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Women's Intelligence and the Islamic Tradition (view source)
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The [[ | The [[Quran]] and authentic [[Hadith|Hadiths]] both directly and indirectly declare [[Islam and Women|women]] to be frivolous, unintelligent, ungrateful, and religiously and legally disabled as a result. The attitudes towards women these ideas give rise to have underpinned Islamic thinking and [[Shari'ah (Islamic Law)|Islamic law]] ever since [[Muhammad]]'s time and the founding of Islam in the deeply patriarchal culture of tribal 7th-century Arabia, where and when these ideas found ample precedent. | ||
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. | |||
==In Islamic scriptures== | ==In Islamic scriptures== | ||
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'''Pickthall:'''O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things.<br> | '''Pickthall:'''O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things.<br> | ||
'''Yusuf Ali:'''O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.}} | '''Yusuf Ali:'''O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.}} | ||
==In the tradition== | |||
===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 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. | |||
{{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.'''}} | |||
In a lecture delivered by the well-known Saudi Islamic scholar Abd Al-Aziz Al-Fawzan, a response is made to the criticism made by 'enemies' of Islam against Muhammad's "women are deficient" statement by confirming the account found in Tabari: | |||
{{Quote|[http://www.memri.org/clip/en/0/0/0/0/0/350/1483.htm Husbands Should Put Up with Their Wives' Slips and Errors, Because the Twisted Nature of Women Stems from Their Very Creation]<BR>MEMRI TV, Clip No. 1483, Broadcast: June 11, 2007|The Prophet '''Muhammad said about women: "I have not seen anyone more deficient in intelligence and religion than you'''. A cautious sensible man could be led astray by some of you," and so on. This hadith and others like it were misunderstood by the ignorant. Corrupt people interpreted it in a way that differs from its original intent. Because of their ignorance, their insolence, their stupidity, and because of their enmity towards Islam and Muslims, they turned this hadith into evidence that Islam disgraces women, diminishing her value, and describes her in inadequate terms.<BR>. . .<BR> | |||
These hadiths provide some of the most decisive evidence that Islam protects women and guarantees their rights. Islam has surrounded the woman with a fence of compassion and mercy. '''It has shown that the twisted nature of women stems from their very creation. This is how Allah wanted woman to be.''' Therefore, the husband must adapt himself to her and be patient with her. He should not giver her too many things to do, or things that she is incapable of doing. '''He should not make her do anything that is contrary to her nature, and to the way she was created by Allah'''. In addition, '''he should turn a blind eye to her mistakes, he should tolerate her slips and errors, and put up with all the silly ignorant things she might say, because this constitutes part of the nature of her creation'''. In addition, women have surging emotions, which in some cases, might overpower their minds. The weakness with which women were created is the secret behind their attractiveness and appeal to their husbands. It is the source of women's seduction of men, and one of the elements strengthening the bond between husband and wife. This is one of the wondrous miracles of Allah: The strength of a woman lies in her weakness. Her power of seduction and appeal lie in her emotions, which might overpower her mind at times.<BR>. . .<BR> | |||
Both husband and wife should satisfy their spouse's natural urges, and should try to gratify their desires, as long as nothing prevents this. This is why the Prophet said: "When a man calls his wife to fulfill his needs, she must go to him, even if she is busy with the oven." Imagine this: There is fire in the oven, and she wants to bake bread. But even if she's busy with this work that cannot be neglected, when he calls her, she must leave the oven and go to her husband. Another hadith says: "She must go to him, even if she is on the back of a camel." She must go to him, even if she is riding.}} | |||
===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 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> | |||
'''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> | |||
'''Daryabadi:''' Hath He taken for Himself from whatsoever He hath created daughters, and hath honoured you with sons. And when there is announced Unto any of them the birth of that which he likeneth Unto the Compassionate, his countenance remaineth darkened the whole day and he is wroth inwardly. '''Hath He taken to Himself that which is reared in ornaments, and is in contention not plain?''' And they make the angels who are the bondmen of the Compassionate females. Have they witnessed their creation? Their testimony will be written down, and they will be questioned.}} | |||
==Modern revisionary perspectives== | ==Modern revisionary perspectives== | ||
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===Muhammad was joking=== | ===Muhammad was joking=== | ||
Still others have, in recent times, suggested that the hadiths about women's mental deficiency, religious deficiency, and majority share in Hell be read sarcastically or satirically. The idea here, it appears, is that Muhammad, being very familiar with the women in his community, would have understood that in saying what he did, he would not be taken seriously. While sarcasm can be infamously challenging to detect in historical texts, particularly where cultural mores and expectations have changed dramatically with time, there is little in the relevant portions of scripture to suggest Muhammad was being anything but serious in his statements. Traditionalists are incensed by the insinuation that Muhammad could have been making light of such a theologically important matter as the inhabitants of hell or that he could have cited the Quran and Sharia to buttress what was only meant as a joke. | Still others have, in recent times, suggested that the hadiths about women's mental deficiency, religious deficiency, and majority share in Hell be read sarcastically or satirically. The idea here, it appears, is that Muhammad, being very familiar with the women in his community, would have understood that in saying what he did, he would not be taken seriously. While sarcasm can be infamously challenging to detect in historical texts, particularly where cultural mores and expectations have changed dramatically with time, there is little in the relevant portions of scripture to suggest Muhammad was being anything but serious in his statements. Traditionalists are incensed by the insinuation that Muhammad could have been making light of such a theologically important matter as the inhabitants of hell or that he could have cited the Quran and Sharia to buttress what was only meant as a joke. Traditionalists encountering this interpretation also worry that by dismissing these hadiths and even verses as being satirical or sarcastic in nature, there is a risk that much else in the scriptures could come to be similarly dismissed, severely undermining traditional authority. Non-Muslim participants in this discussion have found this argument similarly incredible, albeit for non-theological reasons alone. | ||
===Reinterpreting Quran 43:18=== | |||
Some modern Muslim scholars have shifted to interpreting {{Quran|43|18}} as a simple description of pagan attitudes towards women rather than an affirmation of those attitudes.<ref>{{Citation|archiveurl=https://web.archive.org/web/20120518193855/http://qa.sunnipath.com/issue_view.asp?HD=10&ID=12885&CATE=88|url=http://qa.sunnipath.com/issue_view.asp?HD=10&ID=12885&CATE=88|title=Tafseer Quran 43:18: does this verse view women negatively?|author=Shaykh Sohail Hanif|publisher=SunniPath}}</ref> However, the following verse ({{Quran|43|19}}) uses the same interrogative and exclamatory device found earlier in the passage -- a statement of what the pagans believed followed by an ''alif'' (translated "What!") -- and then Allah's rebuttal ("did they witness their creation?") which expresses incredulity and outrage. Thus it seems more likely that in {{Quran|43|18}} Allah is making what he thinks is a factual counter-argument (i.e. that women are frivolous and unintelligent) to contradict the pagan belief in the daughters of Allah. | |||
==See also== | |||
==See | |||
{{Hub4|Creation|Creation}} | {{Hub4|Creation|Creation}} | ||
==External links== | |||
==External | |||
*[http://www.memritv.org/clip/en/1930.htm Muslim Cleric Presents "Scientific" Proof that Women Cannot Talk and Remember Simultaneously (video | *[http://www.memritv.org/clip/en/1930.htm Muslim Cleric Presents "Scientific" Proof that Women Cannot Talk and Remember Simultaneously] (MEMRI video featuring Abd Al-Majid Al-Zindani) | ||
==References== | ==References== | ||