WOMAN’S ROLE IN ISLAM
Equal Status, Different Role
THE Quran calls Islam a religion of nature. This is because Islam is, in fact, based on the laws of nature. The commands of the Quran are a direct expression of those laws which have operated in the world of nature since its creation.
The teachings of Islam regarding women are based on the same laws of nature. Accepting them is not akin to the acceptance of general human laws, where both acceptance and refusal are possible. The rejection of Islamic laws as regards women is actually a rejection of the laws of nature, and by doing so, man can never successfully construct his life in the present world.
Study of the Quran and Hadith informs us that one of the laws of nature is that all the things in the world have been created in the form of pairs. The Quran states:
And We created pairs of all things so that you might reflect. (51: 49) The scientific study of the universe has further corroborated this law of nature. The primary unit of the universe, the atom, is composed of negative and positive particles. In the absence of any one of the two, the atom cannot come into existence. Even trees have male and female characteristics. The whole world is said to exist in pairs. Nature’s entire factory has functioned all along on this binary basis.
The gender binarism shows that if anything in this world is to function properly, it must first recognize its true position and adhere strictly to the limits set for it by nature itself.
For instance, if the negative particles of atoms tried to change themselves into positive particles, or vice versa, the entire structure of the atom would be shattered. In a similar way, if men, animals and trees wanted a change in their position and they opted for a change in their roles—the entire system of nature would be disrupted.
Islamic law regarding women is rooted in this system of nature. According to Islam, men and women are equal as regards honour and status, but physically, biologically and psychologically they are different. In order to maintain the system of nature between men and women socially, Islam advocates that women should work in their capacity while remaining within the bounds of modesty and piety thereby ensuring their safety in every way.
The system of the human world is divided into two departments of equal importance: one is represented by the ‘home’ and the other by the ‘office.’ Just as an office in this context is not confined by four walls but represents a centre of activity, similarly ‘home’ is not marked by a boundary, being also a complete practical centre of activity. Under this division, men and women have been assigned different fields of activity. All tasks are of equal importance, being neither superior nor inferior.
This system of nature has functioned successfully in the world for thousands of years. With the emergence of western civilization in modern times, efforts were made for the first time to repudiate this system. In the name of gender equality, an intensive movement was launched. Male and female were declared to be identical and interchangeable in all respects. But the 200-year experiment showed that this self-styled equality could not be established in any part of the world.
Many reports and surveys came out in the western press which describe the failure of the feminism movement. Following is a report concerning the USA, the most developed part of the world. This report was published in the October 1993 issue of The Atlantic magazine under the caption: Feminism’s Identity Crisis, The most effective backlash against feminism comes from within.
According to the report, polls suggest that a majority of women hesitate to associate themselves with the feminist movement, not wanting to identify themselves as feminists. The polls also adumbrate unarticulated ambivalence about feminist ideals, particularly with respect to private life.
The rejection of Islamic laws as regards women is actually a rejection of the laws of nature, and by doing so, man can never successfully construct his life in the present world.
Feminism is a non-issue, says Ellen Levine, the editor-in-chief of Redbook. Women don’t think about it. They don’t talk about it. And they seem not to be particularly interested in politics. Feminism, however, is popularly deemed to represent the belief that men and women are equally capable of raising children and equally capable of waging war. Thus, feminism represents, in the popular view, a rejection of femininity. According to a survey by Redbook, feminism has made it harder for women to balance work and family life. Ellen Levine believes that wageearning mothers still tend to feel guilty about not being with their children and to worry that “the more women get ahead professionally; the more children will fall back.”
However, it must be admitted that just as modern woman has failed to find her real position, being caught in the lure of unnatural freedom, similarly a woman in the present Muslim society has been largely denied rights that Islam has granted her, for instance, a woman becoming a victim of a man’s maltreatment or her failing to receive her share in her parent’s property, etc.
Literacy, the acquisition of basic general knowledge, and some experience with problem-solving have an intrinsic value for the individual and for society which cannot be overestimated.
Now the question arises as to the solution to this problem. The solution to it lies in education. It is a fact that present-day Muslims, both men and women, have been lagging far behind in education. There was a time when, during the Abbasid period (AD 751-1258), the highest point in Muslim culture, literacy was almost one hundred percent. Not only men but women as well received the education prevalent at that time. It is at this point—the point of education—that Muslims should begin a new Islamic life. If Muslims were to concentrate on this, and strive towards the goal of hundred percent literacy, that alone would suffice to bring about their overall reformation. Once that goal is attained, all other problems could be set right. Intellectually as well as pragmatically, Muslims would become a developed community.
With the efforts of Sir Sayed Ahmad Khan (d. 1898) and his colleague, Maulvi Samiullah, an educational movement was certainly launched among Muslims. However, due to certain shortcomings, this movement could not be a success. First, Muslims set a university as the target for their educational struggle. But when this university came into being, the hard reality dawned upon them that most students were not qualified for admission. The solution was sought in the form of reservations, which, ironically, only compounded the problem. With “reservation,” all candidates, whether or not they qualified, had to be granted admission. And as a result, the Muslim university ultimately came to be a factory turning out people who had academic degrees but no real qualifications.
This concept of the Muslim educational institution has clearly proved inadequate, if not actually counterproductive. It will continue to be so until education is placed at the forefront. There can be no compromise with high standards. The principle of reservation and concessions must be shunned. Only those students who are truly qualified should find a place in the university. At the same time, Muslims should be encouraged to enter into all educational institutions, whether run by Muslims, Hindus, or Christians.
The proper way for Muslims to achieve progress is to set the goal of education for its own sake. Literacy, the acquisition of basic general knowledge, and some experience with problem-solving have an intrinsic value for the individual and for society which cannot be overestimated. Universal primary education was wisely made a solemn directive in the Constitution of Independent India. The fact that a considerable number of our population of 1.35-plus billion is still denied this elementary human right is a major source of the problems our various communities face today. What Muslims need today more than a Muslim university is Muslim schools. It is a matter of the greatest urgency that an appropriate number of standard schools at the primary and secondary level be started in every settlement.
Women can play a great role in this campaign for education. The literate woman’s ability to read to her young children, and the example she sets in her own quest for knowledge are the most powerful stimuli in their educational progress.
Women can play a great role in this campaign for education. For instance, educated women can coach their children at home. The literate woman’s ability to read to her young children, and the example she sets in her own quest for knowledge are the most powerful stimuli in their educational progress. Furthermore, women can be better teachers than men when it comes to teaching children. For women, this will not amount to a change of workplace, but will simply be an extension of the home, a broadening of the practical activity centred on child-rearing assigned to her by nature.
By playing this role effectively, Muslim women can prepare the next generation, which is the greatest need of the hour. In this way, they will hasten the time when an entire generation will be equipped with standard education. They would then have every opportunity to receive education in the higher institutions of their choice, and would be more certain of finding productive employment thereafter.