Are Women less Sensible than Men?: Fifty Common Misconceptions about Islam - Part 3
By Dr. Shehzad Saleem
28 August 2015
V. Economic Issues
1. Islam has an Economic System
Most people think that Islam provides us with a complete economic system and the only thing needed is its implementation in favourable circumstances. This notion is not correct.
It needs to be appreciated that man has been blessed with the faculty of intellect and reason and has also been blessed with innate guidance regarding good and evil. In the affairs of life, his intellect and innate guidance are generally enough to guide him and show him the way. It is only at certain crossroads that he needs divine guidance to select the right way. Consequently, in all such affairs a detailed system of directives has not been divinely revealed to guide mankind: only a broad outline has been given in the form of a set of rules and regulations which must be adhered to. Bearing this in mind, intellect and reason must evolve a system suited to the requirements and needs of a society. Since these requirements vary with time and place, the resulting systems will also vary accordingly. However, these systems shall be based on the same set of rules and regulations. In other words, the Shari’ah, which is a set of rules and regulations is divine and, therefore, eternal, but the system evolved upon this Shari’ah is a human inference and, therefore, flexible. This flexibility, obviously, has been left to accommodate changing circumstances and evolutionary developments of human societies.
Therefore, instead of extracting an economic system from the Qur’an and Sunnah which, of course, does not exist, all out efforts should be made by Muslim scholars to derive the economic Shari’ah of Islam. The task of formulating a system on its basis should be left to the economists and to those who understand the intricacies of this field.
2. Interest Is Analogous To Rent
There are people who justify the charging of interest by saying that it is money charged for the amount lent and in this way is like the rent of a commodity. In other words, they contend that just as a person pays rent for using a house, he pays rent for using money borrowed and this rent for money borrowed is interest. Thus if charging rent is allowed, then interest should also be allowed.
An analysis of this argument shows that the analogy drawn is not correct. Rent is the money charged on commodities which are “used” and not “used up”. These commodities remain intact and do not have to be recreated when they are required back; they only need to be handed back to their owner. Thus while a house which is rented is used such that it remains intact, money which is borrowed is used up and it does not remain intact; it is consumed on whatever it was borrowed for. In order to return, the borrowed money it needs to be recreated or reproduced and some more money over and above the borrowed amount too needs to be produced to pay back as interest.
Technically, it can be said that interest is charged on circulating capital whereas rent on fixed capital.
3. Taking Interest for a Noble Cause
Some people are of the view that interest can be charged if it is to be spent on philanthropic ventures.
It needs to be appreciated that taking interest is forbidden in Islam even if it is taken for a noble cause. Islam requires that both the means and the objective of an enterprise be morally justified. It does not condone the “Robin Hood” concept of achieving noble objectives through ignoble means. Its objective is to purify a person’s concepts and his deeds from any semblance of evil. Its message is to strive in the right direction whether the objective is achieved or not – for achieving an objective depends not on a person’s efforts; it depends on the will of Allah. It is not our obligation by any means to spend money on philanthropic causes when we do not have it from the right means.
An example from the Qur’an may help in illustrating this point: gambling and drinking in pre-Islamic times were a means through which the rich showed their generosity and helped the poor and needy. In winters, when cold winds blew in and caused conditions akin to drought, the courageous would gather at various places, drink liquor and, in their state of inebriation, slaughter any camels they could get hold of. They would pay the owner of the camels whatever price he demanded. They would then gamble on the meat of the slaughtered camels. Whatever parts of meat a person won in this gambling, he would generously distribute them among the poor who would gather around on such occasions. In pre-Islamic Arabia, this was a matter of great honour and people who took part in this activity were considered very philanthropic and generous. The poets would narrate the accounts of their benevolence in their odes. On the other hand, people who stayed away from this activity would be called barm (stingy).
It was this very benefit of drinking and gambling which prompted people to make an inquiry when they were regarded as prohibited items. The Qur’an asserted in its reply that in spite of serving this noble cause, they were instrumental in producing moral misconduct in an individual, which in no case can be allowed:
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا (٢١٩:٢)
They ask you about liquor and gambling. Tell them: there is great sin in them and some profits as well for people. But their sin is greater than their profit. (2:219)
In other words, despite having utility, drinking and gambling were prohibited since they cause moral misconduct.
Therefore, one should not charge interest even for philanthropic ventures.
4. Commercial Interest is not Forbidden in Islam31
There are people who think that interest charged on ventures which are commercial in nature is not forbidden.
It should also remain clear that whether a loan is acquired for personal, business or welfare purposes, the real meaning of Riba is not ascertained on these bases. It is an indisputable fact that in the Arabic language the word Riba, irrespective of the aim of the lender and the condition of the borrower, just implies a pre-determined increase acquired on a loan. Consequently, the Qur’an itself has clarified this fact: during its own period of revelation, lending on interest for business purposes was quite rampant and these loans were given with the intention of prospering through the wealth of others. The Qur’an says:
مَا آتَيْتُمْ مِنْ رِبًا لِيَرْبُوَا فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُوا عِنْدَ اللَّهِ وَمَا آتَيْتُمْ مِنْ زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمْ الْمُضْعِفُونَ (٣٩:٣٠)
That which you give as loan on interest that it may increase on [other] people’s wealth, it has no increase with Allah; but that which you give as Zakah seeking Allah’s countenance, it is these people who shall get manifold [in the Hereafter] of what they gave. (30:39)
The expression “…that it may increase on [other] people’s wealth” is not only inappropriate for application to interest-based loans given to the poor for their personal use, but is also clearly indicative of the fact that interest based loans were generally given for business purposes and in this way they “increased on other people’s wealth” according to the Qur’an.
It is to this fact that the following verse also points:
وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَكُمْ إِنْ كُنتُمْ تَعْلَمُونَ (٢٨٠:٢)
And if the borrower is in difficulty grant him respite until it is easy for him to repay and if you write off [the debt], it is better for you, if you only knew. (2:280)
Amin Ahsan Islahi comments on this verse in the following words:
Today some naive people claim that the type of interest which prevailed in Arabia before the advent of Islam was usury. The poor and the destitute had no option but to borrow money from a few rich money-lenders to fulfil their personal needs. These money-lenders exploited the poor and would lend them money at high interest rates. It is only this type of interest which the Qur’an has termed as Riba and forbidden. As far as commercial interest is concerned, it neither existed at that time nor did the Qur’an prohibit it.
The verse categorically refutes this view. When the Qur’an says that if the borrower is in difficulty, he should be given respite until he is able to pay back his debt, it clearly points out that in those times even the rich used to acquire loans. In fact, if the style and stress of the verse are correctly understood, it becomes clear that it was mostly the rich who used to procure loans. Indeed, there was a strong chance that the borrower would find himself in difficulty even to pay the original amount. The money-lender, therefore, is directed to give him more time and if he forgoes the original amount it would be better for him. The words of this verse strongly indicate this meaning. The actual words of the verse are: وَإِنْ كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ. The particle of condition ِانْ (if) is not used for general circumstances, but, in fact, is used for rare and unusual circumstances. For general circumstances the particle اِذَا (if) is used. In the light of this, it is clear that the borrower in those times was generally affluent (ذُوْمَيْسَرَة), but in some cases was poor or had become poor after acquiring the loan and in that case, the Qur’an has directed the money-lenders to give them a time rebate.32
He has concluded this discussion by saying:
Obviously, the affluent would have turned to the money-lenders not to fulfill their personal needs, but, of course, their business needs. So what is the difference between these loans and the commercial loans of today.33?
5. Interest can be taken from Non-Muslims
It is believed by some scholars that interest can be charged from Non-Muslims.
It needs to be appreciated that taking Interest is prohibited from a human being, whether he is a Muslim or a non-Muslim because of the fact that it is inherently an unethical contract. Things which are unethical are prohibited whether they relate to Muslims or to non-Muslims. In other words, just as one should be honest not only with Muslims but also with non-Muslims, similarly one should also not be selective on the basis of religion in taking interest.
Those who justify this practice refer to a Hadith.34 It should be noted that it is not sound and is also not found in the six major books of Hadith. Its content also contradicts the Qur’an.
VI. Women Issues
1. Women are less Sensible than Men
The following Hadith is generally presented to support the view that women are less sensible than men:
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَضْحَى أَوْ فِطْرٍ إِلَى الْمُصَلَّى فَمَرَّ عَلَى النِّسَاءِ فَقَالَ …مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ قُلْنَ وَمَا نُقْصَانُ دِينِنَا وَعَقْلِنَا يَا رَسُولَ اللَّهِ قَالَ أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ قُلْنَ بَلَى قَالَ فَذَلِكِ مِنْ نُقْصَانِ عَقْلِهَا أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ قُلْنَ بَلَى قَالَ فَذَلِكِ مِنْ نُقْصَانِ دِينِهَا) بخارى ، رقم : ٢٩٨(
Abu Sa‘id Khudri narrates that the Prophet (sws) while once talking to a group of women on the occasion of ‘Id Al-Fitr or ‘Id Al-Adha said: “… and I have seen no one more than you rob even a resolute man of his senses in spite of being Naqisat-i ‘Aql wa din.” They said: “O Allah’s Messenger, what is this Naqs in religious and worldly affairs?” He said: “Is not the evidence of a woman equal to half of a man’s.” They said: “Yes”. He said: “This is their Naqs in worldly affairs.” He said: “Is it not a fact that when they enter the period of menses they neither pray nor fast.” They said: “Yes”. Whereupon he said: “This is the Naqs in religious affairs.”35
This misconception has arisen because of a wrong translation of the Arabic phrase Naqisat-i ‘Aql wa Din. The word Naqs has generally been translated as “defective” keeping in view the Urdu meaning of the word. However, in Arabic, the verb نَقَصَ (Naqasa) means “to reduce” and the word عقل (‘Aql) here means “worldly affairs” since it is used in conjugation with the word دين (religion). Keeping in view, both these aspects, the correct translation of the above phrase, if the context is also taken into consideration, is that women have been given a relief and reduction in their worldly and religious affairs.
The relief in worldly responsibilities, as is mentioned in this Hadith, is that women have not been dragged in certain activities and spheres. For example, the Qur’an urges men to testify on legal documents so that women are relieved of appearing in courts and wasting their precious time on affairs which others can handle. Only if men are not available should a society involve women in such affairs.
The relief women have been given in religious affairs is that they are not required to pray or fast during their monthly periods as is mentioned in this Hadith.
So what must be kept in mind is the fact that the meaning of a word does not always remain the same in two different languages. For example, the word غَلِيْظ in Arabic means “firm” while in Urdu it means “dirty”. Thus the Qur’an (4:21) has referred to marriage as مِيثَاقاً غَلِيْظَا (a firm agreement).
Moreover, people who think that women are less sensible than men on the basis of this Hadith do not realize that the Hadith is not merely saying that women are Naqisat-i ‘Aql, it is also saying they are Naqisat-I Din. If Naqisat-i ‘Aql means that there is some defect in their ‘aql (intellect), then by the same token, Naqisat-i din should mean that there is also some shortcoming in the religion they follow! This of course is absurd and as referred to above is the result of keeping the Urdu meaning of the word in consideration.
2. Islam Allows Men to Keep Slave Women
Among many other misconceptions about Islam is the notion that it gives sanction to slavery and permits its followers to enslave prisoners of war, particularly women and establish extra-marital relations with them. The fact is that Islam has not the slightest link with slavery and concubinage. On the contrary, it completely forbids these practices. It is quite outrageous to associate such barbarities with a religion revealed to upgrade humanity.
The point which needs to be appreciated and which, perhaps, is the real cause of the misconception is that Islam had adopted a gradual process to abolish the institution of slavery because of the social conditions prevalent in Arabia at that time. It must be kept in mind that slavery was an integral part of the pre-Islamic Arab society. There were scores of slave men and women in almost every house. This was largely due to two reasons: First, during those times, the standard practice of dispensing with prisoners of war was to distribute them among the army which captured them. Second, there were extensive slave markets in Arabia in that period where free as well as men and women of all ages were sold like commodities.
In these circumstances, in which slavery had become an essential constituent of the Arab society, Islam adopted a gradual way to eliminate it. An immediate order of prohibition would have created immense social and economic problems. It would have become impossible for the society to cater for the needs of a large army of slaves, who were, otherwise, dependent on various families. Also, the national treasury was in no position to provide them all on a permanent basis. A large number among them were old and incapable of supporting themselves. The only alternative left for them, if they were instantly freed, would have been to turn to beggary and become an economic burden on the society. The question of slave girls and women was even more critical, keeping in view their own low moral standards. Freeing them, all of a sudden, would have only resulted in a tremendous increase in brothels.
Perhaps, the reason behind this gradual eradication can be understood better if one considers the position which interest occupies in the economy of Pakistan today. No one can refute Pakistan’s national economic structure is interest oriented. How the parasite of interest has crippled the national economy is apparent to every keen eye. However, there is no denying the fact that without it our present economic system cannot sustain itself. Every reasonable person will acknowledge that today if a government wishes to rid the economy of this menace then, in spite of its utter prohibition in Islam, it will have to adopt a gradual methodology. During this interim period interest-based deals will have to be tolerated and temporary laws will have to be enacted to handle them, just as the Qur’an had given certain provisional directives about slaves during the interim period of their gradual eradication. An alternative economic framework will have to be steadily incorporated in place of the existing one. A sudden abolition, without another parallel base, will only hasten the total collapse of the economic system, which, of course, will be disastrous for the country.
To avert a similar disaster and to ward off a similar catastrophe, Islam had adopted a progressive and a gradual scheme, fourteen hundred years ago, to do away with the inhuman institution of slavery.
Various directives were given at various stages because of which it gradually became possible for this evil to be eradicated from the society. These are summarized below: 36
1. In the very beginning of its revelation, the Qur’an regarded emancipation of slaves as a great virtue, and urged people in a very effective way to do so. The tremendous appeal found in the words it adopted فَكُّ رَقَبَة (release the necks) can be well imagined by a person who has flare for the language. It is evident from the context of such expressions – wherever they are found in the Qur’an – that it has regarded this virtue to be the first as well as the greatest step in pleasing God.37
In a similar manner, the Prophet (sws) also urged Muslims to liberate humanity from the yoke of slavery in the following words: “Whoever liberated a Muslim slave, the Almighty in return for every limb of that slave would shield every limb of that person from Hell.”38
2. People were urged that until they free their slaves they should treat them with kindness. The way their masters had total and unchecked control on them in the age of ignorance was put to end. They were told that slaves are human beings too, and no one should in any way violate the rights they possess as human beings.
Abu Hurayrah (rta) narrated from the Prophet (sws): “Slaves have a right to food and clothing and he shall not be asked to carry out an errand that is beyond him.”39
Abu Dharr Ghaffari (rta) narrates from the Prophet (sws): “They are your brothers. The Almighty has made them subservient to you. So whatever you eat, feed them with it, whatever you wear, clothe them with it and never ask them to do something which is beyond them and if there is such a task then help them out with it.”40
Ibn ‘Umar (rta) narrates from the Prophet (sws): “Whoever slapped a slave or beat him up should atone this sin by liberating him.”41
Abu Mas‘ud (rta) says: “Once when I was beating my slave I heard a voice from behind me: ‘O Abu Mas‘ud you should know that the Almighty has more power over you.’ When I turned back, I found that it was the Prophet. I immediately remarked: ‘O Messenger of God, I release him for the sake of God.’ The Prophet said: ‘Had you not done this you would have been given the punishment of the Fire.’”42
Ibn ‘Umar (rta) narrates that once a person came to the Prophet (sws) and asked: “How many times should we forgive our servant.” [At this], the Prophet kept quiet. He asked again and the Prophet again kept quiet. Upon being asked the third time, he answered: “Seventy times in a day.”43
3. In cases of un-intentional murder, Zihar, and other similar offences, liberating a slave was regarded as their atonement and sadqah.44
4. It was directed to marry off slave-men and slave-women who were capable of marriage so that they could become equivalent in status – both morally and socially – to other members of the society.45
5. If a person were to marry a slave-woman of someone, great care was exercised since this could result in a clash between ownership and conjugal rights. However, such people were told that if they did not have the means to marry free-women, they could marry, with the permission of their masters, slave-women who were Muslims and were also kept chaste. In such marriages, they must pay their dowers so that this could bring them gradually equal in status to free-women. The Qur’an says:
وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمْ الْمُؤْمِنَاتِ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُمْ مِنْ بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ …ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (٢٥:٤)
And if any of you have not the means wherewith to wed free believing women, he may wed believing girls from among those whom you own: and Allah has full knowledge about your Faith. You are one from another: wed them with the permission of their owners, and give them their dowers, according to the norms; [the only condition is that] they should be kept chaste, neither being lustful, nor taking paramours … This permission is for those among you who fear sin; but it is better for you that you practice self-restraint. And Allah is Ever-Forgiving, Most Merciful. (4:25)
6. In the heads of Zakah, a specific head الرِّقَاب فِى (for [freeing] necks) was instituted so that the campaign of slave emancipation could receive impetus from the public treasury.46
7. Fornication was regarded as an offence as a result of which prostitution centres that were operated by people on the basis of their slave-women were shut down automatically, and if someone tried to go on secretly running this business, he was given exemplary punishment.
8. People were told that they were all slaves of Allah and so instead of using the words عَبْد (slave-man) and اَمَة (slave-woman), the words used should be فَتَى (boy/man) and فَتَاة (girl/woman) so that the psyche about them should change and a change is brought about in age old concepts.47
9. A big source of the institution of slavery at the advent of the last Prophet (sws) was the prisoners of war. The Qur’an rooted this out by legislating that prisoners of war should be freed at all costs – either by accepting ransom or as a favour by not taking any ransom money. No other option was available to the Muslims.
10. Finally The Following Directive Was Given:
وَالَّذِينَ يَبْتَغُونَ الْكِتَابَ مِمَّا مَلَكَتْ أَيْمَانُكُمْ فَكَاتِبُوهُمْ إِنْ عَلِمْتُمْ فِيهِمْ خَيْرًا وَآتُوهُمْ مِنْ مَالِ اللَّهِ الَّذِي آتَاكُمْ (٢٤ :٣٣)
And if any of your slaves ask for Mukatabat, give it to them if you know any good in them and [for this] give them out of the wealth which Allah has given to you. (24:33)
The above quoted verse of Surah Nur mentions the directive of Mukatabat. It is a term which means that a slave make a contract with his master according to which he would be required to pay a certain sum of money in a specific time period or would carry out a specific service for his master; once he successfully fulfils either of these two options, he would stand liberated. In the above quoted verse, the Almighty has directed the Muslims to necessarily accept this contract made by a slave if he wants to make it and has the required ability to become financially independent. It is further stated that a Muslim government should spend money from the public treasury, which here is called the treasury of God, in helping such slaves. It is evident from the words of the verse that just as this right of Mukatabat was granted to slave-men, it was also granted to slave-women. This, in other words, was in fact a declaration that slaves could now be masters of their destiny and could obtain liberation whenever they wanted.
3. Women Must Travel With A Mahram
Most scholars are of the opinion that women cannot travel alone. They must be accompanied by a Mahram (a relative with whom marriage is prohibited). Therefore, in journeys such as hajj they do not allow women to travel alone. The following Ahadith are the basis of their view:
It is narrated by Abu Hurayrah (rta):
لَا يُحِلُّ لِاِمْرَأَةٍ تُؤْمِنُ باِللهِ وَاليَوْمِ الآخِرِ تُسَافِرُ مَسِيْرةَ يَوْمٍ وَلَيْلَةٍ إِلاَّ مَعَ ذِي مَحْرَمٍ عَلَيْهَا) مسلم ، رقم : ١٣٣٩(
It is not permissible for a woman who believes in Allah and the Last Day to travel a distance for one day and one night without a Mahram with her.48
Abu Sa‘id narrates that the Prophet (sws) said:
نُهِىَ أَنْ تُسَافِرَ المَرْأَةَ مَسِيْرَةَ يُوْمَيْنِ إِلَّا وَمَعَهَا زَوْجَهَا أَوْ ذُوْ مَحْرَمٍ )مسلم ، رقم : ٨٢٧(
A woman has been stopped from travelling a distance for two days except with her husband or Mahram with her.49
It needs to be appreciated that there are a number of Ahadith in which directives have been given by the Prophet (sws) for the well-being of the Muslims. However, if the circumstances in which such directives have been given change, then as are the case with all conditional directives such directives may no longer apply in the changed circumstances.
The directives given to Muslim women about travelling belong to the above mentioned category. To ensure a safe journey for a woman and to protect her moral character from any scandalous allegation in the strife-ridden society of Arabia, the Prophet (sws) bade them travel with a Mahram relation.
Thus, all tours and journeys etc in which the above two bases still exist, the condition of a woman travelling with a Mahram must be followed. However, with the changed circumstances of modern times, travelling has become a lot different from what it used to be in previous days. There are some travels in which safety both physical as well as moral is ensured. So, in such cases, the Mahram condition no longer applies. As far as the decision as to which journeys have become safe is concerned, the traveller must decide for herself.
4. Women will Outnumber Men in Hell
The following Hadith is often presented to support the view that women will outnumber men in Hell:
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي أَضْحَى أَوْ فِطْرٍ إِلَى الْمُصَلَّى فَمَرَّ عَلَى النِّسَاءِ فَقَالَ يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ فَإِنِّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ فَقُلْنَ وَبِمَ يَا رَسُولَ اللَّهِ قَالَ تُكْثِرْنَ اللَّعْنَ وَتَكْفُرْنَ الْعَشِيرَ (بخارى ، رقم : ٢٩٨)
Abu Sa‘id Khudri reported: Allah’s Messenger (sws) went out to the place of worship on the day of ‘Id Al-Adha or Fitr and he passed by the women and said to them: “O Women, give charity for I have been shown the majority amongst you as the inmates of Hell.” They said: “Allah’s Messenger, wherefore?” He said: “It is because you curse one another very much and show ungratefulness to your husbands.” (Bukhari, No: 298)
This inference is incorrect and has arisen by not properly appreciating a particular style of communication used in certain Ahadith which depict dreams of the Prophet (sws). Such dreams are a source of revelation for the Prophets of Allah and in them they are shown certain images by the Almighty for the purpose of educating Muslim men and women. As a principle, all such dreams are not to be interpreted literally; they contain realities which are depicted in symbolic form.
Symbolic representation is a very subtle and powerful way of expression: Facts seem veiled yet for him who pauses to ponder they are the most evident. They move a person in the manner poetry does. They ignite in a person the spark to look behind the apparent. They urge him to reflect and to meditate and then to discover and to infer. They educate him without rousing his prejudices. The Prophets of Allah (sws) have effectively employed this technique of communication. The words and discourses of the Prophets Joseph (sws) and Jesus (sws) for example are full of powerful parables and subtle symbolism. The dream of the Prophet Joseph (sws) and the way he interpreted it is mentioned in the Qur’an also. If he saw in his dream that the sun and the moon and eleven stars were bowing before him in prostration, he knew that these heavenly bodies symbolized certain personalities.
The Ahadith which depict more women in Hell should also be interpreted keeping in view this basic principle. These Ahadith do not delineate the population of women in Hell since this would be a literal interpretation; on the contrary, they just caution them that there are certain deeds which they do a lot and which, therefore, would be more instrumental in taking them to Hell; so they should avoid them. In other words, the symbolism is causative in nature. Thus in the above quoted Hadith, the cause has been symbolized to warn women of something which they often do.
5. Women are Inferior to Men
It is argued by some people that men are superior to women. They present the following verses in support of their view:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِم ا (٣٤:٤)
Men are the guardians of women, because God has given the one more preference over the other, and because they support them. (4:34)
وَ لِلِّرجَالِ عَلَيْهِنَّ دَرَجَه (٢٢٨:٢)
And the husbands hold a degree of superiority over them. (2:228)
As per the Qur’an (see, for example, 3:195 and 4:1), men and women as human beings are equal and deserve equal respect. However, they have been entrusted with different responsibilities in a family set-up which make them superior to one another in various respects. According to the Qur’an (4:34), as far as a husband is concerned one sphere of his superiority is his status as the head of the family alluded to in 2:228 with the words “husbands are one degree superior to their wives”. There are certain spheres in which women by nature – physical, physiological as well as psychological – are superior to men and much more suitable to do certain tasks. Thus 4:34 speaks of the relative superiority of a husband to his wife – that too in responsibility and status – in just one sphere and cannot be generalized to men and women.
Two reasons have been given in 4:34 for granting the husband this status: Firstly, because they are physically and temperamentally more suited to this task and secondly, because they have been entrusted with the responsibility of earning for the family. It also needs to be appreciated in this regard that Islam does not forbid women to earn a living. It has only relieved them of the responsibility of earning, which lies upon their husbands. It also needs to be understood that the verse does not say that the one among the husband or wife who supports the family should become the head; husbands, whether their wives earn or not, are liable for this responsibility. A woman may earn if she likes or if some need arises, but since she has not been entrusted with this duty she has not been given the governing position in the family.
Here it would be appropriate to analyze another concept which has also contributed to the notion that men are superior to women. As per a Hadith, a woman is created from the rib of man referring to the fact that Eve was created from Adam’s rib and thus was a secondary being. The text of the Hadith is:
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اسْتَوْصُوا بِالنِّسَاءِ فَإِنَّ الْمَرْأَةَ خُلِقَتْ مِنْ ضِلَعٍ وَإِنَّ أَعْوَجَ شَيْءٍ فِي الضِّلَعِ أَعْلَاهُ فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ وَإِنْ تَرَكْتَهُ لَمْ يَزَلْ أَعْوَجَ فَاسْتَوْصُوا بِالنِّسَاءِ )بخارى ، رقم : ٣١٣٥(
Abu Hurayrah reports that Allah’s Prophet said: “Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion; so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely.”50
It needs to be appreciated that according to the Qur’an, Eve was not created from Adam’s rib. The first verse of Surah Nisa explicitly states that the first man and woman (Adam and Eve) were created directly by the Almighty:
يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَتَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا (١:٤)
O mankind! Fear your Lord, Who created you from a single person, created, of like species his mate, and from these two scattered countless men and women [in this world], and fear Allah through whom you seek mutual help and fear breaking blood relationships. Indeed God is watching over you. (4:1)
Some people translate this verse as “It is he Who has created you from a single person (Adam) and then He created from him his wife (Eve).” They explain this verse by saying that Eve was created from the rib of Adam. This misleading translation has probably arisen because of a literal translation of the Arabic words وَخَلَقَ مِنْهَا زَوْجَهَا viz. “and created from him [–the initial soul–] his wife”. Actually the word مِنْهَا (from the soul) does not imply that “Eve was made from Adam”; it rather implies that Eve was made from the same species as Adam. A similar verse points to this interpretation:
وَاللّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا (٧٢:١٦)
It is God who has made from your species your mates. (16:72)
A literal translation of the words جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا of the above quoted verse (which are similar to وَخَلَقَ مِنْهَا زَوْجَهَا) would mean “it is God Who has created your mates from you” implying that every wife is made from her husband as Eve was. This of course is incorrect; the word Anfus (plural of Nafs) in this verse means “genre”, “species” and not “physical being”.
As far as the actual Hadith quoted above is concerned, it needs to be appreciated that in Arabic the words “created from” do not necessarily refer to the substance of creation; they can also refer to the nature of something. For example the Qur’an says: “Man has been created from hastiness” (21:37). This does not of course mean that man’s substance is hastiness; it only refers to his nature.
Secondly, if all the textual variants of the Hadith are collected and analyzed, it becomes evident that the Prophet (sws) has compared the nature of a woman with a rib. The comparison subtly alludes to the fact that a woman’s nature is very delicate and tender as well as a bit adamant. The Prophet (sws) has advised men to treat them tactfully keeping in view this nature. Instead of forcing them to accept a particular point of view, men should try to convince and persuade them.