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Utilizing Female Resources
By Sara Sherif
When was the last time you read an article or heard a talk from a Muslim woman
which was on a gender neutral topic? When Imam Zuhri a famous Muslim scholar of
sunnah told Qasim ibn Muhammad, a scholar of Quran that he wished to seek
knowledge, Qasim advised him to join the assembly of a well-known female jurist
called Amra bint al Rahman. Amra instructed many other scholars of fame
including Abu Bakr Muhammad ibn Hazm and Yahya ibn Al Said. And she was not an
exception. Early Islamic history is replete with famous female jurists and
scholars, beginning with Aisha (RA) the Prophet's wife, Rubaiy bint Muawidh,
Aisha bint Saad ibn Waqqas who taught Imam Malik and Sayyida Nafeesa, grand
daughter of Imam Hassan (RA) who instructed Imam al Shafi.
That was then, but now, it is difficult to name a single female jurist,
philosopher or scholar of international renown and women generally are almost
totally absent from the intellectual and public life of the Muslim community.
How different it was in the past. Call to mind the unknown woman who is said to
have challenged Khalif Umar, in the mosque when he announced his intention to
put a ceiling on mahr. He was forced to accept that his proposal breached
Qur'anic law because of this woman's vociferous intervention. Then there is
Fatima bint Qais who argued tenaciously with Umar and Aisha (RA) over a legal
point and refused to be convinced by their arguments and Um Yaqub, who is
recorded as having confidently said to Abdullah ibn Masud, "I have read the
entire Qur'an but have not found your explanation (of a legal point he was
making) anywhere in it".
The famous Greco-Roman civilization which preceded Islam did not produce a
single woman jurist or philosopher and Western Europe did not produce a female
author until the C17th; even in the C18th many female writers had to assume a
male identity to be considered for publication. In contrast, the Islamic
civilization produced many female scholars and activists of note, and not just
the odd one or two, (though it is a strange
anomaly that not many documents have remained from the intellectual output of
these women). Amongst the many examples of women holding positions of authority
in Islamic society, are Shaffa bint Abdullah, who was entrusted with the job of
Inspector of the souk in Madina by Umar (RA) or Fatima bint Saad, a Chinese
Muslim who was a Professor who issued Ijaza (licences) to men graduating from
her assembly.
In complete contrast to Rufayda who achieved renown by tending the sick during
the early battles (centuries before Florence Nightingale) and the likes of
Nusayba who actually fought to defend the Prophet and Fatima symbol of the
struggle against injustice and dynastic rule (RA), women activists appear a
scarce commodity, rare, perhaps, not because they do not exist but because their
often unsupported and small scale efforts go
largely unrecognized and unacknowledged. This explains, no doubt, the fact that
it is extremely rare to find women on the governing boards or committees of
Islamic centres, organizations or in other prominent positions in our society.
Furthermore, unlike in the past, very few Islamic men today are willing to be
instructed or taught by Muslim women. Women are often not welcome at many
conferences, meetings, gatherings and are even excluded from some mosques. Where
they do have access to a mosque, often ...'they are sheltered or imprisoned by a
screen or curtain, not to be seen or heard'. Whereas many men 'will quite
insolently insist on instructing women on everything from how to raise their
children to what garments to wear', if she were to point to the latent and
perceptible discomfiture and even hostility to any form of assertiveness in
Islamic women as a confirmation of an in-built derogatory attitude towards them,
it is considered 'a blasphemy'. All the old, now time-worn, cliches about the
positive role, rights and dignity a Muslim woman enjoys are regurgitated. It is
surely a sign of the confusion which has affected the Muslim male psyche that
whereas the wonderful examples of Khadijah, Aisha, Fatima and Amra (RA) are
rehearsed with pride to assert the point that Islam grants women the right to a
dynamic role in society, often, these very same men refuse to mind their
children for even two hours if their wives want to attend a study circle or do
some voluntary work: that is if they are allowed out of the home at all.
The crux of the present situation seems to turn on the question of whether Islam
limits women to the private sphere and gives men absolute superiority over both
private and public spheres. During the flourishing of Islamic civilization from
the C7th to C16th, it seems that this was not an issue. Women fulfilled the role
for which they were biologically specialized, but nevertheless played and full
and active life in intellectual and public life, if they wished to do so. Since
then, however, there has been a retreat from this enlightened approach and the
woman's role in society has diminished. Though much sociological support is used
now to re-enforce the religious importance of the woman as a good wife and
mother, which no one, least of all frustrated Muslim women activists dispute, it
is nevertheless the case that the Muslim community as a whole has been
detrimentally affected by the fact that the metaphorical 'other half' has been
physically and/or psychologically pushed into accepting that it is the Muslim
man who has sole responsibility for building and leading the Islamic movement
and everyone else's role is subservient. Forgotten it seems, are truths such as
'educate a man and you educate one person, educate (and mobilize) a woman, you
educate (and mobilize) a whole generation. Female activists are not interested
in power by enlarge so the issue here is one of lack of recognition, absence of
consultation and marginalization.
But how can a woman participate in the Islamic movement, educate herself (in the
academic as well as spiritual sciences) and actively work in the community, if
she is discouraged, or worse, encouraged, but not supported? 'Most modern
scholars', says American Muslim writer Khaled Abu el Fadl (whose insightful
observations form the basis of this piece), 'do not have the probity to suggest
that it is recommended and even required in certain circumstances for men to
lend a helping-hand at home. Most men are content to ignore this sunnah as they
selectively emphasize whatever is self-serving in the sunnah'. The Prophet
(pbuh), after all, helped with household chores, mended his own clothes and
cooked meals. Many mothers, wives and single woman have talents, skills,
experiences and expertise which could be usefully employed in the service of the
Islamic movement, but left single-handedly to cope with children and all the
household responsibilities (even in situations where they have to be the
bread-winner for the family), it is little wonder that many do not have any
mental or physical energy left to make a contribution: not withstanding the
question of whether such a contribution would be welcomed by the community.
At the root of the problem of mobilizing Muslim women is the need for research
into the principles of Islam as they relate to male-female relations. Could it
be that as feminist author, Fatima Mernissi claims, well-established, but
perhaps doubtful hadith, (for instance, the one recorded in Bukhari which states
that a man's prayer is spoilt if a woman or a donkey crosses in front of him)
are at the root of that certain reluctance many male activists display when the
problems of the involvement of women in the affairs of the community and
consultation with them is raised. The Qur'an is irreproachable. Other elements
of our heritage perhaps are not so clear and have to be re-examined so that
clear principles are distilled, disseminated and adopted. We should no longer
live the deen of Islam as if we were living in the Asian / Arab east four or
five centuries ago, but should collectively find our way to look forward to the
C21st building towards Allah's definition of the relationship which should exist
amongst practising Muslims: 'The true believers, men and women are friends to
each other.
They enjoin what is just and forbid what is evil...' (Ch.9 v.71)
At this point, perhaps, it will not be so rare for the community to have heard
or read something from a Muslim woman which is on a gender-neutral topic for the
defensiveness which underscores the written and spoken rehearsals of the
idealistic role and rights of women in Islam will have been overcome. Women
would be exemplifying the dynamic role that they have the right to play within
Islamic societies and we would all be the better for it.
References 'In recognition of Muslim women', Khaled Abu el Fadl, 'The Minaret '
'Muslim women and education: historical foundations and twentieth century
Egypt', Aliah Schlief in 'Muslim Education Quarterly' 'Islamic Teachings'
cassette series, Dr. Jamal Badawi 'Women and Islam', Fatima Mernissi.
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