Has Islam Prescribed The Duties of Woman?

Question: According to the decree of Islamic jurisprudence, the housework and breastfeeding of children and their care is not obligatory for the woman. Also, it is obligatory on the husband to arrange for the maintenance of the wife. On the basis of this, she does not need to work outside her home. Therefore, neither is it obligatory for her to earn nor is she bound to do the housework.
What is the duty of woman in the society?
Answer: If Islam has not made housework, breastfeeding and care of children on woman obligatory, its aim was that the position of women should be elevated in society.
And in order to do this they were given a free hand so that she does all this willingly. And if she desires she can take recompense for all this. But we should remember that if a particular thing is not obligatory it does not mean that she has been reframed from doing it.
Doubtlessly in order to elevate the status of women, Islam has not made housework obligatory on them. So that they are not reduced to a maidservant. Actually it has based these things on her conscience and natural desires.
Apparently mothers love their children no end. This motherly feeling makes them fed them with the juice of her body and brings them up.
Women are by nature inclined towards the beautification of the house and this inclination is itself a surety of the well being of house. Thus nearly fourteen centuries have passed since the dawn of Islam and the same customs continue between Muslim men and women. Muslim women should continue to fulfill these natural duties, and in times of need they have been capable that to gain benefits from their legal rights.

How Can We Control The Misuse of Polygamy?
Question: It is correct that when man observes rules and justice with regard to divorce and polygamy, that is he does not divorce his wives unreasonably and does not put many women to trouble, the position, personality and rights of women are secured.
And she is saved from humiliation and oppression. And many a times conflicts arising out of the inequality of sex is cured by relying on justice.
But in our times when unfortunately many of the Muslims are in name alone, and very few follow the religious rules, they take unfair advantage of the law of polygamy. In such circumstances, question arises that in Islam what is the prophecy regarding such shameless people. And how their misuse limited?
Answer: As per principle no matter how eager and sensible are the desirous of laws, till the time there is guarantee of their organs they cannot be sufficient for the well-being of the society.
Though it is possible that education and training and faith upon God should discourage people from breaking and misusing law. But in spite of this the following actions can never make a person loyal to the Islamic law and aware of their duties. Somehow or the other such people appear who act against the law and it take undue advantage from it.
Therefore in order to assure social justice and protection of law and help of the oppressed, it is necessary that there should be a responsible ruler (governor) who can keep an eye on the actions of the people and take steps to implement the laws. It can only be the Islamic government.
For achieving this aim, Islam has given wide rights to the Islamic government. So that when people are not capable enough to recognize their duties and responsibilities and want to exceed their limits, and if they take undue advantage of religious laws, the Islamic government has the right that for helping the oppressed and supporting the law it should take steps and to being in control those who have exceeded the limits.
In this regard there is no difference between the laws of divorce and polygamy and other laws. That is just as Islamic government is the helper and supporter of oppressed and inimical to the oppressors in the same way if divorce and polygamy is a cause for injustice upon the woman, and though their her rights are trespassed, the Islamic government has the right that in territories within its control, it should refrain the man from misusing the law of polygamy and help he women.
Apart from this regarding various sections of Islamic law it must necessarily be remembered that the laws of Islam are connected to each other like the links of a chain. And we should never see one of them in isolation and then start argumentation and criticism. The laws of Islam must be studied keeping in view the prevailing circumstances. Where Islam is ruling and where its laws are in force. For example the punishments and penalties, judgment and wisdom and marriage and divorce laws of Islam should be seen the society where all the Islamic laws are absolutely in force.
From this aspects if all the Islamic laws are applied fully no one would go against the law and trespass on the rights of others. And men will never consider polygamy as forced control over women. Rather they will have to follow all the Islamic laws and rules.


Women In The World-View Of Islam

As for the first part, the holy Qur'an is not only a collection of laws. It does not contain merely a series of dry commands and laws without comment. It contains both laws and history, both exhortation and the interpretation of creation, and countless other subjects. Just as the Qur'an lays down rules of action in the form of law on some occasions, so it also comments upon existence and being. It explains the secrets of the creation of the earth and the sky, plants, animals and mankind, and the secret of life and death, greatness and suffering, growth and decline, wealth and poverty.
The Qur'an is not a treatise on philosophy, but it has explicitly expressed its views concerning the three basic topics of philosophy: the universe, mankind and society. Not only does the Qur'an teach its believers laws, and not only does it give exhortation and advice, but it also endows its followers with a special way of thinking, a particular world-view, by its interpretation of creation. The foundation of all Islamic commandments concerning social matters, for example, ownership, government, family rights, and so forth, is this same explanation which the Qur'an gives of creation and the things of the world.
One of the matters that have been commented on in the holy Qur'an is the subject of the creation of women and men. The Qur'an was not silent on this matter, and did not provide an opportunity for those who talk nonsence to put forth their own philosophies for laws concerning men and women, and then to accuse Islam of having a derogatory attitude towards women on the strength of their own theories. Islam has already laid down its views regarding women.
If we want to see what the view of the Qur'an is regarding the creation of woman and man, it is necessary to have a look at the question of their creation as it is treated in the Books of other religions. The Qur an also did not remain silent on this subject. We should see whether the Qur'an considers woman and man to be of one essence or two. In other words, whether woman and man have one nature and essence or two. The Qur'an most explicitly lays down in several (verses) that: We created women from the nature of man and from an essence the same as the essence of man.
Concerning the first Adam, the Qur'an says: Who created you from one single soul, and created from it its mate, (Qur'an, 4:1). With regard to all men, the Qur'an says in several places: Allah created your mate from your own kind.
There is no trace in the Qur'an of what is found in some sacred books: that woman was created out of an inferior stock to that of man, that they gave woman the status of a parasite and of an inferior, or that the mate of the first Adam was created from one of the left-side parts of his body. Besides that, in Islam there is no derogatory view about woman as regards her nature and innate constitution.
Another of the contemptuous views that existed in the past and which have left their undesirable effects in world literature is that woman is the origin of sin, and that her existence is the source of sin and temptation. Woman is a small devil. They say in every sin or crime committed by man, woman had her hand. According to them man in himself is innocent of any sin: it is woman who drags him towards sin. They say Satan cannot find his way to man's being directly: it is only through woman that he can deceives man.
Satan tempts woman, and woman tempts man. They say the first Adam, who was deceived by Satan and turned out of the Paradise of happiness, was deceived though woman. Satan tempted Eve, and Eve tempted Adam.
The Qur'an relates the story of the Paradise of Adam, but never says that Satan or a snake tempted Eve and she tempted Adam. Neither does the Qur'an describe Eve as the main person responsible, nor does it exonerate her from the sin. The Qur'an says: O Adam, inherit, thou and thy wife, the Garden, and eat of where you will (7:19). Wherever the Qur'an describes the matter of Satan's tempting, it uses the pronouns in the form of the dual (i.e., referring to two persons). It says :فوسوس لهما الشيطان
Satan tempted both of them, (7:20). فدليهما بغرور
So he led them both on by delusion, (7:22) و قاسمهما اني لكما لمن الناصحين
And he swore to both of them, "Truly, I am for you both a sincere adviser." (7:21)
In this way the Qur'an strongly refutes the misconception which was prevalent at that time and which is still found in certain quarters and among certain people of this world, and exonerates the female sex from the accusation that woman is the source of temptation and sin, and is half a devil.
Another contemptuous view which exists concerning woman is in the field of her spiritual ability. They say: "A woman cannot go to Heaven. A woman cannot traverse the spiritual and divine stages of enlightenment. A woman cannot attain proximity to God as can a man. The Qur'an, on the other hand, has made it explicitly clear in a large number of verses that reward in the life after death and nearness to God do not depend upon sex, but upon faith and deeds, whether they be of a woman or a man.
For every great and pious man, the Qur'ain mentions a great and pious woman alongside him. The wives of Adam and Ibrahim (Abraham) and the mothers of Musa (Moses) and Isa (Jesus) are mentioned with great esteem. Although the Qur'an refers to the wives of Nuh(Noah) and Lut (Lot) as being unworthy of their husbands, it does not ignore the wife of Fir'awn (Pharaoh) as a woman of distinction under the control of a detestable man. It can be said that the Qur'an purposely seeks to keep a balance in its histories and the leading role in them is not confined to men.
About the mother of Musa, the Qur'an says: So we revealed to Moses' mother, "Suckle him, then, when thou fearest for him, cast him into the water, and do not fear, neither sorrow, for We shall return him to thee." (28:7)
About Maryam (Mary), the mother of Isa, the Qur'an says that she had attained such an elevated spiritual degree that the angels used to visit her in her prayer-niche and converse with her. Sustenance was supplied to her from an invisible source. She had attained so high a position of Divine favour that it completely astounded the prophet of that time, and exceeded his own degree. Zakariyya (the prophet) was dumb-founded when he looked upon her.
In the history of Islam itself there are many pious and distinguished women. There can be few men who are able to reach the high status of Khadijah,1 and no man except the Holy Prophet himself and Ali could attain the status of az-Zahra'.2 az- Zahra' excelled her sons, the Imams, and all the prophets as well, excepting the Seal of the Prophet Muhammad (s.a.w.a.). Islam does not make any difference between man and woman in the journey from this world towards al-Haqq (the Truth, i.e., towards God). The only difference that Islam makes is in the journey from al-Haqq to this world, in returning to mankind and bearing the prophetic message, and here it recognizes man as being more suitable.
Another derogatory view that was held was in connection with sexual abstention and the sacredness of being single and celibate. As we know, in some religions, sexual intercourse is in its essence unclean. According to the followers of these religions only those who live all their life in celibacy can attain the stations of the spirit. One of the world's well-known religious leaders said:
"Root out the tree of marriage with the spade of virginity."
The same religious leaders allow marriage only as one evil to ward off a greater evil. In other words they maintain that, as the majority of people are unable to endure the hardship of remaining celibate and may loose self-control and thus become victims of perversion, indulging in sexual contact with numerous women, it is better that they should marry and not have sexual relations with more than one woman. The root cause of sexual abstention and celibacy is a feeling of aversion against the female sex.
These people consider love of women to be one of the great moral depravities.
Islam has combatted fiercely against this superstition. It considers marriage to be sacred and celibacy to be impure. Islam considers love of women to be a part of prophetic morality, and says: من اخلاق الانبيا حب النسا
"Love of women is of the niorality of the prophets. The last Prophet used to say: "Three things are dear to me: perfume, women and prayer.
Bertrand Russell says:3 "In all codes of moral conduct there appears a kind of aversion to sexual relations except in Islam. Islam has ordained regulations and limitations with regard to this relationship for social reasons, but it has never considered it an abominable and unclean matter."
Another derogatory opinion held regarding women was that she is only a means for bringing man into existence, and that she was created for man.
These ideas can never be found in Islam. Islam most explicitly explains the basis of the final cause, it says quite clearly that the earth and the sky, the clouds and the winds, plants and animals have all been created for man. But it never says that woman was created for man. Islam says that man and woman were each created for the other :
هن لباس لكم و انتم لباس لهن
They are a vestment for you (man) and you are a vestment for them, (Qur'an, 2:187). If the Qur'an considered woman to be a means of making men and something created for them, it would certainly have kept this fact in view in its laws. As Islam, in its explanation of creation, does not have this opinion and does not consider woman to be a parasite on mane s existence, there is no trace or reflection of this idea in its special precepts regarding man and woman.
Another of the derogatory views held in the past was that women were considered an unavoidable and necessary evil. Many men, in spite of all the gains and advantages they had derived from women, regarded them contemptuously and considered them to be a source of misfortune and misery. The holy Qur'an makes a special mention of the fact that woman is a blessing for man and is a source of solace and comfort for his heart.
Yet another derogatory view was that woman played a very insignificant part in bringing offspring into the world. Arabs of the pre-Islamic age, and certain other peoples, considered women to be only a repository for the sperm of the man, which, according to them, was the real seed of the child, and they said that her part was to keep that seed safe and to nourish it. The Qur'an says in several verses that: "You were created from man and woman."
In other verses, which are analysed in the commentaries, the final answer has been given in a similar way.
From what has been said above, it is clear that both from a philosophical point of view, as well as from its explanation of the nature of creation, Islam does not hold any derogatory ideas concerning women; rather, it has seen to it that all the above mentioned derogatory views are discarded. Now it is appropriate to examine why there is an absence of identicalness in the rights of men and women.
1. Khadijah was the Holy Prophet's first and most dearly beloved wife. She was the first person to believe in his prophethood, and she proved a firm support for him in the first difficult years of his mission. (tr.)
2. Fatimatu 'z-Zahra' was the Holy Prophet's daughter, the wife of All, and the mother of the second and third Imams, Hasan and Husayn. She is included by the Shi'ah, together with the Holy Prophet and the twelve Imams, among the fourteen immaculate ones, free from sin. (tr.)
3. Translated from the Persian, reference untraced. (tr.)
The Rights of women in Islam; Murtada Mutahhari


Status Of Women In Islam



This study attempts to discuss the status of women in Islam. The study is based on two kinds of resources. First the Holy Qur'an which provides valuable information on the Status of Women in the pre-Islamic period and after the declaration of Islam, and secondly, the works of Muslim jurists including the works of modern scholars and writers.
The first chapter of this study deals with the Status of Women until the beginning of the Islamic Mission.
The second chapter is devoted to the Status of Women after the call of Islam and how Prophet Mohammad (p) in his Message freed women from the shackles and chains of cultural customs and tribal traditions which were imposed on them and drew for them their role in life socially and politically, and gave them what they were not previously given, their dignity and put them on the right path which led them to stability, clear self-determination and self- confidence.
The main concern of this study is to clear the way for Muslim women, to know their rights which were suppressed and deprived for many centuries and to know the position that God and His Messenger Prophet Mohammad and Islamic Law (Shari'a) have chosen for them. This study is also aimed to raise awareness among the World Muslim women about their rights as mothers, wives, sisters and daughters, and to clarify the real image of Islam in relation to women in general for Western readers in order to differentiate between Islam and cultural practices. And above all, to educate men about the role of women in Islam.
I am extremely grateful to Mr Ali Zeitoun, Mr Hussein Zeitoun and Mr Abed al-Rahman Hammoud for the typing and publication of this work. I would like to thank everybody in particular the women who praised this book. I would also like to thank Mr. Hussein Abu Ghaida who is known by his generosity for the publication of the second edition.
Finally, I must acknowledge the debt I owed to my wife Mariam and my daughters Seknah, Amenah and Batoul for their constant encouragement to write about the Status of Women in Islam.

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