In Islam there are no differences between male and females as far as their correlation with one another and that to Allah is concerned. Islam says that men and women as are created from one entire soul. The Qur’an states in Surah 4- an-Nisa: “O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women” (Qur’an 4:1)
This is true whereas both sexes are assured equal reward values for positive and negative conduct and behaviour. In the Qur’an, the topic of men and women is conveyed by certain elements and deeds, by which we will all be judged. The most devout Muslim or the ones that follow Allah’s commands are referred to as believers or al-Mu’minum in the Qur’an. This can be seen in Surah 23 – al- Mu’minum: “Certainly will the believers have succeeded” (Qur’an 23:1)
The Qur’an resonates equality by expressively reiterating the terms “men and women” with moral and sensible qualities throughout the following verse ten different times. “Indeed the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so- for them Allah has prepared forgiveness and great reward.” (Qur’an 33:35)
In Islam the role of the wife is an essential key to the survival of the family and marriage. Women are highly respected and safeguarded in this very important and dominant role, so to speak. If you happen to read the Qur’an, without a doubt it brings out the fact that marriage is the common bond of sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its key foundations are love and friendship. One of the most intriguing verses that I have come across in regards to marriage in the Qur’an is best described in Sûrah 30-ar-Rûm: “And of his signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.” (Qur’an 30:21).
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make of man and woman, both have equal rights and claims on one another, except for one responsibility, that being leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man. It is stated in Surah 2- al- Baqarah: “But the men have a degree over them [in responsibility and authority.] And Allah is exalted in Might and Wise.” (Qur’an 2:228).
Islam calls attention to the importance of counsel and mutual harmony in family decisions. A verse in Surah al- Baqarah points out to this notion: “And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them...And fear Allah and know that Allah is Seeing of what you do.“ (Qur’an 2: 233).
The prophet overly emphasized the importance and respect that is born with the mother’s role, so to speak. “And live with them in kindness. For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.” (Qur’an 4: l9).
Islam considers kindness to family and parents next to that of the worship of Allah. Moreover, the Qur'an has a special recommendation for the good treatment of mothers:
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to the [so much as] “, ” and do not repel them but speak to them a noble word. (Qur’an 17:23)
The respect of mother’s goes even further, my late father once told me. He quoted Prophet Muhammad’s message to one man when asked: “O Messenger of God, who among the people is the most worthy of my great company?” The Prophet said, “Your Mother.” “Who else is next” said the man? The Prophet replied by saying: “Your mother.” “Then who else?” The man asked once again, and Prophet Muhammad replied: “Your mother.” After the fourth time, only then did the Prophet say “Your father.”
As mentioned earlier in my example of Saudi Arabia and how women follow strict rules, things have changed somewhat in other countries. In legal terms, the tendency in Muslim countries has been to ameliorate the position of women, but that change is coming slowly but surely. Most countries still dictate their laws according to the Shari’a as the basis of their legal systems; others combine religious and secular law. Arab countries reinterpret the Shari’a in order to accommodate it to contemporary needs rather than reject it altogether in favour of foreign legal systems.
In the late nineteenth and twentieth century major changes were seen with respect to the position of women. Education of women was key in certain Muslim countries. In some Middle Eastern countries women have been integrated into the labour force in many forms. In such countries as Egypt, Lebanon, and Tunisia many women are employed in industrial labour. More and more women in Cairo are going to university in order to become young professionals. I think that it’s great to see women working and getting better educations rather than be a “stay at home moms”, so to speak.
Women saw themselves as playing a valued, legitimate, and overly important role in the family and social life, one that differed from but was complementary to that of their male counterparts. The veil is usually taken as a symbol of the domination of women by men, but in fact it symbolizes the complexities of their relationships. Wearing the veil was not, and is not, universal among Middle Eastern and Muslim women. From my understanding, it is commonly worn by urban and middle-class women. The question of the hijab has been a controversial one for centuries to come. The word hijab is derived from the Arabic word hijaba meaning to hide from view or to conceal. In present times, the context of the hijab is the reserved covering of a Muslim woman. What is the extent of the covering of the veil? The Qur’an states in Surah 24- an-Nur: “Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed Allah is acquainted with what they do. And tell the believing women to reduce [some] of their vision and guard their private parts and not display their adornment except that which [ordinarily] appears thereof and to draw head covers over their chests and not display their adornment [i.e., beauty] except for their husbands” (Qur'ān 24:30-31).
The veil is also understood by many as a type of shield, protecting women from aggressive men, and society versus the dangers of temptation given by women. Although it conceals and secludes some women, it also creates a type of mystery and intrigue. This gives women the freedom to move as they may with respect, which then creates a form of ambivalence in terms of purity and passion, autonomy and subordination, and dependence and independence. The styles of Western clothing are a completely new and intriguing invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to that of the ‘oppressed’ style of hijab. Muslim women who wear hijab do not find it impractical or interfering with their daily activities. The problem is that people in the West have the wrong perception. The veil or hijab is not a ‘covering’ dress but more importantly, it has its meanings with respect to women’s conduct, etiquette, speech and look in the open public. It is one of the great ironies of our world today that the very same headscarf revered as a sign of 'holiness' when worn for the purpose of showing the authority of man by Catholic Nuns, is reviled as a sign of 'oppression' when worn for the purpose of protection and dignity by Muslim women. Go figure? Clothing is something that covers our body, nothing more, nothing less, its only one facet of the total being. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are restricted to certain things as well, such as not being permitted to wear gold or silk. On the flip side, women are entitled to wear both. For both men and women, clothing necessities are not meant to be a form of control but rather a fashion in which society will function in a proper, Islamic manner.
Bibliography
The Qur’an: Arabic Text with Corresponding English Meanings. English Revised and Edited by Saheeh International. Jeddah: Abul-Qasm Publishing House, 1997.
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