Chapter 4
Gender Equality in Islam
by Muslim Women's League
"I shall not lose sight of the labor of any of you who labors
in My way, be it man or woman; each of you is equal to the other (3:195)"
Spiritual
equality, responsibility and accountability for both men and women is a
well-developed theme in the Quran. Spiritual equality between men and women in
the sight of God is not limited to purely spiritual, religious issues, but is
the basis for equality in all temporal aspects of human endeavor.
Adam and Eve:
Gender Equality
The concept of
gender equality is best exemplified in the Quranic rendition of Adam and Eve.
The Quran states that both sexes were deliberate and independent and there is
no mention of Eve being created out of Adam's rib or anything else. Even in the
issue of which sex was created first is not specified, implying that for our
purpose in this world, it may not matter.
"O
mankind! Be conscious of your Sustainer, who has created you out of one living
entity (nafs), and out of it created its mate, and out of hte two spread abroad
a multitude of men and women. And remain conscious of God, in whose name you
demand your rights from one another, and of these ties of kinship. Verily, God
is ever watchful over you! (4:1)"
Quranic
translators disagree on the meaning of "nafs" in the above verse
which Muhammad Asad translates as "living entity." Many claim that
"nafs" translates as "person," that is, Adam. But according
to Asad and other scholars, God created humankind and its sexual counterpart
out of its own kind. The Arabic word referring to mate (zawj) in the above
Quranic verse is grammatically neutral and can be applied both ot male and
female interchangeably. So it is not clear, nor should we conjecture, that Adam
was created first, Eve was created out of Adam, or that Eve/woman is innately
subservient to Adam/man. The fact that this Quranic verse does not specify one
specific sex over the other is proof of gender non-bias and equality. It is
commonly (and mistakenly) argued that Adam was created first, and that by this
gesture God finds the male dominant and superior to the female; however, the
wording of the Quran in the aforementioned verse does not support this claim.
The Quran
describes how Adam and Eve were told to avoid a specific tree, which they both
approached. For this act of disobedience to God, they were consequently
banished from the garden; however, later both repented and were forgiven by
God. The Quran does not allude to Eve tempting Adam to eat from the tree and
being responsible for their downfall. In the Quranic version, both were held
accountable and both paid the price for their choices, proving that gender
equality is an intrinsic part of Islamic belief. (See Quran 2:30-37)
Accountability,
Independence, and Freedom of Choice
Women are
independent individuals, as exemplified by the fact that all human beings will
be accountable for their own intentions and deeds on the Day of Judgment when
"no human being shall be of the least avail to another human being"
(82:19) If men were ultimately responsibile for women (fathers for their
daughters, husbands for their wives, etc.), then this accountability would be
solely on men's shoulders to bear until the Day of Judgment. But this is not
the case: "And whatever wrong any human being commits rests upon himself
alone; and no bearer of burdens shall be made to bear another's burden..."
(6:165)
Consequently, we cannot be judged according to our own deeds unless we have the freedom of choice to do so. This free choice carries with it the responsibility to make the right choices or paying the consequence for wrong ones, best exemplified by Adam and Eve.
Consequently, we cannot be judged according to our own deeds unless we have the freedom of choice to do so. This free choice carries with it the responsibility to make the right choices or paying the consequence for wrong ones, best exemplified by Adam and Eve.
Equality in
Practice
In the Quran,
reference to men and women is through attributes and deeds, by which we will be
judged. The most pious of us, or those who follow God's commands, are referred
to as "believers" or "mu'mineen" (pl.) in the Quran. In
many references, in fact, the Quran resonates this equality by eloquently
repeating "men and women" with ethical and practical qualities
throughout the verses, and even emphasizes this ten times in the following
verse:
"Verily
for all men and women who have surrendered themselves unto God, and all
believing men and believing women, and all truly devout men and truly devout
women, and all men and women who are true to their word, and all men and women
who are patient in adversity, and all men and women who humble themselves
before God, and all men and women who give in charity, and all self-denying men
and self-denying women, and all men and women who are mindful of their
chastity, and all men and women who remmber God unceasingly: for all of them
has God readied forgiveness of sins and a mighty reward." (33:35)
It is
paramount to understand tha tthe Quran equates being a "mu'min"
(sing.) with actual practice, so that it is not enough to just have faith in
principle; we must put our faith into practice. The same applies to our belief
in the equality of men and women; gender equality as outlined in the Quran must
also be put into practice. In reference to the above verse, modern scholar
Laila Ahmed in "Women and Gender in Islam" says that "the
implications are far-reaching. Ethical qualities, including those invoked
here--charity, chastity, truthfulness, patience, piety--also have political and
social dimensions."
