MEN AND WOMEN

Status in Islam

UMME SALMAH, the Prophet Muhammad’s wife, once remarked to the Prophet, “I hear of God mentioning men but not women.”

It was in this context that the following verse was revealed to the Prophet:

I will deny no man or woman among you the reward of their labours. You are members one of another. (QURAN 3: 195)

This makes it clear that, although males and females differ from one another biologically, they are equal in terms of human status, they have a definite partnership with one another, and there is no distinction made between them as regards their respective rights. They are in fact, each other’s lifetime companions.

The Principle of Division of Labour
Within the social framework, however, Islam—to the extent that it is both natural and practical—has adopted the principle of division of labour in respect of the genders; the man’s field of activity being basically external to the home, while contributing what is practically possible in the home. The woman’s role is to do basically with management of home and family while contributing what is practically possible to the society.

This division, however, has never been intended as a form of discriminatory treatment. Its main purpose has always been to preserve the distinctive characteristics of both, while deploying their respective talents and skills in the most socially useful manner. This enables them to make the best use of their innate capabilities without causing any undue disruption in the family or in society.

In modern parlance, this is a form of managerial optimization rather than gender discrimination. For this principle to be effective, the spheres of activity of men and women have had to be quite different and of course, separate from each other. The traditional distinction has been so often cited by feminists as an inhibiting factor in women’s lives that the true meaning of equality has been lost sight of. After all, it will be the very same virtues in thought, word and deed which will be prerequisites for both genders to enter Paradise. If the qualities of piety, humility, honesty, patience and compassion are demanded of men, they will in like measure be demanded of women. The fact that men and women function in different spheres has no bearing whatsoever on the ultimate equality—equality in the eyes of God.

Basic Attributes of Men and Women
The characteristics of true believers, both men and women are depicted in the Quran in the following words:

Men and women who have surrendered, believing men and believing women, obedient men and obedient women, truthful men and truthful women, enduring men and enduring women, humble men and humble women, men and women who give in charity, men who fast and women who fast, men and women who guard their chastity, men and women who remember God in abundance—for them God has prepared forgiveness and a great reward. (33: 35)

These then are the basic attributes which both men and women must cultivate if they are to endear themselves to God and become His favoured servants:

ISLAM: Islam means one should willingly obey God, leading one’s life within the bounds of God’s commandments.

IMAN (Faith): Islam really begins to take root with the conscious discovery of God, which is known as iman (faith). When iman is genuine, the men or women concerned cannot but surrender themselves to God and mould their thinking upon the truth.

QUNUT (Sincere obedience to God): This entails the adoption of the path of piety as shown by God and His Prophet. It means the fullest concentration of the heart and mind on the will of the Almighty.

SIDQ (Truthfulness) means living an honest, straightforward life in the sense of saying plainly what one is going to do, and then actually doing as one has said. In other words, it means leading a life of principle.

SABR (Patience) is a quality which enables one never to deviate from the right path, even when faced with difficulties in following it.

KHUSHU (Humility) is a powerful emotion which engenders an attitude of humility and submission. One comes to this state through a realization of God’s greatness and His absolute power in stark contrast to man’s total powerlessness. In consequence, he becomes kind and humble towards other human beings.

SADAQAH (Charity) is the duty of acceding to others the right to share in one’s wealth. It makes one aware that if one’s own needs require the expenditure of money for their satisfaction, so also do the needs of others. One is never then oblivious to the needs of others.

SAWM (Fasting) must be practiced for the sake of God. By fasting, man contrasts his own helplessness with God’s omnipotence and thanks God for the food and drink which He has bestowed upon him.

IHSAN (Chastity): It is important as it keeps one pure and guards one against shameful behaviour. The sense of shame which God has given man acts as a natural deterrent against permissiveness.

DHIKR (Remembrance of God): Truly virtuous men and women must remember God at all times.

Another chapter in the Quran mentions three more qualities of believing men and women. These are penitence, devoutness and obedience. TAWBAH means feeling penitent about having committed a wrong and then turning away from it. This is a very special attribute of believing men and women.

IBADAH (Worship): Believing men and women worship only God. SIYAHAH (Travelling) implies the virtues of undertaking journeys for God’s cause. Travelling for the cause of God includes taking such action for the sake of God as necessitate moving about from one place to another. Examples of such travel are covering long distances in order to acquire knowledge of religion; visiting scenes of natural beauty or places of historical interest which have some lesson for mankind; and, especially undertaking journeys in order to convey God’s message to His creatures.

The Quran by laying out the qualities which both men and women should posses has brought out the point of equality of the genders in the highest area of life. The other differences are merely of different roles in worldly life based on the biological and physiological differences which are in the very nature of men and women.