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The Societal Context of the State of Women

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The Societal Context of the State of Women THE SOCIETAL CONTEXT OF THE STATE OF WOMEN Chapter Six CULTURE Introduction it is important to recall that, in Islamic history, religious culture is not built on sacred texts of This chapter considers social patterns that indisputable authority but, rather, on differing Religious culture is contribute to shaping the position of women interpretations of the content, substance, not built on sacred in Arab societies today. It focuses on the forms and views of multiple writings and impact of two central sources of influence: sayings in the collective memory of society. It texts of indisputable cultural and especially religious heritage and is also based on customs and traditions that authority but, Arab intellectual production. have been consolidated to preserve a specific Culture plays a pervasive role in order for the family and society. Furthermore, rather, on differing composing the social context of women’s religious culture reflects the different schools interpretations of the position in the Arab world, and religious of thought that have emerged at various stages interpretations provide a field for conflict over of history (Arkoun, in French, 1984, 12; Jid‘an, content, substance, the position of women in public perception in Arabic, 1985, 442). forms and views of and general behavioural patterns. Religious If the message of Islam comprises a heritage, above all, is a key determinant of number of major rules concerning the order multiple writings the cultural norms underpinning the position of the universe and of society, it follows that and sayings in the of women in the Arab world. there is more than one facet to these general Arab intellectual production, as it rules since the recipient’s interpretations are collective memory of arose during the Arab Renaissance, also subject to the historical evolution of society society. contributed to creating the prevailing social and to developments in methods of reading consciousness in relation to women in Arab and understanding the texts. societies. Because knowledge systems and The examination of cultural structures interpretations do evolve and change, the that follows also includes how popular meaning given to a specific text may not culture, the arts and the media, themselves be entirely in keeping with the spirit of its drawing on religious heritage and intellectual substance: it can be transformed, in the production, have altered consciousness and intellectual process of extracting significance, behaviour relating to women. into another aspect of theoretical practice. It Interpretation... is thus becomes an interpretation, i.e., an effort subject to the same THE TRADITIONAL RELIGIOUS to understand that should not be put on HERITAGE PROMOTES AND the same level as that of the text itself. Also, transformations and REINFORCES THE EXISTING because interpretation is, in fact, a process of corruptions as the GENDER HIERARCHY thought that takes place in history and within a given society using the means of knowledge symbolic systems of at hand, it becomes part of the system of history. TEXT AND INTERPRETATION ideas within society. It is thus subject to the same transformations and corruptions as the This section considers how human beings symbolic systems of history. and society are perceived from an Islamic religious point of reference and how these perceptions bear on the image of women and gender relations. However, some caveats first: CULTURE 143 Box 6-1 Fahmi Howeidy: Equality Is at the Heart of Islam There are three considerations the scholar must bear in mind if he mate” means that the mate was created of the same genus as the soul wants to preserve his impartiality and objectivity in the course of an and was thus identical (Rida, in Arabic, 1973, 330). examination of the position of women from the Islamic perspective. Thus, we are presented with the crucial fact, clarified in the First, the question of women in Islam cannot be approached above-mentioned Qur’anic verse, that human beings originate from independently of the fundamental principles and tenets of the Islamic two mates both created of a single genus or from a single substance. It message, which confers an inviolable sanctity upon all creatures and is as though this verse, in the foregoing interpretation, was designed holds that every creature must receive a measure of respect. All of specifically to underscore the concept of similarity and equality God’s creatures, as the Qur’an states, “form part of communities like between the genders and to forestall the notion of discrimination and you” (Al-An‘am, 38). This embraces all beasts and birds, on land, in preference between the two halves of humanity (Al-Ghannushi, in the sea or in the air, all of which worship God Almighty. Among all Arabic, 2000, 9). these creatures, mankind is God’s chosen creature and His agent for If men and women are created equal, then they are inherently developing the earth. Every human being, male or female, enjoys this equal in their rights to life and to dignity, which are fundamental rights special status, as the Qur’an establishes the right of every human being of all human beings in Islam. It follows, too, that they are equal in to dignity, regardless of gender, ethnic origin or religious affiliation. their responsibilities: “The Believers, men and women, are protectors Second, traditional practices have defeated scriptural teachings, of one another: they enjoin what is just, and forbid what is evil” (Al- in the Arab experience in particular. The early Islamic period – the Tawba, 71). period of the first four caliphs, to be precise – gave rise to a major Similarly, they are equal in religious duties and in the rewards in transformation in the status of women. It liberated them from the the hereafter: “And their Lord hath accepted of them, and answered oppression of the pre-Islamic era, during which they were held in such them: ‘Never will I suffer to be lost the work of any of you, male or contempt that it was perfectly acceptable to bury female children to female: ye are members, one of another”. (Al ‘Imran, 195); Allah hath spare oneself the shame of their existence. However, the subsequent promised to Believers, men and women, “gardens under which rivers period brought numerous reversals in this, as well as in many other flow, to dwell therein, and beautiful mansions in gardens of everlasting areas of life, and the gains which women had won under the first bliss,” etc. (Al-Tawba, 72); and “It is not fitting for a Believer, man or four caliphs gradually eroded until, speaking figuratively, the idea of woman, when a matter has been decided by Allah and His Messenger “female burial” resurfaced, albeit symbolically rather than materially. to have any option about their decision …”, etc. (Al-Ahzab, 36) Societies in the period of decline resuscitated the traditions emanating They are equal, too, in the punishments meted out to sinners, as from the shame attached to the existence of women and to anything can be seen in the divine statutes regarding male and female thieves that betokened that existence, whether in social and public life or in (Al-Ma’ida, 38) and the adulterer and adulteress (Al-Nur, 2). prayer assemblies and mosques. Furthermore, they are equal in their eligibility to engage in Third, the root principle in Islamic statutes is equality between commercial transactions and contracts. Anyone who is rational, adult men and women, apart from those areas in which the texts explicitly and otherwise legally competent has the right to dispose of his or her assign a prerogative or a distinction to one of the genders, for reasons property freely, through sale, or as a gift, bequest or loan or as collateral, pertaining not so much to gender as to social responsibility and legal to empower others to act on his or her behalf, and to purchase goods status. Of particular relevance here is the significance of the Qur’anic and other such transactions. The verse in which this form of equality is verse that speaks of the creation of the two sexes from a single soul: grounded is: “To men is allotted what they earn, and to women what “O mankind! Reverence your Guardian-Lord, who created you from they earn” (Al-Nisa’, 32). Nor does the marital contract in Islamic law a single person, created, of like nature, his mate, and from them twain confer upon the husband any right to interfere in the financial affairs scattered (like seeds) countless men and women” (Al-Nisa’, 1). Al- of his wife, even on the grounds of his right to be her keeper, for this Razi cited Abu Muslim who held that “created, of like nature, his is an interpersonal rather than a financial right. UNIVERSALITY AND DERIVATIVES: “Mankind! We created you from a single (pair) PROBLEMS OF INTERPRETATION of a male and a female, and made you into Nations and tribes, that Ye may know each In the text of the Qur’an, there is a collection other (Not that Ye may despise each other). of verses that represent a complete vision of Verily the most honoured of you in the sight human beings, of society, of nature and of of God is (he who is) the most Righteous. And history. Undoubtedly, this vision was formed God has full knowledge and is well acquainted at a major turning point in the history of Arab (with all things)” (Al-Hujurat, 13). society. It criticised and did away with many “O mankind! Reverence your Guardian- customs and traditions that were inconsistent Lord, who created you from a single person, with the humanity of human beings and created, of like nature, his mate, and from them provided alternatives appropriate to the level twain scattered (like seeds) countless men and of knowledge and society in both Arab and women” (Al-Nisa’, 1).
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