INTERNATIONAL WOMEN’S DAY
More often than not it is believed that woman, because of the socio-religious barriers, has been relegated to the unimportant spheres of human life. And, in all these spheres she contributes, if she is allowed to contribute at all, not as a unique individuality but as a supporter or helper of man as a complementary agent. As such, woman is unable to make herself felt as a unique human being as her activities just centre round the man whom she is related to in one way or the other. Thus, from birth to death, she is “forced” to work in the “vacuum” of the human society where she doesn’t have any identity of her own!
Thus engaged in the chores of her society, woman finds hardly any relief to delve into the higher realities of life which come in the purview of spirituality or any other independent course of action. It is but natural that woman hardly finds any leisure to participate in the activities which are beyond the societal roles which have been assigned to her. And, when a talent is not taken care of by being put in use, it rusts and stagnates. Such has been the dominant (feminist) narrative vis-à-vis woman in the modern world.
Besides societal norms, religion has been “accused” for being the main reason behind woman’s woes on different fronts. It has been claimed that it is religion that has been pro-patriarchy; thus, confining woman to the traditional roles she has had played throughout the history. The exceptions, in this regard, have just emerged because of the good luck of a particular woman or the chance which she has had. Without good luck a woman has hardly made any niche in a particular field.
Islam, however, has its own view of woman and has let her perform in multifarious ways. It doesn’t, however, mean that Islam has made no difference between man and woman. However, while maintaining the difference between the genders, Islam has in no way belittled woman. We know the Qur’an says: “And the male is not like the female.” (Al-i Imran, 36) It is very interesting to note that Mary (Maryam ‘AS) is shown at the highest pedestal of ethics and spirituality. She has been declared as the “Model Woman” for all women of the world. The Qur’an, in this regard says: “And, remember when the angels said: O Mary! Surely Allah has selected you, purified you, and chosen you over all women of the world.”(Al-i Imran, 42)
Here, we should not conclude that Mary got this status because of the spiritual station which she was born and raised in. Had the case been so, then one another great woman (called Asiya), the wife of the Pharaoh, the typical arrogant disbelieving king, would not have invoked God in these words: “My Lord! Build me a house in Paradise near You, deliver me from Pharaoh and his evil doing, and save me from the wrongdoing people.” (al-Tahreem: 11) It simply means that woman, like any human being, can choose the path of spiritual progress on her own initiative irrespective of circumstances and can attain a lofty station thereof.
It also debunks the age old “myth” vis-à-vis woman (rather First Woman or Eve) that it is she who has been behind man’s “disobedience of God.” Instead, both have “committed that initial mistake” (not the Original Sin as some theories would lead us to believe) together on their own initiative and no one has compelled the other to do the same. In this regard the Qur’an says: “But Satan deceived (both of) them.” (al-Baqarah, 36)It is very much satisfying to note that both have repented on the basis of their own individual consciousness vis-à-vis the “mistake” and both invoked God together like “good companions”: “We have wronged our own souls: If Thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost.” (al-A‘raf, 23)
In the mission of Prophet Moses, we see different women playing their role in different capacities. First of all, it is Moses’ mother who, after receiving “inspiration” (al-Qasas, 7) from God, puts him in the basket into the river so as to save him from Pharaoh who was persecuting/slaughtering the Israelite kids. Then, it is his sister who keeps an eye on him before he reaches the palace of Pharaoh through the “divine scheme!” (al-Qasas, 11) Again, when Moses leaves Egypt, he comes in contact with two ladies. This is how Moses invoked his Lord after watering their flocks: “I am in ‘desperate’ need of whatever provision You (O, Lord) may have in store for me.” (al-Qasas, 24) It was one of these women who, after being married to Moses by her father, was accompanying him when he was commissioned as Prophet in the environs of Mount Sinai/Tur. (al-Qasas, 29-30)
The famous Queen Sheba (Bilqis of the Islamic tradition), by dint of her sagacity and keen insight, not only saved her sovereignty but became faithful as well. This is how she explained a universal principle of statesmanship to her courtiers: “Indeed, when kings invade a land, they ruin it and debase its nobles. They really do so!” (al-Namal, 34) It means she didn’t resort to “hollow sloganeering” and “sentimentalism” against the might of King Solomon. Instead, she became realistic and saved her dominion.
We have another woman who initially tried to “distract” Prophet Joseph. She, we learn from the Qur’an, used all her royal position and resources to achieve her motive. She utilized different stratagems to fulfill her desire. She was so much possessed by her “desire” that “this affair” became the talk of the town and the women of the town thus commented upon her “passion”: “And women in the City said! The wife of al-‘Aziz is seeking to seduce her slave boy; he has impassioned her with love.” (Yusuf, 30) In the end, however, when the lofty status of Joseph became manifest, she had no choice but to accept her “error”: “Then the Wife of the Chief Minister said! Now that truth has come to light; it was I who tried to seduce him, and he is surely truthful.” (Yusuf, 51) Thus it simply means that this “particular woman” (traditionally called Zulaykha) followed both the courses on her own initiative.
Qur’an also mentions two women who were wives of two Prophets, Noah and Lot. In spite of being in the wedlock of two Great Prophets of God, these women “dared” to reject the faith preached by their husbands. The Qur’an, in this regard, says: “Allah sets forth an example for the disbelievers: the wife of Noah and the wife of Lot. Each was married to one of Our righteous servants, yet betrayed them.” (al-Tahreem, 10) Quite contrary to these women, there is another woman who followed her husband, Abu Lahab (one of the uncles of the Prophet Muhammad, SA‘AS), to stick to the polytheistic faith of her husband and to persecute the Prophet (SA‘AS): “Surely, he (Abu Lahab) will be cast into a Flaming Fire along with his wife, that carrier of slanderous tales; upon her neck shall be a rope of palm-fibre.” (al-Lahab, 3-5)
This shows how women have exerted their influence on men by dint of their free initiative. And, they have not been influential only when they had been in a commanding position. Rather, they have made themselves felt in each and every role. They have “played their role and played it so well!” So, like men, she has enjoyed “freedom of conscience, initiative and action.”
(The author is Sr. Assistant Professor, Higher Education Department, J&K. Feedback: [email protected])
