Shahina Siddiqui’s article “True Muslim society protects women,” published this past weekend in the Winnipeg Free Press, presents one woman’s response to some of the sexism and misogyny within Muslim communities that has been in the media recently. Siddiqui condemns the murder of an Afghan women’s rights activist, the flogging of a young women in Pakistan, and other crimes committed by Muslims against Muslim women. She does so from her point of view as a Muslim woman, and argues passionately that these acts violate some of the most central principles of Islam.
It’s nice to see something hit the mainstream media that takes the perspective of condemning the violence without condemning Islam itself. In fact, Siddiqui argues that it because of Islam’s teachings on gender issues that Muslims should be condemning this violence. She reminds us of the pre-Islamic practice of female infanticide, a practice now symbolic of the jahiliyyah, or pre-Islamic era or ignorance and oppression. Islam, she argues, “came to abolish” such practices; the prevalence of violence against women in Muslim communities should therefore be seen as profoundly un-Islamic, and as a source of shame for those who not only allow but even encourage such acts.
Siddiqui’s words are important, better quoted than summarised:
The history of Islam attests to the fact that when injustices and evil doings started to infest Muslim societies, it was the scholars, the keepers of wisdom, the guardians and trustees of shariah, that came out in droves to condemn, recapture and reform societies. They became mentors, role models and activists. Many were killed, imprisoned and exiled, but they persevered and brought about the cleansing that was necessary for social justice to prevail. Where are these holistic reformers today?
We know there are brave souls that have spoken up, like the imam who brought justice to Mukhtar Mai — a Pakistani victim of gang rape — or the hundreds who marched on the streets of Pakistan against the flogging in Swat. However, these will remain isolated events unless they can get leadership and support from people of knowledge who personify what they teach.
Unfortunately, today most Muslims, and especially women, are ill informed or have very rudimentary knowledge of their faith and can easily fall prey to spiritual parasites. These parasites need to be fumigated and our scholars alone can clean up this mess by challenging these warped understandings and interpretations. They must challenge these spiritual oppressors to public debates and defeat them in the public square to help release the hold these oppressors have on the innocent populace. Our sisters must believe that they are entitled to the same human rights as men. They must rise on the shoulders of our scholars, since there is nothing more empowering than the knowledge that one is in the right and that one’s oppressors are ignorant and despised by Allah. “And for women are rights over men similar to those of men over women” (Qur’an 2:228).
I found the following paragraph the most powerful:
The decline of Muslim societies is closely connected to the decline of the rights, status and security of women. When our mothers are mistreated and we rationalize it, we give rise to a generation of traumatized children. When our sisters are unsafe at the hands of their brothers and the law looks the other way, we give rise to a warped pathology of gender apartheid. When our women are abused by their husbands and no one speaks up, we foster resentment against the faith.
As Siddiqui points out, Muslims who ignore women’s issues do so to the detriment of the entire community. Even in communities where women are not being killed or flogged, daily abuse is leaving us in its wake “traumatized children,” “gender apartheid” and “resentment against the faith.” And yet, Islam calls us to read, to gain knowledge, and to challenge systems of oppression.
While I loved seeing this article, and I agree with many of Siddiqui’s comments, I do wonder if she paints too rosy a picture of Islam’s history. Even if Islam came with a message of gender equality, I would argue that there have been people from the beginning who have resisted that message, or who implemented it only partially, or who even twisted the concept of equality and respect of women in order to justify ideas that did the opposite. When Siddiqui claims that “these [contemporary] criminal behaviours are being cloaked in religious terms,” I’m not sure this only a recent phenomenon.
Further, I’m not sure we can count on knowledge and scholars for the answers. Of course, knowledge is necessary, for many of the reasons Siddiqui highlights, but I’m wary of assuming that it will automatically result in a more equitable society. There are a lot of scholars out there who support various forms of abuse towards women, and maybe I’m just being cynical, but I would argue that this is a more widespread problem than just a few “spiritual parasites” here and there. Knowledge needs to come with a heavy dose of critical reflection and willingness to ask hard questions about the way that our societies operate, and even about the ways that the “knowledge” that we currently value might be contributing to oppression.
That said, Siddiqui’s overall argument – that oppression of women violates some of the core values of Islam, that a “true Muslim society” is one in which women are treated well, and that responses to sexism, violence and misogyny can be found within Islam – is a powerful one, and one that Muslim communities need to take seriously. It is also an important response to accusations that Islam is inherently misogynistic or that Muslim women need to be saved from Islam.
This post was originally published at Muslim Lookout.
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Tags: Islam, Muslim women, sexism, violence
Great critique..
I must agree with you, since the inception of Islam there have been men who have resisted the stance of the Quran and Islam on gender eqaulity. Unfortunately these men were esteemed companions of the prophet or highly ranked scholars… and their positions are taken as gospel, without looking at the actual message or example of the Prophet (saw).. furthermore, every culture has its own baggage relating to women, and this coupled with a sexist Islamic perspective, is simply explosive, and is why we have catastrophies like afghanistan, pakistan and saudi arabia today.
I agree with you Krista that the true spirit of Islam towards women started eroded as early as the death of the Prophet (PBUH). Certainly by the time of the hadiths being compilated, there was obviously political movements to limit women in an effort to return to the good old days of ignorance. Even if the limited history I know, you can see the slow but systematic disintegration of female rights including the right to say no to anything but especially marriage proposals, management of their own resources, having a voice in the community and so on. That is why I dread the “Islam gave women their rights 1400 years ago, as it was likely the last time Muslims consistently did.
This institutionalized misogyny which uses Islam to excuse the twisted practices that stem from it is responsible for holding back the societies in which it exists. I feel that it is exceedingly important for even more moderate Muslims to speak out and organize against this use of religion to oppress half of the populations of nations where this occurs.
The visceral hatred that so many Westerners feel toward Islam is the direct result of this kind of ugliness being presented as Islam itself.
Those who are trying to address examples of fighting it, for example
those who are increasingly critical of child marriages, should be supported in every possible way by those of us who are not in countries in which that occurs.
Ditto with Zahra when she says “That is why I dread the “Islam gave women their rights 1400 years ago, as it was likely the last time Muslims consistently did.”
I also really dread the “Islam doesn’t believe in racism or slavery because Hazrat Bilal was an Abyssinian freed slave!” line.
“critical reflection… even about the ways that the “knowledge” that we currently value might be contributing to oppression”
Good point Krista, we can’t even contribute to the knowledge! Why are there so many MALE scholars, and so few female scholars, even at the big conferences? I can’t bring myself to go to those conferences anymore, where the men have the nerve to discuss “Muslim Women rights”, and what we go through- give me a break. I haven’t resented the Faith but I have resented the men in the faith and their privileges.
The Rasul (SAWS) stated that Muslims would slowly lose touch with Islam as the years passed. The best and foremost followers of Deen would be the Sahabah, followed by the Tabieen, then the Tabi tabieen. After these generations, the Muslims’ strict adherence to Islam (very) slowly started slipping away until we find ourselves now in the current state of decline. Several factors over the centuries have led to our gradual decline including the closing of doors to Ijtihad, the mixing of Islamic with foreign ideas, the loss of knowledge of Arabic and Usool ul Fiqh. These were all internal sources for the decline.
The situation we find ourselves in today is a result of the above factors times ten. For example nowadays you find very few people of knowledge (both men and especially women) in Deeni matters. The rules of Ijtihad are not adhered to so that you have people coming up with their own “daleel” to accommodate whatever “Shariah” rules they want to emotionally comply with (for example “scholars” who uphold misogynistic practices and claim it is from Islam).
Today’s situation is exacerbated by the onslaught and resulting confusion over what to take and what not to take from other cultures be they Western, Eastern, etc. Because of our own ignorance of Islam we don’t know what is permissible to take from others and what isn’t. For example, it is permissible to take from other cultures any material achievements resulting from science and technology. What we don’t take from other cultures is whatever ideas are unique to their way of life, such as aspects of their religion, what they allow that Islam doesn’t (eg. the eating of pork, art that depicts animate objects, etc). This confusion has resulted in us not taking things that are permissible and/or absorbing ideas and concepts unique to them. This has diluted our understanding of Deen.
Salaam Alaikum.
I think at one time, I may have totally agreed with RChoudh, but after repeatedly reading accounts of supposedly people very knowledgeable in the deen behaving appallingly, I’m starting to have my doubts.
How much knowledge of the deen do you need to have to treat your fellow humans with kindness and respect? As this is where I think we are really lacking as an ummah.
@ Safiya Outlines… I agree with you.
I don’t follow the whole idea of “blame foreigners” for our problems. Nor do I follow the idea that I’m too ignorant to use common sense, that I must have the permission of a scholar for every thing. And whenever you called them out on the misogyny, patriarchy or sexism, they answer with “You’re not very knowledgeable about Islam… your not a scholar that’s why you don’t understand…go and learn your religion”, and they use that whole doctor analogy… ya Right!
Although I liked Siddiqui’s article, I don’t like the message that only religious scholars are knowledgeable. That all other scholars of knowledge are secondary or can’t possible contribute—- give me a break!
@ Safiya
Interestingly appalling “scholars” were described by the Prophet (SAWS) as those who were “knowledgeable of Quran but for whom the Holy words would be stuck in their throats (obvious paraphrase here)”. In other words, in the future (which is increasingly becoming our present) there would be “scholars” who would take advantage of the Ummah’s general ignorance of Islam to lead them astray with false rulings and interpretations of Islam and who would only preach but not practice what they preached.
The Prophet (SAWS) also stated that his Ummah would break up into 73 sects, all except one destined for the Hellfire. The one that would be saved from punishment would be the group that followed the pious predecessors in being strict followers of Quran and Sunnah. So even during these trying times there is hope for us; our job now as individual Muslims is to better educate ourselves about Islam by going back to its source of revelations (Quran and Sunnah). That entails that we take it upon ourselves to all become well-versed in Arabic, understand the principles of Usool ul Fiqh, learn the rules of Ijtihad, etc. I’m not saying we should all strive to become scholars because to become that would take talent and years of dedicatonal study (similar to how some members of society are capable of becoming doctors, engineers, lawyers, etc). But it’s important for us to become knowledgeable enough to challenge and question scholars if and when they come up with questionable rulings/fatwas. That we don’t become blind followers of certain muftis, imams, etc.
I don’t know if we can speak of a ‘pure’ form of Islam, or Deen, or blame it on people not knowing the ‘true form of Islam’. I tend to see Islam as a historical practice, where the religion is able to adapt and reformulate itself in many different contexts and cultures, and in this sense is not vulnerable or threatened (historically) to ‘change’. Maybe its my South Asian upbringing, where Muslims are and historically have been a minority (sometimes ruling, sometimes not), and where Indian culture (yes, I’m aware of the contradictory nature of this term, however, I still think something as general as a Desi culture exists based on the fact that Islam, and later Sikhism, in India incorporated many pre-Islamic rituals), as opposed to religion alone, binds people (to some extent) together, that leads me to see it this way.
The ‘true Deen’ argument is sometimes used by ‘purists’ to belittle, or mock some of the other later traditions that were not present at the time of the Prophet such as dargahs (shrines) and tariqa’s (sufi orders), or even later sects, that are considered ‘diluted’ and ‘impure’. This is to me, a very slippery slope as many groups have approached their interpretations of Islam in many different ways.
I have to agree with Safiya Outlines when she says, “How much knowledge of the deen do you need to have to treat your fellow humans with kindness and respect? ” It’s not the interpretation that matters with respect to ‘the true Islam’.
Salaam Alaikum,
RChoudh – I would definitely like to see an increase in the number of scholars. Once upon a time, every family of means would encourage one of their children (male or female) to become a scholar, we need to go back to that. Scholars are not mystical beings, but people who have chosen a particular course of study.
However, there is something more than ignorance festering in our Ummah. Do you really need a scholar to tell you that it’s haram to cheat the welfare system, to not pay child support, to sell them shoddy goods at over inflated prices, to be a bigot?
People can be given knowledge, but still they twist it to suit themselves.
I think the problem is not just a lack of knowledge but a real lack of firm belief.
The Hadith Jibril states that the perfection of faith (ihsan) is to live as though you can see Allah and if you can’t do this, know that He sees you.
A group of us were recently asked how we’d behave if the Prophet (peace and blessings be upon him came to stay at our house). All of us agreed that we’d live very differently, yet Allah sees us all the time.
On a less spiritual tangent, s.c makes a very good point about the concept of a “pure” Islamic society. The idealisation of certain Muslim societies over others is a real problem.
Part of what is being said sounds not so much about religion, but the lack of a consensus on what is “moral”. Is there a point where people following of many different interpretations can come to an agreement about “civil society” norms? I don’t know, I’m just asking, because it seems to me that if religious justifications can be (and have been) twisted in so many ways, an alternative might be better. And does this alternative require religion? or appeals to “good faith”?
MMW’s often covered the panchayat system in India, and while I have to mention these usually have a village-caste basis (and these bring up their own set of problems sometimes), they work pretty well in rural areas where Hindu’s, Muslims and Sikhs (and many others) live together. So if you can’t really enforce religious laws because people don’t follow the same religion, things such as custom and “tradition” are used to settle disputes, even if these customs are not formally “Islamic”.
And then, how does this apply to women’s rights? I don’t have any answers other than my personal convictions that tend to favour a more “neutral” or secular approach to level the playing field between different groups and leave people’s personal religious matters to themselves. But I’m sure that this also has its own baggage.
“I’m not sure we can count on knowledge and scholars for the answers. Of course, knowledge is necessary, for many of the reasons Siddiqui highlights, but I’m wary of assuming that it will automatically result in a more equitable society”
I agree with this excellent point. A more equitable society must be built in both directions: from the top – by spreading such messages through institutions and scholars – but also from the bottom, through grassroots processes that engage the public in wide discussions that, ultimately, change behavior.
One way of achieving the latter is through grassroots, Islamic education that teaches children and youth to think differently about Muslim society. Sakena Yacoobi is a good example. As the founder of the Afghan Institute of Learning (AIL), she works to equip Afghan women with an Islamic understanding of equal rights. She incorporates an understanding of human rights and leadership derived from the Qu’ran, and conducts workshops that teach what women’s leadership means in the Islamic context – e.g., even housewives can lead by guiding their family and instructing their children. Sakena’s students also learn that women can – and indeed, must – contribute in fundamental ways to establishing a peaceful society.
Knowledge is only the first step. These women then learn how to bring these ideas to their families and communities, and make a case for being treated equally by quoting directly from scripture to show their fathers, husbands and brothers the Islamic mandate to treat their women with respect. Many men have become excited by learning new dimensions of their faith, and have changed their behaviors towards the women in their family.
Today, the AIL serves 350,000 women and children annually, is run by women and employs about 450 Afghans, over 70% of whom are women. Knowledge cannot remain in a vacuum. Such organizations – and such leaders – prove how powerful knowledge can be, by teaching practical ways for women to bring messages of peace to bear on the societies and communities around them.
Thanks Heather for providing this uplifting information coming from Afghanistan! I was also alluding to that earlier but just on a wider scale. And Safiya you’re right it’s useless to gain knowledge if it’s not coupled with firm conviction.
meant to say men and women of buisness and science
salaam an Peace friends
Thank you for your excellent responses and you very reflective approach to my article. InshaAllah if we can recapture our heritage of civil discussion within the intellectual and spiritual framework we can start the grass-roots response that many of you are talking about.
As you may appreciate a newspaper article is limited in the length one can write. Just to make it clear I do not see knowledge (at least in the Islamic frame of reference) removed or devoid of action. As a social work Practitioner I am fully aware of the need for knowledge to translate into action for necessary change. The focus was to highlight how the innocent populace is being targeted by using flawed and skewed interpretation of Islam and thus the need for qualified response .
The concept of knowledge in Islam encompasses and contains all knowledge this dichotomy of secular and religious is not one that Islam promotes. Most of our scholars were and are also men of business and science.
Please do continue to discuss how we can improve the situation for our sisters around the world , I love to learn from young intelligent people like your selves.
Shahina