Current Role of Women in Islam - Essay Example

Current Role of Women in Islam Introduction Dr. Hasan writes that although many scholars have dealt with the actual role of women in Islam, as comprised of their rights and responsibilities, the issue is generally surrounded by controversies, and clouded by personal opinions or sheer ignorance (2003, p.3). The most authoritative source of reference in regard to that issue, however, is the Qur’an, along with the Sunnah – the traditions (Hasan, 2003, p.3). The spiritual aspect, which according to Hasan is the most important of the entire issue (2003, p.3), is represented by the purpose of the creation of both men and women, which is defined as worship of God, and obedience to the moral rules commanded by God that would let the mankind to achieve “eternal bliss in Paradise” (2003, p.4). On the other hand, it’s noteworthy that there is no mention of women in God’s instructions to Mohammed regarding the purpose of creation; rather God refers to his creations as jinn and mankind, where jinn are spirits inhabiting the unseen world, created from “scorching fire” (The Qur’an 51:56; 15:27). The next that had been created – “out of clay” and “from altered black mud” – was the human being (The Qur’an 15:28). Thus, according to Hasan, Islam makes no distinction between men and women, both being possessed of soul and created “for the same purpose of life”, as well as being under the same duties, obligations, rewards and punishments (2003, p.4). The Concept of Gender Equality As seen from above, the tenet of gender equality is grounded in the holy book of Islam, the Qur’an, with the notion that man and women are equally created – as mankind – by God, who has granted them the same rights and responsibilities (Hasan, 2003, pp.4-5). This equality is further reinforced by the promise that “whoever does righteous deeds, whether male or female” will enter Paradise, provided that he or she is a believer (The Qur’an 4:124). In fact, the whole chapter ‘An-Nisa” – The Women – inter alia provides detailed instructions on how a Muslim should justly deal with women, including code of conduct, marriage, sustenance, property and inheritance issues, etc. Even the most confusing – from a Christian’s point of view – stipulation concerning marriage, is explicit about the proper treatment of women, in order to prevent injustice (The Qur’an 4:3). Chapter 33 – Al-Ahzab (The Combined Forces) – also provides ample evidence that men and women are regarded as equal: “the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so - for them Allah has prepared forgiveness and a great reward” (The Qur’an 33:35). Thus, as Hasan states, the gender equality in Islam is undoubted since despite being biologically different, both men and women will be judged equally, according to each individual’s burden of his own deeds (2003, p.6). In turn, Mohammed’s narrations give additional weight to the issue: “the most precious thing in the world is a virtuous woman” (Ahmad and Muslim cited in Hasan, 2003, p.8). The Dress Code Generally speaking, the Islamic dress code promotes first and foremost modesty, which is grounded in precepts of the Qur’an where the best clothing is “the clothing of righteousness” (The Qur’an 7:26). In regard to women, modesty is expressed in reducing “some of their vision” and guarding “their private parts”, hence not exposing their “adornment” except to their closest relatives such as husbands, brothers, sons, etc. (The Qur’an 24:31). The varying interpretations of that verse, insofar as there is no explicit requirement that women must cover their heads or hair, are a major source of argument; however, the focus of attention here is nothing but modesty and decency. Another text of the Qur’an dealing with the women’s dress code is chapter 33 (Al-Ahzab), verse 59, where God instructs Mohammed to tell his wives and daughters, along with the other women “to bring down over themselves part of their outer garments” (The Qur’an 33:59). Once again, much emphasis is laid on decency, but there is also a rather practical consideration, especially in the tumultuous times when these texts were produced: “That is more suitable that they will be known and not be abused” (The Qur’an 33:59). The reference to the Prophet’s times, however, has given rise to a number of interpretations concerning whether that regulation is universally applicable nowadays. One possible interpretation is that God surely knew Muslim women would live in different communities with different cultural traits, which would understandably differ from the society from the times of Mohammed; therefore, the minute details would be understandably left at the discretion of every community. Although such considerations could be considered theologically correct, or not, whatever the case might be, the very essence of God’s prescriptions for the women dress code in Islam is modesty and righteousness (the Qur’an 7:26; 24:31; 33:59). Reproductive Health Reproductive health as a term denotes “a state of complete physical, mental and social well-being”, which implies that people should be possessed of both the capability to reproduce and the freedom to decide “if, when and how often to do so” (WHO cited in Islamic Relief Worldwide, 2008). There are different definitions, which inter alia would mean that there are not strict criteria defining the issue; however, the basic elements of reproductive health are as follows - responsible reproductive behavior, safe motherhood and effective maternal care, effective control of infections affecting the reproductive tract, including the sexually transmitted diseases, prevention and management of infertility, and elimination of unsafe abortion practices (Ragab, 2012). In Islam, on the other hand, health is considered a God’s blessing, as witnessed by the words of Mohammed - "There are two blessings which many people do not appreciate: health and leisure time" (Sahih Al-Bukhari, Book 81, cited in IRW, 2008). The relationship between men and women is described in Chapter Ar-Rum, The Romans, of the Qur’an: “…He created for you from yourselves mates… and He placed between you affection and mercy” (The Qur’an 30:21). Further in the traditions, sexuality is seen as one of the good things from God, within the context of marriage however; and not opposed to devotion (Islamic Relief Worldwide, 2008). That might speak in favor of good reproductive health insofar as, according to theologians, Muslim women enjoy the right to choose their husbands, as well as to be completely independent financially, while the husband is responsible for providing for her and her children (Omran, 1992, cited in Ragab, 2012). Nevertheless, due to the widespread opinion that Muslim women have a lower status – which is supposed to have resulted from restricted access to education and employment, polygamy and economic dependence – sociologists, demographers and anthropologists ascribe the high fertility in the Muslim world to a limited reproductive choice (Ragab, 2012). Conclusion All in all, according to the texts of the Qur’an and the Islamic traditions, the rights and duties of women are in a relative balance; there are detailed provisions concerning various aspects of human life, including gender equality, dress code, sexuality and reproductive health and related issues, like sexual behavior, right to contraception, abortion, etc. The legal and ethical principles of Islam could be used to reinforce the case for womens autonomy and equality – according to Obermyer (1994, cited in Ragab, 2012) – insofar as the statements in the scriptures that stress the equality before God are considered the authentic message of Islam; while such suggesting discrimination of women are nothing but reflections of temporal conditions or/and a distortion of Islam’s inherent egalitarianism (Ragab, 2012). On the other hand, there are certain texts, whose interpretation might tell another story: “Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth (righteousness) for yourselves” (The Qur’an 2:223). Such provisions rely heavily on interpretation, hence could be considered equivocally, which, in turn, would give rise to various misconceptions about the status of women in Islam mainly based on “the gross abuse of Islamic laws among some ignorant Muslim groups” (Ragab, 2012). However, there are abundant data, as of the late 1980s, indicating an average of 34 percent of all brides in Muslim countries being under twenty years of age, and higher-than-average fertility, with over 5 children, which reinforce, to a degree or another, the opinion that Islamic doctrine tends to promote inequality (Moghadam, 2003). Therefore, given the flexibility of Islamic texts, it is important to distinguish between Islamic ideology, as expressed by the Qur’an and Hadith, and the various customs, geographical differences, and traditions, which may produce negative image of Islam in regard to women’s role in society (Ragab, 2012). References Hasan, Abdul Ghaffar, (2003). The Rights & Duties of Women in Islam. Riyadh: Maktaba Dar-us-Salam. Retrieved from http://books.google.bg/books?id=yo3KfOYwqYQC&printsec=frontcover&lr=&as_brr=0&hl=bg&source=gbs_book_similarbooks#v=onepage&q&f=false Dr. Hasan, Suhaib, (2003). [Introduction]. In Hasan, A. G., The Rights & Duties of Women in Islam (p.3). Riyadh: Maktaba Dar-us-Salam. Retrieved from http://books.google.bg/books?id=yo3KfOYwqYQC&printsec=frontcover&lr=&as_brr=0&hl=bg&source=gbs_book_similarbooks#v=onepage&q&f=false Islamic Relief Worldwide, (October 2008). Reproductive Health Policy. Birmingham: Islamic Relief Worldwide. Retrieved from http://www.islamic-relief.com/indepth/downloads/Reproductive%20Health%20Policy.pdf Moghadam, Valentine M. (2003). Modernizing Women: gender and Social Change in the Middle East. Boulder, CO: Lynne Rienner Publishers. Print Ragab, Ahmed A.R. (2012). “Muslims Perspectives on Key Reproductive and Sexual Health Issues”. Africa Regional Sexuality Resource Centre. Retrieved from http://www.arsrc.org/features/muslims-perspectives-on-reproductive-sexual-health-issues.html Read More