what does the qur'an say about women?

WWhhaatt DDooeess tthhee QQuurr‟‟aann SSaayy aabboouutt WWoommeenn??

A compilation by

MMaahhmmoouudd FF.. FFaatthhaallllaa Professor of Obstetrics and Gynecology

Assiut University, Egypt

Review Committee

(In alphabetical order)

PPrrooffeessssoorr DDrr OOssssaammaa EEll--AAbbdd President, Al-Azhar University

PPrrooffeessssoorr DDrr HHaammiidd AAbbuu--TTaalleebb Former Dean of the Faculty of Shariaa and Law, Al-Azhar University

PPrrooffeessssoorr DDrr TTaahhaa AAbbuu--KKrreeiisshhaahh Former Vice-President, Al-Azhar University

PPrrooffeessssoorr DDrr AAllii GGoommaaaa

Former Grand Mufti of Egypt

PPrrooffeessssoorr DDrr GGaammaall AAbboouu EEll SSeerroouurr Director of the International Islamic Centre

for Population Studies & Research, Al Azhar University

1

Table of Contents

About the compiler 5

Introduction 6

Foreword 8

Foreword 9

Foreword 10

Preface 11

Chapter 1 14

About the Noble Qur‟an

1.1 What is the Qur‟an? 14

1.2. Structure of the Qur‟an 14

1.3. Language of the Qur‟an 15

1.4. Style of the Qur‟an 15

1.5. Authority of the Qur‟an 16

1.6. The Qur‟an and other religions 16

1. 7. Qur‟an‟s call for reason and evidence 16

Cited verses of the Qur‟an in Arabic 18

Chapter 2 19

What the Noble Qur‟an says about Eve

2.1. Eve in the Qur‟an and in the Old Testament 19

2.2. Verses about Eve in the Qur‟an 20


Chapter 3 22

What the Noble Qur‟an says about women of the Old Testament

3.1. The women who tried to seduce Joseph 22

3.2. Mother of Moses 23

3.3. The girls of Midian 23

3.4. Pharaoh‟s wife 24

3.5. The Queen of Sheba 24


Chapter 4 28

What the Noble Qur‟an says about the Virgin Mary, the mother and the

woman

4.1. Mary in the Qur‟an 28

4.2. Mary, the mother 29

2

4.3. Mary, the woman 29


Chapter 5 32

What the Noble Qur‟an says about gender equality

5.1. Equality in accountability, reward and punishment 32

5.2. Accountability of spouses separate from each other 33

5.3. Joint responsibility for their community 33

5.4. Women have the wisdom to make responsible decisions 34

5.5 Son preference and the Qur‟an 35


Chapter 6 41

What the Noble Qur‟an says about women in marriage

6.1. Encouraging marriage 41

6.2. Sexual relations 41

6.2.1. Fasting 41

6.2.2. Menstruation 41

6.2.3. Women have a sexual right in marriage 42

6.3. A note about female genital cutting 42

6.4. Women‟s free right to marry 42

6.5. A married woman‟s right to her bridal gift 43

6.6. The Marital relationship 44

6.7. Did the Qur‟an say “wife beating”? 46

6.8. Dealing with domestic problems in the Prophet‟s household 47

6.9. Polygamy 47

6.9.1. At the time of the Old Testament 47

6.9.2. At the time of the New Testament 47

6.9.3. In the Qur‟an 47


Chapter 7 54

What the Noble Qur‟an says about women as mothers

7.1. Honor your father and mother 54

7.2. Mother is special 54

7.3. Breastfeeding: a right and a choice 55


Chapter 8 57

What the Noble Qur‟an says about women as widows

8.1 A right for home and maintenance 57

8.2. The right to re-marry 57

8.3. The right to inherit 58


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Chapter 9 60 What the Noble Qur‟an says about women and divorce

9.1. Divorce, a concern about women, in the Qur‟an 60

9.2. Specific instructions in the Qur‟an about divorce 60

9. 2.1. Discouraging divorce 61

9.2.2. Encouraging reconciliation 61

9.2.3. Not making a hasty decision 62

9.2.4. Keeping an open door for reconciliation 62

9.2.5. A right not to be abused 64

9.2.6. Making divorce amicable 64

9.2.7. The right of the divorced woman to her bridal gifts 65

9.2.8. The right of the woman to seek and get divorce 65

9.2.9. The right of the divorced woman to maintenance 66

9.2.10. The responsibility of the father for the child 66

9.3. Discouragement of divorce in the New Testament 66


Chapter 10 72

What the Noble Qur‟an says about fornication and adultery

10.1. A sin for both men and women 72

10.2. Encouragement of marriage 73

10.3. Punishment for adultery 73

10.4. Accusing women of adultery 74

10.5. When a woman is accused by her husband of adultery 75

10.6. Prostitution 75


Chapter 11 79

What the Noble Qur‟an says about women‟s dress in public

11.1. Adam and Eve and the need to cover 79

11.2. In the Qur‟an 80

11.3. Instruction for both men and women, for men first,

and for behavior first 80

11.4. An instruction for the Prophet‟s wives,

daughters and women believers 81

11.5. Special instructions about the wives of the Prophet 81

11.6. The Arabic word “Hijab” 83

11.7. At the times of the Holy Bible 83


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Chapter 12 88

What the Noble Qur‟an says about women‟s work and right to earn


Chapter 13 90

What the Noble Qur‟an says about women‟s right to inherit

13.1. Women and the right to inherit 90

13.2. The Qur‟an and women‟s rights to inherit 90

13.3. The principle of women‟s right to inherit 91

13.4. The Qur‟an gives daughters the right to inherit 91

13.5. The Qur‟an gives mothers the right to inherit 91

13.6. The Qur‟an gives wives the right to inherit 92

13.7. The Qur‟an gives sisters a right to inherit 92


Chapter 14 95

What the Noble Qur‟an says about women as witnesses in financial

transactions


Chapter 15 98

What the Noble Qur‟an says about women‟s participation in public life

15. 1. Both men and women have a responsibility towards their community 99

15. 2. A woman argued with the Prophet and God listened to her 99

15. 3. Women left their homes and husbands to join the believers 99

15. 4. Women came to the Prophet to publicly pledge their allegiance 100


Annex 103

5

About the Compiler

Professor Dr. Mahmoud F. Fathalla,

MD (Cairo); PhD (Edinburgh);

Honorary Doctor: Uppsala University, Sweden; Helsinki University, Finland;

Toronto University, Canada; Hasselt University, Belgium. Honorary Fellow:

American College of Obstetricians and Gynecologists; Royal College of

Obstetricians and Gynecologists.

Recipient of the United Nations Population Award for the year 2009;

Recipient of the first IPPF award for individual contribution to sexual and

reproductive health and rights 2009;

Professor of Obstetrics and Gynecology and former Dean of the Medical School,

Assiut University, Egypt;

Former Director of the UNDP/UNFPA/WHO/World Bank Special Program of

Research, Development and Research Training in Human Reproduction;

Former Chairman of the International Medical Advisory Panel of the International

Planned Parenthood Federation;

Former Chairman of the WHO Global Advisory Committee on Health Research;

Chairman, Advisory Committee on Health Research, WHO Eastern

Mediterranean Region;

Past President of the International Federation of Gynecology and Obstetrics;

Co-author of the book “Reproductive Health and Human Rights- Integrating

medicine, ethics and law” (Oxford University Press, 2003), translated into French,

Spanish, Portuguese and Chinese;

Author of the book “Issues in Women‟s Health and Rights- International, Arab

Regional and Egyptian Perspectives” IPPF Arab World Region. 2008

6

Introduction

At the rise of the dawn of Islam in the Arabian Desert, more than one thousand

and four hundred years ago, the girl child and the woman were suffering from gross

injustice and glaring gender discrimination against the female. The Islamic religion, as

with the other religions, cared about the liberation of the woman from this discrimination.

And how not, when God, Glory be his, was who created the female, perfected her in the

best form, and qualified her for the pregnancy and delivery necessary for the survival of

humankind on the face of earth, despite what she may be exposed to, in health, social and

economic hazards.

Contrary to what Islam brought, we witness today that several misunderstandings

and harmful practices and traditions, which take away from the rights and dignity of the

woman, are being undertaken unfairly in the name of Islam, in several of the Islamic

countries and communities, supported by the opinions of some Islamic scholars, without

scrutiny and checking of the sources or the evidence upon which they were based.

It is beyond question that the primary most trusted and permanent source in

Islamic legislation, the source that stands above all other sources, when it deals with one

of the matters for Muslims, is the Noble Qur‟an.

In a serious outstanding and unprecedented endeavour from a scientist and

honourable teacher of obstetrics and gynaecology, and an outstanding advocate for the

rights and dignity of the woman, Professor Dr Mahmoud Fathalla undertook a

compilation of all what the Noble Qur‟an said about women. The compilation is

comprehensive and in no way selective, in order to present an easily accessible, reliable

and organized source for all what is included in the Qur‟an about women and their rights

and dignity, so that men and women, Muslims and non-Muslims, and advocates for

woman‟s rights, find material that supports their noble cause, without confusing signals,

nor opinions that are subject to refute and argument.

Although Professor Mahmoud Fathalla , who undertook the compilation of this

valuable book, has a high intellectual stature and a vast scientific merit, with the modesty

of scientists, and the character of the meticulous researcher, he wanted this valuable book

to be reviewed by the institution concerned with women‟s issues, gender and

reproductive health in the honourable Al-Azhar and Al-Azhar University. So, he asked

the International Islamic Centre for Population Studies and Research (IICPSR) in Al-

Azhar University to review the book. Based on this, the IICPSR convened a Review

Committee of (in alphabetical order):

Professor Dr Ossama El-Abd, President, Al-Azhar University

Professor Dr Hamid Abu-Taleb, former Dean of the Faculty of Shariaa and Law,

Al-Azhar University

Professor Dr Taha Abu-Koreishah, Former Vic-President, Al-Azhar University

Professor Dr Ali Gomaa, Former Grand Mufti of Egypt

Professor Dr Gamal Abou El-Serour, Director of the International Islamic Centre

for Population Studies and Research, Al Azhar University.

The Committee undertook the review of the book and praised it very much.

The Committee stated that the book is a serious valuable effort from a respectable

scientist, possessing a great amount of knowledge and understanding about the

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contemporary issues concerned with women. He wanted to look at them with a lens of the

truth.

May God guide us for what is good for our Muslim nation and the whole

humanity.

Professor Dr. Gamal Abou El-Serour Director of the International Islamic Centre for Population Studies and Research, and

Rapporteur of the Review Committee, Al-Azhar University.

8

Foreword

With the humility associated with very high intellectual and practical

achievements, Professor Mahmoud Fathalla of Egypt has done the fields of gender

studies, gender activism and reproductive health a great service by producing the texts

relating to WOMAN in the Holy Book of Islam, the Qur‟an. The best thing about this

product is the care he takes not to intrude with his own views or deductions. He has

assembled the text around subject matter for easy access to what the Holy Book actually

said, leaving the reader to appreciate the original.

Though written mainly for Muslim women and men the text, with the addition, as

appropriate, of equivalents from the Christian Holy Bible will be of use to all who get

confusing signals about what religion says about women, their rights, roles and

responsibilities. Those who, in the name of any religion, take rights away from women or

deny them their place in society may be confronted with these writings and hopefully

appreciate that their positions have no support from the Holy Qur'an or indeed from the

Holy Bible. Hopefully they may then come to realize that their positions are taken from

man-made rules, regulations and social and anachronistic cultural practices

Though the primary audience of the book is Muslim men and women it will be of

value to all dedicated to promoting and advocating women‟s rights to equity and equality,

especially when opponents base the denial of these on religion. It is a must read for all

gender advocates and promoters of “universal access to reproductive health”.

Dr. Fred Sai Former President of the International Planned Parenthood Federation

9

Foreword

WHAT THE QURAN SAYS ABOUT WOMEN IS LONG NEEDED. This is a

fascinating and comprehensive compilation of text contained in the Holy Book that

relates to the life situations of every woman. As a non Arabic speaking Muslim woman

and a medical professional working in the field of Women's and Family Health for over

four decades, I find this book soul searching with the body of evidence that provides the

answers to problems and dilemma faced by women all over the world when they are

deprived of their rights and dignity. This also serves as a guide for us to value women and

girls and correct the many misinterpretations and harmful practices and rituals done in the

name of Islam. I sincerely believe that this book will open the hearts and minds of men

and women, Muslims and non- Muslims alike, and will give each woman the respect,

care and status they rightly deserve for a more equitable, just and healthy humanity. Prof

Mahmoud Fathalla has done an AMAZING contribution to mankind and may his efforts

be blessed by The Almighty.

Dr. Raj Bte Abdul Karim Former Regional Director, International Planned Parenthood Federation, East and South

East Asia and Oceania Region.

Former Director General, National Population and Family Development Board, Malaysia

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Foreword

I had the honor of reading this very important book that provides an organized

and systematic guide to messages of Islam about women, as declared in the holy Qur‟an.

It is a much needed work that is both educational and practical that would allow the

reader to have a comprehensive vision of what the Qur‟an said about women and their

rights, a subject that is often controversial and requires depth of knowledge in dealing

with the controversies. It is a basic document for interaction on the gender issues not only

among Muslims but across religions. Discovering how religions shared common

positions and differed on others makes any comparative study of the 'position of women

across religions' comprehensive based at least on clarity of text, organized thematically.

The holy texts make us think about the importance of the Islamic principle of the

permanent nature of worship (the five pillars of faith) and the changing nature of

exercising daily living matters depending on the context and the time. This allows that

the interpretation of the holy texts related to women can change according to their

evolving reproductive and productive roles and responsibilities and their rights therein. It

is a valuable contribution that only someone having the intellectual stature and curiosity

of Professor Mahmoud Fathalla can accomplish patiently and courageously.

Thoraya A. Obaid Former Executive Director, United Nations Population Fund

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Preface

Few years ago, I wrote my book “Issues in women‟s health and rights-

International, Arab Regional and Egyptian Perspectives” published by IPPF Arab World

Region. Since then, I continued to be troubled by claims that religion stands in the way of

women‟s human rights. I find it difficult to believe that the great GOD we worship in our

different religions would discriminate, or support discrimination, against the woman He

so wonderfully created and charged with the additional most noble task of survival of our

species.

When I read in different religions, as I often do, I am impressed not by their

differences in beliefs and rituals, but by how much they have in common in teaching

human values we all should uphold. Most religions were founded at the time when

societies were generally male-dominated. However, an honest unbiased review of the

original sources will show that religions were ahead of their time in respecting and

advancing the status of women.

I am a medical doctor, and I have no claim to be a religious scholar, but I am

influenced by my medical scientific background. I have practiced medicine for more than

fifty years. Our medical practice has changed dramatically during these years. Apart from

advances in medical knowledge and technologies that have given us new insights and

new tools to prevent and manage diseases, to an extent that was not even imaginable

before, professional practice went through a major development. In our earlier

professional years, we followed authority-based medicine. We simply practiced what our

teachers taught us, and we did not question what we were taught, taking it as the right

approach. More recently, when medical interventions were subjected to scientific

scrutiny, and the evidence on which they were based was called into question, it turned

out that much of what has been taken for granted in the past did not stand the evidence-

based scrutiny. We also learned that there are different levels of evidence, and that it is

not always or even commonly a black and white question.

Many people, Muslims and non-Muslims base their views about women in Islam,

either on the current status of women in some countries with a majority of Muslim

population, or on what they accept as authoritarian views expressed by some Muslim

scholars. They rarely look at the evidence or its source. If they take the trouble to ask and

look at the evidence, as they should, they may change their pre-conceived views. The

primary and most authentic source for this evidence in Islam is the Qur‟an itself, and it

has been and should be accessible to everyone who can.

What this book is about and is not about ?

This book is a compilation of what the Qur‟an said about women. The

compilation is inclusive and not, in any way, selective. The aim is to bring this evidence

to light for a lay audience. The book is not about giving an exegesis of the Qur‟anic text,

nor about making any religious rulings, for which the writer does not have, nor claim, the

background qualification. The aim is to provide information, in the light of which

religious views can be examined.

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Who speaks for Islam?

There is a justifiable confusion about who speaks for Islam. Islam differs from

some other religions in that there is no religious authority after the Prophet of Islam.

There is no central doctrinal authority. No one can claim the exclusive ownership of the

truth about Islam. Eminent religious scholars in the past used to modestly end their

opinions by saying “and God know better”. Turban- wearing men giving sermons in

Muslim countries who are referred to in western media as “clergy” are people schooled in

theology, but they are not ordained as priests. They carry only as much moral authority as

the trust people have in their knowledge and honesty. Islamic religious scholars often

disagree with each other, and this is looked upon favorably in Islam. One eminent scholar

was known to say that he believed that his views are correct but they may be wrong, and

that other views are wrong but they may be right. A conventional Islamic wisdom is that

“there is mercy in their differences”. It gives people informed choices. Ultimately, it is

the people who have to make responsible decisions, and who are the ones accountable to

God for their actions.

It is not scientifically correct to take as Islam what people who express

themselves as Muslims believe, say or behave. Nor should this be what we take as

Christianity, Judaism, or any other religion. The Muslim community is very diverse.

There are one billion two hundred million Muslims in the world today, of whom Arabs

are only about twenty percent. It is also not scientifically correct to take, without

examination, as Islam what religious scholars of the past stated as their honest

understanding of Islam one thousand years ago. The Qur‟an is the un-challenged supreme

authority on Islam.

Intended audience and intended message

Muslim women and men may find in this compilation an accessible organized source for

all what their Holy Book said about women and their rights and dignity. Non-Arabic

speaking Muslims may find it particularly useful. Non-Muslims, who want to know what

Islam says about women and get confusing signals, can benefit from reading what the

supreme authentic source of Islam said. Advocates of women‟s rights may find in it

material to strengthen their commitment for their noble cause.

The reader does not have to believe in Islam or in any religion for that matter. The

compilation is not about preaching the message of Islam. Nor is it defensive about Islam.

To present the message of the Qur‟an in the context of the time when it was delivered, the

compilation presents also, where applicable, what was said about the same or similar

issues in the Bible at its time, whether in the Old Testament or New Testament. The aim

is absolutely not to compare religions, but to throw some light on the social context of the

times when these divine messages were given. An annex at the end has been included to

provide a short compilation from other religions on the advancement of women.

The Qur‟an speaks for itself

The objective of this compilation is to let the Qur‟an speak for itself about women. It is a

compilation from 28 suras (chapters) and of 248 verses. The verses dealing with the same

subject are compiled together from different suras to provide a complete view of the

issues presented. For the benefit of Arabic speakers, the text of the cited verses in Arabic

is given at the end of each chapter. Each of the fifteen chapters of the compilation can be

13

read on its own and in any order. For the convenience of readers, where relevant, certain

verses may be repeated in more than one chapter, rather than making cross references.

The conclusion which I hope the reader will get, by herself/ himself, is that the

Qur‟an ushered a women liberation movement more than 1400 years ago in the Arabian

Desert. It gave women more and more rights in private and public lives. It never took

away from any little rights they had at the time. Whenever the Qur‟an spoke about

women or women‟s issues, it was always to assert their rights and dignity.

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Chapter 1

About the Noble Qur‟an

1.1 What is the Qur‟an?

The Qur‟an is the holy book and the most authoritative source on all rules of

Islam. The Qur‟an is considered by Muslims to be a revelation from the same God who

sent Abraham, Moses and Jesus. Many of the prophets revered by Jews and Christians are

also honored in the Qur‟an.

The word Qur‟an means reading in Arabic, and came to refer to the text which is

read. Muslims believe that the Qur‟an is the word of God, revealed to the Prophet

Mohammed via the archangel Gabriel. In the Qur‟an, only God speaks. God may instruct

the Prophet to say something. The imperative form of the word „say‟ is used in the

Qur‟an well over 300 times. But the prophet does not speak, on his own, in the Qur‟an.

Unlike the Bible, the Qur‟an was not written and compiled by authors. The Holy Bible

was written by several authorities, in multiple languages, and compiled over several

decades.

The revelation of the Qur‟an to the Prophet Mohammed began in 610 AD. The

Qur‟an was revealed to the Prophet over twenty-three years. Under changing

circumstances, the rulings given in the Qur‟an may have differed. The context for the

ruling has to be taken into consideration in such cases.

With every new revelation, the Prophet would recite it to those around him, who would

memorize it, and in turn recite it to others. An inner circle of followers wrote down the

verses as they heard them from him. By the end of the Prophet‟s life, the entire Qur'an

was written down in the form of uncollated pieces. During the rule of the first Islamic

caliph (ruler), Abu Bakr, the whole text of the Qur‟an was collected and kept in one

place. The third caliph Uthman ordered that a number of copies be made and distributed

to different parts of the Muslim world. There is only one version of the Qur‟an, this

version, until today. Muslims believe that preserving the authenticity of the Qur‟an

throughout time is an act of God.

1.2. Structure of the Qur‟an

The Qur‟an, as printed today, covers just less than 500 small pages. Qur‟an is

divided into suras, or sections, conventionally translated in English as chapters, varying

greatly in length, the longest being around 49 pages, the shortest being one and a half

line of three short sentences. The words “chapter” and “sura (or surah or surat)” are used

interchangeably in this book. There are 114 suras. Each sura consists of a number of

verses, known in Arabic as “Aya” (literally sign from God).

The order of material in each sura was determined by the Prophet, who is believed

to have been acting on the order of the Angel transmitting God‟s revelation. The suras are

not arranged in any chronological order. It was all done by the Prophet, according to the

instruction he received. Each sura is given a title, on the basis of a theme, an important

event dealt with in the sura, or a significant word that appears within it.

The Qur‟an differs completely from the Old Testament in that it does not begin

chronologically. With every new piece of revelation, the Prophet was instructed to place

it within a certain chapter or sura. Material was thus placed in different suras not in

15

chronological order of appearance. Teachings and rules, related to the same subject, may

be dealt with in more than one sura. Verses on a certain theme or a rule, presented in

different suras, have thus to be considered together.

The entire Qur‟an contains 6236 verses. Quantitatively, beliefs occupy the largest

parts of the Qur‟an: belief in only one God; belief in Mohammed as the Messenger of

God, and belief in the Day of Resurrection and Judgment. Morals come next, followed by

rituals, and lastly rules.

With few exceptions, such as prophets and angels, the Qur‟an does not name

individuals. It resorts to the use of general words to give its message.

1.3. Language of the Qur‟an

The Qur‟an was revealed in Arabic and in a unique style. It is only the Arabic

version which is considered the true Qur‟an. No translation can be considered to be the

Qur‟an. Translations are considered merely as renderings of the meanings of the Qur‟an.

There is no authorized version of translation of the Qur‟an to other languages, including

English. The Qur‟an is clearly different from the Bible in this respect. The Arabic

language of the Qur‟an has a distinct grandeur that sets it apart from any other Arabic

writing. The recitation is beautiful and mesmerizing.

The translation used for this book is based on “The Qur‟an: A new translation by

M. A. S. Abdel Haleem. Oxford University Classics. Oxford University Press. 2005”.

The verses included in this compilation are cited by the name of the sura in English and

Arabic, the number of the sura in the Qur‟an and the number of the verses in the sura. For

the benefit of Arabic readers, the Arabic text of the verses quoted is presented at the end

of each chapter of the compilation.

1.4. Style of the Qur‟an The Qur‟an is not like a textbook that treats each subject in a separate chapter. It

may deal with matters of belief, morals, rituals and legislation within one and the same

sura. This gives its teachings more power and persuasion, since they are all based on the

belief in God and reinforced by belief in the final judgment. For those who do not

understand this character of the Qur‟an, the text may appear jumbled. The Qur‟an is a

book of guidance and has its own method of persuasion and dissuasion, instilling the

desire for award and the fear from punishment. The Qur‟an presents rules of conduct in a

language and context that appeal to the emotions, conscience, mind and belief in God.

Rules are not couched simply in legal terms (where people may only abide with them if

they feel they cannot get away with breaking the law, and where they get no reward for

not breaking the law). In the Qur‟an, there is always the reward and punishment from

God who has full knowledge of everything.

The highly concise style of the Qur‟an may lead to misguided interpretation.

Short proverbial statements may be lifted from the text and used on their own, isolated

from their context and unguided by other references in the Qur‟an that might provide

further explanation and clarification. Both non- Muslims eager to criticize Islam and

some Islamic extremists have historically used this technique to justify their views.

16

1.5. Authority of the Qur‟an

Religious scholars base their rulings on the Qur‟an as the first line of evidence,

then on what they consider as authentic in reported sayings “hadith” and/ or actions of

the Prophet, next by inferring from analogy, and lastly on any consensus already agreed

on the issue by early Muslims.

These sources are at different levels of evidence. The Qur‟an is the supreme

authority in Islam. The actions and sayings of the Prophet come next to the Qur‟an. In

keeping with his care to preserve every piece of the Qur‟an, the Prophet ordered that

whoever has written anything from him other than the Qur‟an should erase it. One

consequence of this was that the reports of his own sayings collected several decades

later suffered from occasional inaccuracy and even sometimes forgery, motivated by

good or bad will. Muslim scholars in earlier centuries had to develop an elaborate

system to check, as best as they could, the authenticity of these reports. The science of

authenticating “hadith” consisted of studying two elements of any given hadith: the chain

of narration “isnad” and the content “matn”. The content has to be consistent with the

teachings of the Qur‟an. The reported sayings of the Prophet cannot contradict Qur‟an,

which remains the supreme authority in Islam. They emphasize and explain and also

introduce teachings modeled on what is in the Qur‟an. Scholars of hadith methodology

classified hadith that they came across in the oral tradition into different categories,

according to the level of evidence: “immutably authentic “mutawater” meaning it was

narrated by so many companions; fully authentic “sahih” meaning that the chain and

content are sound; acceptable “hassan” meaning that there was some slight doubt about

the chain or content but it was still acceptable if a sahih did not exist; or weak “daeef”

meaning it could not be authenticated, cannot be used for codification of law but may be

used for general wisdom; or fabricated “maudoua” meaning it was definitely not from the

Prophet. “Hadith” scholars have recognized, hundreds of years ago, what we now uphold

in science that there are different levels of evidence.

1.6. The Qur‟an and other religions

Although the Qur‟an in some parts of the text is critical about followers of other

religions, it only speaks with the highest respect about the religions themselves and all

the prophets. It affirms the unity of the message of God from Abraham downward.

While the messenger Mohammed is mentioned by name only four times in the whole text

of the Qur‟an, Jesus is mentioned with reverence 24 times and Moses more than 100

times. The Jewish Torah is mentioned 17 times, and the Gospel 12 times, all to affirm

their divine nature.

1. 7. Qur‟an‟s call for reason and evidence Muslims are instructed to read the Qur‟an, as the source for understanding their

religion. The importance of reading the revealed text is emphasized from the very

beginning, even in the Arabic name of the Qur‟an.

The first words in the revelation were an instruction to read:

The Clinging form “El-Al’akk” 96: 1-5. “Read! In the name of your Lord who created:

He created man from a clinging form. Read! Your Lord is the Most Bountiful One who

taught by [means of] the pen, who taught man what he did not know.”

17

In these first two lines of the Qur‟an, the concepts of reading, knowing, teaching and the

pen appear six times.

The word “mind” and its derivatives are mentioned and glorified in 29 chapters. People

are instructed to reflect, think and understand. For example:

Bees “Al-Nahl” 16:44. “We sent them with clear signs and scriptures. We have sent

down the message to you too [Prophet], so that you can explain to people what was sent

to them, so that they may reflect”.

The words “those with insight” and “understanding” are mentioned in 14 suras 16 times.

For example:

Cow “Al-Bakkarah” 2:269. “and He gives wisdom to whoever He will. Whoever is

given wisdom has truly been given much good, but only those with insight bear this in

mind”.

“Sad" 38:29. “This is a blessed Scripture which We sent down to you [Muhammad], for

people to think about its messages, and for those with understanding to take heed.”

The Qur‟an instructs people not to follow blindly the road of their ancestors, blames them

if they do, and instructs them to ask for the evidence. For example:

Cow “Al-Bakkarah”2:170. “But when it is said to them,‟ Follow the message that God

has sent down,‟ they answer, „We follow the ways of our fathers‟...”;

Ornaments of Gold “Al-Zukhruf” 43:22. “No indeed! They say, „We saw our fathers

following this tradition; we are guided by their footsteps‟.”

Cow “Al-Bakkarah”2:111. “..[Prophet], say, Produce your evidence, if you are telling

the truth”

Ant “Al-Naml” 27:64. “..Say, „Show me your evidence then, if what you say is true‟.”

Another feature in the style of the Qur‟an is that it always offers justification for its

instruction, supporting it with logical arguments, as will be seen in the next chapters of

this compilation. Understanding this reasoning should help in interpreting the message in

different situations.

18

Cited verses of the Qur‟an in Arabic

1. 7. Qur‟an‟s call for reason and evidence

5-1: 66 سورة انعهك

"ررشؤ

باظرر اك رر ررز سب

ررم ال

لررم .خ

لعررا خ

ن

ررم مرر لا

.عل

ررشؤ

اك رر ررش وسب

ه

ررز .لا

رر ال

عل

لل

رر . بررال

عررا عل

ن

رر مررا لا

ل

.”يعل

44:16سورة اننحم

نا“ضل

ن وؤ ي

ش بل

ه

اط لخبي الز ما للن ض

يه ن

ه بل

عل

شو ول

.”يخفى

266:2سورة انبقرة

ى“ول

ؤ

ش بل

ه

ثيرا وما يز

يرا ه

وحي خ

ذ ؤ

ل

ف

مت

حى

ث ال

اء وم يا

م يؽ

مت

حى

حي ال

باب يا

ل ”لا

26:32 ص سورة

بابه ”ل ى لا

ول

ش ؤ

ه

شوا آياجه وليخز ب مباسن ليذ ي

ناه بل

ضل

ن ”خاب ؤ

1:0:2سورة انبقرة

ا“ى و

ول

ا ؤ

يه آباءن

فينا عل

لبع ما ؤ

دىا بل ن

ال

ه ك

الل ض

نبعىا ما ؤ ه اج

ا كيل ل

آباوبر

يئا ول

ى ؼ

يعلل

ه ل

ئ

”حهخذو

22:43انزخرف سورة

اسه مهخذو " بل"ى آز

ا عل ت وبن م

ى ؤ

ا عل

ا آباءن

ا وحذن ىا بن

ال

ك

111:2سورة انبقرة

نخ صادكي " ب ه

ى

ىا بشهان

ل هاج

"ك

:64:2اننم سورة

نخ صادكي " ب ه

ى

ىا بشهان

ل هاج

" ك

19

Chapter 2

What the Noble Qur‟an says about Eve

2.1. Eve in the Qur‟an and in the Old Testament

The story of Adam and Eve is mentioned in three chapters in the Qur‟an: The

Cow “Al-Bakkarah”, The Heights “Al-Aaraf”, and TaHa. It is narrated in detail in the

Old Testament Book of Genesis ((Genesis 2: 15-25; 3:1-24). While basically, the stories

have a lot of similarities, there are some differences in the Qur‟an which put Eve in a

more fair light.

In the Qur‟an, there is no mention of the Old Testament account of the creation of

Eve from and for man; the instruction and warning is given to them both; and the

responsibility for disobedience was equally shared. It was Adam who was tempted first

by Satan. Both Adam and Eve admitted their wrong and asked for God‟s mercy and

pardon. The Qur‟an does not mention a special punishment for Adam and a special

punishment for Eve. Both had the same punishment of expulsion from Paradise.

The Qur‟an mentions that we have been created from the same (single) soul, and from it

(the same essence) its mate was created.

Women (Al-Nissaa) 4:1

“People, be mindful of your Lord, who created you from a single soul, and from (the

same essence) created its mate, and from the pair of them spread countless men and

women far and wide; be mindful of God, in whose name you make requests of one

another. Beware of severing the ties of kinship: God is always watching over you.”

The Heights (Al-Aaraf) 7;189.

”It is He who created you all from one soul, and from it made its mate so that he might

find comfort in her: when one (of them) lies with his wife and she conceives a light

burden, going about freely, then grows heavy, they both prey to God, their Lord, “If you

give us a good child we shall certainly be grateful.”

The objective of this compilation is to let the Qur‟an speak for itself about women.

The compilation, inclusive and in no way selective, is not about giving an exegesis of

the Qur‟anic text, nor about making any religious rulings, nor about preaching the

message of Islam, nor about defending or opposing any religious views. The reader

can make her/ his own conclusions.

The verses dealing with the same subject are compiled together from different suras

(chapters) to provide a complete view of the issues presented and to put them in their

proper context. The citations in the text include the name of the sura in English and

Arabic, the number of the sura, and the numbers of the verses. The English translation

is based on “The Qur‟an: A new translation by M. A. S. Abdel Haleem. Oxford

University Classics. Oxford University Press. 2005”. For the benefit of Arabic readers,

the Arabic text of the cited verses is presented at the end of the chapter, with the name

and number of the sura, and the number of the verses.

20

2.2. Verses about Eve in the Qur‟an

The Cow “Al-BakKara” 2: 35-36. “We said: “Adam, live with your wife in this garden.

Both of you eat freely there as you will, but do not go near this tree, or you will both

become wrongdoers. But Satan made them slip, and removed them from the state they

were in. We said, „Get out, all of you. You are each other‟s enemy. On earth you will

have a place to stay and livelihood for a time.”

The Heights “Al-A’araf” 7:19-25. “But you and your wife, Adam, live in the Garden.

Both of you eat whatever you like, but do not go near this tree or you will become

wrongdoers. Satan whispered to them: he said, „Your Lord only forbade you this tree to

prevent you becoming angels or immortals,‟ and he swore to them, „I am giving you

sincere advice‟ -he lured them with lies. Their nakedness became exposed to them when

they had eaten from the tree: they began to put together leaves from the Garden to cover

themselves. Their Lord called to them, „Did I not forbid you to approach that tree? Did I

not warn you that Satan was your sworn enemy?‟ They replied, „Our Lord, we have

wronged our souls: if You do not forgive us and have mercy, we shall be lost.‟ He said,

„All of you get out. You are each other‟s enemies. On earth you will have a place to stay

and livelihood- for a time.” He said, „There you will live; there you will die; from there

you will be brought out‟.”

“TaHa” 20:117-121. “so We said, „Adam, this is your enemy, yours and your wife‟s: do

not let him drive you out of the garden and make you miserable. In the garden you will

never go hungry, feel naked, be thirsty, or suffer the heat of the sun.‟ But Satan whispered

to Adam, saying, „Adam, shall I show you the tree of immortality and power that never

decays?‟ and they both ate from it. They became conscious of their nakedness and began

to cover themselves with leaves from the garden. Adam disobeyed his Lord and was led

astray.”

21


36-35: 2 انبقرةسورة

ج"

لشبا هزه الش ج

خما ول

ؼئ

ذا حيث

منها سغ

ال

وه

ت جن

ال نذ وصوح

ؤ

نا يا آد اظى

لي . ك ال

ا م الظ

ىن

خي

ف

شة

ان

ا و شحهما مم

خ

إا عنها ف

يؼ

هما الؽ

صل

إش ومخاع ف

سض معخل

في لا

ى

لبعع عذو ول

بعظى

ىا

نا اهبؼ

لا فيه وك

ى حي ."بل

25-6: : عرافسورة األ

"جشة

لشبا هزه الش

ج

خما ول

ؼئ

م حيث

ال

ى

ف

ت جن

ال نذ وصوح

ؤ

ىظىط ويا آد اظى

ي . ف ال

ا م الظ

ىن

خي

ف

ما ع هزه ى ما سب

ما جهاه ا

هما ما ووس عنهما م ظىآتهما وك

ا ليبذ ل

يؼ

هما الؽ

ي ل

ى

ا مل

ىن

ي

ج

ؤ

جشة بل

الش

اظمالذي . وك

خ

ا م ال

ىن

يو ج

هما ظىآتهما ؤ

بذث ل

جشة

ا الش

اك

ا ر م

لشوس ف

هما بغ

ذل

اصحي . ف الن

ما ل

ى

ي ل

هما بن

جشة

ما الشى

ما ع جل

جهى

ؤ

لهما ؤ اداهما سب

ت ون جن

يهما م وسق ال

صفا عل

ا يخ

فل

وػ

كا وؤ

يؼ

ما ب الؽ

ى

ل ل

م ال

ىن

ني

شحمنا ل

نا وج

فش ل

غ

ح

نفعنا وب ل

منا ؤ

لنا ظ سب

ال

بي . ك ما عذو م

ى

ل

بعظى

ىا

اهبؼ ا

اظشي . ك

خ

ش ومخاسض معخل

في لا

ى

شحى .لبعع عذو ول

خ

ى ومنها ج

مىج

حيى وفيها ج

فيها ج ا

ى حي .ك

"ع بل

123– :11: 20 سورة طه

"

ل ؤ

ى . ب لل

ؽ

دت ف جن

ما م ال

ى شحن

يخ

ال

ف ولضوح

ا عذو لنا يا آد ب هز

لل

وىع فف

ج ن

عشي . وؤ

ح

يها ول

ذ لخ

جشة ال

ى ش

عل

دل يا آد هل ؤ ا

ا ك

يؼ

يه الؽ

ىظىط بل

ظحى . ف

ج

فيها ول

مإ

ظ

ج

منها ل

ال

ه

إى . ف

يبل

ل

ومل

يصفا عل

ا يخ

فل

هما ظىآتهما وػ

بذث ل

يه ف

خاب عل

ه ف احخباه سب

ىي . ز

غ

ه ف ى آد سب ت وعصخ جن

هما م وسق ال

بع ه م اجي هذي ف ج م

ى جين

ا يإ ةم

لبعع عذو ف

ا منها حميعا بعظى

اهبؼ ا

وهذي . ك

يظل ول

ال

ذا ف

ىيل

".ؽ

1:4اننساء سورة

فغ واحذة وخ

م ن

ى

ل

لز خ

ال

ى لىا سب اط اج ها الن ح

حي يا ؤ الش حم ه الش

منهما "بع الل

م منها صوحها وبث

ل

ز ح

ه ال

لىا الل ثيرا ونعاء واج

ه

سحال سحا ب

ى به ولا

سكيبا عاءل

يى

ا عل

ه و

"الل

::126سورة األعراف

ذاها حمل

ؽ

غ

ا ح م

ليها ف

بل

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م ن

ى

ل

لز خ

ث به "و ال مش

فيفا ف

خ

حمال

اهشي "

م الؽىن

ني

نا صالحا ل

يد

ئ آج

هما ل ه سب

ذ دعىا الل

لل

زا ؤ م

ل ف

22

Chapter 3

What the Noble Qur‟an says about women

of the Old Testament

Some of the stories about individual women in the Old Testament are also mentioned in

the Qur‟an. The stories include:

- the women who tried to seduce Joseph,

- the mother of Moses,

- the girls of Midian (one of whom Moses married),

- the Pharaoh‟s wife

- the queen of Sheba.

In terms of history, the accounts do not appear to be much different in both Holy Books.

However, in the Qur‟an, there are some notable additions to the stories, always in favor

of the image of women, to highlight their dignity and worth.

3.1. The women who tried to seduce Joseph

The story of Joseph is mentioned at length in the Qur‟an (Joseph “Youssef” 12) and in the

Old Testament (Genesis 37;39-50). One remarkable difference between the two versions

is about the women who tried to seduce Joseph, including his employer‟s wife. The

Qur‟an did not end the story before indicating that they had the courage and honesty to

declare before the king that that they know nothing bad of him. The wife confessed her

own guilt, and stated he is an honest man, and he has told the truth. This part of the story

is not mentioned in the account of the Old Testament.

Here is this part of the text in the Qur‟an, which is absent in the Old Testament

Joseph “Youssef” 12:51. “The king asked the women, „What happened when you tried to

seduce Joseph?‟ They said, „God forbid! We know nothing bad of him!‟ and the

governor‟s wife said, „Now the truth is out: it was I who tried to seduce him- he is an

honest man‟.”














23

3.2. Mother of Moses

The account about the mother of Moses is mentioned in the Qur‟an in the sura: The story

“Alkassas”, and in the Old Testament. The account is basically the same. The Qur‟an,

however, details how God revealed his will to her (using a similar Arabic word for the

revelation from God to prophets), expresses in emotional language her anguish as a

mother who had to give up her child to the unknown, and shows how God has given her

strength, and how God fulfilled His promise to her. All these additions are not in the Old

Testament version. (.Old Testament. Exodus 2: 1-10)

The Story “Alkassas” 28:7. “We inspired Moses‟ mother, saying, „Suckle him, and then,

when you fear for his safety, put him in the river: do not be afraid, and do not grieve, for

We shall return him to you and make him a messenger.‟”

The Story “Alkassas” 28:10. “The next day, Moses‟ mother felt a void in her heart––if

We had not strengthened it to make her one of those who believe, she would have

revealed everything about him.”

The Story “Alkassas” 28:13. “We restored him to his mother in this way, so that she

might be comforted, not grieve, and know that God‟s promise is true, though most of

them do not know.”

3.3. The girls of Midian

The account about the girls of Midian, one of whom Moses later married, is mentioned in

both the Qur‟an and the Old Testament (Exodus 2:15-21). The girls were trying to water

their flocks among many men. Moses helped them, and subsequently worked for their

father and married one of them. Apart from illustrating (approvingly) that women when

necessary, worked, mixed with men, talked to a foreigner, and went out to meet this

foreigner keeping their modesty, a notable addition to the story in the Qur‟an is a

beautiful piece of wise advice given by one of the young girls to her father: The best one

you can hire is the strong and trustworthy. This advice from the young girl is used by

Islamic religious scholars, as a general rule in selecting who is best for a job: capability

and honesty.

The Story “Alkassas” 28:23-26. “When he arrived at Midian‟s waters, he found a group

of men watering [their flocks], and beside them two women keeping their flocks back, so

he said, „What is the matter with you two?‟ They said, „We cannot water [our flocks]

until the shepherds take their sheep away: our father is a very old man.‟ He watered their

flocks for them, withdrew into the shade, and prayed, „My Lord, I am in dire need of

whatever good thing You may send me,‟ and then one of the two women approached him,

walking shyly, and said, „My father is asking for you: he wants to reward you for

watering our flocks for us.‟ When Moses came to him and told him his story, the old man

said, „Do not be afraid, you are safe now from people who do wrong.‟ One of the women

said, „Father, hire him: a strong, trustworthy man is the best to hire.‟

24

3.4. Pharaoh‟s wife

The Old Testament account about Moses and the Pharaoh does not mention anything

about the position of Pharaoh‟s wife when Moses began his freedom movement for the

Israelis. The Qur‟an, on the other hand, distances her from the bad deeds of her husband,

and gives credit to her as an example for good believers. She asked God to deliver her

from Pharaoh and his misdeeds.

Prohibition „Altahreem” 66: 11. “God has also given examples of believers: Pharaoh‟s

wife, who said, „Lord, build me a house near You in the Garden. Save me from Pharaoh

and his actions; save me from the evildoers,‟”.

3.5. The Queen of Sheba

The story of the encounter of the Queen of Sheba with King Solomon was mentioned in

the Old Testament (1 Kings 10:1-10) and the Qur‟an (Ants “Al-Naml” 27). The story in

the Old Testament focuses on how she was impressed by the wisdom of Solomon and the

prosperity of his kingdom. She ended giving King Solomon big gifts. The Qur‟an depicts

her as a wise ruler, who reads Solomon‟s letter as “a gracious message”, consults and

does not take action before taking the counsel of the people, takes step by step decision,

and shows concern about her people‟s safety. When she met Solomon, she talks carefully

weighing her words. When shown her throne and asked whether it was her throne, she

replied that it looks as though it were the same, not saying that it is her throne. At the end,

when she recognizes that Solomon was on the right side, she declares that she submits

with Solomon to God (not to Solomon).

Ants ”Al-Naml” 27: 29-35. “The Queen of Sheba said, „Counselors, a gracious letter

has been delivered to me. It is from Solomon, and it says, „In the name of God, the Lord

of Mercy, the Giver of Mercy, do not put yourselves above me, and come to me in

submission to God.‟ She said, „Counselors, give me your counsel in the matter I now

face: I only ever decide on matters in your presence.‟ They replied, „We possess great

force and power in war, but you are in command, so consider what orders to give us.‟

She said, „Whenever kings go into a city, they ruin it and humiliate its leaders– that is

what they do–but I am going to send them a gift, then see what answer my envoys bring

back‟.”

Ants “Al-Naml” 27: 42-44. “When she arrived, she was asked, „Is this your throne?‟ She

replied, „It looks like it.‟ [Solomon said], „We were given knowledge before her, and we

devoted ourselves to God; she was prevented by what she worshipped instead of God, for

she came from a disbelieving people.‟ Then it was said to her, „Enter the hall,‟ but when

she saw it, she thought it was a deep pool of water, and bared her legs. Solomon

explained, „It is just a hall paved with glass,‟ and she said, „My Lord, I have wronged

myself: I devote myself, with Solomon, to God, the Lord of the Worlds‟.”

The portraying of a woman as a wise ruler in Qur‟an contrasts with the portrayal of a man

ruler, the Pharaoh of Moses, who led his people into destruction. When he sought advice

from his counselors, he told them first of his preconceived opinion, so that they just tell

him what he wants to hear.

25

The Poets “Al-sho’araa” 26:34-37. “Pharaoh said to the counselors around him, „This

man is a learned sorcerer. He means to use his sorcery to drive you out of your land.

What do you suggest?” They answered, „Delay him and his brother for a while, and send

messengers to all the cities, to bring every accomplished sorcerer to you.‟”

26


The women who tried to seduce Joseph

51: 12 سورة يوسف

"

ساودج يىظف بر

بى

ؼ

ما خ ا

عضيض آلا ك

ال

ةذ امشؤ

ال

يه م ظىء ك

ه ما علمنا عل

حاػ لل

لفعه ك ع ن

ادكي . الص ه ل فعه وبن ه ع ن ساودج

انحم ؤ

"حصحص ال

3.2. Mother of Moses

22:: سورة انقصض

ررى ؤ

وحينررا بل

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ج

ررافي ول

خ

ج

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لإيرره ف

ا خفررذ عل

ررةر

سطررعيه ف

ؤ

ى ؤ ىه مىسررخ

وحرراعل يرر

شظلي ." م ال

10:22 سورة انقصض

خبرررذ بررره رررادث ل

رررا ب و

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ى ف مىسرررخ

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يؽ

بصشث به ع حنب وه ليه ف ص

ك

13:22 سورة انقصض

ؤ

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ج

ش عينها ول

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ه و م

ى ؤ

اه بل

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" ف ى

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يعل

ره ل

ثه

"ؤ

3.3. The girls of Midian

26- 23:22 سورة انقصض

ودا “ز

ي ج

اط يعلى ووحذ م دوجه امشؤج الن م

ت م

يه ؤ

ا وسد ماء مذي وحذ عل

م ول

بى

ؼ

ما خ ا

ك

خا ل

ال

ا ك

سب بن ا

ل

ل ف

ى الظ

ى بل

ىل

ج

هما ز

ى ل

عل

بير . ف

يخ ه

ا ؼ

بىن

ى يصذس الشعاء وؤ علي حت

لير . ن

ير ف

ي م خ

ذ بل

نضل

ا ؤ

ي ل

ذ ب ؤ

ال

ى اظخحياء ك

ي عل مصخ

ه بحذاهما ج

واءج

يه ف

ص عل

ا حاءه وك م

لنا ف

يذ ل

حش ما ظل

ؤ بي يذعىن ليوضي

يرحشه ب خ

بذ اظخإ

ذ بحذاهما يا ؤ

ال

ي . ك ال

ى الظ

ل

وىث م ال

ن

ف

خ

ج

ل ا

صص ك

ل

ى ال

ل

حشث ال

م اظخإ

مي . "لا

3.4. Pharaoh‟s wife

11:66سورة انتحريى

رر جنررذ سب ابرر لرري عنررذن بيخررا فرري ال

ال

ك

فشعررى بر

ةررزي آمنررىا امررشؤ

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ال

رره مررث

جرري مرر فشعررى وعملرره "وطررشب الل و

ت ون

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ل

جي م ال و

هرا ون لمراث سب

ذ بي

ك وحنا وصذ نا فيه م س

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شحها ف

ذ ف

حصن

تي ؤ

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ابن

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ذ م ال

ان

خبه وو

وه

27

3.5. The Queen of Sheba

35-:26:2 سورة اننم

ي“لي بل

لي ؤ

بن

ل

ها ال ح

الذ يا ؤ

رىني ك

جري وؤ

رىا عل

عل

ح

ل

حي .ؤ حم الرش ره الرش

ره بعر الل يما وبن

ره مر ظرل رشي .بن

هخاب ه

ىا ن

رال

رهذو . ك

ؽ

رى ح مرشا حت

ؤ

اػعرت

نرذ ك

مرش مرا ه

خرىني فري ؤ

ف ؤ

ل

ها ال ح

ذ يا ؤ

ال

ط حر معلمي . ك

رىا برإ

ول

ة وؤ رى

رىا ك

ول

ؤ

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ررررىا ك

لا دخ

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ل ررررذ ب ال

ال

مشي . ك

رررإا ج

ش مررررار

رررانظ

ف يرررر

مرررش بل

رررذيذ ولا

ؼ

ررررت

رل

هلهرررا ؤ

ؤ

ة عررررض

رررىا ؤ

عل

يه به بل

ت

ي مشظل

ى . وبن

يفعل ل

ز

ى . وه

شظل

ب يشحع ال

ناظشة

ت ف “ذي

44-42: :2 سورة اننم

ا معلمي . وص“ نبلها وه

م ك

عل

وجينا ال

ه هى وؤ ن

إذ ه

ال

ك

ا عشؼ

ز

هى

ا حاءث كيل ؤ م

لعبذ م ف

ذ ح

ان

ها ما و ذ

ها ه بجيهادو الل

فذ ع ظاك

ؽ

وه

ت ج

ه حعبخه ل

جا سؤ م

لشح ف لي الص

ها ادخ

افشي . كيل ل

ى و

ذ م ك

ان

ه و بن ا

ك

ه سب يما لل

مذ مع ظل

ظل

ي وؤ فسخ

مذ ن

لي ظ

ذ سب بن

ال

ىاسيش ك

د م ك مش ي .صشح م

عال

ال

Contrast with the Pharaoh of Moses

:3-34: 26 سورة انشعراء

مش“ ررإا ج

مررار

بتررحشه ف

سطررى

ر ؤ م

ررشحى

يخ

عرراحش علرري . يشيررذ ؤ

ا ل

رره ب هررز

حىل

مرر

لل را

رراه ك

خ

سحرره وؤ

ىا ؤ

ررال

و .ك

ف

اس علي .وابعث ل سحىن بي

جذائ حاؼشي . يإ

”ي ال

28

Chapter 4

What the Noble Qur‟an says about the Virgin Mary, the

mother and the woman

4.1. Mary in the Qur‟an

The Virgin Mary is the only woman mentioned by name in the Qur‟an. One sura, Mary

“Maryam”, is named after her. Another sura, the second longest in the Qur‟an, is named

after her family, The Family of Imran “Al- Imran”. Mary was mentioned 34 times in 12

chapters of the Qur‟an, partly as the mother of Jesus and partly on her own:

The Cow “Al-Bakkarah” 2:87, 253;

The Family of Imran “Al-Imran”3: 36, 37, 42, 43, 44, 45, 45;

Women “Al-Nissa‟a” 4: 156, 157, 171;

The Feast “Al-Maedah” 5: 17, 17, 46, 72, 75, 78, 110, 112, 114, 116;

Repentance “Al-Tawbah” 9:31;

Mary “Mariam” 19: 16, 27, 34;

The Believers “Al-Mo‟emenoun” 23:50;

The Joint Forces “Al-Ahzab” 33:7;

Ornaments of Gold “Al-Zokhruf” 43:57;

Iron “Al-Hadid” 57:27;

Solid lines “Al- Saf” 61: 6,14;

Prohibition “Al-Tahreem” 66: 12;

Mary figures in the Qur‟an much more than in the Gospels. The Qur‟an honors Mary, not

only as the holy mother, but also on her own, as the devout believer and servant of God,

before the conception of Jesus. There are many added details to the story of the Virgin

Mary who is described in the Qur‟an as the woman God favored over all the world‟s

women. The Qur‟an makes a point of revealing the woman behind the Holy Mother.














29

4.2. Mary, the mother

Mary and the conception and birth of Jesus are described in detail in Surat Maryam

(Mary “Maryam” 19: 16-26). The same story was told in the Gospel (Matthew 1:18-24

and Luke 1: 26-38; 2:6-7). The story in the Qur‟an adds detail about the actual birth, how

the Virgin Mary felt and how God was supporting her in this unique experience.

Mary “Maryam” 19:16-26. “Mention in the Qur‟an the story of Mary. She withdrew

from her family to a place to the east and scheduled herself away. We sent Our Spirit to

appear before her in the form of a perfected man. She said, „I seek the Lord of Mercy‟s

protection against you: if you have any fear of Him [do not approach]! But he said, “I

am but a Messenger from your Lord, [come} to announce to you the gift of a pure son.”

She said, „How can I have a son when no man has touched me? I have not been

unchaste,‟ and he said, „this is what your Lord said:‟ It is easy for me- We shall make

him a sign to all people, a blessing from Us.‟ And so it was ordained: she conceived him.

She withdrew to a distant place and. when the pains of childbirth drove her to [cling to]

the trunk of a palm tree, she exclaimed, „I wish I had been dead and forgotten long before

all this!‟ but a voice cried to her from below. „Do not worry: your Lord has provided a

stream at your feet and, if you shake the trunk of the palm tree towards you it will deliver

fresh ripe dates for you, so eat, drink, be glad, and say to anyone you may see: „I have

vowed to the Lord of Mercy to abstain from conversation, and I will not talk to anyone

today.”

4.3. Mary, the woman

The Qur‟an adds details about the Virgin Mary that are additional to the account in the

New Testament story (The Family of Imran “Al-Imran” 3:33-43). The details glorify

Mary as a devout woman and not only as the subject of a God‟s miracle. Mary‟s story in

the Qur‟an starts even before her birth. Mary‟s mother, when she got pregnant, devoted

who is growing in her womb entirely to God. When Mary was born, her mother

commanded her to God‟s protection. God accepted her and made her grow in goodness.

The story then describes her worshipping in the sanctuary. Zacharias, her uncle priest,

was impressed by her and was inspired to ask God for virtuous offspring, and God gave

him the news about the birth of John the Baptist. The angels appear to Mary to tell her

that God has chosen her and made her pure, that God has chosen her above all women.

She is instructed to be devout to God, to prostrate herself in worship, and to bow down

with those who pray. All these details are before the conception of Jesus. They are about

Mary, the woman.

In other verses, Mary is described as a virtuous woman (The Feast “Al-Maedah”

5:75), and that she accepted the truth of her Lord‟s words and Scriptures and was truly

devout (Prohibition “Al-Tahreem” 66: 11.12).

The Family of Imran ”Al- Imran” 3:35-37. “Imran‟s wife said, “Lord, I have

dedicated what is growing in my womb entirely to You; so accept this from me. You are

the One who hears and knows all,‟ but when she gave birth, she said, „My Lord! I have

given birth to a girl‟- God knew best what she had given birth to- : the male is not like the

female- „I name her Mary and I command her and her offspring to Your protection from

30

the rejected Satan.‟ Her Lord graciously accepted her and made her grow in goodness,

and entrusted her to the charge of Zachariah...”

The Family of Imran “Al- Imran” 3:38-39. “ There and then [after seeing Mary in the

sanctuary], Zacharias prayed to his Lord, saying „Lord, from Your grace grant me

virtuous offspring: You hear every prayer. The angels called out to him, while he stood

praying in the sanctuary, „God gives you news of John, confirming a Word from God. He

will be noble and chaste, a prophet, one of the righteous‟.”

The Family of Imran “Al-Imran” 3:42-43. “The angels said to Mary; „Mary, God has

chosen you and made you pure: He has truly chosen you above all women. Mary, be

devout to your Lord, prostrate yourself in worship, bow down with those who pray‟.”

Prohibition “Al-Tahreem” 66:12. “and Mary, daughter of Imran. She guarded her

chastity, so We breathed into her from Our spirit. She accepted the truth of her Lord‟s

words and Scriptures: she was truly devout.”

31


4.2. Mary, the mother

26-16:16 سورة يريى

"ث م دوجه حجابا ف

ز

خ اج

ا . ف شكي

انا ؼ

هلها مي

ث م ؤ

بز

ىخاب مشي بر اند

ش في ال

ه

ل وار

خمث

يها سوحنا ف

نا بل

سظل

إ

حم بالشعىر

ي ؤ

ذ بن

ال

ا . ك شا ظىي

ها بؽ

ا . ل ما صهي

ال

غ

هب ل

سب ا سظى

نما ؤ بن ا

ا . ك لي

نذ ج

ب ه من

ي هى عل سب ا

ك ل

ز

ه ا

ا . ك ن بغي

ؤ

ش ول

يمععجي بؽ

ول

ال

ى لي غ

ى يي

نذ ؤ

ال

ك

ه آيت

ولنوعل اط هي للن

اض بخ

حاءها ال

إا . ف صي

انا ك

ث به مي

بز

اند

خه ف

حمل

ا . ف لظي مشا م

ا ؤ

ا وو ن م

ذ يا وسحمت

ال

ت ك

لخ ع الن

ى حز

ل

حتها ؤ

ناداها م ج

ا . ف نعي عيا م

نذ ن

ا وه

بل هز

يخجي مذ ك

ل ي

ا . وهض بل ظشي حخ

ج ذ حعل سب

حضني ك

ج

ل

عت ح

لخ ع الن

ابوز با حني

سػ ي

عل

سث اكؽ

ز

ي ن

لىلي بن

حذا ف

ش ؤ

بؽ

شي م ال

ا ج ةم

ش عينا ف

شبي وك

لي واؼ

ى

. ف

حم صىما ف اللش يى بنعي

ال

لو ؤ

"ل

4.3. Mary, the woman

:3-35: 3 سورة ال عرا

رر“ نررذ الع ؤ رر رري بن ررل مج ب

خل

سا ف جرري محررش

مررا فرري بؼ رر

سث ل

ررز

رري ن

عمررشا سب بن

ةررذ امررشؤ

ال

ك

ررا وطررعتهبر م

لعلرري .ف

ا ميع ال

يتها ري ظرم ى وبن

نث

را

ش و

ه

ريغ الرز

بمرا وطرعذ ول

عل

ه ؤ

ى والل

نث

ي وطعتها ؤ

ذ سب بن

ال

تهرا ك ي س

ور ها بر

عيرز

ري ؤ

مرشي وبن

نب حع وؤ بى

ها بل ها سب

ل ب

خل

حي . ف ا الش

يؼ

ام الؽ شي

ها صه

ل ف

باجا حعنا وه

”.تها ن

36-32: 3 ل عراآسورة

ن“عاء ف ظميع الذ بن

بت ي

ػ

ت ي س

ر

ذن سب هب لي م ل ا

ه ك ا سب شي

دعا صه ي هنال

ائ يصل

وهى ك

ت

ئى

ال

ه ال

ادج

الفي ال ا م الص بي

ذا وحصىسا ون ه وظي

لمت م الل

ا بي

ك شن بيححى مصذ

ه يبؽ

الل

حي حشاب ؤ

43 – 42: 3 آل عراسورة

رررررفان عل

رررررشن واصرررررؼ ه

فان وػ

ررررره اصرررررؼ

يرررررا مرررررشي ب الل

رررررت

الئى

رررررذ ال

ال

ك

"وبر ررررر نتررررري لشب

ي . يرررررا مرررررشي اك

عرررررال

ى نعررررراء ال

اهعي ." عي مع الشواسجذ واسه

12:66سورة انتحريى

هرررررا و ” لمررررراث سبذ بي

ك وحنرررررا وصرررررذ نرررررا فيررررره مررررر س

نفخ

شحهرررررا ف

ذ ف

حصرررررن

تررررري ؤ

رررررذ عمرررررشا ال

خبرررررهومرررررشي ابن

رررررذ مررررر ه

ان

وو

انخي .ل

”ال

32

Chapter 5

What the Noble Qur‟an says about gender equality

5.1. Equality in accountability, reward and punishment

In several parts of the text, the Qur‟an states that the two genders are equal before God in

terms of duty, responsibility, reward and punishment. Although the words “anyone” and

“whoever” would apply to all, the text adds “male or female” or “be it a man or a

woman” to emphasize their individual responsibility.

This is further illustrated in the following verses.

The Family of Imran “Al-Imran” 3:194-195. “Our Lord! Bestow upon us all that You

have promised us through Your messengers- do not humiliate us on the Day of

Resurrection- You never break Your promise. Their Lord has answered them: „I will not

allow the deeds of any one of you to be lost, whether you are male or female, each is like

the other [in rewards]. I will certainly wipe out the bad deeds of those who emigrated

and were driven out of their homes, who suffered harm for My cause, who fought and

were killed. I will certainly admit them to Gardens graced with flowing streams, as a

reward from God: the best reward is with God.”

Repentance “Al-Tawbah” 9:67-68. “The hypocrites, both men and women, are all the

same; they order what is wrong and forbid what is right; they are tight-fisted. They have

ignored God, so He has ignored them. The hypocrites are the disobedient ones. God

promises the Fire of Hell as a permanent home for the hypocrites, both men and women

and the disbelievers; this is enough for them. God rejects them and a lasting punishment

awaits them.”

Repentance “Al-Tawbah “ 9:71-72.“The believers, both men and women, support each

other; they order what is right and forbid what is wrong; they keep up the prayer and pay














33

the prescribed alms; they obey God and His Messenger. God will give His mercy to such

people. God is almighty and wise. God has promised the believers, both men and women,

gardens graced with flowing streams where they will remain; good peaceful home in

gardens of lasting bliss; and- greatest of all- God‟s good pleasure. That is the supreme

triumph.”

The Bee “Al-Nahl” 16:97. “To whoever, male or female, does good deeds and has faith,

We shall give a good life and reward them according to the best of their actions.”

The Joint Forces “Al-Ahzab” 33: 35. “For men and women who are devoted to God-

believing men and women, obedient men and women, truthful men and women, steadfast

men and women, humble men and women, charitable men and women, fasting men and

women, chaste men and women, men and women who remember God often- God has

prepared forgiveness and a rich reward.”

.

The Joint Forces “Al-Ahzab” 33: 73. God will punish the hypocrites and the idolaters,

both men and women, and turn with mercy to the believers, both men and women. God is

most forgiving, most merciful.”

The Forgiver “Ghafer”40:40. “Whoever does evil will be repaid with its like; whoever

does good and believes, be it a man or a woman, will enter Paradise and be provided for

without measure.”

5.2. Accountability of spouses separate from each other

The Qur‟an makes a point of emphasizing the individual responsibility of husbands and

wives, separate from each other. The Qur‟an gives, as examples of spouses who differed

in their beliefs and behavior and hence fate, the wives of Noah, Lot and the Pharaoh

Prohibition “Al-Tahreem” 66: 10-12. “God has given examples of disbelievers: the

wives of Noah and Lot who married two of Our righteous servants but betrayed them.

Their husbands could not help them against God: it was said, „Both of you enter the Fire

with the others.‟ God has also given examples of believers: Pharaoh‟s wife, who said

„Lord, build me a house near You in the Garden. Save me from Pharaoh and his actions;

save me from the evildoers‟.”

5.3. Joint responsibility for their community

Believers are instructed to support each other and to order what is right and to forbid

what is wrong. The Qur‟an is explicit in making this public duty for both men and

women. In the verses, the words “both men and women” are mentioned twice, first in the

instruction for public duty and second in the promised reward.

Repentance “Al-Tawbah” 9:71-72. “The believers, both men and women, support each



people. God is almighty and wise. God has promised the believers, both men and women.

Gardens graced with flowing streams where they will remain; good peaceful home in

34

Gardens of lasting bliss; and- greatest of all- God‟s good pleasure. That is the supreme

triumph.”

5.4. Women have the wisdom to make responsible decisions

There is nothing in the Qur‟an to hint, even remotely, at any lack of wisdom by women.

Such a notion would in fact contradict the teachings in the Qur‟an where women are held

accountable to their actions to the same degree as men. That the Qur‟an holds women

completely responsible for their good and bad deeds, as men are, implies that they are

endowed with the same capacity to make a sound judgment. God, in His justice, would

not hold women to the same accountability as men, if He has not endowed them with the

same wisdom.

The notion of women‟s relative lack of wisdom was prevalent in the past, and was

hinted at in the time of the Old Testament, where the preacher concludes that wisdom is

rare among men but unknown among women (Ecclesiastes 7:27-28).

Stories about individual women in the Qur‟an hint at their wisdom. In the story in

the Qur‟an about the girls of Midian (one of whom Moses married), there is a beautiful

piece of wise advice given by one of the young girls to her father: The best one you can

hire is the one who is strong and trustworthy. This advice from the young girl is used by

Islamic religious scholars, as a general rule in selecting who is best for a job: capability

and honesty.









said, „Do not be afraid, you are safe now from people who do wrong.‟ One of the women


The portraying of a woman, the Queen of Sheba, in the Qur‟an, as a wise ruler

who consults and makes considered decisions, contrasts with the portrayal of a man ruler,

the Pharaoh of Moses, who led his people into destruction. When he sought advice from

his counselors, he told them first of his preconceived opinion, so that they just tell him

what he wants to hear.


has been delivered to me. It is from Solomon, and it says, “In the name of God, the Lord


submission to God.”‟ She said, „Counselors, give me your counsel in the matter I now


force and power in war, but you are in command, so consider what orders to give us.‟


35


back.‟

The Poets “Al-sho’araa” 26:34-37. “Pharaoh said to the counselors around him, „This

man is a learned sorcerer. He means to use his sorcery to drive you out of your land.

What do you suggest?‟ They answered, „Delay him and his brother for a while, and send

messengers to all the cities, to bring every accomplished sorcerer to you.‟”

In the story about the fall of Adam and Eve in the Qur‟an, the responsibility for

disobedience is equally shared. It was Adam who was tempted first by Satan. They both

repented, asked for God‟s forgiveness and received the same punishment.

TaHa 20:117-121. “so We said, „Adam, this is your enemy, yours and your wife‟s: do not

let him drive you out of the garden and make you miserable. In the garden you will never

go hungry, feel naked, be thirsty, or suffer the heat of the sun.‟ But Satan whispered to

Adam, saying, „Adam, shall I show you the tree of immortality and power that never

decays?‟ and they both ate from it. They became conscious of their nakedness and began

to cover themselves with leaves from the garden. Adam disobeyed his Lord and was led

astray”

The Heights “Al-A’araf” 7:19-25. “But you and your wife, Adam, live in the Garden.

Both of you eat whatever you like, but do not go near this tree or you will become

wrongdoers. Satan whispered to them: he said, „Your Lord only forbade you this tree to

prevent you becoming angels or immortals,‟ and he swore to them, „I am giving you

sincere advice‟-he lured them with lies. Their nakedness became exposed to them when

they had eaten from the tree: they began to put together leaves from the Garden to cover

themselves. Their Lord called to them, „Did I not forbid you to approach that tree? Did I

not warn you that Satan was your sworn enemy?‟ They replied, „Our Lord, we have

wronged our souls: if You do not forgive us and have mercy, we shall be lost.‟ He said,

„All of you get out. You are each other‟s enemies. On earth you will have a place to stay

and livelihood- for a time.” He said, „There you will live; there you will die; from there

you will be brought out‟.”

5.5 Son preference and the Qur‟an

Son preference and discrimination against the girl child were prevalent in the society at

the time of the Prophet, as they still are in many societies today. One indication of how

the birth of a boy or a girl was viewed differently at the time of the book of Moses is the

instruction of doubling the period of impurity of the mother after birth if the baby was a

girl. When a baby is born, the mother was ceremoniously defiled for seven days if the

baby was a boy, and for two weeks if the baby was girl (Old Testament. Leviticus

12:1-5),

In three places, the Qur‟an deals with this issue. It emphasizes that it is God‟s will

to give females or males (The text mentions females first). In other verses, the Qur‟an

deplores the judgment of fathers filled with gloom when given the news of the birth of a

baby girl. In another chapter, the verses uphold the girls‟ right to life and describe how on

36

judgment day, baby girls killed by infanticide are asked about the crime committed

against them.

Consultation “Al-Shora” 42:49-50. “ God has control of the heavens and the earth; He

creates whatever He will- He grants female offspring to whoever He will, male to

whoever He will, or both male and female, and He makes whoever He will barren: He is

all knowing and all powerful.”

The Bee “Al-Nahl” 16:58-59. “When one of them is given news of the birth of a baby

girl, his face darkens and he is filled with gloom. In his shame he hides himself away

from his people because of the bad news he has been given. Should he keep her and suffer

contempt or bury her in the dust? How ill they judge!”

Shrouded in Darkness “Al-Takweer” 81:1-14. “When the sun is shrouded in darkness,

when the stars are dimmed, when the mountains are set in motion, when pregnant camels

are abandoned, when wild beasts are herded together, when the seas boil over, when

souls are sorted into classes, when the baby girl buried alive is asked for what sin she

was killed, when the records of deed are spread open, when the sky is stripped away,

when Hell is made to blaze and Paradise brought near: then every soul will know what it

has brought about.”

37


5.1. Equality in accountability, reward and punishment

165-164: 3آل عرا سورة

ى“نا عل

نا وآجنا ما وعذج ليامت سب

ا يى ال

ضن

خ

ج

ول يعاد سظل

ال

لف

خ

ج

ل طيع .بن

ؤ

ي ل

نه ؤ ه سب

اظخواب ل

ف

زي هاال

م بعع ف

ى بعظى

نث

و ؤ

ش ؤ

ه

م ر

نى في ظبيلي عمل عامل م

وا

ور

م دياسه وؤ

شحىا

خ

وؤ

حشوا

جهاس حتها لا

وش م ج

اث ج ه حن ن

دخل

اته و

ئ عنه ظي

ش فه

ىا

خل

وك

ىا

لاج

ه عنذه وك

ه والل

ىابا م عنذ الل

ز

ىاب ”.حع الث

62 – :6: 6 ورة انتوبتس

عشوف ويلبظى “ ش وينهى ع ال

نى

مشو بال

اث بعظه م بعع يإ

نافل

نافلى وال

عيه ال

نه ف

الل

عىا

يذحه ن

ؤ

فاظلى . وعذ الل

نافلي ه ال

ه ب ال

عنه الل

ه ول الذي فيها هي حع

خ اس حهن

اس ن ف

ى

اث وال

نافل

نافلي وال

ه ال

لي . اب مه عز

”ول

2: – 1:: 6 سورة انتوبت

مشو بررال

وليررراء بعررع يرررإ

منررراث بعظرره ؤ

ا منررى وال

ا "وال

ررراة

و ررى الض

ج ويا

رررالة رررش ويليمررى الص

نى

عشوف وينهرررى عرر ال

منرا

ره ال

ه عضيض حىري . وعرذ الل

ه ب الل

ظيرحمه الل ئ

ول

ه ؤ

ه وسظىل

ورش مر ويؼيعى الل

راث ج منراث حن

ا ي وال

ح هى ج ل

بر ر

ه

ه ؤ

الل اث عذ وسطىا م في حن

بت ي

الذي فيها ومعاه ػ

جهاس خ

عظي ."تها لا

فىص ال

ال

16::6 سورة اننحم

ه حي نحيينلم ف

ى وهى ما

نث

و ؤ

ش ؤ

ه

ى .""م عمل صالحا م ر

يعمل

ىا

ان

حع ما و

حشه بإ

ه ؤ نوضين

ول

بت ي

ػ

اة

35:33سورة األحزاب

ر“ رادكي والص انخراث والصل

انخي وال

ل

مناث وال

ا مني وال

ا علماث وال

علمي وال

رابشي ب ال اث والص

رابشاث ادك والص

ررررررشوحررررررافظي ف

ررررررائماث وال ررررررائمي والص اث والص

ك خصررررررذ

كي وال خصررررررذ

اؼررررررعاث وال

خ

اؼررررررعي وال

خ

رررررراث وال

حافظ

حه وال

حش وؤ

فشة

غ ه م

ه ل

عذ الل

اهشاث ؤ

ثيرا والز

ه ه

اهشي الل

” .ا عظيماوالز

.

3:: 33 سورة األحزاب

مني “رررا

رررى ال

ررره عل

اث ويخرررىب الل

رررشو

ؽ

رررشهي وال

ؽ

ررراث وال

نافل

نرررافلي وال

ررره ال

ب الل

فرررىسا ليعرررز

ررره غ

رررا الل

منررراث وو

ا وال

حيما . ”س

38

40:40 سورة غافر

"م ئول

إم ف

ى وهى ما

نث

و ؤ

ش ؤ

ه

ها وم عمل صالحا م ر

ل مث

يوضي بل

ال

ف

ت

ئ ى عمل ظي

يشصك

ت جن

ى ال

ل يذخ

ير حعاب ." فيها بغ

5.2. Accountability of spouses separate from each other

12- 10:66يى سورة انتحر

ا صرحذ عبذي م عبادن

خا ج

ان

ىغ و

ل

ةىح وامشؤ

ن

ةفشوا امشؤ

زي ه

ل ل

ال

ه مث

نيرا "طشب الل

ر يغ

لخاهمرا ف

ان

خ

الحي ف

اخلي راس مرع الرذ الن

راليئا وكيرل ادخ

ه ؼ

رذ سب ابر عنهما م الل

ال

ك

فشعرى بر

ةرزي آمنرىا امرشؤ

ل ل

ال

ره مرث

.وطرشب الل

ي . ومررشي ررالررى الظ

ل

جرري مرر ال و

جرري مرر فشعررى وعملرره ون و

ررت ون جن

ذلرري عنررذن بيخررا فرري ال

حصررن

ترري ؤ

ررذ عمررشا ال

ابن

انخي ."ل

ذ م ال

ان

خبه وو

ها وه لماث سب

ذ بي

ك وحنا وصذ نا فيه م س

نفخ

شحها ف

ف

5.3. Joint responsibility for the community

2:– 1:: 6 سورة انتوبت

وليررراء بعررع يرررمنررراث بعظرره ؤ

ا منررى وال

ا "وال

ررراة

و ررى الض

ج ويا

رررالة رررش ويليمررى الص

نى

عشوف وينهرررى عرر ال

مشو بررال

إ

منرا

ره ال

ه عضيض حىري . وعرذ الل

ه ب الل


ول

ه ؤ

ه وسظىل

ويؼيعى الل

راث ج منراث حن

ا ورش مر ي وال

ه لبر ر

ه

ه ؤ


بت ي


جهاس خ

حتها لا

عظي ."ج

فىص ال

ى ال

5.4. Women have the wisdom to make responsible decisions

The girls of Midian


ودا "رز

ي ج

راط يعرلى ووحرذ مر دوجهر امرشؤج ر الن م

رت م

يره ؤ

ا وسد ماء مذي وحذ عل

ول

خرا ل

ال

مرا ك

بى

ؼ

مرا خ را

ك

ى ج

هما ز

ى ل

عل

بير . ف

يخ ه

ا ؼ

بىن

ى يصذس الشعاء وؤ علي حت

لير . ن

ير ف

ي م خ

ذ بل

نضل

ا ؤ

ي ل

سب بن ا

ل

ل ف

ى الظ

ى بل

ل

رر ملنررا ف

يذ ل

حررش مررا ظررل

ؤ برري يررذعىن ليوضيرر

ررذ ب ؤ

ال

ررى اظررخحياء ك

ي عل مصررخ

رره بحررذاهما ج

واءج

يرره ف

ررص عل

ا حرراءه وك

ل اصص ك

ل

حشثال

يرر مر اظرخإ

حشه ب خ

برذ اظرخإ

ذ بحذاهما يرا ؤ

ال

ي . ك ال

ى الظ

ل

وىث م ال

ن

ف

خ

رى ج

ل

ال

مي . "لا

39

The Queen of Sheba

:3-:26:2 سورة اننم

ي هخا“لي بل

لي ؤ

بن

ل

ها ال ح

الذ يا ؤ

رىني ك

جري وؤ

رىا عل

عل

ح

ل

حي .ؤ حم الرش ره الرش

ره بعر الل يما وبن

ره مر ظرل رشي .بن

ب ه

ىا ن

رال

رهذو . ك

ؽ

رى ح مشا حت

ؤ

اػعت

نذ ك

مش ما ه

خىني في ؤ

ف ؤ

ل

ها ال ح

ذ يا ؤ

ال

رمعلمي . ك

ول

ط حر ؤ

رىا برإ

ول

ة وؤ رى

ىا ك


شيرررت

ررررىا ك

لا دخ

رررىن بر


ال

مشي . ك

رررإا ج

ش مررررار

رررانظ

ف يرررر

مرررش بل

رررذيذ ولا

ؼ

ررررت

رل

هلهرررا ؤ

ؤ

ة عررررض

رررىا ؤ

عل

يه بهذي بل

ت

ي مشظل

ى . وبن

يفعل ل

ز

ى . وه

شظل

ب يشحع ال

ناظشة

“ت ف

The Pharaoh

:3-34: 26 سورة انشعراء

مش“ررإا ج

مررار

بتررحشه ف

سطررى

رر ؤ م

ررشحى

يخ

عرراحش علرري . يشيررذ ؤ

ا ل

رره ب هررز

حىل

مرر

لل ررا

رراه ك

خ

سحرره وؤ

ىا ؤ

ررال

و .ك

اس علي . وابعث ل سحىن بي

جذائ حاؼشي . يإ

”في ال

Eve

121– :11: 20 سورة طه

ل ؤ ر

ى . ب ل

رل

ؽ

درت ف جن

مرا مر ال

ى شحن

يخ

رال

ف ولضوح

ا عذو لنا يا آد ب هز

لل

"ف

ح

ورىع فيهرا ول

ج ر ن

عرشي . وؤ

ذ لخ

جشة ال

ى ش

عل

دل يا آد هل ؤ ا

ا ك

يؼ

يه الؽ

ىظىط بل

ظحى . ف

ج

فيها ول

مإ

ظ

ج

منها ل

ال

ه

إى . ف

يبل

ل

ومل

يهما م وسصفا عل

ا يخ

فل


بذث ل

ىي ."ف

غ

ه ف ى آد سب ت وعصخ جن

ق ال

25-16 ::عرافسورة األ

را ىن

خي

ف

ررجشة

لشبررا هرزه الش

ج

خما ول

ؼرئ

مرر حيرث

رال

ى

ف

ررت جن

ال نررذ وصوحر

ؤ

ىظررىط "ويرا آد اظرى

ي . ف رال

مرر الظ

ا ليؼ

هما الؽ

ل

ؤ

جشة بل

ما ع هزه الش

ى ما سب

ما جهاه ا

هما ما ووس عنهما م ظىآتهما وك

ي يبذ ل

ى

ا مل

ىن

ي

ج

شوسهما بغ

ذل

اصحي . ف الن

ما ل

ى

ي ل

اظمهما بن

الذي . وك

خ

ا م ال

ىن

ي

و ج

همرا ظرىآتهما ؤ

برذث ل

جشة

ا الش

اك

ا ر م

لف

رررجشة

مرررا الشى

مرررا عررر جل

جهى

رر ؤ

لهمرررا ؤ اداهمرررا سب

رررت ون جن

يهمرررا مررر وسق ال

صرررفا عل

ررا يخ

فل

ا وػ

ررريؼ

مرررا ب الؽ

ى

رررل ل

كوؤ

سررال

برري . ك مرا عررذو م

ى

بعظررل

ررىا

اهبؼ ررا

اظررشي . ك

خ

مرر ال

رىن

ني

شحمنررا ل

نررا وج

فررش ل

غ

رر ح

نفعررنا وب ل

منرا ؤ

لنررا ظ ب

ى

ى ومنهمىج

حيى وفيها ج

فيها ج ا

ى حي .ك

ش ومخاع بل

سض معخل

في لا

ى

شحى ."لبعع عذو ول

خ

ا ج

40

5.5 Son preference and the Qur‟an

50 – 46: 42 سورة انشورى

ىسو

رراء الررز

رر يؽ

ررا وحهررب ل

از

رراء بن

رر يؽ

رراء حهررب ل

ررم مررا يؽ

لسض يخ

ررماواث ولا الع رر

رره مل

ررا"لل

از

شانررا وبن

ه

حه ر و يررضو

. ؤ

ذيش ."ه علي ك اء عليما بن

ويوعل م يؽ

56-52: 16 سورة اننحم

“

ى م ظىء ما بؽل

ظي .يخىاسي م ال

ا وهى ه ل وحهه معىد

ى ظ

نث

حذه با

ش ؤ

ا بؽ

ى هى وبر

ه عل

يمعى

ش به ؤ

يذمى ؤ

ظاء ما يحى

ل

راب ؤ

ه في الت ”.ظ

14 – 1: 21 سورة انتكوير

ذ . وب“ل اس عؼ

عؽ

ا ال

رث . وبر ظي جبا

ا ال

ذسث . وبر

وى انى ا الن

سث . وبر ى

مغ و

ا الؽ

ىحىػ حؽشث . بر

ا ال

ر

بحاس ا ال

ؽشوبر

ن

حف ا الص

ذ . وبر

خل

نب ك

ر

ذ . بإ

ظئل

ودة

ىئ

ا ال

حذ . وبر فىط صو ا الن

شث . وبر ا سج

ث . وبر

حظشث .ا ؤ فغ م

صلفذ . علمذ ن

ؤ

ت جن

ا ال

شث . وبر جحيمعع

ا ال

ذ . وبر

ؽؼ

ماء ه الع

41

Chapter 6

What the Noble Qur‟an says about women in marriage

6.1. Encouraging marriage

The Qur‟an encourages marriage, and asks believers to facilitate the marriage of the

unmarried among them, including male and female slaves and the poor.

The Light “Al-Noor” 24:32-33. “Marry off the single among you and those of your male

and female slaves who are fit [for marriage]. If they are poor, God will provide for them

from his bounty: God‟s bounty is infinite and He is all knowing. Those who are unable to

marry should keep chaste until God gives them enough out of his bounty”

6.2. Sexual relations

The Qur‟an eased restrictions on sex during the month of fasting. It also answered the

question about menstruation. The Qur‟an also states that a married woman should not be

deprived of her sexual rights.

6.2.1. Fasting

During the month of fasting, the practice was to abstain not only from food and drink

during the day, but also from sex during the day and night. The Qur‟an gave its followers

the permission to have sex during the night, after the end of the day of fasting, citing the

importance of being close to each other.

The Cow “Al-Bakkarah” 2:187. “You [believers] are permitted to lay with your wives

during the night of the fast: they are [close] as garments to you, as you are to them…”

6.2.2. Menstruation

Before the recent scientific medical advances, the monthly bleeding in women was

intriguing to old societies, and subject to many beliefs and taboos.






All the verses dealing with the same subject are compiled together from different suras

(chapters) to provide a complete view of the issues presented, and to put them in their







42

In the Old Testament, restrictions are put on the woman during menstruation and on

anyone who touches her bed or anything she sits upon. (Old Testament: Leviticus 15:19-

24)

When the Prophet was asked about menstruation, he was instructed in the Qur‟an

to say that menstruation is a painful condition and men should only keep away from

having intercourse with their women during this time.

The Cow “Al-Bakkarah” 2:222. “They ask you [Prophet] about menstruation. Say,

„Menstruation is a painful condition, so keep away from women during it. Do not

approach them until they are cleansed; when they are cleansed, you may approach them

as God has ordained. God loves those that turn to Him, and he loves those who keep

themselves clean.”

The Arabic expressions used in the text are part of the style of the Qur‟an in using

euphemisms when referring to sexual intercourse.

6.2.3. Women have a sexual right in marriage

Before Islam in Arabia, husbands could swear that they will not touch their wives and

suspend them indefinitely. The Qur‟an, while encouraging them to reconcile, instructed

that if they do not go back after four months, divorce becomes effective. The verse ends

by reminding that God hears and knows all.

The Cow “Al-Bakkarah” 2: 226-227. “For those who swear that they will not touch

their wives, there shall be a waiting period of four months.: if they go back, remember

God will be most forgiving and merciful, but if they are determined to divorce, remember

that God hears and knows all.”

6.3. A note about female genital cutting

There is nothing in the Qur‟an about the African traditional practice of female genital

cutting. In Africa, it is prevalent in certain Muslim and non-Muslim populations. It is not

prevalent in the majority of Muslim countries outside Africa. The practice is based on a

traditional belief, not substantiated by any evidence, that it decreases sexual desire in

girls and women.

6.4. Women‟s free right to marry

The Qur‟an makes clear that women have a right to marry and should not be prevented

from marrying. This was specifically mentioned in relation to divorced women and

widows. In the case of widows, after a mourning waiting period, women should be

completely free to remarry whoever they choose. In pre-Islamic Arabia, if a man died

leaving a widow, her stepson or another man of his family could inherit her. The Qur‟an

completely prohibited this practice. In addition, during the mourning waiting period, the

Qur‟an indicates that men are not to be blamed if they indicate their intent to propose to

them, speaking to them in an honorable way and not making secret arrangements. When

giving these instructions upholding the right of marriage, Qur‟an keeps on reminding

believers about God being knowing and fully aware of what they do.

43

The Cow “Al-Bakkarah” 2: 232. “When you divorce women and they have reached

their set time, do not prevent them from remarrying their husbands if they both agree to

do so in a fair manner. Let those of you who believe in God and the Last day take this to

heart: that is more wholesome and purer for you. God knows and you do not.”

The Cow “Al-Bakkarah” 2:234. “If any of you die and leave widows, the widows should

wait for four months and ten nights before remarrying. When they have completed this set

time, you will not be blamed for anything they may reasonably choose to do with

themselves. God is fully aware of what you do.”

The Cow “Al-Bakkarah” 2:235. “You will not be blamed whether you give a hint that

you wish to marry these women, or keep it to yourselves- God knows that you intend to

propose to them. Do not make a secret arrangement with them; speak to them honorably

and do not confirm the marriage tie until the prescribed period reaches its end.

Remember that God knows what is in your souls, so be mindful of Him. Remember that

God is most forgiving and forbearing.”

Women “Al-Nissaa” 4:19. “You who believe, it is not lawful for you to inherit women

against their will,… ”

6.5. A married woman‟s right to her bridal gift

The practice of a bride price (given to her father) was prevalent in societies at the time.

The Qur‟an emphasizes that the bridal gift is a right of the women herself, and not a price

for her. She is completely entitled to it, unless she agrees to give some of it back to her

husband.

When women are divorced, husbands cannot take any of it back even if it has

been a great amount of gold. The Qur‟an calls this an unjust and a blatant sin, in view of

the bond that has been between the husband and wife which the Qur‟an describes as “a

solemn pledge”. Nor are husbands to treat their wives harshly to get some of the bridal

gift back.

Women “Al-Nissaa” 4:4. “Give women their bridal gift upon marriage, though if they

are happy to give up some of it for you, you may enjoy it with a clear conscience.”

Women “Al-Nissaa” 4:20-21. “If you wish to replace one wife with another, do not take

any of her bridal gift back even if you have given her a great amount of gold. How could

you take it when this is unjust and a blatant sin? How could you take it when you have

lain with each other and they have taken a solemn pledge from you?”

Women “Al-Nissaa” 4:19. “….,nor should you treat your wives harshly, hoping to take

back some of the bride-gift you gave them, unless they are guilty of something clearly

outrageous…”

6.6. The Marital relationship

The Qur‟an counts as one of God‟s signs and blessings that he created spouses “for you to

live with in tranquility and He ordained love and kindness between you.”. In another

44

verse, the Qur‟an describes spouses as garments to each other, implying closeness, warm

feelings and protection.

The instruction to men believers is clear: “Live with them in accordance with

what is fair and kind; if you dislike them, it may well be that you dislike something in

which God has put much good.”

The Byzantines “Al-Room” 30:21. “Another of His signs is that He created spouses

from among yourselves for you to live with in tranquility: He ordained love and kindness

between you. There truly are signs in this for those who reflect.”

Women “Al-Nissaa” 4:19. “You who believe,……..

Live with them in accordance with what is fair and kind; if you dislike them, it may well

be that you dislike something in which God has put much good.”

The Qur‟an makes clear that wives have rights equal to their obligations according to

what is recognized to be fair. Husbands have more of a degree of responsibility.

The Cow “Al-Bakkarah” 2: 228. “…Wives have [rights] similar to their [obligations],

according to what is recognized to be fair, and husbands have a degree [of right] over

them:[both should remember that] God is almighty and wise.”

Husbands should take good care of their wives with what God has given some

more than others and with what they spend out of their money.

Women “Al-Nissaa” 4:34. “Husbands should take good care of their wives, with [the

bounties] God has given to some more than others and with what they spend out of their

own money.”

The Arabic text of the above verse uses the words men and women to refer to

husbands and wives, because in the Qur‟anic language, the same word (“zawg”) meaning

spouse, is used for both husband and wife. But the context is clear in that it refers to

husband and wife. It cannot be generalized to refer to all men and all women.

The Arabic word „Kawwamoon” also used in .the above text, and translated as „taking

good care” means more than just taking good care, as clear from use of the same word in

other verses in the Qur‟an (Women “Al-Nissaa”4:135; The Feast “Al-Maedah” 5:8). It

implies upholding justice. It is not about authority. In another verse, the Arabic word

“Ka‟emah” is used to describe standing of Abraham‟s wife serving the guests (Hud

11:71).

In the New Testament, St Paul instructed husbands to be loving and kind to their

wives and not bitter against them, nor harsh, and instructed wives to submit themselves to

their husbands. (New Testament. Colossians 3:18-19)

6.7. Did the Qur‟an say “wife beating”?

Domestic intimate partner violence is still a pandemic in the world today. Studies show

that it is still pervasive to varying degrees, in almost all societies.

45

In one verse in the Qur‟an, the words “hit them” are mentioned. These two words,

within a four sentence verse, is, for objectivity, to be read in the context of the complete

verse. The verse, in turn, should be read and understood in the light of other verses in the

Qur‟an. Understanding the literal meaning of the word should also conform to its use in

other parts of the Qur‟anic text. Finally, the Qur‟an gives two instances of domestic

problems in the Prophet‟s household, and how he should deal with them, which is

presented in the next section.

Here is the full text including the single verse in which the words “hit them” are

mentioned.

Women “Al-Nissaa” 4:34. “Husbands should take good care of their wives, with [the

bounties] God has given to some more than others and with what they spend out of their

own money.

Righteous wives are devout and guard what God would have them guard in their

husbands‟ absence.

If you fear high handedness from your wives, remind them {of the teachings of God}, then

ignore them when you go to bed, then hit them.

If they obey you, you have no right to act against them. God is most high and great.”

As to the context of the full verse, the first of the four sentences says that

husbands have a responsibility to take good care of their wives, and spend on them out of

their own money. The second sentence speaks of righteous wives who are devout and

guard what God would have them guard in their husbands‟ absence. The third sentence

says that if they are not, their husbands are first to remind them {of the teachings of

God}, next to ignore them in bed, then hit (slap) them. “Hit” is given as a last resort. The

fourth sentence says if wives respond to one of these actions, husbands have no right to

act against them. The verse ends with a clear warning that God is most high and great.

As to other verses in the Qur‟an about the relation between husbands and wives, as

mentioned in previous sections of this chapter, the Qur‟an counts as one of God‟s signs

and blessings that God created spouses “for you to live in tranquility and He ordained

love and kindness between you.” (The Byzantines “Al-Room” 30:21). In another verse,

the Qur‟an describes spouses as garments to each other, implying closeness, warmth and

protection (The Cow “Al-Bakkarah” 2:187). The instruction to men believers is clear:

“Live with them in accordance with what is fair and kind; if you dislike them, it may well

be that you dislike something in which God has put much good.”( Women “Al-Nissaa”

4:19)

As to the Arabic word “dharab‟ translated as “hit” or “slap” (not beating), it is

used twice in a subsequent verse in another chapter (Light “Al-Noor” 24:30-31), also in a

women‟s context. In the first instance, it describes simply the act of covering the neckline

with the head scarve. In the second instance, it describes the act of stamping the foot to

show that the woman is wearing metal ornaments around her ankles.

Light “Al-Noor” 24:30-31. “[Prophet], tell believing men to lower their glances and

guard their private parts: that is purer for them. God is well aware of everything they do.

And tell believing women that they should lower their glances, guard their private parts,

and not display their charms beyond what [it is acceptable] to reveal; they should let

46

their headscarves fall to cover their necklines and not reveal their charms except to their

husbands, their fathers, their husbands‟ fathers, their sons, their husbands‟ sons, their

brothers, their brothers‟ sons, their sisters‟ sons, their womenfolk, their slaves, such men

as attend them who have no sexual desire, or children who are not yet aware of women‟s

nakedness; they should not stamp their feet so as to draw attention to any hidden charms.

Believers, all of you, turn to God so that you may prosper.”

An example of wife hitting is mentioned in the Qur‟an in relation to the wife of

Job. In the Old Testament, Job‟s wife asked him whether he was still trying to be godly

when God has done all this to him, and said that he should curse Him and die. But he

replied that she was talking like some heathen woman. (Old Testament: Job 2:9-10). The

Qur‟an mentions that when Lot recovered, he was instructed to take only a small bunch

of grass in his hand and strike her with it (He has made an oath if he recovered he will

beat his wife with one hundred lashes).

“Sad” 38:44. “Take a small bunch of grass in your hand, and strike [her] with that so as

not to break your oath…”

6.8. Dealing with domestic problems in the Prophet‟s household

The Prophet‟s life is a model for the application of the Qur‟anic instruction. There is no

record that the Prophet has ever hit one of his wives (nor anybody in his household for

that matter).

There are two instances in the Qur‟an when the prophet‟s wives displeased him

and the Qur‟an gave him instruction on how to deal with the situation. In the first

instance, wives were asking for a more easy life, now that the Muslim community had

more resources. The prophet was instructed to give them a free choice, to tell them that if

that is their desire, he would be willing to release them from marriage with kindness. But

if their desire is for God, His Messenger and the day of final judgment, then God will

prepare good rewards for those who do good ( The Joint Forces “Al-Ahzab” 33: 28-29).

In the other instance, the Prophet told something in confidence to one of his wives, but

she disclosed it to another. The Prophet told them to repent and then all will be well, and

only threatened with divorce ( Prohibition “Al-Tahreem” 66:3-5).

The Joint Forces “Al-Ahzab” 33: 28-29. “Prophet, say to your wives, „If your desire is

for the present life and its finery, then come, I will make provision for you and release

you with kindness, but if you desire God, His Messenger, and the final Home, then

remember that God has prepared good rewards for those of you who do good.”

Prohibition “Al-Tahreem” 66:3-5. “The prophet told something in confidence to one of

his wives. When she disclosed it [to another wife] and God made this known to him, he

confirmed part of it, keeping the rest to himself. When he confronted her with what she

has done, she asked: „Who told you about this? And he replied, „The All Knowing, the All

Aware, told me‟. If both of you [wives] repent to God- for your hearts have deviated- [all

will be well]; if you collaborate against him, [be warned that] God will aid him, as will

Gabriel and all righteous believers, and the angels too will back him. His Lord may well

replace you with better wives if the Prophet decides to divorce any of you: wives who are

47

devoted to God, true believers, devout, who turn to Him in repentance and worship Him,

given to fasting, whether previously married or virgins.”

6.9. Polygamy

6.9.1. At the time of the Old Testament

Polygamy was prevalent in societies before Islam. Islam can neither be credited nor

blamed for it. In the Old Testament, there are several references to it as an accepted fact,

and there are instructions about what the behavior of the husband of more than wife

should and should not be.

One instruction in the Old Testament is that if a man takes another wife, he may

not reduce the food or clothing of the first wife, or fail to sleep with her as his wife. If he

fails in any of these three things, then she may leave freely without any payment (Old

Testament: Exodus 21:10).

Another instruction is that a man should not marry both a woman and her

daughter or grand daughter (Old Testament: Leviticus 18:17-18).

Another instruction was that the man with two wives should not give preference to the

son from the wife he loves. (Old Testament: Deuteronomy 21:15-17)

King David had many wives. The Prophet Nathan did not blame him for this. He blamed

him for taking his soldier‟s wife (Old Testament: 2 Samuel 12: 1-12). King Solomon

married many other girls besides the Egyptian princess. The objection in the Old

Testament was not about his having many wives, but about the fact that many of these

wives came from nations where idols were worshipped (Old Testament: 1 Kings 11:1-2).

6.9.2. At the time of the New Testament

Polygamy was apparently also present at the time of the writing of the New Testament. A

requirement in the men to be chosen as pastors was that they have only one wife (.New

Testament: 1Timothy 3:2; New Testament: Titus 1:6)

6.9.3. In the Qur‟an

In the Qur‟an, the text allowing but restricting polygamy was within the context of

dealing fairly with orphans and women. This is apparent in the verse itself, in the verse

preceding it and in the verse following it.

The text of the verse says that if you feel that you will not deal fairly with

orphans, you may marry two, three or four women, but if you feel that you may not be

equitable to them, marry only one (Women “Al-Nissaa” 4:3).

The preceding verse was to give orphans their property, and not to consume it

(Women “Al-Nissaa” 4:2).

The verse that followed was also about fairness to women, giving them their

bridal gift upon marriage unless they are happy to give back some of it (Women “Al-

Nissaa” 4: 4).

The timing of the revelation of these verses is reported to be following one of the

battles where many of the believers died leaving orphans and widows. Women depended

on husbands to support them and their orphaned children and did not have means to earn

a living themselves.

It may be noted that the Prophet married only one virgin. His other wives were

mostly widows.

48

The practice of polygamy has been accepted at the time as a norm by men and

women. In the context of another norm at the time when slavery was not yet abolished,

the verse mentions girl slaves if husbands feared that they may not be equitable to wives.

The Qur‟an limited the maximum number of wives to four, and made it a condition to be

equitable to them. If the husband fears that he will not be equitable, he is instructed to

marry only one. It was further explained in a subsequent verse that even if it will not be

possible to treat wives with completely equal fairness, a wife should not be ignored

altogether leaving her suspended between marriage and divorce; Otherwise, they better

separate and God will provide for each out of His plenty. (Women “Al-Nissaa” 4:129-

131). In another verse, the Prophet is instructed to answer his followers not to take

advantage of orphan girls by marrying them to withhold their inheritance.

Women “Al-Nissaa”4:2-4. “Give orphans their property, do not replace [their] good

things with bad, and do not consume their property with your own–a great sin.

If you fear that you will not deal fairly with orphan girls, you may marry whichever

[other] women seem good to you, two, three, or four. If you fear that you cannot be

equitable [to them], then marry only one, or your slave(s): that is more likely to make you

avoid bias. Give women their bridal gift upon marriage, though if they are happy to give

up some of it for you, you may enjoy it with a clear conscience.”

Women “Al-Nissaa” 4:129- 131. “You will never be able to treat your wives with equal

fairness, however much you desire to do so, but do not ignore one wife altogether,

leaving her suspended [between marriage and divorce]. If you make amends and remain

conscious of God, He is most forgiving and merciful, but if husband and wife do separate,

God will provide for each out of His plenty: He is infinite in plenty, and all wise.

Everything in the heavens and the earth belongs to God.”

Women “Al-Nissaa”4: 127. “They ask you [Prophet] for a ruling about women. Say,

„God Himself gives you a ruling about them. You already have what has been recited to

you in the Scripture about orphan girls [in your charge] from whom you withhold the

prescribed shares [of their inheritance] and whom you wish to marry, and also about

helpless children- God instructs you to treat orphans fairly: He is well aware of whatever

good you do.”

49


6.1. Encouraging marriage

33-32: 24سورة اننور

يرررامى ىحرررىا لا

ن " وؤ

وبمرررائى

رررالحي مررر عبررراده والص

ظرررله مرررنى

ررره مررر ف

رررنه الل

رررشاء يغ

ل

رررىا ف

ىن

ررره واظرررع ب يي

والل

ن ,علي ى يغ احا حت

يوذو ني

زي ل

يعخعفف ال

ظله" .ول

ه م ف

يه الل

6.2. Sexual relations

6.2.1. Fasting

:12: 2 انبقرةسورة

حل" ؤ

ى

ل

ت

يل

يا ل الص

ث

ف ى الش

بل

نعائى لباط ه

ى

نخ ل

ه لباط وؤ

"ل

6.2.2. Menstruation

222: 2 انبقرةسورة

ىن

ل"ويعرإ

ا ج

ررةر

هرش ف

ررى يؼ لشبررىه حت

ج

حرريع ول

عرراء فري ال

الن

ىا

لل

رراعت

ي ف

ر

رل هررى ؤ

حرريع ك

ىه عرر ال

جررإررش ف ه

ؼ

شي ". هخؼ

ابي ويحب ال ى ه يحب الخ

ه ب الل

الل

مشه

ؤ

م حيث

6.2.3. Women have a sexual right in marriage

:22-226: 2 انبقرةسورة

حي . وب فىس سه غ

ة الل

اءوا ف

ة ف

هش ف

ؼ

سبعت ؤ

ص ؤ شب

عائه ج

ى م ن

لزي يا

ل ه ظميع "ل

ة الل

الق ف

الؼ

عضمىا

علي "

6.3. A note about female genital cutting

No verses

50

6.4. Women‟s free right to marry


شاطىا بيا ج

صواحه بر

ينىح ؤ

ىه ؤ

عظل

ح

ال

ه ف

حل

ؤ

غ

بل

عاء ف

لخ الن

لا ػ

به " وبر

يىع ل

عشوف ر

نه بال

م ح

نخ ل

وؤ

ه يعل

هش والل

ػ

وؤ

ى

ى ل

صو

ؤ

لى

يى آلاخش ر

ه وال

م بالل

يا

ا منى

مى " و

عل


ؼ ؤ

سبعت

نفعه ؤ

ص بإ رب

صواحا يت

سو ؤ

ويز

ى منى

زي يخىف

"وال

يى

حناح عل

ال

ه ف

حل

ؤ

غ

ا بل

ةر

شا ف

هش وعؽ

بير.ى خ

عمل

ه بما ح

عشوف والل

نفعه بال

في ؤ

عل

” فيما ف


"ه

و ؤ

عاء ؤ

بت الن

طخ به م خؼ فيما عش

يى

حناح عل

ول

ى ل

شوجه ول

ه

ظخز

ى ن

ه ؤ

عل الل

نفعى

ننخ في ؤ

ىغ ال

ى يبل اح حت

ي الن

علذة

عضمىا

ح

ا ول

عشوف م

ىل

ك

ىا

لىل

ج

ؤ

ا بل ىاعذوه ظش

ج

ه يعل

الل

ؤ

مىا

ه واعل

حل

خاب ؤ

فىس حلي "ه غ

الل

ؤ

مىا

سوه واعل

احز

ف

نفعى

ما في ؤ

16:4سورة اننساء

"شها

عاء ه

الن

ىا

شز

ج

ؤ

ى

يحل ل

ل

زي آمنىا

ها ال ح

"يا ؤ

6.5. A married woman‟s right to her bridal gift

4:4سورة اننساء

الىا

شيئا ."" وآج ىه هنيئا م

لي

فعا ف

نه ن يء م

ع شخ

ى

ة ػب ل

ف

ت

اته نحل

عاء صذك

ن

21-20: 4سورة اننساء

يئا ؤ

منه ؼ

وا

ز

خ

إ ج

ال

اسا ف

يخ بحذاه كنؼ

ا صوج وآج

ي صوج م اظدبذا سدج

بينا . "وب ؤ ما م

ه بهخانا وبز

ون

ز

خ

إج

ا ."ليظ

ا غ

اك

يث م

منى

ز

خ

ى بعع وؤ

بل

ى بعظى ضخ

فذ ؤ

ه وك

ون

ز

خ

إ ج

يف

وه

16: 4سورة اننساء

شهررا ول

عرراء ه

الن

ررىا

شز

ج

رر ؤ

ى

يحررل ل

ل

ررزي آمنررىا

هررا ال ح

جي "يررا ؤ

يررإ

ؤ

يخمررىه بل

برربعع مررا آج

هبىا

ىه لخررز

عظررل

ح

يئا ويوعل الل

ؼ

شهىا

ى

ج

ى ؤ عسخ

شهخمىه ف

ة ه

عشوف ف

نت وعاؼشوه بال بي

ت م

ثيرا ."بفاحؽيرا ه

ه فيه خ

51

6.6. The Marital relationship

21:30و سورة انرو

وسحمة ىد م

يها وحعل بينى

نىا بل

عى

د صواحا ل

ؤ

نفعى

ؤ م

ى

م ل

ل خ

ى "وم آياجه ؤ

ل

ياث ل

ل

ب في ر

ت

شو ".يخفى


ها ا حيخم"يا ؤ

ببعع ما آج

هبىا

ىه لخز

عظل

ح

شها ول

عاء ه

الن

ىا

شز

ج

ؤ

ى

يحل ل

ل

زي آمنىا

جي ل

يإ

ؤ

ىه بل

شهىا

ى

ج

ى ؤ عسخ

شهخمىه ف

ة ه

عشوف ف

نت وعاؼشوه بال بي

ت م

ثيرا ." بفاحؽيرا ه

ه فيه خ


ؼ


ه عضيض حىي “ والل

يه دسحت

عل عشوف وللشحا

يه بال

ز عل

ل ال

ه مث

”ول


ظ“عاء بما ف

ى الن

امى عل ى

ك مىاله .الشحا

م ؤ

نفلىا

ى بعع وبما ؤ

ه بعظه عل

”ل الل

6.7. Did the Qur‟an say “wife beating”?


مىاله “ م ؤ

نفلىا

ى بعع وبما ؤ

ه بعظه عل

ل الل ظ

عاء بما ف

ى الن

امى عل ى

ك انخاث الشحا

الحاث ك الص

ف

ظاحع ىه واهجشوه في ال

عظ

ىصه ف

ؽ

ى ن

اف

خ

الحي ج

ه وال

الل

يب بما حف

غ

ل اث ل

ة حافظ

واطشبىه ف

ا ا عليه و

ب الل

يه ظبيال

عل

ىا

بغ

ج

ال

ف

عنى

ػ

بيرا . ؤ

”ه

Other uses of the Arabic word “ضرب” in the Qur‟an


بير بمرا “ه خ

ه ب الل

ى ل

صو

ؤ ل

شوحه ر

ىا ف

بصاسه ويحفظ

ىا م ؤ ظ

مني يغ

ما

ل ل ل

منراثك

ما

ل رل ل

يصرنعى . وك

ررشوحه ولرر ف

بصرراسه ويحفظ

ظظرر مرر ؤ

هررش منهررا ويرربيغ

مررا ظ

ديرر صينررته بل يضرربن

ررى حيررىبه ل

مررشه عل

بخ

ته و آبرراء بعررىل

و آبررائه ؤ

ته ؤ

لبعررىل

يبررذي صينررته بل

و ول

ررىاجه ؤ

و بجرري بخ

ررىاجه ؤ

و بخ

ته ؤ

بنرراء بعررىل

و ؤ

بنررائه ؤ

و ؤ

ؤ

سبررت مرر ال

ولرري لايررر ؤ

ررابعي غ و الخ

يمرراجه ؤ

ررذ ؤ

ى

و مررا مل

و نعررائه ؤ

ررىاته ؤ

خ

ررزبجرري ؤ

فررل ال

و الؼ

ؤ هررشوا شحررا

رر يظ

ي ل

عرراء ول ررى عررىساث الن

رر يضرربن عل

ى

عل

منررى ل

ا هررا ال ح

رره حميعررا ؤ

ررى الل

ىبررىا بل

فرري مرر صينررته وج

مررا يخ

سحله لرريعل

بررإ

فلحى . ”ج

52

Job and his wife

44:32 سورة ص

بيذن طغ

ز

اب.""وخ و

ه ؤ عبذ بن

اه صابشا نع ال

ا وحذن بن

حنث

ج

ه ول اطشب ب

ا ف

ث

6.8. Dealing with domestic problems in the Prophet‟s household

26– 22: 33سورة األحزاب

حشد ال

ج

نت

ب ه صواح

ل بي ك ها الن ح

ظشاحا حميال . وب "يا ؤ

ظشحى

وؤ

عى مخ

ي ؤ

خعال

يا وصينتها ف

ن الذ

ياة

حشا عظيما" ؤ

محعناث منى

عذ لل

ه ؤ

ة الل

ف

اس آلاخشة ه والذ

ه وسظىل

شد الل

ج

نت

ه

5- 3:66سورة انتحريى

بعظررره و"وبر

ف يررره عررش

رره عل

هرررشه الل

ظ

ث بررره وؤ

ررإ ب

رررا ن م

لا ف

صواحررره حررذيث

ررى بعرررع ؤ

بررري بل ظررش الن

رررا ؤ م

لعرررشض عرر بعرررع ف

ؤ

خىبررا ببيررر . ب ج

خ

علرري ال

ني ال

ررإ ب

ن ررا

ا ك

ن هررز

نبررإ

ررذ مرر ؤ

ال

هررا برره ك

إ ب

يرره ن

رراهشا عل

ظ

مررا وب ج

ىبى

لذ ك

ررذ صررغ

ل

رره ف

ررى الل

ل

ره ب ى سب هيرر . عسرخ ظ لر

بعرذ ر

ت

ئى

ال

مني وال

ا ه وحبريل وصالح ال

ه هى مىل

ة الل

يررا ف

صواحرا خ

ره ؤ

يبذل

ر ؤ

ى

ل

ل ػ

معلنى اسا ."م

بي

باث وؤ ي

ائباث عابذاث ظائحاث ز

انخاث ج

مناث ك

ا ماث م

6.9. Polygamy

6.9.3. In the Qur‟an

4– 2: 4سورة اننساء

مىا ؤ

لوإ ج

ب ول ي

بالؼ

بيث

خ

ىا ال

ل بذ

د ج

ه ول

مىال

يخامى ؤ

ىا ال

بيرا"وآج

ا حىبا ه

ه و بن

مىالى

ى ؤ

ه بل

وب .ىال

ة وسباع ف

ر

ال

جى وز

عاء مث

م الن

ى

اب ل

ىحىا ما ػ

ان

يخامى ف

ىا في ال

لعؼ

ج

ل

خفخ ؤ

ىاحذة

ىا ف

عذل

ح

ل

خفخ ؤ

ذ ى

و ما مل

ىاؤ

عىل

ح

ل

ى ؤ

دن

ؤ ل

ر

ى

يمان

فعا .ؤ

يء منه ن

ع شخ

ى

ة ػب ل

ف

ت

اته نحل

عاء صذك

ىا الن

وآج

ىه هنيئا مشيئا"لي

ف


ى“عاء ول

بي الن

ىا

عذل

ح

ؤ

عخؼيعىا

ح

ول

لىا خ

وج

صلحىا

ت وب ج

ل

عل

ال

سوها و

خز

يل ف

ل ال

و

ىا

ميل

ج

ال

حشصخ ف

حيما فىسا سا غ

ه و

ة الل

ه واظعا حىيما . .ف

ا الل

م ظعخه وو

ال

ه ه

الل

ا يغ

ك ”وب يخفش

53

:12: 4سورة اننساء

عرر" ىخرراب فرري يخررامى الن

فرري ال

رريى

ررى عل

فرريه ومررا يخل

رره يفخرريى

ررل الل

عرراء ك

فرري الن

ررىجه مررا ويعررخفخىنجا

ج

الحرري ل

اء ال

رررذا ىل

عخظرررعفي مررر ال

نىحرررىه وال

ج

برررى ؤ

شغ

هررر وج

خررب ل

يرررر ه

مررر خ

رررىا

فعل

لعرررؽ ومرررا ج

يخرررامى بال

لل

لىمرررىا

ج

وؤ

ا به عليماه و

ة الل

".ف

54

Chapter 7

What the Noble Qur‟an says about women as mothers

7.1. Honor your father and mother

One of the ten commandments in the Old Testament is to honor your father and mother

(Deuteronomy 5:16).

The Qur‟an in seven chapters commands people to be good to their parents (The

Cow “Al-Bakkarah” 2:83; Women “Al-Nissaa” 4:36; Livestock “Al-Anaam” :151; Spider

“Al-Ankabout” 29:8; Luqman 31: 14-15; The Sand Dunes “Al-Ahkaf” 46:15).

In another chapter (The Night Journey “Al-Issraa”,) it emphasizes the commandment to

be kind to them in their old age.

The Night journey “Al-Issraa” 17:23-25. “Your Lord has commanded that you should

worship none but Him, and that you be kind to your parents. If either or both of them

reach old age with you, say no word that shows impatience with them, and do not be

harsh with them, but speak to them respectfully and lower your wing in humility towards

them in kindness and say, „Lord, have mercy on them, just as they cared for me when I

was little‟. Your Lord knows best what is in your heart. If you are good, He is most

forgiving to those who return to Him.”

7.2. Mother is special

In two of the chapters (“Luqman”; The Sand Dunes “Al-Ahkaf”), after giving the general

commandment, the verse makes a special case for the mothers who carried, delivered and

breastfed.

“Luqman” 31: 14-15. “We have commanded people to be good to their parents: their

mothers carried them, with strain upon strain, and it takes two years to wean them. Give

thanks to Me and to your parents- all will return to Me. If they strive to make you

associate with Me anything about which you have no knowledge, then do not obey them.














55

Yet keep their company in this life, according to what is right, and follow the path of

those who turn to Me. You will all return to Me in the end, and I will tell you everything

that you have done.”

The Sand Dunes “Al-Ahkaf” 46:15. “We have commanded man to be good to his

parents: his mother struggled to carry him and struggled to give birth to him- his bearing

and weaning took a full thirty months…”

7.3. Breastfeeding: a right and a choice

Breastfeeding is honored in the Qur‟an, as a very strong bond. One verse says that on

God‟s judgment day, even a breastfeeding woman will not think about her infant (The

Pilgrimage “Al- Haj”22:2). Breastfeeding by a nursing woman establishes a bond similar

to that of the mother. A mother has a right to breastfeed her infant for up to two years. If

she has been divorced, her ex-husband is responsible for her maintenance during this

period. If she is a widow, her husband‟s heir has that responsibility. With mutual

consultation and agreement between the divorced mother and father, the baby may be

weaned or a wet nurse may be engaged. The text emphasizes that neither mother nor

father should be made to suffer on account of the child.

The Cow “Al-Bakkarah” 2:233. “Mothers suckle their children for two whole years, if

they wish to complete the term, and clothing and maintenance must be borne by the

father in a fair manner. No one should be burdened with more than they can bear: no

mother shall be made to suffer harm on account of her child, nor any father on account of

his. The same duty is incumbent on the father‟s heir. If, by mutual consent and

consultation, the couple wish to wean [the child], they will not be blamed, nor there will

be any blame if you wish to engage a wet nurse, provided you paid as agreed in a fair

manner. Be mindful of God, knowing that He sees everything you do.”

56


7.1. Honor your father and mother

25-23: :1سورة األسراء

ى“ ضخ وك سب

ل

عبذوا ؤ

ح

اه بل ىالذي بي

بحعانا وبال ا بم

غ

ىبر عنذن يبل

حذهما ال

و ؤ

هما ؤ

هال

ال

لل ف

هما ج

ل

ف

ؤ

نهشهمررا ولررل ج

همررا وك

ل

ررىل

شيمررا ك

.ه

واخ همررا فررع

حنرراح ل

حمررت مرر الررز ررل الش

وك مررا اسحمهمررا سب

يرراني ه .صررغيرا سب

ى سب

عل

في بما ؤ

فىظى

ن ىا ب

ىن

ي

ه صالحي ج ةن

ا ف

ابي و و

فىسا لل

”.غ

7.2. Mother is special

15-14: 31سورة نقا

رينا“ عررا ووصن

خرره بىالذيره لا

ره حمل م

ررى وهنررا ؤ

ه وهر عل

عررامي فري وفصررال

ش ؤ

ررى

لري اؼ ري ولىالررذي

صررير بل

وب .ال

ررى حاهررذان عل

ررشن ؤ

ؽ

رريغ مررا برري ح

ل رر

رر برره ل

عل

ررال

ؼعهمررا ف

ج هما يا فرري وصرراح

ن ررا الررذ

معشوف بررع مرر ظرربيل واج

ابني ؤ

بل

ي ز

بل

مشحعى

ئى ب

نإنخ بما ف

ى ه

عمل

”.ح

15 : 46سورة األحقاف

ينا" عا ووصن

خه بحعانا بىالذيه لا

ه حمل م

ش ؤ

شها ووطعخه هاه

ه ه

ه وحمل

ى وفصال

ز

ال

هشا ز

ى ؼ ا حت

غ بر

بل

ه ذ

ؼغ ؤ

سبعي وبل

ؤ

ظنت ا

ك وصعجي سب

ؤ

ش ؤ

ى

ؼ

ؤ تي نعمخ

عمذ ال

ني ؤ

ى عل

والذ وعل

عمل وؤ

ش صالحا ؤ

طاهج

صلحتي في لي وؤ ي س

ي ر

بذ بن

ج ي

ي بل

علمي م وبن

" ال

7.3. Breastfeeding: a right and a choice


طا“ يخ الشساد ؤ

ؤ

ي ل

امل

ي و

ولده حىل

ىالذاث يشطع ؤ

عشوف وال

ه وهعىته بال

ه سصك

ىد ل

ىل

ى ال

وعل

عت

ىاسر ى ال

ذه وعل

ه بىل

ىد ل

مىل

ذها ول

بىل

ظاس والذة

ج

وظعها ل

فغ بل

ن

ف

لي

ج

ع ل

سادا فصال

ة ؤ

ف ل

ل ر

مث

نه شاض ما ظج

بر

يى

حناح عل

ال

ف

ولده

ؤ

رطعىا

عت

ح

ؤ سدج

يهما وب ؤ

حناح عل

ال

اوس ف

ؽ

يخ ما وح

ا آج مخ م

ل

ى بصير .عمل

ه بما ح

الل

ؤ

مىا

ه واعل

الل

لىا عشوف واج

”بال

57

Chapter 8

What the Noble Qur‟an says about women as widows

The Qur‟an gave special consideration to women as widows. In the social context at the

time, women depended completely on having husbands to support them. The Qur‟an gave

them a right for home and maintenance after the death of their husband, a free right to re-

marry, and the right to inherit, and not to be inherited.

8.1 A right for home and maintenance In a verse in Surat “Al-Bakkarah” The Cow, the Qur‟an gives three instructions about

widows. The first is that anyone who dies and leaves widows, should make a bequest for

them: a year‟s maintenance. The second is that they should not be expelled from their

homes during that time. The third instruction is that if they decide, on their free will, to

leave, they can do what they choose with themselves

The Cow “Al-Bakkarah” 2:240. “If any of you die and leave widows, make a bequest

for them: a year‟s maintenance and no expulsion from their homes [for that time]. But if

they leave of their own accord, you will not be blamed for what they may reasonably

choose to do with themselves: God is almighty and wise.”

8.2. The right to re-marry

After a prescribed mourning waiting period, the Qur‟an states that women should be

completely free to remarry whoever they choose. In pre-Islamic Arabia, if a man died

leaving a widow, her stepson or another man of his family could inherit her. The Qur‟an

completely prohibited this practice.

The Cow “Al-Bakkarah” 2:234. “If any of you die and leave widows, the widows should

wait for four months and ten days before remarrying. When they have completed this set














58

time, you will not be blamed for anything they may reasonably choose to do with

themselves. God is fully aware of what you do.”

Women “Al-Nissaa” 4:19. “You who believe, it is not lawful for you to inherit women

against their will…”

8.3. The right to inherit

Not only has the husband a right to inherit from what his deceased wife leaves; the wife

also is given a right to inherit from her deceased husband, the share depending on

whether there are children or not.

Women “Al-Nissaa” 4:12. “..If you have no children, your wives‟ share is a quarter; if

you have children, your wives get an eighth. [In all cases the distribution comes] after

payment of any bequests or debts...”

59


8.1 A right for home and maintenance


شاج“ير بخ

غ حى

ى ال

خاعا بل صواحه م

ت صواحا وصي

سو ؤ

ويز

ى منى

زي يخىف

وال

ريى

حنراح عل

رال

رشح ف

رة خ

ف

ه عضيض حعشوف والل نفعه م م

في ؤ

عل

””ىي .في ما ف

8.2. The right to re-marry


ا ب“ةر

شا ف

هش وعؽ

ؼ

ؤ

سبعت

نفعه ؤ

ص بإ رب

صواحا يت

سو ؤ

ويز

ى منى

زي يخىف

وال

يى

حناح عل

ال

ه ف

حل

ؤ

غ

ل

نف في ؤ

عل

بيرفيما ف

ى خ

عمل

ه بما ح

عشوف والل

.عه بال


ببعع“هبىا

ىه لخز

عظل

ح

شها ول

عاء ه

الن

ىا

شز

ج

ؤ

ى

يحل ل

ل

زي آمنىا

ها ال ح

جي يا ؤ

يإ

ؤ

يخمىه بل

ما آج

نتب بيت م

”.فاحؽ

8.3. The right to inherit


ا“ بع مم الشى

لذ ف

ه ول

ا ل

ة و

ذ ف

ه ول

ل

يى

ب ل

صواحى

شن ؤ

ما ج

نصف

ى

ت ول م بعذ وصي

شه

ج

و دي ويىصي بها ؤ

شه

ا ج م مم

ه الث

لذ ف

ول

ى

ا ل

ة و

ذ ف

ول

ى

ل

يى

خ ب ل

شه

ا ج بع مم ه الش

خ م بعذ ل

و دي ىصى بها ؤ

ت ج .”وصي

60

Chapter 9

What the Noble Qur‟an says about women and divorce

9.1. Divorce, a concern about women, in the Qur‟an

The Qur‟an deals in great detail with matters of divorce in the chapters: Cow “Al-

Bakkarah”, Women “Al-Nissaa”, The Joint Forces “Al-Ahzab”, and a chapter devoted to

the subject of Divorce “Al-Talak”. All the 28 verses on the subject were about protecting

the rights of women, who were the weaker parties in that act. Divorce was completely in

the free hand of the husband, and women were not entitled to any legal rights, almost the

same as in the time of the Old Testament. The Qur‟anic regulations and instructions were,

moreover, not simply couched in legal terms. In all the instructions, God keeps on

reminding the believers that these are the bounds set by God. They should not overstep

them. God tells the believers, in following these commands, to be mindful of God,

knowing that He sees everything they do. The chapter “Divorce” ends with this stern

warning:

Divorce “Al-Talak” 65:8-9. “Many a town that insolently opposed the command of its

Lord and His messengers We have brought sternly to account: We punished them

severely to make them taste the ill effect of their conduct- the ill effect of their conduct-

the result of their conduct was ruin.”

9.2. Specific instructions in the Qur‟an about divorce The following ten specific commands are given in the 28 verses that dealt with the

subject of divorce.

1. to discourage divorce

2. to encourage reconciliation

3. to make divorce not a hasty decision.

4. to keep the door open for reconciliation

5. to prevent abuse of divorce














61

6. to make divorce amicable

7. to give the divorced woman the right to her bridal gift

8. to give the woman the right to seek and get divorce

9. to give the divorced woman the right to maintenance

10. to confirm the responsibility of the father for the child

9. 2.1. Discouraging divorce

The following instruction is given to the believers to live with their wives in accordance

with what is fair and kind. If they dislike them, it may well be that they dislike something

in which God has put much good (Women “Al-Nissaa” 4: 19).

Women “Al-Nissaa” 4: 19. “..Live with them in accordance with what is fair and kind: if

you dislike them it may well be that you dislike something in which God has put much

good.”

Another verse describes, as evil witchcraft, trying to cause discord between man

and wife (The Cow “Al-Bakkarah” 2: 102-103).

When there was a disharmony between Zayd (the Prophet‟s manumitted slave and

adopted son) and his wife (a cousin of the Prophet), the Qur‟an cites the Prophet as

saying to him keep your wife to yourself and keep your duty to God, although God has

already informed the Prophet that the divorce will ultimately take place. (Joint Forces

“Al-Ahzab” 33:37)

9.2.2. Encouraging reconciliation

The Qur‟an emphasizes that peace is best in marital relationships, and that selfishness is

not good. If a wife fears alienation from her husband, they should try to reach a peaceful

settlement of their differences (Women “Al-Nissaa” 4:128).

If a marriage is under the threat of breaking down, an attempt by believers should

be made to reconcile the couple by an arbiter from his family and one from hers. If the

couple want to put things right, God will bring about a reconciliation between them. The

text does not mention the other possibility of failure of reconciliation, being the

undesirable outcome (Women “Al-Nissaa” 4:35)

In the specific situation where a husband does not treat one of his wives fairly, the

verse encourages making amendments and remaining conscious of God; but if husband

and wife do separate, God will provide for each out of His plenty (Women “Al-Nissaa”

4:129- 131).

Women “Al-Nissaa” 4:128. “If a wife fears high-handedness or alienation from her

husband, neither of them will be blamed if they come to a peaceful settlement, for peace

is best. Although human souls are prone to selfishness, if you do good and are mindful of

God, He is well aware of all that you do.”

Women “Al-Nissaa” 4:35. “If you [believers] fear that a couple may break up, appoint

one arbiter from his family, and one from hers. Then if the couple wants to put things

right, God will bring about a reconciliation between them: He is all knowing, all aware.”

62

Women “Al-Nissaa” 4:129- 131. “You will never be able to treat your wives with equal

fairness, however much you desire to do so, but do not ignore one wife altogether,

leaving her suspended [between marriage and divorce]. If you make amends and are

conscious of God, He is most forgiving and merciful, but if husband and wife do separate,

God will provide for each out of His plenty: He is infinite in plenty, and all wise.

Everything in the heavens and the earth belongs to God.”

9.2.3. Not making a hasty decision

According to Qur‟anic teaching, women should not be divorced at any time. Divorce

should be a fully considered decision. Men are instructed to only divorce their wives after

they had a menstrual period and in a month during which they did not have sexual

intercourse. The waiting period for reconciliation before the divorce takes final effect,

mentioned in the next section, is counted from the last menstruation following which no

intercourse has taken place, and lasts for three menstrual cycles.

Divorce “Al- Talak” 65:1. “Prophet, when any of you intend to divorce women, do so at

a time when their prescribed waiting period can properly start, and calculate the period

carefully: be mindful of God, your Lord. Do not drive them out of their homes- nor

should they themselves leave- unless they commit a flagrant indecency. These are the

limits set by God- whoever oversteps God‟s limits wrongs his own soul- for you cannot

know what new situation God may perhaps bring about.”

9.2.4. Keeping an open door for reconciliation

In several verses, Qur‟an outlined and elaborated on a waiting period (Eddah in Arabic,

meaning a period to be counted) before divorce takes final effect, thus keeping the door

open for reconciliation (The Cow “Al-Bakkarah” 2: 228, 232; The Joint Forces “Al-

Ahzab 33:49, Divorce “Al-Talak” 65:1- 6). During this period, the couple may do better

and go back together, provided they think that they can put things right. To justify this

period, the text mentions that you do not know what situation God may bring about

during this period, hinting at reconciliation. The divorced wife will not remarry during

this period, and will not conceal the fact that she is pregnant. During the waiting period,

the divorced woman should not be driven out of her home, nor should she leave her

home. Husbands are warned against making life difficult for women during this period.

Women should not be harassed, and should be provided for according to their husbands‟

capacities. During the waiting period, a wealthy man should spend according to his

wealth and a man whose provision is restricted should spend according to what God has

given him.

The waiting period is for three menstrual cycles or three months. The waiting

period for women who are pregnant is until they deliver.

After the waiting period, husbands are instructed to keep their wives honorably or

part with them honorably, and call two witnesses. Men are warned not to hold on them

with the intent to harm them, and not to make a mockery of God‟ revelation. In

consolation, the text says that if husband and wife do separate, God will provide for each

out of His plenty (Divorce “Al-Talak” 65:2-3).

At the end of the waiting period, sometimes a woman‟s family may interfere to

stop her reconciling with her husband. Here the Qur‟an condemns such interference. It is

63

completely up to the man and woman to agree to resume their marital life in a fair

manner.

When a woman is divorced before consummation of the marriage, there is to be

no waiting period during which the husband can take her back. But, men are instructed to

make provision for them and to release them in an honorable way.

The Cow “Al-Bakkarah” 2: 228. “Divorced women must wait for three monthly periods

before remarrying, and, if they really believe in God and the Last Day, it is not lawful for

them to conceal what God has created in their wombs: their husbands would do better to

take them back during this period, provided they wish to put things right. Wives have

[rights] similar to their [obligations], according to what is recognized to be fair, and

husbands have a degree [of right] over them:[both should remember that] God is

almighty and wise.”

Divorce “Al-Talak” 65:4-5. “If you are in doubt, the period of waiting will be three

months for those women who have ceased menstruating and for those who have not [yet]

menstruated; the waiting period of those who are pregnant will be until they deliver their

burden: God makes things easy for those who are mindful of him. This is God‟s

command, which He has sent down to you. God will wipe out the sinful deeds and

increase the rewards of anyone who is mindful of Him.”

Divorce “Al-Talak” 65:1. “Prophet, when any of you intend to divorce women, do so at

a time when their prescribed waiting period can properly start, and calculate the period

carefully: be mindful of God, your Lord. Do not drive them out of their homes- nor

should they themselves leave- unless they commit a flagrant indecency. These are the

limits set by God- whoever oversteps God‟s limits wrongs his own soul- for you cannot

know what new situation God may perhaps bring about.”

Divorce “Al-Talak” 65:6. “House the wives you are divorcing according to your means,

wherever you house yourselves, and do not harass them so as to make their lives difficult.

If they are pregnant, maintain them until they are delivered of their burdens; if they

suckle your infants, pay them for it. Consult together in a good way- if you make

difficulties for one another, another woman may suckle the child for the father-“

Divorce “Al-Talak” 65:7. “and let the wealthy man spend according to his wealth. But

let him whose provision is restricted spend according to what God has given him: God

does not burden any soul with more than He has given it- after hardship, God will bring

ease.”

Divorce “Al-Talak” 65:2-3. “When they have completed their appointed term, either

keep them honorably, or part with them honorably. Call two just witnesses from your

people and establish witness for the sake of God. Anyone who believes in God and the

Last Day should heed this: God will find a way out for those who are mindful of Him, and

will provide for them from an unexpected source; God will be enough for those who put

their trust in Him. God achieves His purpose; God has set a due measure for

everything.”

64

The Cow “Al-Bakkarah” 2: 232. “When you divorce women and they have reached

their set time, do not prevent them from remarrying their husbands if they both agree to

do so in a fair manner. Let those of you who believe in God and the Last day take this to

heart: that is more wholesome and purer for you. God knows and you do not.”

The Joint Forces: “Al-Ahzab” 33:49. “Believers, you have no right to expect a waiting

period when you marry believing women and then divorce them before you have touched

them: make provision for them and release them in an honorable way.”

9.2.5. A right not to be abused

The above waiting period could be abused by men, who may divorce the woman, and

then take her back during the waiting period, only to divorce her again, and do so

indefinitely, so that she will be neither married nor free. The Qur‟an restricted divorce to

only two times, after which wives are either kept on in an acceptable manner or released

in a good way.

The husband who divorces his wife can thus go back on the decision only twice.

After the third time, he can only re-marry her back after she had another marriage, and

provided they both feel they can keep within the bounds set by God.

The Cow “Al-Bakkarah” 2:231. “When you divorce women and they have reached their

set time, then either keep or release them in a fair manner. Do not hold on to them with

intent to harm them and commit aggression: anyone who does this wrongs himself. Do

not make a mockery of God‟s revelations; remember the favour He blessed you with, and

the Scripture and wisdom He sent to teach you. Be mindful of God and know that He has

full knowledge of everything.”

The Cow “Al-Bakkarah” 2: 229. “Divorce can happen twice, and [each time] wives

either be kept on in an acceptable manner or released in a good way..”

The Cow “Al-Bakkarah” 2: 230. “If a husband re-divorces his wife after the second

divorce, she will not be lawful for him until she has taken another husband; if that one

divorces her, there will be no blame if she and the first husband return to one another,

provided they feel that they can keep within the bounds set by God. These are God‟s

bounds, which He makes clear for those who know.”

9.2.6. Making divorce amicable

The verses in the Qur‟an keep on reminding believers to live with their wives in fairness

or to release them in a nice and honorable way. As an expression of the amicable nature

of the divorce, the husband has to make provision for his divorced wife, even if the

marriage was not consummated.

As mentioned in the previous chapter on marriage, when the Prophet gave his

wives a free choice between the hard life he was leading or divorce, he was instructed by

God to tell them that if that is their desire to have an easy life and its finery, he is willing

to release them from marriage with kindness. (The Joint Forces “Al-Ahzab” 33: 28).

65

The Cow “Al-Bakkarah” 2: 229. “Divorce can happen twice, and [each time] wives

either be kept on in an acceptable manner or released in a good way..”.

The Joint Forces “Al-Ahzab” 33:49. “Believers, you have no right to expect a waiting

period when you marry believing women and then divorce them before you have touched

them: make provision for them and release them in an honorable way.”

The Joint Forces “Al-Ahzab” 33: 28-29. “Prophet, say to your wives, „If your desire is

for the present life and its finery, then come, I will make provision for you and release

you with kindness, but if you desire God, His Messenger, and the Final Home, then

remember that God has prepared good rewards for those of you who do good.”

9.2.7. The right of the divorced woman to her bridal gifts

A divorced woman has the right to keep anything that was given by her husband as a

bridal gift. It is not lawful for the husband to take any of it back. The exception is when

the woman asks and gets divorce, and in return she gives back her bridal gift.

If a woman is divorced before the consummation of marriage, and before a bridal

gift is fixed, it is a duty on the man to make a provision for her, the rich according to his

means and the poor according to his. If, on the other hand, a bridal gift is fixed, the man

has to give her half of what has been fixed, unless that right is waived.

The husband cannot get back the bridal gift when he divorces his wife, even if it

was a great amount of gold. The Qur‟an states that it would be an unjust and a blatant sin,

after they have lain together and women have taken a solemn pledge from them.

Women “Al-Nissaa” 4:20-21. “If you wish to replace one wife with another, do not take

any of her bride-gift back, even if you have given her a great amount of gold. How could

you take it when this is unjust and a blatant sin? How could you take it when you have

lain with each other and they have taken a solemn pledge from you?”

The Cow “Al-Bakkarah” 2:236-237. “You will not be blamed if you divorce women

when you have not yet consummated the marriage or fixed a bride-gift for them, but make

fair provision for them, the rich according to his means and the poor according to his-

this is a duty for those who do good.

If you divorce wives before consummating the marriage but after fixing a bride-gift for

them, then give them half of what you had previously fixed, unless they waive [their

right], or unless the one who holds the marriage tie waives [his right]. Waiving [your

right] is nearer to godliness, so do not forget to be generous towards one another: God

sees what you do.”

9.2.8. The right of the woman to seek and get divorce

The Qur‟an gives the women the right to divorce, if attempts at reconciliation and

arbitration fail, and the couple cannot maintain the marriage within the bounds set by

God. She has only to return to the husband what he has given her as a bridal gift. Again,

as in other verses dealing with divorce, God keeps on reminding believers not to overstep

His boundaries.

66

The Cow “Al-Bakkarah” 2: 229. “..It is not lawful for you to take back anything that

you have given [your wives], except where both fear that they cannot maintain [the

marriage] within the bounds set by God: if you [arbiters] suspect that the couple may not

be able to do this, then there will be no blame on either of them if the woman opts to give

something for her release. These are the bounds set by God: do not overstep them. It is

those who overstep God‟s bounds who are doing wrong.”

9.2.9. The right of the divorced woman to maintenance

In a text in Surat The Cow “Al-Bakkarah”, the divorced woman was given the same right

given to the widow for maintenance for a year and not to be expelled from her home.

The Cow “Al-Bakkarah” 2:240-242. “If any of you die and leave widows, make a

bequest for them: a year‟s maintenance and no expulsion from their homes [for that

time]. But if they leave of their own accord, you will not be blamed for what they may

reasonably choose to do with themselves: God is almighty and wise. Divorced women

shall also have such maintenance as is considered fair: this is a duty for those who are

mindful of God. In this way God makes His revelations clear to you, so that you may

grow in understanding.”

9.2.10. The responsibility of the father for .the child

A long verse in the Qur‟an addresses the issue of the divorced parents‟ responsibility for

the suckling infant, and in particular that of the father. The mother has the choice to

breastfeed up to two years. The father has to provide her with maintenance and clothing

during this period. Neither mother nor father should be made to suffer on account of the

child. If the husband dies, the duty of support will be incumbent on his heir. Mother and

father should consult and mutually consent if they wish to wean the child or engage a wet

nurse. The verse ends by reminding them of God who sees everything they do.

The Cow “Al-Bakkarah” 2:233. “Mothers suckle their children for two whole years, if

they wish to complete the term, and clothing and maintenance must be borne by the

father in a fair manner. No one should be burdened with more than they can bear: no

mother shall be made to suffer harm on account of her child, nor any father on account of

his. The same duty is incumbent on the father‟s heir. If, by mutual consent and

consultation, the couple wish to wean [the child], they will not be blamed, nor there will

be any blame if you wish to engage a wet nurse, provided you paid as agreed in a fair

manner. Be mindful of God, knowing that He sees everything you do.”

9.3. Discouragement of divorce in the New Testament

In an interesting teaching passage in the New Testament, Jesus shows his concern about

women and the stability of marriage (New Testament: Mark 10:2-12). Some Pharisees,

trying to trap him, came and asked him, „Do you permit divorce?‟ Jesus asked them.

„What did Moses say about divorce? They replied „He said it was all right, and that all a

man has to do is write his wife a letter of dismissal.‟ Jesus told them that this was a

concession to their hardhearted wickedness, that it certainly isn‟t God‟s way, and that no

man may separate what God has joined together.

67


9.1. Divorce, a concern about women, in the Qur‟an

6-2 :6 5 سورة انطالق

ابا نبناها عز

ذيذا وعز

حاظبناها حعابا ؼ

ها وسظله ف مش سب

شيت عخذ ع ؤ

ي م ك

إمشها "وه

ؤ ذ وبا

اك

ز

شا . ف

ى

عشامشها خ

ؤ

ا عاكبت

”وو

9.2. Specific instructions in the Qur‟an about divorce

9. 2.1. Discouraging divorce


ثييرا ه

ه فيه خ


ؼ

شهىا

ى

ج

ى ؤ عسخ

شهخمىه ف

ة ه

عشوف ف

را .""وعاؼشوه بال

9.2.2. Encouraging reconciliation

122: 4 سورة اننساء

حا و" يصررلحا بينهمررا صررل

يهمررا ؤ

حنرراح عل

ررال

و بعشاطررا ف

ررىصا ؤ

ؽ

ررذ مرر بعلهررا ن

اف

خ

ةحظررشث وب امررشؤ

يررر وؤ

ح خ

ررل الص

بيى خ

عمل

ا بما ح

ه و

ة الل

ف

لىا خ

وج

حعنىا

ح وب ج

نفغ الش

" .لا

را


هلها ب يشيذا بصالحا يى ؤ ما م

هله وحى

ؤ ما م

حى

ىا

ابعث

اق بينهما ف

را "وب خفخ ؼل

ره و

ره بينهمرا ب الل

م الل

ف

بيرا ."عليما خ


عررخؼرر ح

رررت وب"ول

ل

عل

ال

سوها و

خررز

يررل ف

رررل ال

و

ررىا

ميل

ج

رررال

ررى حشصررخ ف

عررراء ول

برري الن

ىا

عرررذل

ح

ؤ

يعىا

لرررىا خ

وج

صررلحىا

ج

ا م ظعخه وو

ال

ه ه

الل

ا يغ

ك حيما . وب يخفش فىسا س

ا غ

ه و

ة الل

ه واظعا حىيما ."ف

الل

68

9.2.3. Not making a hasty decision

1 :6 5 سورة انطالق

ه لىا الل واج

ة عذ

حصىا ال

ته وؤ لىه لعذ

لؼ

عاء ف

لخ الن

لا ػ

بي بر ها الن ح

شحىه م بي"يا ؤ

خ

ج

ل

ى سب

ىته ول

لذ ظ

ل

ه ف

ه وم يخعذ حذود الل

حذود الل

نت وجل بيت م

جي بفاحؽ

يإ

ؤ

شح بل

ه يخ

عل الل

ذس ل

ج

فعه ل

ن

مشا . " ؤ ل

بعذ ر

يحذر

9.2.4. Keeping an open door for reconciliation


ه في م الل

لخم ما خ

يى

ه ؤ

يحل ل

شوء ول

ك

ت

الز

نفعه ز

ص بإ رب

اث يت

ل

لؼ

ه "وال

م بالل

يا

سحامه ب ه

ؤ

ه في حم بشدته ؤ

يى آلاخش وبعىل

يه وال

عل عشوف وللشحا

يه بال

ز عل

ل ال

ه مث

بصالحا ول

سادوا

ب ؤ ل

ر

ه عضيض حىي " والل

دسحت


ته عذبخ ف

ب اسج

عائى

حيع م ن

ئي يئع م ال

ه "والال

حل

ؤ حما

ث لا

ول

يحظ وؤ

ئي ل

هش والال

ؼ

ؤ

ت

ز

ال

ز

يى

ه بل

نضل

ه ؤ

مش الل

ؤ ل

مشه يعشا . ر

ه م ؤ

ه يوعل ل

م الل ه وم يخ

يظع حمل

ش عنه ؤ ف

ه يى

م الل وم يخ

ئ حشا"ظي

ه ؤ

اجه ويعظ ل


ه لىا الل واج

ة عذ

حصىا ال

ته وؤ لىه لعذ

لؼ

عاء ف

لخ الن

لا ػ


"يا ؤ

شحىه م بيىته ول

خ

ج

ل

ى سب

جي يإ

ؤ

شح بل

عليخ

ذس ل

ج

فعه ل

ن

لذ ظ

ل

ه ف

ه وم يخعذ حذود الل

حذود الل

نت وجل بيت م

ه بفاحؽ

الل

مشا" ؤ ل

بعذ ر

يحذر


وه ظاس ج

ول

نخ م وحذه

ظى

ظىنىه م حيث

ى "ؤ يه حت

نفلىا عل

إث حمل ف

ول

ؤ

يه وب ه

لىا عل لخظي

عاظشج

بمعشوف وب ح

مشوا بينى

جحىسه وؤ

ىه ؤ

أج

ف

ى

سطع ل

ة ؤ

ه ف

شي . يظع حمل

خ

ه ؤ

رطع ل

عت

ف

لينفم ر

فعا بل

ه ن

الل

ف

ل يي

ه ل

اه الل

ا آج ينفم مم

له ف

يه سصك

ذس عل

ه و ظعت م ظعخه وم ك

اها ظيوعل الل

ما آج

بعذ ععش يعشا ."

69

: :6 5 سورة انطالق

ذس عل

و ظعت م ظعخه وم ك

اها ظيوعل ". لينفم ر

ما آج

فعا بل

ه ن

الل

ف

ل يي

ه ل

اه الل

ا آج ينفم مم

له ف

يه سصك

ه بعذ ععش يعشا ." الل


“ىه بمعشوف وؤ

اسك

و ف

ىه بمعشوف ؤ

معي

إه ف

حل

ؤ

غ

ا بل

ه فةر

لل

هادة

كيمىا الؽ

وؤ

نى م و عذ

هذوا ر

ؼ

شحا . ويشه مخ

ه يوعل ل

م الل خش وم يخ

يى آلا

ه وال

م بالل

ا يا

به م و

يىع

لى

عب ر

يحد

ل

ه م حيث

صك

هى الل

ل عل

ذسا وم يخىو

يء ك

ل شخ

ه لي

ذ حعل الل

مشه ك

ه بالغ ؤ

هى حعبه ب الل

”ف


شاطىا بين“ ا ج

صواحه بر

ينىح ؤ

ىه ؤ

عظل

ح

ال

ه ف

حل

ؤ

غ

بل

عاء ف

لخ الن

لا ػ

عشوفوبر

به ه بال

يىع ل

ر

نخ ل

وؤ

ه يعل

هش والل

ػ

وؤ

ى

ى ل

صو

ؤ

لى

يى آلاخش ر

ه وال

م بالل

يا

ا منى

مى م و

عل

”ح

46: 33سورة األحزاب

ل"لر ػ

منراث ز

ا حرخ ال

ى

ا ن

رزي آمنرىا بر

هرا ال ح

وجها يا ؤ عخرذ

ة ح ريه مر عرذ

ر عل

ى

مرا ل

رىه ف مع

ج

برل ؤ

خمرىه مر ك

عىه مخف ظشاحا حميال." وظشحىه

9.2.5. A right not to be abused


م"إه ف

حل

ؤ

غ

بل

عاء ف

لخ الن

لا ػ

ومر بر

خعخرذوا

ىه طرشاسا ل

معري

ج

و ظرشحىه بمعرشوف ول

ىه بمعرشوف ؤ

عري

ومرررريى

رره عل

نعمررذ الل

ررشوا

ه

رره هررضوا وار

آيرراث الل

وا

خررز خ

ج

فعرره ول

رر ن

لررذ ظ

ل

ف لرر

رر يفعررل ر م

رريى

عل نررض

ىخرراب ا ؤ

ال

يء علي .

ل شخه بي

الل

ؤ

مىا

ه واعل

الل

لىا به واج

ى

مت يعظ

حى

”وال


عشيف بةحعا “و ح

ةمعان بمعشوف ؤ

ا ف

ج الق مش

”لؼ


حررل" ج

ررال

هررا ف

ل

ل ي ب ػ

ررا ؤ ن

راحعررا ب ظ

يت

يهمررا ؤ

حنرراح عل

ررال

هررا ف

ل

لررة ػ

يررره ف

ررنىف صوحررا غ

ررى ج رره مرر بعررذ حت

ليمررا ل

مى ى يعل

نها لل ه يبي

حذود الل

ه وجل".حذود الل

70

9.2.6. Making divorce amicable

226 :2 انبقرةسورة

عشيف بةحعا ““و ح

ةمعان بمعشوف ؤ

ا ف

ج الق مش

”الؼ

46: 33 سورة األحزاب

ها" حاياؤ زي

ا آمنىا ال

حخ بر

ى

مناث ن

ا ال

ز لخمىه

لبل م ػ

ك

ؤ ىه مع

ما ج

ف

ى

ل يه

ة م عل وجها عرذ عخرذ

ح

عىه مخ ف ." حميال ظشاحا وظشحىه

26-22: 33سورة األحزاب

عى مخ

ي ؤ

خعال

يا وصينتها ف

ن الذ

حياة

شد ال

ج

نت

ب ه صواح


ظشاحا حميال ."يا ؤ

ظشحى

وب وؤ

حشا عظيما ؤ

محعناث منى

عذ لل

ه ؤ

ة الل

ف

اس آلاخشة ه والذ

ه وسظىل

شد الل

ج

نت

”.ه

9.2.7. The right of the divorced woman to her bridal gifts


صوج م“ اظدبذا سدجبينوب ؤ ما م

ه بهخانا وبز

ون

ز

خ

إجيئا ؤ

منه ؼ

وا

ز

خ

إ ج

ال

اسا ف

يخ بحذاه كنؼ

ا صوج وآج

ا. ي

ا.ليظ

ا غ

اك

يث م

منى

ز

خ

ى بعع وؤ

بل

ى بعظى ضخ

فذ ؤ

ه وك

ون

ز

خ

إ ج

يف

”وه

:23 -236: 2 انبقرةسورة

عىه ع" ومخشيظت

ه ف

ل

فشطىا

و ج

ىه ؤ مع

ج

عاء ما ل

لخ الن

ل ب ػ

يى

حناح عل

ى ل

ذسه وعل

ىظع ك

ى ال

ل

لخمىه لحعني . وب ػ

ى ال

ا عل عشوف حل

ذسه مخاعا بال

لتر ك

ال

شيظت

ه ف

شطخ ل

ذ ف

ىه وك مع

ج

بل ؤ

م ك

شب للخك ؤ

عفىا

ح

اح وؤ

ي الن

ز بيذه علذة

و يعفى ال

يعفى ؤ

ؤ

شطخ بل

ما ف

نصف

فظل ف

ال

نعىا

ج

لىي ول

ه بما ب الل

ى بصير .بينى

عمل

ح

9.2.8. The right of the woman to seek and get divorce


ةه ف

يليما حذود الل

ل

ا ؤ

اف

يخ

ؤ

يئا بل

يخمىه ؼ

ا آج مم

وا

ز

خ

إ ج

ؤ

ى

يحل ل

يليما حذود"ول

ل

ه خفخ ؤ

الل

إه ف

عخذوها وم يخعذ حذود الل

ح

ال

ه ف

حذود الل

خذث به جليهما فيما اف

حناح عل

ال

ى ف

ال

ه الظ ئ

".ول

71

9.2.9. The right of the divorced woman to maintenance

242 – 240: 2سورة انبقرة

زي رش "وال

رة خ

رشاج ف

ير بخ

غ حى

ى ال

خاعا بل صواحه م

ت صواحا وصي

سو ؤ

ويز

ى منى

يخىف

ريى

حنراح عل

رال

ح ف

اث مخل

لمؼ

ه عضيض حىي . ولل

عشوف والل نفعه م م

في ؤ

عل

في ما ف يبري

لرز

لري . ه خ

رى ال

ا عل عشوف حل

اع بال

ى ."علل

ح

ى

عل

آياجه ل

ى

ه ل

الل

9.2.10. The responsibility of the father for .the child


يامل

ي و

ولده حىل

ىالذاث يشطع ؤ

عشوف "وال

ه وهعىته بال

ه سصك

ىد ل

ىل

ى ال

وعل

طاعت يخ الش

ساد ؤ

ؤ

ل

ىاسر ى ال

ذه وعل

ه بىل

ىد ل

مىل

ذها ول

بىل

ظاس والذة

ج

وظعها ل

فغ بل

ن

ف

لي

ج

ةل

ف ل

ل ر

ع مث

سادا فصال

ؤ

حناح عل

ال

ف

ولده

ؤ

رطعىا

عت

ح

ؤ سدج

يهما وب ؤ

حناح عل

ال

اوس ف

ؽ

نهما وح شاض م

يخ ج

ا آج مخ م

ا ظل

بر

يى

ه بما الل

ؤ

مىا

ه واعل

الل

لىا عشوف واج

ى بصير بال

عمل

. ح

72

Chapter 10

What the Noble Qur‟an says about fornication and adultery

10.1. A sin for both men and women

The Qur‟an specifically addresses men and then women for keeping away from this sin

(Light “Al-Noor” 24:30-31). Men first and then women are instructed to lower their

glances and guard their private parts. In another verse, God promises the reward for

chaste men and women (The Joint Forces “Al-Ahzab” 33: 35). In the Qur‟anic language,

the same word is used for the external genitals of men and women “Farg”, translated as

private parts in English.

Light “Al-Noor” 24:30-31. “[Prophet], tell believing men to lower their glances and

guard their private parts: that is purer for them. God is well aware of everything they do.

And tell believing women that they should lower their glances, guard their private parts,

and not display their charms beyond what [it is acceptable] to reveal…”

The Joint Forces “Al-Ahzab” 33: 35. “For men and women who are devoted to God-

believing men and women, obedient men and women, truthful men and women, steadfast

men and women, humble men and women, charitable men and women, fasting men and

women, chaste men and women, men and women who remember God often- God has

prepared forgiveness and a rich reward.”

One of the Ten Commandments in the Old Testament is not to commit adultery,

and another is not to burn with desire for another man‟s wife (Old Testament:

Deuteronomy 5:18; 21). In the New Testament, Jesus in the Sermon on the Mount

preached that the law of Moses said that you shall not commit adultery, but he says that

anyone who even looks at a woman with lust in his eye has already committed adultery

with her in his heart. (New Testament: Matthew 5:27-28). The Qur‟an uses a similar














73

language when it instructs believers not to go anywhere near adultery. (The Night

Journey “Al-Israa” 17:32).

10.2. Encouragement of marriage

The Qur‟an encourages marriage, and instructs chastity before marriage.

The Light “Al-Noor” 24:32-33 “Marry off the single among you and those of your male

and female slaves who are righteous. If they are poor. God will provide for them from his

bounty: God‟s bounty is infinite and He is all knowing. Those who are unable to marry

should keep chaste until God gives them enough out of his bounty..”

10.3. Punishment for adultery

In the Qur‟an, the punishment is the same for man and woman: one hundred strikes

(Corporeal punishments were the norm at the time). The text also instructs men and

women not to marry adulterers or adulteresses. The verse that immediately follows the

instruction for punishment of adulterers is a severe punishment for those who accuse

women of adultery without having witnesses to support their accusation (Light “Al-Noor”

24:4). Believers are instructed to marry slave girls if they could not afford to marry free

women. The punishment for a married slave who commits adultery is half that for a free

woman. In another chapter, women who commit a lewd act, confirmed by four witnesses,

should be confined to their homes. The punishment for adultery by stoning in the Old

Testament is not mentioned in the Qur‟an.

Light “Al-Noor” 24:2-3. “Strike the adulteress and the adulterer one hundred times. Do

not let compassion for them keep you from carrying out God‟s law- if you believe in God

and the Last Day- and ensure that a group of believers witness the punishment.

The adulterer is only [fit] to marry an adulteress or an idolatress, and the adulteress is

only [fit] to marry an adulterer or an idolater: such behavior is forbidden to believers.”

Women “Al-Nissaa” 4:25. “If any of you does not have the means to marry a believing

free woman, then marry a believing slave- God knows best [the depth of] your faith: you

are [all] part of the same family- so marry them with their people‟s consent and their

proper bride-gifts. [Make them] married women, not adulteresses or lovers. If they

commit adultery when they are married, their punishment will be half that of free women.

This is for those of you who fear that you will sin; it is better for you to practice self-

restraint. God is most forgiving and merciful.”

Women “Al-Nissaa” 4:15. “If any of your women commit a lewd act, call four witnesses

from among you, then, if they testify to their guilt, keep the women at home until death

comes to them or until God shows them another way.”

In the law of Moses in the Old Testament, punishment for adultery differed as to

whether the woman was married, engaged or not engaged. The punishment was more if

the woman belonged to another man, less if she did not. The punishment for the man was

the death penalty by stoning if the woman was married or was engaged. In the case of the

engaged girl, the justification for the severe punishment was violation of the virginity of

74

another man‟s fiancée. If a man rapes a girl who was not engaged, he had to marry her

and pay a fine to her father. Stoning was also the punishment for the married woman and

for the engaged girl seduced within the wall of a city (because she could have screamed

for help). (Old Testament. Exodus 22:16-17; Deuteronomy 22:22-30)

In the New Testament, in a moving humane piece, Jesus acknowledges the punishment of

the Old Testament, but challenges whoever is without sin to throw the first stone. It is

interesting in the story that they brought the woman only to him for punishment, but not

the man.

New Testament: John 8:2-11. “Jesus returned to the Mount of Olives, but early the next

morning he was back again at the Temple. A crowd soon gathered, and he sat down and

talked to them. As he was speaking, the Jewish leaders and Pharisees brought a woman

caught in adultery and placed her out in front of the staring crowd.

„Teacher‟, they said to Jesus,‟ this woman was caught in the very act of adultery. Moses

law says to kill her. What about it?‟

They were trying to trap him into saying something that they could use against him, but

Jesus stooped down and wrote in the dust with his fingers. They kept demanding an

answer, so he stood up again and said, „All right, hurl the stones at her until she dies. But

only he who never sinned may throw the first!‟

Then he stooped down again and wrote some more in the dust. And the Jewish leaders

slipped away one by one, beginning with the eldest, until only Jesus was left in front of

the crowd with the woman.

Then Jesus stood up again and said to her, „Where are your accusers? Didn‟t even one of

them condemn you?‟

„No, sir‟, she said.

And Jesus said, „Neither do I. Go and sin no more.‟

10.4. Accusing women of adultery

The Qur‟an made accusing women of fornication without reliable evidence a serious

offence. The evidence called for was four witnesses. Failure to provide this evidence

results in the accusers being punished by eighty strikes and rejecting their testimony in

any issue ever afterwards. They are rejected by God, in this life and the next. A painful

punishment awaits them on judgment day

Light “Al-Noor” 24:4-5. “As for those who accuse chaste women of fornication, and

then fail to provide four witnesses, strike them eighty times, and reject their testimony

ever afterwards: they are lawbreakers except for those who repent later and make

amends- God is most forgiving and merciful.”

Light “Al-Noor” 24:23-25. “Those who accuse honorable but unwary believing women

are rejected by God, in this life and the next. A painful punishment awaits them on the

Day when their own tongues, hands and feet will testify against them about what they

have done- on that Day, God will pay them their just due in full- and they will realize that

God is the Truth that makes everything clear.”

75

10.5. When a woman is accused by her husband of adultery

When a man accuses his wife of adultery and has no witnesses except himself, the answer

in the Qur‟an was for him to call God to witness that he is telling the truth. The accused

wife can also call God to witness that he is lying. Her testimony is then equal to his.

Light “Al-Noor” 24:6-9. “As for those who accuse their own wives of adultery, but have

no other witnesses, let each one four times call God to witness that he is telling the truth,

and the fifth time, call God to reject him if he is lying; punishment shall be averted from

his wife if she in turn four times call God to witness that her husband is lying and, the

fifth time, calls God to reject her if he is telling the truth.”

In the context of the time in the Old Testament, the procedure for a similar

situation under the law of Moses is mentioned in great detail (Numbers 5:11-31). The

husband brings his wife to the priest, where she is subjected to the test of having to drink

a specially prepared water. If she has been defiled, having committed adultery against her

husband, the water will become bitter within her, and her body will swell and her thigh

will rot, and she shall be a curse among her people. But if she is pure and has not

committed adultery, she shall be unharmed and will soon become pregnant.

In another part of the Old Testament (Deuteronomy 22:13-21), the law of Moses

outlines the procedure when a husband accuses his wife of not being a virgin when he

married her. The punishment for her if the accusation is true is to be stoned at the door of

her father‟s home. If the accusation is false, the man is whipped, gives a fine to her father

and she shall remain his wife and he may never divorce her.

10.6. Prostitution

At the time of the Prophet, slavery was not yet abolished. The Qur‟an, apart from

encouraging liberating slaves in several parts of the texts and instructions, strongly

prohibited the practice of forcing slave girls into prostitution (to make money for their

owners).

The Light “Al-Noor”24: 33. “Those who are unable to marry should keep chaste until

God gives them enough out of His bounty. If any of your slaves wish to pay for their

freedom, make a contract with them accordingly, if you know they have good in them,

and give them some of the wealth God has given you. Do not force your slave-girls into

prostitution, when they themselves wish to remain honorable, in your quest for the short-

term gains of this world, although, if they are forced, God will be forgiving and merciful

to them”.

76


10.2.1. A sin for both men and women

31-30 : 24سورة اننور

بير بما.ه خ

ه ب الل

ى ل

صو

ؤ ل

شوحه ر

ىا ف


ىا م ؤ ظ

مني يغ

ما

ل ل ل

مناث "ك

ما

ل ل ل

يصنعى . وك

يبررذي

ررشوحه ولرر ف


ظظرر مرر ؤ

يغ

ررى حيررىبه ول

مررشه عل

يظررشب بخ

هررش منهررا ول

مررا ظ

صينررته بل

بنرراء بو ؤ

بنررائه ؤ

و ؤ

ته ؤ

و آبرراء بعررىل

و آبررائه ؤ

ته ؤ

لبعررىل


ررىاجه ؤ

و بخ

ته ؤ

و بجرري عررىل

ررىاجه ؤ

و بجرري بخ

سبررت مرر الشحررا

ولرري لايررر ؤ

ررابعي غ و الخ

يمرراجه ؤ

ررذ ؤ

ى

و مررا مل

و نعررائه ؤ

ررىاته ؤ

خ

ررى ؤ

هررشوا عل

رر يظ

ررزي ل

فررل ال

و الؼ

ؤ

سح يظررررشب بررررإ

عرررراء ول

ررررر عررررىساث الن

ى

عل

منررررى ل

ا هررررا ال ح

رررره حميعررررا ؤ

رررررى الل

ىبررررىا بل

فرررري مرررر صينررررته وج

مرررررا يخ

له لرررريعل

فلحى "ج

35: 33سورة األحزاب

علمي ب " علماث ال

مني وال

ا مناث وال

ا انخي وال

ل

انخراث وال

ل

رادكي و وال اث الص

رادك رابشي والص رابشاث والص والص

اؼررررررعي خ

اؼررررررعاث وال

خ

كي وال خصررررررذ

اث وال

ك خصررررررذ

ررررررائمي وال ررررررائماث والص حررررررافظي والص

ررررررشوحه وال

رررررراث ف

حافظ

وال

اهشي ه والز

ثيرا الل

اهشا ه

عذ ثوالز

ه ؤ

ه الل

ل

فشة

غ حشا م

" عظيما وؤ

10.2. Encouragement of marriage


يرررامى ىحرررىا لا

ن "وؤ

وبمرررائى

رررالحي مررر عبررراده والص

ظرررله مرررنى

ررره مررر ف

رررنه الل

رررشاء يغ

ل

رررىا ف

ىن

ررره واظرررع ب يي

والل

ظله" ,.علي ه م ف

نيه الل

ى يغ احا حت

يوذو ني

زي ل

يعخعفف ال

ول

10.3. Punishment for adultery

3 – 2: 24سورة اننور

رررذة ول حل

رررت

نهمرررا مئ رررل واحرررذ م

احلرررذوا و

انررري ف والض

انيرررت ررره "الض

منرررى بالل

ا

نرررخ ج

ررره ب ه

فررري ديررر الل

رررت

ف بهمرررا سؤ

ه

رررز

خ

إ ج

و م ؤ

صانيت

ينىف بل

اني ل مني . الض

ا ال م

ائفت

ابهما ػ

هذ عز

يؽ

خش ول

يى آلا

صوال

ينىحها بل

ل

انيت والض

ت

شه

و ؽ

ا ؤ

مني ."ا ى ال

عل ل

ر شن وحش

مؽ

77


خيرررر ف م

ى

يمرران

ررذ ؤ

ى

ررا مل مرر م

منرراث ف

ا حصررناث ال

يررنىف ال

ؤ

ررىل

ػ

رر يعررخؼع مررنى

رره "ومرر ل

منرراث والل

ا ال

اجى

ر بةيمرانعل

يرر معررؤ

عشوف محصرناث غ

حرىسه بررال

رىه ؤ

هلهر وآج

ؤ

رانىحىه بررةر

رر بعرع ف م

بعظرى

افحاث ى

حصناث ى ال

ما عل

يه نصف

عل

ت ف

ي بفاحؽ

جة ؤ

حص ف

ا ؤ

ةر

ذا ف

خ

اث ؤ

خز مخ

ي ول صخ

خ

ل ل

اب ر

عز

م ال

حي ." فىس سه غ

والل

ى

ير ل

خ

صبروا

ج

وؤ

عنذ منى

ال


ف

رررهذوا

رررة ؼ

ف

رررنى م

سبعرررت

ررريه ؤ

عل

رررهذوا

ؽ

اظد

ف

عرررائى

مررر ن

رررت

فاحؽ

جي ال

الحررري يرررإ

رررى "وال بيرررىث حت

ىه فررري ال

معررري

إ

". ه ظبيال

ه ل

و يوعل الل

ىث ؤ

اه ال

يخىف

10.4. Accusing women of adultery


احلذوه ز

هذاء ف

سبعت ؼ

ىا بإ

ج يإ

ل

حصناث ز

زي يشمى ال

"وال ئ

ول

بذا وؤ

ؤ

هادة

ه ؼ

ىا ل

لبل

ج

ول

ذة

ماني حل

حي " فىس سه غ

ة الل

حىا ف

صل

وؤ ل

ابىا م بعذ ر

زي ج

ال

فاظلى . بل

ه ال

25 –23: 24سورة اننور

ررافغ

حصرررناث ال

ررزي يشمررى ال

ررريه "ب ال

ررهذ عل

ؽ

اب عظرري . يرررى ح

هرر عرررز

خرررشة ول

يا وآلا

ن عنررىا فررري الررذ

منررراث ل

ا ث ال

ال

حم ويه دينه ال

يه الل

ى . يىمئز يىف

ىا يعمل

ان

ه بما و

سحل

يذحه وؤ

عنته وؤ

ل الؤ

مى ؤ

بي ."عل

حم ال

ه هى ال

ل

10.5. When a woman is accused by her husband of adultery

6 –6 : 24سورة اننور

رهاد

سبع ؼحذه ؤ

ؤ

هادة

ؽ

نفعه ف

ؤ

هذاء بل

ه ؼ

ل

يى

صواحه ول

زي يشمى ؤ

ر"وال ره بن

رادكي . اث بالل ر الص

ه ل

سرررهذ ؤ

ؽ

ح

اب ؤ

عرررز

. عنهرررا ال

ررراربي ويرررذسؤ

ي

رررا مررر ال

يررره ب و

ررره عل

عنرررذ الل

ل

ؤ

امعرررت

خ

ررر وال

ررره ل ررره بن

رررهاداث بالل

برررع ؼ

يها ه عل

ظب الل

غ

ؤ

امعت

خ

اربي . وال

ي

ادكي ."ال ا م الص

ب و

78

10.6. Prostitution

33: 24سورة اننور

ىخرررراب"ررررى ال

ررررزي يبخغ

ظررررله وال

رررره مرررر ف

نرررريه الل

ررررى يغ احررررا حت

يوررررذو ني

ررررزي ل

يعررررخعفف ال

ول

ى

يمرررران

ررررذ ؤ

ى

ررررا مل مم

اجبىه ب علمخي

سد ف

راء ب ؤ

بغ

رى ال

عل

خيراجى

شهرىا ف

ى

ج

ول

راه

رز آج

ه ال

الل ا

ىه م ميرا وآج

رنا فيه خ حص

ج

ح فىس سشاهه غ

ه م بعذ به

ة الل

شهه ف

يا وم يى

ن حياة الذ

ىا عشض ال

خبخغ

"ي .ل

79

Chapter 11

What the Noble Qur‟an says about women‟s dress in public

11.1. Adam and Eve and the need to cover

It started in the Old Testament and in the Qur‟an when Adam and Eve recognized the

need to cover. According to the Old Testament (Genesis 3:7) and the Qur‟an (“Al-A‟raf”

Heights 7:22; TaHa 20:121), it was when Adam and Eve became aware of their

nakedness after eating from the forbidden tree, that they felt the need to cover. They

covered their private parts. Both Adam and Eve felt the same need and both covered

themselves.

The Heights “Al-A’raf” 7:22. “..Their nakedness became exposed to them when they

had eaten from the tree: they began to put together leaves from the garden to cover

themselves….”

TaHa 20:121

“ and they both ate from it. They became conscious of their nakedness and began to

cover themselves with leaves from the garden…”

The Qur‟an in another verse reminds descendants of Adam that God has given them

garments not only to cover their nakedness, but as an adornment. God then reminds them

that being conscious of God is the best of all garments.

The heights “Al-A’araf” 7:26. “Children of Adam, We have given you garments to

cover your nakedness and as adornment for you; the garment of God- consciousness is

the best of all garments- this is one of God‟s signs, so that all people may take heed.”














80

11.2. In the Qur‟an

In the Qur'an, verses on the subject came in two chapters (Suras): The Light “Al-Noor”,

and Joint Forces “Al-Ahzab “. They are in three parts. In the first part, God instructs the

Prophet to tell men believers and women believers how to behave and women how to

dress when they meet in public. In a second part, God instructs the Prophet to tell his

wives, daughters and women believers to dress in a way that they will be recognized as

women believers and will not be harassed. The third part is a special instruction about

the wives of the Prophet.

The Qur‟anic verses on this subject have some features in common. They are

directed to men and women, and not only to women. They provide an explanation for the

instruction. They assume that men and women meet in public and see each other. They

do not prescribe a new type of dress, but, where instructed, a practical modification in the

dress which women were using at the time.

11.3. Instruction for both men and women, for men first, and for behavior first

In Surat Light “Al-Noor”, the Prophet is instructed to tell men and women believers how

they should behave when they meet in public.

The instruction is given first to believing men, and next to believing women, to

lower their glances and restrain their sexual passion (Light 24:30 “Al-Noor”). The

instruction given to men is explained by stating that it is purer for them and is followed

by the warning that God is aware of everything they do. The instruction implies that men

and women used to see each other in public places, and could look at each other. Women

must have been moving in public and were not hidden from public view. It should be

noted that the word for private parts “foroug” is the same for men and women, in the

Arabic language of the Qur‟an.

Light “Al-Noor” 24:30. “[Prophet], tell believing men to lower their glances and guard

their private parts: that is purer for them. God is well aware of everything they do.

And tell believing women that they should lower their glances, guard their private

parts...”

An additional instruction to women about dress and adornments An additional instruction is given in the same verses to women after instructing them, as

men should do, to lower their glances and restrain their sexual passion. They should

cover their necklines (not expose their breasts) and not display their adornments, beyond

what is acceptable, except to members of their households (Light “Al-Noor” 24:30-31).

Women at the time used metal ornaments around their ankles. They were instructed not

to stamp their feet so as to draw attention to these hidden charms.

The latter instruction sounds like similar instructions in the Holy Bible. In the Old

Testament, there is a mention that God will judge the haughty Jewish women, who mince

along, noses in the air, tinkling bracelets on their ankles, with wanton eyes that rove

among the crowds to catch the glances of the men ( Old Testament: Isaiah 3:16) Apostle

Paul instructs that Christian women should be noticed for being kind and good, not for

the way they fix their hair or because of their jewels or fancy clothes (New Testament, 1

Timothy 2:10). This instruction in the Holy Books is aimed to preserve women‟s dignity

and to keep them from being considered as sexual objects.

81

Light “Al-Noor” 24:31. “And tell believing women that they should lower their glances,

guard their private parts, and not display their charms beyond what [it is acceptable] to

reveal. They should let their head scarves fall to cover their necklines, and not reveal

their charms except to their husbands, their fathers, their husbands‟ fathers, their sons,

their husbands‟ sons, their brothers, their brothers‟ sons, their sisters‟ sons, their women

folk, their slaves, such men as attend them who have no sexual desire, or children who

are not yet aware of women‟s nakedness; they should not stamp their feet so as to draw

attention to any hidden charms. Believers, all of you, turn to God so that you may

prosper.”

The head cover

In the above verse (Light “Al-Noor” 24:30-31), women are instructed to let their head

scarves fall to cover their neck lines. Women at the time, believers and unbelievers, used

to cover their heads. Men also used to cover their heads (and they still do in Arabia). The

Arabic word for the head cover “Khimar” used in the Qur‟an, is the same for the head

cover of women and men. So as not to expose parts of their breasts, women were

instructed to cover the opening in their dress below their neck by letting their head

scarves fall in front, rather than on their backs.

11.4. An instruction for the Prophet‟s wives, daughters and women believers

The Prophet is instructed to tell his wives, daughters and women believers to make their

outer garments hang low over them (the Arabic idiom adna al-jilbab means make it hang

low) (The Joint Forces “Al-Ahzab”33: 59-62). As common in the Qur‟an, an explanation

or justification is given for the instruction. The explanation given in the same verse for

this instruction is clearly stated: in order for them to be recognized as women believers

and will not be insulted (harassed, molested or teased by the hypocrites who may say they

thought they were slave girls). The verses end with a strong threat to the hypocrites if

they do not stop.

Although religious scholars of the tenth and eleventh century and after had views

about how women should dress in public, there is a consensus that women are not

allowed to cover their faces during the rituals of pilgrimage, amid the huge crowds of

men, a rule that is still respected today.

The Joint Forces “Al-Ahzab” 33: 59-60. “Prophet, tell your wives, your daughters and

women believers to make their outer garments hang low over them so as to be recognized

and not to be insulted: God is most forgiving, most merciful. If the hypocrites, the sick at

heart, and those who spread lies in the city do not desist, We shall rouse you (Prophet)

against them, and they will only be your neighbors in this city for a short while.”

11.5. Special instructions about the wives of the Prophet

In Surat The Joint Forces “Al-Ahzab” 33: 53-56, specific instructions are given about the

wives of the Prophet. The instructions are in three parts. In the first part, instructions are

given to men believers about how they should behave towards the Prophet‟s household.

In the second part, instruction is given to the wives of the Prophet. In the third part, the

instruction is given to the Prophet himself.

82

The first instruction to men believers is that they should respect the privacy of the

Prophet‟s residence and do not stay there longer than needed. The Prophet was too polite

to ask them to leave. When they ask his wives for something, they should do so from

behind a screen or curtain (“hijab”). An exception is made for the wives‟ near relatives

and members of their household. Finally, they should never think of marrying the

Prophet‟s wives after his death. The wives of the Prophet are considered as mothers of

the believers.

In the second instruction, the wives of the Prophet are told that they are not like

other women. They should speak in an appropriate manner. They should stay at their

homes (do not go out unnecessarily), They should not flaunt their finery as women used

to in the pagan past. They should keep up the prayer, give the prescribed alms, and obey

God and His Messenger, and remember what is recited in their houses of God‟s

revelations and wisdom.

The third instruction in the same Sura is given to the Prophet himself. He is not

permitted to take any further wives, nor to exchange the wives he has for others, even if

these attract him with their beauty. (Implicit in this verse is that women were seen by

men, including the Prophet, and their beauty may be noticed.)

The Joint Forces “Al-Ahzab” 33: 53-55 “Believers, do not enter the Prophet‟s

apartments for a meal unless you are given permission to do so; do not linger until {a

meal] is ready. When you are invited, go in; then, when you have taken your meal leave.

Do not stay on and talk, for that would offend the prophet, though he would shrink from

asking you to leave. God does not shrink from the truth. When you ask his wives for

something, do so from behind a screen: this is purer both for your hearts and for theirs. It

is not right for you to offend God‟s Messenger, just as you should never marry his wives

after him: that would be grievous in God‟s eyes.

God has full knowledge of all things, whether you reveal them or not. The prophet‟s

wives are not to blame [if they are seen by] their fathers, their sons, their brothers, their

brothers‟ sons, their sisters‟ sons, their women or their slaves. [Wives of the Prophet], be

mindful of God. God observes everything.”

The Joint Forces “Al-Ahzab” 33: 32-34. “Wives of the Prophet, you are not like any

other woman. If you are truly mindful of God, do not speak too softly in case the sick at

heart should lust after you, but speak in an appropriate manner, stay at home, and do not

flaunt your finery as they used to in the pagan past; keep up the prayer, give the

prescribed alms, and obey God and His Messenger. God wishes to keep uncleanliness

away from you, people of the [Prophet‟s] House, and to purify you thoroughly.

Remember what is recited in your houses of God‟s revelations and wisdom, for God is all

subtle, all aware.”

The Joint Forces “Al-Ahzab” 33: 52. “You [Prophet] are not permitted to take any

further wives, nor to exchange the wives you have for others, even if these attract you

with their beauty. But this does not apply to your slave-girls: God is watchful over all.”

83

11.6. The Arabic word “Hijab”

The Arabic word “hijab” often translated as veil, in present common Arabic usage, is

used to refer either to covering the head, covering head and neck leaving the face, or

covering the face except the eyes (more often referred to as “nikkab” or Burka), The

word “hijab” was mentioned several times in the Qur‟an, but not in the context of any

dress or head cover. This is a more recent use for the word with a new meaning. In the

following verses from the Qur‟an, the word “hijab” has been used to mean “barrier”,

seclusion, disappearance from sight, screen, or veil (behind which God may speak to

people). The instance when it was mentioned in relation to the Prophet‟s wives was an

instruction to men believers, when they ask them for something, to do so from behind a

screen (The Joint Forces “Al Ahzab” 33: 53). The following are the verses in which the

word “hijab” is mentioned:

The Heights “Al-A’raf” 7:46. “A barrier (“hijab”) divides the two groups with men on

its heights recognizing each group by their marks: they will call out to the people of the

Garden, „Peace be with you!‟- they will not have entered, but they will be hoping.”

The Night Journey “Al-Esraa “17: 45. “[Prophet], when you recite the Qur‟an, We put

an invisible barrier (“hijab”) between you and those who do not believe in the life to

come.”

Mary “Mariam” 19:17. “and secluded herself away(“took a hijab”); We sent Our Spirit

to appear before her in the form of a perfected man.”

The Joint Forces “Al-Ahzab” 33: 53. “..When you ask his wives for something, do so

from behind a screen (hijab): this is purer both for your hearts and for theirs…”

“Sad” 38: 32. “he kept saying, „My love of fine things is part of my remembering my

Lord!‟ until [the horses] disappeared from sight. (“hijab”)”

Explained in Detail “Fussilat” 41:5. “They say, „Our hearts are encased against [the

faith] you call us to; our ears are heavy; there is a barrier (hijab) between us and you.

So, you do whatever you want, and so shall we.”

Consultation “El-Shura” 42:51. “It is not granted to any mortal that God should speak

to him except through revelation or from behind a veil (“hijab”), or by sending a

messenger to reveal by His command what He will: He is exalted and wise.”

Those Who Deal in Fraud “El-Mutaffifeen” 83:15. “No, indeed! On that Day they will

be screened off (“hijab”) from their Lord.”

11.7. At the times of the Holy Bible

In the Old Testament, at the time of the book of Genesis, women apparently used to cover

their faces in the presence of strangers (Genesis 24:64-65). In another story, prostitutes

used to cover to disguise their identity (Genesis 38:14-16). In Deuteronomy, an

instruction is given to both men and women: a woman must not wear men‟s clothing and

84

a man must not wear women‟s clothing (Deuteronomy 22:5). The veil is also mentioned

in the Song of Solomon (5:7). In the New Testament, Apostle Paul reminds members of

the Church that a woman must cover her head when praying (1 Corinthians 11:5-6).

85


11.1. Adam and Eve and the need to cover

22: :عرافسورة األ

ت“ جنيهما م وسق ال

صفا عل

ا يخ

فل


بذث ل

جشة

ا الش

اك

ا ر م

ل ”ف

121: 20 سورة طه

م“

اله

إتف جن

يهما م وسق ال

صفا عل

ا يخ

فل


بذث ل

”نها ف

26: : سورة االعراف

ا “

وسيؽ لباظا يىاس ظىآجى

يى

نا عل

ضل

نذ ؤ

لىي يا بجي آد ك ولباط الخ

ير ر

خ ل

م آياثر ه ل

عل

ه ل

الل

شو ه

””يز

11.3. Instruction for both men and women, for men first, and for

behavior first


بي“ه خ

ه ب الل

ى ل

صو

ؤ ل

شوحه ر

ىا ف


ىا م ؤ ظ

مني يغ

ما

ل ل ل

منراث ك

ما

ل رل ل

ر بمرا يصرنعى . وك

شوحه ف


ظظ م ؤ

”…يغ

An additional instruction to women about dress and adornments

31 : 24سورة اننور

رر“رر ف


ظظرر مرر ؤ

منرراث يغ

ما

ل ررل ل

مررشه وك

يظررشب بخ

هررش منهررا ول

مررا ظ


شوحه ول

بنرو ؤ

ته ؤ

و آبراء بعرىل

و آبرائه ؤ

ته ؤ

لبعرىل

يبرذي صينرته بل

ى حيىبه ول

تهعل

بنراء بعرىل

و ؤ

و بجري ائه ؤ

رىاجه ؤ

و بخ

ؤ

وليير ؤ

ابعي غ و الخ

يماجه ؤ

ذ ؤ

ى

و ما مل

و نعائه ؤ

ىاته ؤ

خ

و بجي ؤ

ىاجه ؤ

بخ

زي ل

فل ال

و الؼ

ؤ سبت م الشحا

لا

عرراء ررى عررىساث الن

هرشوا عل

ميظ

ا هررا ال ح

رره حميعررا ؤ

ررى الل

ىبرىا بل

فرري مرر صينررته وج

مررا يخ

سحله لرريعل

يظررشب برإ

نررى ول

فلحى . ج

ى

عل

”ل

86

11.4. An instruction for the Prophet‟s wives, daughters and women

believers

60-56: 33سورة األحزاب

“ له ر يه م حالبي

مني يذني عل

ا ونعاء ال وبناج صواح


ا يا ؤ

ي وو

ر

ال يا

ف

يعشف

ى ؤ

دن

ؤ

زي فنافلى وال

خه ال

ين

ئ ل

حيما .ل فىسا س

ه غ

الل

ل

به ز شين

نغ

ذينت ل

شحفى في ال

ىبه مشض وال

لي ك

ليال ك

فيها بل

عىني يواوسون مل

لخيال

ىا ج

ل خ

وا وك

خز

لفىا ؤ

ينما ز

””ؤ

1.5. Special instructions about the wives of the Prophet

55-53: 33 األحزاب سورة

ها يا" حزي ؤ

ىا ل آمنرىا ال

لرذخ

بري بيرىث ج الن

بل

ؤ

ر

ر يرا

ى

رى ل

عرا بل

يرر ػ

راظشي غ

راه ن

ىر بن

ا ول

ىا دعيرخ بر

لرادخ

ف

اررةر

عمرررخ ف

ؽرررشوا ػ

اند

نعررري ول ف

لحرررذيث معخإ ررر ب

لى

رررا ر

ر و

بررري يرررا يعرررخححي الن

ف

ررره مرررنى

مررر يعرررخححي ل والل

حرررما ال

وبر خمىه

ل مخاعرررا ظرررإ ىه

لاظرررإ

ررر حجررراب وساء مررر ف

لى

هرررش ر

ػ

ؤ

رررىبى

للل رررىبه

لرررا ومرررا وك

ررر و

ى

ل

وا ؤ

ر

رررا

ج

رر سظررى ول هالل

نىحررىا ؤ

صواحرره ج

بررذا بعررذه مرر ؤ

ؤ رر ب

لى

ررا ر

رره عنررذ و

بررذوا ب .عظيمررا الل

رريئا ج

و ؼ

فررىه ؤ

خ

ج ررة

ف

ها الل

و ل

يء بي

.عليما شخ

حناح ل يه

في عل آبائه

ول بنائه

ؤ

ول

بخ ىاجه

بناء ول

ؤ ىاجه

بخ

بناء ول

ؤ ىاته

خ

ؤ

ول

نعائه

ذ ما ولى

مل يماجه

ؤ لي ه واج

الل ه ب

ا الل

ى و

عل ل

يء و

هيذا شخ

”ؼ

34-33:30سورة األحزاب

عررت

برري ل

ررىل " يررا نعرراء النرر ك

لبرره مررشض وك

لررز فرري ك

مررع ال

يؼ

ف ى

ل

ظررع بررال

خ

ررال ج

ف

يررت

ل عرراء ب اج

رر الن حررذ م

إ ه

وآجرري الضررالة كمرر الص

ررى وؤ

ول

ررت لا جاهلي

برررج ال

ح ج بررر

ول ج

ررش فرري بيررىجى

ررا . وك

عشوف ررم

مررا و ه بن

رره وسظررىل

ػعرر الل

وؤ

اة

هيررا .ؼ

ج

شه ه

بيذ ويؼ

هل ال

الشحغ ؤ

هب عنى

ه ليز

رىيشيذ الل

رش مرا يخل

ه

مرت وار

حى

ره وال

مر آيراث الل

فري بيرىجى

بيرا".ؼيفا خ

ا ل

ه و

ب الل

33:52ة األحزاب سور

ر"ى

مرا مل

حعرنه بل جبر

ررى ؤصواج ول

بهر مر ؤ برذ

ج

عراء مر بعرذ ول ؤ

الن ر

ررى ل يحرل ل

ره عل

را الل

وو ذ يمينر

كيبا . يء س

ل شخ"و

11.6. The Arabic word “حجاب”

46::عرافسورة األ

رريوبي“ ظررال عل

ررت ؤ جن

صررحاب ال

ررادوا ؤ

بعرريماه ون

ررال

ررى ه

يعشف عررشاف سحررا

ررى لا

ىها نهمررا حجرراب وعل

لرر يررذخ

ل

ى

معى .”وه يؼ

87

4 5: :1سورة األسراء

زي" وبي ال نا بين

لشآ حعل

ث ال

شؤ

ا ك

خشة وبر

منى با

يا

معخىسا" حجابا ل

16::1 سورة يريى

ث م دوجه ز

خ اج

ا . ف شكي

انا ؼ

هلها مي

ث م ؤ

بز

ىخاب مشي بر اند

ش في ال

ه

ل حجابا"وار

خمث

يها سوحنا ف

نا بل

سظل

إف

شا ظى

ها بؽا"ل ي

32:32 سورة ص

ىاسث ى ج ي حت ش سب

ير ع ره

خ

حببذ حب ال

ي ؤ

بن ا

ل

حجاب"ف

." بال

33:53سورة األحزاب

اظشي ير ن

عا غ

ى ػ

بل

ى

ل

ر

يا

ؤ

بي بل

ىا بيىث النلذخ

زي آمنىا ل ج

ها ال ح

ىا "يا ؤ

لادخ

ا دعيخ ف

ى بر

اه ول

بن

يعخححي منى

بي ف ر الن

ا يا

و

لى

نعي لحذيث ب ر

ؽشوا ول معخإ

اند

عمخ ف

ا ػ

ةر

ه ل يعخححي م ف

والل

ىلاظإ

خمىه مخاعا ف

لا ظإ

حم وبر

ه م وساء ال وا حجاب

ر

ا

ج

ؤ

ى

ا ل

ىبه وما و

ل وك

ىبى

هش للل

ػ

ؤ

لى

ر

ه عظيما ."ا عنذ الل

و

لى

بذا ب ر

صواحه م بعذه ؤ

نىحىا ؤ

ج

ه ول ؤ

الل سظى

5: 41 سورة فصهت

ىا“ال

ىبن وك

لت في اك هن

ا ؤ م ا م

ذعىن

يه ج

اننا وفي بل

ش آر

بيننا وم وك وبين اعمل حجاب

نا ف ى بن

”.عامل

51: 42سورة انشورى

و م وساء “ وحيا ؤ

ه بل

مه الل

ل يي

ش ؤ

ا لبؽ

وما و و يشظل س حجاب

ه علي حىي .ؤ اء بن

نه ما يؽ

يىحي بةر

ف

”ظىل

15: 23 سورة انطففي

ه يىمئز ب ه ع س بج

ال "ه

." محجونون

88

Chapter 12

What the Noble Qur‟an says about women‟s work and right to

earn

The story of the girls of Midian in the Qur‟an and in the Old Testament) is an example of

women‟s work in that bedouin society. As young girls, they were watering their flocks,

and around them was a crowd of male shepherds. The Qur‟an mentions them with

approval for their work and later the wisdom of one of them in giving advice to their

father about who to employ. Moses later married one of them.

In another chapter of the Qur‟an, the text explicitly states that men and women have the

right to what they earn, and that they should not covet what some of them are given more

than others.









said ,„Do not be afraid, you are safe now from people who do wrong.‟ One of the women


Women “Al-Nissaa” 4:32. “Do not covet what God has given some of you more than

others- men have the portion they have earned; and women the portion they have earned-

you should rather ask God for some of His bounty: He has full knowledge of everything.”














89


The Girls of Midian


ا" يه وحذ مذي ماء وسد ول

عل

رت م

ر ؤ راط م ي دوجهر مر ووحرذ يعرلى الن

ودا امرشؤج

رز

ج را

مرا مرا ك

بى

ؼ

خرا خ

ال

ك

ل

عررليررى ن عرراء يصررذس حت ررا الش

بىن

رريخ وؤ

بيررر ؼ

ى. ه

عررل

ه ف

رر مررال

ى ز

ررىل

ررى ج

بل ررل

الظ ررا

ل

ف رري سب

ررا بن

ررذ ل

نضل

رري ؤ

يررر مرر بل

خ

ليره. ف

واءج

ي بحذاهما ف مصخ

رى ج

رذ اظرخحياء عل

ال

ك بري ب

يرذعىن ؤ حرش ليوضير

يذ مرا ؤ

نرا ظرل

را ل م

ل حراءه ف رص

وك

يه عل

صصال ل ا

ك

ل

رف

خ

ورىث ج

رى مر ن

ل

ي ال رال

رذ. الظ

ال

برذ يرا بحرذاهما ك

حشه ؤ

اظرخإ يرر ب

حشث مر خ

اظرخإ

ى ل

مي ال

"لا


ل ى بعع ل

عل

ه به بعظى

ل الل ظ

ىا ما ف خمن

ج

عب "ول

دا اه م صيب م

عاء ن

وللن

عبىا

دا اه م صيب م

ن شحا

يء عليما "

ل شخا بي

ه و

ظله ب الل

ه م ف

الل

ىا

لواظإ

90

Chapter 13

What the Noble Qur‟an says about women‟s right to inherit

13.1. Women and the right to inherit

Women, for centuries, did not have any right to inherit. The Book of Numbers in the Old

Testament mentions the moving story of the daughters of Zelophehad who complained to

Moses about their denial of the property due to their dead father and its being given

instead to his brothers, saying that they feel they should be given property along with

their father‟s brothers. God, through Moses, ruled in their favour, that daughters inherit if

the deceased had no sons. The ruling was later qualified with the condition that the girls

throughout the tribes of Israel who are heiresses must marry within their own tribe, so

that their land will not leave the tribe (Old Testament: Numbers 27:1-11; 36:1-12)

13.2. The Qur‟an and women‟s rights to inherit

The Qur‟an includes several verses about the rights of inheritance. A reading of the

verses shows that they are all primarily directed to establish the right of women in

general to inherit property, the right which they did not have. The verses are all in the

chapter (Surat) of Women, and are in three sections of the chapter. They set the principle

of the right of both men and women for inheritance. They outline in detail the right of

daughters (whether they have brothers or not), the right of mothers, the right of wives and

the right of sisters. The rights of the male (being already established in that society),

come in the text next to and are related to the rights of the female. The right of women to

inherit, including specific detail about their share is the main emphasis in the verse. The

verses imply women‟s right and control of their property.

The ruling about the right of women to inherit must have come against an old

established tradition to deny them any such rights. All the parts of the text end with

invoking God‟s will, emphasizing that “this is ordained by God”, “this is a law from

God”, “these are the bounds set by God”, “God makes this clear to the believers so that

they do not make mistakes”.














91

As with other rules in the Qur‟an, the rules for inheritance, protecting the rights of

women, are not couched simply in legal terms (where people may only abide with them if

they feel they cannot get away with breaking the law, and where they get no reward for

not breaking the law). In the Qur‟an, there is always the reward and punishment from

God who has full knowledge of everything. This is how the verses on inheritance end:

Women “Al-Nissaa” 4:13-14 “These are the bounds set by God: God will admit those

who obey Him and His Messenger to Gardens graced with flowing streams, and there

they will stay- that is the supreme triumph!. But those who disobey God and His

Messenger and overstep His limits will be consigned by God to the Fire, and there they

will stay- a humiliating torment awaits them.”

In all rulings about inheritance, the text emphasizes that the distribution comes

after payment of any outstanding debts, or any will or bequests made by the deceased.

13.3. The principle of women‟s right to inherit

The first verse to deal with inheritance was to make clear the principle that the right to

inherit is shared by both men and women.

Women “Al-Nissaa” 4:7. “Men shall have a share in what their parents and closest

relatives leave, and women shall have a share in what their parents and closest relatives

leave, whether the legacy be small or large: This is ordained by God.”

In the next sections, the Qur‟an outlines rights for inheritance of daughters (whether they

have brothers or not), of mothers, of wives and of sisters.

13.4. The Qur‟an gives daughters the right to inherit

In the following verse, it can be noted that it does not say that the daughter should have

half of what the son gets, but that the son gets the equivalent share of two daughters. The

Qur‟an emphasizes the right of the daughter first. The share of the son shall then be the

share of two daughters.

In further concern about the right of girls, the text deals with the situation when

there are only daughters, or when there is only one daughter.

That a son is given twice what a daughter gets must be seen in the context of

socio-economic norms where the man had the full financial responsibility for the family,

as indicated in another verse in the same chapter (4:34) Women, on the other hand, could

keep all what they get for themselves

Women “Al-Nissaa” 4:11. “Concerning your children, God commands you that a son

should have the equivalent share of two daughters. If there are only daughters, two or

more should share two- thirds of the inheritance; if one she should have half…”

13.5. The Qur‟an gives mothers the right to inherit

A mother, and not only the father, has a right to inherit. They share equally if the

deceased leaves children. The text specifically mentions the right of the mother.

92

Women “Al-Nissaa” 4:11. “..Parents inherit a sixth each if the deceased leaves

children; if he leaves no children and his parents are his sole heirs, his mother has a

third, unless he has brothers, in which case she has a sixth. [In all cases the distribution

comes] after payment of any bequests or debts. You cannot know which of your parents

or your children is more beneficial to you; this is a law from God, and He is all knowing,

all wise.”

13.6. The Qur‟an gives wives the right to inherit

Not only the husband has a right to inherit from what his deceased wife leaves; the wife

also is given a right to inherit from her deceased husband, the share depending on

whether there are children or not.

Women “Al-Nissaa”4:12. “You inherit half of what your wives leave, if they have no

children; if they have children, you inherit a quarter. [In all cases the distribution comes]

after payment of any bequests or debts. If you have no children, your wives‟ share is a

quarter; if you have children, your wives get an eighth. [In all cases the distribution

comes] after payment of any bequests or debts..”

13.7. The Qur‟an gives sisters a right to inherit

The Qur‟an gives sisters the right to inherit if their brother dies childless and with no

surviving parents. Although a brother or brothers are also entitled to inherit, the text

emphasizes the right of the sister or sisters first. When the survivors are brothers and

sisters, the text uses the language that that the male is entitled to twice the share of the

female, rather than the female is entitled to half that of the male. The verse ends with the

statement that God makes this clear, they should not make mistakes, and God has full

knowledge of everything.

Women “Al-Nissaa” 4:12. “..If a man or woman dies leaving no children or parents, but

a single brother or sister, he or she should take one-sixth of the inheritance; if there are

more siblings, they share one-third between them. [In all cases the distribution comes]

after payment of any bequests or debts, with no harm done to anyone: this is a

commandment from God: God is all knowing, most forbearing.”

Women “Al-Nissaa” 4: 176. “ They ask you [Prophet] for a ruling. Say, „God gives you

a ruling about inheritance from someone who dies childless with no surviving parents. If

a man leaves a sister, she is entitled to half of the inheritance; if she has no child her

brother is her sole heir; if there are two sisters, they are entitled to two-thirds of the

inheritance between them, but if there are surviving brothers and sisters, the male is

entitled to twice the share of the female. God makes this clear to you so that you do not

make mistakes. He has full knowledge of everything.”

93


13.2. The Qur‟an and women‟s rights to inherit

14-13 :4سورة اننساء

" ه حذود جل

الل ه يؼع وم

ه الل

ه وسظىل

اث يذخل وش حن

حتها م ج

جهاس ج

الذي لا

فيها خ

ور فىص ل

ال

عظي ه يعص وم .ال

ه الل

وسظىل ه حذوده ويخعذ

اسا يذخل

الذا ن

ه فيها خ

اب ول

".مهي عز

13.3. The principle of women‟s right to inherit

:: 4 سورة اننساء

كىالذا ولا

شن ال

ا ج م صيب م

عاء ن

شبى وللن

كىالذا ولا

شن ال

ا ج م صيب م

ن لشحا

ل"ل

ا ك ر شبى مم

ثو ه

منه ؤ

فشوطا ." صيبا م ن

13.4. The Qur‟an gives daughters the right to inherit


ه ز

لخي ف

نىق از

نعاء ف

ة ه

يي ف

نث

لا

ل ح

ش مث

ه

للز

ولده

ه في ؤ

الل

ش"يىصيى

ا ما ج

ث ل

ذ واحذة

ان

ن وب و

"

صف ها النل ف

13.5. The Qur‟an gives mothers the right to inherit


ذ ووسه ول

ل

يى

ة ل

ذ ف

ه ول

ا ل

شن ب و

ا ج ذط مم نهما الع ل واحذ م

بىيه لي

بىاه"و

ه ؤ

ا ز

ة و

ف

ث

له الث م

ل

ف

حذسو ؤ

ج

ل

ه

بنائ

وؤ

ه

و دي آبائ

ي بها ؤ ت يىصخ ذط م بعذ وصي ه الع م

ل

ف

ىة

ه بخ

ل

شيظت

فعا ف

ن

ى

شب ل

كه ؤ

ا عليما حىيما"ه و

ه ب الل

الل م

94

13.6. The Qur‟an gives wives the right to inherit


بع مم الشى

لذ ف

ه ول

ا ل

ة و

ذ ف

ه ول

ل

يى

ب ل

صواحى

شن ؤ

ما ج

نصف

ى

ت "ول م بعذ وصي

شه

ا ج

و دي ويىصي بها ؤ

شه

ا ج م مم

ه الث

لذ ف

ول

ى

ا ل

ة و

ذ ف

ول

ى

ل

يى

خ ب ل

شه

ا ج بع مم ه الش

خ م بعذ ل

و دي "ىصى بها ؤ

ت ج .وصي

13.7. The Qur‟an gives sisters a right to inherit


"وب ه

ؤ

ىا

ان

ة و

ذط ف نهما الع ل واحذ م

لي

ذ ف

خ

و ؤ

خ ؤ

ه ؤ

ول

ةو امشؤ

ؤ

ت

الل

ه

ا سحل يىسر

ه و

ف ل

ر م ر

ث

الل م

ت ير مظاس وصي

و دي غ

ى بها ؤ ت يىصخ ث م بعذ وصي

لاء في الث

شو

ه علي حلي "ؼ

ه والل

1:6: 4سورة اننساء

ها نصفلذ ف

خ

ه ؤ

ذ ول

ه ول

يغ ل

ل

هلت ب امشئ

الل

ى

في ال

ه يفخيى

ل الل

ك

"يعخفخىنشن وهى يشثها ب ل

ما ج

خينخا از

ان

ة و

ذ ف

ها ول

ل

يي ييى

نث

لا

ل ح

ش مث

ه

للز

ونعاء ف

سحال

ىة

بخ

ىا

ان

شن وب و

ا ج ا مم

ثلهما الث

ل ف بي

يء علي ."

ل شخه بي

والل

ىا

ظل

ج

ؤ

ى

ه ل

الل

95

Chapter 14

What the Noble Qur‟an says about women as witnesses in

financial transactions

In the longest verse in the Qur‟an (twelve lines in Arabic), the text gives instructions to

believers, when they contract a debt for a stated term, to have it written down and to call

witnesses. Since illiteracy was the rule rather than the exception, scribes who can write

are urged not to refuse to write for them and to write justly. As to the witnesses, the

partners to the transaction are instructed to call two men, and if two men are not there,

then to call one man and two women. The Qur‟an, in general, when it gives instructions,

justifies them by giving a reasoning. It talks to people‟s minds and not only their faith.

The general objective given for the instruction in this verse about financial testimony is

that it will be more reliable as testimony, and more likely to prevent doubts arising

between the partners. The reason given in the verse for calling two women is that one

may forget about the transaction and may need to be reminded by the other. This was in a

society where women were generally much less involved in money matters than men. At

the time, calling women to be witnesses to financial transactions must have been seen as

part of raising the status of women and expanding their role in society. It should be noted

that the instruction is directed to the partners in a financial transaction, and is not directed

in any way to a judge about how to rule in a case. Of course, judgment about the validity

of disputed financial claims has to weigh all circumstantial evidence, and not just the

number or gender of witnesses.

Nor is the verse generalized to testimony in general, nor to women‟s capacity to

remember in general. The wives of the Prophet are instructed in the Qur‟an to remember

what is recited in their houses of God‟s revelations and wisdom, in the text below (The

Joint Forces “Al-Ahzab” 33: 30-34). Their testimony and the testimonies of women

companions of the prophet about what they recall the Prophet said or did are one of the

important recognized sources for religious scholars.














96

In accusations of adultery, if it is a matter of only what the husband and wife say,

their testimony against each other carries equal weight, in the text below (Light “Al-

Noor” 4:6-9)

Women can be called upon to witness financial transactions:

The Cow “Al-Bakkarah” 2:282. “You, who believe, when you contract a debt for a

stated term, put it down in writing: have a scribe write it down justly between you. No

scribe should refuse to write: let him write as God has taught him, let the debtor dictate,

and let him fear God, his Lord, and not diminish [the debt] at all. If the debtor is feeble-

minded, weak, or unable to dictate, then let his guardian dictate justly. Call in two men

as witnesses. If two men are not there, then call one man and two women out of those you

approve as witnesses, so that if one of the two women should forget the other can remind

her. Let the witnesses not refuse when they are summoned. Do not disdain to write the

debt down, be it small or large, along with the time it falls due: this way is more

equitable in God‟s eyes, more reliable as testimony, and more likely to prevent doubts

arising between you. But if the merchandise is there and you hand it over, there is no

blame on you if you do not write it down. Have witnesses present whenever you trade

with one another, and let no harm be done to either scribe or witness, for if you did cause

them harm, it would be a crime on your part. Be mindful of God, and He will teach you:

he has full knowledge of everything.”

Wives of the Prophet are instructed to be witnesses of what is recited in their homes Wives of the Prophet are instructed to be witnesses of what is recited in their homes:

The Joint Forces “Al-Ahzab” 33: 34. “Remember what is recited in your houses of

God‟s revelations and wisdom, for God is all subtle, all aware.”

An equal weight for the testimony of husband and wife in accusations of adultery:

Light “Al-Noor” 24:6-9. “As for those who accuse their own wives of adultery, but have

no other witnesses, let each one four times call God to witness that he is telling the truth,

and, the fifth time, call God to reject him if he is lying; punishment shall be averted from

his wife if she in turn four times call God to witness that her husband is lying and the fifth

time, calls God to reject her if he is telling the truth.”

97


Women can be called upon to witness financial transactions

222: 2 انبقرة

اج و

ينى خب ب

يى

خبىه ول

اه

ى ف عم حل م

ى ؤ

ذاينخ بذي بل

ا ج

بر

زي آمنىا

ها ال ح

"يا ؤ

اجب ؤ

ب و

يإ

ول عذ

ب بال

يه ز عل

يملل ال

خب ول

يى

له ف

مه الل

ما عل

خب ه

يه يى

ز عل

ا ال

ة و

يئا ف

غ منه ؼ

يبخ

ه ول ه سب

م الل يخ

حم ول

ال

ه

ؼهذوا

ؽ

واظد عذ

ه بال يملل ولي

ل يمل هى ف

يعخؼيع ؤ

و ل

و طعيفا ؤ

حم ظفيها ؤ

ال

ة ل

ف

يذي م سحالى

ش بحذاه ه

خز

ظل بحذاهما ف

ج

هذاء ؤ

شطى م الؽ

ا مم ج

جشحل وامشؤ

ي ف

ا سحل

ىن

ب يي

يإ

شي ول

خ

ما لا

حله ى ؤ

بيرا بل

و ه

خبىه صغيرا ؤ

ى

ج

مىا ؤ

عإ

ح

ول

ا ما دعىا

هذاء بر

ى الؽ

دن

هادة وؤ

ى للؽ

كه وؤ

عنذ الل

عؽ

ك ؤ

لى

ر

خى

ج

ل

حناح ؤ

يى

يغ عل

ل ف

ذيشوجها بينى

ج

حاطشة

ى جواسة

ي ج

ؤ

بل

ابىا

شج

ج

ل

ؤ

بايعخ ول

ا ج

بر

هذوا

ؼ

بىها وؤ

اجب يءيظاس و

ل شخ

ه بي

ه والل

الل

مى

ه ويعل

الل

لىا واج

عىق بى

ه ف ةن

ف

ىا

فعل

هيذ وب ج

ؼ

علي ." ول

Wives of the Prophet are instructed to be witnesses of what is recited in

their homes

34 :33سورة األحزاب

ش م"ه

ىوار

مت ا يخل

حى

ه وال

م آياث الل

بيرا". في بيىجى

ؼيفا خ

ا ل

ه و

ب الل

An equal weight for the testimony of husband and wife in accusations of

adultery:

6 – 6: 24سورة اننور

يى

صواحه ول

زي يشمى ؤ

ادكي . "وال الص

ه ل ه بن

هاداث بالل

سبع ؼ

حذه ؤ

ؤ

هادة

ؽ

نفعه ف

ؤ

هذاء بل

ه ؼ

ل

سبهذ ؤ

ؽ

ح

اب ؤ

عز

عنها ال

اربي ويذسؤ

يا م ال

يه ب و

ه عل

عنذ الل

ل

ؤ

امعت

خ

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ه ل ه بن

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ادكي ." ا م الصيها ب و

ه عل

ظب الل

غ

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امعت

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اربي . وال

ي

ال

98

Chapter 15

What the Noble Qur‟an says about women‟s participation in

public life

The Qur‟an describes in several places how women play or have to play a role in public

life, as shown in the following four illustrative examples:

- Both men and women have a responsibility towards their community.

- A woman argued with the Prophet and God listened to her.

- Women left their homes and husbands to join the believers.

- Women came to the Prophet to publicly pledge their allegiance.

The story of the Queen of Sheba in the Qur‟an,, depicts the picture of a wise and

good ruler who reads Solomon‟s letter as “a gracious message”, consults and does not

take action before taking the counsel of the people, takes step by step decision, and shows

concern about her people‟s safety.


has been delivered to me. It is from Solomon, and it says, “In the name of God, the Lord


submission to God.”‟ She said, „Counselors, give me your counsel in the matter I now


force and power in war, but you are in command, so consider what orders to give us.‟ 34



back‟.” \








proper context.. The citations in the text include the name of the sura in English and






99

15. 1. Both men and women have a responsibility towards their community

Believers are instructed to support each other and to order what is right and to forbid

what is wrong. The Qur‟an is explicit in making this public duty for both men and

women. In the verses, the words “both men and women” are mentioned twice, first in the

instruction for public duty and second in the promised reward.

Repentance “Al-Tawbah” 9:71-72. “The believers, both men and women, support each



people. God is almighty and wise. God has promised the believers, both men and women.

Gardens graced with flowing streams where they will remain; good peaceful home in

Gardens of lasting bliss; and- greatest of all- God‟s good pleasure. That is the supreme

triumph.”

15. 2. A woman argued with the Prophet and God listened to her

The Qur‟an names a chapter (Surah) after the case of a woman who argued with the

Prophet about a rule of marriage and divorce (Surat Al-Mujadilah. The woman Who

Disputed. 58: 1). God listened to her statement and heard the argument between her and

the Prophet.

The Woman Who Disputed “Al-Mujadilah” 58:1-2. “God has heard the words of the

woman who disputed with you [Prophet] about her husband and complained to God:

God has heard what you both had to say. He is all hearing , all seeing. Even if any of you

say to your wives, „you are to me like my mother‟s back‟, they are not their mothers; their

only mothers are those who gave birth to them. What they say is certainly blameworthy

and false, but God is pardoning and forgiving.”

These verses and the incident should be read in the context of patriarchal societies

of the time. It may be noted that at the time of the teachings of St Paul in the New

Testament, women were instructed to be silent during the church meetings, and not to

take part in the discussion; if they have any questions to ask, they should ask their

husbands at home. (Holy Bible: New Testament. 1 Corinthians 14:34).

15. 3. Women left their homes and husbands to join the believers

A chapter in the Qur‟an is named after the case of women who deserted their homes and

people to come to the Prophet as emigrants and to join the believers (Woman tested “Al-

Mumtahanah” 60: 10-11). Believers are asked first to test them to make sure of their

faith. Then they have to compensate their disbeliever husbands for whatever bride-gifts

they have paid. At the time of the Prophet, some women also deserted Islam and went to

the community of disbelievers. As the following verses indicate, their believer husbands

are entitled to the same compensation.

Woman tested “Al-Mumtahanah” 60: 10-11. ”You who believe, test the believing

women when they come to you as emigrants- God knows best about their faith- and if you

are sure of their belief, do not send them back to the disbelievers: they are not lawful

wives for them, nor are the disbelievers their lawful husbands. Give the disbelievers

100

whatever bride-gifts they have paid- if you choose to marry them, there is no blame on

you once you have paid their bride-gifts- and do not yourselves hold on to marriage ties

with disbelieving women. Ask for repayment of the bride-gifts you have paid, and let the

disbelievers do the same. This is God‟s judgment: He judges between you, God is all

knowing and wise. If any of you have wives who leave you for the disbelievers, and if

your community subsequently acquires [gains] from them, then pay those whose wives

have deserted them the equivalent of whatever bride-gift they paid. Be mindful of God, in

whom you believe.”

15. 4. Women came to the Prophet to publicly pledge their allegiance

The Qur‟an records how women went to the Prophet to declare their faith and their

commitment to abide by the rule of God and to obey the Prophet (Woman tested “Al-

Mumtahanah” 60: 10). The Qur‟an instructed the Prophet to accept their pledge of

allegiance and pray to God to forgive them.

Woman tested “Al-Mumtahanah” 60: 12. “ Prophet, when believing women come and

pledge to you that that they will not ascribe any partner to God, nor steal, nor commit

adultery, nor kill their children, nor lie about who has fathered their children, nor

disobey you in any righteous thing, then you should accept their pledge of allegiance and

pray to God to forgive them: God is most forgiving and merciful.”

101


Queen of Sheba

:3-26: :2 سورة اننم

ح ره الرشره بعر الل يما وبن

ره مر ظرل شي .بن

ي هخاب ه

لي بل

لي ؤ

بن

ل

ها ال ح

الذ يا ؤ

رىني "ك

جري وؤ

رىا عل

عل

ح

ل

حي .ؤ م الرش

خىني فف ؤ

ل

ها ال ح

ذ يا ؤ

ال

ط معلمي . ك

رىا برإ

ول

ة وؤ رى

رىا ك

ول

حر ؤ

ىا ن

رال

رهذو . ك

ؽ

رى ح مشا حت

ؤ

اػعت

نذ ك

مش ما ه

ي ؤ


شيرررت

ررررىا ك

لا دخ

رررىن بر


ال

مشي . ك

رررإا ج

ش مررررار

رررانظ

ف يرررر

مرررش بل

رررذيذ ولا

هلؼ

ؤ

ة عررررض

رررىا ؤ

عل

ررررت

رل

هرررا ؤ

را حراء ظر ملى . ف

شظرل

بر يشحرع ال

نراظشة

رت ف ريه بهذي

بل

ت

ي مشظل

ى . وبن

يفعل ل

ز

مرا وه

ف بمرا

ون مرذ

ج ؤ را

يما ك

ل

ج

خى نررخ بهررذي

بررل ؤ

رراه

ررا آج م يررر م

رره خ

رراني الل

نهررا آج ه م ررشحن

نخ

هرر بهررا ول

كبررل ل

ه بونررىد ل جين

نررإ

لرريه ف

فشحررى .اسحررع بل

وه صاغشو ."ت

رل

ؤ

15. 1. Both men and women have a responsibility towards their

community

2: – 1:: 6 سورة انتوبت

منى ا "وال

الة ش ويليمى الص

نى

عشوف وينهى ع ال

مشو بال

ولياء بعع يإ

مناث بعظه ؤ

ا وال

اة

و ى الض

جويا

ه عضيض حىي . وعذ ه ب الل


ول

ه ؤ

ه وسظىل

وش م ويؼيعى الل

اث ج مناث حن

ا مني وال

ا ه ال

الل

ه لبر ر

ه

ه ؤ


بت ي


جهاس خ

حتها لا

عظي ."ج

فىص ال

ى ال

15. 2. A woman argued with the Prophet and God listened to her

1-2: 52 سورة انجادنت

ما ب حاوسه

ه يعمع ج

ه والل

ى الل

خيي بل

ؽ

في صوحها وح

وادلتي ج

ال ى

ه ك

ذ ظمع الل

زي "ك

ه ظميع بصير . ال

الل

م نعائه ما ه اهشو منى

هاته يظ م

ذجه ؤ

ئي ول

الال

هاته بل م

وصوسا ب ؤ ى

ل

شا م ال

ى منى

يلىل

ه ل وبج

فىس".عفى غ

ه ل

وب الل

15. 3. Women left their homes and husbands to join the believers

11-10: 60 سورة انتحنت

بةيماجه عل

ه ؤ

امخحنىه الل

مناث مهاحشاث ف

ا ال

ا حاءه

زي آمنىا بر

ها ال ح

ال "يا ؤ

مناث ف

ة علمخمىه ما

ف

ه ى ل

ه ول ه يحل

اس ل ه حل ل ف

ى

ى ال

شحعىه بل

ا ج

نىحىه بر

ج

ؤ

يى

نفلىا ول حناح عل

ا ؤ ىه م

وآج

نفلىا ر

ىا ما ؤ

ليعإ

نفلخ ول

ىا ما ؤ

لىافش واظإ

ي

ىا بعص ال

معي

حىسه ول ج

يخمىه ؤ

آج

ه يحى

الل

حى

لى

102

ه علي والل

صواحهبينى

هبذ ؤ

زي ر

ىا ال

أج

بخ ف

عاك

اس ف ف

ى

ى ال

بل

صواحى

ؤ يء م

شخ

ى

اج

ل ما حىي . وب ف

ث م

منى ."نخ به ما

ز ؤ

ه ال

لىا الل نفلىا واج

ؤ

15. 4. Women came to the Prophet to publicly pledge their allegiance

12: 60 سورة انتحنت

يئا ول يعشك

ه ؼ

بالل

شه

يؽ

ل

ى ؤ

عل مناث يبايعن

ا ا حاءن ال


ولده "يا ؤ

ؤ

ول يضني ول يلخل

رينه بيهخا يفت جي ب

فول يإ

ه غ

ه ب الل

ه الل

فش ل

بايعه واظخغ

في معشوف ف سحله ول يعصين

يذحه وؤ

ىس ؤ

حي ." س

103

Annex

Advancement of women in other religions

Most religions were founded at the time when societies were generally male-dominated.

However, an honest unbiased review will show that religions were ahead of their time in

respecting and advancing the status of women. The following are short notes from

Christianity, Judaism, Buddhism, Hinduism and Confucianism. Scholars from these

noble religions and philosophies would be better equipped to provide more authoritative

information on the subject.

Christianity

Jesus' attitude toward women was radically different from what was customary at the

time. Women normally stayed home and attended to domestic duties. But Jesus allowed

women to travel with Him and His twelve disciples (Luke 8:1-3).

"Proper" Jews did not speak to Samaritans, and certainly not to Samaritan women.

But Jesus had a long conversation with a Samaritan woman at Jacob's well that led to her

conversion (John 4:4-30).

Women at the time were generally not educated nor allowed any active role in the

affairs of religion. But Martha's sister, Mary, sat at Jesus' feet in the role of a disciple

while Jesus taught her. Jesus suggested that Martha do the same (Luke 10:38-42).

Mary Magdalene, Mary the mother of James and Joseph, Salome, mother of James and

John and other women were prominent among Jesus' devoted followers. Some remained

with Jesus to comfort him at his crucifixion, according to the Bible, when all His apostles

had fled in terror (Matthew 27:55-56, Mark 15:40-41).

Mary Magdalene and other women, according to the bible, were privileged to be

the first to discover that Jesus had risen from the dead (Matthew 28:1-10, Mark 16:1-7;

Luke 24:1-11).

Judaism

Compared to other cultures of the time of the Old Testament, Jewish women apparently

enjoyed greater liberty and esteem. Two of the books of the Old Testament are named

after women: Ruth and Esther. Many women played important and decisive roles in

Jewish history including: Sarah (Genesis 11:29 - 23:20), Miriam (Exodus. 15:20-21;

Numbers. 12:1-12, 20:1), Deborah (Judges 4:4- 5:31), Hannah (I Samuel 1:1 - 2:21),

Abigail (I Samuel 25:1 - 25:42), Huldah (2 Kings 22:14-20), and Esther (Esther).

Buddhism

The following are some quotations from the Dalai Lama:

“I call myself a feminist. Isn‟t that what you call someone who fights for women‟s

rights?”

Dalai Lama closing remarks at the International Freedom Award ceremony, Memphis

2009.

104

In response to a question about Buddhism being a male-dominated religion, and

his view about getting more women in leadership positions in the Buddhist hierarchy,

The Dalai Lama said:

“First, among the followers of all different religions, women are in the majority. Among

Hindus, women are so much more devout, and, similarly, for Buddhists, too. I think when

religions such as Hinduism and Buddhism—as well as Christianity and Judaism—were

founded, at that time societies were generally male-dominated. So, therefore this social

notion also influenced religion. For example, when the Buddha came on the scene 2,500

years ago, the society that the Buddha was preaching in was a male-dominated society. If

he stressed feminist viewpoints, nobody would have listened to him. [Laughs] I think

even these great masters used to teach according to the prevailing social circumstances.

In Buddhism also, a bhikshu [ordained man] is considered higher than a bhikshuni

[ordained woman]. Ordained males usually sat higher. The important thing is that now,

for the past thirty years, we have worked to change that. Many nuns are very sincere, but

they have had no chance to ascend to the highest ordination level. This has made me

somewhat uncomfortable, especially since the Buddha gave equal opportunities to

women. But we, even as followers of Buddha, neglected that.

(The Dalai Lama Interview: The Progressive. On the web).

Hinduism

Swami Vivekananda on women:

According to Wikipedia, Swami Vivekananda ((1863- 1902) is considered to be a major

force in the revival of Hinduism in modern India. At one time, he saw women as an

obstacle. However on realizing the highest truth he saw no distinction between sexes and

saw in women the presence of the Divine Mother. Swami Vivekananda worked

effortlessly to try and uplift the plight of women, in particular Indian Women.

The following are some of his quoted sayings on women:

"The best thermometer to the progress of a nation is its treatment of its women."

“There is no chance for the welfare of the world unless the condition of women is

improved."

“In what scriptures do you find statements that women are not competent for

knowledge and devotion? In the period of degeneration, when the priests made the other

castes incompetent for the study of the Vedas, they deprived the women also of all their

rights. Otherwise you will find that in the Vedic or Upanishadic age Maitreyi, Gargi, and

other ladies of revered memory have taken places of Rishis through their skill in

discussing about Brahman. In an assembly of a thousand Brahmans who were all erudite

in the Vedas, Gargi boldly challenged Yagnavalkya in a discussion about Brahman. Since

such ideal women were entitled to spiritual knowledge, why shall not the women have

same privilege now? What has happened once can certainly happen again. History

repeats itself. All nations have attained greatness by paying proper respect to women.

That country and that nation which do not respect women have never become great, nor

will ever be in future.”

“Manu (an ancient Hindu scripture) says, „Where women are respected, there the

gods delight; and where they are not, there all works and efforts come to naught.‟ There

105

is no hope of rise for that family or country where there is no estimation of women,

where they live in sadness..”

Quotation from Mahatma Gandhi

“To call woman the weaker sex is a libel; it is man's injustice to woman. If by strength is

meant brute strength, then, indeed, woman are less brute than man. If by strength is

meant moral power, then woman is immeasurably man's superior. Has she not greater

intuition, is she not more self-sacrificing, has she not greater powers of endurance, has

she not greater courage? Without her, man could not be. If nonviolence is the law of our

being, the future is with woman. Who can make a more effective appeal to the heart than

woman?” (Young India ,4 October 1930)

Confucianism Author Li-Hsiang Lisa Rosenlee, in a recent book, challenges accepted beliefs that

Confucianism is a cause of women‟s oppression and explores Confucianism as an ethical

system compatible with gender parity. The book, Confucianism and Women, argues that

Confucian philosophy—often criticized as misogynistic and patriarchal—is not

inherently sexist. The author states that although historically bound up with oppressive

practices, Confucianism contains much that can promote an ethic of gender parity.

Attacks on Confucianism for gender oppression have marked China‟s modern period,

beginning with the May Fourth movement of 1919 and reaching prominence during the

Cultural Revolution of the 1960s and 1970s. The West has also readily characterized

Confucianism as a foundation of Chinese women‟s oppression. The book challenges

readers to consider the culture within which Confucianism has functioned and to explore

what Confucian thought might mean for women and feminism. Practices such as widow

chastity, foot binding, and concubinage are discussed in light of Confucian ethics and

Chinese history. Ultimately, the author lays a foundation for a future construction of

Confucian feminism as an alternative ethical ground for women‟s liberation.

(Li-Hsiang Lisa Rosenlee. 2006. Confucianism and women: A Philosophical

Interpretation. SUNY series in Chinese Philosophy and Culture)

what does the qur'an say about women?

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