Position of Woman in the Islamic Shari‘ah
QURANIC VERSES
The Quran and Hadith give detailed commandments regarding women, and also lay down clear guidelines for the relationship between men and women. The following quotations from the Quran and Hadith highlight the most important aspects of feminine virtue and the standing which a woman should have vis-à-vis her husband and father:
Treat them with kindness; for even if you dislike them, it may be that you dislike a thing which God has meant for your own abundant good.1
Women shall with justice have rights similar to those exercised against them, although men have a degree (of advantage) above women. God is mighty and wise.2
Men shall have a share in what their parents and kinsmen leave; whether it be little or much, it is legally theirs.3
And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts).4
Those that do evil shall be rewarded with like evil; but those that have faith and do good works, both men and women, shall enter the Gardens of Paradise and receive blessings without measure.5
But the believers who do good works, whether men or women, shaI1 enter the gardens of Paradise. They shall not suffer the least injustice.6
We shall reward the steadfast according to their noblest deeds. Be they men or women, those that embrace the faith and do what is right We will surely grant a happy life: We shall reward them according to their noblest actions.7
The true believers, both men and women, are friends to each other. They enjoin what is just and forbid what is evil; they attend to their prayers and pay the alms-tax and obey God and His Messenger. On these God will have mercy. He is mighty and wise.8
Their Lord answers them, saying: “I will deny no man or woman among you the reward of their labor.” You are the offspring of one another. Those that fled their homes or were expelled from them, and those that suffered persecution and fought and died for My cause, shall be forgiven their sins and admitted to gardens watered by running streams, as a reward from God: it is He who holds the richest recompense.9
WORDS OF PROPHET MUHAMMAD
The first four of the following sayings of Prophet Muhammad stress the high standard of conduct which a man is meant to maintain in his relations with women:
Only a man of noble character will honor women, and only a man of base intentions will dishonor them.10
The best among you is he who is best for his family. For my family, I am the best of all of you.11
No believing man should hate a believing woman, for if there is any habit of hers that displeases him, there will be some other habit of hers which pleases him.12
The most perfect man of religion is one who excels in character. The best among you is he who gives the best treatment to his womenfolk.13
According to Abu Hurayrah, the Prophet considered a woman good if she was a delight to her husband’s gaze, obeyed his wishes when something had to be done for him, and placed her person and her wealth entirely at his disposal.14
The following traditions give a clear indication of the position that a woman occupies in Islam.
Everything in this world is a piece of property, or a possession. The best possession in the world is a pious woman.15
Shall I not tell you what the best form of wealth is? It is a pious woman who is a delight to her husband’s eyes, who obeys when asked to do anything, and who looks after his interests when he is away.16
When it was revealed in the Quran that punishment awaited those who
heaped up gold and silver, certain of the Companions said that if they could find out which form of wealth was better, they would accumulate that instead. At this the Prophet said, “The best thing one could have is a tongue which expresses remembrance, a heart which gives thanks and a believing woman who helps one to be more steadfast in one’s faith.”17
Next to piety itself, the best thing that a believer can find is a pious wife. She should be such that if he asks her to do anything, she obeys, and when he looks at her she should make him happy. When she swears upon him, she should fulfill her pledge and, in the absence of her husband, she should devote herself earnestly to keeping his wealth and preserving her chastity.18
They have found all the good of this world and the hereafter who are in possession of these four things: a heart that gives thanks, a tongue that remembers God, a body which is patient when persecuted, and a wife who can be trusted to remain chaste and refrain from misusing her husband’s wealth.19
Treat women well, for they have been created from a rib. The rib is most curved in its upper part, so that if you try to straighten it out, it will break, but if you leave it as it is, it will remain intact. Therefore, follow my advice on giving women fair treatment.20
Women are the other half of men.21
Fear God in respect of women.22
Heaven lies beneath the feet of mothers.23 (That is, those who serve their mothers well are deserving of Paradise.)
One who brings up three daughters, teaches them good manners and morals, arranges their marriages and treats them with fairness, deserves to be ushered into Paradise.24
If a man to whom a girl is born neither buries her alive, humiliates her, nor gives his sons preference over her, he will be allowed to enter heaven by God, as a reward.25
Shall I not tell you what the best object of your charity is? It is your own daughter who has returned to you as a widow, or a divorcee, and who has no one to earn for her except you.26 (That is, to spend on a daughter in need is the best form of charity.)
When a man is tested through his daughters by God, and he treats them well, his actions will guard him from hellfire.27
THE QUALITIES OF A BELIEVING WOMAN
Umm Salmah, Prophet Muhammad’s wife, once remarked to the Prophet, “I hear of God mentioning men but not women.” It was in this context that the following verse was revealed to the Prophet:
I will deny no man or woman among you the reward of their labors. You are members, one of another.28
This makes it clear that, although males and females differ from one another biologically, they are equal in terms of human status, they have a definite partnership with one another, and there is no distinction made between them as regards their respective rights. They are, in fact, each other’s lifetime companions.
THE PRINCIPLE OF THE DIVISION OF LABOR
Within the social framework, however, Islam—to the extent that it is both natural and practical—has adopted the division of labor in respect of the sexes, the man’s field of activity being basically external to the home, while the woman’s is domestic. This division, however, has never been intended as a form of discriminatory treatment. Its main purpose has always been to preserve the distinctive characteristics of both sexes, while deploying their respective talents and skills in the most socially useful manner. This enables both sexes to make the best use of their innate capabilities without causing any undue disruption in the family or in society. In modem parlance, this is a form of managerial optimization rather than sexual discrimination. For this principle to be effective, the spheres of activity of men and women have had to be quite different and, of course, separate from each other. That is to say that the man’s field of activity is in the outside world, while the woman’s is in the home. This traditional distinction has been so often cited by feminists as an inhibiting factor in women’s lives that the true meaning of equality has been lost sight of. After all, it will be the very same virtues in thought, word and deed which will be prerequisites for both sexes to enter Paradise. If the qualities of piety, humility, honesty, patience and compassion are demanded of men, they will in like measure be demanded of women. The fact that men and women function in different spheres has no bearing whatsoever on the ultimate equality—equality in the eyes of God.
BASIC ATTRIBUTES OF MEN AND WOMEN
The characteristics of true bel1evers, both men and women, are depicted in the Quran in the following words:
Men and women who have surrendered,
believing men and believing women,
obedient men and obedient women,
truthful men and truthful women,
enduring men and enduring women,
humble men and humble women,
men and women who give in charity,
men who fast and women who fast,
men and women who guard their chastity,
men and women who remember God in abundance—
for them God has prepared forgiveness and a great reward.29
These then are the basic attributes which both men and women must cultivate if they are to endear themselves to God and become His favored servants:
ISLAM. The initial step to be taken is to embrace Islam, which means that one should willingly obey God, leading one’s life within the bounds of God’s commandments.
IMAN (faith). Islam begins really to take root with the conscious discovery of God, which is known as iman (faith). When iman is genuine, the men or women concerned cannot but surrender themselves to God. Discovering God as their Creator causes them to treat Him as an object of worship and to mold their thinking upon the truth. They control their desires and dedicate their wealth to the cause of God. They even stop eating and drinking the whole day throughout the month of Ramadan in obedience to God’s will. Their consciousness of their servitude to God makes them remember God constantly, on all occasions and at all times.
QUNUT (sincere obedience to God). This entails the adoption of the path of piety as shown by God and His prophet. It means the ‘fullest concentration of the heart and mind on the will of the Almighty.
SIDQ (truthfulness) means living an honest, straightforward life in the sense of saying plainly what one is going to do, and then actually doing as one has said. In other words, it means leading a life of principle.
SABR (patience) is a quality which enables one never to deviate religious teachings, even if one is faced with difficulties and persecution. It is the quality one needs if one is to follow the path of truth, surmounting all obstacles which have been placed there either by the self or by Satan. It is the virtue which will keep one from abandoning the divine path and succumbing to worldly temptations.
KHUSHU’ (apprehension, fear) is a powerful emotion which engenders an attitude of humility and submission. One comes to this state through a realization of God’s greatness and His absolute power, which is in stark contrast to man’s total powerlessness. The fear of God completely engulfs the believer, making him bow before his Maker. In consequence, he becomes kind to and humble towards other human beings.
SADAQAH (almsgiving, charity) is the duty of acceding to others the right to a share in one’s wealth. It makes one aware that if one’s own needs require the expenditure of money for their satisfaction, so also do the needs of others. One is never then oblivious to the needs of others.
SAWM (fasting) must be practised for the sake of God. By fasting, man contrasts his own helplessness with God’s omnipotence, and thanks God for the food and drink which He has bestowed upon him.
IHSAN (chastity). It is important as it keeps one pure and guards one against shameful behavior. The sense of shame which God has given man acts as a natural deterrent against permissiveness.
DHIKR (remembrance of God). One of the most important virtues is the frequent remembrance of God. It is not enough to have made the discovery of the Creator and Sustainer of mankind: truly virtuous men and women must remember God at all times. One who has truly found God will always have Him in his thoughts and will always have His name on his lips.
The 66th chapter of the Quran, entitled “Prohibition,” mentions three more qualities of believing men and women: penitence, devoutness and obedience.
TAWBAH means feeling penitent about having committed a sin and then turning away from sinfulness. This is a very special attribute of believing men and women. In this world of trial one does make mistakes from time to time—dominated as one is by the self—but the effect of one’s wrongdoing will not be irreversible if one at once turns to God and repents one’s misdeeds. This repentance acknowledges God’s greatness as compared to man’s insignificance. Those who are truly repentant find the greatest favor in God’s eyes.
IBADAH (worship). This is the act performed to acknowledge supernatural exaltedness. It is familiarly known as worship, and its object should be none other than the Almighty. Believing men and women worship God and God alone.
SIYAHAH (itinerancy). The virtues of undertaking journeys for God’s cause are best explained in the hadith recorded by Abu Dawud: “According to Abu Umamah, a certain individual once asked the Prophet’s permission to become a dervish. The Prophet replied that the dervishism of his ummah (community) meant struggling in the path of God.”30
Travelling for the cause of God includes, according to Imam Raghib Asfahani, taking such action for His sake as necessitate moving about from one place to another. Examples of such travel are: covering long distances in order to acquire a knowledge of religion; emigrating for the sake of religion; visiting scenes of natural beauty or places of historical interest which have some lesson for mankind; and, especially, undertaking journeys in order to convey God’s message to His creatures.31
These qualities, separately enumerated above, when taken together constitute an ideal, not just for men, but for both sexes. These are the qualities that form the basis of Islam and are the true means of salvation in the world to come.
THE EXAMPLE OF MUSLIM WOMEN
Just as men function on different planes of religiosity, so do women have their own separate spheres of religious effectiveness.
Let us first consider their everyday level of existence in which adherence to their religion broadly means paying the dues of God and men in purely personal matters. In particular, it means true belief in God and the carrying out of His commandments; strict adherence to justice in all worldly transactions; withstanding the temptations of the self as instigated by Satan; paying what is due to God in terms of one’s wealth and life; giving the hereafter priority over the present
world; being guided by Islamic ethics in dealing with one’s family, relatives and friends; invariably dealing with all matters in the manner approved of by Islam.
Next in importance to these feminine duties is the training and nurturing of children. Most women become mothers, and the relationship between mother and child is of the utmost importance, because the mother’s influence can be used for ends which may be good or evil depending upon the mother’s own proclivities. As a Muslim of course, it is clearly her duty to use her maternal influence to bring her children up as moral beings. If they have deviated from the path of moral rectitude, it is her duty to reform them. Everything that she does, in fact, should be for their betterment.
Another domestic imperative is that the woman who is both wife and mother should organize her own and her family’s lives in such a way that they are free of problems. She herself should never create difficulties for her husband and children. In many cases, knowing “what not to do” is more important than knowing “what to do.” In such matters, women are liable to err because they are more emotional by nature. By creating unnecessary problems for their husbands and children, they destroy the peace and quiet of home life. Sometimes they unwittingly slip into wrong ways of thinking: they have all the necessities of life, but these things, perhaps because they have been attained without a struggle, gradually cease to please them. Then they begin to feel that there are so many things lacking in their lives and their own dissatisfaction begins to vitiate what had formerly been a healthy, familial atmosphere. Regardless of whatever else a woman does, if she can simply refrain from creating problems of this nature, she will to a large extent have succeeded in creating a wholesome, domestic atmosphere and a happy family circle.
On a higher plane, it is possible for talented women to further the cause of religion when the right opportunity presents itself. There are innumerable examples in Islamic history of such work having been successfully carried out by women.
A notable example is that of ‘Aishah, an extremely intelligent woman who was one of the Prophet’s wives. Being much younger than he was, she survived him by about fifty years, and, with her excellent, almost photographic memory, was able to continue to communicate in great detail everything that she had learned from him during their very close companionship, so that for about half a century she was able to fulfill a highly informative role. In short, she became a living cassette recorder for the ummah. ‘Abdullah ibn al-’Abbas, a Companion of great stature, and one of the Quran’s best commentators, was one of ‘Aishah’ s pupils. The greater part of his knowledge of religion was learned from her. Similarly, many other Sahaba (Companions of the Prophet) and Tabi’un (companions of the Sahaba) acquired their religious knowledge from her. So here we have the very fine example of a Muslim woman imparting to others the religious knowledge which she had imbibed directly from the Prophet.
Another example of a woman making a signal contribution to the spread of religious learning is that of the daughter of Imam Abu Ja’far Tahavi (229-321 A.H.), the famous traditionist whose book, Sharh Ma’ani al-Athar, is regularly included in the syllabuses of Arabic schools. He dictated his book of traditions to his daughter and, as he read out the hadith, he would explain its finer points to her and then she would write it all down. The whole book was prepared in this way. This is one of the finest examples of a woman helping her family members in matters of religion.
The above examples show the nature and extent of the contribution which can be made by believing Muslim women to the cause of Islam.
WOMANHOOD IN ISLAM
Fear of God and honoring one’s fellow men—this is the twin foundation of Islam laid down in the Quran in these words:
Mankind, fear your Lord who created you from one soul and created man’s mate from the same soul, from these two scattering on earth many men and women. Fear God, in whose name you entreat one another, and be careful not to sever your ties of kinship. God is watching over what you do.32
The words, “and created man’s mate from the same soul” have been explained as meaning that first Adam was created from earth; then a rib was taken from his body, out of which Eve—his mate—was formed. But there is nothing in the Quran to support this theory. It is a biblical explanation, not a Quranic one. Here is what the Book of Genesis has to say about the creation of Eve:
And the Lord God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man. And Adam said, 'This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man.'33
From this biblical tradition comes the theory that Eve was created from Adam’s rib. This story has been given credence by some commentators of the Quran, who have used it to explain Eve’s creation “from the same soul as Adam.” But this notion does not stand up in the face of established fact, and it has been proven that, over the centuries, the Bible has been subjected to alterations and additions. Its present form is no longer as the prophets originally taught it. Along with prophetic inspiration, it has received a fair injection of human interpolation. For this reason, one cannot rely on explanations given in the Bible, nor is it proper to explain verses of the Quran in the light of biblical statements.
Neither in the verse of the Quran quoted above, nor in any other verse of the Quran, is there any mention of Eve having been created from Adam’s rib. The Quran says only that Eve was created from “it.” What this “it” refers to is the point in question. Most of those commentators who have penetrated deep into the meaning of the Quran have taken “it” to refer to “species”: Eve was created—not from Adam himself—but from the same species as Adam. This is the explanation given—among others—by Abu Muslim Asfahani, and it is this explanation that fits in with other verses of the Quran.
In several verses of the Quran the word for “soul” (nafs) has been used to mean “species.” Such verses provide a clear elucidation of the verse quoted above. A selection of them is given here:
God has created for you spouses, of your own kind.34
And of His signs is that He has created for you—of your own kind—spouses, that you might take comfort in them.35
Creator of the heavens and the earth: He has made for you spouses of your own kind, and the cattle He has also created in pairs.36
From a perusal of these verses, one can see that the same word has been used for the spouses of ordinary human beings as was used for Adam’s spouse in the verse quoted above. Just as Eve was created from Adam’s nafs, so other women have also been created from the same nafs—or kind—as their male counterparts.
Clearly there is no question, in these other verses, of inferring that every female spouse has been created from the body of the male. There is no alternative but to take the word nafs, occurring in these verses, as meaning ‘kind.’ God has created for you spouses of your own kind, the Quran is telling us, in order that they may provide you with true companionship in your journey through life.
To summarize, women and men are from the same species. Biologically speaking, women have not been extracted from the bodies of their male counterparts. God fashioned them according to His Will, just as He fashioned men in accordance with His Almighty Will and Power.
SAYINGS OF THE PROPHET
Now we come to certain sayings attributed to Prophet Muhammad, in which the Arabic word dil ‘has been mentioned for the word “rib.” The first thing that has to be remembered here is that these traditions are about ordinary women, and do not refer to the creation of Adam and Eve. It is the manner of every woman’s creation that is being dealt with, not specifically that of Eve. One of the relevant sayings is as follows:
Treat women well, for they have been created from a rib.37
Now this cannot be taken to mean that women have actually been created from a rib, for this has no connection with the point conveyed in the rest of the sentence, which is that women should be treated well. A correct interpretation of the word ‘rib’ has to be one that fits in with the underlying purpose behind the Prophet’s statement.
The statement, “women have been created from a rib,” should be taken metaphorically, not literally. What the Prophet wished to convey was this: “Women are akin to a rib and should be treated with due consideration.” There is another tradition which explains what this means. “A woman is like a rib,” said the Prophet, “if you try to straighten it, it will break.”38
This saying of Prophet Muhammad related in the Sahih of both Bukhari and Muslim—the most authentic collections of traditions—makes it clear that women are like ribs; they are not actually created from ribs. The allusion is figurative not literal. Light is also cast on the meaning of the metaphor. Ribs break when one tries to straighten them. So it is with women. Rather than try to straighten them, it is better to let them be.
“Women have been created from ribs,” and “Women are like ribs,” are just two different ways of saying the same thing. There is a difference in the mode of expression of the two statements, but there is no difference in meaning. It is common in every language for metaphors to be expressed directly, without the use of the words “like” or “as.” For instance, if one wishes to pay tribute to a person’s bravery, one can say that he is like a lion. But there is not as much force in saying that a person is “like a lion” as there is in saying that he “is a lion.” Examples of such usage abound in every language, including English. A notable one is to be found in the poem, “Morte d’ Arthur,” by the celebrated poet, Alfred Lord Tennyson:
…More things are wrought by prayer
Than this world dreams of, wherefore, let thy voice,
Rise like a fountain for me night and day
For what are men better than sheep or goats
That nourish a blind life within the brain,
If knowing God, they lift not hands of prayer
Both for themselves and those who call them friend?
For so the whole round earth is every way
Bound by gold chains about the feet of God.
In this last line the poet does not mean that the world is physically tethered to the feet of God by chains, but merely wishes to indicate the unbreakable bonds that exist between God and this world. In referring to the chains as “golden,” he suggests the very great beauty and value of these bonds. By referring to the “feet” of God, rather than any other part of Him, he suggests the humble position of man in God’s divine scheme. It is, indeed, a very rich metaphor. To return to the metaphor of the rib, in saying that if one tries to straighten a woman one will break her, the Prophet was referring to her delicate nature. Physically, women are weaker than men: psychologically, they are more highly strung, more prone to emotional upset. This is a fact of life which everyone realizes, irrespective of whether he is educated or not. A father, for instance, will not be as hard on a daughter as he might be on his son, for he knows that boys are made of sterner stuff than girls. The latter tend to break under severe pressure. For this reason, females are more prone to suicide than males. Sometimes a trivial matter can drive a woman to suicide or cause her to have a nervous breakdown. In likening a woman to a rib, the Prophet was expressing this fact of life in metaphorical terms. Ribs have a slight curve in them. There is good reason for them to be made that way. They should be left in their natural state. No attempt should be made to straighten them.
The Prophet used a parable to explain the delicacy of women’s nature, pointing out that they should be treated in accordance with their nature. Their delicate emotional constitution should always be borne in mind. God has created them that way, and He has done so for good reason. They should be treated kindly. If they have to be told something, it should be done tactfully, in a gentle tone. Abruptness and severity will break them, as a rib is broken by any attempt to straighten it. Once, when the Prophet was on a journey, he saw some women riding on a camel. The man leading the camel made to drive the animal on faster, forgetting that this would cause undue discomfort to his passengers. So, the Prophet said to the camel driver: “You have glass cases there. Be gentle with them.”39
MODERN RESEARCH
In recent times, it has been accepted as fact, on a purely academic level, that fundamental, inborn differences do exist between men and women. A detailed article on the status of women in the Encyclopaedia Britannica includes a section on “Scientific Studies of Male-Female Differences.” Here the author points out physical differences in the respective constitutions of the male and female of
the human species. “With respect to personality traits,” he writes, “men are characterized by greater aggressiveness, dominance and achievement motivation, women by greater dependency, a stronger social orientation, and the tendency to be more easily discouraged by failure than men.”40
And there are a number of latter-day scientific experiments to back this up. Researchers have found greater dependence and docility in very young girls, greater autonomy and activity in boys. One such experiment was conducted in the U.S. When a barrier was set up to separate youngsters from their mothers, boys tried to knock it down; girls cried helplessly.
There are personality differences between the sexes too. Some distinctions turn up remarkably early. At New York University, for example, researchers have found that a female infant stops sucking a bottle and looks up when someone comes into the room; a male pays no attention to the visitor.
Scientific researchers almost unanimously agree that hormones help determine how people feel and act. Thus, the male-female differences are entirely genetic in nature. The passivity found in women is due to the particular nature of the female hormones. Differences between male and female hormones exist from birth: they are not acquired later, as would be the case if they stemmed from differences in environment.
The tenets of Islam are based wholly on nature. This is because Islam is the religion of nature. The laws Islam requires us to follow are, in fact, our own instinctive human requirements expressed in legal terms. And the teachings of Islam with respect to women are no exception. They too are based on nature. Modern, psychological, biological and anatomical research proves women to be more passive than men. This is the way their Maker has fashioned them. The nature of their womanhood, the special part they have to play in society, demand that they should be just as they have been made—that is, relatively delicate as compared to men.
It is this fact of nature on which Islamic teachings have been based. Because of women’s delicate constitution, Islam teaches men to be gentle with them. That way they will not lose heart or become too despondent to perform their special duties in life. Women are not like iron and steel ribs: they are fragile and delicate. It is best to let them be, in their natural state. If one treats them as though they were tough metal, one will only break them.
REMARK OF THE CHIEF JUSTICE
Giving his verdict in the Muhammad Ahmad-Shah Bano case, Mr. Y.V. Chandra Chud, Chief Justice of the Indian Supreme Court, has written a special note in which he says:
Some questions which arise under the ordinary civil and criminal law are of a far-reaching significance to large segments of society which have been traditionally subjected to unjust treatment. Women are one such segment. “Na stree swatantramarhati” (The woman does not deserve independence), said Manu, the law giver. And, it is alleged that the “fatal point in Islam is the degradation of woman.” To the Prophet is ascribed the statement, hopefully wrongly, that “woman was made from a crooked rib, and if you try to bend it straight, it will break; therefore treat your wives kindly.”41
I would like to make it clear that the phrase in this passage, “hopefully wrongly,” does not mean that this saying has been wrongly attributed to the Prophet. It means rather that although the Prophet said that woman is born of a “crooked rib,” those who want to establish equality between man and woman should take heart, as this saying of the Prophet was contrary to the fact. This phrase of the Chief Justice is meant to deny the statement itself and not the attribution.
Only a man of law can give a final opinion as to the relevance of this remark of the Chief Justice from the purely legal point of view, but it is certainly not correct from the academic point of view. He has quoted this saying of the Prophet to support his claim that Islam advocates the unjust treatment of a segment of society, whereas, on the contrary, this saying enjoins men to treat women with justice. The remark of the honorable Chief Justice does apply to Manu’s statement, but it does not apply at all to the sayings of the Prophet.
When it has been clearly stated that women should be treated gently, how can it be claimed that unjust and unfair treatment of women was advocated in a saying of the Prophet (as it clearly was in Manu’s dictum)?
So far as a woman’s being like a rib is concerned, mention of this is made only to support fair treatment of women rather than the reverse. It has been clarified above that this was only an example. In view of the particular psychology of women, it was cited to show that if she was subjected to rough treatment, it would go against her nature and would result in perversion rather than reform.
In this saying of the Prophet the likening of woman to the rib was a simple metaphor. The misunderstanding arose because of the biblical statement brought in to explain it. While this saying had nothing to do with the biblical conception of woman, what has been said in the above hadith is a natural fact which has often been expressed in different ways, as in the words of Matthew Arnold: “With women the heart argues, not the mind.”
CORRESPONDENCE
In response to the remark made by the former Chief Justice, Mr. Chandra Chud, in his verdict on the Muhammad Ahmad-Shah Bano case, we sent him a letter which is reproduced on the next page.
As is clear from the preceding discussion, this remark of the Chief Justice is wholly baseless from the academic point of view. But what is stranger still is the fact that when we drew his attention to this by this letter, he did not care to reply. We sent him this letter for the first time on 17 April 1986, by registered post. Having received no reply, we sent a copy of this letter to him again on May 14, 1986, but again he did not respond. Then, after trying several times, we succeeded in contacting him on the telephone. We asked for an appointment with him, so that we could discuss this matter with him, but he excused himself and refused to comply with our request. Now we have no choice but to publish this letter without his reply.
Mr. Y.V. Chandrachud Ex-Chief Justice May 14, 1986
A-503 Som Vihar
R.K. Puram
New Delhi 110 022
Dear Mr. Chandrachud,
I am taking the liberty of addressing myself to you because, on going through your verdict on the Muhammad Ahmad-Shah Bano case, I find that one of the statements you make casts unfair aspersions on Islam. You allege that women have been “traditionally” subjected to unjust treatment, and that the “fatal point in Islam is the degradation of woman.” To support this, you quote Manu as having stated that woman did not “deserve independence,” and the Prophet of Islam as having said, “Woman was made from a crooked rib, and, if you try to bend it straight it will break; therefore, treat your wives kindly.”
While Manu’s dictum bears out your statement, I must point out that you have badly misquoted the Prophet. Nowhere in the Hadith is it stated that woman was made from a crooked rib, this being an ancient biblical version of God’s creation of human life. The word “rib” was used by the Prophet in a purely metaphorical sense and his actual words were: “Woman is like a rib, if you try to straighten her out, she will break, so treat her kindly.”
The Encyclopaedia Britannica states: “With respect to personality traits, men are characterized by greater aggressiveness, dominance and achievement motivation, women by greater dependency, a stronger social orientation and the tendency to be more easily discouraged by failure than men” (19/907).
Presumably the Prophet, with his great understanding of human nature, had a fine intuitive grasp of the fundamental, biological and psychological differences between men and women, particularly the latter’s fragility and passivity—and, for this reason, found it necessary to admonish lesser men to treat their wives kindly.
I fail to see how “the degradation of women” can ensue from such an injunction. It would be fitting, to say the least, if you were now to retract, or amend, your statement, now that this point has been clarified.
I remain,
Yours faithfully,
Wahiduddin Khan
President, The Islamic Center
SUMMARY
God “created man’s mate from the same soul” means simply that women are of the same species as men. God created them that way so that there should be harmony between the two sexes. If men and women had been derived from different species—if one had been made from fire, for instance, and the other from earth—then the two would have been unable to get on together. Family life would have lacked peace and harmony: men and women would have been unable to struggle hand in hand to build a better world.
As for the saying of the Prophet likening women to a rib, it is a parable illustrating the need to treat women gently on the basis of their particular, natural constitution. The Prophet Muhammad delivered this advice time and time again, in different words, and it is something that he himself practiced throughout his life.
In the time of the Prophet, women used to attend the night prayer, and sometimes they used to take their small children along with them. The Prophet used to pay special attention to strict and full observance of prayer. Yet so great was his consideration for women that sometimes, when he heard babies crying, he would cut short the prayer. He once said: “Sometimes I stand up for prayer, my intention being to make it a long one. Then I hear a baby crying. So I cut short prayer, not wanting to make things difficult for the child’s mother.”42
THE STATUS OF WOMAN
In Islam, a woman enjoys the same status as that of a man. In the words of the Quran, “You are members, one of another.”43 There is no difference between man and woman as regards status, rights and blessings both in this world and in the hereafter. Both are equal participants so far as the carrying out of the functions of daily living is concerned. If Islam stresses the division of labor between the sexes rather than sexual equality, it is because it does not countenance the idea of either sex suffering from the feelings of degradation and inferiority resulting from any imitation of the opposite sex. As the Prophet once observed: “Those men are cursed who try to resemble women, and those women are cursed who try to resemble men.”44
The biological division of human beings into male and female is the result of purposeful planning on the part of the Creator. And there can be no human progress without constant respect being shown for this division. Any attempt to cross the dividing line laid down by the Almighty is akin to breaking down the whole system of nature, a procedure which can lead only to destruction.
Man and woman in the eyes of Islam are not the duplicates of one another, but the complements, there being in each quite incontrovertible, biological differences which lead to the natural separation of sphere and occupation. This division of labor permits the shortcomings of one sex to be compensated for by the strengths of the other.
Islamic precepts for men and women are based on their respective, natural constitutions. It is now an established biological fact that there is a difference in their physiological structure, a difference which gears men to work which is external to the home, and women to a life led mainly indoors within the home. This biological difference has not only been the determining factor in the societal division of labor but has also necessitated the framing of special Islamic laws to ensure justice for both sexes.
THE CONTRACT OF LIFE
The relationship formed by marriage in Islam is described in the Quran as a “firm contract.”45 It is exactly the same as any ordinary contract in that it is bilateral in nature: where it differs is in its spelling out of the rights and responsibilities which bind a man and a woman together in a vital partnership, making them companions for life. There is a saying of the Prophet Muhammad on this subject: “Beware, your women have rights over you and you have rights over your women.”46
WOMAN—SOURCE OF GOODNESS
Here are some verses from the Quran and some traditions which elaborate this point.
Live with them on a footing of kindness and equity. If you take a dislike
to them, it may well be that you dislike a thing which God has meant for your own abundant good.47
This verse draws our attention to the fact that nothing is perfect in this world and that apparent imperfection may conceal some virtue. If in certain respects a woman is imperfect, there will be other respects in which she is perfect: it is her plus points, rather than her minus points, on which attention should be focused. Only those can succeed in the outside world who have learned this lesson at home, that is, seeing light where there is darkness and discovering plus points along with minus points. Therein lies the secret of success in the modem world.
MOTHER IS MORE HONORABLE
According to Abu Hurayrah, a man once came to the Prophet and asked him:
“O Messenger of God, who rightfully deserves the best treatment from me?”
“Your mother,” replied the Prophet.
“Who is next?” asked the man.
“Your mother,” said the Prophet.
“Who comes next?” the man asked again.
“Your mother,” replied the Prophet.
“Who is after that?” insisted the man.
“Your father,” said the noble Prophet.48
The projection of woman as the most honorable human being in the form of a mother makes it quite clear what sort of a society Islam wants to create. It is one in which a woman is accorded the maximum honor and respect. A member of such a society, who shows full respect to a woman as a mother will, of necessity, become more and more caring in regard to other women. With the creation of such a mentality, women in general will share the status accorded to a mother at home.
FREEDOM OF EXPRESSION
There were several examples of Muslim women’s intervention in religious matters, one of which occurred in the time of ‘Umar ibn al-Khattab, the second Caliph. It concerned the amount of money or goods which had to be given as dower (given by the husband to the wife at the time of marriage as a token that he will meet all her expenses in future). In the Prophet’s lifetime this had been a very nominal amount, but with the increase in resources after the conquest of other countries, people had begun to apportion more substantial
dowers. Feeling that this was an unhealthy trend, ‘Umar once addressed an assembly of his people from the pulpit, saying that he did not know who had increased the amount of dower to more than 400 dirhams. ‘The Prophet and his Companions handed over 400 dirhams or even less. Nobody should fix a dower of more than 400 dirhams. If it comes to my knowledge that anyone has exceeded this amount, I will confiscate the excess amount for the State Treasury.”
When he had had his say, a woman got up from one corner of the gathering and said, “O Chief of the Faithful, is the Book of God (Quran) to be followed or what you have to say?” ‘Umar replied that it was certainly the Book of God that was to be followed. The woman then retorted, “You have just forbidden people to increase the amount of dower, whereas God says in His book: ‘O believers, it is unlawful for you ... to force them to give up a part of what you have given them.’”49
The woman had misquoted the text, but ‘Umar did not choose to assert himself and simply said, “Everyone knows more than ‘Umar.”50 With these words he relented on the question of the dower.
Here was a common woman criticizing the ruler of an empire, and the latter withdrawing his words. The right of absolute freedom of expression as we find in this incident, is a clear indication that woman has been granted her full rights in Islamic society.
HOME MANAGEMENT IS NOT AN INFERIOR TASK
A certain woman called Nasibah once came to the Prophet Muhammad and said: “O Messenger of God, Men have excelled in meriting the rewards of the Hereafter. They join the Friday prayer, attend congregations and perform jihad. Then what is left for us women to do?” The Prophet replied, “O Nasibah, if your manner of living with your husband is proper and obedient, such conduct in itself is equal to all the actions performed by men, which you have just mentioned.”51
In modern times, as a result of perverted thinking, managing a home is considered inferior to work done outside the home. But Islam gives the same place of honor to both kinds of work, it being a fact that both are equally important. On this score, neither man nor woman need have a superiority or an inferiority complex.
THE IMPORTANCE OF WOMAN IN THE
CONSTRUCTION OF SOCIETY
According to Jabir ibn ‘Abdullah, the Prophet once observed: “The throne of Iblis (Satan), the chief of the devils, is situated above the seas, whence he sends his bands to lead human beings astray. To Iblis, the most worthy of the devils is the one who causes the greatest wickedness. The devils visit him as their chief to report their deeds to him, and Iblis gives a hearing to all of them. On one occasion, Iblis remained unimpressed with their achievements, until one of the devils came and told him that he had pursued a husband and wife until he managed to separate them. He had achieved this by causing them to have doubts and misgivings about one another. Iblis was so overjoyed to hear this that he drew him to him in a close embrace, saying, “Yes, you did it,” meaning that he had really managed to lead human beings astray.”52
This hadith shows that Satan’s greatest weapons in perverting human society are the conflict and discord which he creates between a husband and wife, resulting in their separation.
In ancient times, this phenomenon was not widespread, only a very limited number of people being afflicted by the evil of separation. However, in modern times the whole human race has come to be affected by exposure to new and misguided ideas about the freedom of woman and unnatural equality of the sexes. It is as a result of these artificial concepts that the marital state has come to be looked down upon in developed societies, and men and women have begun to opt increasingly for divorce, even on the most minor provocations. In the wake of such divorces, a number of evils have followed, not the least of which is their baneful effect on the children, who, in a state of bewilderment at the separation of their parents, often join gangs of criminals. Then the discarding of family bonds has given rise to a general atmosphere of permissiveness, which in turn has resulted in the spread of fatal diseases. The widespread loosening, or even destruction of family bonds has become the greatest problem afflicting modern societies.
When the rot of perversion sets in at home, the whole of society is affected and, ultimately, it is the entire nation which has to bear the brunt of it. The only reason for this widespread moral degeneration is the violation of the sanctity of marriage, which has come to be regarded as an unwelcome bond.
WOMEN IN POSITIONS OF POWER
A film called Kisses for My President, made in Hollywood in 1964, tells the story of a married American woman who is elected the U.S. President. She almost immediately becomes pregnant and finds herself faced with so many problems because of this that she decides to leave the presidential home and go and live in her own home. Finally, she resigns from the office of president. Even the modern world still finds it unimaginable that a woman should be given a high government office. In a poll taken in 1972, the majority of American voters said that they would rather have a black man than a woman as president. The idea of a woman president was ridiculed. Someone joked: “When the lady president delivers her child, the hospital bulletin will have to announce that ‘the President and baby are doing well.’”53
Opinion polls were conducted on this particular issue in 1987 in the U.S. Reuter reported from Washington that according to a poll conducted for a women’s rights group, nearly one third of American voters believed men to be better suited than women to the role of U.S. President. The study released by the National Women’s Political Caucus (NWPC) said only 8 percent of those polled believed a woman could do better than a man in the White House, 40 percent said there was no inherent difference between the sexes, and 31 percent believed men made better presidents. The poll, conducted by the Washington-based Hickman-Maslin political research firm, showed that women were credited with being more capable of dealing with social issues, such as poverty, health care, education, drug abuse, and civil rights.54
The Persian emperor Chosroes died during the life of the Prophet. His courtiers crowned Chrosroes’ daughter queen. On hearing this news, the Prophet said: “A nation which makes a woman its ruler will not make progress.”55
The researches of the modern age now testify to the truth of this time-honored principle laid down by Islam. Fourteen hundred years ago, Islam held that a woman was not fit for so high a position as that of a sovereign. While until very recently this could have been regarded as a mere assertion made a very long time ago, today it is accepted as a scientific fact. What the Prophet had said as a matter of inspiration has now been established, after a long period of study and research, as a reality. This is clear proof that Islamic principles are based on facts of nature and not just on supposition and conjecture.
THE TESTIMONY OF WOMAN
The testimony of two women is regarded as equal to that of one man. While dealing with matters of debt, the Quran says:
When you contract a debt for a fixed period, put it in writing. And call in two male witnesses from among you, but if two men cannot be found, then one man and two women whom you judge fit to act as witnesses; so that if either of them forgets, the other will remember.56
Recent research has testified to this law mentioned in the Quran as being perfectly natural. A UPI report quotes a Soviet scientist as saying that men have a greater ability to memorize and process mathematical information than women, but females are better with words. Speaking to the Tass news agency, Dr. Vladimir Konovalov said, “Men dominate in mathematical subjects due to the peculiarities of their memory. The stronger sex shows greater difficulties in processing and adapting language material.”57
As indicated in the Quranic verse initially quoted, whenever there is to be any delay in payment after the conclusion of a business transaction, there must be witnesses to this, either two men, or one man and two women. The phrase “so that if either of them forgets the other will remember” makes it quite clear that in such credit dealings, what has to be considered next in importance to justice is memory. When biological studies have shown a woman’s memory to be weaker than a man’s, it is quite in accordance with the facts of nature to stipulate that there should be two female witnesses in place of one man. This command thus sets a value upon memory perse. This is a matter of practical requirement and does not discriminate against women or grant superiority to men.
AN ADDITIONAL, NOT A SUPERIOR QUALITY
Here is a verse of the Quran which reads: “Men are the protectors and maintainers of women, because God has made some of them to excel others.”58
Fadilah is the Arabic word used in the scriptures to indicate the additional, masculine quality of protectiveness. For a household to be properly run, it should, of necessity, have a guardian. Guardianship is rightly entrusted to the family member who is best qualified to undertake this responsibility—namely, the husband, for protectiveness is a virtue which has been granted by nature in greater measure to men than to women. Far from mentioning absolute masculine superiority, the above-quoted verse only implies that man is the master in the home because of the additional attributes with which he has been endowed by nature.
Faddala ba’dahum ‘ala ba’d is an Arabic expression meaning “excelled some on other,” which occurs several times in the Quran. For instance, various kinds of crops and fruits grow from the same soil and water. Of this the Quran says: “And in the land, there are adjoining plots: vineyards and corn fields and palm-groves, the single and the clustered. Yet We make some excel others in taste. Surely in this there are signs for men of understanding.”59
The following is an excerpt from a commentary on this verse by ‘Abdullah Yusuf ‘Ali, well known Commentator on the Quran: “The date palm, the crops of food grains, and the grape-vine are all fed by the same kind of water: yet how different to all vegetation. The fruit or eatable produce may vary in shape, size, colour, flavour, etc. in endless variety.”60
All Commentators on the Quran have placed emphasis on this difference and variety, rather than on some fruits being superior, in an absolute sense, to some others. That is to say, each fruit has some particular quality to it as regards color, and taste, which is not found in other fruits. Similarly, there are differences between men and women. Just as women have uniquely feminine qualities, so also do men have uniquely masculine qualities.
That is why God enjoins us not to be jealous of others’ qualities:
Do not covet the favors by which God has exalted some of you above
others. To men is allotted what they earn, and to women what they
earn.61
That is, each has been blessed with different sets of attributes. So, what others have should not make one jealous. On the contrary, one should avail of whatever talents have been bestowed upon one and, in the process, make a positive contribution to family and social life.
It is a fact that women are not physically as strong as men, but their physical weakness in no way implies their inferiority to men. The eyes are the most delicate parts of our body, while the nails by comparison are extremely hard. That does not mean that the nails are superior to the eyes.
Just as two different kinds of fruit will differ in color, taste, shape and texture, without one being superior or inferior to the other, so also do men and women have their different qualities which distinguish the male from the female without there being any question of superiority or inferiority. If men and women have been endowed with different capacities, it is so that they will play their respective divinely predetermined roles in life with greater ease and effectiveness. Certain feminine abilities will be superior to certain masculine abilities, and vice versa simply because their natural spheres of application are different. Success in life for both men and women can be attained only if they devote themselves to the particular set of activities which has been preordained for them in God’s scheme of things.
MUSLIM WOMEN
Women, throughout the history of Islam, have played significant roles and, by their feats, have demonstrated not only the vast arena which Islam affords them for the performance of noble and heroic deeds, but also the exaltedness of the position accorded to women in Islamic society.
Within the sphere of Islam, ‘Aishah, the daughter of Abu Bakr and wife of the Prophet, stands out as a woman of notable intelligence, whose intellectual gifts were fittingly utilized in the service of Islam. Very young in comparison with the Prophet, she survived him by almost half a century, during which period she became a great and authentic source of religious learning for the ummah (community). This was largely thanks to the accuracy with which she had preserved in her memory the speeches, conversations and sayings of the Prophet. In all, she related about 2210 of his sayings and was extraordinarily gifted in being able to formulate laws from them. It is said that no less than one quarter of the shari’ah injunctions have been derived from her narrations. Her knowledge and deep perception in religious matters was so established that whenever the Companions of the Prophet found themselves in disagreement over any religious matter, they would come to her to seek her assistance. According to Abu Musa ‘Ashari, whenever they were in any doubt as to the meaning of any part of the hadith, they would turn to ‘Aishah. It was seldom that she was unable to solve their problems.62
Although the Encyclopaedia Britannica mentions her as ‘Aishah, the third wife of the Prophet Muhammad, who played a role of some political importance after the Prophet’s death,’63 her real importance is not that of her own individual superiority in Islamic history, but the indication her position gives of the high status women were accorded within the sphere of Islam, and of the vastness of the field in which their talents might honorably be used. It was owing to the distinctive character of Islam that she was able to render such important social and political services.
We present below some additional examples of women who played an effective role in Islam.
TWO REMARKABLE WOMEN
When the Judaic era was drawing to a close, a woman had to be singled out who would in every way be fit to become the mother of one so miraculous in nature as the Prophet Jesus, on whom be peace. God had ordained that the final prophet of the Jewish people was to be born without a father: the character of his mother had, therefore, to be one of irreproachable innocence and chastity. Mary, who subsequently became known as the Virgin Mary, was found to have lived her life according to this exacting standard, and, by her extraordinary chastity, had proved herself fit to be chosen as the mother of Jesus.
In one of the most authentic collections of the hadith by Bukhari, the Prophet is recorded as saying, “The best woman out of all of them (the Jewish people) was Mary (mother of Jesus), the daughter of ‘Imran, and the best woman out of all of my own people was Khadijah bint Khuwaylid.”64 (This saying was passed on by ‘Ali, the Prophet’s cousin and son-in-law.) The special historical status that both Khadijah and Mary enjoyed was due to their both having given themselves up entirely to God: they both subordinated their own wills to that of the Almighty.
In the case of Khadijah, she was chosen by God to be the life partner of the final Prophet, Muhammad, because the circumstances of his life were such that he needed someone of superlative virtue, who would put herself and her property entirely in his hands without ever raising her voice in complaint. She did, indeed, give up everything—her life, her property, her leisure and her comfort—for the sake of the Holy Prophet. Although her life, as a result, was one of severe affliction, she was never heard to protest. It was these qualities then that made her worthy in the eyes of God to become the life companion of His Final Prophet. What was the underlying cause of her superiority? Here are two parts of the hadith which throw some light on this.
‘Aishah says that the only other wife of the Prophet that she ever felt envious of was Khadijah, even though she was not a contemporary of hers. “Whenever the Prophet sacrificed a goat,” says ‘Aishah, “he would tell me to send some meat to Khadijah’s friends.” One day I became annoyed, “Oh no, not Khadijah again!” I exclaimed, whereupon the Prophet replied, “I have been intoxicated with her love.”65
According to ‘Aishah, the Prophet would not leave home without praising Khadijah. “One day when he mentioned Khadijah, I became annoyed and said, ‘She was just an old woman. In her stead, God has given you one who is better.’ This angered the Prophet, who said, ‘God knows, He has given me no better than her. She believed when others disbelieved. She had faith in me when others rejected me. She supported me with her wealth when others left me in the lurch. And God gave me children by her, which He has not given me by any other wives.’’’66
In every age, there is a need not only for men but also for women to devote themselves to the mission of Islam. Ideally, they should be individuals who are willing in the way that Khadijah was, to involve themselves unstintingly in the scheme of God. Such people are like small cogs which revolve strictly according to the motion of a larger wheel—in this case, the will of God. This is undoubtedly a trying task; but it is also one that carries a great reward. To perform this task is “to help God.” There can be no doubt about the excellence and superiority of those whom God chooses to enlist as His helpers.
THE IDEAL LIFE COMPANION
One of Khadijah’s most significant contributions to the furtherance of Islam was the reassurance which she gave to the Prophet on the occasion of his receiving the first divine revelation in the solitude of the Cave of Hira from the Archangel Gabriel. This was an experience which left the Prophet awestruck and trembling with fear. When he returned to his home, he was still overwhelmed by a feeling of dread and, as he entered, he asked Khadijah to wrap him in a blanket. After some time, when in some measure he had regained his mental equilibrium, he related the entire experience to her, expressing his fears that his life was in danger. She hastened to reassure him, and comforted him by observing, “It cannot be. God will surely never forsake you. You are kind to your kin; you always help the weak; you solace the weary; you take care of whoever crosses your threshold; you speak the truth.”67
Then it occurred to Khadijah that she had best make enquiries of some learned Christians who, well-versed as they were in the scriptures, were bound to have knowledge of revelation and prophethood. She went first to a rahib (hermit) who lived near Mecca. On seeing her, the priest asked, “O noble lady of the Quraysh, what has brought you here?” Khadijah replied, “I have come here to ask you about Gabriel.” To this the rahib said, “Glory be to God, he is God’s pure angel. He visits prophets: he came to Jesus and Moses.” Then Khadijah went to another Christian called Addas. She put the same question to him, and he too told her that Gabriel was an angel of God, the very same who had been with Moses when God drowned the Pharaoh. He had also come to Jesus, and through him God had helped Jesus.68
Then Khadijah hastened to Waraqah ibn Nawfal, a Christian convert who had translated part of the Bible into Arabic. When she had finished telling him of what Muhammad had seen and heard, Waraqah exclaimed, “Holy, holy! By the Master of my soul, if your report be true, O Khadijah, this must be the great spirit who spoke to Moses. This means that Muhammad must be the Prophet of this nation.”69 On a subsequent visit, Khadijah brought Muhammad to meet Waraqah ibn Nawfal. Muhammad related the events exactly as they had taken place and, when he had finished, Waraqah said, “By the Master of my soul, I swear that you are the same Prophet whose coming was foretold by Jesus, son of Mary.” But then Waraqah sounded a note of warning: “You will be denied and you will be hurt. You will be abused and you will be pursued.” He nevertheless immediately pledged himself to the Prophet: “If I should ever live to see that day, I should surely help you.”70
ABSOLUTE FREEDOM
Zihar was an old pagan custom among the Arabs which permitted a husband to nullify his wife’s right to consider herself his lawful spouse. All he had to do was utter the words, “anti ‘alayiya ka zahr ummi,” meaning, “be to me as my mother’s back.” He was then free of conjugal responsibilities, but the wife was not thereby set free to leave her husband’s home or to contract a second marriage.
It happened once in Medina that a Muslim by the name of Aws ibn as-Samit cast off his wife, Khawlah bint Tha’labah, by uttering the fateful words. This was particularly hard on Khawlah, who loved her husband and had little children to support. She lacked the means to provide for her children, but, according to the convention of zihar, she could not claim any support from her husband. She came, therefore, to the Prophet, laid the whole case before him and urged him to assist her. But, since up to that point no revelation had been made to the Prophet on this subject, he could only reply that she was no longer the lawful wife of her husband.
On hearing this, Khawlah began to lament the ruin of her home and the penury into which she and her children would sink. She also told the Prophet that her husband had not expressly stated that he was divorcing her. But the Prophet could give her no positive answer because he thought that by Arab custom, the separation must already have taken place. Then Khawlah could only weep and pray to God to save her from ruin.71
It was on this occasion that the surah 58 of the Quran entitled,
al-Mujadilah (She Who Pleaded), was revealed. It begins with these words:
God has indeed heard the statement of the woman who pleads with thee concerning her husband, and carries her complaint to God. And God always hears the argument between both sides among you, for God hears and sees all things.72
On the basis of this revelation, the justice of her plea was recognized, and this iniquitous custom, based as it was on a false set of values, was finally abolished.
Much later, when Khawlah was an old woman, she once met ‘Umar ibn al-Khattab, who had by that time become the Caliph of the Islamic Empire. ‘Umar greeted her and she returned his greeting. Then she said: “O ‘Umar, there was a time when I saw you in the marketplace of ‘Ukaz. Then you were called ‘Umayr73 and you would set your goats to grazing with a stick in your hand. Then, the times changed and you came to be called ‘Umar. Later you became the Chief of the Faithful. Be God-fearing in dealing with your subjects and remember, that for one who fears God’s chastisement, a distantly related man is like a close relative; and one who does not fear death risks the loss of all that he seeks to gain.”
One Jarud Abdi, who was in the company of ‘Umar at that time, exclaimed, “O woman, you have been impudent to the Chief of the Faithful!” But ‘Umar immediately silenced him by saying, “Let her speak. You know who she is. She is the one whose plea was heard above the seventh heaven. She, above all others, deserves to be heard out by ‘Umar.”74
DIVISION OF LABOR
Islam has assigned separate spheres to men and women, the former having the management of all non-domestic, external matters, and the latter being completely in charge of the home. The ensuing division of labor is justifiable in terms not only of biological and physiological differences, but also of the social benefits which stem therefrom. One important benefit resulting from men and women functioning in different spheres is that they can see each other’s lives objectively, without that sense of personal involvement which tends to cloud their judgement and lead to a damaging emotionalism. They are better able to counsel each other wisely, to give moral support at critical moments, and to offer the daily encouragement with which every successful union should be marked. Experience has repeatedly shown that when one is confronted by a serious problem, one is often initially incapable of arriving at a well-reasoned, objective judgement of the situation. It is only when there ‘is some sympathetic adviser present, who is personally uninvolved in one’s predicament, that solutions begin to present themselves. With men and women having their activities in separate spheres, they are in a better position to bring objective opinions to bear in such difficult situations and can give truly helpful advice in an unemotional and coolly detached way.
In Islamic history, there are many examples of women who have helped their husbands when faced with critical situations. One of the most notable was Khadijah, who successfully brought the Prophet back to a state of normalcy after his experience in the Cave of Hira.
Similarly, when the Prophet entered into the Treaty of al-Hudaybiyyah, he felt severely afflicted by his own people’s display of dissatisfaction with the terms of the Treaty, which, in their opinion, made far too many concessions to their enemies, the Quraysh. The Companions felt, in fact, that in accepting humiliating peace terms, they were bowing to the enemy. However, even in the face of such sentiments, the Prophet ordered his people to sacrifice the animals they had brought with them, and to shave their heads.75 No one got up to obey his order. The Prophet repeated his order three times, but no one stirred from his place. This was extremely disconcerting, for never had an order given by the Prophet been deliberately ignored. The Prophet, dismayed at the resentment shown by the Muslims, returned to his tent and to the company of his wife, Umm Salmah. Seeing him look so grieved, she asked him what ailed him. The Prophet then told her of this unprecedented refusal to obey his order. Umm Salmah then said, “O Messenger of God, if you are convinced that your judgement is right, you should go outside, and, without a word to anyone, slaughter your animal and shave you head.”76
The Prophet did exactly as she had suggested. He went out, sacrificed his animal and shaved his head. When the people saw what he had done, they immediately began to follow suit.
Their anguish was so great that it seemed they would cut one another’s heads as they began to shave them after the sacrifice.
The reason that Khadijah and Umm Salmah were able to arrive at a correct judgment in such delicate situations was that they were detached from them and, therefore, in a position to offer objective opinions. If they too had been seriously involved, they might have been too subjective in their thinking.
WOMAN—AS A SOURCE OF KNOWLEDGE
There is a famous saying of the Prophet that the acquisition of knowledge is the duty of all Muslims.77 In this saying, the word muslim is in the masculine form, muslimah being the feminine form, but the work of scholars carried out on the traditions makes it clear that muslimah may be legitimately inferred. That means that the acquisition of knowledge is likewise the duty of Muslim women.
In the biographies of the narrators of Hadith literature, mention is made of the academic services of women, which is a clear indication that during the first era of Islam, there was a strong tendency among women to acquire knowledge. The benefits ensuing from their efforts were far-reaching. For example Imam Bukhari, whose al-Jami’ as-Sahih is by far the most authentic source of Hadith learning, set off, when he was 14 years of age, to acquire knowledge from far distant scholars: if he was in a position to appreciate the lessons given by the great teachers of the time, it was because his mother and sister had given him a sound educational background at home. It is said that Imam ibn Jauzi, the famous religious scholar, received his primary education from his aunt. Ibn Abi Asiba’s sister and daughter were experts in medicine—the lady doctors of their time. And among the Hadith teachers of Imam ibn Asakir, several women teachers are mentioned.
During the first era of Islam, academic activity related mostly to work on the Hadith and athar.78 We find, in this age, that a number of the Prophet’s Companions were women, and that they contributed in large measure to the narration and preservation of the traditions of the Prophet. The Prophet’s wife, ‘Aishah, herself handed down to posterity a substantial proportion of what comprises the vast whole of Islamic knowledge. The next generation of women in their turn handed down the traditions which they had heard at first hand from the Prophet or his Companions. Many of them acquired their knowledge from religious scholars to whom they were related and carried on the good work of passing it on to their successors.
ISLAM GIVES COURAGE
Tumadir bint ‘Amr ibn ath-Tharid as-Sulamiyya (d.24 AH), a poetess, later known as Khansa, who was born into a noble family (her father was the Chief of the Banu Salim tribe of Mudar), lost her two brothers in a war fought prior to the advent of Islam. Their deaths were a great shock to her. Before this tragedy it had been her wont to compose just two or three couplets at a time, but now, after her bereavement, the verses simply flowed from her heart as the tears flowed from her eyes. The elegies she wrote in memory of her brothers, particularly Sakhr, were heart-rending: she continued to write and lament until she became blind in both eyes.
After the fall of Mecca, she came to the Prophet with her tribe and accepted Islam. It is related that when she read out some of her verses to the Prophet, he was very moved, and asked her to continue reading.
In her youth, she had been unable to bear the tragedy of her brothers’ deaths, but she derived such strength from Islam that, in her old age, she sacrificed her own sons in the path of God. She had four sons, all of whom she persuaded to fight in the battle of Qadsiya. They all fought bravely and were finally martyred. When she received the news of the deaths of all of her sons, she neither wrote elegies, nor did she bewail their passing. Instead, she heard the news with great calm and fortitude, and said: “Thank: God who has awarded me the honor of their martyrdom. I hope God will bring us together in the life Hereafter.”79
PATIENCE FOR PARADISE
It is related that in the early days of Islam, the Prophet was once passing in the vicinity of Yasir and his family in Mecca when they were being subjected to the violence of the Quraysh. When Yasir set eyes on the Prophet, the only question he asked him was, “O Prophet of God, is this all there is to the world?” The Prophet replied, “O family of Yasir, be patient, for you have been promised heaven.”80 Yasir and his wife Summaiyah were the first to succumb to persecution by the Quraysh. Yet, even after seeing the painful fate which his parents had suffered, ‘Ammar, their son, being strong of will, did not flinch from his faith. It is said that ‘Ammar ibn Yasir was the first Meccan Muslim to have built a mosque in his home. It is believed that it is he who is referred to in this verse of the Quran:81
Can he who passes his night in adoration, standing up or on his knees, who dreads the terrors of the life to come and hopes to earn the mercy of his Lord, be compared to the unbeliever? ... Truly, none will take heed but men of understanding.82
IN THE FIELD OF ACTION
The general lot of women in the early days of Islam was frequently a hard one, but they bore themselves with remarkable fortitude and adapted themselves to whatever conditions they found themselves in. One shining example is that of Abu Bakr’s daughter Asma’, who was born 27 years before the Emigration. When she accepted Islam in Mecca, the Muslims were just 17 in number.
When Abu Bakr emigrated to Medina, he possessed 6000 dirhams, all of which he took with him. When his father, Abu Qahafa, beard of this, he came to his family to console them and said, “I think that Abu Bakr has not only given us a shock by leaving you alone, but I suppose he has also taken all the money with him.” Asma’ then told her grandfather that he had left them well provided for. She thereupon collected some small stones and with them she filled up the niche where Abu Bakr had formerly kept his money. She covered the pile of stones with a cloth and then placed her grandfather’s hand on it. Having gone blind in his old age, he was easily taken in by this trick, and thought that the niche was full of dirhams. “It is a good thing that Abu Bakr has done. This will suffice for your necessities.” Asma’ then confessed that her father had not left them a single dirham and that it was only to comfort her grandfather that she had conceived of this idea.83
Before the advent of Islam, Asma’s father had been one of the richest merchants of Mecca, but when Asma’ emigrated to Medina with her husband, Zubayr, they had to live in the harshest of conditions. Bukhari has recorded Asma’s account of how her own existence was eked out from day to day:
When I married Zubayr, he had neither wealth nor property, nor anything else. He had no servant, and there was only one camel to bring water and only one horse. I myself brought the grass for the camel and crushed date stones for it to eat instead of grain. I had to fetch the water myself, and when the water bag burst I would sew it up myself. As well as managing the house, I had also to take care of the horse. This I found the most difficult of all. I did not know how to cook the bread properly, so whenever I had to make it, I would knead the flour and take it to the Ansar women in the neighbourhood. They were very sincere women and they would cook my bread along with their own. When Zubayr reached Medina, the Prophet gave him a piece of land which was two miles away from the city. I used to work on this land, and on the way back home I would carry a sack of date stones on my head.
One day, when I was returning like this with a sack on my head, I saw the Prophet mounted on a camel going along the road with a group of Madinan Muslims. When he saw me, he reined in his camel and signed to me to sit on it, but I felt shy of travelling with men, and I also thought that Zubayr might take offence at this, as he was very sensitive about his honor. The Prophet, realizing that I was hesitant, did not insist, and went on his way.
When I came home, I told Zubayr the whole story. I said that I had
felt shy of sitting with the men on the camel and that I had also remembered his sense of honor. To this Zubayr replied. “By God, your carrying date stones home on your head is harder for me to bear than that.”84
Such instances of how women toiled during their stay in Medina are numberless. At that time women worked not only in their homes, but outside as well. This was because their menfolk were so preoccupied with preaching Islam that there was little time left in which to discharge their household responsibilities. It was left to the women then to deal with both internal and external duties. They even tended the animals, did the farming and worked in the orchards.
THE VIRTUE OF BELIEVING WOMEN
When this verse was revealed in the Quran— “They who hoard up gold and silver and spend it not in the- way of God, unto them give tidings of a painful doom”85—then the Prophet said: “Woe to gold, woe to silver.” When the Companions of the Prophet learned of this they were upset. They began to ask one another what things they were going to store then. At that time ‘Umar ibn al-Khattab was with them. ‘Umar said, if they liked, he could put this matter to the Prophet. Everyone agreed, so ‘Umar went to the Prophet and said, “The Companions are saying, ‘Could we but learn which kind of wealth is better, we would store that and no other.’ The Prophet said: ‘Everyone should possess a tongue which remembers God, a heart that thanks God and a wife that helps him in his faith.”’86 Another version has used the word “Hereafter” for faith.
WOMEN IN EVERY FIELD
Once Umm Salmah was having her hair combed when she heard the sermon starting in the mosque. The Prophet began with the words, “O people ...” On hearing this she told the woman who was combing her hair to braid it just as it was. The woman asked her why she was in such a hurry. Umm Salmah replied, “Are we not counted among ‘people’?” And so saying, she promptly braided her hair herself, went to the comer of the house nearest the mosque and listened to the sermon.
In all, Umm Salmah related 378 traditions and used to lay down laws. Ibn Qayyim writes that if her decrees were to be compiled, they would take up a whole book.
Out of all the Prophet’s wives, ‘Aishah was the most intelligent. About 2210 traditions of the Prophet were related by her, and these were passed on by about one hundred of the Prophet’s Companions and their close associates. Among her pupils were such eminent scholars as ‘Urwah ibn Zubayr, Sa’id ibn Mussayyib, ‘Abdullah ibn ‘Amir, Mashruq, ‘Ikramah and ‘Alaqamah. A jurist of high calibre, she used to explain the wisdom and background of each tradition that she described. To take a very simple example, she explained that the prescribed bath on a Friday was not just a matter of ritual, as had been maintained by Abu Sa’id al-Khudri and ‘Abdullah ibn ‘Umar, but was meant as practical advice for people who had to travel from far-off places to say their Friday prayers in the Prophet’s mosque.87 While travelling, they perspired and became covered in dust: the Prophet had, therefore, told them to take a bath before attending prayers.88
When the Prophet was preparing to set off for Khaybar to engage in jihad, some women of the Banu Ghifar tribe approached him and said, “O Prophet of God, we want to accompany you on this journey, so that we may tend the injured and help Muslims in every possible way.” The Prophet replied, “May God bless you. You are welcome to come.”89 Umm ‘Atiyah, a Medinan woman, said that she had been present on seven expeditions: “I looked after the emigrants, cooked their food, bound up the wounds of the injured and cared for those who were in distress.”
During the battle with the Jews in Medina, the Muslim women and children were gathered on the roof of a fort with Hassan ibn Thabit as their guard. Safia, the daughter of Abdul Muttalib, who was also present on the roof, describes how she saw a passing Jew taking a round of the fort: “At that time the Banu Qurayza (a Jewish tribe) were doing battle with the Muslims, which is why the road between us and the Prophet was cut off, and there was no one to defend us from the Jews. The Prophet and all his Companions, being on the battlefront, were in no position to come to our assistance. In the meanwhile, the Jew was coming nearer to the fort, and I said, ‘O Hassan, look! This Jew who is walking all around our fort is a danger to us, because he might go and inform the Jews of the insecure position we are in. The Prophet and his Companions are in the thick of battle, so it is your duty to go down and kill him.’ But Hassan replied, ‘By God, you know I am not fit for such a task.’”
At this, she tied a cloth round her waist, picked up a stick, went down to the outside of the fort and beat the man to death. “This done, I came back inside the fort and asked Hassan ibn Thabit to bring the things the Jew had on him, as I, a woman, did not want to touch him. Hassan ibn Thabit replied, ‘Daughter of Abdul Muttalib, I have no need of his possessions.’”90
THE SUCCOR OF GOD
In the sixth year of Hijrah, a 10-year peace treaty was concluded at al-Hudaybiyyah, one article of which specified that anyone emigrating to Muhammad’s camp without the permission of his guardian would have to be returned to Mecca; whereas any Muslim emigrating from Muhammad’s camp to Mecca would not have to be returned.91 This was adhered to in the case of men, one notable instance was that of Suhayl ibn ‘Amr’s son, Abu Jandal, who in spite of having walked 13 miles from Mecca to al-Hudaybiyyah in a badly injured condition with his feet in shackles, was promptly returned to his persecutors. Similarly, other Muslims having managed to free themselves from Quraysh were returned one after another.92 This pact, however, was not regarded as covering the case of Muslim women. This verse of the Quran was revealed on this occasion:
Believers, when believing women seek refuge with you, test them. God best knows their faith. If you find them true believers, do not return them to the infidels.93
Many incidents have been recorded of women managing to free themselves from the clutches of the Quraysh, coming to Medina, and then not being returned to the Quraysh in spite of the latter invoking the terms of the peace treaty. For example, when Umm Kulthum bint ‘Uqbah ibn Abu Mu’ayt escaped to Medina, she was not returned even when two of her brothers came to take her back.94 The Quraysh considered this refusal a violation of the pact and quickly seized this opportunity to defame the Prophet. It is remarkable, however, that they soon ceased to protest on this score and, considering that they were the Prophet’s direst enemies, it is difficult to understand how this came about. No satisfactory answer is to be found in the books of Sirah and Commentaries on the Quran. Qadi Abu Bakr ibn al-Arabi writes that the Quraysh ceased to protest because God had miraculously silenced their tongues.95 There can be no doubt about it: it was one of God’s miracles. (Although not in the usual sense of the word).
It is perhaps easier to arrive at the truth by examining the wording of this particular condition of the pact. Here we quote Bukhari’ s version, which may be taken as the most authentic: “You will have to return any of our men who come to you, even if they have accepted your faith.”96 The expression “any of our men” (rajul) obviously gave Muslims a loophole by which to exclude women from the application of this condition. This condition of the pact had not been put forward by them, but by the Meccans, and the actual wording had been dictated by the delegates of the Quraysh. It seems that when one of them, called Suhayl ibn ‘Amr, was dictating, he was thinking of both men and women, but that the actual word he chose in order to convey “any person” (inclusive of both men and women) was rajul, which in Arabic is actually used only for men. Most probably this was why the Prophet could legitimately refuse—according to Imam Zuhri— to hand over Umm Kulthum bint ‘Uqbah to her brothers when they came to him to demand her return. Razi is another annalist who records the Prophet on this occasion as having explained that “the condition applied to men and not to women.”97
Thus God, by means of a single word, saved virtuous Muslim women from the humiliation of being returned to their oppressors.
WORKING OUTDOORS
According to ‘Abdullah ibn Mas’ud, when Abu ad-Dahdah, one of the Prophet’s Companions, heard the revelation of this Quranic verse: “Who will give a generous loan to God? He will pay him back two-fold and he shall receive a rich reward,”98 he asked the Prophet, “O Messenger of God, does God want a loan from us?” When the Prophet replied in the affirmative, Abu ad-Dahdah took him by the hand, and said, “I hereby lend my orchard to God.”
Abu ad-Dahdah’s orchard was a sizeable one with six hundred date palms and, at the time he donated it to the cause of Islam, his wife, Umm ad-Dahdah, was staying in it with her children. Nevertheless, having made his pledge to the Prophet, Abu ad-Dahdah came to the orchard, called his wife and told her that she would have to leave, as it had been loaned to God. Umm ad-Dahdah’s reaction was that he had made a good bargain. That is, that God would reward him many times over in the hereafter. So saying, she left the orchard with her children, taking with her all her bags and baggage.99
From this incident we can gather that Umm ad-Dahdah worked on the date orchard. There are many such incidents in the early phase of Islam (the exemplary phase) which show that certainly women were not confined indoors. They certainly went out in order to attend to many necessary outdoor duties. However, one point should be made clear: these outdoor activities of women were not engaged in entertainment but as a matter of necessity. They were meant to build up the family on proper lines and were in no sense intended to establish women’s equality with men in the outside world.
WOMEN’S POSITION
The honorable position accorded by Islam to woman is symbolically demonstrated by the performance of the rite of sa’i, as an important part of the pilgrimage to Mecca, made at least once in a lifetime as a religious duty by all believers who can afford the journey. The rite of sa’i is performed by running back and forth seven times between Safa and Marwah, two hillocks near the Ka ‘bah. This running, enjoined upon every pilgrim, be they rich or poor, literate or illiterate, Kings or commoners, is in imitation of the desperate quest of Hajar (Hagar), Abraham’s wife, for water to quench the thirst of her crying infant when they arrived in this dry desert country, four thousand years ago, at God’s behest, long before there was any such city as Mecca. (God’s aim in leading Abraham and his wife and child to this barren, inhospitable land was to bring into being a live community which, free of all superstitions and all other corruptions of civilization, would play a revolutionary role led by the last Prophet.) The performance of this rite is a lesson in struggling for the cause of God. It is of the utmost significance that, this was an act first performed by a woman. Perhaps there could be no better demonstration of a woman’s greatness than God’s command to men, literally to follow in her footsteps.
IN THE LIGHT OF EXPERIENCE•
The position of women in Islam, as expounded so far in the pages of this book, is a matter neither of conjecture, abstract theory nor of ancient history. Nor is it purely a concept gleaned from readings of the Quran, the Hadith and the history of Islam. It is a matter of actual fact, to which I myself am a witness.
I give the example of the women of my own family who, in times of dire distress, were totally Islamic in their conduct. (I restrict myself to examples taken from my own family, because Islamic precepts do not favor a fuller acquaintance with women outside one’s own family circle). Their nobility of character, under the severest of strains, is something to which I can testify, having seen it with my own eyes. The way in which they have come through certain ordeals in life is a clear proof that, within the limits prescribed by Islam, women can be positively constructive not only within their own domestic sphere, but also much further afield: they can indeed be a powerful and beneficial influence upon others.
I intend in my autobiography to give a fuller account of these experiences, but here I shall record only such details as are relevant to the role played by my mother. The daughter of Khuda Bux, she was born towards the end of the nineteenth century in the town of Sanjarpur (Azamgarh, U.P., India), and was given the name of Zaibun Nisa. When she passed away in Delhi on the 8th of October 1985, she was about 100 years of age. The type of education she had permitted her to read only the Quran and a little Urdu: she was a religious woman in the fullest sense of the word. Never to my knowledge did she tell a lie, or act in a way which could be described as unethical. She was punctual in her prayers and fasting and also had performed Hajj. Spending her entire life in hijab, she was a woman of fine, upstanding character and unbending principle.
My father, Fariduddin Khan, died when I was very young —on December 30, 1929, to be exact. He was the biggest landlord in that part of the country, with lands spread over several villages. One day, on a routine visit to his farm in Newada, he suffered a paralytic stroke, fell unconscious and had to be carried home on a bedstead. There could be no words of final parting, for he passed away the next day without having regained consciousness. My mother, quite suddenly, found herself a widow. I had two brothers and two sisters. My elder brother, Abdul Aziz Khan, was barely 8 years old, I was 5 and my younger brother was just one year old. My sisters were older, but not even in their teens. Both of my sisters died during my mother’s lifetime. By the grace of God my younger brother and I are still alive. My elder brother died in June 1988.
The death of our father at that time was a great blow, not only because we had lost a loving parent, but because of the treatment we received at the hands of certain members of our joint family. After father’s death, these relatives took over the management of the entire family property. My grandfather, under the joint family system, was the person who had actually been entrusted with the management of the farm. But he was so honest that he would not take a single penny more than what was actually required to meet the barest of necessities. After his death, those who then took charge of the orchard exceeded all limits of injustice in their treatment of us. From being landowners of some substance, we suddenly found ourselves landless. There was no easy way out of our problems.
Our family home had been very commodious, but after father’s death, we found ourselves in a disused, half-ruined stable. We lacked even the basic necessities of life and were unable even to find enough money to buy food. At this juncture, people began to advise my mother to remarry, or return to her parents’ home, or go to court to recover the land which was lawfully hers. But mother refused to follow any of this advice. Like the brave Muslim woman that she was, she resolved to face up to those circumstances on her own. This decision was backed up by just two things: faith in God and hard work.
Although my mother’s parents owned a vast tract of land, 20
acres100 of which had been willed to her by her father, she never demanded her share of the land, nor did she seek any help from the members of her family. She depended upon God alone: her sturdy independence was a shining example to us all.
I have seen how she would get up early every morning, say the prescribed prayers and then work right throughout the day without once stopping to rest. When she went to bed, it was always late and only after having said the ‘isha prayer. The tasks on which she spent her entire day included looking after poultry, goats, etc. In this way, I too found the opportunity to graze the goats, a sunnah (practice) of the prophets.
In addition to this work, she voluntarily stitched clothes for people in the neighborhood. Although she did not accept any money for this, her neighbors would send her grain and other comestibles in return for her good offices. This work was by no means easy for her, because it was done in the days before sewing machines had become popular, i.e. she did it entirely by hand. She also managed to keep a buffalo, and in our broad, open courtyard, she grew vegetables and planted fruit trees, like papaya and banana, which gave us a good yield. In those early days of penury, a woman passerby once remarked, “I see you have kittens to look after.” We did indeed look like scraggy little kittens in those days, and if my mother had not made such extraordinary sacrifices in order to look after us, our fate might well have been no better than the little, stray, motherless kittens one sees wasting away in the streets.
My eyes are witness to my mother’s total commitment over a prolonged period to our proper upbringing. But it would really take a whole book to do justice to her, and I have at my disposal just these last few pages.
How straitened were the circumstances in which we were living in those days can be judged by my not even having one paisa to buy a small piece of rubber for a catapult I was making. Hearing of this, one of our acquaintances kindly gave me the money for it. It was galling to think that once having been the biggest landowning family in the area, we had now come to such a sorry pass.
To be quite honest, after our father’s death we had not even the smallest pittance to call our own. The hardships my mother faced at that time are now barely imaginable. It is greatly to her credit that she bore up as well as any man. And from within the confines of the four walls of her home—such as it was—she contrived to influence the external world. She gained the upper hand over her circumstances where such circumstances might well have proved too overwhelming. The most remarkable feature of her attainments is that she succeeded in achieving, within the limits set for her by Islam, all those objectives for which it is now considered necessary to make women emerge from the Islamic fold—in the process, divesting themselves of their essentially feminine virtues.
Whatever she did, she did in the true spirit of Islam. Instead of turning to man, she turned to God. Instead of thinking in terms of the world, she focused her attention on the hereafter. All her actions were perfectly in consonance with traditional religious thinking. She had received no such higher education as would have led her to consider the philosophical implications of the course she took. But now, at the mature age of 60, when I look at her strivings through the eyes of a scholar, I see in them the manifestations of human greatness. Even if she had left her home in quest of such higher education as would have fitted her for a post in some secular organization, I do not think she could have done any better for us than she did. Even to imagine her taking such a course of action is quite meaningless.
My mother’s sacrifices made it possible for her not only to give us a satisfactory upbringing, but also to demonstrate what the Islamic bent of mind—positive thinking and a realistic approach—is capable of achieving. My brothers and I were greatly influenced by the example she set. In fact, this was the greatest gift that she could have bestowed upon us. In giving us this awareness of the virtues of Islam, she fulfilled the duties of both father and mother.
I can still recall that after my father’s death, a maternal uncle, Shaikh Abdul Ghafur, used to pay us frequent visits. A great expert in legal matters, he insisted that my mother should file a suit to recover the land which had been willed to her by her father, but which relatives by marriage were unwilling to relinquish. He assured her that all she had to do was to append her signature to the legal documents relevant to her claim on the land and that he would do whatever else was required. He promised her that she would soon have control of all the land of which she was the rightful owner. He continued to pay her visits over a long period of time and went on in the same vein each time, but my mother refused to allow herself to be persuaded by him.
Being deprived of the property from our father’s side, to which we were legally entitled, did, of course become a source of great provocation, and we increasingly felt the urge to fight for our rights. Ultimately, it was through the intervention of others that we were given some tracts of land, but this hardly improved our situation, for, human nature being what it is, it was all the arid and ‘unproductive land which fell to our lot. This niggardly treatment had the effect of making us want to plunge into the fray to do battle with the other party, but my mother staunchly adhered to her policy of patience, often admonishing us to exercise greater self-control. On such occasions she would recite to us this line of poetry:
Patience is the price of eternal paradise.
Our family circumstances which, it appeared, could be improved only by resorting to litigation, were certainly such us to lead us all into negative thinking. Litigation meant a number of families all being drawn into the quarrel, with the inevitable series of unpleasant confrontations. It could even mean the loss of valuable lives, for such situations bring out the most baneful characteristics in all of us. Had our mother not chosen to adopt the only attitude which could be considered positive under the circumstances, we might, at that early formative stage, have fallen prey to unreasoning destructiveness. Each of us would have become permanently tainted by hatred and the desire for revenge.
It was really my mother’s single-mindedness in remaining patient that altered the entire course of our lives. She taught us that it would be wrong to fight against those who deprived us of our rights, and inculcated in us the belief that the only course for us to adopt was to improve our lot in life by dint of sheer hard work. She encouraged us to turn our eyes away from what had been denied us and, instead, to give our full attention to that which we still enjoyed, namely, our God-given existence.
Today, my evaluation of this attitude is a rational, conscious process, but in our youth, our positive mental adaptation to negative circumstances was, as it were, an unconscious process stimulated by my mother’s training. This capacity for detachment having become a permanent trait in all of us, we were able to steer clear of confrontations, and chose instead a course of action which should be free of disputes. We three brothers may all have followed different paths, but our basic attitude remained unaltered. That is to say that we studiously ignored the injustice of our immediate environment and endeavored to pursue a morally correct course of action in the broader spectrum of the outside world. If we were deprived by man, we would seek from God. My elder brother, Abdul Aziz Khan, went into business when he grew up, “emigrating” to the town of Azamgarh in 1944. At the outset, he had a long, hard struggle, for he never borrowed, never accepted credit. Only after 40 years of strenuous effort, did he attain the position of Chairman of the Light & Company Ltd., an Allahabad firm which produces electrical goods. From being considered the least important member of our very large family after father’s death, he became its most respected member. He even succeeded in having his share of the family lands restored to him by having the property re-divided in a just manner. The most noteworthy feature of this redistribution is that he caused it to come about without once resorting to litigation.
My younger brother, who opted for scientific studies, received his degree in engineering from the Benaras Hindu University. He later entered the Department of Technical Education run by the Government of Uttar Pradesh, from which he retired as Deputy Director. By virtue of his hard work, faultless character and principled life, he commanded the respect of his whole department.
As for myself, I was interested in religious education, having been initially educated in an Arabic school. I later worked hard to learn the English language and made a thorough study of whatever academic literature was available to me in English. Now, by the grace of God, I am able to work in a positive and constructive manner, as I am sure the readers of my works will confirm.
One special aspect of my work—the call to Muslims to rise above negative thinking and become more positive in their approach
— has found an effective vehicle in the Al-Risala monthly which I
started in 1976. Al-Risala’s mission has, by the grace of God, assumed the form of a powerful movement all over the Muslim world. I frequently receive oral or written comments from academic circles which acknowledge that Al-Risala’s is the first Islamic movement in modem times which has attempted to steer Muslims resolutely away from negative activities and set their feet on the path of positivism.
I thank all those who have been good enough to encourage me; but the real credit for my achievements must go by rights to that devoted Muslim woman called Zaibun Nisa. In this material world of ours, if there is anyone who may be fittingly called the initial founder of this modern, constructive movement, it is certainly my mother. She had never heard of “Women’s Lib,” being very far removed in space, time and culture from such activities, but it is worthy of note that she needed none of the philosophizing of the women’s liberationists to be able to perform what she regarded as her bounden duty in the eyes of God. Whereas my brothers and I set about our tasks in life in a reasoned, conscious manner, for her it was all a matter of instinct, prayer and faith.
I know more than one of my own relatives who, having lost his mother at an early age, became destructive in outlook. We must never underestimate the role of woman as mother. It is perhaps her greatest role in human affairs. In Islamic history, there are numerous examples of the strong and decisive influence of mothers upon their families. A notable example is Maryam Makani, the mother of the Emperor Akbar. When Akbar was harsh in his treatment of Shaikh ‘Abdun Nabi, a great religious scholar of his time, she convinced him of the error he was making, and persuaded him to stop what amounted to persecution.
I cannot but imagine that if I had been deprived of my mother in early childhood, or if I had the kind of mother who kept urging me to fight our “enemies,” my life would have taken an entirely different, and downward course. Undeniably it is the grace of God which has saved me from an ill-fated existence and caused me to become a medium of expression of the truth. But in this world of cause and effect, the human purveyor of God’s will was a lady, a mother, a housewife—one who was Islamic to her very fingertips.
Notes
1. The Quran, 4:19.
2. The Quran, 2:228.
3. The Quran, 4:7.
4. The Quran, 30:21.
5. The Quran, 40:40.
6. The Quran, 4:124.
7. The Quran, 16:97.
8. The Quran, 9:71.
9. The Quran, 3:195.
10. Kanz al-‘Ummal, 16/371.
11. Ibn Majah, Sunan, Kitab an-Nikah, 1/636.
12. Muslim, Sahih, Kitab ar-Rada‘, 2/1091.
13. At-Tirmidhi, Sahih, Abwab ar-Rada‘, 2/1091.
14. An-Nasa’i, Sunan, Kitab an-Nikah, 6/68.
15. Ibid., 6/69.
16. Abu Dawud, Sunan.
17. At-Tirmidhi, Sahih, Abwab at-Tafsir, 11/238.
18. Ibn Majah, Sunan, Kitab an-Nikah, 1/596.
19. AI-Haythami, Majma‘ al-Zawa’id wa Manba‘ al-Fawa’id, Kitab an-Nikah, 4/273.
20. AI-Bukhari, Sahih, Kitab an-Nikah, (Fath al-Bari, 9/206-207).
21. Abu Dawud, Sunan, Kitab at-Taharah, 1/61.
22. Ibn Majah, Sunan, Kitab al-Manasik, 2/1025.
23. Jalaluddin al-Suyuti, AI-Jami‘ as-Saghir fi Ahadith al-Bashir an-Nadhir, 1/536.
24. Abu Dawud, Sunan, Kitab al-Adab, 4/338.
25. Ibid., 4/337.
26. Ibn Majah, Sunan, Kitab al-Adab, 2/1209-10.
27. At-Tirmidhi, Sahih, Abwab al-Birr was-Silah, 8/105.
28. Quran, 3:195.
29. Quran, 33:35.
30. Abu Dawud, Sunan, Kitab al-Jihad, 3/5.
31. The Quran, 22:46.
32. The Quran, 4:1.
33. Bible, Genesis, 2:21-23.
34. The Quran, 16:72
35. The Quran, 30:21.
36. The Quran, 42:11.
37. AI-Bukhari, Sahih, Kitab an-Nikah (Fath al-Bari, 9/207).
38. Ibid., 9/207.
39. Al-Bukhari, Sahih, Kitab al-Adab, (Fath al-Bari, 10/454).
40. Encyclopaedia Britannica (1984), 19/907.
41. Criminal Appeal No. 103-1981—dated April 23, 1985.
42. Al-Bukhari, Sahih, Kitab as-Salah, (Fath al-Bari, 2/160).
43. The Quran, 3:195.
44. Al-Bukhari, Sahih, Kitab al-Libas, (Fath al-Bari, 10/273).
45. The Quran, 4:21.
46. Ibn Majah, Sunan, Kitab an-Nikah, 1/593.
47. The Quran, 4:19.
48. Al-Bukhari, Sahih, Kitab al-Adab (Fath al-Bari, 10/329-330).
49. The Quran, 4:20.
50. Al-Baihaqi, as-Sunan al-Kubra, Kitab as-Sudaq, 7/533.
51. Kanz al-‘Ummal, 16/411.
52. Muslim, Sahih, Kitab Sifat al-Munafiqin wa Ahkamihim, 4/2167.
53. Time, March 20, 1972.
54. The Times of India (New Delhi), August 14, 1987.
55. AI-Bukhari, Sahih, Kitab al-Maghazi, (Fath al-Bari, 8/104-105).
56. The Quran, 2:282.
57. The Times of India (New Delhi), January 18, 1985.
58. The Quran, 4:34.
59. The Quran, 13:4.
60. ‘Abdullah Yusuf ‘Ali, The Holy Quran: Text, Translation and Commentary, p. 5.87.
61. The Quran, 4:32.
62. At-Tirmidhi, Sahih, Abwab al-Manaqib, 13/257.
63. Encyclopaedia Britannica (1984), 1/167.
64. AI-Bukhari, Sahih, Kitab Ahadith al-Anbiya’, (Fath al-Bari, 7/104-105).
65. Muslim, Sahih, Kitab Fada’il as-Sahabah, 4/188.
66. AI-Haythami, Majma‘ al-Zawa’id wa Manba‘ al-Fawa’id, Kitab al-Manaqib, 9/224.
67. Ibn Kathie, As-Sirah an-Nabawiyah, 1/386.
68. Ibid., 1/408-409.
69. Ibid., 1/404.
70. Ibid., 1/399.
71. Ibn Sa‘d, at-Tabaqat al-Kubra, 8/378-380.
72. The Quran, 58:1.
73. ‘Umayr is a diminutive of ‘Umar.
74. Al-Qurtubi, Al-Jami‘ Ii Ahkamil Quran, 17/269-270.
75. The animals were to be sacrificed after the performance of Hajj. However, the Quraysh did not allow the Muslims to enter Mecca. The terms of the treaty were humiliating. The Muslims were so disconcerted at not being allowed to make the pilgrimage that they were in no state of mind to follow the Prophet’s command.
76. Ibn Kathir, As-Sirah an-Nabawiyah, 1/386.
77. Ibn Majah, Sunan, Al-Muqaddimah 17, 1/81.
78. Sayings and deeds of the Prophet’s Companions.
79. Az-Zarkali, Al-A‘lam (Beirut, 1979), 2/86.
80. Ibn Kathir, As-Sirah an-Nabawiyah, 1/494.
81. Ibn Sa‘d, At-Tabaqat al-Kubra, 3/250.
82. The Quran, 39:9.
83. Ibn Kathir, As-Sirah an-Nabawiyyah, 2/236.
84. Bukhari, Sahih, Kitab an-Nikah, (Fath al-Bari, 9/264-265).
85. The Quran, 9:34.
86. Ibn Kathir, Tafsir, II/352.
87. Ibn Hajar al-‘Athqalani, Fath al-Bari fi Sharh al-Bukhari, 2/284-288.
88. Bukhari, Sahih, Kitab al-Jumu‘a, 2/307.
89. Ibn Sa‘d, Tabaqat al-Kubra, 8/292.
90. Ibn Kathir, Al-Bidayah wa an-Nihayah, 4/108-109.
91. Ibn Kathir, As-Sirah an-Nabawiyah, 3/321.
92. Ibid., 3/321-335.
93. The Quran, 60:10.
94. Ibn Hajar al-‘Athqalani, Fath al-Bari, 7/366.
95. Ahkam al-Quran, Edited by ‘Ali Muhammad al-Bajawi (Beirut, 1987), 4/1786.
96. Bukhari, Sahih, Kitab ash-Shurut fi al-Jihad wa al-Musalah (Fath al-Bari, 5/262).
97. Ibn Hajar al-‘Athqalani, Fath al-Bari, 9/345.
98. The Quran, 57:11.
99. Ibn Kathir, Tafsir, 4/308.
100. One acre is equivalent to 4840 square yards, or 4047 square meters.
