Equality of Rights Between Man and Woman — Seal of the Prophets Vol. 3
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 3), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Equality of Rights Between Man and Woman.
Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: II – Brief Note on Islamic Equality
Pages: Book pp. 48–51 (PDF pp. 66–69)
Navigation: Book Table of Contents | « Previous: [Islamic Teaching on Matrimonial Affairs] | Next: [Islamic Perspective on the Division of Wealth] »
Historical Account
Subsequently, in the discussion of equality, a very critical question is that of the equality between man and woman. In other words, today, where one class God-forbid, wishes to keep women suppressed below their feet like a shoe, another class is bent on giving women so much freedom as if they are beyond even the watch of their husbands in matters of administration. Furthermore, a group in Europe does not even shy away from attributing to Islām the belief that Islām does not even accept that a woman has a soul. That is to say that she is only a machine, in the likeness of an animal, whose life comes to an end upon her death. However, the Holy Qur’ān refutes all these false ideologies. First and foremost, Islām teaches that in the effort and striving for good deeds and in the acquisition of their results, man and woman are equal; and that the results of everyone’s deeds are equivalent. Therefore, God the Exalted states in the Holy Qur’ān:
ٍاَن ِّي لَا اُضِ يعُ عَ مَ لَ عَ امِلٍ مِّنكُم مِّن ذَ كَرٍ اَوْ اُنثَىٰ بَعْ ضُ كُم مِّن بَعْ ض
“O Ye People! I Who am your Creator and Master do not suffer the work of any worker from among you, whether male or female, for you are a part of one race and the branches of one tree.”
[Al-e-‘Imran (3:196)]
Moreover, with relevance to the specific rights of husband and wife, Allāh the Exalted states:
َّوَ لَهُنَّ مِثْلُ الَّذِي عَ لَيْهِن
“Just as wives have been made responsible for the various rights of husbands so too have husbands been made responsible for the various rights of wives.”
([Al-Baqarah (2:229)])
The meaning of this Qur’ānic verse is that in the matter of rights and responsibilities, husband and wife are equal. As such, husbands have been made responsible for certain obligations while wives have also been made responsible for certain obligations, and both shall be questioned about their responsibilities.
However, administratively speaking, since the control of domestic affairs must remain in one hand, for this reason, the Holy Qur’ān states in this regard:
ْاَلرِّجَالُ قَوَّامُونَ عَ لَى النِّسَ اءِ بِمَ ا فَضَّ لَ اهللُ بَعْ ضَ هُمْ عَ لَىٰ بَعْ ضٍ وَ بِمَ ا اَنفَقُوا مِن
ٌاَمْوَ الِهِمْ فَالصَّالِحَاتُ قَانِتَ ات
“In domestic affairs men have been appointed leaders and guardians over women, because God the Exalted has granted men superiority in natural faculties; And then the responsibility of providing for the expenses of women has also been placed upon them. Either way, virtuous wives should remain obedient to their husbands.”
[An-Nisā’ (4:35)]
However, putting this administrative difference aside, with relevance to the treatment of wives the Holy Prophetsa stated:
ْخَیْرُكُمْ خَیْرُكُمْ لِاَھْلِهٖ وَاَنَا خَیْرُكُمْ لِاَھْلِی
“The best among you in the sight of God is he who is best in the treatment of his family; And by the grace of God, I am the best among you in the treatment of my wives.”
[Ṣaḥīḥul-Bukhārī, Kitābun-Nikāḥ * Sunan At-Tirmidhī, Kitābul-Manāqib, Bābu Faḍli Azwājin-Nabiyyisa, Ḥadīth No. 3895 (Publishers)]With relevance to this the Holy Qur’ān states:
ِوَ عَ اشِرُوهُنَّ بِالْمَ عْ رُوفِ فَاِن كَرِهْتُمُوهُنَّ فَعَ سَ ىٰ اَن تَكْرَ هُوا شَ يْئًا وَ يَجْعَ لَ اهللُ فِيه
خَيْرًا كَثِيرًا
“O Ye Muslims! Treat your wives very kindly; And even if one of you dislikes his wife, remember still, that perhaps you dislike a thing, but God has decreed abundant good for you therein, as far as your end is concerned.”
[An-Nisā’ (4:20)]50
In summary, Islām provides the best teaching regarding human equality. As such:
- It has presented the principle that all people are the creation of a
single race, the progeny of a single father and the branches of one tree. 2. Thereafter, it has taught that despite racial unity, it is possible that
just as identical elements in the belly of the earth take on different forms and different characteristics, and are manifested in the form of various elements, similarly, due to latter circumstances, mankind may also be divided into various races and tribes and take on an array of qualities. However, on account of this difference, no race, or tribe, or individual should wrongfully show pride and arrogance towards another. Perhaps the people or individual who are lowly today may rise tomorrow. 3. Islām teaches that despite this racial unity, Muslims are especially
brothers to one another. For they are the children of a single spiritual father on account of being the bearers of one faith, and being associated to one prophetic message. Hence, they should live as brothers in any case. 4. Islām states that no doubt, there may be a distinction even
between the believers, but this distinction should be based purely on personal qualities. In any case, the most honourable individual in the sight of God is he who is above others in virtue, righteousness and in the passion to serve others. 5. Islām gives the guidance that a distinction should not be made in
legal and judicial affairs due to the religious distinction or worldly greatness of an individual. All are categorically equal in terms of legal rights. 6. Islām presents the golden rule that only personal aptitude should
be considered when delegating national offices. Irrespective of wealth, genealogy or family, whoever is worthy of an office, should be entrusted that office, regardless of his status. 7. Islām instructs that although it is part of good morals to furnish
an honourable individual with due respect, however in social affairs, all Muslims should live together in such a way that they appear as the members of one family. They should sit harmoniously
in gatherings without making distinctions of rich and poor. If a rich man holds a banquet, he should invite those of poorer means as well, and if a poor man makes an invitation of food, the more affluent should not reject that invitation. 8. Finally, Islām commands that in matters of matrimony, the
selection of a wife should be done on the basis of her personal qualities and goodness and not on the basis of her genealogy and riches and wealth, etc.
Book Series: The Life & Character of the Seal of the Prophets (Volume 3)
Section: II – Brief Note on Islamic Equality | Navigation: « Previous: [Islamic Teaching on Matrimonial Affairs] | Next: [Islamic Perspective on the Division of Wealth] »