The Woman as
Member of the Society
Some biased people who are guided by personal interests propagate that
Islam has forced the woman to be imprisoned at home and not to go out except
to the grave!
Has that verdict a true basis
in the Qur'an or in the Sunna (prophetic traditions) or in the history
of Muslim women in the first three centuries, which were the best? Certainly
not.
The Qur'an makes the man and woman partners in bearing the heaviest responsibilities
in Islamic life, and that is the responsibility of enjoining the right
and forbidding the evil. The Almighty says: "The
believers, men and women, are "Auliy," (helpers,
supporters, friends, protectors) of one another,
they enjoin (on the people) Al-Maaruf
(i.e. Islamic Monotheism and all that Islam orders one to do),
and forbid (people)
from Al-Munkar (i.e. polytheism and disbelief
of all kinds, and all that Islam has forbidden);
they offer their prayers perfectly Iqamat-as-Salat and give the Zakat and
obey Allah and His Messenger". [Surah 9:71]
As an example of the application of that principle, it happened that there
was a woman in the mosque who disagreed with the caliph `Umar Al-Faruq
("The One Who Distinguishes Truth from Falsehood", i.e. `Umar ibn Al-Khattab)
while he was addressing the congregation from the pulpit. He accepted her
opinion and discarded his, saying openly, "A woman is correct and `Umar
is wrong. [
Mentioned by Ibn Kathir in his interpretation, improving its authority,
as mentioned earlier] The Prophet (blessings and peace be upon him) said, `seeking knowledge
is obligatory for every Muslim. [Transmitted by Ibn
Majah, part 1, (224), on the authority of Anas, corrected by Al-Seyoti
in ancient times, and by Al-Albany in modern times.]
The Muslim scholars agree that a Muslim woman is also included in the meaning
of the Hadith, as she is obliged to know what corrects her creed, improves
her worship, and controls her manners within the morals of Islam, etc.
She is obliged to know Allah's laws about what is allowed, what is forbidden,
and her rights and duties. She could reach the highest stage of knowledge
to achieve the grade of ijtihad (independent judgement of religious matters).
Her husband has no right to prevent her from seeking knowledge, which she
is obliged to do, if he is not able to teach her or if he does not do it
properly. The wives of the Prophet's Companions used to go to the Prophet
(blessings and peace be upon him) to ask him about issues that concerned
them. They were not prevented by modesty (shyness) from knowing their religion
well.
Congregational prayer is not demanded of a woman, as it is demanded of
a man. Her praying ahome could be better for her circumstances and calling.
However, her husband cannot forbid her if she wishes to go to congregational
prayer in a mosque. The Prophet (blessings and peace be upon him) said,
"Do not forbid Allah's women to go to Allah's mosques". [Transmitted by Muslim in his Sahih
on the authority of Ibn Umar, 1/327, (442).]
A woman can come out of her house to run an errand for herself, her husband,
or her children in the field or in the market place, as did Asma'a bint
Abu Bakr That Al-Nit, gain ("The One Who Possessed Two Belts"). She said,
"I used to carry date pits on my head from Al-Zubeir's land-my husband's-while
I lived in Medina, and it was about two thirds of a league from Medina."
A woman could accompany the army for first aid and nursing tasks and similar
services suitable to her nature and her abilities. Ahmad and Al-Bukahri
recounted on the authority of Al-Rubayyi' bint Muaawith of the Ansar who
said, "We went to the battle with Allah's Messenger
(blessings and peace be upon him) offering
water to the men and doing them service and returning those killed and
wounded to Medina". [Transmitted
by Ahmad, 6/358.]
Similarly, Ahmad and Muslim recounted on the authority of Um `Ateyya, who
said, "I went to the fighting with Allah's Messenger
(blessings and peace be upon him)
seven times, following them in their campaigns, preparing food, treating
the wounded and helping the sick". [Transmitted by Ahmad, 6/407 and
Muslim (1812)]
This is the work for the woman and for the nature of her function; but
to carry a weapon and fight or lead a battalion is not one of her affairs,
unless there is a special need for that; then she could share with men
in their struggle against the enemies as much as she is able. On the Day
of Hunain Um Salm took a dagger, and when her husband asked her the reason,
she said, "I took to so that if any of the polytheists
came near me I would stab him in his abdomen". [Transmitted by Muslim (1809)]
Um `Imarah of the Ansar fought so well in the Battle of Uhud that the Prophet
(blessings and peace be upon him) commended her, and in the apostate wars
she witnessed the battles herself until Musaylimah Al-Khattab ("The Liar")
was killed. She returned with ten stab wounds.
If in some ages the women are deprived of knowledge, isolated from life
at home as if they were pieces of furniture, not taught by the husbands
and not given the chance to learn-even going to the mosque is considered
forbidden-if such a picture its prevalent, then it is a consequence of
ignorance, exaggeration and deviation from the guidance of Islam. It is
then an exaggeration in rigidity, not allowed by Allah. Islam is not responsible
for such absurd traditions of the past; likewise it is not responsible
for other exaggerated conventions created at present. The nature of Islam
is the gentle balance in every thing legislated and suggested concerning
rules and morals. Islam does not grant one thing to forbid something else,
nor does it exaggerate one side at the expense of the other. It does not
exaggerate in giving rights, nor in assigning duties.
Thereupon, it was not the intention of Islam to pamper the woman at the
expense of the man, nor to be intent on satisfying a woman's whims and
diminishing her calling, nor satisfying the man while belittling her dignity.
But we find that Islam's stance towards the woman illustrated as follows:
- It protects-as we have already said-her nature and her femininity as
created by Allah, and it keeps her away from the wolves who like to devour
her illicitly and away from the greediness of exploiters who wish to exploit
her femininity as a commercial tool and for illicit profit.
- It respects her supreme function for which she is intuitively and chosen
by her Creator, Who gave her more than man's portion of compassion, affection,
sensitivity and excitability to be prepared for the compassionate vocation
of motherhood, which supervises the greatest industry in the nation, the
industry of the future generations.
Islam considers the home as the great kingdom of the woman. She is its
mistress, its head and axis. She is the man's wife, his partner, the solace
of his loneliness, and the mother of his children. Islam considers a woman's
job of keeping house, looking after her husband's affairs, and raising
her children well as a kind of worship (`ibaadah) and struggle in the cause
of Allah (jihad). Therefore, it resists every method or system that hampers
her from fulfilling her task or that impairs her from performing her duty
in the best way or that destroys her home.
Every method or system that attempts to remove the woman from her kingdom,
to take her from her husband, or displace her from her children in the
name of freedom, work, art, etc., is in fact the woman's foe that wants
to rob her of everything and hardly give her anything. Doubtless, it is
rejected by Islam.
- Islam wants to establish happy homes to be the basis of a happy society.
Happy homes are established on confidence and certainty, not on doubts
and suspicion. The family whose consistency is based on a couple exchanging
suspicions and fears is a family on the edge of an abyss, a family for
which life is an unbearable hell.
- Islam allows her to work outside the home in an appropriate job which
suits her nature, her concern, and her capacity, and which does not crush
her femininity. Her work is legitimate within certain limits and certain
conditions, especially when she or her family needs the outside work or
when the society itself needs her work in particular. The need for work
is not merely limited to the financial aspect. It could be a psychological
need such as the need of a specialised learned woman who is not married,
or the married woman who has no children, or who has a lot of leisure time
and to alleviate boredom.
The matter is not as claimed by those who are for the woman 's work without
any limitations or controls. We will deal with this topic in some details
in the next pages, Allah willing.
However, as the captives of intellectual invasion call for a mixed relationship
between the man and the woman, and the melting of the barriers between
the two sexes, we see the call to put the woman in any kind of job, whether
she needs the job or not, and whether society needs such work or not. This
matter is a completion of the first, as it is fulfilling the goals of mixed
relationships, melted differences, and the liberation of the injustice
and darkness of the Middle Ages, as claimed.
The cunning and slyness is frequently shown in not declaring outright what
is wanted is woman to rebel against her nature, exceed the limits of her
femininity and make use of that femininity for illicit pleasure or illicit
earning. They appear in the image of pure and loyal people who do not seek
anything but the general interest. Opinions concerning the work of the
woman are stressed through scattered reasons, collected as follows
- The West, which is more advanced than us in civilisation, has preceded
us in employing women; so, if we wish to advance like the West, we should
follow suit in everything, for civilisation is an integrated whole.
- Women represent half the society. If they stay at home without employment,
it is a waste, and it has harmful effects on the national economy. It is
in the interest of the society for women to work.
- It is also in the interest of the family for the woman to work, as the
costs of living have increased in our age.The woman's employment increases
the family's income and helps the man with expenses of living, especially
in an environment where income is limited
-
It is in the interest of the woman herself for her to work. Coming into
contact with people and life, with the society outside the home, polishes
her personality and provides her with experiences she would never have
obtained inside her home.
-
In addition, work is a weapon to arm her against the enmity of time.
Her father might pass away, her husband might divorce her, or she might
be neglected by her children. In that case, she would not be humiliated
by poverty and need, especially at a time characterised by selfishness,
widespread ingratitude, and cut-off blood relations in which everyone is
merely concerned about himself. [
See "Woman's Work and the Call of its Propagators" and the replies to them
in "Woman between Jurisprudence and the Law" (Al-Mara'ah baina al-Fiquh wal-Qann) by Dr Mustafa Sib,.]
As to the claim of the West, it is a false claim for the following reasons:
- The West is not a good example for us to follow, and we are not committed
to take the West as a worshippers of Allah or as a model to be followed.
" To you your religion and to me my religion
(Islamic Monotheism)". [Surah 109:6]
- In the West the woman has been forced to go to the factory, the store,
etc. and does not do so out of her own choice. She is driven by the need
of food and is obliged to earn her living after being rejected by man,
who refuses to be in charge in a cruel and merciless society which does
not have mercy for the young nor for the weak females. Allah has provided
us with the maintenance system in our Islamic Law, which makes such action
unnecessary for the woman.
Professor Mohammed Youssef Moussa, may Allah have mercy on him, mentioned
in his book Islam and Humanity's Need of it, while discussing Islam's care
for the family:
It may be relevant
to mention here that during my stay in France, I lived with a family whose
maid-servant seemed to me to be of a good family and did in fact arduse
my curiosity. I, therefore, asked the lady of the house, "Why should this
lady debase herself in this way? Has she no relative who can support her
and put an end to her degrading job?" The answer was that the lady had
an extremely rich uncle, but who still did not look after her. When I told
her that the lady could sue him to get support, she was greatly surprised
and told me that the law did not provide for this at all.
When she knew that Islam states that such an uncle was legally obliged
to support his poor relative, she commented that this blessing of Islam
is really needed to put an end to the debasement of the fairer sex in outdoor
jobs. [
Islam and Humanity's Need of It by Mohammed Youssef Moussa (trans. by The
Supreme Council for Islamic Affairs, Ministry of Waqfs, Cairo).]
She means that their fear of hunger and loss is what has led such an army
of women to work, through necessity.
- The West which is followed as a model has been complaining now of woman's
work and its consequences. Women themselves are complaining of such misfortune
on which they have no choice. The famous writer Anna Rhode, said in the
newspaper Eastern Mail:
If our daughters work
at home as servants or like servants, it is better and less unfortunate
than working in laboratories where girls are infected by disease and dirt
which take the gleam from their lives forever. I wish our country were
like the Muslim's, arrayed in purity and chastity where the servant and
the slave enjoy the best in life and are treated as if they were the children
of the home. Their honour is undefiled. Yes, it is shameful for the English
to make of our daughters a model of evil by their promiscuous relationships.
Why don"t we seek
what agrees with a girl's natural tendency to work at home and leave men's
work to men to keep her honour intact? [From Islam and Sex (Al-Islam
wal-Jins)
by Fathy Yakan.]
- It is not in the interest of the society to abandon her first calling
at home to work as engineer, or a lawyer, or a representative, or a judge,
or a factory worker; but it is in its interest for her work in the field
of her specialisation for which she is instinctually prepared, the field
of marital life and motherhood, which is not less serious but more so than
working in stores, laboratories and establishments. Napoleon was asked,
"Which castles of France are more impregnable?" He said, "Good mothers."
Many have undermined the work of the house wife which is one of the greatest
services to the community. The responsibilities of a home and children
are abundant and challenging. The woman has the task of homemaking, which
entails a lot of physical labour, and the job of shaping her children to
be productive citizens. If some women have some leisure time, it can be
spent doing crafts, serving their communities and their fellow women, or
contributing to fighting poverty, ignorance and vice.
In fact, a lot of working women employ other women as baby-sitters for
their children or as servants at home. This means that the house needs
a woman to look after its affairs, and the priority goes to its mistress
and queen instead of to the outsider, who in most cases a stranger to the
house with different morals, religion, language, ideas and habits, as is
prevalent in the Gulf societies where nannies and servants are imported
from the Far East. The danger of that situation cannot be hidden from the
sane person.
- The happiness of the family rests not in merely increasing the income-which
is mostly spent on buying clothes for going to work, and necessities for
a mixed life (e.g. men mixing with women) which is based on affectation,
the fashion race and being in vogue. In return, the home is deprived of
the quietude and companionship established by the woman in the atmosphere
of the family. The working woman is exhausted, quick-tempered, and needs
someone to lessen her burden, so she cannot give what she has not got to
the home.
- It is not in the interest of the woman to force her out of her nature
and her responsibility and force her to do a man's work. Allah has created
her a female. To do a man's work, then, is cheating her nature and reality.
A woman could gradually lose her femininity until she is what some English
writers have called the "third sex". That is what many women of moral courage
have confessed.
- What is claimed as weapon in the hand of the woman, if it works in the
West, does not work for us as Muslims. This is because in Islam a woman
has her needs satisfied due to the obligatory maintenance decreed by Islamic
Law on her father, or her husband, or sons, or brothers, or others of blood
relation. If copying the West has started to make us gradually lose our
traits so that even the brother has started to deny his sister, the male
relative has started to abandon his duty towards his female relative, and
many people think merely of themselves, we still must adhere to Allah's
Laws until the religious motive supersedes the worldly motives.
Therefore we learn that when the woman is involved in men's work without
restrictions or limits, it has its harmful effect on various aspects:
- It is harmful for the woman herself because she loses her femininity
and her distinguishing characteristics and is deprived of her home and
children. Some become barren and some are like "the third sex", which is
neither a man nor a woman.
- It is harmful for the husband because he is deprived of a bounteous source
flowing with good company and cheerfulness. Nothing flows any longer except
arguments and complaints about the troubles of work, the rivalry of work
mates, men and women. This is in addition to the competior jealousy the
man may feel, real or imagined, of other men in the workplace who vie for
her attention.
- It has a harmful effect on children because a mother's compassion, sympathy
and supervision cannot be compensated by a servant or a teacher. How can
children get benefit from a mother spending her day at work and on her
arrival at home being tired and stressed? Neither her physical nor her
psychological condition would allow the best she has to give regarding
education or direction to her children.
- It is harmful for men because every working woman takes the position
of an eligible working man. As long as there are unemployed men in the
society, the woman's work is harmful to them.
- It is harmful for the work itself because women are frequently absent
from their work due to natural emergencies which cannot be avoided, as
menstruation, giving birth, nursing a baby, and the like. All such things
deprive the work of discipline and valuable output.
- It is harmful on morals. It is harmful to the woman's morals if she
loses her modesty and on the man if he loses his attentiveness. It is harmful
on the whole society if earning a living and increasing the income is the
main goal sought by people, disregarding higher principles and good models.
- It is harmful on social life because going against the grains of nature
and dislocating things which are naturally located spoils life itself and
causes imbalance, disorder and chaos.
Do we understand that the woman's work is forbidden by Allah in any case?
Certainly not. However, here we have to indicate to what extent and in
which fields the Islamic Law allows the woman to work. That is what we
are going to point out briefly and clearly, so that the right wilt not
be mixed with the wrong on this sensitive issue.
The woman's first and greatest work, in which no one can rival her, is
to rear new generations. She is prepared for that by Allah, both physically
and psychologically, and she should not be occupied by anything else materialistic
or moral whatsoever, as nobody can replace her in that great work on which
the future of the nation and its wealth, i.e. its human wealth, depend.
May Allah have mercy on the poet of the Nile, Hafiz Ibrahim, who said:
Mother is a school, if well-prepared
An entire healthy society
is prepared.
That does not signify that the woman's work outside her home is forbidden
by Islamic Law. No one has the right to forbid without an authentic text
which is clear in meaning. On that basis, we say that the woman's work
in itself is allowed. It is even requested if she is in need of it, if
she is a widow, divorced, or did not have a chance to marry, and if she
has no income to avoid the humility of asking for charity or people's condescension.
It could be the family who needs her work, such as to help her husband,
or to care for her children, or young brothers and sisters, of her father
in his old age, as in the story of the two daughters, of the old man mentioned
in Surah Al-Qasas in the Qur'an, who used to look after their father's
sheep. The Almighty says: " And when he arrived at
the water of Midian (Madyan) he
found there a group of men watering (their
flocks), and beside them he found two women
who were keeping back (their flocks).
He said, "What is the matter with you? " They said "We cannot water (our
flocks) until the shepherds take (their
flocks). And our father is a very old man.
[Surah 28:23]
The society itself might be in need of the woman's work, as in giving medical
treatment to women and looking after them, teaching girls and such work
that concerns women. It is more proper for a woman to deal with another
woman like herself, instead of with a man. The acceptance of a man in some
cases is a matter of necessity which should be considered accordingly and
should not be taken as a rule. The same case applies when the society needs
working hands for the sake of development. If we allow some women to work,
it should be restricted by a number of conditions:
- The work itself should be Islamically lawful in the sense that it should
not be Islamically forbidden (haram) or lead to what is forbidden, for
instance as a maid working in the house of a bachelor, or as a private
secretary for a manager, whose position requires her to stay with him alone,
or as a dancer who excites physical instincts and lusts, or as a worker
in a restaurant serving alcohol. The Prophet (blessings and peace be upon
him) condemned those who produce alcohol as well as those who transport
or sell it. She should not work as an air hostess, a position which obliges
her to wear forbidden clothes and offer what is unlawful (haram) to passengers.
Her job would also require her to stay overnight alone in foreign countries,
some of which are not safe. She should not work in other types of work
forbidden by Islam for women in particular, or forbidden for men or women.
- If she goes out of her house, she should adhere to the morals of a Muslim
woman in her clothing, her talk and movement. " And
tell the believing women to lower their gaze (from
looking at forbidden things), and protect
their private parts (from illegal sexual acts)
and not to show off their adornment except only that which is apparent
and let them not stamp their feet so as to reveal what they hide of their
adornment. [Surah 24:31]
then be not soft in speech, lest he in whose heart is a disease
(of hypocrisy or evil desire for adultery, etc.)
should be moved with desire, but speak in an honourable manner. [Surah 33:32]
- Her work should not affect other duties which cannot be neglected, such
as her duty towards her children and husband, which is her foremost and
basic duty. [For more information
about the woman's position in Islam, see The Liberation of Woman in the
Period of the Message (Tahreer al-Mara'ah fe Asr Ar-Resalah) by Abd Al-Haleem
Mohammed Abu Shaqqah. It is a six Volume encyclopaedic book documented
with texts from the Qur'an and Sunna.]
- What is required of the Muslim community is to organise matters and make
arrangements so that the Muslim woman can work-if her interest or her family's
or her society's requires that-without touching her modesty, or contradicting
her commitment towards Allah, herself or her home. The general atmosphere
should help her to perform her tasks as well as obtain her rights. There
should be some arrangements where she can work part-time for half pay (threes
day a week, for example). She should also be granted enough leave for her
marriage, delivery and nursing.
- Some of the arrangements should include setting schools, colleges and
universities especially for girls where they can practise sports and physical
exercises suitable for them and where they can have freedom of movement
to practise different activities. There should also be women in ministries,
establishments and banks, away from places of temptation and where a woman
will not be alone with one or more men, in addition to other and new means
which cannot be counted.
It is Allah Who says the truth and guides to the right path.
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