The Muslim Woman: Her Position in Society

With the swift advancement of life on earth and the wide-ranging changes that continue to envelope society, it was inevitable that the religious lives of Muslims were soon to be affected. The modernisation that permeated so many facets of our worldly lives ensured that our Islamic system of practice also underwent adjustments to suit present day trends.
This in itself is not a sin, for given the society we are living in, there are at times compelling reasons for Muslims to adjust and adapt to their circumstances. However, modernisation in any field of life must never occur at the expense of Quranic teaching and Islamic morals. It must never happen that in pursuit of modernity, we abandon the Sunnah of Our Beloved Rasool, or jettison the golden principles of Islam. Modernity that leads us away from the methods of Allah, His Rasool, and the Illustrious Companions of His Rasool (May Allah be pleased with them all) is unacceptable to any Muslim.

MODERN MEANS
Islam allows us to utilize all the modern means at our disposal for the fulfilment of worldly and religious needs, but we should, at the same time, adhere strictly to the orthodox mode of Islam practiced by our pious predecessors. Hazrat Abdullah bin Abbas (Radhiyallahu anhu) used to say: “Barakat (Blessing) lies with your Akaabir” Combining the ‘best of both worlds’ in a Religious sense is indeed an arduous and daunting task, but with a little bit of guidance from the Ulema, it is quite possible. To remain an orthodox Muslim while still benefiting from modern-day inventions and facilities is an achievement made by many Muslims both past and present. It is a matter of knowing where to draw the line. Know your bounds, and confine your practice and belief to them.

LIMITS
It is essential for Muslims to realize the limits that Allah has laid down. Almighty Allah mentions at several places in the Quran-e-Kareem: “These are the limits of Allah, so do not transgress them” When the adaptation of modernity infringes on these limits, Muslims should know that it is time to draw the line and not venture any further.
As regards the Muslim woman’s role and status in society, for which this article is intended, here too, the quest for modernisation has brought in its wake diverse action and opinion. Here we are discussing modernisation in Deeni activities, for if this department of our lives is modernized beyond acceptable limits, then what can be said of our worldly lives.
In fact, modernisation in worldly matters is easily noticed and quickly condemned. Even the Muslims who do this will be the first to confess with a degree of shame that they are ‘modern Muslims’. However, in matters of Deen modernisation is sometimes never noticed, and if it is, then only after it has already succeeded in the adulteration of Deeni principles and belief.

IN ISLAM’S NAME
The interaction of females in our society is one such example. Today we are witnessing an alarming increase in promotion of women to the forefront in matters of Religion. What’s even more disturbing is that all this is perpetrated in the Name of Islam, or for the ostensible purpose of propagating Islam.
Consider the examples we furnish further on and readers will understand the point being made.
It must be well remembered that propagation of Islam is not something new. This was and will always remain an integral part of our Deen, and nothing can change that. While we fully agree that methods of propagation will and must change from time to time, it is our firm belief [based on proof from Quran and Hadith,] that none of the new methods should violate or conflict with original and orthodox principles of Islam. We Muslims must understand this well. The gradual and subtle shift in original Shar’ee values have brought in its wake the following modernisations to a woman’s role in society:

A) In Deeni Matters
Women participating in Qiraat competitions; Women singing qaseedas and producing their own “albums”; Women becoming Imams in Masaajid, delivering khutbas and lectures to menfolk; women emerging from their homes for purposes of tableegh and propagation of Deen; Women presenting and conducting Radio programs; Women appearing on stage in Jalsas and mass gatherings, and offering renditions of qiraat or naats, etc.; Women sitting in meetings with men on religious matters;

B) In Worldly Matters
Women entering the political field and becoming leaders of State; Women becoming pilots, bus drivers, truck drivers, train drivers; women being placed at the helm of businesses and companies; Women going to the forefront in business and high-profile corporates; the list goes on.

RELIGIOUS CIRCLES
Our major concern is the promotion of women in religious circles. A female who is profiled in the worldly sphere of business or politics, is frowned upon by most Muslims.
Women who display themselves or expose themselves in worldly matters are considered as weak Muslims by all, even on their own admission. Everyone knows that this is sinful and un-Islamic. But when a female discards hijaab under the guise of Islam, and under the pretext of doing “dawah’ or social work, there is the real danger of ordinary innocent Muslims considering her a figurehead to be looked up to, and subsequently losing the significance of hijaab.
Muslims might support her cause and use the actions of that woman to abandon true Hijaab. Hijaab is just not the covering of the body. Our sisters must understand this well. Hijaab is a perpetual condition affecting a Muslim female. It is an Islamic culture and mind-set, and is not confined to only a jilbaab or veil. There exists a major misconception among some females sectors, that once the outer hijaab has been adopted, then there are no holds barred.

PROMINENCE
When one studies the Quranic concept of a woman’s role, the matter is quite clear and concise. Allah Ta’ala states in Surah Ahzaab, verse 33: “And remain confined to your homes, and do not display yourselves like the display of former times of ignorance......” This verse clearly indicates that the role of a woman according to Quran is not one of prominence and profile. The words Qaraar fil buyout means to remain steadfastly confined to the house. Such steadfastness suggests that she is inside the home for the major part of her life, and emerges only when necessary.

FEMALE CELEBRITY
It has reached us that a certain Muslim female Radio presenter, who it appears has become something of a celebrity due to her involvement in radio, has been invited to conduct and host Islamic programs.
While we understand that the lady will travel with her husband as mehram, but the broader picture of this whole exercise is extremely disconcerting. In fact, for those who are conscientious about their Deeni sentiments, this is totally unacceptable. Such an exercise is in diametric conflict with the Quran role envisaged for females.
We quoted the relevant verse above, which emphatically indicates that the female profile is low-key and inconspicuous. There is nothing in Islam to suggest that a female cannot do work of Deen, or pursue a worldly career. In fact, females could and should do their share of da’wah and should interact with other females in the field of social and welfare work.
However our contention is that a Muslim female should not be given prominence and fame. Islam does not encourage catapulting a woman to the forefront, even in a great ibaadat as Jihad. Even in Jihaad, females played a background role. Rasoolullah (Sallallahua alayhi wasallam) said:
“Relegate them (females) to the back, where Allah has relegated them”
Let it be said at this juncture that any incident found in Muslim Historical works on the role and participation of females was purely incidental and unplanned. Muslims should understand well that Historical works do not represent Islamic Canon or Law. Our Law and Shariah is derived from Quran, Sunnah, and the Rulings of Sahaaba. We shall refer to this again later in this article.

NOTICES
It is absolutely the antithesis of Quran and Sunnah to promote the personality of a female, regardless of how learned she is, or to make her a celebrity irrespective of what she is capable of achieving. Muslim women in the past have achieved great things, but all this was done without conspicuity and publicity. Today, too, for greater reasons, the Muslim woman could and should continue Deeni work of whatever nature, under guidance from Ulema, but minus the fun-fare and fame.
Why should a particular female travel to another center in order to do work of Deen? Why can’t she accomplish that work in her own area locally. Travelling necessitates a lot of organization and hosting that invariably involves menfolk. That alone pushes her to the forefront. The organisers and hosts of her program will probably advertise the whole show via notices and announcements. This again brings the female ‘celebrity’ to public attention. It has also been rumored that a banquet will be held in honour of this female and to raise funds. This is indeed a flagrant violation of Islamic principle.
All this runs contrary to the command of Allah Ta’ala. This is typical westernisation of Islam. We are practicing modernity coached in Islamic appearance and terminology.

LICENCE
Islam has ordained an inconspicuous and concealed role for women. Some might argue that this particular female will be in the company of her husband and would be dressed in Hijaab. To this we firstly say that to believe a female may roam around all over the show just because she is in Hijaab is an indication that Muslims have failed to grasp the reality of Hijaab. Hijaab runs much deeper than outer dress. No doubt, Hijaab and Niqaab are compulsory for every adult female, but this is no license for females to take to the streets and gallivant with all and sundry. These are forms of dress born out of necessity.
Women are prohibited from emerging from their homes unless a need arises. When that need does arise, then they are commanded to adopt Hijaab when emerging. It is thus a necessary form of garb for the purpose of concealing herself when leaving the confines of her home. Islam does not advocate to women to emerge with Hijaab. Instead Islam teaches that they should don Hijaab when the need arises to emerge. There is a difference between the two that Muslims should endeavour to understand.
For example, Islam teaches that taubah or repentance is necessary after every sin. But that is no license to go out and commit sin. It is foolish for one to believe that because he is armed with the tool of taubah, he or she may commit any sin they feel like, just as it is foolish for a female to contend that since she is robed in her jilbaab, she may flit around wherever her heart desires.

CASINOS
We have dealt with cases of females, some married, who are in full Hijaab and still committed zina, females in hijaab and niqaab visiting cinemas and casinos, and parading along the Boardwalk. Some such ladies indulged in gambling at these casinos. Women in hijaab were seen standing in line to buy lotto tickets. How does one fathom this spiritually disruptive phenomenon?
Upon deeper reflection the reason becomes clear. These were females who failed to grasp the Islamic idea of Hijaab. They believed their Hijaab was an automatic insulation against evil, regardless of where and how they travelled. Alas, they discovered too late that this was not the case.
Today women think that since they are in full purdah, they can converse and interact with men freely. But they miss an important point. There are two aspects to Hijaab, one is dress, the other is segregation of male and female. Both are two separate injunctions that apply equally and must be fulfilled concurrently. She may be in full purdah, but the other injunction of avoiding interaction with men still has to be fulfilled.