Woman In Islam

Introduction and Methodology

The issue of gender equity is important, relevant and current. Debates and writings on the subject are increasing and are diverse in their perspectives. The Islamic perspective on the issue is the least understood and most misrepresented by non-Muslims and, at times, by some Muslims as well. The predominant local cultural practices in different parts of the world and the actions of some Muslims tend to reinforce erroneous perceptions of the Islamic perspective. These problems are enhanced by the tendency to treat some juristic interpretations as if they were identical with Islam.

When writing or speaking about the Islamic position on any issue, one ought to clearly differentiate between the normative teachings of Islam and the diversity of cultural practices prevalent among its adherents that may or may not be consistent with those teachings. This paper is intended to provide a brief and authentic overview of what Islam stands for with regard to the status and rights of Muslim women.

The teachings of Islam are based essentially on the Qur'an and the authentic Sunnah. The Qur'an is the recorded words of Allah*, or "God," Himself dictated verbatim to Prophet Mohammad in installments, verse by verse or a group of verses, through the angel Gabriel over a period of 23 years between 610 and 633 AD. Sunnah (sometimes referred to as Hadeeth) refers to the words, actions and confirmations (consent) of Prophet Mohammad in matters pertaining to the meaning and practice of Islam. To Muslims, sunnah is a form of revelation given to Prophet Mohammad, but not verbatim, as is the case with the Qur'an. The Qur'an and the Sunnah, properly and unbiasedly understood provide the basic source of authentication for any position or view which is attributed to Islam.

*(Allah is the proper name of God and is not used to denote any other being. Hence, the name Allah will be used in preference to the word God)

Historical Perspectives

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 A.D). Part of the information provided here, however, describes the status of woman as late as this century, more than 13 centuries after Islam.

Women in Ancient Civilizations (Pre-Islamic Era)

(1) Describing the status of the Indian woman, The Encyclopedia Britannica, 1911, states: " In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females." In Hindu scriptures, the description of a good wife is as follows: "a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband." (Mace, Marriage East and West)

(2) In Athens, women were not better off than either the Indian or the Roman women: "Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin." (Allen, E.A., History of Civilization) Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her." (Previous Source)

(3) A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband." (Previous Source) In The Encyclopedia Britannica, 1911, we find a summary of the legal status of women in the Roman civilization: "In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband … the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office ... could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract."

(4) Among the Scandinavian races women were: "under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life." (The Encyclopedia Britannica, 1911)

(5) In Britain, the right of married women to own property was not recognized until the late 19th Century, "By a series of acts starting with the Married Women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter into contracts on a par with spinsters, widows, and divorcees." (Encyclopedia Britannica, 1968) In France, it was not until 1938 that the French Law was amended so as to recognize the eligibility of women to contract. A married woman, however, was still required to secure her husband's permission before she could dispense with her private property.

(6) In the Mosaic (Jewish) Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica, 1902, states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law." (Previous Source) As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man, The Encyclopedia Britannica, 1911, states: "In the Mosaic Law divorce was a privilege of the husband only..."

(7) The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote: "Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers … woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: (Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age; the guilt must of necessity live too. You are the devil's gateway; you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Son of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed."

Woman in Islam:

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia in the seventh Century with a fresh, noble, and universal message to humanity, described below:

I. Foundations of Spiritual and Human Equity

(1) According to the Qur'an, men and women have the same human spiritual nature: "O mankind, fear your Lord, who created you from one soul and created (of like nature) from it its mate and dispersed from both of them many men and women…" (Qur'an 4:1, see also 7:189, 42:11, 16:72, 32:9 and 15:29)

(2) Allah has invested both genders with inherent dignity and has made men and women, collectively, the trustees of Allah on earth (Qur'an 17:70 and 2:30).

(3) The Qur'an does not blame woman for the "fall of man," nor does it view pregnancy and childbirth as punishments for "eating from the forbidden tree." On the contrary, the Qur'an depicts Adam and Eve as equally responsible for their sin in the Garden, never singling out Eve for blame. Both repented, and both were forgiven (Qur'an 2:36-37 and 7:19-27). In one verse in fact (Qur'an 20:121), Adam specifically was blamed. The Qur'an also esteems pregnancy and childbirth as sufficient reasons for the love and respect due to mothers from their children (Qur'an 31:14 and 46:15).

(4) Men and women have the same religious and moral duties and responsibilities, and both get the same reward. Each human being shall face the consequences of his or her deeds: "And their Lord responded to them, (saying): "Never will I allow to be lost the work of [any] worker among you, whether male or female; You are of one another..." (Qur'an 3:195, see also 74:38, 16:97, 4:124, 33:35 and 57:12)

(5) The Qur'an is quite clear about the issue of the claimed superiority or inferiority of any human, male or female. The sole basis for superiority of any person over another is piety and righteousness not gender, color, nationality or social status (Qur'an 49:13).

(6) The absence of women as Prophets or "messengers of Allah" in prophetic history is because of the demands and physical suffering associated with the role of messengers and prophets and not because of any spiritual inferiority attributed to women. II. The Economic Aspect

(a) The Right to Possess Personal Property: Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. The Shari'ah (Islamic Law) recognizes the full property rights of women before and after marriage. They may buy, sell or lease any or all of their properties at will. For this reason, Muslim women may keep (and in fact they have traditionally kept) their maiden names after marriage, an indication of their independent property rights as legal entities.

(b) Financial Security: Financial security is assured for women. They are entitled to receive marital gifts without limit and to keep present and future properties and income for their own security, even after marriage. No married woman is required to spend any amount at all from her property and income on the household. The woman is entitled also to full financial support during marriage and during the "waiting period" ('iddah) in case of divorce or widowhood. Some jurists require, in addition, one year's support for divorce and widowhood (or until they remarry, if remarriage takes place before the year is over). A woman who bears a child in marriage is entitled to child support from the child's father. Generally, a Muslim woman is guaranteed support in all stages of her life, as a daughter, wife, mother or sister.

(c) Inheritance Laws: A common but erroneous belief is that as a "rule," the woman's share of inheritance is half the man's share. In fact, a woman may inherit more than, equal to or less than the man. The determining factor is her relation to the deceased. There are many examples to these three different scenarios. These cannot be all covered in a short article; hence the following six examples are given to demonstrate the three scenarios:

More than the man:

1- A woman dies and leaves behind a daughter and a husband; the daughter gets half her mother's estate, while the husband gets one quarter i.e. the daughter gets double her father's share (Qur'an 4:11-12). 2- A woman dies and leaves behind a husband, a mother, two full brothers and a half sister from her mother; her half sister gets one sixth of the estate while both brothers share in one sixth i.e. the half sister gets double the share of each of the woman's brothers. 3- A woman dies and leaves behind a husband, a full sister and a half brother from her father; the husband gets half the estate and her sister gets the remaining half after the husband, while her half brother is excluded and gets nothing. However, if instead of that brother there was a half sister from the father, then she would get one sixth i.e. the half sister from the father gets a share, while the half brother from the father gets nothing.

Equal to the man: 1- A child dies and is survived by both his/her parents; the mother gets a share equal to that of the father - one third each if their child has no children, or one sixth each if their child leaves behind children (Qur'an 4:11). 2- A man or a woman dies leaving neither ascendants nor descendants but has a half brother and a half sister from the mother; each one gets one sixth of the estate. If there are more than two, then they all share equally in one third of the estate i.e. the sister gets an equal share to that of the brother (Qur'an 4:12).

Less than the man: A parent dies and leaves behind son(s) and daughter(s); the daughter gets half the share of her brother (Qur'an4:11). This is because the financial advantages accorded to women and not to men in marriage and in family have a social counterpart in the provisions that the Quran lays down in the laws of inheritance which afford the male, in cases like this, twice the inheritance of a female. Males inherit more but ultimately they are financially responsible for many of their relatives:

(a) wives,

(b) children,

(c) parents if in need,

(d) young brothers and sisters if they have no income and have no other person to provide for them, and

(e) in some cases other needy male and female relatives. Females inherit less but retain their share for investment and financial security, without any legal obligation to spend any part of it neither on themselves if they are married, even for their own sustenance (food, clothing, housing, medication, etc), nor on the above persons, unless they do so out of their own good self.

It should be noted that in Pre-Islamic society, women themselves were sometimes objects of inheritance (see Quran 4:19). In some western countries, even after the advent of Islam, the whole estate of the deceased was given to his/her eldest son. The Quran, however, made it clear that both men and women are entitled to a specified share of the estate of their deceased parents or close relatives: "For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share." (Qur'an 4:7)

(d) Employment: With regard to the woman's right to seek employment, it should be stated first that Islam regards her role in society as a mother and a wife as her most sacred and essential one. Neither maids nor baby sitters can possibly take the mother's place as the educator of an upright, complex-free, and carefully-reared child. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness". However, there is no decree in Islam that forbids women from seeking employment whenever there is a necessity for it, especially in positions which fit her nature best and in which society needs her most. Examples of these professions are nursing, teaching (especially children), medicine, and social and charitable work. Moreover, there is no restriction on benefiting from women's exceptional talents in any field. Some early jurists, such as Abu-Hanifah, Al-Tabari and Ibn-Hazm, uphold that a qualified Muslim woman may be appointed to the position of a judge. Other jurists hold different opinions. Yet, no jurist is able to point to an explicit text in the Qur'an or Sunnah that categorically excludes women from any lawful type of employment except for the headship of state, which is discussed later under "women in leadership positions". Omar, the second caliph after Prophet Mohammad, appointed a woman (Al-Shifaa' bint Abdullah Al-'Adawiyah) as the marketplace supervisor, a position that is equivalent in our world to "Director of the consumer protection department."

III. The Social Aspect

a) As a Daughter:

(1) The Qur'an ended the cruel Pre-Islamic practice of female infanticide, wa'd: "And when the girl [who was] buried alive is asked, for what sin she was killed." (Qur'an 81:8-9)

(2) The Qur'an went further to rebuke the unwelcoming attitude of some parents upon hearing the news of the birth of a baby girl, instead of a baby boy: "And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide." (Qur'an 16:58-59)

(3) Parents are duty-bound to support and show kindness and justice to their daughters. Prophet Mohammad said: "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;" and "Whosoever supports two daughters until they mature, he and I will come on the day of judgment as this (and he pointed with his two fingers held together)."

(4) A crucial aspect in the upbringing of daughters that greatly influences their future is education. Education is not only a right but also a responsibility for all males and females. Prophet Muhammad said: "Seeking knowledge is mandatory for every Muslim." The word "Muslim" here is inclusive of both males and females.

(5) Islam neither requires nor encourages female circumcision. And while it is maybe practiced by some Muslims in certain parts of Africa, it is also practiced by other peoples, including Christians, in those places, a reflection merely of the Pre-Islamic local customs and practices there.

b) As a Wife:

(1) Marriage in Islam is based on mutual peace, love and compassion, and not the mere satisfying of human sexual desire. Among the most impressive verses in the Qur'an about marriage is the following: "And of His signs is: that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought." (Qur'an 30:21, see also 42:11 and 2:228)

(2) The female has the right to accept or reject marriage proposals. According to Islamic Law, women cannot be forced to marry anyone without their consent.

(3) The husband is responsible for the maintenance, protection, and overall leadership (qiwamah) of the family, within the framework of consultation (Qur'an 2:233) and kindness (Qur'an 4:l9). The mutuality and complementarity of husband and wife does not mean "subservience" by either party to the other. Prophet Mohammad instructed Muslims regarding women: "I commend you to be kind to women;" and "The best of you is the best to his family (wife);" and "It is the generous (in character) who is good to women, and it is the wicked who insults them." The Qur'an urges husbands to be kind and considerate to their wives, even if a wife falls out of favour with her husband or disinclination for her arises within him: "...And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good." (Qur'an 4:l9) It also outlawed the Pre-Islamic Arabian practice whereby the stepson of the deceased father was allowed to take possession of his father's widow(s) (inherit them) as if they were part of the estate of the deceased (see Qur'an 4:19).

(4) Should marital disputes arise, the Qur'an encourages couples to resolve them privately in a spirit of fairness and probity. Under no circumstances does the Qur'an encourage, allow, or condone family violence or physical abuse. In extreme cases, and whenever greater harm, such as divorce, is a likely option, it allows for a husband to administer a gentle pat to his wife that causes no physical harm to the body nor leaves any sort of mark. It may serve, in some cases, to bring to the wife's attention the seriousness of her continued unreasonable behavior (refraction), and may be resorted to only after exhausting other steps outlined in the Qur'an in 4:34. If that mild measure is not likely to prevent a marriage from collapsing, as a last measure, it should not be resorted to. Indeed, the Qur'an outlines an enlightened step and wise approach for the husband and wife to resolve persistent conflict in their marital life: In the event that dispute cannot be resolved equitably between husband and wife, the Qur'an prescribes mediation between the parties through family intervention on behalf of both spouses (see Qur'an 4:35).

(5) Divorce is a last resort, permissible but not encouraged, for the Qur'an esteems the preservation of faith and the individual's right -male and female alike- to felicity. Forms of marriage dissolution include: (a) an enactment based upon mutual agreement, (b) the husband's initiative, (c) the wife's initiative (if part of her marital contract), (d) the court's decision on a wife's initiative for a legitimate reason (e.g. the husband's failure to support his wife, impotence or abuse), and (e) the wife's initiative without a "cause" (i.e. in cases in which there is "no fault" on the part of the husband), provided that she returns her marital gift to her husband (khul', or divestiture). When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it. The Qur'an states about such cases: "And when you divorce women and they have fulfilled their term (i.e., waiting period), either keep them in kindness or release them in kindness, and do not keep them, intending harm, to transgress [against them]." (Qur'an 2:231, see also 2:229 and 33:49)

(6) Priority for the custody of young children (up to the age of about seven) is given to the mother. A judge later may extend the mother's custody or give the child the choice to choose the mother or father as his or her custodian. Custody questions are to be settled in a manner that balances the interests of both parents and the well-being of the child.

(7) Associating polygyny with Islam, as if it was introduced by it or is the norm according to its teachings, is one of the most persistent myths perpetuated in Western literature and media. Polygyny existed in almost all nations and was even sanctioned by Judaism and Christianity until recent centuries*. Islam did not outlaw polygyny, as did many peoples and religious communities; rather, it regulated and restricted it. It is neither required nor encouraged, but simply permitted with conditions. Spirit of law, including timing of revelation, is to deal with individual and collective contingencies that may arise from time to time (e.g., imbalances between the number of males and females created by wars) and to provide a moral, practical and humane solution for the problems of widows and orphans (see Qur'an 4:3). All parties involved have options. Men may choose to remain monogamous. A proposed second wife may reject the marriage proposal if she does not wish to be party to a polygynous marriage. A prospective first wife may include in her marital contract a condition that her husband shall practise monogamy. If this condition is mutually accepted, it becomes binding on the husband. Should he later violate this condition, his first wife will be entitled to seek divorce with all the financial rights connected with it. If such a condition was not included in the marital contract, and if the husband marries a second wife, the first wife may seek khul' (divestiture). *(see, for example, Westermarck, Edward A., The History of Human Marriage, 5th ed, 1925, vol. 3, pp. 42-43 gives numerous examples of the sanctioning of polygyny among Jews, Christians and others; also Encyclopedia Biblica, 1925, vol 3, p. 2946)

c) As a Mother:

(1) The Qur'an elevates kindness to parents (especially mothers) to a status second only to the worship of Allah: "And your Lord has decreed that you not worship except Him, and to parents, kind treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," (an expression of disapproval or irritation) and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small." (Qur'an 17:23-24, see also 31:14, 46:15 and 29:8)

(2) Naturally, Prophet Mohammad specified this behavior for his followers, rendering to mothers an unequalled status in human relationships: "The most worthy of kindness is the mother, the mother, the mother and the father!"

d) As a Sister in Faith (Generally):

(1) According to Prophet Mohammad's saying (hadeeth), "women are but sisters (shaqa'iq, or twin halves) of men." This hadeeth is a profound statement that directly relates to the issue of human equality between the genders. If the first meaning of shaqa'iq is adopted, it means that a male is worth one half (of society), with the female worth the other half. Can "one half" be better or bigger than the other half? Is there a more simple but profound physical image of equality? If the second meaning, "sisters," is adopted, it implies the same. The term "sister" is different from "slave" or "master."

(2) Prophet Mohammad taught kindness, care and respect toward women in general ("I commend you to be kind to women"). It is significant that such instruction of the Prophet was among his final instructions and reminders in the "farewell pilgrimage" address given shortly before his passing away.

3) Modesty and Social Interaction: The parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Qur'an and authentic Sunnah) and, as such, are regarded by believing men and women as divinely-based injunctions and guidelines with legitimate aims and divine wisdom behind them. They are not male-imposed or socially imposed restrictions (see Qur'an 24:30-31, 33:59, 33:32 and also the numerous hadeeths by Prophet Mohammad on this subject).

The Islamic dress code for a woman (hijab, jilbab, etc) requires the Muslim woman to cover her entire body with the exception of the face and hands when out in public or when in front of men who would not be prohibited to her in marriage because of a blood or nursing relationship. The hijab is a manifestation of religious devotion as well as obedience to Allah. It also guards women against the gazes of the opposite sex giving them a sense of protection, security and dignity, thus protecting women from the harassment of men. Accordingly, Islam insists that the Muslim woman covers, and so protects herself; no concession is made in this except to reduce it somewhat for old women (see Qur'an 24:60).

It should be mentioned here that some Muslim scholars are of the view that the hijab should also include covering the face. Their view is based on a more conservative interpretation of the verses in the Qur'an and the hadeeths that deal with the dress code for a woman; and supported by the fact that many women at the time of Prophet Muhammad also covered their face. However, a Muslim woman is allowed to choose whichever view she is more comfortable with. Hence, when some Muslim women cover their face, it is based on this juristic interpretation, and not because of "customs and traditions".

IV. The Legal and Political Aspect

(1) Equality before the Law: Both genders are entitled to equality before the Law and courts of Law. Justice is genderless (Qur'an 5:38, 24:2 and 5:45). Women do possess an independent legal entity in financial and other matters.

(2) Testimony: A common but erroneous belief is that as a "rule," the worth of women's testimony is one half of men's testimony. A survey of all passages in the Qur'an relating to testimony does not substantiate this claimed "rule." Variation of number of witnesses in court appears in the Qur'an in the context of financial contracts only (see Qur'an 2:282) and to ascertain accuracy in a given setting where women may not be exposed to or experienced in commercial matters. Judge may use discretion needed to ascertain justice. Testimony of men and women are fully equated in the Qur'an in 24:6-9.

(3) Participation in Social and Political Life: The general rule in social and political life is participation and collaboration of males and females in public affairs (see Qur'an 9:71). There is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in Law making, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was conducted without the participants' losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.

(4) Women in leadership positions: There is no text in the Qur'an or Sunnah that precludes women from any position of leadership, except in leading Islamic prayer (however, women may lead other women in prayer) due to the format of prayer. There are exceptions even to this general rule. Another common question relates to the eligibility of Muslim women to be heads of state. There is no evidence from the Qur'an to preclude women from headship of state. And while one particular hadeeth is commonly interpreted by scholars to exclude women from the headship of state, other scholars do not agree with that interpretation. The issue, however, is not a creedal matter.

Conclusion

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. In the second part, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the criteria by which to judge the practice of Muslims and to evaluate their compliance with Islam. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims. Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.

Even with such deviations three facts are worth mentioning: 1- The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.) 2- It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law. 3- Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.

When assessing the realities of Muslims, the Western media often overlook the numerous positive aspects in Muslim societies, such as family stability and cohesiveness, the respect and adoration of mothers, and the sense of self-fulfillment of women who may not be frequently seen in public; in the meantime, painting a stereotypical picture of Muslim women as ignorant, submissive, oppressed and almost totally enslaved by women-hating chauvinist men. The focus on injustices and on magnifying them is sometimes partly based on questionable interpretations of outsiders' observations. For example, the smaller percentage of career women in many Muslim societies is interpreted in a western framework and is seen as an indication of Muslims oppressing women and depriving them of job opportunities. Little attention, if any, is given to the personal choices of Muslim women and their concepts of family happiness, which may or may not be the same choices or concepts of their non-Muslim sisters.

It is also worthwhile to state that the status which non-Muslim women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especially during the two world wars, and due to the escalation of technological change. In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.

If this indicates anything, it would demonstrate the divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment; a message which established such humane principles that neither grew obsolete during the course of time, nor can become obsolete in the future. After all, this is the message of the All-Wise and All-Knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

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