The Role of Islam in Women's Rights: Exploring Claims vs. Reality

Muslims claim that Islam gives rights to women and that the current poor status of women in majority Muslim countries is not due to Islam. This article will discuss and evaluate the accuracy of this claim and any factors that contribute to the current status of women?

Muslim women are increasingly portrayed, world over, as oppressed and mistreated. Islam and its teachings are often cited as the key-contributing factor to the current poor status of Muslim women but this view is far too simplistic and unsubstantiated. Many factors play a key role in contributing to the overall poor status of Muslim women in today’s world. As a consequence, Muslim women are negatively impacted, having their God given rights misappropriated. This article will aim to show that the current poor status of Muslim women in majority Muslim countries, is not due to authentic Islamic teachings but instead to a multitude of factors that cannot be attributed to Islam.

The hardships and discriminative practices currently facing Muslim women in Muslim majority countries are numerous. Ramadan (2008) points out and identifies key areas where Muslim women are impacted the most; among them are the fields of education, employment, finances and social engagement. In addition to this he speaks of the Muslim women being subjected to physical abuse as well as having their Divinely decreed entitlements taken from them. These negative practices are most commonly associated with Islam by both Muslims and non-Muslims who are unlearned in core Islamic teachings regarding women. 

The Qur’an (Muslim Holy book) and Prophetic teachings hadiths (a speech, saying or tradition of the Prophet Muhammad-peace be upon him) are abundant with texts regulating the way in which women should be treated. They give women their rights, define their role and put women in a position of spiritual equality with their male counterparts. These can be found throughout various chapters in the Quran. One chapter, called Surat Al Nisa (Women), focuses on many issues related to women and their rights. Similarly, Surat Al-Mujadila (the pleading woman) is dedicated to the rights of woman who came to complain to the Prophet Muhammad-pbuh about being mistreated by her husband. One verse found in Surat Al Nisa says, “O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness …” (Qur’an, 4:19). Additionally, in Surat Ar-Rum (Rome) “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy …” (Qur’an, 30:21). Furthermore, in Surat Al-Hujuraat (The Dwellings) God states, “… Verily, the most honorable of you with Allah is that (believer, male or female) who has At-Taqwa (God consciousness) …” (Qur’an, 49:13) not differentiating the sexes but regarding them as spiritually equal. Finally, the Prophet Muhammad-pbuh said “seeking knowledge is mandatory for every Muslim” (male and female) (Al Bayhaqi, as cited in Badawi, 1971, The social aspect section, para. 9). These excerpts are an example of the kindness, mercy and equality that Islamic teachings afford Muslim women. The Qur’anic and Prophetic teachings on women do not encourage nor reflect the current poor state of Muslim women. 

There is a long list of factors, which are believed by many thinkers, to be contributing to the situation. Among these factors, but not limited to, are wrong interpretation of the texts which have cultural bias. Ramadan (2008) believes that the interpretations of the learned scholars in early Islam were influenced by their “gender and culture” (p. 212). Therefore, these interpretations could have male bias and potentially outdated customary practices that are no longer practically relevant in our time. These interpretations however, do continue to impact the Muslim females in modern times. Ramadan (2008) also adds that scholars focused on women’s “… duties and their rights according to the various functions society imparted on them” (p. 212) as opposed to “their being and their heart” (p. 212) which is what the Qur’an focuses on. Ramadan (2008) goes on to reaffirm his point by using examples of famous Islamic scholars like “At-Tabari, Ar-Razi, or Al-Qurtubi” (p. 213) who’s “…comments about women – their role as well as how they should be treated – stem as much, if not more from cultural projection as from normative critical reading” (p. 213).

Additionally, lack of Islamic knowledge is pointed out as another key contributing factor in the current poor status of women. Through lack of Religious knowledge one can easily fall into practices that are not only degrading to women but can be in complete contrast with Islamic teachings. To illustrate this point Hamdan (2009) tells the story of Yasmine, who was doing work experience in a Yemen village. Yasmine recalls that the women were subjected to very appalling treatment and she writes of how she had found this ill treatment of the women unthinkable. Yasmine does however acknowledge that the poor treatment of women was mostly due to ignorance. Furthermore, Ramadan (Bairi, 2011, November 3) states that, 

“the problem that I have today, when it comes to the issue of Muslim women       is that the Muslims in our communities, in the name of Islam are indulging into discriminations, superficial understandings, betrayal and not faithfulness of the Islamic message”. 

Ramadan (Let the Qur’an speak, 2009, March 29) makes it very clear that he believes it is the Muslim interpretation of the texts that is the problem and not that of the authentic Islamic teachings.  Although, lack of knowledge contributes greatly to the mistreatment of women there are also further factors that play a role.

One in particular is that of a lacking female participation in Religious affairs. Murabit (Ted, 2015, May) argues that, “the decision maker, the person that gets to control the message is sitting at the table”. Murabit (Ted, 2015, May) believes that this is where the problem lies, in that there are no women sitting at the table and helping the males in the decision-making. She claims that women must engage and be present in vital Religious decision making and play their part in order for there to be a solution to the female mistreatment. Ramadan (Bairi, 2011, November 3) further echoes this point by suggesting that the solution lies in the need for more Muslim female participation as well as more learned female intellectuals in the field of Islam. There is a need for Muslim females to rise up and reclaim their God given rights. This however, can only be done through female proactive engagement as well as their presents in all Religious affairs.

The evidence so far suggests numerous factors contributing to the current poor status of women and not that of Islamic teachings. However, there are critics who believe it to be the core Islamic teachings that are the problem and not that of the various factors previously mentioned. Among these critics is Dr. Sultan, Sultan (Heart, 2016, September 18) believes there is a clear and direct relationship between what Islam teaches and what Muslims do. She believes Islam to be an Arab Religion that has completely rid the Arabs of their pre-Islamic traditions, habits and values, therefore the “status of women is an inevitable outcome of the Islamic teachings” (Heart, 2016, September 18). Sultan (Heart, 2016, September 18) describes how Islam’s religious teachings have played a key role in the violations and mistreatment of women that she has observed throughout her profession as a Doctor. Sultan’s argument is, however flawed and lacking in correct knowledge of the topic. Sultan’s claim that “Islam is an Arab Religion” (Heart, 2016, September 18) is incorrect. The Qur’an describes its self in innumerous places as a Religion for all peoples and not a Religion that is exclusive to Arabs. “And indeed We have fully explained to mankind, in this Qur'an, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief” (Quran, 17:89). “Blessed be He Who sent down the criterion (of right and wrong, i.e. this Qur'an) to His slave (Muhammad) that he may be a warner to the 'Alamin (mankind and jinns)” (Qur’an, 25:1). In addition, Islam did not aim to rid the Arabs nor the world of individual cultures but put a ban only on poor cultural practices. “O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another …” (Qur’an, 49:13).

Ayaan Hirsi Ali, is a former Muslim who also staunchly supports the argument that Islamic teachings are the reason for the poor status of women. 

Ali (Theologia, 2015, October 22) claims that “there is a great deal of violence against women ... ” Muslim women “are in permanent house arrest where Islamic law is applied …” and “there are almost one thousand honor killings reported in Pakistan”. She then goes on to describe how female genital mutilation has affected her as well as innumerous women all over Africa and although she says there are other faiths within Africa that indulge in such practices the vast majority are Muslim (Theologia, 2015, October 22). Ali (Ali, 2015, March 22) claims that you cannot separate Islam from these poor practices. This argument is again built on the false premise that Islamic teachings are the reason for this current poor treatment of Muslim women. Badawi (1971) claims that a Muslim woman can pursue an occupation outside of the home and that there is nothing written within the Islamic texts that prevents her from doing so. This therefore refutes Ali’s claim of Islamic law putting women under house arrest. Honor killings are a vile customary practice that has no place in Islam. The Qur’an unequivocally states, “ … if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind …” (Qur’an 5:32). Finally, regarding the origins of female genital mutilation, Sanders (2014) states “experts say the practice stems from social pressure to conform to traditions passed down for centuries—one that predates not just Islam but also Judaism and Christianity” (Sanders, 2014, para. 17). Therefore, Muslims that indulge in such practices are to bear the blame and not that of Islamic teachings.

In conclusion, Islam has given women many rights and is not the source of the current poor status of Muslim women in majority Muslim countries, as is the common misconception. The current poor status of Muslim women can be attributed to lack of Islamic knowledge, poor customary practices, wrong interpretation of the texts and lack of female participation, however many other factors also play a part. The current poor status of Muslim women affects many facets of their lives. This includes, but it is not limited to, the usurpation of their God given rights. Women must play a role in the reinstatement of their Islamic rights through sound knowledge of their faith as well as through their engagement and presents in all Religious affairs that involve them. Only then will we see a positive change from the current poor female status that has become so widespread and prevalent in Majority Muslim societies.

References

Ali, A. H. [ Ayaan Hirsi Ali]. (2015, March 22). Ayaan Hirsi Ali discussing Heretic on ‘This Week’. Retrieved from https://www.youtube.com/watch?v=sROaRXSsUlw

Badawi, J. A. (1971). The status of Woman in Islam. In Archive. Retrieved from https://archive.org/stream/IslamWomen/The%20Status%20of%20Women%20in%20Islam_djvu.txt

Bairi, H. [Tariq Ramadan]. (2011, November 3). Tariq Ramadan empowering women strengthening. Retrieved from https://www.youtube.com/watch?v=5ULAH3dIYJM

Hamdan, A. (2009). Muslim women speak: A tapestry of lives and dreams. Retrieved from Google books.

Heart, B. [Wafa Sultan]. (2016, September 18). Dr Wafa Sultan: A psychiatrist and ex-Muslim discloses Islam. Retrieved from https://www.youtube.com/watch?v=6cXpyew93sk&spfreload=10

Let the Qur’an speak. [Tariq Ramadan]. (2009, March 29). Women’s Rights. Retrieved from https://www.youtube.com/watch?v=BrN-DkI-5bs

Ramadan, T. (2008). Radical Reform: Islamic ethics and liberation. Retrieved from Charles sturt University Ebook Library.

Sanders, K. (2014). Fact-checking Reza Aslan on Bill Maher’s ‘not very sophisticated’ rant on Islam. In Punditfact. Retrieved from http://www.politifact.com/punditfact/statements/2014/oct/02/reza-aslan/fact-checking-reza-aslans-retort-bill-maher/

Ted. [Alaa Murabit]. (2015, May). What my Religion really says about women. Retrieved from https://www.ted.com/talks/alaa_murabit_what_my_religion_really_says_about_women#t-37015

Theologia, N. P. [Ayaan Hirsi Ali]. (2015, October 22). Islam’s brutal treatment of Women - Ayaan Hirsi Ali. Retrieved from  https://www.youtube.com/watch?v=tw__o_UPuJ4