Any
fair investigation of the teachings of Islam o~ 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 Qur'an and in Islamic history we find examples of
women who participated in serious discussions and argued even with the
Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).
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."
Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth
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 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 Qur'an 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 profess 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:
1.
The history of Muslims is rich with women of great achievements in all
walks of life from as early as the seventh century (B.C.)
2.
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.
3.
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 especial!; 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
Qur'an 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, Qur'an: Translation of
verses is heavily based on A. Yusuf Ali's translation, The Glorious
Qur'an, 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), A 1- Waay A l-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 Biblica (Rev.T.K.Cheynene and J.S.Black, editors), The Macmillan Co., London, England, 1902, Vol.3.
The Encyclopedia Britannica, (11 th ed.), University Press Cambridge, England, 191 1, Vol.28.
Encyclopedia Britannica, The Encyclopedia Britannica, Inc., Chicago, III., 1968, Vol.23.
Hadeeth. Most of the quoted Hadeeth
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 AhmadIbn Hanbal Dar AlMa'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-Tirimidhi, Vol.3.
Mace, David and Vera, Marriage: East and West, Dolphin Books, Doubleday and Co., Inc., N.Y., 1960.
Post a Comment