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