Gender equality

Question 1

How were Arabs in Pre-Islamic Arabia?

Answer 1

In Pre-Islamic Arabia, most Arab’s lived a nomadic life, men were held in high esteem and women in low esteem. The fact that tribes were much more in need of boys to defend them had devalued women in this society and led to the preference for male children. Infidelity of female children was common.

Question 2

Give an example of how girls were treated in pre-Islamic arabia

Answer 2

o If a girl was born within a family, they would either be deprived of love and mercy, or will be buried alive. Allah will question those who oppress women and punish them for their despicable acts that Allah strongly condemns in the Qur’an. “And when the female (infant) buried alive shall be asked: for what sin was she buried?” (81:8). On the day of resurrection, the killer will be confronted with his crime, his victim and her accusation. This is a powerful device with which to intimidate the killer, for there is nothing more horrifying for a killer than to be confronted by his victim. She will be given the chance to accuse him of his crime in front of Allah.
o The pagan Arabs buried their daughters whenever they feared poverty and humiliation. Allah instructs in the Qur’an “… Kill not your children because of poverty- we provide sustenance for you and for them; come no near to shameful sins whether committed openly or secretly and kill not anyone who Allah has forbidden except for a just cause”. (6:151)

Question 3

Name a worst habit of pagan women

Answer 3

One of the worst habits of pagan women was to circumambulate the sacred House naked. The Prophet (PBUH) prohibited the practice and instructed that: “No naked person may circumambulate the House”.

Question 4

How were women treated in the pre-Islamic Arabia and the four different types?

Answer 4

o Women were treated as sex objects whose purpose was to satisfy men’s sexual desires and to produce children. Nikaah (marriage) in pre-Islamic times took many forms:
 One type was similar to that of the present day, i.e. a man would ask somebody else for the hand of a girl for marriage, and give her mahr and then marry her.
 Second type was that a man would force his wife after she had become clean from her period to have sex with another man who was of noble lineage. Her husband would refuse to sleep with her until she became pregnant from the man with whom she was sleeping. When her pregnancy became evident, her husband would sleep with her if he so wished. Her husband would make her do this so their child would be of a noble lineage.
 Another type of marriage was that a group of men would choose a woman and all, one by one, have sex with her. If she became pregnant and delivered a child, the father would be the one she liked the most, and her child would follow him.
 The forth type was similar to the third, but involved master forcing their prostitutes to have sex for money and this time the father will be the man who looks closest to the child.
o (The Prophet (PBUH) banned all of these types of marriages except the type of marriage the people recognise today. )

Question 5

What did many Arab men do to women?

Answer 5

Many Arabs forced women into prostitution, for the sake of money. Allah condemns this and says “And force not your maids to prostitution, if they desire chastity, in order that you make a gain in the (perishable) good of this worldly life.” (24:33)

Question 6

Was polygamy popular in pre-Islamic Arabia?

Answer 6

Polygamy was popular in Pre-Islamic Arabia; the greater number of wives a man had, the prouder he was. Islam set rules and regulations regarding polygamy and made it clear that for a man to be able to marry more than one wife, he must treat them all equally. Islam allowed only 4 wives.

Question 7

Could a man divorce his wife multiple times?

Answer 7

A man could divorce his wife multiple time. So the following verse was revealed: “Divorce is twice, after that either you retain her on reasonable terms or release her with kindness” (2:229). ‘Iddah’ (a waiting period which must elapse before she can remarry) was established amongst the pagan Arabs before Islam. However a man could still divorce his wife as many times as he wished. He would then return her just before the end of their prescribed period of Iddah. In the time of the Prophet (PBUH), a man once said to his wife that “I will not keep you, nor will I release you”. Meaning he will divorce him but remarry her once her period of Iddah ended. In response, the Prophet revealed the verse above.

Question 8

Did women have right to ownership?

Answer 8

Women had no established right to ownership and often possessed nothing. In Pre-Islamic Arabia the next-of-kin to the deceased would inherit his wives along with other goods and slaves. In response Allah said “O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness that you may take back part of the dower you have given them”. (4:19).

Question 9

What does Awra mean?

Answer 9

Awra means covering one’s nakedness.

Question 10

Explain awra inside prayer

Answer 10

 A woman’s Awra whilst reading Salat consists the whole body except the face, hands and feet. Allah says “O children of Adam! Wear your beautiful apparel (zeenah) at every time and place of prayer”. (Surah al-A’raf, 31)
 Therefore, a woman must cover herself properly when performing salat. Everything besides the face, hands and feet must be covered. The face must be covered properly so that no hair is exposed. Also, care should be taken that no part from above the wrists and ankles is exposed.
 The Awra must be concealed from before entering into Salat and must remain concealed until the end. If quarter of a part/organ that requires concealment is exposed before initiating Salat, then Salat will not be valid from the outset.

Question 11

Explain awra outside prayer according to privacy and seclusion

Answer 11

 Its required (wajib) to cover one’s minimum nakedness (between the navel and knee for all Muslims) even when alone.
 Muhammad PBUH) said “Modesty is part of faith (iman)”.
 So a woman must cover even in privacy between her navels and (including) knees except when there’s a need, such as showering.

Question 12

Explain awra outside prayer according awra in front of the husband

Answer 12

 In principle, its permissible for the spouses to look at any part of each other’s body- as such, there’s no Awra in front of the spouse.
 Scholars mention however, that although its permissible for the spouses it look at any part of the partner’s body.

Question 13

Explain awra outside prayer according awra in front of a Muslim Mahram

Answer 13

 The Awra of a women in front of her Mahram men (those with whom marriage is permanently unlawful), such as the father consists of the area between the navel and knees, and also the stomach and back.
 It will also be permissible for a Mahram to touch those parts that are permissible to expose I front of them, provided there’s no fear of temptation or desire. But if there’s a fear of temptation (fitna), then it will be impermissible to expose these parts even in front of Mahram’s, neither will it be permissible to see or touch those area of a Mahram’s body.

Question 14

Explain awra outside prayer according awra in front of a non- Muslim Mahram

Answer 14

 Non-Muslims are similar to other Mahram’s in that a woman may expose herself besides from the navel to the knee and the stomach and back, provided there’s no fear of temptation (fitna).
 There are two reasons for it. Firstly the Qur’an permits a woman to expose herself (to a degree) in front of her father, brother, son, etc. without specifying that he be a Muslim. Secondly, the Fuqaha explicitly mention that a Mahram with whom a woman may go on a journey of Hajj includes also a non-Muslim.
 Its permissible for a woman to travel with all types of Mahram’s except a fire worshipper, for he believes marriage with her to be permissible.
 So it would be permissible for a woman to uncover besides the area between the naval and knees, and the stomach and back in front of her non-Muslim Mahram’s, provided 2 conditions are met:
 That there be no desire (shahwah) or fear of temptation (fitna), especially when we live in an age where evil such as incest among the non-Muslims is becoming common.
 That the non-Muslim close relative not be among those who believe that it’s permissible to marry close relatives.
 Firstly, it should be remembered that all the parts of the body that need to be covered (in the various situations discussed above) must be covered with clothing that’s loose. The clothing must not be close-fitting whereby the figure of the body is visible or transparent by which the colour of the body is able to be seen.
 Secondly, if there’s a fear of desire (shahwah) on either side or there’s fear of temptation (fitna), then it will be necessary to cover.
 Thirdly, it will be permissible to uncover and expose parts of the Awra in cases of extreme need and necessity, such as medication. But, care should be taken that this is limited to only the part that needs treatment. If treatments is needed on the actual private parts, then it would be better to receive treatment from someone of the same sex. But if is not possible then it would be allowed to receive treatment from a specialist of the opposite sex.

Question 15

Explain modern feminism in Islam

Answer 15

o There’s currently an ongoing debate about the actual status of women in Islam, with both conservatives and Islamic feminism using Qur’an, Hadith and important women in Islamic history as evidence for the discussion on women’s rights, with feminism arguing that early Islam represented more free ideals, while conservatives argue that gender issues are ‘divinely ordained’ (holy orders).
o Critics argue that those who question the faith’s view in gender segregation, or who attempt to make changes, are transgressing their boundaries and are acting offensively. On the other hand, people have stated Islam doesn’t advocate gender segregation.

Question 16

Name one modern Islamic feminists

Answer 16

There are many modern Islamic feminists, one of them is ‘Sister in Islam’ (SIS)

Question 17

Who is sister in islam (SIS)???

Answer 17

 SIS is a Malaysian organisation committed to promoting the rights of women within the frameworks of Islam and universal human rights.
 They focus on challenging laws made in the name of Islam that discriminate women, their mission is to promote the principles of gender equality, justice, freedom, and dignity of Islam and empower women to be advocates for change.
 They tackle issues under Malaysia’s Islamic family and shariah laws, such as polygamy, child marriage, moral policing, Islamic legal theory and jurisprudence, the hijab and modesty, violence against women and hudud (punishments which under Islamic law (shariah) are mandated and fixed by God).

Question 18

What are the areas of campaign?

Answer 18

• Personal law
• Dress code
• Equality in the mosque
• Equality in leading prayer
• Hijab

Question 19

Explain personal law as a area of campaign

Answer 19

 One of the major area of scholarship and campaigning for Islamic feminists are aspects of Sharia (Islamic law) known as Muslim personal law (MPL).
 There’s a dispute that the use of sharia law is oppressive as they’re based mainly on ‘man-made’ interpretations of the sacred texts’ and aren’t based on Islam.
 Some of the controversial issues regarding the way in which MPL has thus far been formulated include polygamy, divorce, custody of children, maintenance, marital property and the assumption of the man as head of the household.
 Islamic feminists have objected to the MPL legalisation in many of these countries, arguing that these pieces of legalisation discriminates against women. Some Islamic feminists have taken the attitude that a reformed MPL which is based on the Qur’an and Sunnah, which includes a large input form Muslim women, and which it doesn’t discriminate against women.

Question 20

Explain dress code as a area of campaign

Answer 20

 Another issue that concerns Muslim women is the dress code expected of them. Islam requires both men and women to dress modestly; this concept is known as Hijab and covers a wide interpretation of behaviour and garments.
 Islamic feminist Fadela Amara supports France’s ban of the garment in public buildings, saying it subjugates women and has no place in France’s mixed public schools. However there’s also a strong favour of the veil. Both men and women now view the veil as a symbol of Islamic freedom. It is no longer a bandanna version of the all-encompassing Afghan burqa, signalling a woman’s brainwashed submissiveness or at the very least her lack of choice. Many scholars agree that there’s no scripture that requires women to wear the hijab but many still do as an act of religious piety.

Question 21

Explain equality in the mosque as a area of campaign

Answer 21

A survey by the council on American Islamic Relations showed that 2 out of 3 mosques in 2000 require women to pray in a separate area. Islamic feminists have begun to protests this, advocating for women to be allowed to pray beside men without a partition as they do in Mecca.

Question 22

Explain equality in leading prayer as a area of campaign

Answer 22

 According to currently existing traditional scholars of Islamic, a woman can’t lead a mixed gender congregation in prayer.
 On 2005, Amina Wadud led a mixed-gender congregational Friday prayer in NYC. It was controversial within the Muslim community as the Imam was a woman, she also delivered the Khutbah. Also the congregation she addressed wasn’t separated by gender. This event departed from established ritual practice and became an embodied performance of gender justice for organizers and participants. Many women disagree with this, Muzammil Siddiqi, a chairman of the Fiqh Council of North America, argued that prayer leadership should remain restricted to men. He based his argument on the longstanding practice and this community consensus and emphasized the danger of women distracting men during prayer.

Question 23

Explain the hijab as a area of campaign

Answer 23

o	While a women’s face isn’t included in the parts of the body that need to be compulsory covered many women however still do it as a form of modesty. The advocate the covering of the face in order to discourage mischief, in view of the general moral filth in present day society. 
o	Aishah (the Prophets wife) says that Muslim women used to attend the Morning Prayer led by the Prophet wrapped in a sheet of cloth. Afterwards, when they returned home, it was so dark that they couldn’t be recognised. This makes it clear that their faces weren’t covered.
o	The Qur’an, Hadith and the practice of the Companions and tabi’un (companions of the Prophet’s Companions) that, whenever a woman steps out of her home, it’s obligatory for her to cover herself completely so she can’t show any part of her body except the face and the hands.

Question 24

What are the few rules of the hijab?

Answer 24

1. The whole body, except for the exempted parts should be covered- Qur’an says women should stay away from temptation and preserve their Chasity; to cover their body and not to reveal it except to her husband, family, male who lack natural vigour and children who have no knowledge of sex.
2. But any veil which in itself becomes an attraction is to be avoided- The Qur’an says women shouldn’t display their body as this was performed by women in the days of Jahiliyah (period before Islam). The Qur’an encourages women to not do this as it has been emphasised to be as bad as polytheism, adultery and theft.
3. Garments (clothes) shouldn’t be semi-transparent- thin clothing must be avoided as it never provides cover, making it a potential source of mischief and attraction.
4. Dress shouldn’t be tight fitting- Fatimah (the Prophet’s daughter) expressed her disapproval of a dead woman being wrapped in such a shroud as might display her body. Certainly such a garment for a living woman would be far worse.

Question 25

Discuss whether the Muslim veil is a symbol of oppression or resistance

Answer 25

For Muslim women, the Hijab is a form of empowerment.

 While critics may see the hijab as a symbol of oppression and male-controlled rule, Muslim women see the hijab as a symbol of pride and unique culture. This clearly defines their identity and allows them to wear their veil with pride.
 For Muslim women, the Hijab is a form of empowerment. The hijab is associated with modest behaviour, as it dictates a woman’s modest dress and moral behaviour. In traditional Islamic countries, the status of a woman’s body is a sign of the moral status of the nation. The hijab diminishes the sex appeal of women and thus creates a virtuous public domain. By wearing the scarf they are showing that they do not conform to what they believe to be immoral attitudes.
 The veil forms a Muslim identity for a woman. Wearing the traditional Islamic dress allows a woman to reflect her commitment to Islam and connect her to the Muslim community. These women are not forced to wear the veil by their ‘male superiors’; rather, they believe their religion requires it, as it helps them maintain identity and respect as Muslim women. Some women feel that veiling is used to strengthen their relationship with God.
 By wearing the hijab, a woman can deemphasize her membership with another group and become noticed more for being Muslim. Because the hijab is the only visible marker that a Muslim woman has, it is what sets her apart from the non-Muslim women in the West. There is this growing feeling among Muslim women that they no longer want to associate with the West and their style of clothing, and the veil is what sets them apart and confirms their Muslim identity.

Question 26

Discuss whether or not there is gender equality in the Islamic tradition

Answer 26

 With this question you could talk about pre-Islamic Arabic/ paganism, and how the women were oppressed, humiliated and abhorred by their parents. How they would carry out disgraceful acts of circumamabulate the sacred house naked and the fact they had no right to ownership or inheritance
 Then speak about the changes Islam made to the status of women. Here are some quotes:
 “O you who believe! You re forbidden to inherit women against their will” [4:19]
 Prophet (s) prohibited the practise and instructed: ‘No naked person may circumamabulate the house’.
 Allah warns those who did kill or thought about killing their daughters: “… Kill not your children because of poverty- we provide sustenance for you and for them; come no near to shameful sins whether committed openly or secretly and kill not anyone who Allah has forbidden except for a just cause”. (6:151)
 You could mention some quotes from the Quran how women are spiritually equal to men.
 However, if you say there is no gender equality you could mention the physical difference of men and women, for instance the roles of men and women in a traditional family
 The degree to which Islamic practice is influenced by local cultural norms.
 Forced marriages, honour killings, female genital mutilation and the confinement of women to their homes are all forbidden in Islam. These practices stem from deeply entrenched cultural traditions and/or ignorance of the true Islamic teachings or how to apply them in society.
 Arranged marriages are allowed in Islam but are not required. In fact, one of the conditions for a valid Islamic marriage contract is the mutual consent of both parties to the marriage. And divorce is permissible provided the Islamic guidelines are followed which protect the rights of all affected parties, especially women and unborn children.
 You can say how certain things in Islam cannot be influenced by culture as they are fixed like the 5 pillars, all Muslims required to fast, pay zakat, go on pilgrimage if they can afford and prayer

Question 27

Give an evaluation of the new feminist interpretations of the Qur’an

Answer 27

 Feminist challenge the Qur’an Surah An-Nisa:
“… But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them…” (4:34)
Many use this quotation to suggest that Islam allows the beating of women. However Muslims argue the final disciplinary measure is more psychological than physical. It may be resorted to only after failure of the first two measures and when it is expected to amend the situation and prevent family break up; otherwise, it’s not acceptable. The Prophet never struck a woman or a servant, and additionally stipulated that it mustn’t be severe or damaging ad the face be avoided.
 God prohibits all aggression. To physically beat another person is an act of aggression no matter what justification anyone may have: “do not transgress, God does not like the aggressors” (2:190). God commands husbands and wives to treat each other with love and mercy, once again beating up the wife is not a merciful act: “And from His signs is that He created for you mates from yourselves that you may reside with them, and He placed between you affection and mercy. In that are signs for a people who reflect.” (30:21). In Sura 4 which is given the title “Women” and in verse 19- men are told specifically to treat their wives “bil-ma’ruf” which means with kindness. So physically beating women does not exactly qualify for anyone’s definition of kindness.