By Rukhaidah Sahid

 Much has been said with regards to the apparent sexual inequality inherent in Islam. Unfortunately, such misguided notions have been propagated by and ingrained in the minds of not only non-Muslims, but even some Muslims themselves who, out of ignorance and/or bias, invariably tend to view the position of women in Islam as inferior to, and much oppressed, by the sons of Adam.

  Nothing can be further from the truth. The aim of this article is to dispel certain misconceptions, prevalent even in today�s educated societies, about the position of women in Islam. In discussing this issue of gender equity, it is necessary to refer to the two primary sources of authority and jurisprudence in Islam - the noble Qur�an and the Hadith of the Prophet Muhammad salla�llahu �alahi wa sallam. The importance of this is in the realization that Islamic ideals are not mere abstract concoctions of man, who is limited by the dimensions of time and space, but rather they are divinely-inspired by Allah subhana�llahu wa ta�ala. Islamic principles therefore possess universal and timeless appeal. Indeed, while man-made theories and attitudes are fallible and subject to change, the steady consistency of Islam offers a more lasting understanding of gender dynamics. Here, the dynamics of gender equity in Islam shall be discussed in the familial, spiritual, intellectual, economic, and social spheres respectively.

The teachings of Islam with regard to the status of daughters highlights the concepts of just and fair treatment, particularly when contrasted with the cruel pre-Islamic Arabic practice of female infanticide which Islam unequivocally condemns. (An-Nahl 16:58-59)

Parents are enjoined to support and show equal kindness to sons and daughters alike. This is illustrated by the following Hadith: "Whosoever has a daughter and does not bury her alive, does not insult her, and does not favor his son over her, Allah will enter him into Paradise." [Ahmad]

The position of a Muslim wife is also elevated above that of mere chattels or objects for the satisfaction of a man�s needs. Marriage in Islam is a dynamic relationship involving mutual love, peace and compassion as well as the complementarily of different roles which, when dutifully fulfilled, creates the foundation of a God-conscious ummah (community). Neither party is made subservient to the other and neither is marriage reduced to the deplorable state of being a mere financial transaction, or even disguised prostitution. The emphasis on mutual respect, a necessary precondition for equity in marriage, is embodied in the following verse:

"And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect." (Ar-Rum 30:21)

Indeed, the different roles accorded to each gender within a family unit do not institutionalize the wife�s subservience or inferiority to the husband. In Islam, women have been entrusted by Allah the noble and significant task of childbearing and motherhood. This translates to a wide range of responsibilities in terms of managing the household, from providing emotional support and spiritual guidance to ensuring efficient running of everyday affairs.

Islam bespeaks of the logical and rational wisdom of our Creator. Allah recognizes the fundamental and natural differences between man and woman. Thus, He has designated different roles for each gender so that they may complement, not compete with each other. Such a careful definition of gender roles in Islam basically ensures that there is no cause for petty "battle of the sexes". Time and effort should be instead be channeled to that which bears greater significance � to carry out the commands of Allah so that they may achieve mardhatillah (Allah�s s.w.t. favour). It may be useful to remind ourselves that ultimately, we will all be judged according to our deeds and the fulfillment of our responsibilities - Allah judges each and every one of us equally in spiritual terms.

This brings us to the spiritual sphere of gender equity. Islam asserts that there is absolutely no difference between man and woman as far as their relationship to Allah is concerned. Both are promised the same reward for good conduct and the same retribution for evil. This reflects Allah�s justice and fairness. In addressing the believers, the Qur�an emphasizes the equality between men and women in terms of their duties, rights, virtues and merits.

This equality is also underscored by the fact that men and women are essentially of the same spiritual human nature (An-Nisa� 4:1) and are thus recipients of the "divine breath" (Al-Hijr 15:29). It necessarily follows that both genders are dignified and have been created for the same purpose, i.e. as representatives of Allah on earth, whose ultimate destiny is to worship Him. This, above all, serves as a basis for the equity between men and women in Islam. Salvation of the human soul is based not on gender, or even race or color, but on the basis of taqwa (God-consciousness).

Women in Islam possess the same social rights as those of men. Both have been blessed with free will and the innate ability to discern right from wrong. The quest for knowledge is thus a duty of every Muslim, regardless of gender, for each has the capacity for learning and understanding. The Prophet has said: "Seeking knowledge is a mandate for every Muslim (male and female)." In relation to the spiritual state of the soul, knowledge is an important prerequisite for drawing closer to Allah. Without knowledge, it is impossible for anyone to appreciate the qualities of Allah, much less understand the rationale behind the teachings of Islam. No woman is therefore hindered from gaining knowledge and being proficient in any special field. A glowing example can be found in �Aisyah, the Prophet�s s.a.w wife, who was greatly respected by men and women alike for her deep wealth of knowledge and brilliant memory. She was also a significant contributor to the compilation of Hadith and was often consulted in matters of religion. Further, during the Prophet�s time, women also played significant roles in wars of jihad. There are several accounts of women who had served the cause of war by nursing the injured, providing support and even some who have died as martyrs in the front-line protecting their beloved Prophet. �Aisyah herself once led an army of 30 000 soldiers. Thus it is not true that Muslim women are prevented from making contributions towards the greater good of society.

Finally, with regard to the economic status of women in Islam, they can be considered to be well- taken care of throughout their lifetime, first by their father, and then their husbands. A woman�s earnings from her own employment is entirely hers to keep. She is under no obligation to spend that money for her household, which is instead to be borne by her father or husband. The same goes for inheritance. A son has a bigger share of the inheritance, but while he is obliged to spend out of his share a portion to support his wife and sisters, the female heirs need not spend her inheritance on anyone else. Women are also allowed rights to own property, to enter into legal contracts and to manage all her assets in any manner she pleases. This clearly spells out economic security and independence for a Muslim woman.

On a final note, Islam is a religion that honours the position of women by establishing guidelines by which they are taken care of, protected and respected. The examples given above are by no means exhaustive, but it is hoped that this article goes some way to illustrate the unmistakable concept of gender equity in Islam.

References:

1. Interpretation of the Meanings of THE NOBLE QURAN by Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr. Muhammad Muhsin Khan
2. �Gender Equity in Islam� by Jamal A. Badawi Ph.D; World Assembly of Muslim Youth; WAMY Studies on Islam
3. Internet webpages