AS-SIRAAT AL-MUSTAQEEM

Contents

Women in the Context of the Qurâ€™an

<ol> <li><a href="content_detail.php?id=7#1">Are Women Equal to Men?</a></li> <li><a href="content_detail.php?id=7#2">Women’s Right to Work and Equal Pay</a></li> <li><a href="content_detail.php?id=7#3">Women’s Right to Education</a></li> <li><a href="content_detail.php?id=7#4">Women’s Right to Social and Political Participation</a></li> <li><a href="content_detail.php?id=7#5">Women of the Qur’an</a></li> <li><a href="content_detail.php?id=7#6">Women’s Rights in Divine Law</a></li> <li><a href="content_detail.php?id=7#7">Women’s Inheritance Rights</a></li> <li><a href="content_detail.php?id=7#8">Women’s Right to Own Property – manage business and control wealth</a></li> <li><a href="content_detail.php?id=7#9">Rights of Marriage</a></li> <li><a href="content_detail.php?id=7#10">Divorce</a></li> <li><a href="content_detail.php?id=7#11">Birth Control</a></li> <li><a href="content_detail.php?id=7#12">Right to Bear Witness to Business Transactions</a></li> <li><a href="content_detail.php?id=7#13">Polygamy </a></li> <li><a href="content_detail.php?id=7#14">Hijab</a></li> <li><a href="content_detail.php?id=7#15">Bent Rib</a></li> <li><a href="content_detail.php?id=7#16">Rights of a Wife</a></li> <li><a href="content_detail.php?id=7#17">Family Life in the Qur’anic Context</a></li> </ol> On the subject of women in Islam is a central topic and inspires a great deal of passionate debate.  There are misconceptions that Islam oppresses and even persecutes women; at the other end there are arguments about cultural authenticity, about the rights of women to assert themselves in ways that differ from the mode of female- self-assertion current in non-Muslim societies.  The Muslim women are called oppressed and old fashioned; the Western women are accused of being a commercial product who uses her body to sell everything from cars to alcohol. The problem with this is that it is a lack of education and knowledge about the Islamic tradition by the West and a lack of education about Western society in the Muslim world.  The story of the Prophet Adam’s wife, Eve in the Qur’an serves as the basis for the spiritual equality of both genders, and has the foundation for co-operation between both sexes. Eves story in the Qur’an stands in stark contrast with the biblical narrative of creation.  In the Qur’an Eve appears in chapter (7:19) as Adam’s wife.  God tells Adam to dwell with his wife in the garden while enjoying its fruits, except for a specific tree known as the Forbidden Tree. Unlike the Bible, the Qur’an presents Eve as being created independent of Adam and also as having equal knowledge of the Forbidden Tree. In chapter (7:22), the Qur’an says that Satan, in the guise of a sincere adviser, begins whispering temptations into the hearts of both Adam and Eve to eat from the Forbidden Tree.  Adam and Eve fall into Satan’s temptation by eating from the tree which causes therefore some heavenly bliss.  As the prophet Adam and his wife struggle to hide their shame as a result of sinning, God reminds both the prophet Adam and Eve that he warned them about Satan’s deceptions.  This means that the Qur’an offers a story that absolves Eve, and thus woman, from tempting Adam into sin.  Rather, the Qur’an identifies Satan as the enemy of both sexes.  Satan plays tempter while Adam and Eve together represent the tempted.  Before Adam and Eve were sent out from the Garden, they offered a supplication together, saying to God:  “Our Sustainer we have wronged our own souls.  If you forgive us not and bestow not upon us Your Mercy, we shall certainly be among the losers”, (7:23).  This supplication recognises both Adam’s and Eve’s ability to understand the nature of good and evil at the spiritual and intellectual level.  This means that both the prophet Adam and his wife mutually agree that their own souls caused their fall, rather than Eve blaming the serpent and Adam blaming the woman for the cause of sinning, like in the Biblical narration. Finally, the Prophet Adam and Eve are forgiven for their sin, because they acknowledge their wrongdoing and repent to God.  The Prophet Adam and Eve go to earth not as a punishment, but as the next step in their spiritual and moral development.   More importantly, in the context of this chapter, Eve does not receive the punishment of pregnancy and serving under her husband’s rule, as is assigned to her in the Bible.  Rather, as the supplication (who are to God shows), Eve goes with Adam to earth as a spiritual companion who turns to God seeking His forgiveness and guidance. Now turning to what the Qur’an says about women is as follows:  The woman is created from a single soul, just like man.  Women and men have equal knowledge and ability to comprehend Divine orders. Men and women are spiritual partners who have the ability to enjoy God’s presence and are equally susceptible to Satan’s temptations. Both men and women are modest in covering their sexuality in front of each other.  Both men and women equally possess the spiritual awareness (Taqwa) to return to God (Tauba) after oppressing their own souls through sin. Both men and women equally deserve and equally receive God’s Mercy and Forgiveness after repenting for their sins. This further enlightens us that women are given greater respect, as they are child bearers.  The Qur’an views Eve’s ability to bear children not as a punishment but as a deeply spiritual experience.  The Qur’an says that the parents, and especially the mother, deserve almost the same respect and gratitude as God himself for upholding hardship and nurturing their child during pregnancy and afterwards (31:14, 46:15).  God has also said, through Prophet Muhammad (PBUH), that the womb (Rahm) derive its name from divine mercy (Rahman) and serves as the source of mercy for humanity.  Also, the Prophet Muhammad (PBUH) said that a pregnant woman’s spiritual experience is like someone who spends all night in prayer, and all day fasting.   The Prophet also said that the status of anyone who dies in child-birth is the same status as a martyr in the sight of God.  This means that the Qur’an describes men and women as friends who together enjoin good and forbid evil in society.  Also, the co-operative relationship between Adam and Eve as husband and wife is defined by tranquillity in mutual love and mercy (30:21).  <a id="1" name="1"></a>Are Women Equal to Men Mary’s story begins with her mother, who the Qur’an calls the wife of Imran (Chapter 3).  Mary’s mother prayed to God that the child in her womb would be given in service to God (3:35).  By making this pledge, Mary’s mother assumes that God would bless her with a son who would devout himself to God.  But, to her surprise she bears a female child, who, according to traditional Judaic Law, could not be devoted to the temple.  To this surprise, God says “the male is not like the female” (3:36).  There are people with false pride of male superiority wrongly take this verse to mean that the male is better than the female, however, the scriptural context of this verse proves the falsity of such a claim.  Rather, God says that this child, by virtue of being woman, possesses the spiritual and physical ability to give birth to one of the greatest gifts to humanity – namely the birth of Jesus (Issah).  The honour for Mary is so great in the Qur’an, that whenever Jesus is mentioned, he is described as the “son of Mary”.  In other words, Jesus with his own Prophetic greatness, is honoured through Mary.  In the Qur’an Mary is honoured not for her service to her husband, but rather for her service of God.  This does not mean that Muslim women should avoid marriage and nurturing the family into a God-conscious unit of society.  Rather, obedience to the husband within the family unit depends on obedience to God and His laws first and foremost.  The Qur’an describes Mary as prostrating humbly before God and describes her soul as divinely inspired clarity and beauty (3:37).  When the Angels come to Mary in (3:42-43) they teach her that in order to achieve purity, she should worship her Lord devoutly, prostrate herself in humility and bow in respect with all those who prostrate and bow before God. <a id="12" name="2"></a>Women’s Right to Work and Equal Pay In Islamic Law, women have the right to work in any field that they chose so as long as the occupation lies within the moral guidelines of Islamic teachings – the same guidelines to which men must also adhere to. In fact, the Qur’an even says that women must receive equal benefits as men for the work that they do (4:32). However, according to the Qur’an, a woman’s first responsibility is to ensure the moral up-bringing of her family, which takes precedence over her right to work.  The Qur’an considers the family unit an essential component to a spiritually and morally healthy society.  As such, the honour of raising righteous homes has been given to the wife and mother.  However, this does not mean that women must cook, clean and do all the housework.  Following the example of the Prophet Muhammad (PBUH), who helped his wife in the home and sewed his own clothes, men are also obligated to help in the home.  According to most scholars of Islamic Law, a man must provide an assistant for housework if his wife so demands. <a id="13" name="3"></a>Women’s Right to Education Islamic tradition places great emphasis on obtaining knowledge, and the first commandment the Prophet Muhammad (PBUH) received was, “read” (96:1). The Qur’an says that those who have true knowledge rank higher in the sight of God (58:11).  According to the Prophet Muhammad (PBUH), every Muslim, male and female must receive an education.  Islamic governments must work to make educational opportunities equally available for both sexes. Whilst women’s education proves problematic in some poor countries in the Muslim world, it is difficult that women are not properly educated in that part of the world.  There are many devout Muslim women who study in diverse fields from medicine to law, and everything in between. During the time of the Prophet Muhammad (PBUH), many women, practiced medicine in the Islamic community.  Also, historically, women had served as Islamic scholars, judges, financial advisers and even military and foreign policy advisers.  <a id="14" name="4"></a>Women’s Right to Social and Political Participation Those few who argue that the role of women in Islamic Societies is confined to the home seem to have not read the Qur’an properly.  The book quite clearly states that women have not only the right, but the responsibility to actively participate in society’s affairs: “The believers, men and women are friends of one another:  they enjoy what is good and forbid what is evil.  They establish regular prayers, pay obligatory purifying alms, and obey good and his messenger....” (9:71), This also includes a woman’s right to vote as a citizen in society.  <a id="15" name="5"></a>Women of the Qur’an Maryam (Virgin Mary) a Divine Inspired Woman Maryam is known as the one who has been chosen and raised in stature by God as the role model for all of humanity (3:42).  The Qur’an describes Mary can help you understand the overall Qur’anic world -view on women. Mary in the Qur’an In (3:45), the Angels give Mary the good news of bearing in her womb a Prophet of God known as Jesus Christ who is to be honoured in this world and in the hereafter.  Mary is shocked to hear the news because no man had ever touched her.  To this God said “even so, God creates what He wills.  When He has decreed a matter, He but says to it, ‘Be’ and it is” (3:47).  When Mary becomes pregnant she retires to a remote place where the pains to childbirth drive her to anguish and during this time of distress, an Angel calls out to her to shake the tree that gives her refuge.  Mary also receives the gift of fresh ripe dates and cool water. (nb. Mary was pregnant and only away for a few hours from her people and therefore, it was not a normal pregnancy (9 months) where she had to go through the questioning and/or other allegations). The Qur’an vehemently defends Mary from all false accusations of being unchaste, and categorises her accusers as among those who have rejected faith (4:156).  The Qur’an says that Jesus performed the miracles from speaking from the cradle in defence of Mary’s chastity.  As such, one of Jesus’ main duties is to honour and treat his mother, Mary, with the utmost kindness (19:32).  We have began with Mary’s story which represents some very important teachings about women according to the Qur’an and how world humanity should learn lessons from this. People should treat the birth of a female child with the same joy as that of a male, because both sexes have the ability to devote themselves fully to God.  Purity of the soul for both sexes comes from their worship and obedience to God alone, from which all other social rights and responsibilities stem from. The Qur’an dismisses the false notion that women were created to serve their husbands.  Rather just like men women were created for their purpose of serving God. Women have the ability in human purity to receive Divine inspiration.   As such, a minority of Islamic scholars believe that Mary was actually a prophet, and all agree that she was at the very least an honoured and pious sage.  Childbirth is not a means of punishment, rather a means of purification that earns the utmost honour and kindness from society, and from children in particular. This means that the Qur’an believes the complete moral and spiritual equality between the sexes in a beautiful verse, (33:35-36) which describes the righteous qualities and responsibilities of men and women being exactly the same.  There have been many other in-famous women in the Qur’an and we will mention some of these as follows. The mother of the Prophet Moses and wife of Pharaoh In the Qur’an (28:7), introduces the prophet Moses mother, where God inspires her to give suckle to Moses.  Fearing for his safety (because Pharaoh ordered the killing of his children born to the Israelites), she cast baby Moses into the river with the promise that God will return her beloved son back to her. The people of Pharaoh find the Prophet baby Moses in the River and take him to be killed.  Pharaoh’s wife shows mercy to the child and begs Pharaoh not to harm him (28:9).  In the meantime, Moses’ mother feels such anguish that she begins to lose faith;  the Qur’an says that God strengthened her heart with faith (28:10).  In the following passage Moses is restored to his mother as a sign that God’s promise always holds true (28:12-13). In both of these stories, women received divine inspiration and performed acts of great spiritual strength and truth.  Pharaoh’s wife is only briefly mentioned, but her role is significant because part of her piety is to struggle against her unjust and tyrant husband.  For this, the Qur’an honours her as a role model for all believers in God.  As such, in the Qur’an this discredits the portrayal of women as submissive and weak beings.  Rather, the Qur’an tells the story of a brave woman who showed great strength of faith at times when she found it difficult.  It is also mentioned that Pharaoh was impotent and as a result of this he blamed his wife and subjected her to ill-treatment and she would often retire in solitude and prayed to God that God makes it easier for her and makes a home close to Him in paradise and at times of her plight she would often recite this prayer.  <a id="16" name="6"></a>Women’s Rights in Divine Law Many of the rights granted to women in the Qur’an are the same rights that women have to fight for in the present age, for example, the USA or in the UK in the 18th century.  Many of these laws were revealed fourteen hundred years ago in a society that by all historical accounts simply treated women as tools for sexual gratification.  Divine law presents the rights of women as supplemental to the broader context of human rights.  In other words, women receive all the same rights as the rest of society in Islamic Law. Some of the laws regarding women, such as modesty rules, inheritance, marriage, and so on, are discussed here give a brief synopsis of what the Qur’an states.  More laws regarding women I found in the (Sunnah).  Laws on women’s rights and responsibilities are a major focus of books on ‘juris prudence’, with hundreds of pages dedicated solely to women in relation to Islamic Law.  The Qur’an makes it crystal clear that women are spiritually equal to men (4:1; 4:124; 33:35; 57:12; 49:13).  Society and Islamic Law must treat them as equals.  As such, women have the same moral duties and responsibilities (with a few exceptions) as man, and are held accountable for their deeds in the same way as women. <a id="17" name="7"></a>Women’s Inheritance Rights The Qur’an affords women rights to inheritance of their relatives (4:13).  Generally, the inheritance of the woman is half that of men. There have been some people who argue that this inheritance law proves that Islam values men more than women, however, what needs to be remembered is that under Islamic Law, women bear absolutely no responsibility to financially maintain their families.  Women can spend their wealth in any way they see fit (of course within moral boundaries).  On the other hand, Islamic Law gives men the responsibility of financial care-takers for their families.  Men must spend their wealth in housing, feeding. Fulfilling all other legitimate requirements for their families, including their parents and siblings if the need occurs (4:34).  Inheritance laws are not meant to show preference for one gender over the other, but rather to facilitate the fulfilment of social responsibilities. There is further evidence that inheritance laws are not intended to discriminate between genders.  Remember that under certain categories, such as the inheritance of siblings, both men and women get exactly the same fraction of wealth.  <a id="18" name="8"></a>Women’s Right to Own Property – Manage Business, and Control Wealth Women have the full right to own property (4:32-33).  Even after marriage, their property remains fully in their hands and does not in any way transfer to the husband in case of divorce.  For this reason, there is no reason for pre-nuptial agreements in matters relating to a woman’s wealth prior to her marriage.  Women can manage their own businesses if they so chose.  In fact, Prophet Muhammad’s first wife, Khadijah was a wealthy business- woman, and the prophet actually worked for her.  Also, women have full control over their money, which they can use for any purpose they deem fit.  You find many examples of wealthy Muslim women in history who did great acts of good with their wealth, such as build some of the greatest universities in Islamic civilisation.  <a id="19" name="9"></a>Women’s Rights of Marriage A woman cannot be forced to marry against her will (4:19).  Marriage cannot be legalised under Islamic Law without explicit consent of the woman (and the man) during the wedding ceremony. Lineage is considered sacred in Islam, and a woman should not change her last name after marriage.  Rather, she should maintain her last name as a means of preserving lineage.  However, if she so wishes, she can add her husband’s last name to her last name. Two verses from the Qur’an have led many Muslims to believe/argue that God intended all marriages to be monogamous:  ‘Many such women as may seem good to you, two, three or four.  But if you fear that you will not act justly, then marry one woman (only).’ (4:3) and ‘You will never be able to deal equitably with your wives no matter how eager you may be do so.’ (4:129). <a id="110" name="10"></a>Women’s right to Initiate Divorce The Qur’an forbids men to hold women in marriage against their will (4:19).  It means that a woman has a right to go to a judge in an Islamic Court and request a divorce. The Prophet Muhammad (PBUH) allowed women who came to him to divorce their husbands.  In one famous case, the Prophet Muhammad (PBUH) allowed a woman to divorce her husband on the grounds that she found him physically undesirable and could no longer stand to live with him.  So, as you can see, women are well within their rights to instigate divorce.  However, Islamic Law generally discourages divorce. <a id="111" name="11"></a>Using Birth Control According to the teachings of the Prophet (PBUH) women can use birth control so long as it does not harm the woman or any potential foetus.  Both the husband and wife must make the decision to use birth control.  However, birth control does not include abortion, because the foetus is considered a life in the womb that has been made sacred.  Abortion, according to most scholars is allowed in the case where medical experts judge the woman’s life to be in danger. <a id="112" name="12"></a>A Woman’s right to Bear Witness to Business Transactions In economic transactions, the Qur’an makes every effort to ensure just and fair dealing.  The Qur’an goes on to state that there should be two male witnesses to the transaction but if, two men are not available then one male witness and two female witnesses will suffice so that if one woman makes a mistake then the other can remind her (2:82). Critics of the Islamic tradition use this verse to claim that the Qur’an teaches that women and half of men.  This is not true and what has to be remembered is that at the time of revelation women were largely unfamiliar with business practices as a sector that was mostly male dominated.  Unfortunately, the same holds true today for women in some parts of the world.  This stipulation about female witnessing performs a function of justice in fair business practices and does not represent female inferiority in any way. If the verses are closely examined, this stipulation of needing two women to one man does not exist.  For example, (24:6-9) about witnessing adultery, proves that, generally witnessing is a gender-neutral act.  <a id="113" name="13"></a>Polygamy Multiple marriages were unrestricted and quite normal for wealthy Jews and Arabs in pre-Islamic Arabia.  Previous prophets had practised polygamy – David had at least 13 wives and Solomon had 300, with 700 concubines!  It had little to do with sexual urges, but more to do with prestige. The changes ordained by God in the Qur’an were that polygamy was forbidden for women and men limited to four wives with certain conditions:- (1)     The first wife should not be hurt or disturbed under any circumstances; (2)     later wives should not be a cause of distress to earlier ones; (3)     equal physical intimacy (or loving passion) could not be ruled upon, but all wives must be treated fairly and equally as regards homes, food, clothing, gifts and so on; (4)     nights had to be spent with each in turn, unless a wife chose to forgo her turn. <a id="114" name="14"></a>Hijab and Veil in the Context of the Qur’an  “Say to the believing men that they should lower their gaze and guard their modesty:  that will make for greater purity for them:  and God is well acquainted with all that they do.”  (24:30). “And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must (ordinarily) appear thereof;  that they should draw their veils over their bosoms except to their husbands, their fathers, the husband’s fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their women or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments and oh ye believers! turn ye altogether towards God, that you may attain bliss.” (24:31).  It can be understood from the above that it was necessary for God to make such rules, as in His judgment, were necessary to regulate the uncivilised social behaviour of people, the Prophet Muhammad and his companions were going to rule once God’s mission to establish Islam in the Arabian Peninsula was accomplished.  General rules are to avoid eye contact and covering sexual organs appropriately are the two of the ways to which, God believes, both Muslim men and women can avoid commission of adultery or fornication among them.  It was this knowledge of human behaviour that had promoted God to ask both Muslim men and women to lower their gaze when they find themselves face to face with strangers.  He prohibited women from ‘displaying her figure’ or appear in undress except before their husbands, near relatives who would be living in the same house, and with whom a certain amount of negligee is permissible.  He has also asked them not to display their ornaments before anyone, but the men mentioned in the above verse, in order to protect themselves from their lustful desire. The veil worn by Muslim women is a highly sensitive and contentious issue.  It is difficult for the West to understand why Muslim should cover themselves from head to toe and continue to suffer discomfort among others.  Muslims counter that wearing a veil is not at all uncomfortable for them and that it is an obligation that God has imposed on them so that they may be able to maintain their physical and spiritual purity.  What the Qu’ran says about the wearing of the Veil by Muslim Women There are three different words used in the Qur’an to describe what Muslim women need to do to protect themselves from the prying eyes and assault of strange men.  These words are:  “khimar”, “hijab” and “jilbab”.  We find the word “khimar” in verse 24:31, quoted above.  There are two other verses with the words “hijab” and “jilbab” in them: (1)     “Oh you who believe! Enter not the Prophet’s house – until leave is given to you – for a meal, (and then) not (so early as) to wait for its preparation:  but when you are invited, enter;  and when you have taken your meal, (disperse), without seeking familiar talk.  (Such behaviour) annoys the Prophet:  He is ashamed to dismiss you, but God is not ashamed (to tell you) the truth.” (2)     “And when you ask (as ladies) for anything you want, ask them from before a screen (hijab) that makes for greater purity for your hearts and theirs.  Nor is it right for you that you should annoy God’s Apostle or that you should marry his widows after him at any time.  Truly such a thing is in God’s sight and enormity.” (3)     “Oh Prophet!  Tell thy wives and daughters and the believing women, that they should cast their outer garments (Jilbab) over their persons (when abroad):  that it is most convenient, that they should be known (as such) and not molested and God is Oft-Forgiving, Most Merciful.” There are further implications, according to verse (33:53) when it was revealed to the Prophet Muhammad (PBUH) who celebrating his success on marriage to his adopted son’s Zaid’s wife in Medina. What had followed after Prophet Muhammad’s invited guests arrived at his home is clearly mentioned in verse (33:53).  This verse came to the Prophet from the Qur’an that God had written down, and preserved in Luh-e-Mahfooz, long before He began the process of creating the Universe and everything it contains. At the time God had told that if any of the guests required anything before leaving, they should ask Prophet Muhammad’s wives before a screen (hijab); for it was good for keeping the hearts of theirs and the Prophets wives pure.  Taking advantage of a gathering of many guests, God also asked them not to marry Prophet Muhammad’s widows after he was gone from the earthly life.  A close examination of verse (33:55) makes the following points clear: (1)     God put the responsibility for creating and observing the barrier (hijab) between the Prophets wives and his male visitors, hence the words “when you ask (as ladies) for anything you want, ask them from before a screen”. The above instruction was given to men; so if were they, and not the Prophets Muhammad’s wives, who were responsible for creating a barrier (hijab) in front of their eyes, before asking anything from the Prophet’s wives, it does not say, nor imply that God had required the Prophet’s wives to go behind the screen before attending to their male guests’ requests. This verse also indicates that the Prophet Muhammad’s wives were not in the habit of hiding themselves behind screens or barriers, while confronting with strange men, hence came down God’s instruction to men to observe hijab in order to save their purity. The face-covering (veil) niqaab is compulsory for the Prophet’s wives and Hijab for all other women; there is of course, no harm if face-covering worn, thus, a higher level of taqwa achieved by Muslim women. (2)     The dress (or uniform) worn my Christian nuns is, firstly different from hijab or veil, which Muslim women wear.  Secondly, the Christian nuns are the women who bind themselves by vow to poverty, chastity and obedience and dedicate their lives to the service of the church.  In other words, they are equivalent to male monks, hence the dress they wear to differentiate themselves from normal Christian women.  Conversely, Muslim women do not belong to the category of nuns, nor do they dedicate their lives to the service of their Mosques or religion.  Therefore, comparing their dress code with that of Christian nuns is a fallacy on the part of Muslim scholars and historians.  Moreover, the word “hijab” does not mean “veil”, which Muslim women put on their faces.  Rather, as stated above, it means a “screen” or a barrier that we often use to separate one thing from another.  Therefore, the veil that the Muslim women wear has no basis in the Qur’an. (3)     Verse (33:53) came down to Prophet Muhammad (PBUH), when he was with his guests, with all of his faculties functioning well.  He narrated its content to his guests for their compliance, as if the Angel Gabriel was relaying it to him.  Before the arrival of Islam, the Arab Pagans, according to God, lived in the times of ignorance (Jahiliyah).  They had neither a religious book to seek guidance from, nor a prophet or apostle to advise them on the important issues of their lives.  They somehow lived their lives, without knowing anything about good health and hygiene.  It appears from the Qur’an that following the Pagan traditions, the Prophet Muhammad’s wives, even after converting to Islam, continued to maintain a complacent tone and used seductive words in their conversations with the Prophet Muhammad’s male disciples, which aroused desire among them as wives. They also did not say their Islamic mandatory regular prayers; neither did they practice charity.  They disobeyed God and their husbands, the Prophet of Islam.  On top of these, they did not recite what the Prophet Muhammad (PBUH) rehearsed to them in their homes.  To remove all abominable things, such as these, from the lives of the Prophet Muhammad’s wives, God approached them directly.  This meant that the Prophet’s wives were asked to give up their un-Islamic acts and urging them to behave like respectable women, God turned His attention to other believing women of the Prophet Muhammad’s time and told them what we read in verse (24:31). For a deep understanding of the full import of God’s commandment to Muslim women, it is extremely important to find out whether the word “veil” (khimar in Arabic) used in the English rendering of the above verse is correct or not. So far three of the five English translations read by Mohammad Asghar, have the word “veil”, in them.  One translator has used the phrase “head-coverings”, instead of veil.  According to this translator, Muslim women were required to wear their head-coverings over their bosoms.  Another translator used the word “shawls”, which Muslim women should wear over their bosoms.  It would appear from these examples that the use of the word “veil”, in English translations of the verse is correct, even though some translators have used different words in their translations to convey the same sense as does the word “veil” its literal meaning being:  “a piece of cloth or mesh material”, that can be used to hide or cover something.  Khimar or the Veil, God spoke of in verse 24:31 is what is known as Orhni or Odhani used by the women of the Indian sub-continent.  Also known as ‘Dupatta’.  This is a piece of cloth used to cover the chest area. This now brings a more clear understanding of the concept of veil or Khimar, it must also be understood this was to hide women’s chest area, if they were not already doing that in Pagan days. The pagan women of pre-Islamic days did not cover or hide their bosoms with an extra piece of cloth:  the Khimar.  Their historic tradition continues to be present in Muslim societies due, firstly, to the lack of an Islamic injunction on the matter, and secondly, on account of their economic conditions.  Muslim women began to cover their bosoms with a Khimar or Dupatta (Indian word) only after God told them to do so.  Prior to the revelation of verse 24:31, Muslim women did not cover their bosoms.  Verse (24:31) says, “that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers” and so on. It is also important to understand the implications of this statement, and the relationship a female’s bossom have with her beauty. It is said that beauty is in the eyes of the beholder. It is asserted that a female body is the finest artistry of nature.  At least for a man, every part of her body - be it her feet, legs, hands, bosoms, neck, voice, eyes, face or hair often excludes beauty. If all the above is neglected many would argue that a women is deemed to be beautiful only when she appears before us with a beautiful face.  This may be true as the face is the main focal point of a man’s attraction but it does not create in him as much sexual desire as does her bosoms. It should also be noted that even when artists are drawing up paintings or even a fashion sculpture for female body are one of the most important components as to incorporate a pair of artistically designed bosoms which adds should we say creates intense attraction in the minds of most men. Obviously, for these reasons, many women take the trouble to go an extra mile to get their breasts enlarged and the very concept of plastic surgery demonstrates that women are doing this to please men.  God, the Creator of both men and women, was obviously aware of this aspect of human sexuality. God, therefore prohibited Muslim women from exposing their bosoms before strangers.  He required them to keep their beauty and the shape of their bosoms covered with an extra piece of cloth, not only from strangers, but also from many other close relatives mentioned in the verse.  God was also aware that exposed bosoms aroused sexual desire in men;  He therefore asked Muslim men to “lower their gaze and guard their modesty”, in order to protect their manly purity from being ruled by lust.  The headscarf as become a part of Muslim women’s Islamic dress when Spain and some other European territories fell into Muslim hands.  It was mainly worn by Christian nuns in Europe, its adoption by Muslim women was intended to make an equivalent religious statement of their own.  Its introduction amongst European Muslim women was also necessitated, perhaps, by their refusal to wear bulky black over coats (burqas) which other Muslim wore elsewhere in the world.  Headscarves are an extensive use mainly by the white Muslim women today. In summary, hijab (veil), khimar (a piece of cloth)and jilbab (outer garment or burqa) is the following: Khimar  is a piece of cloth Muslim women need to cover their bosoms with, when they are inside their homes;           Hijab is a screen or barrier, behind which unrelated men should hide themselves while talking to Muslim women.  Muslim women can also hide themselves behind hijab, if they want to avoid the gaze of men at them.  Jilbab is a body–covering Muslim women are required to wear at home and outside of it.  The fact that, young Muslim women at home are also required to shield their bodies from the eyes of the young men of the house as well as of God with the help of a cloth, is also evident from verse (24:60).  The form of the jilbab that is used by Muslim women to date cover themselves from head to toe has no sanction in the Qur’an. There is no Fard in the Qur’an that requires Muslim women to wear head scarves when they are outside of their homes.  It is a concept, which European Muslim women had borrowed from Christian nuns.  Most scholars have taken that head -scarf is required to cover the chest area of the woman. Hair are an element of beauty and it is best to cover these as it acts as a preventative measure of men looking at women and more importantly, to gain respect and proximity towards Allah (swt). <a id="116" name="15"></a>Bent Rib - Is the woman born of crooked rib? The Prophet Muhammad (Peace be upon Him) has set a nice example for this – an example that is unique in its effect and import.  Some have explained it by saying that first of all God created Prophet Adam, then he created Eve from his rib.  Some learned men have said by way of explanation that the holy Prophet (Peace be upon Him) has compared a woman to a rib, which is crooked to see but its beauty and health consists in its crookedness.  If anyone tries to remove its crookedness by straightening it, it will break and cease to be a rib.  To restore to its previous state, it will have to be made crooked then joined together with plaster.  The same idea has been beautifully expressed in a Tradition (teachings of the Prophet Muhammad (Peace be upon Him):  that is, if you want to straighten it you will only break it. And if you want to enjoy it you may enjoy it despite its crookedness. The holy Prophet (Peace be upon Him) has, thus set a wise example that its crookedness is its beauty and health, which will be destroyed by straightening it. It is not a defect of a Woman Some people use this saying against women as being a defect in a woman.  In other words, they say that since a woman has been created from a crooked rib so is she crooked in her conduct and character by her nature.  This is, however, not the meaning of the Tradition of the Prophet. The Deviousness of Woman is Natural It needs to be borne in mind that Almighty God has created man and woman, each with different tendencies and attributes.  On account of this difference between the nature and temperament of the two, man thinks about a woman that she is opposed to his masculine nature and sentimentality, although this natural tendency of a woman against a man’s natural bent and tendency is not a defect.  It is the natural requirement of her nature that she should reflect in her character some innocent crookedness.  This is why the Prophet Muhammad (Peace be upon Him) said:  “If you find in a woman something which is against your natural tendency on account of which you think that she is crooked, do not condemn her on this account; rather ignore it by thinking that it is the natural demand of her nature.  If you want to straighten her she will break;  if you want to benefit by her you can do so despite her crookedness.” Negligence is a part of Beauty in a Woman Today the Times have changed:  as a result the values have also changed.  A defect in a man is more often looked upon as a point of virtue and beauty in a woman.  If we go through the Qur’an carefully it will be noted, it is generally considered a defect in a man considered to be a point of beauty in a woman.  For example, it is a defect in a man to be ignorant and negligent, on account of which he is unaware of what is happening in the world.  A man has been entrusted with the affairs of the world.  To discharge these he needs learning and awareness.  If he is devoid of these qualities and abilities, he is faulty and defective to this extent.  As for a woman, negligence is considered by the Qur’an as an item of beauty for her.  God has said: “Surely, as for those who slander virtuous, negligent believe in women” (24:23). The word “negligent” meaning that they are unaware of what is happening around them in the world.  The Qur’an has considered here “negligence” or “unawareness” as an attribute of beauty.  It is obvious from this that if a woman is ignorant of the affairs of the world, duties expected, this is not a defect but an attribute of beauty as described by the Qur’an. Do not try to Straighten her Bent Rib by Force Thus, we see a defect in man and is not considered a defect in woman and what is not a defect in a man is sometimes looked upon as a defect in women.  A man is, not allowed to be harsh to a woman and misbehave with her if he finds her behaving in her womanly way.  The very meaning of her comparison with a rib is that, by nature, she should be different in temperament from men.  So now do not try to straighten her by force.  The Root Cause of the Entire Conflict The above is based on a Tradition of the holy Prophet who can claim to know more about the nature of man and women than the messenger of God.   He diagnosed the root cause of all the conflicts between man and woman.  Man insists that a woman should be exactly like himself in all her behaviours.  This is not possible, as she has been created different from him. In another tradition the Prophet has mentioned a wonderful principle that a believing man should not hate a believing woman altogether.  In other words, the man should not condemn her totally under false plea that she is no good.  If she has some undesirable traits in her conduct, she must have in her some desirable traits also.  The first principle ,which the Prophet (PBUH) has taught is that when two persons live together, some habit of one is pleasant and some other habit unpleasant to the other.  If the woman has some unpleasant habit in her then do not condemn her on account of that habit altogether, rather look for an remember her pleasant habits and thank Almighty God for them.  If you follow this (it is quite possible that the hatred in your heart for the dark side of her conduct and character may gradually lose its severity and importance. Man’s Ungratefulness Man, in fact, is ungrateful.  If he finds any defects in her he totally changes his opinion about the person concerned and forgets about her good qualities.  In view of those few faults and defects, he is always critical about her and misbehaves with her.  Such attitude is unreasonable. Everything has Virtues and Vices in it There is nothing in the world, which is all virtue and all vice.  Almighty God has, by His Wisdom, endowed everything of His creation with virtue and vice.  You are sure to find some good qualities in every person, may he be an idolater or even worse.  The holy Prophet (PBUH) has said;  “a word of wisdom is a lost property of a believer.  He must pick it up wherever he finds it.” So there is no harm in picking up a word of wisdom even from an English proverb.  The proverb said that even a watch that has gone out of order speaks the truth at least twice every day. Suppose that the watch stopped at 12 hours, 5 minutes as the time 12–5 hours occurs twice every 24 hours, the dead watch shall tell the correct time twice at 12-5 hours, although it will remain silent at other times.  The moral from this English proverb is that if one is insert of goodness with hope and sincerity one can surely find this goodness even from the most condemned and throw away objects. There is Nothing Bad in the Workshop of Nature Mufti Muhammad Shafi Sahib (RAH) used to recite frequently the following of the late Dr Muhammad Iqbal:  “There is nothing useless in the earth and there is nothing in the work shop of nature”. Whatever Almighty God has created it with His Wisdom and by His Will.  If you reflect on it you will surely find in God’s creation a point of Wisdom and Benefit.  Instead man looks for false and short -comings only and ignores the good points and bright side of things.  Thus, he becomes pessimistic and commits transgression and injustice. Always Look for the Good Qualities of Woman Almighty God has said in the Qur’an: “For if you hate them, it may happen that you hate a thing wherein God has placed much good”. (4:19). If for some reason you do not like those women whom you have married, yet it is just possible that Almighty God may have endowed them with much goodness and blessings.  Hence, this command that you should look only for the good qualities of women, so that you may receive comfort from them and thus, the doors if mistrust and misbehaviour may not be opened. Educative Story of a Saint Hazrar Maulana Shah Ashraf Ali Thanawi (RAH) has related the story of a saint who had a very ill mannered and aggressive wife.  She always found faults with her husband and whenever the saint entered his house the wife started quarrelling with him.  Someone asked him why he did not get rid of those daily wrangles and squabbles by resorting to divorce.  The saint replied: “It is very easy for me to divorce her but there is one reason for not doing so. Despite all her defects, she has one very good quality which prevents me from parting with her: and that is the quality of loyalty which Almighty God has adorned her”.  Supposing I am arrested and imprisoned for some crime, for a term of 50 years, she will not move even an inch from the corner to which I confine her to, and she will never cast a glance at anyone else. This quality of loyalty is invaluable.” Mirza Mazhar Jan-e-J’an Over-Sensitiveness The above person was a renowned saint of the Indian sub-continent.  He was so touchy and over-sensitive in his temperament that if anyone put the glass on the pitcher in a tilting position or if he saw his bedding creased he would have a headache as a result.  Unfortunately, he had to deal with an ill-mannered wife.  She was always murmuring something against her husband. Strange are indeed the ways where by God tests His servants and raises their ranks.  The wife of this pious saint was an ordeal for him which he tolerated with patience throughout his lifetime and expected that the Almighty God may pardon his sins as a recompense for  this ordeal.  It is extremely important that if one habit of the woman is unpleasant, there must be some pleasant habit in her, which should be taken into consideration and good treatment, should be meted out to the woman on account of this one pleasant habit in her.  People generally look at the dark side in the conduct and character of their women and lose sight of the bright side in them.  This tendency is the root cause of the bitterness prevailing in society.  It is immoral to beat ones wife.  In conclusion, it has to be said that there is no verse in the Qur’an that states that a woman is born from a crooked rib nor is there evidence in the teachings of the Prophet (PBUH) except that the Prophet used this as an example to differentiate how a woman is like a bent rib. “A woman is like a rib which will break if you try to straighten it.  You can benefit from it even if it remains bent as it was made” (Hadith in Sahih Muslim, Kitab An-Nikah). <a id="1162" name="16"></a>Rights of a Wife The Prophet Muhammad (Peace Be Upon Him) who for the first time made the world alive to the rights due to women where under they should be accorded with respect and honour.  At the very outset the Qur’an clearly has devoted in Chapter 4, the Women and in particular, (4:19) “consort with them in kindness”. Almighty God has addressed all Muslims, commanding them to behave and consort with women in kindness, associate with them in life and goodwill and never give them trouble.  The Prophet (PBUH) has stressed that - the best of you are those who behave well with their women and I am best of you in behaving well with my women. (Tirmidhi, chapter on Rights of a Woman over her husband, Tradition no. 1172).  The Prophet (PBUH) attach so much importance to the protection of the rights of women and ensuring good behaviour with them that he has explained this matter in many Traditions.  The Qur’an generally gives the basic principles, without going into the minute details of the issue.  This procedure is followed even in describing the injunctions about the prayer, which is such an important Pillar of faith to the establishment of which reference has been made in the Qur’an at 73 places.  Yet the Qur’an does not furnish any details about how prayer (Salat) is offered, how many Rak’at should one offer and other injunctions validating or invalidating the prayer.  The Qur’an itself has not detailed these factors but left it for the holy Prophet (PBUH) who taught the companions these details both by his words and practice.  Thus, it becomes clear that generally the Qur’an mentions only the basic principles and does not go into minute details. Domestic Life is the Foundation of the Entire Civilisation The relationship between man and woman and among the members of the family are so important that the Qur’an has described in clear terms its minutest details and has spoken in details relating to this important topic.  Thereafter the holy Prophet (PBUH)) has explained fully those points.  The edifice of the entire human civilisation stands on the relations between man and woman and on the domestic life of man.  If the relationship between man and woman is sound, smooth and one discharges the rights of the other, then the affairs of the household shall run smoothly and the children shall be brought up on the right lines and this ensures the betterment of society which stands the edifice of the social living as a whole.  On the other hand, if the household affairs are mismanaged and there are differences and disagreement between husband and wife the children are affected adversely and it may very well affect the standard and character manifested by such spoilt and ill-mannered children.  The rules and regulations governing this aspect of the society are called family laws or household regulations.  In view of their importance, the Qur’an has dealt with them in details.  The Prophet Muhammad (PBUH) addressed in the pilgrimage the issue of women.  (Tirmidhi, Book of Tafsir, chapter Taubah Tradition No. 3087).  In this Tradition an extract has been given from the Farewell address of the holy Prophet (PBUH)).  In this address, the Prophet (PBUH) address the assembly of the companions in clear words that after the year he might not see them at that place.  So in this address he concluded all those points that he feared that the nation might deviate from the right path, and thus he wanted to leave behind for them guidance of a perfect code of life to be followed. The address is quite lengthy but different parts of this address have been stated on different places.  This is also a part of it in which the various aspects of the relationship and woman has been discussed.  Special stress has been laid on the need that men should acknowledge the rights of women and honour them.  It will be noted that the importance of these rights from the fact that the Prophet  (PBUH) delivered that sermon on that occasion of the last pilgrimage when the Prophet indirectly informed people that the next year he may not get an opportunity to address the people.  Plus the mutual rights of men and women are one of the topics, which he selected for discussing towards the close of his life on account of their importance.  He wanted to inform his people to honour and follow the injunctions in all circumstances.  Mutual Relations between Husband and Wife This shows the importance of husband-wife relations in human life and how the lawmaker, the holy Prophet himself felt this was important.  If the husband and wife do not discharge each other’s rights properly and, instead, results in the violation of each other’s rights, it will also adversely affect both families as well as the children whose proper up-keep, development and moral growth will be affected.  As the family is the foundation of the entire civilisation, with its ruination civilisation is itself ruined.  That is why the Prophet (Peace Be Upon Him) has laid great stress on the importance of mutual relations between husband and wife.  The Prophet (PBUH) in his sermon address that the sacrifices of the women for men’s sake are tremendous and if the matter was just the reverse it would be quite a difficult situation and therefore men should take this into account.  Men generally have no claim on women and generally speaking, the only demand a husband can make of his wife is that they should live together in their house and have no other claim upon them. <a id="1163" name="17"></a>Household Chores and Cooking Cooking is not the duty of a wife.  From this Tradition the Juris have deduced a ruling of delicate nature and which makes men annoyed.  The ruling lays down that according to the Shari’ah it is not the responsibility of a woman to cook food for the household.  For this purpose, the Juris have divided women into two classes.  Women of one class are those who do household work, including cooking food in their parents houses.  The other class consists of women who do not cook food in their father’s house where cooks are employed for this work.  If after marriage a woman of the latter class goes to her husband’s house she is not at all responsible to cook food, religiously, legally, morally or otherwise.  On the other hand, that wife may ask her husband to hire a cook for her as man is obliged to provide her with food along with other necessities of life.  The juris right:  “It is the responsibility of the husband to provide his wife with cooked food.” The wife cannot be forced to cook food neither by force nor by law, because the holy Prophet said in clear words: “You have the right to keep them in your house which is not lawful for them to leave without your permission”.  With this exception the laws of the Shari’ah have imposed no responsibility on them. However, if she belongs to the first category, the one who used to cook food in her parents, house, she too is not legally responsible to cook food, i.e. she cannot be compelled by law to cook food.  However, the responsibility falls on her only morally. In such a case, the husband is responsible only to provide the food materials.  Even then it is not her responsibility to cook food for the husband and the children.  A wife in this class cannot ask her husband to provide her with cooked food.  However, if she refuses to cook food for her husband and the children, the Court cannot enforce her to do it.  The respected Juris have explained these problems at great length. Serving the In-Laws is not Obligatory In most cultures it is a misleading conception, which gives rise to quarrels and disputes amongst the daughter-in-law and other members of the family.  The negative results of this conception are obvious to require any comments.  However, to serve in-laws is a virtue for a woman and a matter of blessing.  A virtuous daughter-in-law who serves the parents of her husband willingly, as a righteous deed and source a reward for her hereafter.  It is also not lawful for the parents to force their daughter-in-law to serve them.  If the daughter-in-law voluntarily decides to serve her in-laws for the sake of recompense in the hereafter she is welcomed to do so.  This will create a happy and pleasant atmosphere in the household. It is important to appreciate the services of a daughter-in-law because she is doing a favour out of her moral character because she is giving the service to them only of her freewill and she is not in any way liable for such services.  Her in-laws should, therefore, appreciate this voluntary service from her.  They should try to encourage her.  Ignorance of these rights and liabilities create various problems in social life, which play havoc to the solidarity and welfare of families through quarrels and disputes.  All these troubles are taking place simply because the people have banished from their minds the limits of their mutual rights and liabilities which the Prophet has fixed in his Traditions.  The wife is requested to seek her husband’s permission for going out.  However, the husband should not unreasonably without permission for any legitimate purpose that the wife is required to go out, for example, the husband cannot prevent her from visiting her own parents.  This means that, the wife is legally not to go out of the house without her husband’s permission. Mutual co-operation is vital for a smooth life and the beauty of mutual behaviour with each other is that everyone should try to please each other.  A husband and wife should not always involve themselves in the implications of the law.  The best way is that both should behave with each other open-heartedly.  The division of words between husband and wife and outdoor and indoor basis is a natural division to enable them both to keep the vehicle of life going smoothly.  If the wife commits an act, which is not modest, in other words commits open lewdness, the lewdness cannot be tolerated in any case.  In such a situation this should be dealt with according to the injunction laid down by the Qur’an (4:34) is the extreme case when everything else has been exhausted.  Step 1 First of all they should be admonished, then, if they insist on their sin, let their beds be separated, if they still do not accept the admonition, Step 2 Seek Mediation through respective parties’ family members in order to reach a compromise with the guidance of a scholar/imam. Step 3 Then continue in their lewdness, then it is permitted to inflict them with a light beating which should not cause any injury and it must be reminded that a light beating entails, for example, beating with a toothbrush and not inflicting violence with hands and fists or any other physical instrument.  It must also be pointed out that this is a last resort and not an encouragement.  This is the most disliked act by the Prophet (PBUH).  It is important to realise that these women have rights over you and that you behave well with them.  It is necessary to be generous in discharging obligations in the matter of providing them with clothes, food and their other needs.  This does not mean that you should meet only their basic needs:  you are expected to be generous and liberal in supplying their lawful needs.  References (1)     Abdullah Yusuf Ali, The Holy Qur’an volume 2, p.904 (2)     The word “beauty” that appears in the verse with the words “ornament” is an addition of the translator;  he has done this to force Muslim women into covering themselves by a head to tow cloak  or burqa.  It is evident from the translations of others.  They have not used this in their words. (3)     The Qur’an 33:53 (4)     The Qur’an 33:59 (5)     The Qur’an 85:21-22 (6)     Fazlur Kahwan; Islam p.13 (7)     The Qur’an 33:33 (8)     The Qur’an 33:32-33 (9)     The Qur’an 33:34 (10)   Abdullah Yusuf Ali, Mohammad Marmad, Mike Pickthall and N. J. Dawood (11)   Dr T. B. Irving (12)   CF Tafsiral-Jalalayn’s commentary on verse 33:59 (13)   CF The Qur’an; 42:51;  Allah speaks to man from behind a veil (14)   CF 19:17 (15)   It is the adornment or ornaments and not beauty that God has spoken of here

Saturday 18 Jan 2025