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Are Women and Men Equal Before Allah? Pamphlet Written and Published by Sisters in Islam (Slightly abridged from the original, published in Malaysia by Sisters in 1991, used by permission of Sisters in Islam) from 1. Are women and men created equal before Allah? man’s rib, and woman is, therefore in her In the Qur’an there is no difference in the origin, derivative and secondary; that men value given to the creation of woman and are the creation of man. The Qur’an states “And inherently superior to women; and that of everything we have created pairs women are for men’s use. [zawjayn]” (51.49). Several other verses in the Qur’an also talk about the characteristic These beliefs have imprinted themselves on of pairs in creation, (53:45, 78:8,50:7, 22:5, the Muslim mind, causing immeasurable 36:36). (Allah swt is not created, therefore harm to women throughout the centuries. He is not part of a pair.) More essentially they contradict the true spirit of the Qur’an. Since everything In the creation of human beings, the male created comes in pairs, one does not come and the female make up the pair. Since from the other, or before the other. One is everything created must be in pairs, the male not superior to the other. One is not the and female must both be necessary, must derivative of the other. The women is not for exist by the definition of createdness. the purpose of the man, rather they are both Neither one comes before the other. This created for the mutual benefit of each other. means that in Allah’s creation of human beings, no priority or superiority is accorded 2. Are women and men created the same? to either man or woman. No. They are not created the same. Biologically, women and men are of course However, due to a number of historical and not the same. But these differences do not cultural factors, many Muslims have come mean that women and men are not of equal to believe that Allah swt created woman

1 value. In the eyes of Allah swt, Muslim Whereas only women can bear children, women and men are equal participants in all there is nothing in the Qur’an which is not aspects of Islamic life. In several verses in exclusive to men. Even “risalah” (being a the Qur’an (33:35-36, 9:72-72, 4:124, 3:195, Messenger) is not a function only for 40:40, 16:97), Allah swt specifically men, rather it is exclusive to a few addresses exceptional individuals. Verses 21:7-8 of the both the women and men, giving them equal Qur’an state that messengers were men, only roles and responsibilities in spiritual life and to explain that they were human beings and in the Islamic struggle, and equal rewards not angels. and punishment for their actions. The belief that only men can be leaders is a The Believers, men and women, are fallacy since neither the Qur’an nor the protectors, one of another; they enjoin what Hadith say that a woman cannot be a leader. is just, and forbid what is evil; they observe In fact the Qur’an extols the leadership of regular prayers, pay zakat and obey Allah Bilqis, the Queen of Sheba (27:23-44). and his Messenger. On them will Allah pour His mercy: for Allah is Exalted in Power, Bilqis’s qualities as a good leaders were not Wise. Allah has promised to Believers, men measured by gender, but by: and women, gardens under which rivers i) her capacity to fulfill the flow, to dwell therein… (9:71-72) requirements of the office ii) her political skills Since the equal status of women and men in iii) the purity of her faith spiritual matters is not only recognized but iv) her independent judgment insisted upon in the Qur’an, what more the equal rights and obligations of women and The principle used here is the one best suited men in temporal matters. to fulfill the requirements of good and effective leadership. If a woman is qualified 3. Are there things that only women and and the one best to fulfill the task, there is men can do in Muslim society? no Qur’anic injunction that prohibits her from any undertaking because of gender.

2 This is further strengthened by 4. What are the problems in Qur’anic 4:129, which states “you are never interpretations with regard to the equal able to do justice between wives rights of women and men in Islam? even if it is your ardent desire.” The oppression of Muslim women is based When the Qur’an explicitly stresses on a fallacy that women and men are not just conduct toward women and equal in Islam. There are other reasons why equal treatment among wives, it also such a fallacy exists. recognizes the impossibility of living i) One problem is the isolation of a up fully to these ideals (4:129). Qur’anic verse from its context and Accordingly, it in effect advocates turning it into a universal rule or monogamy as the original and ideal moral injunction. For example, state of marriage in Islam (4:3). Muslims who consider that polygamy is a “right” of men have ii) The Qur’an was revealed in stages overlooked that verse 4:3 states “if over a period of twenty-three years. you fear that you will not be able to For example, while earlier deal justly with the orphans, marry revelations discourage intoxicants women of your choice, two, three or and gambling (2:219, 4:43), later four…” It is explicit here that revelations clearly condemn and polygamy is not a right, but a prohibit them (5:93-94). If someone responsibility to ensure that justice claims that on the basis of 2:219, the be done to orphans. In practice, Qur’an permits the consumption of however, rarely is polygamy a alcohol, we should quote verses question of orphans’ care. 5:93-94 to show that Islam prohibits such acts. (For a demonstration of The verse then goes on to state, “If this methodology with regard to you fear that you will not be able to male-female equality, see question deal justly (with them), then only 6.) one.” It is obvious here that the Qur’an does not promote polygamy.

3 iii) In addition, the Qur’an was revealed social change that has occurred and within a sociohistorical context. that is so palpably occurring before Some of the traditional ‘ulama our eyes, is tantamount to believe that even though a verse deliberately defeating its moral- might be occasioned by a certain social purposes and objectives.” 1 situation, its application is universal. For example, in Verse 2:282, the Thus, the interpretation that the injunction calls for two witnesses to testimony of one woman was a written transaction or contract. The considered less reliable than that of a witnesses can be two reliable adult man because of her inexperience in males or one male and two females financial transactions would be “so that if one of them errs, the other restricted to that socio-historical ca remind her.” At the time of this context. In modern times when revelation women were not normally women are highly educated and used to dealing in business and involved in business and finance, this financial transactions. To ensure injunction would no longer apply. justice, if that witness erred, the The underlying value was that justice other was needed to remind her. be done. When women are equally However, some traditionalists educated and conversant in business understand this specific situation as as men, there is no reason why her universal in its application and make evidence cannot be equal to that of a eternal the law that two female man. witnesses equal one male. To say otherwise is an outrageous It is necessary to understand the affront to the Qur’an’s stress on context of Qur’anic verses in order to justice and human egalitarianism. It understand the values and principles is important to remember that while that lay behind them. “To insist on a the Qur’an gives solutions to and

literal implementation of the rules of 1 Fazlur Rahman, Islam & Modernity: Transformation of an Intellectual Tradition. (Chicago: The University of Chicago Press, 1982), p. 19. Qur’an, shutting one’s eyes to the

4 rulings on specific and concrete mean that women are incapable of handling historical issues, the Holy Book at their own affairs, controlling themselves or the same time provides, either of being leaders, whether among women, explicitly or implicitly, the rationales men and women, or even of nations, as has behind these solutions and rulings. It been assumed. Rather, it intends to establish is by considering these rationales a responsibility of men for the protection that one can then extract general and principles. It is these general maintenance of women in a restricted social principles of the verses, not the context. specific sociohistorical case, that Biologically, only women can bear the have eternal validity. future generations of Muslims. The Qur’an creates a harmonious balance in society by 5. Verse 4:34 has been commonly cited to establishing a functional responsibility for subjugate women in the name of Islam. males to facilitate this biological function of How should this verse be interpreted? females. Surat Al-Nisa ayat 34 states: Men are In the Qur’an, responsibility and privileges qawwamuna [have responsibility—Ed., see are linked. below] over women, (on the basis) [that— Ed.] Allah has [faddala] preferred some of Whoever has greater privileges, and other them over others and (on the basis) of what advantages, has greater responsibility2 and they spend of their property (for the support vice versa. The material responsibility of of women)… This verse has been men in the Qur’an, that they are invested misinterpreted to mean: with the responsibility of spending for i) Men have authority over women. women’s support, has corresponding ii) All men are superior to all women. advantages (like a greater portion of inheritance). This verse does not give men i) Do men have authority over women? In the beginning of this verse the Qur’an establishes that men are qawwamuna (have 2 So the wealthy have more responsibilities than the poor; the free have more responsibilities than the slave; the prophets have more responsibilities responsibility) over women. It does not than the people.

5 inherent superiority. It establishes mutual advantage materially, and an increased responsibility in society. responsibility: spending “for the support Responsibility is not superiority. of women.” ii) Are all men superior to women? It is important to restrict this verse to the The Qur’an does not say that “all men are particulars mentioned for two reasons: superior to or better than all women.” Nor even that all men are preferred by Allah swt (a) Only then would it remain consistent over all women. Advantages are explicitly with the Qur’anic criterion of evaluation in specified in the Qur’an. Men have certain humankind: “the most noble of advantages materially, resulting in certain you in the sight of Allah is the one with the responsibilities (or vice versa). When the most taqwa” (49:13). Qur’an says that “some (unspecified gender) are preferred by Allah swt over (b) The resulting arbitrary discrimination others,” it uses general language which creates disharmony between the female and corresponds directly with the observable the male. reality in creation: some creatures have some advantages over others—even some These two reasons can have negative humans over others. All men do not always consequences on the spiritual well-being of have an advantage over all women, nor all men. If they are falsely led to believe that women always over all men. they are inherently better than women, without exerting any effort on their part, This description of the universal they might not strive to develop the level of organization in creation is significant in our taqwa necessary to truly be seen as noble in discussion of the relationship between the sight of Allah swt. advantages and responsibilities. Some are more advantaged 6. What are the other verses in the than some others, thus their responsibility Qur’an which talk about equality and correspondingly increases. Men have an mutuality in the relationship between women and men?

6 As the Muslim society in Medina developed affairs but even on the problems that have toward an ideal state, Allah swt reminded resulted from misunderstanding its noble women and men of their equality and message. The mutuality. This can be found in several solution to the problems that have arisen in verses in the Qur’an which many ‘ulama the relationship between women and men have left out of their pronouncements on the lies in a closer look at that noble message to relationship between women and men in unveil the ultimate spirit of the book with Islam. regard to relationships of such intimacy: to develop “love and mercy” (30:21) between Verse 9:71, quoted in question two, is the them. final verse on female/male relationship. In it, the Qur’an talks about women and men being each other’s “awliyya—protecting friends and guardians.” And it also talks about the obligations of both women and men in Islam, such as enjoining what is just and forbidding what is evil and observing regular prayers, zakat and obedience to Allah swt and the Prophet saw.

Revealed in 8 Hijrah towards the end of the Prophet’s life, this verse sums up the Islamic way of life within a relationship of women and men as each other’s protectors and friends. It sums up the spirit of equality and mutuality that the Qur’an preaches in the relationship between women and men. Thus we see that the universal truth, wisdom, and beauty of the Qur’an continue to shed a guiding light not only on our daily

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