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Zapiro Mohammed Cartoonwell, tim, why dont you open your eyes, look at the hope less and imoral conditions that the western ideology has brought out with the term of liberating woomen. The Status of Women in Islam. Jamal A. Badawi provides a brief and authentic exposition of the teachings of Islam regarding women.

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CONTENTSPREFACE INTRODUCTION HISTORICAL PERSPECTIVES Women in Ancient Civilization. WOMEN IN ISLAM1. The Spiritual Aspect. The Social Aspect(a) As a Child and Adolescent(b) As a Wife(c) As a Mother. The Economic Aspect. The political Aspect.

CONCLUSION BIBLIOGRAPHY ——————————————————————————–PREFACE Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis. Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one’s prosperity, position, intelligence, physical strength nor beauty, but only one’s Allah- consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam’s position on important issues in a clear way.

Dr. Jamal Badawi’s essay, The Status of Women in Islam, was originally published in our quarterly journal, Al- lttihad, Vol. No. 2, Sha’ban 1. Sept 1. 97. 1. Since then it has been one of our most- demanded publications. We thank Br. Jamal for permitting us to reprint his essay.

We hope it will clarify many of the misconceptions. Anis Ahmad,Director Dept. Education and Training. MSA of U. S. and Canada. P. O. Box 3. 8 Plainfield, IN 4. USA Jumada al Thani 1. April 1. 98. 0 ——————————————————————————–I.

INTRODUCTIONThe status of women in society is neither a new issue nor is it a fully settled one. The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity. This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur’an (God’s revelation) and Hadeeth (elaboration by Prophet Muhammad). The Qur’an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam. The paper starts with a brief survey of the status of women in the pre- Islamic era.

It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from “the spirit of the time,” which was dominant when Islam was revealed? How would this compare with the “rights” which were finally gained by woman in recent decades? II. HISTORICAL PERSPECTIVESOne 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- 6. C. E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam. Women in Ancient Civilization Describing the status of the Indian woman, Encyclopedia Britannica 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.” 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.

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.” 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.” In the Encyclopedia Britannica, 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 .

A woman could not exercise any civil or public office . 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 1. 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. According to the English Common Law: …all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses.

As time passed, the English courts devised means to forbid a husband’s transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife’s personal property, the husband’s power was complete. He had the right to spend it as he saw fit. Only by the late nineteenth Century did the situation start to improve. By a series of acts starting with the Married women’s Property Act in 1.

As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: “No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law.” In his essay The Subjection of Women, John Stuart Mill wrote: We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called. Before moving on to the Qur’anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed.

Explaining this concept, the Encyclopedia Biblica 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.” 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.

In the Mosaic Law divorce was a privilege of the husband only …. 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. Watch Double Jeopardy Online Full Movie. 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.