Woman and Society

Woman and Family Economy

Among the basic problems of human society are: the problem of money, individual and collective income, and the balance between income and spending. This includes the economy of family and its financial balance between expenses and consumption. So, wasting food, drink, ornament, clothes, house, luxuries, and services are among the most dangerous problems that face man.

Extravagance destroys the economy of family, nation, and state. Most times this extravagance does not match the income of family. To organize the economic balance of society, Islam summons people to be moderate in spending. It forbids extravagance and miserliness. She takes great responsibility in organizing family spending and identifying its nature.

Islamic Law has legislated general rules for organizing spending. It has also limited the basic system for family spending and balance. We will mention some verses from the Qur'an that decribes the servants of the Most Merciful (Allah) and regards them as ideal examples to others in spending. In this connection, Allah, the Most High, says: "And those who when they spend, are neither extravagant nor niggardly but are stationed between the two (extremes)." Holy Qur'an (Furqan 25:67)

"and eat and drink you and commit you not excesses." Holy Qur'an (A'raf 7:31)

"And give to the near of kin his due and to the needy and the wayfarer, and squander not (your earnings) wastefully. Verily the squanderers are brethren of the satan; and Satan to his Lord is ever an ingrate." Holy Qur'an (Isra' 17: 26-27)

"And cause you not to shackle your hand unto your neck, nor stretch it forth to the maximum (limits of) stretching forth, lest you should (therefore) sit down blamed, destitute." Holy Qur'an (Isra' 17:29)

"Lodge them, wherever you lodge according to your means, and you harm them not to straiten (life for) them, and if they be pregnant, spend you on them until they lay down their burden; and if they suckle (to your issues) for you, you give them their recompense; and deal you unto one another in fairness; and if you find between you difficulties, then shall suckle some other woman for him. Let him with abundance spend of his abundance and he on whom is straitened his subsistence, let him spend of what Allah has given him; (for) Allah lays not on any soul a burden save to the extent to which He has given it; Allah will soon bring about ease after difficulty." Holy Qur'an (Talaq 65:6-7)

In this manner the general bases of family budget spending and expenses are limited within the frames of moral moderation, education, and guidance- they are the social and the family frame.

The role of woman is prominent in managing the affairs of the house and family economy. That is when she is careful with the budget of her family and moderate in spending on luxuries.

The wife is able to save part of the income of the family and to free her husband from debts. That is when she is moderate in spending on herself and her family.

Extravagance does not only affect the family but also affects the general economic situation of society and state. For the ability to buy in the market becomes high because of high spending and consumption. So, the value of money becomes low and the prices of commodities and services increase. Accordingly, the deprivation of the poor (of buying) increases, the family faces debts and social problems, currency faces inflation. As a result of the disorderly economic situation of society , moral, security, and political problems come into existence.

To educate woman to be moderate in spending special lectures on family economy in schools take part in building economic awareness and save it especially from the problem of over expending and the deprivation of poor classes. With this woman participates in building society through directing and organizing family economy, and through being moderate in spending according to the method of the Qur'an and its wise summons. Therefore, woman should carry out her responsibility towards her husband and her house according to the previous Prophetic tradition.

Work and Islamic Law

Islamic law summons people to work. It urges them to work using many practical attitudes, concepts, and texts. Among them are the following words of Allah, the Exalted:

"He it is Who made for you the earth subservient, traverse you then its board sides, and eat you of His provision; and unto Him (alone) is the return." Holy Qur'an (Mulk 67:15)

"And when the prayer is ended then disperse you in the earth and seek you of the grace of Allah." Holy Qur'an (Jumu'a 62:10)

"And seek, by means of what Allah has given you, the abode in the hereafter, and forget not your share in this world." Holy Qur'an (Qasas 28:77)

Islamic Law not only summons people to work and production but also it denotes that they are different in abilities and merits. It also denotes that people should be perfect through exchanging interests with each other. In this respect Allah, the Most High, said: "...and We did raise some of them above the others in rank, so that some of them may take the others in subjection." Holy Qur'an (Zukhruf 43:32)

The Qur'an urges people to work, production, and exchanging interests. The Prophet Muhammad (s.a.w.) regdarded work and production as jihad and worship. In this connection he (s.a.w.) said: "He who works for his own family is like the mujahid in the way of Allah."24

"Worship is seven parts; the best of them is seeking the lawful."25

Jurists devoted great efforts to their studies and analyses of work and production. They concluded that precepts of Islamic law and its attitude towards service and productive work is valid. They divided work legally into five parts. They are as follows: 1. Obligatory work: Islamic law has regarded as obligatory the work aiming at meeting need, satisfying the soul, and maintaining the family. Moreover, it has made it obligatory on the debtor to work to pay his debt.

  1. Islamic law has regarded the work aiming at generously spending one's family as most desirable. 3. Islamic law has regarded as unlawful the work in forbidden things, such as making wine, narcotics, prostitution, and dancing etc... It has also forbidden work that leads to unlawful deeds, even if it is lawful in itself. 4. Islamic law has regarded some work as abominable for itself or for other than it. 5. Excluding the above-mentioned points, Islamic law has confirmed that work is lawful. With this work, collecting money and increasing wealth is lawful as long as it follows the precepts of Islamic law.

To study and analyze the concepts of the verses and the traditions, we will not find in them anything what prevents woman from working. Rather, they permit woman to work as they permit man, though some texts address and urge man to work.

The Work of a Wife

Islamic law has limited precepts concerning the work of a wife as follows:

  1. The wife has the right to stipulate in her marriage contract that her husband should not prevent her from working.

  2. The husband must agree to let his wife work through mutual understanding. That is when she wants to work without a previous stipulation. Sometimes the husband disagrees to let his wife work. This does not mean that Islamic law prevents her from working. However, that depends on the relationship between the husband and his wife.

  3. If a woman had worked before the marriage contract, a work contract is valid, even though work opposes her husband's right.

  4. When the wife works without permission from her husband, the correctness of permission depends on the approval of the husband in what contradicts the rights of husband. The contract is valid in what does not contradict his right. 5. The precept which woman makes to hire herself to service includes all work contracts she makes.

When we study the precepts of Islamic law, we will not find any text that prevents woman from working in the first title. Rather, those who prevent woman from working outdoors produce evidence of that. Some people say that when woman works in mixed foundations, she will be corrupted, and will commit unlawful acts. This means that woman's work is unlawful because of the mixed work that leads her to commit unlawful acts.

It is necessary to mention here that all work that leads to unlawful things is forbidden for both man and woman. Therefore, it is obligatory to prevent mixed work and to employ the person needed for the regardless of whether the person is a man or woman.

From interpreting this holy verse: "and We did raise some of them above the others in rank, so that some of them may take the others in subjection", it is clear that abilities, merits, and readiness for work differ from one person to another, regardless of the person being a man or woman, and that exchanging interests and satisfying service and material needs can be achieved by all the members of society. Every individual, regardless of his gender, offers his effort and ability to satisfy the needs of society. Meanwhile the individual satisfies his needs through the process of the service and material exchange in society.

Therefore, the farmer offers agricultural products, the engineer and the technician make the instruments, the doctor offers medical treatments, the teacher teaches, the merchant secures commodities in the market, the soldier defends his country, the night watchman struggles against theives, etc.

When we study and analyze all Islamic concepts and precepts, we will find that Islam does not prevent woman from working or from getting knowledge. The woman has the right to practice any work she wants, such as agriculture, industry, medicine, engineering, administration, political jobs( ), driving cars and planes, teaching and education, etc.

Man and woman have the right to practice all lawful work. Both man and woman are equal before the precepts of Islamic law. The difference between man and woman lies in some duties that concern both of them or in some powers which have been built on scientific bases that take into consideration the psychological and biological structure of both man and woman to organize and manage social life.

Accordingly, work is permitted in Islamic law. Rather it is sometimes obligatory. No work is forbidden in Islam except those which Islamic law has forbidden, or that leads to unlawful deeds. Some people regard it forbidden for woman to work. Such people must produce evidence in support of their claim. For there is no religious proof for that.

The religious scholars have analyzed religious obligatories and divided them into collective and individual. Through studying the collective duty, we can conclude that Islam has made it incumbent on both man and woman to secure social services such as medicine, engineering, teaching, agriculture, trade, transport, security, etc. Sometimes collective duty becomes individual duty, regardless of whether the individual is a man or woman.

From this we understand that the division and carrying out of functional work in society stand on two bases: individual and collective. In both cases, Islam does not make any difference between man and woman. Rather, Islam makes it incumbent on woman to learn jobs that concern women such as medicine and teaching.

Woman and Political Work

Woman's rights are among the basic matters that face intellectual and civilizational discussion in the 20th century. Among these rights are woman's participation in political life and work.

We find it strange that those who support woman's rights accuse Islam and Islamic beliefs of depriving woman of participating in political life and work. They support their claims with the political and social situations which they witness in Muslim countries. They do not differentiate between Islam, as regime, law and principles, and those of Muslims who do not represent Islam through their social and political actions. What they see in the society of Muslims is different from Islam. The picture of woman in that society of Muslims, the way of treating her, and her value in society opposes Islam, have resulted from views and concepts that have arisen from social practices, habits, and customs that do not represent Islam, especially as it concerns the attitude towards woman in political, social, cultural, and scientific fields, and her relationship with man.

In Islamic thought, policy means taking care of the affairs of the community in all of its vital fields, and leading its movement in the way of Islam. So, policy is a general social responsibility. All Muslims are responsible for it. In the terms of a religious scholar, that responsibility is an individual obligation. In it the command and address is directed to all Muslims, regardless of whether they are men or women, but some exceptions exist.

In this connection, Allah, the Exalted, says:

"...that: `Establish you the religion and be you not divided therein'." Holy Qur'an (Shura 42:13)

"Allah has promised unto those of you who believe and do good deeds that He will certainly appoint them successors in the earth before them." Holy Qur'an (Nur 24:55)

"Obey Allah and obey the Apostle and those vested with authority from among you." Holy Qur'an (Nisa'4:59)

In all these verse, the address is directed to all Muslims, men and women. So, establishing religion with its thought and with all its religious, social and political regulations, is the responsibility of all Muslims. The address of obedience to the Muslim ruler, which has been mentioned in the verse that talks about obedience, is directed to all Muslims, and the promise of succession is directed to all those who believe (in Allah) and do good deeds.

In the Sura of al-Mumtahana, v.12, Allah, the Exalted, says: "O (Our) Prophet (Muhammad!) when come unto you believer women pledging that they will associate not aught with Allah, and they will steal not, and they will commit not adultery and kill not their children, and they will utter not slander, nor utter any falsehood which they had forged themselves between their hands and their feet and will not disobey you in what is fair, then accept you their pledge, and ask forgiveness for them from Allah; verily Allah is Oft-Forgiving, the Most Merciful." This verse is a practical practice and Qur'anic proof, which the Prophet (s.a.w.)

carried out during his political and propagative life, for accepting the pledge of allegiance of woman to Muslim ruler. In fact, her pledge of allegiance to him is obligatory. In this verse, the pledge of allegiance is the pledge of obedience to the Muslim ruler to conform to legal precepts and laws and to acknowledge his authority. This pledge of allegiance represents the most prominent meanings of the political rights in human society.

Perhaps, the clearest proof for the political role of woman and her rights in Islam is that which has been mentioned in the verses that enjoin (people) to do good and prevent (them) from doing evil, and the verses of authority that includes both men and woman. The jurist and great Muslim thinker, and martyr, Muhammad Baqir al-Sadr (may his grave be sanctified)?????????has produced this verse as evidence that every believing man and woman is qualified for political authority. Both men and woman are equal in that. This is mentioned in the text of his words:

"The community practices its role in succession within the legislative frame of the following two Qur'anic verse: "...and (conduct) their affairs with counsel among themselves," "...and the believer men and the believer women, they are guardians to one another; they enjoin good and forbid evil."

The first text gives the community the power to practice its affairs through a consultative committee, unless there is a special text opposing this text.26 The second text talks about authority, and about that believers rule each other. By authority `wilaya', He (Allah) means ruling His affairs. For the context enjoining (people) to do good and preventing (them) from doing evil' branches from it (authority). The text is obvious in that authority includes equally both believing men and women. Putting into effect the principle of consultation and the view of majority during differences results from that."27

Muslim women entered the field of policy at the lifetime of Allah's Apostle (s.a.w.), as the verse of pledge of allegiance has mentioned. Muslim women entered the political field and took part in political life. Muslim women also entered and showed their opinions on the matter of the Imamate, policy, and caliphate after the death of Allah's Apostle (s.a.w.). The best example of that was the attitude of Fatima The Chaste (a.s.), daughter of the most honorable Apostle, Muhammad (s.a.w.), and wife of Imam Ali b.

Abi Talib (a.s.). That was when she entered the field of policy after the death of her father (s.a.w.). She stood by Ali during her political movements and attitudes. So a group of the emigrants and the Ansar joined her. Accordingly, a political ideological party was formed. The party opposed and refused the pledge of allegiance (to Abu Bakr) that took place under the shelter (saqifa), and then it summoned the people to Pledge allegiance to Imam Ali (a.s.). Moreover Fatima (a.s.) communicated with the Ansar in their houses and summoned them to pledge allegiance to Ali (a.s.) and to oppose Saqifa.

This has been mentioned in some historical books:

"Ali, may Allah honor him, went out at night carrying Fatima, daughter of Allah's Apostle (s.a.w.), on a riding animal, (and made her pass) through the assemblies of the Ansar to ask them to support (Ali). However, the Ansar said: `O Daughter of Allah's Apostle (s.a.w.), our pledge of allegiance to this man( )husband and your cousin had come to us before Abu Bakr, we would not have turned away from him.'"28

The books of history have also mentioned opposing attitudes took place between Fatima, the Chaste (a.s.) and the caliphs, Abu Bakr and Umar b. Khattab.

When we consider carefully the two verses (the verse ????????of consultation and the verse of authority of believers), which martyr al-Sadr has explained, we will find that they are the wide intellectual foundation of political rights, in fact they are the wide intellectual foundation of all the members of the community, men and women.

In this respect, there is another verse. The verse urges both men and woman to oppose tyrannical rulers, to establish the Islamic state, to guide political public opinion, etc. The verse contains these words of Him, the Exalted: "And that there should be among you a group who call (mankind) unto virtue and enjoin what is good and forbid wrong; and these are they who shall be successful."

In this verse the Qur'an makes it obligatory that there should be a group from Muslims to enjoin (people) to do good and to forbid doing evil. This group includes both men and women. The clear proof for that is these words of Him, the Exalted: "And the believer men and the believer women, they are guardians to one another; they enjoin good and forbid evil."

It is clear, in Islamic thought, that the political field is so wide that it includes enjoining good and forbidding evil and includes the summons to establish the Islamic regime, facing oppressive rulers and regimes. It also includes participating in managing authority, planning the policy of the community, political education, consultation, pledge of allegiance -such as electing the ruler and the representatives of the community, and taking part in consultative assemblies that practice enjoining good, and forbidding political means, etc.

From studying political and social situations and conditions, according to which we should act, we can conclude that this group which the Qur'an ordered to be founded: "And that there should be among you a group...", cannot practice its role as the Qur'an wants except when it is an organized group to practice its role according to developed means and methods which should suit the conditions of the historical period of its Muslims. This means that woman can take part in political groups and activities, various reformative and intellectual foundations and associations.

From these Qur'anic bases, we understand that political life is open to woman, as it is open man, on both levels- individual and collective obligations- or to permit participation in all fields of political life.

A practical example of women's political life in Islam is their true participation in political life In the Islamic Republic of Iran. The constitution here has given woman the right to elect and participate in the parliament (the Consultative Assembly) and political organizations, activities, and jobs, just as woman took part in the Islamic revolution against the Shah's regime. She participated in strikes, demonstrations, distributing leaflets, and delivering speeches. She shared with man all his political struggle. Accordingly, she has obtained all her political rights under the Islamic regime.

Epilogue

Only Islam has given woman rights and dignity. In this connection the Qur'an says:

"And indeed We have honored the children of Adam, and We carry them in the land and on the sea and We provided them with sustenance of good things, and We have exalted them over most of those whom We have created, by (high) degree of exaltation." Holy Qur'an (Bani Israel 17:70)

""and for the women shall be similar rights (over men) in fairness,." Holy Qur'an (Baqara 2: 228) The Prophet (s.a.w.) said:

"It is the manner of the prophets to love women."

Therefore, woman should demand her rights as the Qur'an gives her. The Qur'an wants her to be mother, daughter, and wife. It wants her to be a person who has the right of support and love in society. It wants her to practice her biological, psychological, and intellectual abilities in the place of good, purification, and righteousness. For woman has tasted the bitterness of life in the chastic world of material civilization. And praise be to Allah, Lord of the worlds.

Endnotes

  1. In Majjma` Bayyan, Tubrisi explained this verse, saying: "They exploit each other. So, they make use of the work of each other. With that the straightness of the world is organized."

  2. Turaihi, Tafsir Gharib Qur'an Karim. Tabataba'i, Tafsir al-Mizan.

  3. Ibid.

  4. Mu`jam Wasit.

  5. Ibid.

  6. Bukhari, Sahih, Kitab al-Adab, Chapter 27.

  7. Dr. Anwar Sultan, Mabadi' Qanuniya Amma, p.16.

  8. Hur Amili, Wasa'il Shi`a, Kitab Salat, Abwab Ahkam Libas, Chapter

  9. Ibid.

  10. Bukhari, Sahih, vol.7, p.55.

  11. Dr. Nadim Ata al-Yas, Sayaqhar al-Ma' Summa al-Hajar, p.42.

  12. Ibid, p. 46.

  13. Ibid, p.50.

  14. Ibid.

  15. Ibid.

  16. Ibid, p.51.

  17. Is`af Raghibin. Shiblanji, Nur Absar, p.96.

  18. Muslim, Sahih, (Dar Ihya Turath Arabi) vol.15, p.201.

  19. Tirmidhi, Sunan. Ahmad b. Hanbal, Musnad, vol.4, p.5. Nisa'i, Khasa'is, p.25.

  20. Tabari, Thakh'ir Uqba, p.36.

  21. Bukhari, Sahih, vol.3, p.196.

  22. Kulaini, Furu` mina al-Kafi (3rd Edition), vol.5, p.320.

  23. Ibid.

  24. Kulaini, Kafi, Kitab Ma`isha, vol.5, p.67.

  25. Harrani, Tuhaf Uqul an Aal Rasul, Mawa`idh Nabi (s.a.w.).

  26. An example of that is the text which has been reported on the authority of the Prophet (s.a.w.) concerning the Imamate of the Ahlul-Bait (a.s.) in the farewell Pilgrimage, and the like. Also see Ahmed, Musnad, vol.1, p.118. Ibn Maja, Sunan, vol.1, p.43. Hakim, Mustadrak, vol.3, p.109.

  27. Martyr, Sayyid Muhammad Baqir Sadr, Islam Yaqud Hayat, p.171.

  28. Ibn Qutayba Daynwari, Imama wa Siyasa, vol.1, p.19.