Aftab writes that the Hadith came from an unreliable narrator named Abu Bakra; the same Abu Bakra that was reported to have been flogged by Caliph Umar for false testimony. The same Abu Bakra was reported to have attributed to the Prophet of Islam (SAW) the following. “Those who entrust their affairs to a woman will never know prosperity.” It is today mostly on the basis of that single hadith that women in the Islamic world are denied political participation.

Another incident recounted by Aftab Shahryar demonstrates how even at the time when the Prophet’s widow Aisha (RA) was alive, some were transmitting questionable and negative ahadith in relation to women. When told about what Abu Huraira transmitted as having been said by the Prophet of Islam that “the dog, the donkey and a woman interrupt prayer if they pass in front of the believer, interposing themselves between him and the Qibla” she recounted (reported by Ibn Marzaq) “You compare us now to asses and dogs. In the name of God, I have seen the Prophet saying his prayers while I was there, lying on the bed between him and the Qibla. And in order not to disturb him I did not move.” Bukhari, the most authentic source of hadith also recorded the same hadith from Aisha with some moderations in his book of prayers. You can find the Hadith including online; they are in Bukhari Book 9, ahadith numbers 493 and 498.

The notion from earlier religions before Islam that a woman is evil who ate the apple, thus labeling the first women Eve is erroneous. Or other sources who say she was the one who tempted Adam have all been thrown out by the Islamic version of the event. In Islam both male and female have a propensity or choice towards good or evil, and that the whole idea of living on earth is to test our resilience in repelling evil and striving towards good. Both sexes are accountable for their actions in the final abode with no discrimination.

If we observe the Islamic verses more closely, the Creator of us all did not derogate the woman. In his book (Badawi, 1995) “Gender and Equality in Islam: Basic Principles” the writer explains that the Quran neither blames the woman for the fall of man (human family), nor accepts the argument or belief that she is being punished for her original sin, (eating from the forbidden tree) through menstruation and child birth. On the contrary, in Islam the Mother is revered and given a degree threefold more than the father in status with the children, for her childbearing and care.” The Quran did not in any of its verses assign blame on Hauwa (Eve) for the fall of the two.

According to a verse of the Quran it was Adam that received the whisper of Satan during the tempting incident. It says (Quran 20:120) “But Satan whispered evil to him, he said O Adam shall I lead thee....” The next verse says “With the result that they both ate of the tree.” With the same spirit of non-partisanship as it related to Allah’s messages in the Quran, it equally rebuked both for having disobeyed Allah’s words.

Right next to the incident, as related by Quran in Islam, you will also learn that both were forgiven for the incident. Most verses addressed both. The prayer after realizing what has happened was also reported to be uttered by both (7:23) “They said: “Our Lord we have wronged our own souls, if Thou forgive us not and bestow not upon us Thy mercy, we shall certainly be lost.” Addressing man after that Allah says immediately in relation to the above “O ye son of Adam let not Satan seduce you, in the same manner as he got your parents out of the garden....” Allah could have mentioned just Adam but He made reference to both (parents).

Another pointer is, almost all commandments in the Holy Quran begin with a common address (Medani Surahs) Ya aiyuhal lathina amanu “O you who believe” (regardless of gender) addressing the community of Muslims altogether. Some verses actually take the time to name both and address them equally in relation to what was being said. “Believing men and believing women, men who keep pure and women who keep pure.” In Islam both male and female are entitled to equality before the law.

Punishment for breaking the law falls on both genders, so also commandments for righteousness. Examples are the punishment for theft, (5:38) fornication (24:2) murder and injury (5:45). Finally a whole chapter was titled Suratul Nisa the chapter of Women (Chapter Four). In it were specified detailed rights of relationship, marriage and others. Here it does not appear that men were neglected with no chapter of their own because they were less important than women, far from that. It is more reasonable to think it is against the backdrop of the situation within the society regarding the treatment of women that Islam and its book the Holy Quran took the time to relate guidance as it relates to such relationships. Asbabul Nuzul (reasons for revelations) teaches as part of the science of revelations in Islamic scholarship, that incidents and circumstances prevalent do instigate the revelation of verses.

Further study of the Quranic parables and lessons will also show us the role of women and their virtues. The first woman was created to provide companionship to the first man in the garden. And so in the mysteries of living things on the whole planet, we find animals and plants existing in pairs. Reproduction in the human and animal world goes in pairs. The necessity for one to complement the other is readily apparent in the design of the Creator. That is what we were made for. In order to multiply and be what God wants us to be, both parents need to pitch in. Only then can they fully impart the right lessons and set example for their children thereby ensuring better generations of believers of both sexes.

Arabs through the lessons of Islam for the first time in a long while recognized the dignity of a woman, giving her rights to inheritance. For that reason, especially in Arabia, women began to keep their family name even after marriage in order to continue to hold titles to their property. Islam was very kind to the woman in matters of material possessions. In Islam, a woman is not obligated to spend anything from her personal property on the household within which she is married into, unless she chooses to. Some scholars however stress that in instances where the husband is sick or incapacitated in some way, it is only fair that she steps up to help. This still is at her discretion, as Islam did not obligate her.

Badawi (1995) says there is no text in the Quran or Sunnah that precludes women from any position of leadership, except in leading prayer.”[1] Abdullahi Yusuf Ali too, the most popular Mufassir of modern translated Quran in discussing the question of gender equality, was very clear on the fact that the difference is not significant, and has a reason behind it. His explanations show clearly that such classification does not deny women participation, or leadership in areas they are deemed the best to perform. Other scholars also have voiced similar positions. For example, many scholars cite the role of Umm Salamah at a very difficult time for the Muslims during the treaty of Hudaibiyah, when the Prophet of Islam was prevented by the Pagan Meccans from performing Umrah, and many Muslims were agitated.

At Hudaibiyah, Umm Salamah played a critical role equivalent today as the Chief advisor of the Head of State. Also during the life of the Prophet of Islam, not only were intelligent women acknowledged by the Prophet, some were by Allah Himself, as in the case of the woman for which a whole chapter of the Quran was named Mujadilah (The woman who disputed). God revealed verses in connection to the woman siding with her concern.

Women should not be shunned in economic, political and social processes of their society. It is quite clear that in Islam the only basis of superiority are piety and knowledge. Regardless of whether one is male or female, the leader should be the most pious and knowledgeable, piety being the leading quality (i.e. being more loyal and attuned to Allah’s commandments as against one’s selfish desires). Such a person is the most befitting of respect and leadership regardless of gender. At these times when the men folk have generally failed their societies, it is probably the best time to open the door for capable women.

Conclusion

One has to be very careful today, not to fall victim or be misled by a deeply rooted cultural bias, as against what Allah and the Prophet has established. While some people knowingly use Islam to profess their inner prejudices and cultural norms, some overshadowed by their cultural practices devoid of Islamic guidance blindly and sometimes unconsciously mislead others. We need to be alert and conscious of all interpretations. If in doubt of an issue, ask the person relating it to tell you the source of that law or rule. Cross check it before you engage in it.

It is very important for the growth, strength, and development of Muslim communities that they bring to fold the contribution of women to their family and community. Some Islamic countries such as Bangladesh and Pakistan who have had women Head of States, Iran, and to some extent Kuwait are way ahead of say Saudi Arabia.

To neglect half of one’s community in matters and issues relating to development is tantamount to a human being who refuses the gift of both hands that Allah provided him, choosing to use just one to accomplish everything, every single day. It means you progress at a very slow pace, literally half the rate at which you may progress. It is all the more important today, though it has always been, that Muslims respect each and every verse of the Quran, including those that may not be comfortable to their way of life and customs. I have heard many dedicated Muslims from both genders give positive lectures about the issue, but it appears the pace at which the community is changing its practices as it relates to women leaves much to be desired. May Allah guide us all and make it easy for us to do His will. (Amen)

Ref:

Badawi, J. (1995) Gender Equality in Islam: Basic Principles Plainfield: American Trust Publications P. 38
Shahryar, A (2003) Legacy of the four Great Imams. New Delhi: Islamic Book Service P.40

WRITER'S COLUMN

Revisiting the Status of Women

Hadiza Wada, DBA

February 6, 2010

It is with great humility, and not malice that I set out to write about what has turned out to be a great part of my contribution to my community as a broadcast journalist. As a young Muslim woman who started an International broadcasting career at the age of 26, I chose to produce a weekly feature titled “Family,” to enable me work on dealing with some of the struggles in life faced by multitudes of women trying hard to contribute within their families and communities. I have come to understand after almost twenty years producing that weekly feature for international broadcast to West Africa that most issues that negatively impact on a family relates to the unjust position and limitations ascribed to the womenfolk within the relationship. These are some of the issues that I would like to share with the public, especially Muslims.

From the onset, I would like my readers to understand that this is not a fight, vendetta, or fault finding work just for the sake of it; far from that. I just realized that to ignore some wrongs one sees everyday just because one may be assigned one label or another for speaking out against it, is not a viable option for me. And as a wife and mother, to fight men just for the sake of it, is to fight the people I love, my father, brothers, husband and male children. So this is in good faith to allow us look at ourselves with an objective mind in order to find solutions, where needed to right some wrongs. Today I am concentrating on the treatment of women among Islamic communities across the world.

Premise

To understand how Islam as a religion views women in general one has to confine his search to the text of the Quran as the leading source and guide for all Muslims. Where one does not have an explicit verdict from the text of the Quran itself, then one goes to the second source of guidance to all Muslims, the Hadith (compiled works) (of) Sunnah (way of life and practice) of the prophet. Ahadith (plural) have been accepted as important second source of guidance because the Prophet of Islam was not only sent with the message from God, but has been charged to guide and set example for his followers. “In him you have a prefect example” says the Holy Quran.

So Prophet Muhammad (SAW) sayings, actions and verdicts in life have been followed carefully and documented for additional guidance to the Muslim. And of course his verdicts do not contradict, but further explains and puts to practice the words, rules and laws of God documented in the Quran. Apart from these two sources however, Muslims as a group have been influenced by as much practices that relates to women as there are cultural differences between the many countries of the world where the over one billion Muslims reside.

The Persistence of Arab cultural relegation of Women

Early Islamic teachings in Arabia brought revolutionary changes to the life and culture of its immediate adherents, the Arabs. Some of the most remarkable changes affect the question of justice and equality among the diverse community of Muslims. After just a few decades, the warring Arabs were peaceful and compassionate to each other. The two main groups from the status quo that were affected by that change were women and slaves.

Though there still exists gender difficulties and problems that need addressing to bring the community of Muslims to the level propagated by the Prophet of Islam and its Holy Book the Quran, some Muslim countries are more adoptive of the teachings and quite ahead than others, again mainly based on different cultural backgrounds. Before Islam, it was not only slaves who were viewed by the inhabitants of Arabia as property; women were also viewed the same way. And the main reason behind that was not just that Arabs were inherently barbaric, they were engaged in excessive clan loyalty coupled with commerce with passion, something akin to capitalism of today where in its excessive grip sometimes humane policies of caring for the weak is trampled upon.

What made the Arabian situation worse however was that they were engaged in family and clan feud that usually lasted for generations. Blood letting based on familial enmity were very common. As such wars were fought almost all the time. War became so excessive that the Arabs by themselves decided to enter into truce for at least some months of the year. That allowed them some time to plan activities that were important and also those that ensured their progress. It also ensured safe passage to commercial caravans, as well as visitors to the Kaaba (then in the custody of pagans). It was through such wars that captives from the enemy or opposing clans were taken and kept in bondage at homes and businesses to engage in services of various kinds based on the sex of the captives. Since these captives were naturally long time enemies to the captors, they were not generally treated well.

Women were not treated well either. They were not viewed with value and dignity, so much so that at about the time Islam began to be preached, men were burying their infant girls alive, viewing the birth of a female child as something to be embarrassed about, or worse still, a curse. Women entertained men in all capacities at brothels, including dancing almost naked at drinking and gambling pubs, just like what you may have watched in Western movies depicting the Wild West of the United States, in the early years of immigration of Europeans to the American continent.

The Effect of Islam in Arabia

Islam did a remarkable job in weeding out immoral and unethical behaviors, and achieving some uniformity and bonding based on faith principally. Islam permeated other sectors of life as well such as doing away to a great extend with blood feuds between clans. The easing of blood feuds gradually eased captives taking and consequently slavery began to wane. Islam also began to resolve many judicial cases by the act of freeing slaves still in bondage. Such edicts concerned cases of murder, breaking an oath that one has committed to; and some other situations. Soon the slaves already taken were being freed. Finally Islam enjoined principles of treating ones slaves. For example, one was not supposed to ask a man in bondage to cook high class food for the master and people of the household, while the cook eat some low class food. The food the family ate should also be what people under bondage eat.

Writing about women in his book on the four Imams that were responsible for the four schools of thoughts in Islam, Aftab Shahryar states “The men were prepared to accept Islam as a revolution in relations in public life, an overturning of political and economic policies....but they did not want Islam to change anything concerning relations between the sexes.” “While slavery affected only the wealthy, the change in the status of women, (their right to inherit for instance) affected all.”[1]So though there were remarkable changes to the way of life of the average Arab in Mecca, Medina and cities between the two, with the advent and early growth of Islam, some changes were harder to swallow. I will discuss two.

The most important of these Islamic reforms that became difficult to adopt in my opinion was allowing community leadership to be based on knowledge and piety and not inheritance. The culture of clan loyalty soon overshadowed and overturned piety as a criteria. The study of Islam however, and the example set by the Prophet himself will clearly show that leadership in Islamic community should be based on knowledge and piety. The Quran makes it clear time and time again; that Allah does not take into account the wealth, position, possession, ethnicity, race, lineage, language or any other factor to rank people in His acceptance of their level or grade with Him. He clearly states in the Quran that the best of us is one that obeys His laws the most. So in Islam the most knowledgeable and pious should lead, not the son of so and so.

As stated earlier, before Islam, family lineage was a strong custom where the ordinary Arab will easily tell you his lineage by hundreds of years. So soon after the four immediate companions of the Prophet of Islam held the title of Amirul Mu’minin (Leaders of the faithful), the Arabs went back to the system of leadership through inheritance or lineage. In fact three of the four earlier Caliphs of Islam met untimely death through assassination. That demonstrates how strongly the feudal customary institutions were and their determination to prevail under any circumstances. The resulting rebellion to piety as the key to leadership resulted in acceptance of the monarchy we witness today in most Islamic countries.

Women also suffered the same fate. A reversal of their position started no sooner than the passing away of the Messenger of Allah. When the Prophet was living among the Muslim Community, women’s image had been raised to a position whereby they were treated with dignity. Women at that time were actively involved in both religious and public work. The wives of the prophet and other socially active women were known to have contributed to humanitarian work on battlefields, nursing the wounded, cooking the food for the forces, and supplying needed amenities.

Women were engaged in commerce, and kept properties and wealth in their own maiden names. In fact the Prophet’s first wife Khadija was a wealthy commercially engaged woman. Their life together, while she controls such vast wealth never came between her and the messenger of Allah. That was how simple and humble the Prophet was. He was neither jealous nor overbearing just because his wife is known to the public to be the wealthy one in their marital home. In reality, his life with his first wife Khadija was related as the most peaceful and satisfactory to the Prophet, such that he never took a second wife while she was alive, and would probably not have even after her but for the persistence of his companions and relatives who continue to watch him caring for his children alone, and suggested he takes in Saudah, a widow who might help him with raising and caring for the children. At that time he was already about fifty years old.

The Prophet not only taught during his lifetime that it was important to educate the women folk, he explained why. They are the first teachers for the formative years of the children, and naturally more involved in the upbringing of the children within any normal family. He treated his women with care and esteem. For example, though the Prophet himself led a very simple life, his wives Ummahatul Mu’minin were in a class of their own. While traveling they were usually mounted on rides enclosed in a mini tent while such camels were usually led by Muslim men on foot. That was why, as related while on one of such travels when Aisha (Rathiyallahu Anha) went looking for a jewelry she dropped, the caravan left without her, under the assumption she was in the enclosure on the mount.

Aftab cites occasions where some of the earliest ahadith on women were misrepresentations, deliberate or otherwise (Allah knows best). One of such Hadith reported in Bukhari collections by just one narrator Abu Bakra (Vol. 9 Book 88 number 219) is responsible for most of the position that people take today to suppress women participation in legitimate issues of concern to them, their family and community in general. Many people including scholars who lean towards Arab cultural prejudices use the Hadith to deny leadership positions to women, though they do know the credibility of Abu Bakra the narrator has been challenged by Amirul Mu’minin Umar himself, and such other narrations also challenged by others including the Prophet’s wife Aisha (Rathiyallahu Anha).

[1] Shahryar, A (2003) “Legacy of the four Great Imams” New Delhi: Islamic Book Service P.40