The greatest honour bestowed on
man by God is Divine Revelation. Along with men, women have also received the gift of Divine
Revelation.

"Behold! The angels said: 'O Mary! Allah hath chosen three and purified the, chosen the above
the women of all nations'." (3:42) "Behold! We sent to thy mother, by inspiration, the message:"
(20:38) "So We sent this inspiration to the mother of Moses..." (28:7)
In Islam, both men and women will be equally rewarded for their good and righteous deeds in
the present world as well as in the hereafter: "Whoever works righteousness, man or woman, and
has faith, verily, to him will We give a new life, a life that is good and pure, and we will bestow
on such their reward according to the best of their actions." (16:97)

"For Muslim men and women, 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."
(33:35)

A woman being equal to man has along with food, clothing, and shelter, the right to be educated.
Prophet Muhammad (PBUH) declared that it is incumbent on every Muslim male and female to
pursue knowledge.

It being the touchstone of civilized society, Islam allows no discrimination in its attainment. The
following is a well known Tradition of the Prophet that describes the significance of education
for both men and women:

"Anas reported that the Messenger of Allah said, 'Search for knowledge is compulsory upon
every Muslim man and woman'." Both men and women have a right to inherit from their parents
and near relatives: "From what is left by parents and those nearest related there is a share for men
and a share for women, whether the property be small or large, a determinate share." (4:7)

A woman's right of inheritance is protected under the law. If the deceased wishes to deprive a
female heir by giving her share to another relative, he will be prohibited to do so under Islamic
law.

Her right though protected, her share is half of that of a man. This is because of the quantum of
financial responsibilities that rest on a man as breadwinner of the family. Apart from one or two
exceptions, a man has to provide for his family and needy relatives and has also to make
charitable contributions in accordance with his wealth for the benefit of society at large.

A woman is, on the other hand, provided for and is financially secure. As a daughter, the father
provides her for; as a wife the husband provides her for; and as a mother her son is responsible
for her financial security. Due to this security, and absence of any financial responsibilities, a
woman's share in inheritance is half of that of a man.

A woman has every right to enter contractual agreements, and participate in affairs of commerce.
She has the right to earn and derive benefit from her earnings: "...To men is allotted what they
earn, and to women what they earn..." (4:32)

History reveals that women were active participants in public life along with early Muslims.
They were especially active in times of emergency and war, nursing the sick and wounded,
preparing supplies, etc.

A woman's life, property and honour are sacred in Islam: "And those who launch a charge
against chaste women, and produce not four witnesses, (to support their allegation), flog them
with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors..."
(24:4)

The penalty imposed on her for an offence committed is equal to that of a man. Similarly, her
right to compensation in case of suffering harm is equal to that of a man.

Woman are held equally liable as men regarding offences of both civil and criminal nature. An
example is that of theft liable to hadd. The charge proved, be it man or woman, the following
punishment is inflicted:

"As to the thief, male or female - cut off his or her hands: a punishment by way of Allah, for
their crime: and Allah is exalted in power." (5:38) Same is the case in inflicting punishment for
adultery:

"The women and the man guilty of adultery or fornication, flog each of them with a hundred
stripes; let not compassion move you in their case, in a matter prescribed by Allah, if ye believe
in Allah and the last day: and let a party of the believers witness this punishment." (24:2)

Women are also entitled to certain privileges, which have not been granted to the opposite
gender. She is exempted form performing some religious duties, like praying and keeping fast
during menstruation and in times of confinement. She is under no obligation to offer Friday
prayers in a congregation.

As a mother she is granted more honour: "And We have enjoined on man (to be good) to his
parents: in travail upon travail did his mother bear him, and in years twain was his weaning...."

Women of western society had to fight for their rights, and due recognition was given to them
after a long period of perseverance and active tussle with the opposite gender. They acquired
their rights by force, unlike Muslim women who acquired their rights by Divine law.

Muslim women were not subject to the hardships their counterparts in the West had to face and
overcome. Protection, education, respect, and freedom of speech made women prominent
members of Muslim society at a time when women of the West were captives of ignorance and
exploitation. Islam has preserved their separate identity and distinct qualities that make them
equal but not identical to men.

Status of women in Islam

By Bilal Ahmed Malik

THE status of women in society is neither a new issue nor is it a fully settled one. The position of Islam
on this issue has been among the subjects presented to the western reader with the least objectivity.
The teachings of Islam are based essentially on the Holy Quran (God’s revelation) and Hadith
(elaboration by Prophet Muhammad).

The Quran and Hadith, properly and unbiasedly understood, provide the basic source of authentication
for any position or view, which is attributed to Islam.

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of
Arabia with 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” (4: 1). It is believed that there is no text, old or new, that deals
with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and
originality as this divine decree.

Stressing this noble and natural conception, the Holy Quran states: “The Creator of heavens and earth:
He has made for you pairs from among yourselves ...” (2:1 1)

And Allah has given you mates of your own nature, and has given you from your mates, children and
grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in
the grace of God that they disbelieve? (16:72) The Quran provides clear-cut evidence that woman is
completely equated with man in the sight of God in terms of her rights and responsibilities.

Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this
custom, and considered it a crime like any other murder. “And when the female (infant) buried alive —
is questioned, for what crime she was killed.” (81:8-9). Far from saving the girl’s life so that she may later
suffer injustice and inequality, Islam requires kind and just treatment for her.

Among the sayings of Prophet Muhammad (PBUH) in this regard are the following: Whosoever has a
daughter and he does not bury her alive, does not insult her, and does not favour his son over her, God
will enter him into Paradise. (Ibn Hanbal). Whosoever supports two daughters till they mature, he and I
will come in the day of judgment as this (and he pointed with his two fingers held together). A similar
Hadith deals with one who supports two sisters. (Ibn-Hanbal).
The Quran clearly indicates that marriage is a sharing between the two halves of society, and that its
objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its basis is
love and mercy. Among the most impressive verses in the Quran about marriage is the following: “And
among His signs is this: That He created mates for you from yourselves that you may find rest, peace of
mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who
reflect.” (30:2 1).

According to Islamic Law, women cannot be forced to marry anyone without their consent. Ibn Abbas
reported that a girl came to the Holy Prophet and complained that her father had forced her to marry
someone without her consent. The Messenger of God gave her the choice ... between accepting the
marriage or invalidating it. (Ibn Hanbal). According to 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 Maja).

Islam considered kindness to parents next to the worship of God. “And we have enjoined upon man (to
be good) to his parents: His mother bears him in weakness upon weakness...” (31:14) (See also 46:15,
29:8). The Quran has a special recommendation for the good treatment of mothers: “Your Lord has
decreed that you worship none save Him, and that you be kind to your parents...” (17:23).

A man came to Prophet Muhammad (PBUH) asking: “O Messenger of God, who among the people is the
most worthy of my good company?” The Prophet said, “Your mother.” The man said, “Then who else?”
The Prophet said, “Your mother.” The man asked, “Then who else?” Only then did the Prophet say,
“Your father.” (Al-Bukhari and Muslim).

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this
century), the right of independent ownership. According to Islamic law, woman’s right to her money,
real estate, or other properties is fully acknowledged. This right undergoes no change whether she is
single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties.

Any close look into the history of the Islamic civilization will reveal a clear evidence of woman’s equality
with man in what we call today “political rights”. This includes the right of election as well as nomination
to political offices. It also includes woman’s right to participate in public affairs. affairs. Both in the
Quran and in Islamic history we find examples of women who participated in serious discussions and
argued even with the Prophet (pbuh) himself.

During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her
point, and caused him to declare in the presence of people: “A woman is right and Omar is wrong.”

The history of Muslims is rich with women of great achievements in all walks of life from as early as the
seventh century. It is impossible for anyone to justify any mistreatment of woman by any decree of rule
embodied in the Islamic law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights
of women given in Islamic Law. Throughout history, the reputation, chastity and maternal role of Muslim
women were objects of admiration by impartial observers.

In Islam a compassionate and dignified status was conferred on women, not because it reflects the
environment of the seventh century, but because of its intrinsic truthfulness.

If this indicates anything, it is the divine origin of the Quran and the truthfulness of the message of Islam
— a message which established such humane principles which neither grew obsolete during the course
of time, nor after these many centuries and nor can become obsolete in the future. After all, this is the
message of the All-Wise and All-knowing God Whose wisdom and knowledge are far beyond the
ultimate in human thought and progress.

Gender equality in Islam

By Sidrah Unis

ADAM was the first man, and Eve the first woman created by God. Thus, from the beginning of time,
man and woman were a pair and companions for each other: “O mankind! We created you from a single
(pair) of a male and a female...” (49:13)

It is a general belief in the West that women are considered inferior to men in Islam. This belief is based
on their ignorance of what the Quran and the Traditions say on this matter. As a matter of fact, Islam is
the only system that ensures equality between the two genders. Men and women are regarded equal
keeping in view their different nature and particular disposition. A woman’s rights and responsibilities
are equal to those of a man yet not alike. Their roles are different yet this does not imply that one is
inferior to the other.

The most authentic expression of equality in Islam is seen, when unlike other faiths, Islam blames Adam
along with Eve for the first sin. They both gave in to temptation and committed a sin: “We said: ‘O
Adam! dwell thou and thy wife in the garden; and eat of the bountiful things therein as (where and
when) ye will, but approach not this tree, or ye run into harm and transgression. Then did Satan make
them slip from the (Garden), and get them out of the state (of felicity) in which they had been. We said:
fall down one of you a foe unto the other! There shall be for you on earth a habitation and provision for
a time.” (2: 35, 36)

In Islam, both men and women can rise in spiritual eminence. The greatest honour bestowed on man by
God is Divine Revelation. Along with men, women have also received the gift of Divine Revelation:
“Behold! The angels said: ‘O Mary! Allah hath chosen thee and purified thee, chosen thee above the
women of all nations’.” (3: 42) “Behold! We sent to thy mother, by inspiration, the message:” (20: 38)
“So We sent this inspiration to the mother of Moses...” (28: 7)

In Islam, both men and women will be equally rewarded for their good and righteous deeds in the
present world as well as in the hereafter: “Whoever works righteousness, man or woman, and has faith,
verily, to him will We give a new life, a life that is good and pure, and we will bestow on such their
reward according to the best of their actions.” (16: 97)

“For Muslim men and women, 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.” (33: 35)

A woman being equal to man has along with food, clothing, and shelter, the right to be educated. The
Prophet declared that it is incumbent on every Muslim male and female to pursue knowledge. It being
the touchstone of civilized society, Islam allows no discrimination in its attainment. The following is a
well known Tradition of the Prophet that describes the significance of education for both men and
women: “Anas reported that the Messenger of Allah said, ‘Search for knowledge is compulsory upon
every Muslim man and woman.’”

Both men and women have a right to inherit from their parents and near relatives: “From what is left by
parents and those nearest related there is a share for men and a share for women, whether the
property be small or large, a determinate share.” (4: 7)

A woman’s right of inheritance is protected under the law. If the deceased wishes to deprive a female
heir by giving her share to another relative, he will be prohibited to do so under Islamic law.

Her right though protected, her share is half of that of a man. This is because of the quantum of financial
responsibilities that rest on a man as breadwinner of the family. Apart from one or two exceptions, a
man has to provide for his family and needy relatives and has also to make charitable contributions in
accordance with his wealth for the benefit of society at large.

A woman is, on the other hand, provided for and is financially secure. As a daughter, the father provides
her for; as a wife the husband provides her for; and as a mother her son is responsible for her financial
security. Due to this security, and absence of any financial responsibilities, a woman’s share in
inheritance is half of that of a man.

A woman has every right to enter contractual agreements, and participate in affairs of commerce. She
has the right to earn and derive benefit from her earnings: “...To men is allotted what they earn, and to
women what they earn...” (4: 32)

History reveals that women were active participants in public life along with early Muslims. They were
especially active in times of emergency and war, nursing the sick and wounded, preparing supplies, etc.

A woman’s life, property and honour are sacred in Islam: “And those who launch a charge against chaste
women, and produce not four witnesses, (to support their allegation), flog them with eighty stripes; and
reject their evidence ever after: for such men are wicked transgressors...” (24: 4) The penalty imposed
on her for an offence committed is equal to that of a man. Similarly, her right to compensation in case of
suffering harm is equal to that of a man.

Women are held equally liable as men regarding offences of both civil and criminal nature. An example
is that of theft liable to hadd. The charge proved, be it man or woman, the following punishment is
inflicted: “As to the thief, male or female — cut off his or her hands: a punishment by way of Allah, for
their crime: and Allah is exalted in power.” (5: 38)

Same is the case in inflicting punishment for adultery: “The women and the man guilty of adultery or
fornication flog each of them with a hundred stripes; let not compassion move you in their case, in a
matter prescribed by Allah, if ye believe in Allah and the last day: and let a party of the believers witness
this punishment.” (24: 2)

Women are also entitled to certain privileges, which have not been granted to men. She is exempted
from performing some religious duties, like praying and keeping fast during menstruation and in times of
confinement. She is under no obligation to offer Friday prayers in a congregation.

Women of western society had to fight for their rights, and due recognition was given to them after a
long period of perseverance and active tussle with the opposite gender. They acquired their rights by
force, unlike Muslim women who acquired their rights by Divine law.

Muslim women were not subject to the hardships their counterparts in the West had to face and
overcome. Protection, education, respect, and freedom of speech made women prominent members of
Muslim society at a time when women of the West were captives of ignorance and exploitation. Islam
has preserved their separate identity and distinct qualities that make them equal but not identical to
men.