The basic factor for the growth of society is the general natural law of marriage. The instinctive structure of man
and woman represents this law. Both, man and woman are the main factors for the
growth of social life.
This instinctive relationship between man and woman is based on love
and mercy. So, it leads to tranquility. For this reason, the Holy Qur'an regards woman as the base of
tranquility. That happens through the psychological and social tranquility of
man and of social life in general. That is because the psychological and the
physical relationship between man and woman terminates psychological tension.
It also ends the instinctive and psychological energy and leads to the
principle of balance between man and woman. For this principle depends on
perfection through the general natural marriage law.
Consequently, man and woman must shoulder their responsibility to build
a sound righteous society. For they are the source of tranquility, love,
affection, and mercy in social life.
Acquaintance: The
second reason which caused man to build a social life is acquaintance among
human beings based on the instinct of social life. Regarding this view, the
philosophers said: "Man is social
by nature."
Social and psychological
experiments have shown that man feels
tranquility and rest through his social life with others. For this reason
Allah, the Most High, said: "So that you may know one another." This phrase shows that
there is a human motive behind forming society or social life.
Exchanging interests:
The third reason for building society, is the exchange of various material
interests. Indeed Allah wanted individuals to be perfect through their
psychological, bodily, and intellectual abilities. He also wanted this
perfection to be achieved through exchanging interests among individuals.
The individual has diverse needs and demands. He cannot secure them all
by himself. So, he needs others, and others need him. These differing abilities
lead to differing productions and services which the individual offers to
others. Concerning the exchange of these productions, interests, and services,
which are offered to satisfy needs, the Qur'an says: "...and We did
raise some of them above the others in rank, so that some of them may take the
others in subjection;" [1]
Thus, the Qur'an explains the material and human reasons for the growth
of society. The role of woman becomes prominent clearly and basically through
these elements. In other words, woman plays a functional, psychological, and
material role in social life. For woman constitutes the greater part in
society. The census has shown that the number of females is more than the
number of males.
According to the theory of functional perfection, explained by the Holy
Qur'an, shows that the role of the woman and the role of man are both studied
within the frame of Islamic aims and values. So, woman is not a secondary
element nor is she an additional being, though the human experience has shown
the role of the man in building science and economy is greater than that of
woman. While, the role of woman in building the psychological base of the
family is greater than that of the man. The Qur'an expresses this fact by
saying: "and from it did He make his mate that he may dwell resting
unto her." Hence it is
the husband who feels at ease with the wife and is quiet through living with
her. So, she is the center of attraction and the frame of tranquility,
affection and love.
The Qur'an talks about `tranquility' in numerous places. With that, we
can understand tranquility which the wife secures for her husband. We
understand that through Allah's words, the Exalted: "And of His
signs is that He created for you from yourselves, mates that you may dwell
(inclined) unto them, and caused between you love and compassion." "...then made
He from it its mate,"
We may also understand `tranquility' in society when we understand the
Qur'an's description of the relation between the husband and wife as the
relation of `tranquility, affection, and mercy'.
Therefore, we must study the word tranquility `sakan' in numerous
places in the Qur'an in order to understand its social and family meanings. He,
the Exalted, said: "...and has made the night for rest," It means that people become
tranquil at night. [2] He, the Most High, said: "...and
pray for them; verily your prayer is assurance (of peace) for them;" It means that they become
tranquil through your prayers and their hearts become quiet through them. Here
tranquility or calmness means sobriety, not losing motion.
"He it is who sends down tranquility into the hearts of the
faithful." It means
that He has found steadfastness and tranquility. [3] The linguists have explained the meaning of `sakan' or calmness, by
saying: "Sakana al-rih, meaning the wind has abated. Sakan al-nafs ba`da al-idtarab, meaning the soul has became
tranquil after the disorder. Sakanalso means all things with which the soul is
intimate, such as the wife, fire ([1]),mercy, blessing, and
daily-bread."
"Sakina means tranquility, stability,
sobriety, and dignity." [5]
With this, we understand the meaning of sakan or tranquility which the
wife provides for her husband and her family. In other words we understand that
sakan means rest, stability, sociability, mercy, blessing, and dignity. With
this we also understand why the Qur'an has used the word `sakan' with different meanings.
Scientific studies have indicated that man's psychological conditions
have effects on his activities in life. It is well-known that the psychological
conditions of the man and woman affect their social activities, such as
agriculture, industry, trade, teaching, medicine, and the like. Hence, material
production decreases when the man leads a life full of family difficulties and
psychological tension. Such a man will have no ability to carry out his social
duties as good as possible. Meanwhile, he will have tense relations with his
work mates. Therefore, the nature of the relations between the man and woman
affects the level of production and development.
Moreover, the woman plays a significant role in building society
intellectually, materially, and morally, for she brings up and educates her
children. The child will have a good character when he leads a life free from
anxiety, tension, and family problems. Besides, he will have good relations
with others, unlike the child who has a troubled character when he leads a life
full of family problems. Such a child may have bad and aggressive behavior. So,
corrupt education is the reason for all crimes that occur in society.
The mother contributes as the father does in other fields. She
contributes in positive education. She has the ability to make her child love
work and to be punctual and to urge him to study hard. Such a child will
continue his education and develop his creative abilities. Then he will be a
productive element through his experiences and his scientific and practical
specialization. However, the child is dependent and lazy when his parents do
not take care of him. Such a child will be dependent on others, moreover, there
will be many dependent elements that will decrease production and stagnate
scientific, economic and social life.
Thus, there is a close relationship between education and development,
production, morals, and social life. So, the role of the woman is significant
in social building in all fields.
The Elements of
Building Society
The relationship between the individuals in social life is like the
relationship between the letters of a language. If the letters come to
and ad, a linguistic structure will happen and convey human
thinking and picture all human feelings and life.
Such separate individuals are unable to form a certain society unless
they come together and form well-organized ties to regulate their behavior and
activities. These ties and relationships are the elements of the building of
society. They are as follows:
1. Belief:
Belief is regarded as one of the strongest human ties that connect the members
of society to each other. It turns them into a unit as firm as one body. The
Holy Prophetic tradition says: "You
see believers show mercy toward one another, like each other, and feel pity for
one another. (They are) like the body. When a part of it (the body) complains,
all the body responds to it through (showing) sleeplessness and fever." [6]
Hence, belief has practical, behavioral, emotional, and psychological
reflections and effects on all human links. Their effects begin from building
to reform. Moreover, they preserve social structure. So, we find the Holy
Qur'an explaining this link, says:
"And the believer men and the
believer women, they are guardians to one another; they enjoin good and forbid
evil..." Holy Qur'an (Tawba, 9:71)
This blessed verse confirms that those who believe in Allah, the
Glorified, and His message support each other. It also fixes a psychological
and intellectual base, which is the strongest of all the bases of social
building. In this concern, the holy verse regards the woman as a basic element
in the circle of support. Thus, the woman shoulders the responsibility of
social building, change, and reform. In this respect she is equal to the man.
2. Laws and regulations: Law is defined as: "A group
of rules that regulate the behavior of individuals in society. General
authorities force them to respect law." [7]
So, social law is a means to regulate the movement of society as
natural law regulates the movement of the atom and the stars. Society cannot
develop without law.
As for Islamic law, it is concluded from the Qur'an and the purified Sunnah. Hence, Islamic law regulates Islamic society according to
Islamic precepts. Meanwhile it takes care of the biological and psychological
nature of both man and woman.
According to this scientific principle, Islamic law is divided into
three parts. They are as follows:
A. Laws and precepts that concern the woman.
B. Laws and precepts that concern the man.
C. General laws and precepts that concern both the man and the woman.
They represent the wider area of Islamic laws and precepts.
This kind of regulation, which takes care of gender, urges both man and
woman to move and be active in two areas of movement and activity. The first
area concerns their gender. The other includes all society.
3. Islamic traditions and customs: Islamic society has traditions
and customs. They are one of the distinguished elements of Islamic society.
Hence, they should be preserved.
4. The need of services and exchangeable interests (production): This is
clear through this holy verse: "...and We did raise some them above the others
in ranks, so that some of them may take the others in subjection...". This
verse shows that need moves individuals to form society to exchange interests
as other creatures do in their natural environment. Through that, the
individual secures his need and participates in developing human life.
The needs of the individual and society always develop. The man and the
woman differ in their administrative, psychological, physical, and intellectual
abilities and inclinations. So, functional specialization sometimes occurs
spontaneously; it sometimes results from the individual when he chooses his
social function, namely the work which he fulfills in society, such as
agriculture, medicine, trade, education; the Islamic state sometimes achieves
it intentionally, for it is responsible for regulating the abilities of society
to satisfy the needs of the individual and to solve the problems that result
from all kinds of need.
Now we will briefly discuss woman's role in this respect.
Biological
and Psychological Differences between Man and Woman
Psychologists and doctors say that there are axiomatic scientific
differences between man and woman. In other words they say that man and woman
have different biological and psychological differences. Accordingly, the
social function of the woman is different of that of the man. Hence, social
life is righteous when man maintains his manhood and woman maintains her
womanhood. Scientific studies have shown that the hormones of the ductless
glands take part in forming the behavioral and psychological differences
between the man and the woman. In the meantime, the nervous system participates
in that too.
The Holy Qur'an has explained these differences between man and woman.
It says:
"And covet not that by which Allah has raised some of you
above others; for men shall have of what they earn; and women shall have of
what they earn; and ask Allah of His Grace; verily, Allah knows all things." Holy Qur'an (Nisa' 4:32)
Moreover, the purified Prophetic traditions (Sunnah) underline that both man and woman should preserve their
gender. It prevents women from imitating men. Meanwhile, it prevents men from
imitating women.
Psychological studies and experiments were applied on psychological
deviation of both men and women. They have shown that some men try to imitate
women, and some women try to imitate men. They have indicated that this state
is a kind of deviation, and that this state may be controlled and treated
through education, social measures, and reorganization of the character.
The holy traditions have scorned and cursed such people.
The great traditionist and jurist, Hurr Amily, may Allah have mercy on
him, has mentioned numerous traditions under the title: "It is not permitted for women to imitate men and
vice versa."
It was reported on the authority of Imam al-Sadiq (a.s.) and Abu Hassan
al-Rida (a.s.), who said: "I hate
that men imitate women."8 The meaning of hatred here is prohibition or not
permitted as it has been mentioned in the tradition cited above.
It was reported on the authority of Imam al-Sadiq (a.s.), on the
authority of Allah's Apostle Muhammad(s.a.w.), who said: "Allah's Apostle scorned the man who imitates women,
and prevented the woman who imitates men in her clothes."9
(It was reported) on the authority of Ibn Abbas, who said: "Allah's Apostle (s.a.w.) cursed the men who imitated
women and the women who imitated men." [10]
These differences between man and woman force us to admit that there
are functional differences in some of the vital fields and duties which the man
and woman should perform.
According to this discussion, we are able to limit the differences
between the man and woman in social function.
Woman and
Material Civilization
To study the history of nations and societies throughout its ages, shows the
sufferings of the woman and how has she exploited and persecuted.
No ideology or belief has saved the woman from persecution and
sufferings like Divine principles represented in its perfect and prettiest form
i.e. the immortal Islamic message.
Before talking about the value, rights and the notable position of the
woman in Islam, it is necessary to mention some statistics about the
persecution and sufferings of the woman in the material civilization headed by
America and Europe that declare the rights of the woman.
The figures and statistics underline that the woman is persecuted and
enslaved in these cultures.
French News Agency: "1.3 billion human beings lead a life of
abject poverty in the world. 70% of them are women. There are about 2.3 billion
illiterate women in the world.
"One-third of the women in Norway, America, Holland and Newsland
are subject to sexual exploitation
"Every eight seconds one woman is mistreated. Every six minutes
one woman is violated."
The News Agency added: "Half a million women die during pregnancy
and its symptoms. 40% of them are young girls.
"The wages of 828 million women ranging from 30-40% less than
those of men. 10% of bank considerations include them."
In another report announced by American Federal Police says:
"According to a study made by American Ministry of Justice, 310 thousand
women are raped every year."
According to the report of French News Agency from Washington, there
are about half a million sexual assaults against women every year."
According to the latest figures issued by F.B.A. the police announced
only the existence of 140 thousand attempts of violation in America.
The Iranian Newspaper, Ittila'at, No.20401, quoted a report from Rome
as follows: "The wave of violence has increased among the Italian
families. The instances of murdering fathers by sons and of sons by fathers
have increased more than they had been before."
The Italian Newspaper, Larpoblika, wrote lately from the annual report
of the Euro Union for Statistics, in the first ten months of the year 1994, 192
incidents of family violence were recorded in Italy; 129 of them ended to
murders.
According to this report, this kind of violence led to 112 murders in
1993.
It is worth mentioning, 40.1% of these family murders occurred in the
north of Italy; 43.8% occurred in the south of Italy; 16.1% occurred in the
middle of Italy.
Most family murders in 1994 occurred in the Province of Lombardy, in
the north of Italy.
Jumhuri
Islami Newspaper,
No.4485, Autumn of 1994, mentioned the following report:
"Epidemiology Magazine, affiliated to the World Health
Organization (WHO), No.11, Summer of 1993, published the latest world figures
concerning AIDS in various areas of the world.
"WHO has recorded that the number of AIDS cases was 718,894 in
June, 1993.
"(371086) cases were in America; 247,577 cases were in Africa;
92,482 cases were in Europe; 4,188 cases were in Australia; 3,561 cases were in
Asia.
"The number of cases per countries is as follows: 289320 cases
were in the U.S.A.; 38,719 cases were in Tanzania; 36,481 cases were in Brazil;
31,185 cases were in Kenya; 34,611 cases were in Uganda; 26,955 cases in
Britain; 24,226 cases in France; 21,008 cases in Zaire; 18,347 cases in Spain;
16,860 cases in Italy; 14,655 cases in Congo. Besides there are other cases in
other countries.
"We see that the U.S.A. not only occupies the first position in
Aids cases but also it is extremely differing from the counties that follow.
Besides, if we take into consideration the percentage of the figures, we will
find that those infected by AIDS in the U.S.A. constitute 40% of the infected
in 150 countries in the world. Nevertheless, the population of the U.S.A.
constitutes only 5% of the population."
The Iranian Newspaper, Ittila`at, No. 20482, May 21, 1995,
conveying its correspondent in Madrid, reported:
"In the year 1960, 82% of the children lived under the care of
their fathers. Nowadays, 60% of them live without fathers. Divorce and the
stubbornness of mothers forced fathers to abandon their houses. After
mentioning the above-mentioned figures, David Blink Horn, an American writer,
said in his book `America without Father': `To have good fathers needs
exemplary (righteous) women. This is the reason why fathers abandon their
houses'
"In a report from America, the reporter of the Spanish Newspaper,
Al-Payis, said: `Being partial toward the woman in American society led to the
damage of the fathers there. It has prevented children from the care of their
fathers. So, it has become a difficult dream to secure fathers in
America."
Concerning the conditions of the children in Britain, the Newspaper, Ittila`at, No. 20407, January 1995, reported the following account
from IRNA News Agency, London:
"In a report, the United Nations strongly criticized the
conditions of the children in Britain and the laws and regulations of taking
care of the children in that country.
"According to this report, prepared by the Children's Rights
Committee affiliated to the United Nations Organization, the laws ruling in
Britain concerning the health, eduacation and social insurance of children pay
no attention to the interests of the children there.
"The specialists in the Children's Rights Committee think that the
laws concerning the children in Britain only concentrate for punishing and
imprisoning the deviated children and teenagers.
"Among the criticisms in the report is that the number of poor
children has increased, the average of divorce has increased, the authorities
have decreased their relives to poor families, and the number of children and
teenagers, who loiter and beg in streets, has increased.
"The writers of the report expressed their worry about the
mistreatment, sexual and physical exploitation from which children suffer.
"According to what the sources of the United Nations mentioned,
the reports of this organization on the conditions of the children in Sweden,
Norway, and Denmark have criticisms similar to those in the report about
Britain."
An Iranian Newspaper, Jumhuri
Islami, No.4485,
mentioned the following: "According to IRNA News
Agency from Bonn, the report of Germany Statistics Office mentioned in the year
1993 that the number of mothers who brought up their children by themselves
increased each year. The report added that there were 455 thousand mothers in
the eastern states of Germany (21% of all mothers in these states) who brought
up their children by themselves.
"Besides there were 915 thousnad mothers out of 7 million mother
(12% of mothers) in the western states of German brought up their children by
themselves.
"Thus, there were one million 370 thousand mothers out of 9
million 260 thousand in Germany who brought up their children by themselves.
"According to this report, 46% of these mothers in the eastern
states and 30% of them in the western states did not marry officially, and 43%
of these women divorced their husbands. As the children in Germany are under
the care of mothers, therefore, they should take the responsibility of bringing
them up.
There are over 9.26 million mothers in Germany. They have children
under 18 years old. 5.4 million of them work outside their houses full time or
part time in addition to their responsibilities in their houses and the tasks
of bringing up their children.
It is worth mentioning, the average of divorce has doubled since 1968.
It has increased from 65 thousand cases in 1968 to 135 thousand cases in
present years. Every year 390 thousand contracts of marriage are recorded in
Germany. However, 33% of them end with divorce. This ratio reaches 50% in the
large cities such as Hamburg.
Ittila`at Newspaper, No.20503, reported the
following from the United Nations-IRNA:
"The American's contribution to the United Nations Children's Fund
(UNICEF), in comparison with its national income, is less than that of the
industrial counties in the world."
The officials of UNICEF announced that and added: "Though America
occupies the second position after Japan through paying 9.7 billion dollars as
an aid to UNICEF, this sum of money is only 0.15% of its national income.
Holland and the Scandinavian countries occupy the first position in this
respect, for their aid is 0.8% of their national incomes.
"The officials of UNICEF expressed their concern with the low
contributions from rich countries to the under developed countries. Then, they
added: `This happens at the time when the importance of supporting the growth
and health of children and of improving the conditions of the work of mothers
extremely increases.'
"According to this account, 13 million children die in the world
every year of pneumonia, diarrhea, and measles.
"Besides 200 million children in the world suffer from the lack of
vitamin C which leads to blindness."
Ittila`at Newspaper, No.20370, 15 December
1994, in another report adds. In the report it has been mentioned: "Tehran-IRNA: There are a half million children who loiter in America.
Orphanages will be built for them. However, the American society regards this
as a shame against it.
"Susan Fildiz, the analyst of the Washington Times Newspaper, wrote: "Many fatherless children live under the care of
foster families. They are subjected not only to hitting, abuse and
mistreatment, but also, they are killed."
"Fildiz said: "The quality of the treatment of society
towards its children is an important sign for the real identity of that
society."
"She added: `The number of the children who loiter in America
increases day by day to the extent that the police sometimes find new-born
babies in garbage cans. In such cases, financial aid is not enough for mothers.
Rather, it is necessary to find special centers to meet the basic needs of
these children.'"
The Woman in Islam
Why is the attack against Islamic
attitude towards Woman
Studying this matter (woman's rights in Islam) is among the important
civilizational and intellectual matters and affairs at the present time. The
opponents of Islam, their followers, and those who have no knowledge of Islamic
thought, precepts and concepts still continue their oppressive attack against
Islamic thought and law, claim that the woman is oppressed in Islam.
Studying and analyzing the elements of this intellectual battle between
Islam, materialism and secularism, we can conclude that the axle of the battle
moves around a basic matter. The matter is that the secular thought tries to
spread sexual dissoluteness and corruption. According to this theory, the woman
will become a tool for enjoyment and instinctive satisfaction which destroys
the family, society, and the woman. While, Islam honors the woman and raises
her from this low level. It also grants her rights and position to allow her to
share with man in building life and expressing her humanity according to human
bases which we will mention briefly in this study.
Before discussing this matter, it is important for us to mention the
basic reasons of this battle (of the rights of the woman) and accusing Islam of
depriving woman of her rights.
Muslim writers and thinkers, the propagators of Islam, the religious
scholars, the foundations of the Islamic message and culture, and especially as
it concerns the children of the Moslem communities in the non-Islamic countries
and especially in America and Europe should explain this important matter
through researches, studies, conferences, seminars in all various political,
psychological, social, family, and civilizational fields.
We can summarize the reasons which lie beyond the attack against the
Islamic thought as follows:
1. The confusion between the backward customs
and social Islamic theory:
Muslim writers, thinkers, and propagators should clarify such
confusion, for the opponents of Islam, those who are deceived by corrupt
material thought, and those who confuse concepts have no ability to distinguish
Islamic concepts from the social customs existed in backward Islamic societies.
Such customs are contrary to the essence, principles and methods of Islam that
regulate society, sexual relationships and the foundations of the relationship
between man and woman. So, the opponents of Islam attribute such backward
customs to Islam to distort it, intentionally or out of ignorance. It is
necessary for us to differentiate between the present society of Muslims and
the Islamic society based on Islamic principles.
This social backwardness in the society of Muslims is part of the
general backwardness in the fields of science, knowledge, development,
industry, health, etc.
Some sociologists derive a distorted picture concerning the social
position of the woman from the rural of Muslim countries such as Egypt, Iraq,
Morroco and the desert areas of Peninsula. Thus, they diagnose the problem of
the woman through the backward rural or desert view that oppresses the woman.
Then, they give a distorted picture about the Muslim society, for its members
are Muslims. They forget that such concepts and practices have no relation with
Islam. We firmly believe that such concepts and practices oppose Islamic values
and teachings. Meanwhile, Islam has devoted part of its thought, laws, and
values to change these conditions.
2. Ignorance of Islam:
Among the problems which Islamic thought faces in our present time is
that the people, in Europe, America, and other non-Islamic countries, are
ignorant of Islam and have no correct knowledge of the simplest principles of
Islam. In other words, they have a distorted picture of Islam. They think that
Islam is based on fable, terrorism, bloodshed, and tribalism. They do not know
that such ideas have been created by the enemies of Islam, such as
orientalists, Zionists, and church foundations.
Thus, Western man knows nothing about Islam except distorted pictures.
If Western man understands the essence of Islam, surely he will embrace it
through rationale.
To understand this problem more clearly, let us return to the speech
addressed by German President, Roman Hotsogh, on the occasion of honoring Mrs.
Ana Mary Shmil, a German orientalist, who received a peace prize from the
German Book Association in 10/1/1995.
Some people opposed giving a peace prize to Mrs. Shmil, for she
supports the Islamic thought, treats it justly, and summons people to
understand Islam and to change the distorted picture which the European
ministers made about Islam and Muslims.
In response to those who opposed giving a peace prize to Mrs. Shmil,
the German president said: "There is a phenomenon that seems clear in our
relations and dealings with Islam in our present time. We do not accuse falsely
of the German public opinion when we say that many of us think that Islam is
the religion of inhumane penal law, non-tolerance, oppression against woman,
and aggressive roots. However, this is narrow-mindedness which we must change.
In turn, we must remember the wave of enlightenment that maintained great parts
of the western inheritance six or seven centuries ago, and that it found itself
before a style of western thought. Without doubt, it was radical and
non-tolerant." [11]
In another part of his speech, the German president indicated that the
Europeans showed enmity toward Islam, for they had no knowledge of it. Thus, in
his speech, he asked them: "Isn't it possible that we do not understand
Islam because it depends on deep popular faith, while we are in a secular
society?
"Have we the right to classify the pious Muslims with the radical
terrorists because we have no sound feeling towards the mockery at the
religious feelings of others or because we are unable to express this sound
feeling?" [12]
Then, the German president admitted that he had no knowledge of Islam
until he read the books of Mrs. Shmil. In this regared, he said: "I did
not know the numerous Islamic trends in the history of Islam except through the
books of Ana Mary Shmil. Perhaps, other than I witnessed the same experience.
Indeed we are in need of understanding each other." [13]
Then, the German president summoned (people) to understand Islam to
adopt another attitude towards it. Thus, he said: "I confess that there is
no other option before us except that we must increase our knowledge of the
Islamic world. That is if we want to achieve human rights and freedom." [14]
Then he added: "Indeed, the real reason for longing for
understanding Islam and its rich civilization arises from our belonging to a
civilization differing from it. Mrs. Shmil has moved this longing in my soul. I
hope that others than me do the same." [15]
"Mrs. Shmil has paved the way for us to meet Islam." [16]
The battle of granting a peace prize to the orientalist Shmil in
Germany in 1995, the agreement of the learned political public opinion in
Germany, which is among the most important countries in modern history, and the
victory of the front of Shmil, which means the victory of the trend that
summons (people) to understand true Islam and to adopt an attitude towards it,
among this advanced class of thinkers and politicians, among the foremost being
is the German president, whose important speech we have read, all these denote
that Muslim writers, thinkers, artists, and scholars think men should shoulder
their responsibility towards Islam. Besides, religious foundations and clergy
men should shoulder their responsibility towards it. They should spread the
true Islam that moves intellect, heart, and conscience. They should follow the
method of the Qur'an when they summon people to believe in Allah, the
Glorified:
"And call you unto the way of your Lord with wisdom and
kindly exhortation and dispute with them in the manner which is the best;..." Holy Qur'an (Nahil 16:125)
That civilizational battle, which took place in Germany and ended for
those who summoned people to understand Islam, shows us that Islam is great and
that man is ready to understand it, regardless of his faith. This battle is
clearly shown in the Qur'an:
"Go you unto Pharaoh, verily he has
transgressed (the bounds). Then speak you both unto him a gentle word, happly
he may get admonished or fear (Our punishment)." Holy Qur'an (Taha 20: 43-44)
From this we understand that the Qur'an summons the propagators of
Islam to hold true faith and communicate it to those who have intense enmity
towards Islam. Meanwhile, it summons them to leave despair and to open a door
to hold intellectual talks. That is because the conditions of talks differ from
time to time. In other words, the talks may be rejected today but are accepted
tomorrow. What is rejected through one way is accepted through another way.
3. Lust and Sexual Deviation:
Perhaps, among the most prominent motives of those who demand the
freedom of woman or sexual desolateness is the motive of lust or sexual
deviation. The Holy Qur'an talks about these motives and their danger and
denotes their destructive effects. Allah, the Most High, says:
"But followed after them a succession who neglected prayers
and they followed lust, so they shall soon meet perdition,." Holy Qur'an (Maryam, 19:59)
He said:
"(It has been) made to seem attractively fair unto
men, the love of the lust for women and sons and the hoarded treasures of gold
and silver..." Holy Qur'an (Aali-Imran 3: 13)
He said: "...but desire those who follow their own lusts
that you should deviate a great deviation."
Holy Qur'an (Nisa'4: 27)
In these verses, the Holy Qur'an explains the danger of lust and that
it represents `ghay', which means (the ignorance that
arises from a corrupt belief) and `mayl', which means (turning away from
righteousness and moderation), which has been mentioned in another verse:
"Those who hinder (others) from the path of Allah and seek
to make it crooked; and they in the hereafter, they are the disbelievers." Holy Qur'an (Hud 11:19)
There is a practical proof in the reports and figures which we have
mentioned about sexual deviation. The Qur'an has explained it to people and
warned them against it.
4. Inherited Malice and Fear of Islam:
Among the motives of the campaign against Islam and distorting its
attitude towards woman is the inherited malice against Islam and distorting its
principles and high values. This malice began from the day when the Prophet
Muhammad (s.a.w.) made public his mission. Then it increased during the
Crusades and after them. Through blind imitation, Europe has inherited spite
and hatred towards Islam. It has spared no effort to distort the plain
principles of Islam and to mislead public opinion, because Islam is a
civilizational mission that will destroy their interests, end their oppression
and domination over the world in general and the Muslim world in private. The
fears of Europe of Islam have increased since the beginning of Islamic
awareness and the appearance of Islam as a plan which the Islamic movements
have adopted, and which a live experience has embodied through establishing
Islamic states, such as the Islamic Republic in Iran.
The super powers have gathered their hirelings everywhere to resist
Islamic awareness and to destroy the Islamic plan and its propagators and the
holders of its banner.
Woman During the
Lifetimes of the Prophets (a.s.)
Woman had a prominent and important role during the course of divine
summons and the movements of the prophets and messengers (a.s.). Woman took
part in the intellectual and political struggle, and suffered from torture,
murder, emigration, persecution, oppression, and mental and political
terrorism. She made public her view freely and joined the divine mission
inspite of her loss of authority and property. For instance, Mary, the mother
of Jesus (a.s.) who was praised by the Holy Qur'an and the Prophet of Islam,
Muhammad (s.a.w.) too. In many verses, the Qur'an has lauded this lady and
offered her as an example to men and women to follow her behavior and the
righteousness of her thinking and character.
Whoever studies the history of woman finds that the divine message
addresses both the man and the woman. In other words, the divine message does
not make any distinction between them because of their gender.
When we study some historical examples of the life of women in the
course of the divine message, we will understand the important and active
position which woman occupied during the lives of the prophets and their
messages. Thus, the value of woman, her intellectual and political
participation, and her lawful and humane rights appear in Islamic society. We
can understand this important and active participation of woman when we read
the story of the struggle of the father of the prophets, Abraham (a.s.),
against his people in Bablon, in the land of Iraq, and his struggle against
Nimrud. That struggle ended for Abraham (a.s.) when he was saved from the fire
through a divine miracle that exceeded all the imaginations of material
intellect. So, he emigrated to Syria. Sarah, his wife, was the first to believe
him and to accompany him during his flight to Syria. Then they emigrated to
Egypt. Then they returned to Syria to live there. Abraham (a.s.) started the
most important period in the history of man. Meanwhile, his wife, Sarah,
supported him and stood beside him throughout his struggle, sufferings, and
emigration.
The Qur'an talks about the story of this emigration and the family
life. It also talks about the role of Hajar (Hagar), the second wife of Abraham
(a.s.), and her participation in creating the brightest period in history at
Holy Mecca in Saudi Arabia. That was when Abraham (a.s.) brought her from
Egypt.
The story of Hajar is one of the most famous of all the stories in
history. Thus, she became very famous in history when she took care of her son,
Prophet Ismael (a.s.), in a valley unproductive of fruit near the Sacred House.
Then Ismael (a.s.) became the grandfather of the greatest Prophet in the
history of mankind, Muhammad (s.a.w.). The Qur'an has recorded these events
when it says:
"O Our Lord! Verily I have housed a part of my offspring in
a valley uncultivable, nigh unto Your Holy House..." Holy Qur'an(Abraham, 14:37)
Moreover, the Qur'an talks about the mother of Moses (a.s.) when Allah
inspired her to save Moses (a.s.) from Pharaoh. The Qur'an notes that Allah
honored her when he returned Moses to her to raise for the wife of Pharoah.
Later, Moses saved his people from oppression and destroyed the greatest tyrant
in the history of mankind. The Qur'an has mentioned this woman as a basic axle
in creating these events. Then the Qur'an talks about Pharaoh's wife, Asiya,
and the mother of Jesus (a.s.). The Qur'an has shown them as an example to
generations to follow them. In this connection the Qur'an says:
"And Allah sets forth an example to those who believe the
wife of Pharaoh, when said she: `O My Lord! Build for me a house with You in
the Garden and deliver me from Pharaoh and his doing, and deliver me from the
unjust people.' And Mary the daughter of Imran, who guarded her chastity; and
breathed We into it (her body) of Our Spirit, and she testified the truth of
the words of her Lord, and His Scriptures, and she was of the obedient
ones." Holy Qur'an (Tahrim 66:11-12)
Let us read these two verses and consider carefully their wonderful
intellectual meaning that talks about the character of woman with honor and
respect which no material civilization grants her. The Qur'an has offered the
righteous woman as a practical example to men and women to follow her. This has
been mentioned in the verse: "And Allah sets forth an example to
those who believe." The
phrase ""And Allah sets forth an example." and the phrase "to
those who believe" explain
clearly for us a unique concept in the world of thought and civilization
concerning the righteous woman. The Qur'an has offered them as an ideal example
to both men and women to follow them in thought and socio-political attitude.
It has shown two examples to the high character of the believing woman and her
position in Islamic thought. It has shown Pharoah's wife, the Queen of Egypt,
the Lady of crown, palace, power, policy, and the great state at that time.
However, she challenged the authorities. The Qur'an has also shown Mary,
daughter of Imran, who challenged the haughtiness and plot of the children of
Israel.
As the woman played an important role during the lives of Abraham,
Moses, and Jesus (peace be upon them), she played the same role during the life
of Prophet Muhammad (s.a.w.) and his mission. This unique ideological role was
played by Khadija bint Khwaylid (a.s.). It is worth mentioning, Khadija (a.s.)
belonged to tribe of Quraish. She was the Lady of the society and had a
remarkable position at Holy Mecca. She had wealth, trade, and position. She was
the first woman to believe in Prophet Muhammad's (s.a.w.) message. Accordingly
she believed in his prophethood and spent her money to support him. For him,
she suffered all persecutions throughout the ten years of her holy life, be his
side. She endured all the sufferings of the siege that lasted for three years.
Thus, she has become among the greatest women in the history of Islam. For this
reason, Allah's Apostle (s.a.w.) called the year when she died the Year of Sadness.
Muslims magnify this Lady very much. They follow her behavior and noble
attitudes.
In a conversation with his wife `A'isha concerning Khadija's character,
the Prophet said: "Allah has not
recompensed me with better than her. She was the mother of the family and a
house-wife. She believed me when the people accused me of lying. She supported
me with her money when the people deprived me (of that). She bore me a son when
I was deprived (of that) from other than her." [17]
Again he talked bout her, saying: "Indeed, I love those who love her."
[18]
Then the Prophet (s.a.w.) talked about his daughter Fatima, the chaste:
"Fatima is part of me. Whoever
hurts her hurts me." [19]
One day he was asked: "Which
of your family is the most lovable to you?" "Fatima,
the daughter of Muhammad," he said.20
From these texts we understand the position and character of the woman
during the lifetime of the Prophet (s.a.w.). This attitude of the Prophet
represents the best evaluation and respect to the position of the woman in
Islam.
Through this brief Qur'anic and historical explanation, we understand
that the woman looked after the great prophets and supported them. This was
embodied during the lifetimes of Abraham, Moses, Ismael, Jesus (a.s.), and
Muhammad (s.a.w.), who were the greatest of all the prophets and messengers and
the leaders of thought, righteousness, and divine civilization in the earth.
The Qur'an has recorded the role of the woman during the lifetime of
the Prophet (s.a.w.) and his mission. It has also mentioned that the women took
part in emigrating with the Prophet and struggling before him. In this connection,
the Qur'an has mentioned both men and women when it talks about emigration,
pledge of allegiance, mission, good reward, the relationship between men and
women, etc. There are hundreds of verses in the Qur'an about these matters. The
following are some of them:
"And the believer men and the believer women, they are
guardians to one another; they enjoin good and forbid evil." Holy Qur'an (Towba 9:71)
"And my Lord! Forgive You me and my parents and him who
enters my abode believing (in You) and the believer men and the believer women,
and increase not unto the unjust ones in aught save perdition!" Holy Qur'an (Noah 71:28)
"The day you shall see the faithful men and faithful women,
with their light running before them,..." Holy Qur'an (Hadid 57:12)
In these verses, the Qur'an raises the woman to the highest position
and treats her as it treats the man. In the concept of the Islamic message, the
man and the woman support each other to communicate the thought. They both
reform society and remove corruption and crime. They both convey the message of
good and peace and righteousness throughout the earth.
In the second verse, Prophet Noah (a.s.) asked his Lord to forgive both
believing men and women. Through the meaning of this prayer, the principles of
honoring, love, and respect for the woman spread. That is because the
supplication for a certain person has all these meanings.
The Qur'an pictures that believing men and women will be in a halo of
light on the day when they meet their Lord to receive their reward according to
their deeds.
Thus, we understand that the Qur'an has granted the righteous woman
love and support. Besides it has summoned (people) to ask their Lord to forgive
the believing woman and bless her. Moreover, it has surrounded the believing woman
with a halo of light. Such a woman is she who follows Asiya Pharoah's wife),
Mary (the mother of Jesus), Khadija (the wife of Prophet Muhammad [s.a.w.]),
and Fatima (the daughter of Muhammad [s.a.w.]).
Apart from this, we understand the high character of woman and respect
towards her when we know that the first martyr in Islam was Sumayya, the mother
of the great companion `Ammar b. Yasir. She was killed by Abu Sufyan, the
leader of the polytheists. Thus, Sumayya sacrificed her life for the principles
of the Islamic message. That was when the confrontation took place between the
terrorists and tyrants, and Muhammad (s.a.w.) and the deprived and slaves who
followed the message of Islam to give them their rights and to save them from
ignorance and exploitation.
A number of the deprived women hurried to believe in the Prophet
(s.a.w.) at the beginning of his mission. They endured pain, torture, and
persecution. So, they emigrated to Habasha and Medina. They supported Allah and
His Apostle (s.a.w.) strongly.
The character of the righteous women clearly appear when we look at the
view that surrounds the martyrs whom the Qur'an has mentioned:
"And the earth shall get radiant with the light of its
Lord, and the Book (of deeds) shall be set, and the prophets shall be brought
up and the witnesses, and (it shall) be judged between them, and they shall not
be dealt with unjustly." Holy Qur'an (Zumar 39:69)
The Muslim woman has not discovered her true position in Islam yet and
the Muslim man has not known the true position of the woman in Islam yet. So
the relationship between them has become disordered and it will not become
ordered until they both follow the principles of the Qur'an and recognize the
rights of each other.
If the woman who follows the material civilization knows her position
and respect in Islam, she will embrace it.
Preparing the Women to
fulfill their Tasks
The process of preparing and educating has an important effect on
building and forming man's character. It directs his abilities and merits in a
constructive manner. Thus, he is able to carry out his tasks in society. When
man is neglected and deprived of education, direction, and organized
preparation, he will grow up spontaneously. In other words, circumstances,
environment, and events will direct him. All these things kill his character,
waste his abilities, and hinder his social growth. Then he will have a weak and
unstable character, so he will be unable to deal successfully with society,
events, problems, and chances. The conditions of woman should be studied
through the picture represented in Islam. This picture is in the Qur'an and the
purified Sunnah. It depends on numerous bases.
They are as follow:
1. The unity of mankind depending on His words, the Exalted:
"O
people, keep your duty to your Lord, Who created you from a single being and
created its mate of the same (kind), and spread from these two many men and
women. And keep your duty to Allah, by Whom you demand one of another (your
rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over
your." Holy Qur'an (Nisa 4:1)
We can understand this verse not only through its great meaning, but
also through the Revelation that opened the Sura of al-Nisa' that talks about
the affairs of woman with this verse and depends on it. The sura of al-Nisa' is
among the greatest Suras. It has 176 verses excluding the bismillah, namely, in
the Name of Allah, the Most Gracious, the Most Merciful.
This surah is regarded as the foundation, legislation, and values that
organize the relationship between man and woman, and limit their position and
their role in society.
2. The relationship between man and woman depending on love, affection,
mercy, calmness, and tranquility. All these qualities are presented in these
words of His, the Exalted:
"And of His signs is that He created for
you from yourselves, mates that you may dwell (inclined) unto them, and caused
between you love and compassion: Verily in this are signs for a people who
reflect." Holy Qur'an (Rum 30:21)
3. Man and woman are equal in rights and duties:
"and for
the women shall be similar rights (over men) in fairness,." Holy Qur'an (Baqara 2:228)
In this verse, Allahs means that man and woman have rights and duties
over each other. Each of them has rights and duties. They both should carry out
their duties through paying the rights of each other with kindness and good
association. With this unique religious, and moral principle, Islam has
balanced the relationship between man and woman. Accordingly, it has
established an outstanding principle for the rights of woman.
4. The social relationship between man and woman is based on friendship
as declared by the Holy Qur'an. Allah, the Exalted: "And the
believer men and the believer women, they are guardians to one another." The Qur'an gives this
wonderful picture of the relationship between man and woman. This relationship
is based on friendship. The highest degrees of love and respect are presented
in this relationship. It has been established in the language that the word
`wali' means supporter, lover, and friend.
Among the clear social phenomena in our world, which suffer from
tyrants, are persecution, depression, force, and domination. Thus, this
phenomena have negative effects on social dealings, education in school and
home, the relations of work, and all kinds of social organization.
The absence of freedom, scorning the character of others, persecuting
them, and depressing their will are familiar phenomena in our present society.
Nobody protests against them but in some limits which are inappropriate for
these phenomena.
Woman suffers from the pressure of this phenomena more than man. Our
society has inherited backward habits, customs, and concepts. Through them it
treats woman. Thus, it scorns the character, abilities, and merits of woman.
Moreover, in many environments, man regards woman as a creature below the love
of humanity of man. The concepts of isolating woman from advanced social life
have come into existence because of backwardness and the absence of Islamic
awareness and understanding from the circles of Muslims, and general social,
political, and intellectual situation. We find strange that some material
writers have ascribed these concepts to Islam.
Because of the conditions of ignorance and backwardness, Muslims have
submitted to material intellectual invasion through its two eastern and western
schools. Thus, has begun a war waged against Islamic thought and to focus on
the conditions of woman in the Islamic world. So, non-Islamic information and
cultural foundations, secular parties, and the propagators of materialism and
dissoluteness have spared no effort to drag woman from those circumstances and
conditions in which she lives in backward society to the circle of dissoluteness,
to corrupt woman, and to trade with her affairs politically and culturally.
That is because they have become sure of corrupting woman through sexual
dissoluteness, and the motto of (woman's rights) and (woman's freedom), being
the best way to corrupt the generation of males and females. That is because
woman is the source of temptation and sexual excitement. Besides spreading
sexual dissoluteness, which they have called (sexual rights), is among the most
dangerous ways to destroy the family, to make children homeless, and to destroy
human relationship between man and woman.
Thus, the plan of preparing and educating woman faces three directions.
They are as follow:
1. The direction that resulted
from the conditions of civilizational backwardness and awareness. It is the direction that depends
on the base of scorning woman's character, depressing her will, and making
absent her human and social role beside man. This direction has been inherited
through habits and customs that have resulted from those who have no knowledge
of Islam, the conditions of domination, the haughtiness of man, and
intellectual backwardness.
2. Material direction: Western material civilization
summons (people) to adopt this direction. It is the direction that summons
people to believe in sexual dissoluteness that aims at destroying family
relationships and empowering persecution and oppression of woman in another way
and under the motto of "woman's rights" and "sexual
freedom", etc., that makes woman the victim of sexual enjoyment and
violation and diseases.
3. Islamic direction: It is the direction that
believes in the unity of mankind and organizes the relationship between man and
woman according to respect and cooperation that aim at building society and
organizing sexual relationship between man and woman not according to dissolute
woman's body and to enjoy it and to destroy the foundations of family ties, as
it occurs nowadays in Europe, America, Russia, China, Japan, an other countries
in the world, that have followed the trend of material civilization. Rather on
the foundation of respecting woman's humanity and granting her her rights, for
she is a human being with qualities and rights and character.
Building
through Family Relationships
It has become clear that society stands on three basic pillars. They
are as follows:
1. The reaction between the two cases of womanhood and manhood, for
they have biological and psychological qualities, and that the happiness of
society, its psychological tranquility, its social and material growth, the
development of its production, and the righteousness of its behavior depends,
to a large extent, on the righteous reaction between the two psychological
states- the state of womanhood and manhood.
2. The link of common culture and thought.
3. Exchanging interests among the various members of society- males and
females.
According to the first and third pillars, the social function of all
the members of society, males and females, have come into existence according
to their physical and mental abilities and their psychological inclinations.
According to these pillars, woman moves to take part in building family
and society. The widest fields of this participation is family.
Psychological studies have confirmed the Qur'an when it denoted that
family was the base of society and was among its most important foundations and
the foundation on which social life is built. Thus, the Qur'an has explained
that and put the rules of relationship between man and woman and between the
rights and duties of both man and woman to make them able to work and to build
a happy social life.
Allah, the Exalted, said:
"And of His signs is that He
created for you from yourselves, mates that you may dwell (inclined) unto them,
and caused between you love and compassion: Verily in this are signs for a
people who reflect." Holy Qur'an (Rum 30:21)
"He it is Who created you from a single self and from it
did He make his mate that he may dwell resting unto her." Holy Qur'an (Araf 9:189)
"Men have authority over women on account of the qualities
with which Allah has caused the one of them to excel the other and for what
they spend of their property; therefore, the righteous women are obedient,
guarding the unseen that which Allah has guarded." Holy Qur'an (Nisa 4:34)
"and for the women shall be similar
rights (over men) in fairness,." Holy Qur'an (Baqara 2:228)
"but deal kindly with them (women)." Holy Qur'an (Nisa 4:19)
"Let him with abundance spend of his abundance." Holy Qur'an (Talaq 65:7)
"and help you (one another) in righteousness and piety, and
help you not (one another) in sin and aggression." Holy Qur'an (Ma'ida 5:2)
The Qur'an has talked about the human and lawful foundations and ties.
The Prophetic traditions(sunna) has also talked about that. We will mention some
traditions which have been reported on the authority of the Prophet (s.a.w.):
"All of you are responsibles. And
all of you are responsible for your subjects. The emir who (rules) over people
is responsible for his subjects. The man is responsible for the people of his
house. The woman is responsible for the house of her husband and his children.
The slave is responsible for the money of his master. Indeed you are all
responsible for your subjects." [21]
It has been reported on the authority of Imam al-Sadiq (a.s.), who
said: "It is the manner of the
Prophets to love women." [22]
It has been also reported on his authority (a.s.): "I do not think that a man gets better in faith
without loving women better." [23]
It is useful here to refer to that the building which woman practices
in society is sometimes a direct act and is sometimes through her psychological
and moral relationship with her husband and her children. The wife should
secure the atmosphere of rest and good association for her husband. She should
also secure for him love, affection, and psychological tranquility. For such
psychological atmosphere has great effects on the character of husband and his
relations with others and his ability to produce and give. That is because the
psychological conditions of man affect all his activities and his relations
with others. When family life is full of problems, worries, and tension, it
affects the husband's character, work, production, and relations with others. Psychological
atmospheres in the family not only affect the husband but also the children. It
is difficult for the child who grows up in the atmosphere of hatred and tension
and problems and bad treatment to be a righteous character in his behavior and
his relation with others and in directing his physical and mental abilities.
Sometimes, because of the conditions of bad education, the child becomes an
irregularly aggressive human being or he becomes lazy and non-productive or
becomes a loiterer and is ready to create problems and commit crimes. However,
sound education forms a sound character. So, such education affects the
economical, social, and scientific future of the child. Thus the role of woman
is very effective in building society through educating and preparing good
members for society, and through securing a sound atmosphere for her husband.
In the foregoing texts, the Holy Qur'an and the purified Prophetic
traditions have limits for family administrative, organizational, educational,
psychological, and lawful rules and foundations. Through these woman takes part
in building society.
Accordingly, building the family stands on
- Love, affection, mercy, and respect between husband and wife.
- Woman has rights and duties.
- Man is the leader and supervisor and manager of his house.
- Man and woman cooperate with each other to run the affairs of life.
- Man and woman should be moderate in spending, and that they should
maintain the economy of their family.
- They should feel responsibility, namely the husband should feel his
responsibility towards his wife and the members of his family. Meanwhile, the
wife should feel her responsibility towards her husband, her children, and her
family. For she is responsible for looking after her house and her children.
Moreover, she is responsible for bringing up her children in a good manner and
treating them with love and kindness.
Woman and Family
Economy
Among the basic problems of human society are: the problem of money,
individual and collective income, and the balance between income and spending.
This includes the economy of family and its financial balance between expenses
and consumption. So, wasting food, drink, ornament, clothes, house, luxuries, and
services are among the most dangerous problems that face man. Extravagance
destroys the economy of family, nation, and state. Most times this extravagance
does not match the income of family. To organize the economic balance of
society, Islam summons people to be moderate in spending. It forbids
extravagance and miserliness.
She takes great responsibility in organizing family spending and
identifying its nature.
Islamic Law has legislated general rules for organizing spending. It
has also limited the basic system for family spending and balance. We will
mention some verses from the Qur'an that describes the servants of the Most
Merciful (Allah) and regards them as ideal examples to others in spending. In
this connection, Allah, the Most High, says:
"And those who when
they spend, are neither extravagant nor niggardly but are stationed between the
two (extremes)." Holy Qur'an (Furqan 25:67)
"and eat and drink you and commit you
not excesses." Holy Qur'an
(A'raf 7:31)
"And give to the near of kin his due and to the needy and
the wayfarer, and squander not (your earnings) wastefully. Verily the
squanderers are brethren of the satan; and Satan to his Lord is ever an
ingrate." Holy Qur'an (Isra' 17: 26-27)
"And cause you not to shackle your hand unto your neck, nor
stretch it forth to the maximum (limits of) stretching forth, lest you should
(therefore) sit down blamed, destitute." Holy
Qur'an (Isra' 17:29)
"Lodge them, wherever you lodge
according to your means, and you harm them not to straiten (life for) them, and
if they be pregnant, spend you on them until they lay down their burden; and if
they suckle (to your issues) for you, you give them their recompense; and deal
you unto one another in fairness; and if you find between you difficulties,
then shall suckle some other woman for him. Let him with abundance spend of his
abundance and he on whom is straitened his subsistence, let him spend of what
Allah has given him; (for) Allah lays not on any soul a burden save to the extent
to which He has given it; Allah will soon bring about ease after
difficulty." Holy Qur'an
(Talaq 65:6-7)
In this manner the general bases of family budget spending and expenses
are limited within the frames of moral moderation, education, and guidance-
they are the social and the family frame.
The role of woman is prominent in managing the affairs of the house and
family economy. That is when she is careful with the budget of her family and
moderate in spending on luxuries.
The wife is able to save part of the income of the family and to free
her husband from debts. That is when she is moderate in spending on herself and
her family.
Extravagance does not only affect the family but also affects the
general economic situation of society and state. For the ability to buy in the
market becomes high because of high spending and consumption. So, the value of
money becomes low and the prices of commodities and services increase.
Accordingly, the deprivation of the poor (of buying) increases, the family
faces debts and social problems, currency faces inflation. As a result of the
disorderly economic situation of society , moral, security, and political
problems come into existence.
To educate woman to be moderate in spending special lectures on family
economy in schools take part in building economic awareness and save it
especially from the problem of over expending and the deprivation of poor
classes.
With this woman participates in building society through directing and
organizing family economy, and through being moderate in spending according to
the method of the Qur'an and its wise summons. Therefore, woman should carry
out her responsibility towards her husband and her house according to the
previous Prophetic tradition.
Work and Islamic Law
Islamic law summons people to work. It urges them to work using many
practical attitudes, concepts, and texts. Among them are the following words of
Allah, the Exalted:
"He it is Who made for you the earth subservient, traverse
you then its board sides, and eat you of His provision; and unto Him (alone) is
the return." Holy Qur'an (Mulk 67:15)
"And when the prayer is ended then disperse you in the
earth and seek you of the grace of Allah." Holy Qur'an (Jumu'a 62:10)
"And seek, by means of what Allah has given you,
the abode in the hereafter, and forget not your share in this world." Holy Qur'an (Qasas 28:77)
Islamic Law not only summons people to work and production but also it
denotes that they are different in abilities and merits. It also denotes that
people should be perfect through exchanging interests with each other. In this
respect Allah, the Most High, said:
"...and We did raise some of
them above the others in rank, so that some of them may take the others in
subjection." Holy Qur'an (Zukhruf 43:32)
The Qur'an urges people to work, production, and exchanging interests.
The Prophet Muhammad (s.a.w.) regarded work and production as jihad and worship. In this connection he (s.a.w.)said: "He
who works for his own family is like the mujahid in the way of Allah." [24]
"Worship is seven parts;
the best of them is seeking the lawful." [25]
Jurists devoted great efforts to their studies and analyses of work and
production. They concluded that precepts of Islamic law and its attitude
towards service and productive work is valid. They divided work legally into
five parts. They are as follows:
- Obligatory work: Islamic law has regarded as obligatory the work
aiming at meeting need, satisfying the soul, and maintaining the family.
Moreover, it has made it obligatory on the debtor to work to pay his debt.
- Islamic law has regarded the work aiming at generously spending
one's family as most desirable.
- Islamic law has regarded as unlawful the work in forbidden things,
such as making wine, narcotics, prostitution, and dancing etc... It has also
forbidden work that leads to unlawful deeds, even if it is lawful in itself.
- Islamic law has regarded some work as abominable for itself or for
other than it.
- Excluding the above-mentioned points, Islamic law has confirmed that
work is lawful. With this work, collecting money and increasing wealth is
lawful as long as it follows the precepts of Islamic law.
To study and analyze the concepts of the verses and the traditions, we will
not find in them anything what prevents woman from working. Rather, they permit
woman to work as they permit man, though some texts address and urge man to
work.
The Work of a
Wife
Islamic law has limited precepts concerning the work of a wife as follows:
- The wife has the right to
stipulate in her marriage contract that her husband should not prevent her from
working.
- The husband must agree to let his wife work through mutual
understanding. That is when she wants to work without a previous stipulation.
Sometimes the husband disagrees to let his wife work. This does not mean that
Islamic law prevents her from working. However, that depends on the
relationship between the husband and his wife.
- If a woman had worked before the
marriage contract, a work contract is valid, even though work opposes her
husband's right.
- When the wife works without
permission from her husband, the correctness of permission depends on the
approval of the husband in what contradicts the rights of husband. The contract
is valid in what does not contradict his right.
- The precept which woman makes to hire herself to service includes
all work contracts she makes.
When we study the precepts of Islamic law, we will not find any text
that prevents woman from working in the first title. Rather, those who prevent
woman from working outdoors produce evidence of that. Some people say that when
woman works in mixed foundations, she will be corrupted, and will commit
unlawful acts. This means that woman's work is unlawful because of the mixed
work that leads her to commit unlawful acts.
It is necessary to mention here that all work that leads to unlawful
things is forbidden for both man and woman. Therefore, it is obligatory to
prevent mixed work and to employ the person needed for the regardless of
whether the person is a man or woman.
From interpreting this holy verse: "and We did raise some
of them above the others in rank, so that some of them may take the others in
subjection", it is
clear that abilities, merits, and readiness for work differ from one person to
another, regardless of the person being a man or woman, and that exchanging
interests and satisfying service and material needs can be achieved by all the
members of society. Every individual, regardless of his gender, offers his
effort and ability to satisfy the needs of society. Meanwhile the individual
satisfies his needs through the process of the service and material exchange in
society.
Therefore, the farmer offers agricultural products, the engineer and
the technician make the instruments, the doctor offers medical treatments, the
teacher teaches, the merchant secures commodities in the market, the soldier
defends his country, the night watchman struggles against thieves, etc.
When we study and analyze all Islamic concepts and precepts, we will
find that Islam does not prevent woman from working or from getting knowledge.
The woman has the right to practice any work she wants, such as agriculture,
industry, medicine, engineering, administration, political jobs([2]), driving cars and planes, teaching and education, etc.
Man and woman have the right to practice all lawful work. Both man and
woman are equal before the precepts of Islamic law. The difference between man
and woman lies in some duties that concern both of them or in some powers which
have been built on scientific bases that take into consideration the
psychological and biological structure of both man and woman to organize and
manage social life.
Accordingly, work is permitted in Islamic law. Rather it is sometimes
obligatory. No work is forbidden in Islam except those which Islamic law has
forbidden, or that leads to unlawful deeds. Some people regard it forbidden for
woman to work. Such people must produce evidence in support of their claim. For
there is no religious proof for that.
The religious scholars have analyzed religious obligatory matters and divided
them into collective and individual. Through studying the collective duty, we
can conclude that Islam has made it incumbent on both man and woman to secure
social services such as medicine, engineering, teaching, agriculture, trade,
transport, security, etc. Sometimes collective duty becomes individual duty,
regardless of whether the individual is a man or woman.
From this we understand that the division and carrying out of
functional work in society stand on two bases: individual and collective. In
both cases, Islam does not make any difference between man and woman. Rather,
Islam makes it incumbent on woman to learn jobs that concern women such as
medicine and teaching.
Woman and Political
Work
Woman's rights are among the basic matters that face intellectual and
civilizational discussion in the 20th century. Among these rights are woman's
participation in political life and work.
We find it strange that those who support woman's rights accuse Islam
and Islamic beliefs of depriving woman of participating in political life and
work. They support their claims with the political and social situations which
they witness in Muslim countries. They do not differentiate between Islam, as
regime, law and principles, and those of Muslims who do not represent Islam
through their social and political actions. What they see in the society of
Muslims is different from Islam. The picture of woman in that society of
Muslims, the way of treating her, and her value in society opposes Islam, have
resulted from views and concepts that have arisen from social practices,
habits, and customs that do not represent Islam, especially as it concerns the
attitude towards woman in political, social, cultural, and scientific fields,
and her relationship with man.
In Islamic thought, policy means taking care of the affairs of the
community in all of its vital fields, and leading its movement in the way of
Islam. So, policy is a general social responsibility. All Muslims are
responsible for it. In the terms of a religious scholar, that responsibility is
an individual obligation. In it the command and address is directed to all
Muslims, regardless of whether they are men or women, but some exceptions
exist.
In this connection, Allah, the Exalted, says:
"...that: `Establish you the religion and be you not
divided therein'." Holy Qur'an (Shura 42:13)
"Allah has promised unto those of you who believe and do
good deeds that He will certainly appoint them successors in the earth before
them." Holy Qur'an (Nur 24:55)
"Obey Allah and obey the Apostle and those vested with
authority from among you." Holy Qur'an (Nisa'4:59)
In all these verse, the address is directed to all Muslims, men and
women. So, establishing religion with its thought and with all its religious,
social and political regulations, is the responsibility of all Muslims. The address
of obedience to the Muslim ruler, which has been mentioned in the verse that
talks about obedience, is directed to all Muslims, and the promise of
succession is directed to all those who believe (in Allah) and do good deeds.
In the Sura of al-Mumtahana, v.12, Allah, the Exalted, says:
"O (Our) Prophet (Muhammad!) when come unto you believer women
pledging that they will associate not aught with Allah, and they will steal
not, and they will commit not adultery and kill not their children, and they will
utter not slander, nor utter any falsehood which they had forged themselves
between their hands and their feet and will not disobey you in what is fair,
then accept you their pledge, and ask forgiveness for them from Allah; verily
Allah is Oft-Forgiving, the Most Merciful." This verse is a practical practice and Qur'anic
proof, which the Prophet (s.a.w.) carried out during his political and
propagative life, for accepting the pledge of allegiance of woman to Muslim
ruler. In fact, her pledge of allegiance to him is obligatory. In this verse,
the pledge of allegiance is the pledge of obedience to the Muslim ruler to
conform to legal precepts and laws and to acknowledge his authority. This
pledge of allegiance represents the most prominent meanings of the political
rights in human society.
Perhaps, the clearest proof for the political role of woman and her
rights in Islam is that which has been mentioned in the verses that enjoin
(people) to do good and prevent (them) from doing evil, and the verses of authority
that includes both men and woman.
The jurist and great Muslim thinker, and martyr, Muhammad Baqir al-Sadr
(may his grave be sanctified)?????????has produced this verse as evidence that
every believing man and woman is qualified for political authority. Both men
and woman are equal in that. This is mentioned in the text of his words:
"The community practices its role in succession within the
legislative frame of the following two Qur'anic verse: "...and
(conduct) their affairs with counsel among themselves,"
"...and the believer men and the believer women, they are guardians
to one another; they enjoin good and forbid evil."
The first text gives the community the power to practice its affairs
through a consultative committee, unless there is a special text opposing this
text. [26] The second text talks about
authority, and about that believers rule each other. By authority `wilaya', He (Allah) means ruling His affairs. For the context
enjoining (people) to do good and preventing (them) from doing evil' branches
from it (authority). The text is obvious in that authority includes equally
both believing men and women. Putting into effect the principle of consultation
and the view of majority during differences results from that." [27]
Muslim women entered the field of policy at the lifetime of Allah's
Apostle (s.a.w.), as the verse of pledge of allegiance has mentioned. Muslim
women entered the political field and took part in political life. Muslim women
also entered and showed their opinions on the matter of the Imamate, policy,
and caliphate after the death of Allah's Apostle (s.a.w.). The best example of
that was the attitude of Fatima The Chaste (a.s.), daughter of the most
honorable Apostle, Muhammad (s.a.w.), and wife of Imam Ali b. Abi Talib (a.s.).
That was when she entered the field of policy after the death of her father
(s.a.w.). She stood by Ali during her political movements and attitudes. So a
group of the emigrants and the Ansar joined her. Accordingly, a political
ideological party was formed. The party opposed and refused the pledge of
allegiance (to Abu Bakr) that took place under the shelter (saqifa), and then
it summoned the people to Pledge allegiance to Imam Ali (a.s.). Moreover Fatima
(a.s.) communicated with the Ansar in their houses and summoned them to pledge
allegiance to Ali (a.s.) and to oppose Saqifa.
This has been mentioned in some historical books:
"Ali, may Allah honor him, went out at night carrying Fatima,
daughter of Allah's Apostle (s.a.w.), on a riding animal, (and made her pass) through
the assemblies of the Ansar to ask them to support (Ali).
However, the Ansar said: `O Daughter of Allah's
Apostle (s.a.w.), our pledge of allegiance to this man([3])husband and your cousin had come
to us before Abu Bakr, we would not have turned away from him.'" [28]
The books of history have also mentioned opposing attitudes took place
between Fatima, the Chaste (a.s.) and the caliphs, Abu Bakr and Umar b.
Khattab.
When we consider carefully the two verses (the verse ????????of consultation
and the verse of authority of believers), which martyr al-Sadr has explained,
we will find that they are the wide intellectual foundation of political
rights, in fact they are the wide intellectual foundation of all the members of
the community, men and women. In this respect, there is another verse. The
verse urges both men and woman to oppose tyrannical rulers, to establish the
Islamic state, to guide political public opinion, etc. The verse contains these
words of Him, the Exalted:"And that there should
be among you a group who call (mankind) unto virtue and enjoin what is good and
forbid wrong; and these are they who shall be successful."
In this verse the Qur'an makes it obligatory that there should be a
group from Muslims to enjoin (people) to do good and to forbid doing evil. This
group includes both men and women. The clear proof for that is these words of
Him, the Exalted: "And the believer men and the believer women,
they are guardians to one another; they enjoin good and forbid evil."
It is clear, in Islamic thought, that the political field is so wide
that it includes enjoining good and forbidding evil and includes the summons to
establish the Islamic regime, facing oppressive rulers and regimes. It also
includes participating in managing authority, planning the policy of the
community, political education, consultation, pledge of allegiance -such as
electing the ruler and the representatives of the community, and taking part in
consultative assemblies that practice enjoining good, and forbidding political
means, etc.
From studying political and social situations and conditions, according
to which we should act, we can conclude that this group which the Qur'an
ordered to be founded: "And that there should be among you a
group...", cannot
practice its role as the Qur'an wants except when it is an organized group to
practice its role according to developed means and methods which should suit
the conditions of the historical period of its Muslims. This means that woman
can take part in political groups and activities, various reformative and
intellectual foundations and associations.
From these Qur'anic bases, we understand that political life is open to
woman, as it is open man, on both levels- individual and collective
obligations- or to permit participation in all fields of political life.
A practical example of women's political life in Islam is their true
participation in political life In the Islamic Republic of Iran. The
constitution here has given woman the right to elect and participate in the
parliament (the Consultative Assembly) and political organizations, activities,
and jobs, just as woman took part in the Islamic revolution against the Shah's
regime. She participated in strikes, demonstrations, distributing leaflets, and
delivering speeches. She shared with man all his political struggle.
Accordingly, she has obtained all her political rights under the Islamic
regime.
Epilogue
Only Islam has given woman rights and dignity. In this connection the
Qur'an says:
"And indeed We have honored the children of Adam, and We
carry them in the land and on the sea and We provided them with sustenance of
good things, and We have exalted them over most of those whom We have created,
by (high) degree of exaltation." Holy Qur'an (Bani Israel 17:70)
""and for the women shall be similar rights (over men)
in fairness,." Holy Qur'an (Baqara 2: 228)
The Prophet (s.a.w.) said:
"It is the manner of the
prophets to love women."
Therefore, woman should demand her rights as the Qur'an gives her. The
Qur'an wants her to be mother, daughter, and wife. It wants her to be a person
who has the right of support and love in society. It wants her to practice her
biological, psychological, and intellectual abilities in the place of good,
purification, and righteousness. For woman has tasted the bitterness of life in
the chaotic world of material civilization.
And praise
be to Allah, Lord of the worlds.
Man becomes intimate with fire, for it removes
darkness, secures warmth, and cooks food.
_-The jurists exclude that woman is not permitted to
undertake the authority over Moslems and the judiciary. While jurists believe
that there is no text on which they depend to prevent woman from undertaking
the judiciary.
