Women and their Rights in Islam.
Baby girl is often the target of ‘gender cleansing’ in the garb of family planning. Thanks to perverse technologies, social welfare is aimed to be achieved by sacrificing humans even before their birth - after identifying their gender. Crimes against women are a world wide evil and are especially rampant in India. In view of the fact that most of the affected Muslim women here are more or less forced to live in un-Islamic social environments, their true status in Islam, achieved not through violent struggles, but conferred by the inherent sensitivity of Islam towards them, calls for a serious discussion.
‘Women’ proclaimed the Prophet, like the Mahabharatha, ‘are the twin-halves of men’. Islam views men and women as equal partners of life. Humankind was created ‘from a single soul and from it created its mate and from them twain hath spread multitude of men and women’ (4:1). Anything ‘impure’ or ‘wicked’ in relation to women-a curse in many civilizations-has no place in Islam because both sexes owe their origin to the same God, same parents, and are born in a state of purity (fitrah). Furthermore Islam seeks to establish universal equality. Women, according to the Quran, have ‘rights similar to those of men’ (2:228) ‘verily evil is their judgement’, Islam condemns those who see the birth of a baby girl as an inauspicious vent. Female infanticide – a cold-blooded murder-is anti-Islamic. ‘When news is conveyed to one of them of the birth of a female child, his face darkens with grief. Because of the ‘bad news’ that he received and out of shame, he hides himself from his people! He asks himself whether he shall keep the child in contempt or bury it beneath the dust. Verily evil is their judgement.’ (16:58,59) Female child is indeed a gift of Allah, and, as such, he who does not ‘bury her alive nor ill-treats her nor discriminates her’ is so dear to Allah that he shall ‘grant him the Bliss of Paradise’ (h). Islam offers full freedom to women in the conduct of their legitimate affairs. Their rights to seek employment and to move in public are fully recognized. Hazrat Ayesha took part in politics and fought in battlefields. In the sphere of religion, too, Islam is more liberal and genuine towards them. The five pillars of Islam, noted earlier, do not discriminate men and women. In fact, Islam offers some concessions (not restrictions) in these institutions to women or account of their physical inconveniences. Again, gender is not the qualifying factor for salvation. ‘Anyone male or female who does what is good and faithful will enter the Garden’ (4:124). And Allah will respond to the prayer of every one: ‘I will not suffer to be lost the work of you, whether male or female’ (3:195) Pursuit of knowledge, too, is ‘obligatory to all Muslims - men and women’ (h).
Contemporary Indian society is pathologically obsessed with dowry, the matrimonial robbery. Save money, the banks advise the parents, to meet the expenses of their son’s education, and, alas, of their daughter’s marriage! In contrast, a Muslim woman is entitled to a marriage gift (mahr)- the details of which are incorporated in the nuptial contract-to be given by her husband. The ownership of mahr rests exclusively with her. Mahr symbolizes love and affection, honours the nuptial relationship and glorifies feminine charm. Again, physical charm should not be selection criterion for mates. Both should possess those noble qualities that are required of a good and mature family partnership. Marriage should take place by mutual consent and a Muslim should not marry a woman against her will. Protection and maintenance of his wife is his responsibility. Islam guarantees the right of individual ownership of property to women throughout their life - a wisdom that was adopted and incorporated in the Western legal institutions only in the 19th and 20th centuries! What is more, the maintenance of the family is the responsibility of the man and his wife has no legal obligation in respect of the family expenses.
Women are equal to men, ‘but men are a degree above them’ (2:228). As we have already seen, this does not mean unilateral decision making by men. This status is prescribed merely for the purpose of administrative convenience. A culture of collaborative consensus, where decisions are arrived at ‘after consultation and mutual consent’ (2:233) by respecting each other’s sentiments is beneficial not only in politics but also in domestics!
Considering the fact that ‘the thing which is lawful, but disliked by Allah, is divorce’ (h), the couple should live peacefully forever by satisfying each other’s needs and desires. In case of conflicts, if reconciliation becomes impossible even after repeated compromises by both, ‘an arbiter from his people and other from hers’ (4:35) may intervene. A failure of this mediation calls for the parting of ways. Contrary to what Muslim Personal Law in India prescribes, divorce in the true Quranic sprit is a cumbersome process. The chauvinistic, unilateral and single-sitting triple talaaq is to tally anti-Islamic; and against the teachings of the Quran. A waiting period (iddat) follows the first pronouncement during which both live under one roof. The reason is not far to seek: decisions taken during emotionally charged moments may not always be truly reflective of viable solutions or real intentions. Nostalgic sentiments may now prevail over past quarrels and in many cases there may be a possibility of their reunion. But if the reunion also fails to bring about reconciliation, a second pronouncement follows, followed by a second waiting period. If differences persist, a third and final pronouncement ends the married life. The entire process, it would appear, is aimed at avoiding divorce as far as possible and at securing women an honorable life. But woman is also equally entitled to seek divorce on her own right, called khula, and marry another man which neither her husband nor the society could validly and legitimately refuse and which involves only the loss of her mahr. To me, women ‘wherein Allah has placed much good’ (4:19) will never be abandoned by Allah just because a man pronounces talaq three times. The divorced women, too shall have a right to maintenance in a goodly manner (2:241) and the holy Quran, a direct revelation from Allah , should not be lopsidedly interpreted to serve male chauvinism. After all ‘reforms’ and these areas will make the Muslim Personal Law more Islamic.
A surgical solution to an injurious engagement leaves women with a deep sense of helplessness pervading their mental landscape. Only the guardianship of their children gives some solace. Islam provides security even to the children born out of wedlock. Motherhood, I maintain, is the greatest honour for women. By shaping the psychological, moral and intellectual outlook of her child, the mother shapes the future. ‘Paradise is at your mother’s feet (h) is how Islam glorifies motherhood. Juvenile delinquency is a worldwide scourge. Herein lies her greatest responsibility. Islamic defence is a handy tool for her to retain her independent identity and discharge her responsibility.
The Quran while advising men to ‘refrain from slandering women’ (24:23) recommends women to ‘cast their outer garments over their persons when out of doors’ (33:59). Though this verse is violently attacked by feminists the ‘occasion of the revelation’ (sabab al-nuzul) clearly indicates that the dress code was a prescription for precautionary protection rather than a provocative suppression. The historically exploitative character of male dominance paved the way for feminist movements. They brought about a remarkable change in women’s status, but they are also marked by a parallel degeneration of moral values. Freedom means freedom from all morals. Polygamy is crime, but free sex, alas, is fashion. Covered purdah in public is horror, but exposed sun-bath in public, well, is a hobby. India, too, is not an exception. Yuppie life-style need not honour ‘grandma’ taboos. Man is the most dangerous animal, and woman in turn should assert her equality by degrading herself! The only way out from this mess is spirituality: morality based on spirituality, the infringement of which is violently opposed by our own self is necessary to ensure, say, the moral security of the society.
In my view, Islam does not sanction polygamy. Among wives, ‘you are never able to be fair and just’ (4:129), says the Quran. Man is always prone to vacillations and the sheer impact of multiple pulls and pressures militates against his impartiality. The Quran itself offers solution: ‘If you fear that you shall not be able to deal justly with them, then marry only one’ (4:3). These two verses, read together, are a clear discouragement of polygamy. Though the ‘occasion of the revelation’ justifies polygamy on various grounds, such as orphanage and widowhood, permission to polygamy, in my opinion, is not applicable to modern times. Adoption could be a substitute for barrenness. And though manu, the high priest of varnasrama dharma condemns the prospects of a ‘second husband’ to widows, they are certainly entitled to remarriage, but only with bachelors or widowers. And we, the society which so graciously made Roop Kanwar a virtuous woman (sati) - by throwing her into the pyre - should know that Muhammad himself married a widow. And that women in Islam enjoy far more radical liberties and rights than those in any other religion.
Liberalism in Islam- A case for secular Governance
‘WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN, SOCIALIST, SECULAR DEMOCRATIC REPUBLIC and to secure to all its citizens:
JUSTICE, social, economic and political:
LIBERTY of thought, expression, belief, faith and worship:
EQUALITY of status and of opportunity, and promote among them all,
FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation; IN OUR CONSTITUENT ASSEMBLY this twenty sixth day of
November 1949 do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES
THIS CONSTITUTION ”.
So reads the Preamble to our constitution. Obviously, Islam possesses all these noble virtues of justice, liberty, and equality seeks to infuse a spirit of fraternity among and in between the people. Zakat, the focal character of which contains the seeds of local self-government, has its own brand of socialism. A system of governance –having a responsible relationship between the executive sovereignty of the head of the state and the legislative authority of the representatives elected by the people (millat) –which envisages a government ‘by counsel among themselves’ (42:38) is the best practicable form of republican democracy. It is to be noted that the monarchical form of the medieval Islamic governments was itself an extra-Quranic growth. India is a secular country where the State neither nourishes nor antagonizes any particular religion but maintains an eminent neutrality towards all religions. Even Asoka was deeply religious, but his administration was distinctly secular. Islam, it is true, does not make any distinction whatever between religion and politics.
In my view, secular governance is more Islamic than un-Islamic and separation of religion from politics, notwithstanding the threat posed to it by the Religious Right the world over, is essential for social harmony and welfare. My perception is that: in a world in which communities, ideas, institutions and even religion are increasingly becoming cohesive, flexible and accommodative, common affairs of a country that have a direct bearing, both collectively as well as individually, on the lives of its citizens need not be based on religion. There are numerous instances in the history of Islam that, when liberally interpreted, illustrate its inherent secular wisdom. ‘Did the founders of our schools ever claim finality for their reasoning and interpretations? Never!’, observed the poet-philosopher Iqbal about seventy years ago. Islam stands for peace and harmony and its relevance should never be lost. Islam lays paramount emphasis on the freedom of choice in religious affairs. The Quran says: ‘Whoever wills, let him believe; and whoever does not will, let him disbelieve’ (18:29). The celebrated 1941 Atlantic Charter echoes the same wisdom – a wisdom that dates back to the 7th century AD - by insisting on ‘the freedom of every person to worship God in his own way’, ‘No coercion in religion’, the Quran declares further because ‘the truth manifest, and so is falsehood’ (2:256). Religious aggressors are threatened with a ‘mighty chastisement’ (2:114) in the Life Hereafter. Churches, monasteries, synagogues and mosques, according to the Quran are all places of worship: ‘If Allah did not repel some people by others, monasteries, churches, synagogues, and mosques, in which Allah ’s name is much remembered, would have been pulled down’ (22: 40). To the pagans of Mecca, Muhammed assured through the revelation: ‘To you be your religion, to me my religion’ (109:6). Humayun, though heading a ‘government-in-wandering’, advised his son against religious prejudice and favoured administering ‘impartial justice, having regard to the religious susceptibilities and religious customs of all sections of the people’. Jews and Christians headed many departments of the Omayyad Caliphate. In conclusion, the traditions of religious liberalism in Islam, including da’wah discussed earlier, certainly make a good case for secular governance, and offer the best conceptual framework for a welfare state.
A Culture of Progressive Assimilation
According to George Sarton, author of A guide to the History of Science, Arabic was ‘the language not of one people, one nation, one faith, but of many peoples, many nations, many faiths’. History tells that the Sassanids, Seleucids, Ptolemies and Byzantines, all conquered by Islam, were the inheritors of rich cultural heritages that were older than Islam. The spread of Islam inevitably led to the spread of Arabic language of communication of many non-Muslim peoples with multifarious local traditions. Islamic culture is unique in that it assimilated many such foreign influences to enrich itself and to grow to efflorescence. Islam fully recognizes that the pursuit of knowledge (ilm) is a means of exploring Gods Signs (ayats) and synonymous with worhipping Him. This concept, to gether with its assimilative character, is the hallmark of Islamic civilizations.
Philosophy: Al-Kindi (d:873 AD), the Father of Islamic Philosophy, established That theology and philosophy were not in conflict with, but were complementary to, each other for the evolution of true knowledge. He naturalized Greek philosophy in the Islamic world and mastered complex metaphysical theories. The Turkoman philosopher Al-Farabi (d.950) and the Uzbek scholar Avicenna (d.1037) were deeply influenced by Aristotle, contributed to various areas of learning including medicine, and came to be known as the ‘Second’ and ‘Third Aristotles’ respectively. Averroes (d.1198) held Aristotle as ‘the Perfect Man’. He founded a Muslim philosophy of absulute rationalism and came to be known as ‘the Father of Free thought’. Al-Ghazzali (d.1111) wrote many books on state craft, religion and reason. Though he held religion above philosophy, he was quite clear that faith alone would not suffice. Reason (aql), according to him is the best gift of Allah. Many of the Muslim philosophers were versatile geniuses who wrote, in addition to philosophy, on various other subjects as well. Thus Ibn Bajja (d.1138), a philosopher, wrote also on medicine, mathematics, meteorology and music. The poet-philosopher Ibn-Tufayl (d.1185) wrote treatises on mathematics, medicine and even on philosophical romance!
Historiography: Many of the great historians were not Arabs by birth, but by virtue of their affiliations. Some were historical philosopher par excellence. Ibn Khaldun (d.1406), for instance, held that history was not merely a matter of chronology but that of analytical omnibus. A true revolutionary in his approach, he glorified knowledge, advocated a religious orientation for its pursuit and defined the purpose of historiography. Arnold Toynbee regarded his philosophy as ‘the greatest work of its kind’. For Abu-Raihan al-Biruni (d.1048), the celebrated author of kitab al Hind (Book on India), the study of Universe was the noblest pursuit of mankind, he invented an instrument for calculating dates. Ahmad al-yakubi (d.897) wrote a history of the world and al-Masudi (d.956), called as ‘the Pliny of the Arabians’ authored a 30-volume encyclopedic history of the world.
Geogrophy: Spiritualism found it practical application in geography. Muslim geographers derived their inspiration from the Quran as well as from Greek and Latin treatises. Idurisi (d.1140) prepared a magnum opus on world geography with numerous maps and a silver globe, and Yakub Ibn Abdullah (d.1229) the greatest of Muslim geographers, a dictionary of places. Ibn Sayid (d.1274) surveyed the West African coast. A ‘Maumunic map’ of the world was prepared during the reign of al-Maumun. Ahmad al Sarakshi, al Battani, Ibn Yunus and alKindi also made great contributions.
Biological Sciences: Muslims paid particular attention to the medicinal and agricultural importance of plants. A synthesis of Roman, Indian, Babylonian, Greek and Persian knowledge systems formed the foundation of Islamic botanical sciences. The (Kitab al-nabat wal shajr (The Book of Plants and trees) by Abu Said al-Asmi and the Kitab al-nabat (The Bok of Plants) by al-Dinawari are among the masterpieces of botany. Muslims were quite aware that ‘the entire creation is the family of Allah ’ (h) and from a rich inheritance of the Greeks, the pre-Islamic Arabs and the Indo-Persian sources sprang such important works as the Kitab al-Hayawan (The Book of Animals) by al-Jahiz and Shifa (The Book of Healing) by Ibn Sina. Great scholars like Bishr ibn al-Mutamir also contributed.
Mathematics and Astronomy: Muslims were the founders of algebra (from the Arabic al-jibr). Influenced by the Greek, Babylonian and Indian knowledge systems, men like al-Khawarazmi synthesized, analyzed and perfected this system. Likewise, the kitab Shikl al-qita (The book of the Figure of the Sector) by Nasir al-Din al-Tusi was a landmark revival of trigonometry. The ‘revolutionary’ Arabic numerals need no elaboration. Indian works on mathematics and astronomy like Brahamasphuta Siddhanda, Aryabhatiya, surya siddhanda and Khandakhadyaka of Brahmagupta all made a visible impact on the development of Islamic astronomy. Al-Khawarazami’s (d.975) astronomical tables owe their origin to Indian sources. There were famous observatories such the one built in Baghdad by Sind ibn Ali (d.850) modelled on the Nestorian University of Jundhishapur.
Medicine: ‘He who studies anatomy ‘said Ibn Rushd ‘increases his belief in God’. Muslims were aware of the influences of cosmic forces on man. ‘Man’, proclaims an Arabic dictum, ‘is the symbol of existence ‘. The Kitab al Aghdhiyah (The book on Diet) by Abu Marwan ibn Zuhr was the very first of its kind. Al-Tabari, using Syriac, Sanskrit and Greek sources, wrote Firdaws al-Hikmah (The Paradise of Wisdom). Yohana ibn Maraway (d.859) and Alhazen (d.1038) were pioneers in ophthalmology as was Ali ibn Isa (d.1290) whose Tadhkirat al-Kahhalin (Treasury for ophthalmologists) remained a masterpiece till the 18th century. The medical compilations of Ibn-Tilmid (d.1165) greatly contributed to major advances in surgery. Al-Razi (d.925), the author of al-Hawi, wrote the first pediatric treatise, identified measles as a specific disease and classified, for the first time, substances as animal, vegetable and mineral. Abu Ali ibn Sina also known Avicenna (d.1037) was ‘the prince of physicians’. He wrote the famous encyclopedia Al-Qanoon fil-Tibb (The Canon of Medicine)
Chemistry: Words like benzene, talc, elixir, alcohol, etc. are all from Arabic language. Khalid was the first ever Muslim alchemist, followed by Jabir ibn Hayyan who made some remarkable discoveries like nitric acid and sulphuric acid. He combined hydrochloric and nitric acids to form the aqua regia, the ‘Royal Water’.
Literature: The assimilative character of Islamic culture is clearly visible in literature. The Arabian Nights shows influences of Buddhist, Jewish and Hellenistic sources. The versatile poet Kodama ibn Jafar (d.922) admired worldwide, introduced Greek methods into Arabic literature. Udhrism, the famous style of love poetry, traveled from Baghdad to Spain, Akhtal (d.710), the Poet of the Commander of the Faithful’, prepared an anthology of Arabic poetry. Arabic writing was greatly facilitated by the painstaking efforts of translators. Works of classical authors, great mathematicians, medical writers, historians and geographers were rendered into Arabic by such prolific translators as Honayn ibn Is-hak (d.874), al-Marwazi (d.920) and Kusta ibn Luka (d.932) and were to form a scientific basis for the evolution of Islamic civilizations.
Education: Ancient Persians highly venerated knowledge. The great Nestorian University, referred to earlier, was a Sessanian legacy. The first ever-systematic expositions of grammar by Sibaway (d.793), which formed the foundation of Arabic linguistic studies, were a direct outcome of Nestorian traditions. Several departments of this university, together with the Damascus library, were transferred to Baghdad by Abbasid Caliphs. A House of Wisdom (baitul hikuma) was established here in 820 AD by Ma’mun, which was extended in 856 AD by Mutawakil. Following their footsteps the Fatmid Caliph Muizz founded a House of Wisdom which became a famous scholastic research center. Muslims thus provided a great fillip to Europeans who embarked on a vigorous pursuit of knowledge from the 10th century onwards.
Architecture: Islamic architecture marvels constitute perhaps the richest legacy of Islamic civilization. Muslims inherited a rich variety of architectural styles and techniques from Mesopotomian, Hellenistic, Byzantine, Roman, Persian and other central Asian traditions, and, elaborating on them built magnificent masterpieces from Granada to Delhi. Muslim contribution to Indian architecture requires little explanation –there are numerous standing examples here. Experts came from as far as Baghdad, Samarkand, Kandahar and Cairo for the construction of Taj Mahal. The Ottoman classical architecture, patronized by the Ottoman Turks reached its zenith under Sinan the Great, the greatest of Islamic architects. He built such architectural wonders as the mosque of Suleiman the Magnificent in Constantinople and the mosque of Selim II at Adrianople.
Islamic contribution to numerous fields of human endeavors had been immense. It borrowed and synthesized various traditions, and, after enriching it with its own traditions gifted the world a more colorful product of Islamic intellectualism. It is often said that the Renaissance and the subsequent scientific achievements owe their origin to the scientific genius in Andalusia (Spain).
Sufism : Islamic mysticism, best exemplified by Sufism, is regarded as a reaction against rigid orthodoxy. It is said that mysticism in Islam arose at a time when Islamic doctrines, due to countless superimposed interpretations, had become extremely confused. In due course the ‘Ulemas (theologians) became victims of dogmatic rigidity; to such an extent that the pristine dynamism of the Islamic doctrine was completely crippled. Though the Quran and prophet Mohammed discouraged denunciation (Zuhd), the Sufis favoured ascetic life, embraced several mystic doctrines, used musical instruments, generally discouraged by Islam and evolved various techniques to attain hal (ecstasy). However they contributed greatly to the propagation of the religion and also were responsible to the development of Islamic poetry and literature. Jalaluddin Rumi’s (d.1273) Mathnawi, a vast Persian poem in six books, a mixture of fables, anecdotes, symbols and reflections is a classic to illustrate and explain mystic doctrine. It records what H.A.R. Gibb says: “variety and originality of imagery, dignity and picturesque ness, learning and familiar charm, depth of feeling and of thought. “ Sanai (d.1131), A Persian poet and moralist wrote an epic survey of mysticism. His hadiqat al-haqiqa served as a model for others. Later, Farid al-Din attar wrote the Ilahi-nama (Divine book) and Mantiq al –tair (Speech of Birds). Rabia al-Adawiya, a famous mystic lady of Basra held unconventional theological views. Al-Ghazzali, has extensively quoted Rabia’s philosophical thoughts, her vision and poems in his famous work Ihya. According to her, a blissful Life Hereafter should not induce humanism: ‘O my Lord, If I worship Thee from fear of Hell, burn me therein, and if I worship Thee in hope of Paradise, exclude me thence, but if I worship Thee for Thine own sake, then withhold not from me Thine Eternal Beauty!’
Sufi philosophers like Ibn Arabi (d.1240), Hallaj (d.992) and Hassan of Basra expressed unconventional and radical views. Various theologians took exception to the contents of their writings and charge them with heretical doctrines. Still they found many followers and zealous defenders. Omar Khayyam (d.1123) and Hafiz (d.1389) infused wine and women into their verses and somewhat damaged their spirituality. Dhul Nun(d.859), the father of Islamic theosophy, propagated Gnostic speculations. Sufism is often thought to be so alien an element in Islam that it is almost identified with heresy. Despite this, it deserves admiration precisely because of its in insightful and path breaking intellectualism.