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On Mar 12, 10:59 am, Khaled Omar <[email protected]> wrote: > *The Status of Women in Islam* > ------------------------------ > [image: Image]*The Status of Women In Islam.* > > Islam is the message that* Allah > <http://www.turntoislam.com/forum/showthread.php?t=2432>*sent to all mankind > through his Prophets. The Message of Islam has always been to worship > Allah<http://www.turntoislam.com/forum/showthread.php?t=2432>alone > without associating > *any *partners with him and to follow the Messengers that he, the most High, > sent to mankind. > > The Last and final Messenger was Muhammad And it is his example and guidance > that Muslims must seek to emulate and act upon. *Islam is perfect*, and > there is no need for it to ever be changed or "Modernised". For *It is a > religion of ease and > moderation<http://www.turntoislam.com/forum/showthread.php?t=2366> > .* Infact, those Muslims who do not act according to the true sources of > Islam are the ones who are "backwards". Advancement for mankind is through > the pure Islam. > > Therefore there is absolutely no need for people to differentiate and use > the terms "Moderate" or "Fundamentalist" Islam. Islam is one, the > *fundamentals > *of Islam should be based upon the true sources of Islam, i.e. the Quran and > the Sunnah (way of the Prophet). If the latter is done, then the Muslim's > life will be the one full of light, understanding, compassion and ease. > > THere will be some "Muslims" who do not respect women, or who are criminals > and do bad. Just as there will be some countries which call themselves > "Islamic" and call for women to be stopped from going to school and getting > education etc. None of these people are following Islam properly. They are > ignorant to the true teachings of Islam. Any person who has a fair and just > mind, can understand that there are good and bad people in all societies. > Islam is not at fault, but those people who do not follow it properly. > > You can not simply generalise and make wide sweeping statements against > Muslims or Islam based upon the actions of a very few people. > > There are ignorant and bad people in all walks of life. Alcohol and Drug > abuse, high levels of rape, guncrime, child abuse and the beating of women > is something of a huge problem in the US and other Western countries. Take > for example the following Statistics: > > *Every 9 seconds in the United States a woman is assaulted and beaten.* > > *Between 1979 and 2001, gunfire killed 90,000 children and teens in America. > (Children's Defense Fund and National Center for Health Statistics)* > > *Nearly one-third of American women (31 percent) report being physically or > sexually abused by a husband or boyfriend at some point in their lives, > according to a 1998 Commonwealth Fund survey. (The Commonwealth Fund, Health > Concerns Across a Woman’s Lifespan: 1998 Survey of Women’s Health, May 1999) > * > > *One in five (21 percent) women reported she had been raped or physically or > sexually assaulted in her lifetime.* > > *In a national survey of more than 6,000 American families, 50 percent of > the men who frequently assaulted their wives also frequently abused their > children* > > So, the purpose of these statistics is to stop those who keep hurling abuse > at Islam and Muslims from being so superficient and ignorant. To realise > that their hate towards Muslims is indeed uncalled, unjustified and it is > really *they* who are the intolerant ones. > > Islam clearly states that it is unlawful and sinful to use any violence > against people. Infact, even shouting and using profanities is also a large > sin. Islam provides guidelines for Muslims so they achieve great respect and > love in the family. A true Muslim would know the high status that women have > in society, as well as the high emphasis on maintaining a warm and loving > family atmosphere in the home. > > One must recognise the difference to the true ISlamic teachings and those of > certain cultures which have incorrect and bad attitudes towards women. > > Islam emphasises women's rights and the whole "Islamic" culture is one of > ease, understanding and love in family life. > > The Prophet said: *"I urge you to treat women well" *- Sahih Al bukhari > > Islam honours women as daughters, and encourages us to raise them well and > educate them. Islam states that raising daughters will bring a great reward. > For example, the Prophet (peace and blessings of Allaah be upon him) said: > > *“Whoever takes care of two girls until they reach adulthood, he and I will > come like this on the Day of Resurrection,” and he held his fingers > together. Narrated by Muslim, 2631.* > > * > > **The Status of Women in Islam* > > *By Jamal A. Badawi* > > *CONTENTS* > > *PREFACE * > *INTRODUCTION * > *HISTORICAL PERSPECTIVES * > > - *Women in Ancient Civilization * > > *WOMEN IN ISLAM* > > - *1. The Spiritual Aspect* > - *2. The Social Aspect > - (a) As a Child and Adolescent > - (b) As a Wife > - (c) As a Mother > * > - *3. The Economic Aspect* > - *4. The political Aspect* > > *CONCLUSION * > BIBLIOGRAPHY > > PREFACE > Family, society and ultimately the whole of mankind is treated by Islam on > an ethical basis. Differentiation in sex is neither a credit nor a drawback > for the sexes. Therefore, when we talk about status of woman in Islam it > should not lead us to think that Islam has no specific guidelines, > limitations, responsibilities and obligations for men. What makes one > valuable and respectable in the eyes of Allah, the Creator of mankind and > the universe, is neither one's prosperity, position, intelligence, physical > strength nor beauty, but only one's Allah-consciousness and awareness > (taqwa). However, since in the Western culture and in cultures influenced by > it, there exists a disparity between men and women there is more need for > stating Islam's position on important issues in a clear way. > *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 Qur'an (God's revelation) and Hadeeth (elaboration by > Prophet Muhammad). > The Qur'an and the Hadeeth, 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 Qur'anic 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 Biblica 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 Biblica: "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 Sop 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" (Qur'an 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 Qur'an 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)...(Qur'an 7:189) The > Creator of heavens and earth: He has made for you pairs from among > yourselves ...Qur'an 42:1 1 > > 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? Qur'an 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 Qur'an provides clear-cut evidence that woman iscompletely equated with > man in the sight of God interms of her rights and responsibilities. The > Qur'an states: > > "Every soul will be (held) in pledge for its deeds" (Qur'an 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 ...(Qur'an 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 the their actions. (Qur'an 16:97, see also 4:124). > > Woman according to the Qur'an is not blamed for Adam's first mistake. Both > were jointly wrong in their disobedience to God, both repented, and both > were forgiven. (Qur'an 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 and thereafter attendance et 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 Qur'an 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." (Qur'an 81:8-9). > > Criticizing the attitudes of such parents who reject their female children, > the Qur'an 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? (Qur'an 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 (P.) 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 Hadeeth 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 (P.) said: > > "Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as > used here including both males and females. > > *b) As a wife:* > The Qur'an clearly indicates that marriage is sharing between the two halves > of the society, and that its objectives, beside perpetuating human life, are > emotional well-being and spiritual harmony. Its bases are love and mercy. > > Among the most impressive verses in the Qur'an 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." (Qur'an > 30:2 1). > > 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 (P.), 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 Maja, 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 Qur'an thus states: > > "And they (women) have rights similar to those (of men) over them, and men > are a degree above them." (Qur'an 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 Qur'an 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..." (Qur'an 2: 233). > > Over and above her basic rights as a wife comes the right which is > emphasized by the Qur'an and is strongly recommended by the Prophet (P); > kind treatment and companionship. The Qur'an 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." (Qur'an 4: l9). > > Prophet Muhammad. (P) 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 Qur'an 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). (Qur'an 2:231). (See also Qur'an 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..." (Qur'an 31:14) (See also Qur'an 46:15, > 29:8). > > Moreover, the Qur'an 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. . ." (Qur'an 17:23). > > A man came to Prophet Muhammad (P) asking: > > O Messenger of God, who among the people is the most worthy of my good > company? The Prophet (P) said, Your mother. The man said then who else: The > Prophet (P) said, Your mother. The man asked, Then who else? Only then did > the Prophet (P) say, Your father. (Al-Bukhari and Muslim). > > A famous saying of The Prophet is "Paradise is at the feet of mothers." (In > Al'Nisa'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-Hanifa and Al-Tabary > 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." ((Qur'an 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 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 > Ahmad Ibn 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. > > -- > Best Regards > > +97150 17 59 777 --~--~---------~--~----~------------~-------~--~----~ Dubai Properties Google Group is managed by: Farzad Mohammad / Senior Investment Adviser, E-mail:[email protected] You received this message because you are subscribed to the Google Groups "Dubai-properties" group. To post to this group, send email to [email protected] To unsubscribe from this group, send email to [email protected] For more options, visit this group at http://groups.google.com/group/Dubai-propertie?hl=en -~----------~----~----~----~------~----~------~--~---
