Women's Intelligence and the Islamic Tradition: Difference between revisions
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Among the beliefs and rulings resulting from the Islamic doctrine of women being, as a rule, less intelligent and religious than men are the halved value of female testimony in a Sharia court compared to that of a man and the doctrine that the majority of Hell's inhabitants are women. | Among the beliefs and rulings resulting from the Islamic doctrine of women being, as a rule, less intelligent and religious than men are the halved value of female testimony in a Sharia court compared to that of a man and the doctrine that the majority of Hell's inhabitants are women. | ||
While in modern times many Islamic modernists a few Islamic traditionalists have countered these traditional doctrines, the unusually explicit and straightforward nature of the scriptures concerned as well as their direct reference to one another has made it difficult for these new perspectives to gain much purchase beyond certain limited circles. The mainstream understanding, meanwhile, continues to remain firmly on the side of the traditional and classical authorities. | While in modern times many Islamic modernists and a few Islamic traditionalists have countered these traditional doctrines, the unusually explicit and straightforward nature of the scriptures concerned as well as their direct reference to one another has made it difficult for these new perspectives to gain much purchase beyond certain limited circles. The mainstream understanding, meanwhile, continues to remain firmly on the side of the traditional and classical authorities. | ||
==In Islamic scriptures== | ==In Islamic scriptures== | ||
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===Al-Tabari's ''Tarikh''=== | ===Al-Tabari's ''Tarikh''=== | ||
Abu Jafar Muhammad bin Jarir al-Tabari (d. 923) is recognized as one of the greatest of all Islamic scholars. He not only wrote one of the most authoritative | Abu Jafar Muhammad bin Jarir al-Tabari (d. 923) is recognized as one of the greatest of all Islamic scholars. He not only wrote one of the most authoritative tafsirs (commentaries) on the Qur'an but also wrote a history of the world (''tarikh'') from the Islamic worldview. Published in English as ''The History of al-Tabari'' (SUNY Press, NY) in 39 volumes, this work presents world history from the creation account up until al-Tabari's death. In this work, al-Tabari presents the Islamic view on the historical origins and nature of female menstruation. | ||
According the Islamic account of creation found in Tabari's work, when Allah created Adam and Eve and placed them in the garden, they were told to not eat of a certain tree. Eve was tempted by Iblis (Satan) to eat of the tree, and she then gave some to Adam to eat also. Adam and Eve thereafter tried to flee from God because of shame after their private parts were exposed. From this act of disobedience of Eve, it is said, came God's curse on women. | According to the Islamic account of creation found in Tabari's work, when Allah created Adam and Eve and placed them in the garden, they were told to not eat of a certain tree. Eve was tempted by Iblis (Satan) to eat of the tree, and she then gave some to Adam to eat also. Adam and Eve thereafter tried to flee from God because of shame after their private parts were exposed. From this act of disobedience of Eve, it is said, came God's curse on women. | ||
{{Quote|{{Tabari|1|pp. 280-281}}|His Lord called out to him: Adam, is it from Me that you are fleeing? Adam replied: No, my Lord, but I feel shame before You. When God asked what had caused his trouble, he replied: Eve, My Lord. Whereupon God said: Now it is My obligation to make her bleed once every month, as she made this tree bleed. '''I also must make her stupid, although I created her intelligent''' ''(halimah),'' and must make her suffer pregnancy. Ibn Zayd continued: '''Were it not for the affliction that affected Eve, the women of this world wound not menstruate, and they would be intelligent and, when pregnant, give birth easily.'''}} | {{Quote|{{Tabari|1|pp. 280-281}}|His Lord called out to him: Adam, is it from Me that you are fleeing? Adam replied: No, my Lord, but I feel shame before You. When God asked what had caused his trouble, he replied: Eve, My Lord. Whereupon God said: Now it is My obligation to make her bleed once every month, as she made this tree bleed. '''I also must make her stupid, although I created her intelligent''' ''(halimah),'' and must make her suffer pregnancy. Ibn Zayd continued: '''Were it not for the affliction that affected Eve, the women of this world wound not menstruate, and they would be intelligent and, when pregnant, give birth easily.'''}} | ||
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===Quran 43:16-19=== | ===Quran 43:16-19=== | ||
In {{Quran-range|43|16|19}}, God is recorded responding to what is perceived as the very insulting idea found with Muhammad's contemporaries that God should have daughters rather than sons and that the female should have any share in the divine. In identifying why God's having a daughter should be more insulting than the equally pagan notion that he should have a son, the Quran states that because the Arabs themselves detest having daughters rather than sons, it is unbecoming that they should attribute daughters rather than sons to God. In {{Quran|43|18}}, God goes on to specify why people may feel undesirous of daughters, and suggests that it is because they are "brought up in ornaments", "trinkets", or "outward show" and are inept in their argumentation. Rather than dissenting from this description of women, the following verse goes on to suggest | In {{Quran-range|43|16|19}}, God is recorded responding to what is perceived as the very insulting idea found with Muhammad's contemporaries that God should have daughters rather than sons and that the female should have any share in the divine. In identifying why God's having a daughter should be more insulting than the equally pagan notion that he should have a son, the Quran states that because the Arabs themselves detest having daughters rather than sons, it is unbecoming that they should attribute daughters rather than sons to God. In {{Quran|43|18}}, God goes on to specify why people may feel undesirous of daughters, and suggests that it is because they are "brought up in ornaments", "trinkets", or "outward show" and are inept in their argumentation. Rather than dissenting from this description of women, the following verse goes on to suggest that this description constitutes yet another reason why God especially should not have daughters.{{quote |{{Quran-range|43|16|19}}|'''Corpus:''' Or has He taken of what, He has created, daughters and He has chosen (for) you sons. And when is given good news, (to) one of them, of what he sets up for the Most Gracious (as) a likeness, becomes his face dark and he (is) filled with grief. '''Then (is one) who is brought up in ornaments and he in the dispute (is) not clear.''' And they made, the Angels, those who themselves (are) slaves (of) the Most Gracious, females. Did they witness their creation? Will be recorded their testimony, and they will be questioned.<br> | ||
'''Yusuf Ali:''' What! has He taken daughters out of what He himself creates, and granted to you sons for choice? When news is brought to one of them of (the birth of) what he sets up as a likeness to (Allah) Most Gracious, his face darkens, and he is filled with inward grief! '''Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)?''' And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account!<br> | '''Yusuf Ali:''' What! has He taken daughters out of what He himself creates, and granted to you sons for choice? When news is brought to one of them of (the birth of) what he sets up as a likeness to (Allah) Most Gracious, his face darkens, and he is filled with inward grief! '''Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah)?''' And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account!<br> | ||
'''Pickthal:''' Or chooseth He daughters of all that He hath created, and honoureth He you with sons? And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. '''(Liken they then to Allah) that which is bred up in outward show, and in dispute cannot make itself plain?''' And they make the angels, who are the slaves of the Beneficent, females. Did they witness their creation? Their testimony will be recorded and they will be questioned.<br> | '''Pickthal:''' Or chooseth He daughters of all that He hath created, and honoureth He you with sons? And if one of them hath tidings of that which he likeneth to the Beneficent One, his countenance becometh black and he is full of inward rage. '''(Liken they then to Allah) that which is bred up in outward show, and in dispute cannot make itself plain?''' And they make the angels, who are the slaves of the Beneficent, females. Did they witness their creation? Their testimony will be recorded and they will be questioned.<br> | ||
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===Muhammad was referring to that specific group of women alone (Dr. Rasha al-Disuqi)=== | ===Muhammad was referring to that specific group of women alone (Dr. Rasha al-Disuqi)=== | ||
Dr. Rasha al-Disuqi is a professor of fiqh (Islamic jurisprudence) at al-Azhar University, a former lecturer at California Polytechnic State University, and holds a PhD in Islamic studies from the University of Wales.<ref>{{Citation|url=https://www.cilecenter.org/about-us/our-team/dr-rasha-al-disuqi|publisher=Research Center for Islamic Legislation and Ethics|title=Dr. Rasha Al Disuqi|archiveurl=https://web.archive.org/save/https://www.cilecenter.org/about-us/our-team/dr-rasha-al-disuqi}}</ref> | Dr. Rasha al-Disuqi is a professor of fiqh (Islamic jurisprudence) at al-Azhar University, a former lecturer at California Polytechnic State University, and holds a PhD in Islamic studies from the University of Wales.<ref>{{Citation|url=https://www.cilecenter.org/about-us/our-team/dr-rasha-al-disuqi|publisher=Research Center for Islamic Legislation and Ethics|title=Dr. Rasha Al Disuqi|archiveurl=https://web.archive.org/save/https://www.cilecenter.org/about-us/our-team/dr-rasha-al-disuqi}}</ref> Al-Disuqi has been a key proponent in recent times of the idea that Muhammad, in the relevant portions of scripture, was merely referring to the group of women in front of him during the time of his address and not all women in general. Al-Disuqi's argument, colliding with classical interpretations, has been subjected to criticism both from traditional authorities and critics. | ||
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|<youtube>GYoNDgB-jDU</youtube> | |<youtube>GYoNDgB-jDU</youtube> | ||
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====Not a blanket statement for all | ====Not a blanket statement for all women==== | ||
{{quote || That hadith was said at a specific time, during a specific situation, addressing a specific group and it was not meant to be as a blanket statement.}} | {{quote || That hadith was said at a specific time, during a specific situation, addressing a specific group and it was not meant to be as a blanket statement.}} | ||
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The same reasoning for the permanence and universality of women's intelligence is traditionally used to arrive at the permanence and universality of women's religious disability. As a works-based religion where one's fate hereafter is determined deed-for-deed, according to one's acts in this life (except for those cases where God feels like bestowing his ''fadl'', or unequal favor upon someone), Islam teaches that a person is not generally judged by their ability, but their output. In a famous hadith, Muhammad taught that some people, given wealth more than others, would through donation be able to ascend to higher awards in heaven than the impoverished could ever hope to attain, for no other reason than that God had favored them, arbitrarily, with wealth. While admittedly unjust, Muhammad concluded that "This is Allah's Grace which He gives to whom He wishes".<ref>{{Muslim|4|1239|}}</ref> Similarly it is traditionally held that women are permanently disadvantaged in their ability to perform good deeds because they have been 'cursed' with menstruation, due to Eve's transgression, and are thus unable to pray as much in their lives as men (in Islam, menstruating persons are prohibited from prayer, which is the most important and most deed-rewarding Islamic ritual).<ref>[[Qur'an, Hadith and Scholars:Women#Women and Menstruation]]</ref> This latter idea, that women are religiously disabled due to menstruation is explicitly stated in the relevant scriptures and does not refer only to the women present in Muhammad's audience at the time. This reinforces the traditional understanding that Muhammad was referring to all women in all times and places, as that comment could not possibly have been confined to his temporal audience (and is not held to be, as Islamic law has always prohibited menstruating women from praying). | The same reasoning for the permanence and universality of women's intelligence is traditionally used to arrive at the permanence and universality of women's religious disability. As a works-based religion where one's fate hereafter is determined deed-for-deed, according to one's acts in this life (except for those cases where God feels like bestowing his ''fadl'', or unequal favor upon someone), Islam teaches that a person is not generally judged by their ability, but their output. In a famous hadith, Muhammad taught that some people, given wealth more than others, would through donation be able to ascend to higher awards in heaven than the impoverished could ever hope to attain, for no other reason than that God had favored them, arbitrarily, with wealth. While admittedly unjust, Muhammad concluded that "This is Allah's Grace which He gives to whom He wishes".<ref>{{Muslim|4|1239|}}</ref> Similarly it is traditionally held that women are permanently disadvantaged in their ability to perform good deeds because they have been 'cursed' with menstruation, due to Eve's transgression, and are thus unable to pray as much in their lives as men (in Islam, menstruating persons are prohibited from prayer, which is the most important and most deed-rewarding Islamic ritual).<ref>[[Qur'an, Hadith and Scholars:Women#Women and Menstruation]]</ref> This latter idea, that women are religiously disabled due to menstruation is explicitly stated in the relevant scriptures and does not refer only to the women present in Muhammad's audience at the time. This reinforces the traditional understanding that Muhammad was referring to all women in all times and places, as that comment could not possibly have been confined to his temporal audience (and is not held to be, as Islamic law has always prohibited menstruating women from praying). | ||
It has also been pointed out by traditional authorities and critics alike that the same scriptural quotations also record Muhammad saying that "The majority of the dwellers of Hellfire are | It has also been pointed out by traditional authorities and critics alike that the same scriptural quotations also record Muhammad saying that "The majority of the dwellers of Hellfire are women." This cannot possibly be referring to a limited group of women, unless that group of women were larger than all the women who have ever existed outside of it throughout history. Consequently, virtually all traditional authorities agree that this doctrinal proclamation is a general description of all women rather than of a very limited group of historical women. | ||
====Scans of male and female brains prove it was only for that group==== | ====Scans of male and female brains prove it was only for that group==== | ||
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Women who are smarter, more intellectual in many fields. '''That argument''' [that Muhammad was referring to all women] '''is a failure.'''}} | Women who are smarter, more intellectual in many fields. '''That argument''' [that Muhammad was referring to all women] '''is a failure.'''}} | ||
Al-Disuqi also presents a second argument to buttress her conclusion that Muhammad could not possible have been referring to all women. This argument, while plausible to many Islamic authorities, has had absolutely no purchase outside of Islam. Al-Disuqi argues that because science has proven that many women are even more intelligent than men, Muhammad could not possibly have meant otherwise by his statement. This argument assumes that Muhammad must have been correct in his scientific statements and that therefore they must be interpreted so as to | Al-Disuqi also presents a second argument to buttress her conclusion that Muhammad could not possible have been referring to all women. This argument, while plausible to many Islamic authorities, has had absolutely no purchase outside of Islam. Al-Disuqi argues that because science has proven that many women are even more intelligent than men, Muhammad could not possibly have meant otherwise by his statement. This argument assumes that Muhammad must have been correct in his scientific statements and that therefore they must be interpreted so as to coincide with incontestable modern scientific fact. The form of this argument is similar to those of many modern Islamic scholars who advance the idea that the Quran's scientific statements are sound (see [[Scientific Miracles in the Quran]]). The alternative possibility, that modern science is at odds with Islamic scripture and thus proves it to be incorrect, is not considered here. | ||
Non-Muslim participants in this discussion hold a view better represented by Al-Disuqi's subsequent statement that if Muhammad meant by his statement that all women were unintelligent, he must have been mistaken ("That argument," al-Disuqi proclaims, "is a failure."). Al-Disuqi concludes that Muhammad could not have failed in this manner and thus that he must have meant something else. Non-Muslim participants in this discussion simply conclude, rather, that Muhammad being a man living in the deeply | Non-Muslim participants in this discussion hold a view better represented by Al-Disuqi's subsequent statement that if Muhammad meant by his statement that all women were unintelligent, he must have been mistaken ("That argument," al-Disuqi proclaims, "is a failure."). Al-Disuqi concludes that Muhammad could not have failed in this manner and thus that he must have meant something else. Non-Muslim participants in this discussion simply conclude, rather, that Muhammad being a man living in the deeply patriarchal society of 7th-century Arabian tribesmen, could easily have been mistaken on the matter of female intelligence, and almost certainly was. | ||
===Muhammad was using hyperbole to frighten women into donating their jewelry=== | ===Muhammad was using hyperbole to frighten women into donating their jewelry=== | ||