From the Source of Islam: Women in the Quran
Colonial explorers sought to understand the Middle East by searching for the source of the Nile. Modern scholars are still puzzled by many of the mysteries of “The East,” with Islam being chief among them. They would do well, then, to return to the source of Islam. Without a doubt, this source is the Quran. It is to the Quran that one must turn to understand one of the issues that most shocks Western civilization: Islam’s treatment of women. However, a thorough study of the Quranic views on the origin of mankind, the role of gender and its implications for marriage reveal that anyone who says that the Quran demeans women is far from the source.
The Quran does show a marked difference from the Bible in its treatment of women, but not in the manner expected. Like the Bible, the Quran tells the story of Adam, the first man, and his wife, but in this case, both sin together and need God’s mercy and forgiveness. The sin of the first couple in turning to evil is described in the dual rather than the feminine singular in the original Arabic (Ali 20:121). However, the Quran attributes the final disobedience to Adam, as opposed to the Biblical version, where Eve is the chief villain. This difference is interesting, as the Genesis account is the basis for negative Christian views toward women in medieval times.
The essential place of women among Allah’s creations is explained in the Quran, for, “He did create in pairs—male and female” (Syed 53:45). This contrasts the early Christian view that the flesh, and especially the flesh of women, is evil. By accepting procreation as ordained of Allah, the Quran validates a woman’s place in the natural world. Ali, a renowned Quranic commentator, writes that Allah created everything in pairs and that the “wonderful working” of sex is one of Allah’s miracles. Allah’s power of creation is seen in “the mystery of the creation of male and female” (Syed 92:3). In Sura 42, there is further evidence that Allah ordains gender, for, “He bestows children male or female according to His will” (Ali 42:49). The Quran rejects the notion that distinctions of sex are an accident or due to some human failing, but rather hails gender as evidence of Allah’s creativity.
One of the themes in the Quran is that people: bond, free, male, and female, are important to God. All of them must submit to Allah in order to be saved. The Quran lists the virtues that anyone who wished for “forgiveness and great reward” must obtain: faith in Allah, devotion and service, love and truth, patience, humility, charity, self-denial, chastity and desire for Allah (Ali 33:35). Ali points out that, “These virtues are as necessary to women as to men. Both sexes have spiritual as well as human rights and duties in an equal degree, and the future ‘reward’” (Ali 1067). Although Ali’s translation makes sure to specify the necessity of these virtues for “Muslim men and women—for believing men and women” and so on, the original Arabic is even more telling. It uses active participles, but after the plural of “Muslim people, believing people” and so on, there is a feminine plural specified. This seems like impressive evidence that Allah wants the same virtues cultivated, and offers the same reward, for both men and women.
The Quran took the spiritual instruction of women quite seriously. Sura 33 even included special instructions to Mohammad's wives to be "well-doers" and good examples to the community (Ali 33:29). They were reminded that as consorts of the Prophet, they were not like other women, and they had to be especially careful to avoid worldliness and help the poor. Ali explains that these women were especially responsible for the spiritual teaching of female Muslims. This is natural in his opinion, because although "women have as much place in Islam as men," their "intimate instruction must obviously be through women" (Ali 1066). Although this highlights the belief in the fundamental differences between men and women, even in spiritual matters, the fact that it is followed immediately by the reminder that both men and women must cultivate virtues seems to indicate an administrative rather than doctrinal difference.
The implications to giving women this place in Allah's plan lie in the family. Allah reminds the reader that He created man from a single person "and made his mate of like nature, in order that he might dwell with her in love" (Ali 7:189). This poetic phrase perhaps parallels the Genesis story of Adam, whose "help meet" was created from his rib. The ayah further explains that, when united in marriage, the woman bears children, and "they both pray to Allah their Lord" (Ali 7:189). In marriage and as parents, the Muslim man and woman are to come before Allah together.
The Quran gives further council on the subject of women and marriage. Chastity and abstinence outside marriage is strictly mandated (Syed 23:6). Within marriage, husbands are told that, as the stronger partners, they must take care of their wives, and that marriage should be a peaceful and loving source of happiness. That said, Sura 4 gives the husband permission to "beat them (lightly" if they are thrice unfaithful (Syed 4:34). Syed, an Islamic scholar who compiled a Quranic index, is quick to add that, "Beating the wife is just a symbolic act and must not be resorted to unless under extreme situation" (Syed 471). Ali adds that, "Imam Shafi considers this inadvisable, though permissible," and "The Prophet never battered or spanked any wife and detested any such action" (Ali 195). The topic is clearly a controversial one in the Islamic world. The Quran allows a certain amount of corporal punishment for women, although it does not appear to have been condoned in mainstream Islam.
One of the most controversial themes with regard to the Quran's treatment of women is modesty. Currently, there are many conflicts over whether good Muslim women must wear heavy coverings such as hijabs, niqobs, or even burqas and abiyas. Sura 24, however, explicitly instructs both men and women to "lower their gaze and guard their modesty" (Syed 24:30). The only specific detail given to women about veils is that women "should draw their veils over their bosoms" and "not display their beauty and ornaments" (Syed 24:31). None of this appears excessive or unlike the practices of a Christian women in the West. However, Ali remarks that, "On account of the differentiation of the sexes in nature, temperaments, and social life, a greater amount of privacy is required for women than for men" (Ali 873). It is clear that cultural considerations must have a large impact on this issue as well, because the Quran does not establish a precedent for excess in modesty.
Having heard and read many shocking examples of the treatment of women in the Middle East, I certainly approached the Quran with a set of low expectations. However, as I began combing the Quran for references to women and sexism, I reconsidered. What, I thought, if I were to repeat this process with any of my own standard works? I would not find the reality of how women think, act, and are treated within my own faith. Even with that fresh perspective, I was pleasantly surprised by how pro-women the Quran turned out to be. In turning to the source, I found fresher water than I had ever anticipated.
Works Cited
Ali, Abdullah Yusuf. The Meaning of the Holy Qur’an. Beltsville, Maryland: Amana
Publicataions, 2009.
Syed, Ashfaque Ullah. Index of Qur’anic Topics. Washington, D.C.: Ifta Office, 1998.
