Ramai tokoh wanita lakari sejarah umat Islam

SUMBER: lanh14.blogspot.com

Dengan nama Allah Yang Maha Pemurah Lagi Maha Penyayang, selawat dan salam ke atas junjungan besar Nabi Muhammad s.a.w.

Renungan

Nabi s.a.w. bersabda, maksudnya: "Kebajikan itu adalah budi yang indah. Sedangkan dosa adalah perbuatan atau tindakan yang menyesakkan dada, pada hal engkau sendiri segan perbuatanmu itu akan diketahui oleh orang lain." (Sahih Muslim)

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DI tanah air kini timbul kesedaran sesetengah pihak bahawa isteri seorang pemimpin tertinggi negara begitu berkuasa, sehingga ada mendakwa beliau lebih berkuasa daripada si suami. Malah ada yang mendakwa kata pemutus ada di tangannya, si suami akur saja. Sebenarnya, sepanjang sejarah umat Islam, ramai tokoh wanita muncul. Ada yang membawa kesan positif kepada umat, malah ada juga yang memudaratkan.

Penulis berusaha mendapatkan butiran mengenai pembabitan wanita dalam politik negara ini; ada yang ke depan dengan usaha sendiri, tidak kurang juga yang melakukannya melalui suami atau pun anak-anak. Ada yang mampu melemahkan si suami sehingga tunduk kepada kemahuan dan kehendaknya. Kerap ia mendatangkan mudarat kepada negara dan perkara inilah yang dibimbangi akan menimpa negara kita.

Oleh itu, iktibar perlu diambil, jangan sehingga keadaan sudah terlalu teruk, baru mahu dicarikan ubatnya.

Benazir Bhutto sering dianggap sebagai wanita pertama memimpin sebuah negara Islam. Ini adalah salah. Bagaimanapun, jika beliau dikatakan wanita pertama memimpin sebuah negara Islam pada zaman moden ini, ia adalah suatu kenyataan.

Ketika Benazir memenangi pilihan raya Pakistan buat pertama kali pada 1988, tokoh politik Pakistan berasa tercabar. Malah ada yang menjerit begini: "Mengapa ini harus berlaku, belum pernah terjadi seorang wanita menjadi pemimpin sebuah negara Islam."

Sebenarnya, sepanjang sejarah Islam, ia tidak pernah sunyi daripada 'melahirkan' tokoh wanita yang mencatat sejarah pada zamannya. Antara wanita itu ialah isteri Rasulullah s.a.w., iaitu Khadijah binti Khuwailid, Siti Aisyah Abu Bakar dan anakanda baginda Siti Fatimahh Az-Zahraa.

Siti Aisyah terbabit dalam kancah politik dan pernah bertempur dengan Muawiyah Abu Suffian, iaitu khalifah Bani Umaiyah yang pertama.

Dalam buku '100 Wanita Terbilang' karya Syed Ahmad Semait, dipaparkan kisah bagaimana wanita Islam mula memegang tampuk kerajaan ketika zaman kemerosotan Bani Umaiyah (termasuk di Andalusia, Sepanyol), Bani Abasiyah dan kerajaan Fatimiyah.

Kemewahan ketika pemerintahan menyebabkan khalifahnya lupa daratan. Mereka lebih gemar berfoya-foya dan bermesra dengan gundik daripada pelbagai bangsa. Hamba-hamba inilah yang berkuasa kerana khalifah lebih gemar mengikut telunjuk mereka dalam menjalankan tugas.

Menurut Syed Ahmad Semait, campur tangan golongan wanita dalam hal ehwal pentadbiran bermula daripada masa pertengahan pemerintahan Bani Umiyah secara berperingkat.

Kemudian ia tersebar pada masa pemerintahan Bani Abasiyah pada peringkat kedua dan kemudian pada zaman pemerintahan Fatimiyah dan Ayyubiah.

Antara wanita yang terkenal ketika pemerintahan Abasiyah ialah Zubaidah Ja'far, iaitu permaisuri kepada khalifah Abasiyah teragung, Harun Ar-Rashid.

Zubaidah berkahwin dengan Harun Ar-Rashid pada 165 Hijrah. Zubaidah mempunyai pengaruh yang besar dalam urusan pentadbiran negara. Pengaruhnya yang ketara sekali ialah dalam hal pelantikan anaknya, Al-Amin memegang teraju khalifah.

Atas pengaruhnya, Al-Amin akhirnya menjadi putera mahkota dan kemudian khalifah tetapi tidak lama selepas itu digantikan saudara tirinya, Al-Makmum.

Bagaimanapun, campur tangan golongan wanita ketika itu bergerak di belakang tabir. Mereka menjalankan tugas khalifah bagi pihak suami, anak yang masih kecil atau saudara yang sudah terpesong.

Wanita Islam pertama menjadi pemimpin mutlak ialah Syajaratuddur, iaitu daripada kerajaan Fatimiyah di Mesir.

Menurut Stephen Hughes, seorang penulis Reuters yang memetik karya Profesor Fatima Mernissi dalam bukunya, 'Sultanes Oubliees, Femmes Chefs d'Etat en Islam (dalam bahasa Perancis yang bermaksud Sultan-Sultan yang dilupakan, Ketua-Ketua Kerajaan Islam) berkata Shajarat ad-Dur (Syajaraddur) mengetuai tentera Mesir yang mematahkan serangan angkatan salib Kristian dan menawan Raja Louis IX dari Perancis.

Menurut Fatima Mernissi, sorang profesor sosiologi Maghribi, antara wanita Islam yang menjadi ketua negara ialah Sultanah Radia daripada Dinasti Delhi yang memerintah India selepas menggulingkan abangnya, Rosn ad-Din pada abad ke-13.

Wanita Islam juga pernah memerintah Yaman. Antaranya ialah Malika Urwa yang mengepalai negara selama 50 tahun pada abad ke-11. Apabila menyebut nama Yaman, tidak dilupakan ratu yang paling masyhur ketika zaman Nabi Allah Sulaiman a.s. Beliau ialah Puteri Balqis yang kisahnya dan Nabi Sulaiman a.s. ada disebutkan dalam al-Quran.

Manakala di Alam Melayu sendiri, muncul beberapa wanita Islam yang menjadi ketua negara. Sekurang-kurangnya empat wanita pernah memerintah Kerajaan Aceh pada abad ke-17. Mereka termasuk Taj al-Alam (Mahkota Alam) dan Nur al-Alam (Cahaya Alam).

Di Andalusia, antara wanita yang mencipta nama ketika pemerintahan kerajaan Umaiyah ialah Az-Zahraa, Subaihah (Ratu Qurtubah) dan I'timad Ar-Rumaikiyah.

Az-Zahraa ialah jariah khalifah Bani Umaiyah (Andalusia) yang kelapan, iaitu Abdul Rahman bin Muhammad bin Abdullah yang digelar An-Nashir. Kerana terlalu cintakan jariah inilah, An-Nashir sanggup berbuat apa saja untuknya termasuk membina sebuah kota yang dinamakan 'Az-Zahraa' pada 325 Hijrah.

Suhaibah pula ialah permaisuri kepada Khalifah Al-Hakam Al-Mustanshir. Beliau menguasai segala tindak tanduk khalifah dan akhirnya memaksa Al-Hakam memilih puteranya, Hisyam Al-Hakam sebagai khalifah.

Selepas pemindahan kuasa, Suhaibahlah yang paling berkuasa di Andalusia kerana anaknya, Hisyam baru berusia 11 tahun. Suhaibah meninggal dunia pada 398 Hijrah.

Mernissi juga mendedahkan kisah ratu Islam lain, yang dakwanya kisah mereka diabaikan kebanyakan ahli sejarah Arab. Antara mereka ialah Aisha al-Hurra, ibu kepada khalifah Islam yang terakhir di Granada (Sepanyol), iaitu Mohamad Abu Abdullah atau Boabdil.

Aisha memerintah kerajaan Granada apabila suaminya 'mabuk cinta' dengan seorang hamba Sepanyol. Aisha mengesyaki wanita itu adalah ejen Raja Ferdinand dan Isabella, yang akhirnya memaksa orang Islam Moor keluar dari Granada pada 1492, sekali gus menamatkan pemerintahan Islam di Andalusia.

Salah seorang tokoh yang turut diperkatakan oleh Mernissi ialah Hakimat dari Tetuan. Bandar Tetuan terletak di Maghribi manakala Hakimat adalah salah seorang gabenornya. Beliau melancarkan perang jihad terhadap kerajaan Ferdinand dan Isabella selepas Andalusia jatuh ke tangan kerajaan Sepanyol.

Posted by Lanh Sr. at 10:43 AM

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20 Disember 2023 > 8 Jamadilakhir 1445H: 9.56 pm

The Voice of a Woman in Islam

BY DR. YUSUF AL-QARADAWI 

RESOURCE: ISLAM 101

Many Muslims have adopted the Judeo-Christian ethic which views women as the source of human tragedy because of her alleged biblical role as the temptress who seduced Adam into disobedience to his Lord.  By tempting her husband to eat the  forbidden fruit, she not only defied Allah, but caused  humankind's expulsion from Paradise, thus instigating all temporal human suffering. Those misogynists who support this Biblical myth, dredge from the archives of psuedo-Islamic  literature such as false and weak hadiths.

This Old Testament myth is a widely circulated belief in the  Islamic community despite the fact that Allah in the Qur'an stresses that it was Adam who was solely responsible for his  mistake. In 20:115 it is stated:

"We had already, beforehand,  taken the convenant of Adam, but he forgot; and we found on his part no firm resolve." Verse 20:121-122 continues: "In result, they both ate of the tree...thus did Adam disobey His Lord, and fell into error.  But his Lord chose for him (From His Grace): He turned to him, and gave him guidance."

Therefore, there is nothing in Islamic doctrine or in the Qur'an which holds women responsible for Adam's expulsion from paradise or the consequent misery of humankind.  However, misogyny abounds in the pronouncements of many Islamic "scholars" and "imams."  The result of such misinterpretation of hadiths and spreading negativity is that entire societies have mistreated their female members despite the fact that Islam has honored and empowered the woman in all spheres of life.  The woman in Islamic law is equal to her male counterpart.  She is as  liable for her actions as a male is liable.  Her testimony is demanded and valid in court.  Her opinions are sought and acted upon.  Contrary to the pseudo hadith: "Consult women  and do the opposite," the Prophet (SAW) consulted his wife,  Um Salama on one of the most important issues to the Muslim  community.  Such references to the Prophet's positive attitudes toward women disprove the one hadith falsely attributed to Ali bin Abi Talib: "The woman is all evil, and  the greatest evil about her is that man cannot do without her."

The promotion of such negativity against women has led many "scholars" and "imams" to make the unsubstantiated ruling about female speech.  They claim that women should lower  their voice to whispers or even silence except when she speaks to her husband, her guardian or other females.  The  female act of communication has become to some a source of  temptation and allurement to the male.

The Qur'an, however, specifically mentions that those seeking information from the Prophet's wives were to address them  from behind a screen (33:53). Since questions require an answer, the Mothers of the Believers offered fatwas to those  who asked and narrated hadiths to whomever wished to transmit  them.  Furthermore, women were accustomed to question the  Prophet (SAW) while men were present.  Neither were they embarassed to have their voices heard nor did the Prophet prevent their inquiries.  Even in the case of Omar when he was challenged by a woman during his khutba on the minbar, he did  not deny her.  Rather, he admitted that she was right and he was wrong and said:  "Everybody is more knowledgeable than  Omar."

Another Qur'anic example of a woman speaking publicly is that the daughter of the Shaykh mentioned in the Qur'an in 28:23.  Furthermore, the Qur'an narrates the coversation between  Sulayman and the Queen of Sheba as well as between her and her subjects.  All of these examples support the fatwa that women are allowed to voice their opinion publicly for whatever has been prescribed to those before us is prescribed to us, unless it was unanimously rejected by Islamic doctrine.

Thus, the only prohibition is the female talking softly and flirting in a manner meant to excite and tempt the male. This is expressed in the Qur'an as complacent speech which  Allah mentions in 33:32:

"O consorts of the Prophet! Ye are not like any of the other women: If ye do fear Allah, be not too complaisance of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech that is just."

What is prohibited then is alluring speech which entices those whose diseased hearts may be moved with desire and that is not to say that all conversation with women is prohibited for Allah completes the verse: "...but speak ye a speech that is just." (33:32)

Finding excuses to silence women is just one of the injustices certain scholars and imams attempt to inflict upon women. They point to such hadiths as narrated by Bukhari about the Prophet which says: "I have not left a greater harm to men than women."  They assume that the harm implies that women are an evil curse to be endured just as one must endure  poverty, famine, disease, death and fear.  These "scholars"  ignore the fact that man is tried more by his blessings than by his tragedies. And Allah says:

                "And We test you by evil and by good way of trial." (21:35).

To support this argument Allah says in the Qur'an that two of the most appreciated blessings of life, wealth and children, are trials.  Allah says: "And know ye  that your posessions and your progeny are but a trial." (Anfal 28)  A woman, despite the blessings she bestows on her  relations, can also be a trial for she may distract a man from his duty toward Allah.  Thus, Allah creates awareness how blessings can be misguided so that they become curses.  Men can use their spouses as an excuse for not performing  jihad or for eschewing sacrafice for the compiling of  wealth.  Allah in the Qur'an warns: "Truly among your wives and children are enemies for you." (64:14)

The warning is the same as for the blessings of abundant welath and offspring (63:9). In addition, the sahih hadith says: "By Allah I don't fear for you poverty, but I fear that  the world would be abundant for you as it has been for those before you so you compete for it as they have competed for it, so it destroys you as it has destroyed them." (Agreed upon) This hadith does not mean that the Prophet (SAW) encouraged poverty.  Poverty is a curse from which the Prophet sought refuge from  Allah. He did not mean for his Ummah to be bereft of wealth and abundance for he said: "The best of the good wealth is for the pious person." (narrated by ahmed and Al-Hakam) Women are also a gift for the pious person for the Qur'an mentions  the Muslim men and women (the Muslimat), the believing men (Mumins) and women Muminat as aids and comforts for each other here and in the hereafter.  The Prophet did not condemn  the blessings Allah provided for his Ummah.  Rather the  Prophet wished to guide the Muslims and his Ummah away from  the slippery slope whose bottomless pit is a mire of callousness and desire.

Copy and paste: 17 December 2023 > 4 Jamadilakhir 1445H: 11.16 am

The Status of Women in Islam

By Dr. Jamal Badawi

ISLAMS WOMEN

I. INTRODUCTION

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.

This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Quran (God's revelation) and Hadith (elaboration by Prophet Muhammad).

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

The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?

II. HISTORICAL PERSPECTIVES

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.

Women in Ancient Civilization

Describing the status of the Indian woman, Encyclopedia Britannica states:

In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.

In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."

In Athens, women were not better off than either the Indian or the Roman women.

Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.

Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."

A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."

In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:

In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband... the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office, could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were: under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.

According to the English Common Law:

...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.

Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."

In his essay The Subjection of Women, John Stuart Mill wrote:

We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.

Before moving on to the Quranic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblical states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law."

As to the right of divorce, we read in the Encyclopedia Biblical: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only.... "

The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:

Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers... woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: (Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Son of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.

III. WOMAN IN 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...". [Noble Quran 4:1]

A scholar who pondered about this verse states: "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, them Quran states:

"He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)..." [Noble Quran 7:189]

"The Creator of heavens and earth: He has made for you pairs from among yourselves" [Noble Quran 42:11]

"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?" [Noble Quran 16:72]

The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.

1. The Spiritual Aspect

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. The Quran states:

"Every soul will be (held) in pledge for its deeds" [Noble Quran 74:38]

It also states:

"...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another..." [Noble Quran 3:195]

"Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to their actions." [Noble Quran 16:97, see also 4:124]

Woman according to the Quran is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. [Noble Quran 2:36, 7:20-24]

In one verse in fact [20:121], Adam specifically, was blamed.

In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the Prophet (peace and blessings be upon him) and thereafter attendance at the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).

This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.

2. The Social Aspect

a) As a child and an adolescent

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." [Noble Quran 81:8-9]

Criticizing the attitudes of such parents who reject their female children, the Quran states:

"When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on?" [Noble Quran 16:58-59]

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 (peace and blessings be upon him) in this regard are the following:

Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. [Ibn Hanbal, No. 1957]

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 in like manner with one who supports two sisters. [Ibn-Hanbal, No. 2104]

The right of females to seek knowledge is not different from that of males. Prophet Muhammad (peace and blessings be upon him) said:

"Seeking knowledge is mandatory for every Muslim". [Al-Bayhaqi]

Muslim as used here including both males and females.

b) As a wife:

The Quran clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, besides perpetuating human life, are emotional well-being and spiritual harmony. Its bases are 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." [Noble Quran 30:21]

According to Islamic Law, women cannot be forced to marry anyone without their consent.

Ibn 'Abbas reported that a girl came to the Messenger of God, Muhammad (peace and blessings be upon him), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice... (between accepting the marriage or invalidating it). [Ibn Hanbal No. 2469]

In another version, the girl said:

"Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" [Ibn Majah, No. 1873]

Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.

The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.

The Quran thus states:

"...And they (women) have rights similar to those (of men) over them, and men are a degree above them." [Noble Quran 2:228]

Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Quran gives us an example:

"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." [Noble Quran 2:233]

Over and above her basic rights as a wife comes the right which is emphasized by the Quran and is strongly recommended by the Prophet (peace and blessings be upon him); kind treatment and companionship.

The Quran states:

"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." [Noble Quran 4:19]

Prophet Muhammad (peace and blessings be upon him) said:

"The best of you is the best to his family and I am the best among you to my family."

The most perfect believers are the best in conduct and best of you are those who are best to their wives. [Ibn-Hanbal, No. 7396]

Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.

As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.

More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.

When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.

The Quran states about such cases:

"When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits)..." [Noble Quran 2:231] [See also Quran 2:229 and 33:49]

c) As a mother:

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..." [Noble Quran 31:14] [See also Quran 46:15, 29:8]

Moreover, 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..." [Noble Quran 17:23]

A man came to Prophet Muhammad (peace and blessings be upon him) asking:

O Messenger of God, who among the people is the most worthy of my good company? The Prophet (peace and blessings be upon him) said, Your mother. The man said then who else: The Prophet (peace and blessings be upon him) said, Your mother. The man asked, Then who else? The Prophet (peace and blessings be upon him) said, Your mother. The man asked, Then who else? Only then did the Prophet (peace and blessings be upon him) say, Your father. [Al-Bukhari and Muslim]

A famous saying of the Prophet (peace and blessings be upon him) is: "Paradise is at the feet of mothers." [In An-Nasa'i, Ibn Majah, Ahmad]

"It is the generous (in character) who is good to women, and it is the wicked who insults them."

3. The Economic Aspect

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. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.

With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".

However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifah and At-Tabari holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.

"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." [Noble Quran 4:7]

Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.

Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.

An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.

4. The Political Aspect

Any fair investigation of the teachings of Islam into the history of the Islamic civilization will surely find 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 the nomination to political offices. It also includes woman's right to participate in public 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 (peace and blessings be upon him) himself (see the Noble Quran 58:14 and 60:10-12).

During the Caliphate of 'Umar 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 'Umar is wrong."

Although not mentioned in the Quran, one Hadith of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadith referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of a woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.

According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.

Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.

IV. CONCLUSION

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Quran set forth the Islamic teachings.

In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who professed to be Muslims.

Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.

Even with such deviations three facts are worth mentioning:

The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (A.D.)

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.

It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especially during the two world wars, and due to the escalation of technological change.

In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.

If this indicates anything, it would demonstrate the divine origin of the Quran and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, 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.

BIBLIOGRAPHY

The Holy, Quran: Translation of verses is heavily based on A. Yusuf 'Ali's translation, The Glorious Quran, text translation, and Commentary, The American Trust Publication, Plainfield, IN 46168, 1979.

'Abd Al-Ati, Hammudah, Islam in Focus, The American Trust Publications, Plainfield, IN 46168, 1977.

Allen, E. A., History of Civilization, General Publishing House, Cincinnati, Ohio, 1889, Vol. 3.

Al Siba'i, Mustafa, Al-Alar'ah Baynal Fiqh Walqanoon (in Arabic), 2nd. ea., Al-Maktabah Al-Arabiah, Halab, Syria, 1966.

El-Khouli, Al-Bahiy, "Min Usus Kadiat Al-Mara'ah" (in Arabic), Al-Waay Al-lslami, Ministry of Walcf, Kuwait, Vol.3 (No. 27), June 9, 1967, p.17.

Encyclopedia Americana (International Edition), American Corp., N.Y., 1969, Vol.29.

Encyclopedia Biblical (Rev.T.K.Cheynene and J.S.Black, editors), The Macmillan Co., London, England, 1902, Vol.3.

The Encyclopedia Britannica, (11th ed.), University Press Cambridge, England, 191 1, Vol.28.

Encyclopedia Britannica, The Encyclopedia Britannica, Inc., Chicago, III., 1968, Vol.23.

Hadith. Most of the quoted Hadith were translated by the writer. They are quoted in various Arabic sources. Some of them, however, were translated directly from the original sources. Among the sources checked are Musnad Ahmad Ibn Hanbal Dar Al-Ma'aref, Cairo, U.A.R., 1950, and 1955, Vol.4 and 3,SunanIbnMajah, Dar Ihya'a Al-Kutub al-Arabiah, Cairo, U.A.R., 1952, Vol.l, Sunan al-Tirmidhi, Vol.3.

Mace, David and Vera, Marriage: East and West, Dolphin Books, Doubleday and Co., Inc., N.Y., 1960.

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5/11/2022 > 11 Rabiulakhir 1444H: 9.30 pm

Women in Islam Vs Women in the Judeo-Christian Tradition

RESOURCE : ISLAMCAN.COM

Eve's Fault?

The Judaeo-Christian conception of the creation of Adam and Eve is narrated in detail in Genesis 2:4-3:24. God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her. When God rebuked Adam for what he did, he put all the blame on Eve.

"The woman you put here with me - she gave me some fruit from the tree and I ate it." Consequently, God said to Eve:

"I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you."

To Adam He said:

"Because you listened to your wife and ate from the tree ... Cursed is the ground because of you; through painful toil you will eat of it all the days of your life..."

The Islamic conception of the first creation is found in several places in the Qur'an, for example:

"O Adam dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame that was hidden from them and he said: 'Your Lord only forbade you this tree lest you become angels or such beings as live forever.' And he swore to them both that he was their sincere adviser. So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies. And their Lord called unto them: 'Did I not forbid you that tree and tell you that Satan was your avowed enemy?' They said: 'Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost' " (7:19:23).

A careful look into the two accounts of the story of the Creation reveals some essential differences. The Qur'an, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Qur'an can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Qur'an is no temptress, no seducer, and no deceiver.

Moreover, Eve is not to be blamed for the pains of childbearing. God, according to the Qur'an, punishes no one for another's faults. Both Adam and Eve committed a sin and then asked God for forgiveness and He forgave them both.

Eve's Legacy

The image of Eve as temptress in the Bible has resulted in an extremely negative impact on women throughout the Judaeo-Christian tradition. All women were believed to have inherited from their mother, the Biblical Eve, both her guilt and her guile. Consequently, they were all untrustworthy, morally inferior, and wicked.

Old Testament

"I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare....while I was still searching but not finding, I found one upright man among a thousand but not one upright woman among them all" (Ecclesiastes 7:26-28).

In another part of the Hebrew literature which is found in the Catholic Bible we read:

"No wickedness comes anywhere near the wickedness of a woman...Sin began with a woman and thanks to her we all must die" (Ecclesiasticus 25:19,24).

"A woman should learn in quietness and full submission. I don't permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner" (I Timothy 2:11-14).

If we now turn our attention to what the Qur'an has to say about women, we will soon realize that the Islamic conception of women is radically different from the Judaeo-Christian one. Let the Qur'an speak for itself:

"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, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise-- For them all has Allah prepared forgiveness and great reward" (33:35).

"The believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil, they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in power, Wise" (9:71).

"And their Lord answered them: Truly I will never cause to be lost the work of any of you, Be you a male or female, you are members one of another" (3:195).

"Whoever works evil will not be requited but by the like thereof, and whoever works a righteous deed -whether man or woman- and is a believer- such will enter the Garden of bliss" (40:40).

"Whoever works righteousness, man or woman, and has faith, verily to him/her we will give a new life that is good and pure, and we will bestow on such their reward according to the best of their actions" (16:97).

It is clear that the Qur'anic view of women is no different than that of men. They, both, are God's creatures whose sublime goal on earth is to worship their Lord, do righteous deeds, and avoid evil and they, both, will be assessed accordingly. The Qur'an never mentions that the woman is the devil's gateway or that she is a deceiver by nature. The Qur'an, also, never mentions that man is God's image; all men and all women are his creatures, that is all. According to the Qur'an, a woman's role on earth is not limited only to childbirth. She is required to do as many good deeds as any other man is required to do. The Qur'an never says that no upright women have ever existed. To the contrary, the Qur'an has instructed all the believers, women as well as men, to follow the example of those ideal women such as the Virgin Mary and the Pharaoh's wife:

"And Allah sets forth, As an example to those who believe, the wife of Pharaoh: Behold she said: 'O my lord build for me, in nearness to you, a mansion in the Garden, and save me from Pharaoh and his doings and save me from those who do wrong.' And Mary the daughter of Imran who guarded her chastity and We breathed into her body of Our spirit; and she testified to the truth of the words of her Lord and of His revelations and was one of the devout" (66:11-13).

Shameful Daughters?

In fact, the difference between the Biblical and the Qur'anic attitude towards the female sex starts as soon as a female is born. For example, the Bible states that the period of the mother's ritual impurity is twice as long if a girl is born than if a boy is (Lev. 12:2-5). The Catholic Bible states explicitly that:

"The birth of a daughter is a loss" (Ecclesiasticus 22:3).

It was this very same idea of treating daughters as sources of shame that led the pagan Arabs, before the advent of Islam, to practice female infanticide. The Qur'an severely condemned this heinous practice:

"When news is brought to one of them of the birth of a female child, his face darkens and he is filled with inward grief. With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on contempt or bury her in the dust? Ah! what an evil they decide on?" (16:59).

It has to be mentioned that this sinister crime would have never stopped in Arabia were it not for the power of the scathing terms the Qur'an used to condemn this practice (16:59, 43:17, 81:8-9). The Qur'an, moreover, makes no distinction between boys and girls. In contrast to the Bible, the Qur'an considers the birth of a female as a gift and a blessing from God, the same as the birth of a male. The Qur'an even mentions the gift of the female birth first:

"To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female children to whomever He wills and bestows male children to whomever He wills" (42:49).

In order to wipe out all the traces of female infanticide in the nascent Muslim society, Prophet Muhammad promised those who were blessed with daughters of a great reward if they would bring them up kindly:

"He who is involved in bringing up daughters, and accords benevolent treatment towards them, they will be protection for him against Hell-Fire" (Bukhari and Muslim).

"Whoever maintains two girls till they attain maturity, he and I will come on the Resurrection Day like this; and he joined his fingers" (Muslim).

Female Education?

The attitude of St. Paul in the New Testament:

"As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church." (I Corinthians 14:34-35)

How can a woman learn if she is not allowed to speak? How can a woman grow intellectually if she is obliged to be in a state of full submission? How can she broaden her horizons if her one and only source of information is her husband at home?

Now, to be fair, we should ask: is the Qur'anic position any different? One short story narrated in the Qur'an sums its position up concisely. Khawlah was a Muslim woman whose husband Aws pronounced this statement at a moment of anger: "You are to me as the back of my mother." This was held by pagan Arabs to be a statement of divorce which freed the husband from any conjugal responsibility but did not leave the wife free to leave the husband's home or to marry another man. Having heard these words from her husband, Khawlah was in a miserable situation. She went straight to the Prophet of Islam to plead her case. The Prophet was of the opinion that she should be patient since there seemed to be no way out. Khawla kept arguing with the Prophet in an attempt to save her suspended marriage. Shortly, the Qur'an intervened; Khawla's plea was accepted. The divine verdict abolished this iniquitous custom. One full chapter (Chapter 58) of the Qur'an whose title is "Almujadilah" or "The woman who is arguing" was named after this incident:

"Allah has heard and accepted the statement of the woman who pleads with you (the Prophet) concerning her husband and carries her complaint to Allah, and Allah hears the arguments between both of you for Allah hears and sees all things...." (58:1).

A woman in the Qur'anic conception has the right to argue even with the Prophet of Islam himself. No one has the right to instruct her to be silent. She is under no obligation to consider her husband the one and only reference in matters of law and religion.

Vows

According to the Bible, a man must fulfill any vows he might make to God. He must not break his word. On the other hand, a woman's vow is not necessarily binding on her. It has to be approved by her father, if she is living in his house, or by her husband, if she is married. If a father/husband does not endorse his daughter's/wife's vows, all pledges made by her become null and void:

"But if her father forbids her when he hears about it, none of her vows or the pledges by which she obligated herself will stand ....Her husband may confirm or nullify any vow she makes or any sworn pledge to deny herself" (Num. 30:2-15)

In Islam, the vow of every Muslim, male or female, is binding on him/her. No one has the power to repudiate the pledges of anyone else. Failure to keep a solemn oath, made by a man or a woman, has to be expiated as indicated in the Qur'an:

"He [God] will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; Or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths you have sworn. But keep your oaths" (5:89).

Companions of the Prophet Muhammad, men and women, used to present their oath of allegiance to him personally. Women, as well as men, would independently come to him and pledge their oaths:

"O Prophet, When believing women come to you to make a covenant with you that they will not associate in worship anything with God, nor steal, nor fornicate, nor kill their own children, nor slander anyone, nor disobey you in any just matter, then make a covenant with them and pray to God for the forgiveness of their sins. Indeed God is Forgiving and most Merciful" (60:12).

Mothers

In Islam, the honor, respect, and esteem attached to motherhood are unparalleled. The Qur'an places the importance of kindness to parents as second only to worshipping God Almighty:

"Your Lord has decreed that you worship none but Him, And that you be kind to parents. Whether one or both of them attain old age in your life, Say not to them a word of contempt, nor repel them, But address them in terms of honor. And out of kindness, Lower to them the wing of humility, and say: 'My Lord! bestow on them Your Mercy as they Cherished me in childhood' " (17:23-24).

The Qur'an in several other places puts special emphasis on the mother's great role in giving birth and nursing:

"And We have enjoined on man to be good to his parents: In travail upon travail did his mother bear him and in two years was his weaning. Show gratitude to Me and to your parents" (31:14).

The very special place of mothers in Islam has been eloquently described by Prophet Muhammad:

"A man asked the Prophet: 'Whom should I honor most?' The Prophet replied: 'Your mother'. 'And who comes next?' asked the man. The Prophet replied: 'Your mother'. 'And who comes next?' asked the man. The Prophet replied: 'Your mother!'. 'And who comes next?' asked the man. The Prophet replied: 'Your father'" (Bukhari and Muslim).

Among the few precepts of Islam which Muslims still faithfully observe to the present day is the considerate treatment of mothers. The honor that Muslim mothers receive from their sons and daughters is exemplary. The intensely warm relations between Muslim mothers and their children and the deep respect with which Muslim men approach their mothers usually amaze Westerners.

Epilogue

The one question all the non-Muslims, who had read an earlier version of this study, had in common was: do Muslim women in the Muslim world today receive this noble treatment described here? The answer, unfortunately, is: No. Since this question is inevitable in any discussion concerning the status of women in Islam, we have to elaborate on the answer in order to provide the reader with the complete picture.

It has to be made clear first that the vast differences among Muslim societies make most generalizations too simplistic. There is a wide spectrum of attitudes towards women in the Muslim world today. These attitudes differ from one society to another and within each individual society. Nevertheless, certain general trends are discernible. Almost all Muslim societies have, to one degree or another, deviated from the ideals of Islam with respect to the status of women. These deviations have, for the most part, been in one of two opposite directions. The first direction is more conservative, restrictive, and traditions-oriented, while the second is more liberal and Western-oriented.

The societies that have digressed in the first direction treat women according to the customs and traditions inherited from their forebears. These traditions usually deprive women of many rights granted to them by Islam. Besides, women are treated according to standards far different from those applied to men. This discrimination pervades the life of any female: she is received with less joy at birth than a boy; she is less likely to go to school; she might be deprived any share of her family's inheritance; she is under continuous surveillance in order not to behave immodestly while her brother's immodest acts are tolerated; she might even be killed for committing what her male family members usually boast of doing; she has very little say in family affairs or community interests; she might not have full control over her property and her marriage gifts; and finally as a mother she herself would prefer to produce boys so that she can attain a higher status in her community.

On the other hand, there are Muslim societies (or certain classes within some societies) that have been swept over by the Western culture and way of life. These societies often imitate unthinkingly whatever they receive from the West and usually end up adopting the worst fruits of Western civilization. In these societies, a typical "modern" woman's top priority in life is to enhance her physical beauty. Therefore, she is often obsessed with her body's shape, size, and weight. She tends to care more about her body than her mind and more about her charms than her intellect. Her ability to charm, attract, and excite is more valued in the society than her educational achievements, intellectual pursuits, and social work. One is not expected to find a copy of the Qur'an in her purse since it is full of cosmetics that accompany her wherever she goes. Her spirituality has no room in a society preoccupied with her attractiveness. Therefore, she would spend her life striving more to realize her femininity than to fulfill her humanity.

Why did Muslim societies deviate from the ideals of Islam? There is no easy answer. A penetrating explanation of the reasons why Muslims have not adhered to the Qur'anic guidance with respect to women would be beyond the scope of this study. It has to be made clear, however, that Muslim societies have deviated from the Islamic precepts concerning so many aspects of their lives for so long. There is a wide gap between what Muslims are supposed to believe in and what they actually practice. This gap is not a recent phenomenon. It has been there for centuries and has been widening day after day. This ever widening gap has had disastrous consequences on the Muslim world manifested in almost all aspects of life: political tyranny and fragmentation, economic backwardness, social injustice, scientific bankruptcy, intellectual stagnation, etc. The non-Islamic status of women in the Muslim world today is merely a symptom of a deeper malady. Any reform in the current status of Muslim women is not expected to be fruitful if not accompanied with more comprehensive reforms of the Muslim societies' whole way of life. The Muslim world is in need for a renaissance that will bring it closer to the ideals of Islam and not further from them. To sum up, the notion that the poor status of Muslim women today is because of Islam is an utter misconception. The problems of Muslims in general are not due to too much attachment to Islam, they are the culmination of a long and deep detachment from it.

Abstract from the Article

Women in Islam Vs Women in the Judeo-Christian Tradition:

The Myth & The Reality

By Dr. Sherif Abdel Azeem

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21 October 2022 > 24 Rabiulawal 1444H: 2.32 pm

19 Hadis Nabi Mengenai Wanita

Wanita merupakan golongan yang tinggi martabatnya dalam Islam. Pelbagai keistimewaan yang mereka dapat berbanding lelaki. Jadi tak usahlah kita nak membanding2. Setiap jantina ada kelebihan yang tersendiri. Jom kita tengok bersama-sama apa hadis Nabi Muhammad SAW kepada kaum wanita ini..

1-Doa perempuan lebih makbul daripada lelaki kerana sifat penyayangnya yang lebih kuat daripada lelaki. Ketika ditanya kepada Rasulullah s.a.w. akan hal tersebut, jawab Baginda s.a.w., “Ibu lebih penyayang daripada bapa dan doa orang yang penyayang tidak akan sia-sia”.

2-Apabila seseorang perempuan mengandung janin dalam rahimnya, maka beristighfarlah para malaikat untuknya. Allah s.w.t. mencatatkan baginya setiap hari dengan 1,000 kebajikan dan menghapuskan darinya 1,000 kejahatan.

3-Apabila seseorang perempuan mulai sakit hendak bersalin, maka Allah s.w.t. mencatatkan baginya pahala orang yang berjihad pada jalan Allah s.w.t.

4-Apabila seseorang perempuan melahirkan anak, keluarlah dia dari dosa-dosa seperti keadaan ibunya melahirkannya.

5-Apabila telah lahir anak lalu disusui, maka bagi ibu itu setiap satu tegukan daripada susunya diberi satu kebajikan.

6-Apabila semalaman ibu tidak tidur dan memelihara anaknya yang sakit, maka Allah s.w.t. memberinya pahala seperti memerdekakan 70 hamba dengan ikhlas untuk membela agama Allah s.w.t.

7-Barangsiapa yang menggembirakan anak perempuannya, darjatnya seumpama orang yang sentiasa menangis kerana takutkan Allah s.w.t. dan orang yang takutkan Allah s.w.t., akan diharamkan api neraka ke atas tubuhnya.

8-Barangsiapa membawa hadiah, (barang makanan dari pasar ke rumah lalu diberikan kepada keluarganya, maka pahalanya seperti bersedekah). Hendaklah mendahulukan anak perempuan daripada anak lelaki. Maka barangsiapa yang menyukakan anak perempuan seolah-olah dia memerdekakan anak Nabi Ismail.

9-Tiap perempuan yang menolong suaminya dalam urusan agama, maka Allah s.w.t. memasukkan dia ke dalam syurga lebih dahulu daripada suaminya (10,000 tahun).

10-Perempuan apabila sembahyang lima waktu, puasa bulan Ramadhan, memelihara kehormatannya serta taat akan suaminya, masuklah dia dari pintu syurga mana sahaja yang dikehendaki.

11-Wanita yang solehah (baik) itu lebih baik daripada 1,000 lelaki yang soleh.

12-Aisyah berkata, “Aku bertanya kepada Rasulullah s.a.w, siapakah yang lebih besar haknya terhadap wanita? Jawab Rasulullah s.a.w., “Suaminya”. “Siapa pula berhak terhadap lelaki?” Jawab Rasulullah s.a.w, “Ibunya”.

13-Apabila memanggil akan engkau dua orang ibubapamu, maka jawablah panggilan ibumu dahulu.

14-Wanita yang taat akan suaminya, semua ikan-ikan di laut, burung di udara, malaikat di langit, matahari dan bulan semua beristighfar baginya selama mana dia taat kepada suaminya serta menjaga sembahyang dan puasanya.

15-Wanita yang taat berkhidmat kepada suaminya akan tertutup pintu-pintu neraka dan terbuka pintu-pintu syurga. Masuklah dari mana-mana pintu yang dia kehendaki dengan tidak dihisab.

16-Syurga itu di bawah tapak kaki ibu.

17-Wanita yang tinggal bersama anak-anaknya akan tinggal bersama aku (Nabi s.a.w) di dalam syurga.

18-Barangsiapa mempunyai tiga anak perempuan atau tiga saudara perempuan atau dua anak perempuan atau dua saudara perempuan lalu dia bersikap ihsan dalam pergaulan dengan mereka dan mendidik mereka dengan penuh rasa takwa serta bertanggungjawab, maka baginya syurga.

19-Daripada Aisyah r.a. “Barangsiapa yang diuji dengan sesuatu daripada anak-anak perempuan lalu dia berbuat baik kepada mereka, maka mereka akan menjadi penghalang baginya daripada api neraka.”

Sumber: Tanbihul Ghafilin

http://www.mymasjid.com.my

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Amacam? terpegunkan dengan hadis2 tersebut menyatakan tetang keistimewaan para wanita ini. So, jadilah wanita muslim yang sejati ia. Jangan terjebak kepada pekara yang tidak elok.

AM: Wanita adalah perhiasan dunia. Seindah hiasan adalah wanita solehah..

Copy and paste: 16 Ogos 2022 > 19 Muharam 1444H: 9.33 pm