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SOCIO-ECONOMIC STATUS AND ROLE OF WOMAN IN ISLAM TOWARDS GENDER EQUALITY

HALIRU BALA (Ph.D)*

Kebbi State University of Science and Technology, Nigeria

This paper investigated the socio-economic status and role of woman in Islam towards gender equality. The data were obtained by contents analysis from secondary source. The results revealed that Islam treats both, man or woman equally in obligation and reward, equally in education, equally subservient to God and obliged to worship Him and obey His commands in their daily life, woman has right to property, freedom of expression, matrimonial rights, equally in spiritual duties, equality in treatment, equality in employment, equality in political sphere. The paper concluded that to achieve gender equality, it seems essential for the states or Nations to make institutional arrangements for all cultures to convey their responses and concerns about the various issues of women to the governments so that it should revise the platform for actions in the light of various responses. Keywords: Status, Role, Woman, Gender, Equality

Introduction Islamic considers woman not only equal to man but in some respects give her importance more than man. Notwithstanding the misconception spread to the contrary, the present demonstrates beyond doubt that the gender equality, freedom and dignity that Islam offers to woman remain unparalleled. The purpose of this paper is only to clarify the Islamic position on the matter and not to imply that women in the Islamic societies across the world do not require any programmes of equality. They do so. The degeneration of the Muslim woman around the world over the past centuries is a necessary corollary to their cultural disorientation wrought in the main by the colonial holocaust. The platform for action that they need is the one projecting the universal Islamic values. Some

* E-mail/Mobile Phone: [email protected] /+234-803-425-8081

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considerable aspects apart, the proposed United Nations work-plan, at times, is in direct conflict with their cultural milieu and, therefore, most likely to generate confusion and add to their disorientation that they need to shake off at the first available opportunity if they are serious to walk the road to equality. Dissatisfaction with the status quo, an earnest quest for a radical change, rejection of age-old traditions and institutions of all cultures and strategic planning for revolutionary break through symbolise the contemporary age. The intellectuals as well as the human rights activities have lately been expressing a profound urge for change, progress and modernization. One of such issues is gender equality which has been on the public agenda for sometime, especially in view of the plight of women down the ages. Efforts are being made to empower women who has suffered for long and a great deal owing to a variety of socio-cultural, political, economic and religious factors. This paper ask one fundamental question: what are the socio-economic status and role of woman in Islam towards gender equality? These are the major questions that this paper would consider in the main. The main task here is to present the Islamic position on the status and role of woman with reference to equality. Related Literature Findings God declares in the very opening verses of the aptly entitled chapter AL-NISA (Women):

O men! Fear your Lord, who created you from a single being and out of it created its mate; and out of the two spread many men and woman. Fear Allah in whose name you plead for rights, and heed the ties of kinship. Surely, Allah is ever watchful over you. (Al Nisa 4:1)

The Qur‟an says: Whoever works righteousness, man or woman, and has faith, to him we will give a new life, a life that is good and pure, and we will bestow on them their reward according to the best of their actions. (Al-Nahl 16:97).

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Upholding sex equality the Holy Qur‟an has drawn our attention to a biological fact as well:

And he heedful of the wombs that bore you: for God is ever watchful over you (Al-Nisa 4:1)

The Qur‟an says:

O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that you may know each other (not that you may despise each other). Verily the most honoured of you in the sight of Allah is he who is the most righteous of you. And Allah has full knowledge and is well-acquainted with all things. (Al-Hjurat 49:13)

God promises:

I will not suffer the work of any of you, be he male or female, to go to waste; you are members, one of

another. (Aale Imran 3:195) The Qur‟an says:

I only created mankind and the Jinn that they worship me. (Qur’an 51:56).

The Qur‟an says:

The noblest among you before God is the most heedful of you. (Qur’an 49:13).

The Qur‟an says:

For Muslim men and women, for believing men and women, for devout men and women . . . for them Allah has granted forgiveness and a great reward. (Al-Ahzab 33:35).

Haliru Bala: Socio-Economic Status and Role of Woman in Islam

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The Prophet Mohammed (P.B.U.H.) has categorically asserted: “Acquiring knowledge is compulsory for every Muslim man and woman” (Al-Tabarani).

The Qur‟an says:

Only those of His servants who are learned truly fear God. (Qur’an 35:28).

The Prophet has commanded:

“If the wife of any one of you asks permissions to go to the mosque, he should not forbid her”. (Bukhari).

Concerning the right to one‘s earning the Qur‟an says:

And do not covet those things which God has bestowed . . . on some of you more freely than on others; for men is allotted what they earn, and for women is allotted what they earn; but asks God of His bounty, for God full knowledge of all things. (Al-Nisa

4:32). The Qur‟an clearly mention:

Marry women of your choice, two, or three, or four; but if you fear that you shall not be able to deal justly (with them) then only one, . . . that will be more suitable, to prevent you from injustice. (Al-Nisa 4:3).

The Prophet declares:

“Whoever nourishes three daughters, educates and trains them, gets them married (and afterwards) offers a gentle behaviour to them has his place reserved in heaven”. (Hakim)


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The Prophet says: Whoever has a daughter . . . and doesn’t give her a mean treatment and doesn’t give preference to his son over his daughter, God will make him enter heaven”. (Hakim).

The Prophet has commanded Muslims in unequivocal terms

“Do not hate girls. They are comforting and very precious” (Ahmed).

Objective of this paper The primary objective of this paper is to identify the socio-economic status and role of woman in Islam towards gender equality. Specifically, the purposes of this paper are to:

(a) identify the status of woman is Islam towards gender equality.

(b) examine the role of woman in Islam towards gender equality.

Methods Contents analysis was used as a secondary source of data by using Qur‟an, Hadith (the saying of the Prophet Mohammed) and other Islamic books. Data Analysis Techniques Contents analysis was used in data analysis. Contents analysis is the method of analysis ideas, facts, on opinions that are contained from books. Results and Discussions Islam not only endorsed the objectives of equality for women but strongly advocates and stands for these rights. However, its approach towards the achievements of these objectives is holistic, not fragmentary. The Qur‟an the final and eternal guide of the mankind, makes it very clear that man and woman are two physical forms of the same soul, hence no original difference between them. God declines in the very opening verse of the aptly entitled chapter Al-Nisa (women). The chapter has spelled on end to the discrimination against woman in that the whole mankind is the offspring of a single


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human soul. Originally every man and woman has the same descent and no one is nobler or meaner by birth. It has also made it clear that all human beings, men and women, are servants of the one True God. They should therefore worship and serve Him. Islam thus dismissed the notion that man is more honoured for being a man and woman is inferior for being a woman (Ahmed, 1974, Badawi, 1975, and Kausar, 1995, among others). The finding on sex equality as supported by the findings of Nadvi, (1990), Umari, (1990) and Abdal‘Ati‘s (1977), which reveal that it reminds us of the place of origin of our biological existence i.e. the mother‘s womb. Human biological existence is another clear evidence of man – women equality; both come to life in the womb and are give birth by a woman in exactly the same fashion; hence, ruling out the question of superiority or inferiority between them. The result is also in line with Maududi‘s (1976) studies that equality in the creation of man and woman highlighted in the Qur‟an is not only a theoretical statement but a living reality. It was empirically established by the Prophet Muhammad through his organization of the society in Madina. No sex determination was practiced by the prophet or his successors (the righteous caliphs) which is a practical evidence of the Quranic injunction. Ahmad (1982) has observed that on equality in obligation and reward, Islam treats both, man or woman, equally in that whoever leads a pious life in accordance with divine guidance is entitled in equal measure to attain salvation and eternal success in next life. The finding is also consistent with Zaitoun‘s (1995) that in Islam the criterion of superiority or status in the sight of Allah is one‘s gender, nationality or whatever. In line with this finding, Jameelah (1973) has also revealed that the holy Qur‟an has laid therefore a great stress on the spiritual equality of man and woman. Both man and woman are equally obliged to practice the principles of Islam and their deeds are equally regarded. No discrimination would be made against or in favour of either on the basis of their sex for rewards and punishments. This signifies the spiritual equality between man and woman. The finding is also consistent with Lemu and Heeran‘s (1976) findings that both men and women are created as vicegerents of God on earth. They are expected not only to obey His commandments but to establish them in their entirety in the human society. In Islam, both man and woman aspire to gain divine empowerment through their human struggle of implementing the divine code of life. That is why, men and women do not stand against one another, in Islam,


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but complement each other to fulfill their collective role of vicegerency and are rewarded on the basis of their deeds. However, Bashir (1987) observe that Islamic perspective, therefore, sets aside confrontational attitudes that project man and woman as two opponents or rivals trying to job from each other as much social, economic and political power as possible. It generates on the contrary such as an environment as to enable men and women live and work for a united purpose along the principle of peaceful co-existence. The only criterion by which the greatness of any man or woman is determined is piety and righteousness. Ahmed (1974) reports that on equality in education the Qur‟an, in about 750 verses, exhorts all its followers (male and female) to read, to think deeply about and to ponder over the signs of God . . . universe, laws of nature, sun, moon, stars, turn of the day and night, origin of life, creation of man, history, historical principles of rise and fall of nations etc. There is not even a single verse which says, means or even remotely suggests that only male is capable of acquiring knowledge. Badawi‘s (1975) findings are in line with the results obtained in this paper. He found that both men and women, in Islam, are equally subservient to God and obliged to worship Him and obey His commands in their daily life. Men and women have to pray, fast, give charity, go on pilgrimage and refrain from all sins. Because of women‘s role as mother, a role which does not end at a specific time but is a round-the-clock career, they have been exempted from attending the mosque for the five daily prayers or Friday congregation. It is not a case of deprivation but that of relief which is not available to Muslim man. This finding is comparable to what Kausar (1995) obtained in his study. He discovered that a woman has the right to keep her property or wealth, whether earned or inherited, and spend it as she may please. Nadvi‘s (1990) study finding are also in line with the findings of this paper. He discovered that Islam allows full freedom of expression to woman as much as to man. During the prophet‘s time, women used to consult him regarding personal, political, religious, economic and social matters as well as matters related to women‘s role in war or even sex. Sometimes they used to have frank and bold discussions with him; arguing and forcefully putting forth their own point of view in front of other companions. The prophet never discouraged them and always listened to all their problems peacefully and tried to satisfy them. Umari (1990) has observed that the Qur‟an asks both men and women to perform, in equal measure, the duty of enjoining good


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and forbidding evil. Maududi (1976) has also observed that woman in Islam have equal access to health and other social security and welfare services. They are not be treated as inferior in any sense. After Almighty God and His prophet, Islam assigns the highest rank to mother. Although Islam instructs man to give just and fear treatment to both father and mother, one is repeatedly exhorted to show a greater respect to mother. It is also consistent with Badawi‘s (975) study which found that history bears witness to the fact that in Islam woman has even enjoyed equality with man in political rights. This includes her right to participate in election as well as the right to nomination to political offices. It also includes her right to participate in public affairs. As early as the period of the Prophet Mohammed and his immediate caliphs. Muslim women had already engaged themselves in performing various duties of legislative, advisory, executive and judicial nature. Conclusion From the contents analysis of the data collected and interpretation of the various secondary data analysis from this paper concludes that there is need for the establishment of women research institutes and centres for gender equality in different parts of the world. These should conduct studies on the problems of gender inequality and develop mechanism to solve these problems from within religious sub-culture. Recommendations

It is the key finding of this paper that the problem of woman should also be systematically analysed within a more holistic perspective bringing in universal ethical norms and values.

An effective annual international conferences are arranged by states or Nations in which all the religious sub-culture should fully and freely participate and share each other‘s concern on the problems of women.


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REFERENCES Abdal‘Ati, H. (1977), The Family Structure in Islam, Indianpolis, p.5. Ahmed, K. (1974), Family Life in Islam, Leicester, p 33. Ahmed, S. (1982), Muslim Women and Higher Education, Islamabad,

p 21. Badawi, J (1975), Women in Islam: Its Meanings and Message,

Leicester, p. 43. Badawi, J. (1976), The Status of Woman in Islam, Indianapolis, p 52. Bashir, Z. (1987), Muslim Woman in Midst of Change, Leicester, pp 21

– 23. Hadith; Hakim, Ahmed, Bukhari, Al-Tabarani. Jameelah, M. (1970), Islam and Modern Woman Today, Lahore, p 51. Jameelah, M. (1971), Family Life in Islam, Lahore, pp 29 – 30. Jameelah, M. (1973), Western Civilisation Condemned by Itself,

Lahore, p 26. Kausar, Z. (1995), Woman in Feminism and Politics: New Directions

Towards Islamization, Malaysia, pp 16 – 23. Lemu, B.A. and Heeran, F, (1976), Woman in Islam, Leicester, pp 5 –

9. Maududi, A.S. (1976), Purdah and the Status of Woman in Islam,

Lahore, pp 37 – 40. Nadvi, S.S. (1990), Heroic Deeds of Muslim Women, Islamabad, p. 9. Qur‟an: 4, 1, 16:97, 49:13, 51:56, 49:13, 33:35, 35:28, 4:32, 4:3. Umari, J.A. (1990), Woman in Islam, Aliyarh, p 19. Zaitoun, L. (1995), Women‟s Right in Islam, Riyadh, p 61.


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