Women in Islam
Verses misinterpreted or taken out
of context: [2:222, 2:223, 2:228, Divorce, 2:282, 4:15-16, 4:3, 33:59, 24:31,
38:44, 4:34, Hadith]
Taken from Maulana Muhammad Ali’s
commentary unless otherwise specified:
Wives have the right to
be lovingly approached by their husbands
2:222
222 And they ask thee about
menstruation. Say: It is harmful; (b) so keep aloof from
women during menstrual discharge and go not near them until they are clean. But
when they have cleansed themselves, go in to them as Allah has commanded you.
Surely Allah loves those who turn much (to Him), and He loves those who purify
themselves.
222b. Adh-an signifies a slight evil,
slighter than what is termed darar
(LL), or anything that causes a slight harm (LL). It is not, however, the menstrual discharge
that is called harmful here but having sexual relations while the woman is in
that condition. The Jewish law contains a similar prohibition in Lev.18:19
and
222b
Bashir Ahmad’s commentary: The words, and
go not near them until they are clean, do not mean that the husband should
keep away from his wife completely and in no case go near her. The Holy
Prophet’s sayings as well as his practice belie that inference. The expression
simply refers to coiton (sexual intercourse) and does not debar other forms of
loving approach.
Hadith:
Narrated
Urwa: 'Aisha told me that she used to comb the hair of Allah's Apostle while
she was in her menses, and he was in Itikaf (in the mosque). He would bring his
head near her in her room and she would comb his hair, while she used to be in
her menses." (Bukhari – Book of Menstrual periods, vol. 1 Book 6).
Narrated
'Aisha: The Prophet used to lean on my lap and recite Qur'an while I was in
menses (Bukhari).
This is
quite the reverse of what we see laid down in the Bible: "When a woman has her regular flow of
blood, the impurity of her monthly period will last seven days, and anyone who touches her will be unclean till
evening. Anything she lies on during her period will be unclean, and anything
she sits on will be unclean. Whoever touches her bed must wash his clothes and
bathe with water, and he will be unclean till evening. Whoever touches anything
she sits on must wash his clothes and bathe with water, and he will be unclean
till evening. Whether it is the bed or anything she was sitting on, when anyone
touches it, he will be unclean till evening" (Lev.
2:223
223 Your wives are a tilth for you, so go in to your tilth
when you like, (a)
and send (good) beforehand for yourselves. And keep your duty to Allah, and
know that you will meet Him. And give good news to the believers.
223a. Anna means either mata, i.e., when, or kaifa, i.e., how (AH). As the previous
verse prohibits certain relations when the woman has her courses on, this one states that keeping that prohibition in view, a man may go
in to his wife when he likes and as he likes. The Qur’an contains directions
for the physical as well as the moral and spiritual welfare of man, and it
deals with the most delicate questions in language unapproached in its purity
in any other law dealing with similar questions. Many of the phrases dealing
with the delicate relations of the sexes were introduced by the Holy Qur’an
itself, and its literature is therefore one which brings no shudder to the fair
reader, unlike many of the descriptions contained in the Bible. The comparison of the woman to the tilth is
simply to show that it is she who brings up the children and through whom is
made the character of the man, and to show that the real object of conjugal
relations is not simply the satisfaction of carnal desires.
The Prophet Muhammad (pbuh) said: "Three things are counted
inadequacies in a man. Firstly, meeting someone he would like to get to know,
and taking leave of him before learning his name and his family. Secondly,
rebuffing the generosity that another shows to him. And thirdly, going to his
wife and having intercourse with her before talking to her and gaining her
intimacy, satisfying his need from her before she has satisfied her need from
him." (Daylami)
Allah
says: "And among His signs is 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: verily in that are
signs for those who reflect" (Qur’an 30:21)
Maulana Muhammad Ali says: The
Qur’an explains itself when it refers to the ties of love and compassion, and
to the quietness of mind which a married person finds in his mate. The verse
gives us the Islamic ideal of marriage which serves the purpose not only of the
increase of the human race but also that of the spiritual advancement of both
the man and the woman by referring to the quietness of mind which they find in
each other.
See: Turning Sex into Sadaqa
by Ruqaiyyah Waris Maqsood
Wives have the right to
be fully financially supported by their husbands
2:228
227-228
And if they resolve on a divorce, a Allah is surely Hearing, Knowing.
And the divorced women should keep themselves in waiting for three courses. a And it is not lawful for
them to conceal that which Allah has created in their wombs, if they believe in
Allah and the Last Day. And their husbands have a better right to take them
back in the meanwhile if they wish for reconciliation. b
And women have rights similar to those against them in a just manner, c and men are a degree above them. D And Allah is Mighty, Wise.
228c. The
rights of women against their husbands are here stated to be similar to those
which the husbands have against their wives. The statement must, no doubt, have
caused a stir in a society which never recognized any rights for the woman. The
change in this respect was really a revolutionizing one, for the Arabs hitherto
regarded women as mere chattels. Women were now given a position equal in all
respects to that of men, for they were declared to have rights similar to those
which were exercised against them. This declaration brought about a revolution
not only in
228d. The statement that “men are a
degree above them” does not nullify
the rights asserted in the previous passage. The words are added simply to show
that superior authority to run the house must be given to either the
husband or the wife, and it is given to the husband for reasons stated in
“Men are the maintainers of women, with what Allah has made some of them
to excel others and with what they spend out of their wealth…” (
Hammuda
Abdul-Ati in his article ‘Islam in focus’ says: This degree is not a title of
supremacy or an authorization of dominance over her. It is to correspond with
the extra responsibilities of man and give him some compensation for his
unlimited liabilities. The above mentioned verse is always interpreted in the
light of another (
It is these
extra responsibilities that give man a degree over woman in some economic
aspects. It is not a higher degree in humanity or in character. Nor is it a dominance
of one over the other or suppression of one by the other. It is a distribution
of God's abundance according to the needs of the nature of which God is the
Maker. And He knows best what is good for woman and what is good for man. God
is absolutely true when He declares:
“O people, keep your duty to your Lord, Who created you from a
single soul and created its mate of the same (kind), a and spread from these two many men and women. b And keep your duty to
Allah, by Whom you demand one of another (your rights), and (to) the ties of
relationship. c Surely Allah is ever a Watcher over you” (Qur’an 4:1).
Maulana
Muhammad Ali says: The words occurring here — Who created you from a single being and
created its mate of the same — only declare the unity
of the human race and the equality of the male and the female.
Divorce: There is much
misconception about divorce. The fact of the matter is:
Women have the right to divorce and remarry:
In brief, if
mind is set on divorce from either the husband or wife, a
divorce statement is written and pronounced in the presence of witnesses,
(65:2), and a period for three months in which both the husband and wife stay
together giving them time to reconsider (2:228). During this period of waiting
they can effect reconciliation and the reconciliation must also take place in
the presence of witnesses. After the three month period, if the man initiated
the divorce he can either take the wife back, if he has her consent to remain
in the marriage, or part.
See: Divorce in Islam
for the full details
2:282
282
O you who believe, when you contract a
debt for a fixed time, write it down. And let a scribe write it down between you
with fairness; nor should the scribe refuse to write as Allah has taught him,
so let him write. And let him who owes the debt dictate,
and he should observe his duty to Allah, his Lord, and not diminish anything
from it. But if he who owes the debt is unsound in understanding or weak, or
(if) he is not able to dictate himself, let his guardian dictate with fairness.
b And call to witness from among your
men two witnesses; but if there are not two men, then one man and two women
from among those whom you choose to be witnesses, so that if one of the two
errs, the one may remind the other. And the witnesses must not refuse when they
are summoned.
Reza Ghafoerkhan
says: “First of all, in Islam men and women are completely equal,
having the same rights. Only men are one degree above women (2:228), as
maintainers (
About 2:282.
The word used is wa-stashhidû, which means 'call to witness' or
'ask a person to be a witness'. It does not mean that that person actually
bears witness. In this case only one person bears witness, which is clear from
the words "if one of the two errs". This means that the word
of a woman has the same weight as the word of a man.”
So, at the
time of testimony only two witnesses are required. If two men are not found,
then one man and two women will suffice of which only one woman will bear
witness – Two woman are called in the first place because if one of the women
is incapacitated then the other must take her place; so the word of a woman has
the same weight as the word of a man.
“The key
difference between men and women is their physiology. Women give birth and men
don’t, women must rest for a lengthy period after child birth while men don’t,
women as mothers must suckle their children while men don't, women have
menstrual cycles which incapacitate there movement somewhat while men don’t.
These differences exist as a matter of physical fact and have nothing to do
with intelligence or will.”
These things may make it difficult for them to concentrate
of the matter they are witnessing or to attend to give evidence. This verse is
making an allowance for such things. – So we can only blame nature for this,
and not Islam.
“God being the knower and creator of all things knows that
having one man and one women as a witness is not practical since on the day
they are called the women may be incapacitated while the man may not, and since
God calls on TWO witnesses, then the chances of having both present becomes
much higher when TWO women and ONE man are selected so at the time of calling
there are three people to choose from. Had God meant that the testimony of ONE
man equals TWO women then He would have continued the verse and said: If TWO
women and One man are not available then you shall
select FOUR women.” [http://www.free-minds.org/2to1.htm]
The reason why in the first place two men are called up to
be witnesses is, according to Maulana Muhammad Ali, that women do not take much
part in business, so it is easier to find two men in stead of two woman.
Another reason can be that men are more mobile then women,
and it is possible that a woman is for some reason not able to go there.
There is even one instance where the
testimony of a woman even invalidates that of a man.
Reza Ghafoerkhan says: “I like to return to the point that the testimony
of a man and a woman have the same weight. When you read the Qur'an
verses 24:6 and 24:8, you will see that in case of accusation of adultery
(which is of course much more serious than some business transaction; marriage
is at stake), the husband has to testify fives times and that the wife has to
testify also fives times (and not ten times). [see:
24:6-11]..
Another reason can be that, although the testimony of a man
and a woman are equal, one is tend to believe sooner the word of a man, rather
than that of a woman. This has to do with the male attitude towards woman,
which has made the position of woman weak in society. To be sure that the
testimony of the woman is correct, a second woman should be present, so she
will stand stronger against the one man. It does not however mean that a man
cannot err. But he won't be blamed so much as a woman will be when she errs. So
the rule is also a form of protection for women. As far as I can see this rule
will apply only to business contracts. I think erring would refer to the terms
and conditions of the business agreement. These can be sometimes complicated.
There are a number of other verses which prove the testimony
of one woman to be equal to that of one man. Take for consideration 24:4 and
Dr Zahid Aziz says: It is estimated that about two-thirds of
the hadith reports relating to matters of the Shariah have been related by
Aishah. When the compilers of Hadith collected the reports of the sayings and
actions of the Holy Prophet, and checked the suitability of the narrators, they
made no distinction between a narrator being a man or a woman. The evidence of
a woman reporter, that she had heard a certain saying from a certain source,
was treated on the same basis as that of a male reporter, by the collectors of
Hadith.
There are instances in which women
corrected the views of a man of the stature and position of Hazrat Umar. It is recorded in Bukhari that, on his death bed, Umar asserted
that the Holy Prophet had said that the "weeping and wailing of the
relatives of a deceased person increases the punishment of that person in the
after-life". Aishah, on being informed of this, said that Umar was wrong, and that the Holy Prophet had not said this because
it contradicts the teaching of the Quran that a person cannot be punished for
what others do.
Once Umar, when he was Khalifa, announced that he would
introduce a certain restriction to do with mahr (gift given to wife by husband
at time of the wedding). An ordinary woman rose up from among the audience and
read a verse of the Quran opposed to this idea. Umar immediately withdrew his
proposal, and said: "The women of this city have more understanding
than Umar."
See another
interpretation: Testimony of women
equal to men
Polygamy 4:3
It is, however,
asserted that polygamy and the seclusion of women, as enjoined in the Holy Qur’an,
have done more harm to woman than the benefit conferred on her by bestowal of
property rights. The fact is that a great misunderstanding exists on these two
points. Monogamy is the rule in Islam and polygamy only an exception allowed
subject to certain conditions. The following two verses are the only authority
for the sanction of polygamy, and let us see how far they carry us:
[The following
verse was revealed after a defensive Battle waged on the Muslims – the Battle
of Uhud in the 2nd year of the Hijrah – which had decimated the
population of men greatly, leaving behind many widows with their orphan
children, and thus this verse was revealed as a remedial measure in this
connection to provide for both the widows and the orphans.]
“And if you fear that you cannot do justice to orphans, marry such
women as seem good to you, two, or three, or four; but if you fear that you
will not do justice, then marry only one or what your right hands possess. This is more proper that you may not do injustice” (4:3).
“And they ask thee a decision about women. Say: Allah makes known
to you His decision concerning them; and that which is recited to you in the
Book is concerning widowed women, whom you give not what is appointed for them,
while you are not inclined to marry them” (4:127).
Now the first of
these verses allows polygamy on the express condition that “you cannot do justice to orphans”, and
what is meant is made clear by the second verse, which contains a clear
reference to the first verse in the words, “that
which is recited to you in the Book is concerning widowed women”.
The Arabs were
guilty of a double injustice to widows: they did not give them and their
children a share in the inheritance of their husbands, nor were they inclined to
marry widows who had children, because the responsibility for the maintenance
of the children would in that case devolve upon them. The Qur’an remedied both
these evils; it gave a share of inheritance to the widow with a share also for
the orphans, and it commended the taking of such widows in marriage, and
allowed polygamy expressly for this purpose. It should, therefore, be clearly understood that monogamy is the rule
in Islam and polygamy is allowed only as a remedial measure, and that, not for
the sake of the man, but for the sake of the widow and her children. This permission was given at a time when
the wars, which were forced on the Muslims, had decimated the men, so that many
widows and orphans were left for whom it was necessary to provide. A provision
was made in the form of polygamy so that the widow should find a home and
protector and the orphans should have paternal care and affection.
[The
Qur’an in 4:129 discourages polygamy on the grounds of equality, which is
precisely why polygamy in Islam is seen as an exception and not the rule,
subject to strict certain conditions.
“And you cannot do justice between wives, even though
you wish (it), but be not disinclined (from one) with total disinclination, so
that you leave her in suspense. And if you are reconciled and keep your duty,
surely Allah is ever Forgiving, Merciful” (Qur’an 4:129).
Bashir Ahmad writes: “The words, And you
cannot keep perfect balance between wives, however much you may desire it,
mean that it is not humanly possible for a man to keep perfect balance between
his different wives in every respect. For instance, love being an affair of the
heart over which man has no control, a husband cannot be expected to have equal
love for all of his wives. But he can certainly deal by them with equity in
matters of money, time, housing, etc., and this he must do. So acting equitably
between the different wives, which has been laid down by
Islam as an essential condition for polygamy, pertains only to such overt acts
over which man has control. This is the interpretation which the Holy
Prophet has put on this verse, both by his words and example. ‘Aisha reports
that the Holy Prophet used to deal by his wives with equity in all matters over
which man can have control, and having done this, he used to pray to God,
saying: “My Lord, these are my dealings I matters which I have control; so
blame me not for that which is not Thy power and not mine,” meaning feelings of
the heart (Dawud, ch. al-Nikah). The Holy Prophet is also reported to have
said: “If a man has two wives and he is
inclined to one of them (neglecting the other), he will rise on the Day of
Resurrection with one of his limbs severed – torn off (Dawud, ch. on al-Nikah).
Thus both the example and the sayings of the Holy Prophet show that though a
husband cannot love his wives equally, he should in his outward treatment i.e.
allotment of time, money, etc be equally just and fair to all of them.”
It may
be noted the Prophet Muhammad (pbuh) passed the prime of his life, from the age
of 25-54 in a monogamous state – with one woman. It was in these normal
circumstances of society in his youth that he remained with his only wife
Khadijah until her last breath. It was in the latter part of his life, when the
circumstances of society severely changed, during a time when the Muslims had
to protect themselves against warring tribes, decimating the population of men
– the breadwinners of the family – thus in turn leaving behind their widows and
children, that the Prophet Muhammad (pbuh) contracted several marriages, not
for his sensual pleasure, but the sake of the widows and orphan children. In
the last few years of his life, from 60-63, he did not contract any more
marriages, as society had turned back to a state of normalcy, showing that his
intentions were never for his own sake, but indeed for the sake of women whom
were without protectors. See: The Prophet’s
Marriages in detail. ]
Inheritance 4:11
Seclusion. [33:59, 24:31]
59 O
Prophet, tell thy wives and thy daughters and the women of believers to let
down upon them their over-garments. This is more proper, so that they may be
known, and not be given trouble. And Allah is ever Forgiving, Merciful. a
59a. The injunction to wear an
over-garment is here given with the object that free women may be distinguished
from slaves, so that they may not be annoyed and followed by men inclined to
evil, who would come to know by this mark of distinction that these were pure
and chaste women who would not tolerate insult or ill-treatment.
As regards the
seclusion of women, the Qur’an never prohibited women from going out of their
houses for their needs. In the time of the Prophet, women went regularly to
mosques, and said their prayers along with men, standing in a separate row.
They also joined their husbands in the labour of the field; they even went with
the army to the field of battle, and looked after the wounded, removing them
from the field, if necessary, and helped fighting-men in many other ways. They
could even fight the enemy in an emergency. No occupation was prohibited to
them, and they could do any work they chose. The only restrictions on their
liberty are contained in the following verses:
“Say to the believing men that they lower their gaze and restrain
their sexual passions. That is purer for them. Surely Allah is Aware of what
they do. And say to the believing women that they lower their gaze and restrain
their sexual passions and do not display their adornment except what appears
thereof. And let them wear their head-coverings over their bosoms” (24:30, 31).
Now the real
restriction contained in these verses is that both men and women should, when
they meet each other, cast down their looks, but there is an additional
restriction in the case of women that they should not display their adornment with
the exception of “what appears thereof ”. The exception has been explained as
meaning “what is customary and natural to uncover”. That women went to mosques
with their faces uncovered is recognized on all hands, and there is also a
saying of the Holy Prophet that, when a woman reaches the age of puberty, she
should cover her body except
the face and the hands. The majority of the commentators are
also of opinion that the exception relates to the face and the hands. Hence,
while a display of beauty is forbidden, the restriction does not interfere with
the necessary activities of woman. She can do any work that she likes to earn
her livelihood, for the Holy Qur’an says plainly, as already quoted, that women
shall have the benefit of what
they earn. A limited seclusion and a limited polygamy
do not, therefore, interfere with the necessary activities of woman; they are
both meant for her protection and as preventives against loose sexual
relations, which ultimately undermine society.
My note:
“And say to the believing woman they lower their gaze and
restrain their sexual passions and do not display their adornment except what
appears thereof. And let them wear their khumr
(head-covering) over their bosoms…” (Qur’an 24:31)
In pre-Islamic times almost every woman wore a khimar
(head-covering) as a sign of pride. The more wealthy women had longer ones and
the less fortunate women had shorter ones. Even the Bedouin women wore khimars.
The traditional way to wear a khimar was to put the edge of the fabric at the
hair line and then drape the rest of the fabric behind the ears and down the
back, thus partly exposing their breasts, which made them vulnerable to attacks
from malicious men, and as seen from Arabia before the advent of Islam, helped
to reduce their status to mere chattel and sex objects. Once Islam started to
be taught and followed, the women still wore the khimars like they did before
Islam, so the verse in Qur'an was revealed: "And let them wear their Khumr (sing. Khimar) over their bosoms." (24:31)
[source: beliefnet.com]
Imam Abu
Abdullah Qurtubi describes the historical circumstances relating to the wearing
of the khimar in pre-Islamic
Thus women
in Islam who cover their head do so out of purposes of modesty and fear and love
of God. In Islam this is not a sign of denigration or subjugation to men or a
sign of male authority, or whatever misconceived notions westerners have about
women in Islam. Rather, it is a sign of chastity, modesty, and the fear and
love of God, such that she will be dealt with the utmost respect, and not
addressed with vulgarity of speech or obscene gestures as the Qur’an alludes
to.
O Prophet, tell thy
wives and thy daughters and the women of believers to let down upon them their
over-garments. This is more proper, so that they may be known (as free
respectable women), and not be given trouble. And Allah is ever Forgiving,
Merciful (Qur’an 33:59).
4:15-17
15 And
as for those of your women who are guilty of an indecency, call to witness
against them four (witnesses) from among you; so if they bear witness, confine
them to the houses until death takes them away or Allah opens a way for them. (a) 16 And as for the two of you who are guilty of it,
give them both a slight punishment; then if they repent and amend, turn aside
from them. (a)
Surely Allah is ever Oft-returning (to mercy), the Merciful. 17 Repentance
with Allah is only for those who do evil in ignorance, then turn (to Allah)
soon, so these it is to whom Allah turns (mercifully). And Allah is ever
Knowing, Wise.
15a. Al-fahishah signifies
anything exceeding the bounds
of rectitude ( gross , immodest, lewd, obscene)
(Mgh, LL). See further 19c,
where it is shown that fahishah
includes hatred
and desertion, refractoriness, etc. Though the word is
used sometimes as
meaning fornication,
the context shows that here it is used to signify immoral conduct short of fornication, for
the punishment of fornication is given in 24:2. The words of the verse that follows,
referring to a similar immoral act with the indefinite nature of punishment, support this conclusion,
for punishment in the case of an act short of fornication would vary with the
nature of the crime. Thus women guilty of immoral conduct are curtailed of their
liberty. If they mend their ways, or being unmarried they get married, a way is opened for them by
Allah, and they regain their liberty; if they do not, the curtailment should be
extended till they die. There is no proof for Palmer’s assertion that “women taken in adultery
or fornication were, at the beginning of Islam, literally immured”.
16a. The
crime spoken of in this verse is the same as that in the previous verse. The
committers are two, and though the masculine gender is used, it does not imply
that they are both necessarily males. Slight punishment is explained by Qatadah as meaning reproving with the tongue (AH).
Islam requires the utmost modesty in sexual relations. The reference to
repentance in connection with the mention of fahishah is further proof that fahishah does not here mean fornication,
but some immorality short of that, for fornication is punishable criminally, and
penitence on the part of those guilty of it cannot avert the punishment.
Sirraj Islam As-Saddiq explains: Verse 15 was revealed regarding the
punishment of those women (married or unmarried) who commit an indecent act short
of zina (fornication/adultery). In 4:15, if an immoral/indecent act was
committed by a woman and she was found guilty of such an act (having four
witnesses to testify against her), then her penalty was to be on "house
arrest." For how long was she to be on "house arrest"? The
answer is in the same verse... "until death
overtakes them or Allah makes for them a way."
It is my
understanding that "confinement inside of the house" did not mean
that the woman could not take care of her duties and responsibilities, such as
going to the school, the market, taking care of her legitimate personal needs
and the needs of the family, and/or master (in the case of a believing
slave-woman), etc. The confinement was to limit where she goes and for how
long, so as not to allow her the opportunity to place herself in an environment
or situation that would give place to another indecent or immoral act.
If a woman
continued to behave in this rebellious indecent and immoral manner, then the
"house arrest" would continue and perhaps become more
strict as to where she could go and for how long. "Allah makes for
them a way" by these women turning in sincere repentance to Allah and
amending their ways so that their freedoms may be restored. Another
"way" for the unmarried woman may be to get married, for Allah
presents marriage right after the discussion of this topic.
As stated
in 4:16, once they are sincere in their repentance and produce fruits in
accordance with that repentance, the we are to also turn aside from them our
vigilance; for "surely, Allah is ever oft-Returning, most Rewarding."
And if they are married women, then husbands are enjoined by Allah to "not
seek a way against them. Verily Allah is ever most High, Great." (
As stated
in
38:44
41 And remember Our servant Job. When he
cried to his Lord: The devil has afflicted me with toil and torment. (a) 42 Urge with
thy foot; here is a cool washing-place and a drink. (a) 43 And We gave him his people and the like of
them with them, (a) a mercy from Us, and
a reminder for men of understanding. 44 And take in
thy hand few worldly goods and earn goodness therewith and incline not to
falsehood. (a) Surely We found him
patient; most excellent the servant! Surely he (ever) turned (to Us).
44a. I make a departure here
from the ordinary rendering of these words which are translated thus: “Take in
thy hand a branch and smite therewith and break not the oath”. To explain these
words, a story is added that Job had taken an oath to give a hundred stripes to
his wife on account of her impatience in his affliction, but that he was
commanded to keep the oath by striking her with a bundle of twigs. This story
has no basis. Even if we adopt this significance, the meaning would be that Job
was commanded to be lenient in his dealing with his enemies when he ultimately
vanquished them, like a man who instead of using the sword used a bundle of
twigs to punish his enemies. But the word dighth means a handful of twigs or shrubs as also a handful of worldly goods, and the words akhidh al-dighth,
occurring in a hadith, are explained by T as meaning he who obtains somewhat of worldly goods (LL). About the word darb, it has already been
noted that it carries a number of significances; see 2:60a. There are reasons to
think that Job was a rich man, and hence I think he is here told not to be
inclined too much to the attainment of worldly riches. They are only needed to
the extent of enabling a man to earn goodness thereby.
2:60a Darb means
striking, smiting, marching on,
going from place to place, setting forth a parable,
and carries a number of other significances. In fact, darb is used to indicate all
kinds of actions except a few (T).
No
wife-beating in Islam 4:34-35
34
Men are the maintainers
of women, with what Allah has made some of them to excel others and with what
they spend out of their wealth. So the good women are obedient (to Allah),
guarding the unseen as Allah has guarded. And (as to) those on whose part you
fear ill-conduct (nushuz), admonish them, and leave them alone in the beds and
chastise them. So if they obey you, seek not a way against them. Surely Allah
is ever Exalted, Great. 35 And if
you fear a breach between the two, appoint an arbiter from his people and an arbiter
from her people. If they both desire agreement, Allah will effect
harmony between them. Surely Allah is ever Knowing, Aware.
My note: One must bear in mind that the Arabic word translated here as
“chastise” and wrongly in other translations as “beat” comes from the root word
“darb” for which there is a wide significance as mentioned above. Darb
means striking, smiting, marching on, going from
place to place, setting forth a parable, and carries a number of other significances. In fact, darb is used to indicate all kinds of actions except a few (T).
Thus
this word in
In any case, no Muslim scholar traditionally has ever justified
this verse to leave any type of marks on their wives, and to do so would be completely
against Islam. The general view amongst Muslims today is that the he word
"IDRUBUHUNAH" used in
O you who believe! You are forbidden to
inherit women against their will. Nor should you treat them with harshness,
that you may take away part of the dowry you have given them - except when they
have become guilty of open lewdness. On the contrary live with them on a
footing of kindness and equity. If you take a dislike to them, it may be that
you dislike something and Allah will bring about through it a great deal of
good. (Qur’an 4:19)
The Prophet laid equally great stress
on the good treatment of his family and wives.
Anas b.
Malik reported: I have never seen anyone more kind to one's family than
Allah's Messenger (Sahih Muslim).
"The most excellent of you,"
he is reported to have said, "is he who is best
in his treatment of his wife," And: "The best of you are they who
behave best to their wives." And: "The most perfect in faith
amongst believers is he who is best in manner and kindest to his wife."
And: "A Muslim must not hate his wife, and if he be displeased with one
bad quality in her, let him be pleased with one that is good." And:
"The more civil and kind a Muslim is to his wife, the more perfect in
faith he is."
See: The
Traditional View
The
following is another interpretation by Mohammed Abdul Malek, one which I agree
with.
Taken
from: http://www.crescentlife.com/thisthat/does_the_quran_sanction_the_beating_of_women.htm
Even in
the best of marriages there are bound to be occasional discord or ill-will
between the married couples. This can sometimes result in the wife being beaten
up by the husband, but the justification for this is due to the
misinterpretation of verse (
Surah al Nisa 4:34
As for
those women on whose part ye fear rebellion (nushuz), admonish them and banish
them to beds apart, (and last) beat (adriboo) them. Then, if they obey you,
seek not a way against them.
The key to
the problem is the mistranslation of the two key words 'nushuz' and 'adriboo'.
Some of the possible meanings for both the words, according to the lexicon are
given below. Again, the appropriate meaning will depend on the context of the
verse.
Nushuz: Animosity, hostility, rebellion,
ill-treatment, discord, violation of marital duties on the part of either
husband or wife.
Adriboo (root Daraba): to beat, to strike,
to hit, to separate, to part etc.
In the
context of the above verse the most appropriate meaning for nushuz is 'marital
discord' (ill-will, animosity etc), and that for 'adriboo' is 'to separate' or
'to part'. Otherwise it is inviting the likelihood of a divorce without any
reconciliation procedure and this will contravene the Qur'anic guidance as
shown in verse
Surah al Nisa 4:34 As for those women whose animosity or ill-will you have reason to
fear, then leave them alone in bed, and then separate; and if thereupon they
pay you heed, do not seek a way against them.
The verse
following the above verse gives further weight to the above translation.
Surah al
Nisa
An added
weight to the meanings outlined above is given by verse (4:128) quoted below,
where in the case of a man the same word nushuz is used, but it is translated
as 'ill-treatment' as against 'rebellion' in the case of a woman in verse 4:34.
Also as the ill-treatment is from the husband, a process of reconciliation is
encouraged!
Surah al
Nisa 4:128
If a wife
fears ill-treatment (nushuz) or desertion on her husband's part, there is no
blame on them if they arrange an amicable settlement between themselves; and
such settlement is best.
This
obviously is a double standard and the only way to reconcile the meanings of
the two verses, in the contexts they are being used, is to accept the meaning
of adriboo as: 'to separate' or to 'part'. In this connection I would like to
refer the reader to an excellent article from which I quote:
Qur'anic
commentators and translators experience problems with the term Adribu in the
Qur'an not just in this verse but in others, as it is used in different
contexts in ways which appear ambiguous and open to widely different
translations into English. 'Daraba' can be translated in more than a hundred
different ways.
The
translation of Adribu as 'to strike' in this particular verse (
(i) The
authority of hadiths (Abu Daud 2141 and Mishkat Al-Masabih 0276) that this is
what Adribu means in this context.
(ii) The
prejudices and environment of the early commentators of the Qur'an which led
them to assume that 'to strike', given the overall context of the verse, is the
most likely interpretation of the many possible interpretations of Adribu.
Hadith about women (sayings of the Prophet) put in context
Dr. Zahid Aziz says:
First as a
general point, the following factors may have affected the narrations that you
have mentioned:
1. They may have been inaccurately reported.
2. They may have had some slant added to them by one of the narrators according
to his own views or the general views in society at
the time.
3. Their meaning has been generalized, by which I mean that the Holy Prophet
Muhammad may well have been addressing some particular group and speaking about
their condition and not all women in general.
To determine the teachings of Islam on any point, the Holy Quran should be
taken as the most authoritative source, followed by the actual, practical
example of the Holy Prophet (which holds a higher position than his reported
words).
1.
"A woman is like a rib, if you
attempt to straighten it, you will break it; and if you benefit from her, you
will do so while crookedness remains in her" (Bukhari).
Dr. Zahid Aziz says: "Crookedness" here means curved (not crookedness
as in criminality). This hadith refers to the different qualities and
temperament of women than of men. Also there are certain aspirations and goals
in life which women find satisfying that are different from those of men. These
last words are not mine, but I heard them on BBC radio yesterday from a researcher
at a
2.
“Less intelligent” than men
"O
women! I have not seen anyone more deficient in intelligence and religion than
you” (Bukhari).
Before the advent of Islam women were not educated and
so the statement was most correct. If it was the norm of Islam, A’ishah, the wife
of the Prophet, could not have been said to be the most knowledgeable in Islam by the male companions.
Dr. Zahid
Aziz says:
As to
"less intelligent", since literacy among women was very much lower
than men at that time (and it still is in many countries), they would appear to
be less intelligent. So the Holy Prophet would only be
referring to a fact applicable to the people he was addressing. It doesn't mean
that it is a "teaching" of Islam or that it is an unchangeable,
permanent and universal state of affairs.
In the time of the second caliph Umar, when a woman publicly corrected him on a
point of law, he admitted his error and said: "The women of this city are more
intelligent than I am."
It is
accepted by all (Sunni) Muslims that Umar could not possibly contradict the
Holy Prophet (or the Holy Quran). The fact that Umar accepted
correction from a woman and said women of this city are more intelligent than I
am, is a very clear indication that the Holy Prophet could never have regarded women as of inferior intelligence.
3.
More women in hell than men
Dr. Zahid
Aziz says:
But the
same report also says that the majority in hell are
rich people and the majority in heaven are poor people. Interestingly, in
almost every society from that time till the present day, any group of rich
individuals is very predominantly male!
When we find any report which, if taken in a general sense, conflicts
with the Holy Qur’an, then we try to find an explanation of what that report
might really mean.
To say that the majority of those in hell will be women has no support
whatsoever in the Quran. That is how we know that the Holy Prophet cannot mean
this as a general principle.
4.
Some
narrators attributed this to the Prophet: "Bad omen is in the women,
the horse, and the home"(Bukhari).
However, this is the context of the hadith:
Abu-Hassan reports that two people came to A’ishah and said that the
Prophet used to say that bad luck is to be found only in women, horses and
houses. At this A’ishah replied: By the God who revealed the Qur’an to the
Prophet! The Prophet never said this; what he did say was that the People of
the Jahilliyyah (Days of Ignorance – before Islam) hold this opinion. [Imam
Ahmad Ibn Hanbal’s Musnad]
Thus it is clear, the Prophet narrated the views
in contempt of those that held this before Islam.
5.
Some hadith
speak about “wives to please husbands.”
However, we must look to the Qur’an: Dr Zahid Aziz says: As to the question in general of
the thoughts and feelings of women, the Holy Quran clearly says that a husband
and wife are an "apparel" each one for the
other. Their relationship on the basis of the clear teachings of the Quran is
of mutual reciprocity.
“They (your wives) are your garment and
you are a garment for them” (Qur’an 2:187)
Maulana Muhammad Ali writes: The mutual relations of husband and wife are here described in
words which could not be surpassed in beauty. They serve as a garment for each
other, i.e. they are a means of protection, comfort and even embellishment for
each other, and the weakness of one is made up by the strength of the other.
6.
Prayers annulled by dogs, donkeys,
or woman passing in front of prayer?
When Ibn Marzuq stated one’s prayers were annulled with women, dogs,
or donkeys passing in front, A’ishah, the wife of the Prophet retorted with: “Now you compare
us to donkeys and dogs! In the name of Allah, I saw the Prophet (peace and
blessings of Allah be upon him) saying his prayers while I was there, lying on
the bed between him and the qibla [direction for prayer], and in order not to disturb
him, I did not move!” (Bukhari).
Now,
clearly A’ishah refuted the false
claim that prayers were annulled in what was being ascribed since the Prophet
Muhammad (peace and blessings of Allah be upon him) used to pray with his wife laying down in front of him!
Or again: Bukhari Narrated A’isha The Prophet
used to pray while I was sleeping across in his bed in front of him. Whenever
he wanted to pray Witr, he would wake me up and I
would pray Witr.
(Book 1 Number 491)
Narrated 'Aisha: It is not good that you people have made us
(women) equal to dogs and donkeys. No doubt I saw Allah's Apostle praying while
I used to lie between him and the Qibla and when he
wanted to prostrate, he pushed my legs and I withdrew them. (Bukhari Volume 1,
Book 9).
7.
"Do not prevent the female
servants of Allah from going into the houses of Allah." (Bukhari)
It’s alleged this hadith says otherwise:
Aishah
said "Had the Prophet lived long
enough to see what women have innovated today, he would have prevented
them from attending prayer in mosques, as were the women of the Israelites
prevented from going into the houses of Allah." (Muslim)
Dr. Zahid
Aziz says:
It is
clear from this that she never meant that if the Holy Prophet had lived longer
he would have prohibited women from going to mosques! She was referring to the
fact that some women had started using their visits to mosques as a means of
displaying their beauty in public. Had the Holy Prophet seen them do so he
would have prevented them from going in that manner
and with that aim. It would
not be a new teaching
introduced by the Holy Prophet (had he lived longer) because such a manner of
going to mosques was not allowed in the first place.
The other point of interest is that where this report occurs in Muslim, there
also occur the other hadith that the Holy Prophet said: Do not prevent women
from going to mosques, and it is added in those reports that when some Muslims
heard this hadith they said: We will still prevent
our women from going to mosques!
So the hadith records that despite being told that the
Holy Prophet said, ‘don't stop women from going to mosques’, some Muslims said,
we will still stop them. Why is this
significant? Because it shows that many Muslims of the time did not like the
rights that Islam gave to women. Unfortunately their views have got mixed up
with the actual teachings of Islam, and this explains the reports where women
are portrayed as inferior to men.
[For
example: it is alleged: “Muhammad also said that if he were to order Muslims to
prostate themselves to someone other than Allah, he would order women to
prostate to their husbands.”] The fact that Islam so strongly condemns the
worship of anyone other than God makes one suspect that this report is not
genuine.
O mankind, surely We have
created you from a male and a female, and made you tribes and families that you
may know each other. Surely the noblest of you with Allah is the most dutiful of you.
Surely Allah is Knowing, Aware. (a) (Qur’an 49:13).
Maulana Muhammad Ali says: The principle of the
brotherhood of man laid down here is on the broadest basis. The address here is
not to believers, as in the two previous verses, but to men in general, who are
told that they are all, as it were, members of one family, and their divisions
into nations, tribes and families should not lead to estrangement from, but to
a better knowledge of, each other. Superiority of one over another in this vast
brotherhood does not depend on
nationality, wealth, or rank, but on the careful observance of duty, or moral greatness.
Prophet Muhammad
(pbuh) said: "An Arab is not
superior over a non-Arab nor is a non-Arab superior over an Arab; also a White
is not superior over a Black nor is a Black superior over a White; except by
piety and good action." (Last Farewell Sermon).
See:
Women in
Islam – exalted status of women in Islam
Position of Women by Dr. Zahid Aziz
WOMEN IN
ISLAM VERSUS WOMEN IN THE JUDAEO-CHRISTIAN
TRADITION: THE MYTH & THE REALITY By Dr. Sherif Abdel Azeem