ABSTRACT
The extent to which women are allowed to express their liberty and freedom are varying in different human societies. Islam’s basic view of women postulates a complimentary function as the creator has created every living thing in pairs based on the foundation of complimentary functions, so the human species is not exceptional. It is also ubiquitous contention whether women should participate in politics or not, the limit to which women should participate in politics is another problem. This paper attempts to suggest possible solution to the questions mentioned above, to review the level of participation of women in politics since the d the Quranic injunctions that seem to have allowed or disallowed that. The paper adopts historical and analytical approach, with special reference to thuristic opinions and historical events. The paper advocates proper reference to the authentic Islamic sources in determining the right and obligations of women in the society.
Keywords: Politics, Right, Challenges, Qur’ān, Perspective
INTRODUCTION:
Politics as an integral part of Islam remains the monopoly of men in many societies, whereas the right of women to participate in the political activities of their communities remains an integral part of their human rights that must be enjoyed by them. Women participation in politics in Muslim societies is based on assumption of moral vulnerability, tendency of been source of temptation and social discord do not enjoy any strong backing from the Quranic text. The Qur’ān accords women the right to participate in the administration of justices, and to express their views on public issues.
It has been reported that Prophet Muhammad (S), sometimes, consulted women on issues of social and spiritual importance, women also asked him questions on variety of matters, they participate, that time, in public life, especially in time of emergencies including accompanying Muslim army to the battle field taking care of the wounded and preparing supplies.
This paper focuses on the political rights conferred on women by Islam and challenges faced by them in the process of actualizing the right within their immediate communities. The article also suggests solutions to resolve those problems using textual sources from the Qur’ān, hadith and other Islamic sources.
The Quranic texts that treat the relationship between some rights accorded men and women reject the conceptualization of women as a separate group, but rather reflect that men and women are entitle to equal treatment, and that the biological differences should not be basis for the social and political discrimination and segregation within the society.
The following verse is considered key in defining gender roles in the society: Men are the protectors and maintainers of women because Allah has made some of them to excel over others and because they spend out of their property: the good women are therefore obedient, guiding the unseen as Allah has guided: and (as to those whose part you fear desertion (committing a religious sin) admonished them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them: surely Allah is High, Great. Q.4.34
The above Quranic verse uses the word qawwāmūn to depict the gender role of men, which means Lord, Master, Ruler, Governor, Manager. Some scholars claim this verse established hierarchal gender role, with men as ruler and woman as ruled. However, other scholars have suggested that this Arabic word may not mean ruler in this context. Rather, it means “bread-winner” as an economic term. This interpretation of Qur’ān implies a function of individuals, with men as bread-winners and women as child-bearers .
According to the Qur’ān, men and women have the same spirit, there is no superiority in the spiritual sense between men and women. The Qur’ān treats women in the same manner as men. The Islamic tradition declares that God created men and women from one fundamental substance.
…Who created you from one being, then from that (being) He made its mate… (Q. 4 .1)
Hadith (tradition) also presents instances where the principle of complete equality has been espoused. The Prophet Muhammad said:
All people are equal as equal as the teeth of a comb. There is no claim of merit of an Arab over a non-Arab or of a white over a black person: Only God-fearing people merit a preference with God. Thus men and women are equal.
In the Qur’ān, Adam and Eve are held jointly responsible for the transgression and consequent expulsion from paradise and also were equally forgiven.
(Q. 7 .18-26)
Also, there is no restriction in the Qur’ān for woman to have a profession, of her own and suit. In fact, by definition in a truly Islamic society, there should be women physician, nurses, and teachers as it is preferable to separate teenagers according to their sex in the high school education. If she chooses to work before and after marriage she could work and get equal pay, not for equal work but for work of equal worth.
On the ethno-religious level the position of men and women are on an equal footing “both have to their religious obligations towards God and their peers as well as their consequent reward or punishment.
“This day shall every person be recompensed for what he/she earned, This day, no injustice (shall be done anybody) Truly, Allah is swift in reckoning” (Q.40.17)
“say; Shall I see a lord other than Allah, whilst is the lore of all things, no person earns any (sin) except against himself, and no bearer of burden, shall bear the burden of you lord is you rerun, so he will tell you that wherein you have been differing. (Q6.164)
In terms of moral-cut spiritual duties and act of worship, the requirements are the same, except in some cases when women have certain concessions because of their feminine nature, or their health or the health of their infants.
Similarly, the following verses also reflect equality in moral and spiritual obligation.
Verily the Muslims men and women the believers men and women, the men and the women who are obedient (to Allah) the men and women who are truthful (in their speech and deeds) the men and the women who are patient, the men and the women who are humble, the men and the women who give the poor due(zakāt) the men and the women who observe fasting (sawm), the men and the women who guard their chastity, and the men and women who remember Allah much with their heart and tongues, Allah has prepared for a great reward”, (paradise) (Q.3 .35)
Though according to the Qur’ān the witness of a man over weigh that of a woman in financial transactions and some others leading to the commonly-held notion that the evidence of two women is equal to that of a single male, yet there are instances when evidence of a woman overweighs that of a man a woman’s oath where her husband accuses her of adultery is enough to avert punishment. The Qur’ān says:
And those who accuse their wives (of adultery) and have no witness except themselves – then the witness of one them (shall be) four testimonies (swearing) by Allah that indeed, he is of the faithful. But it will prevent punishment from her if she gives four testimonies (swearing) by Allah that indeed he is of the liars, and the fifth (oath will be) that the wrath of Allah be upon her if he is of the truthful (Q.24: 6-9).
Islam has accorded women civil and property rights, including rights to inheritance. She has been guaranteed a complete control over what she earns and possesses, according to Qur’ān.
And their lord responded to them, “Never will allow to be lost the work of (any) worker among you, whether male or female, you are of one another. So those who emigrated or were evicted from their homes or were harm in my cause or fought or were killed. I will surely remove from them their misdeeds and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with him the best reward”. And wish not for the things in which Allah has made some of you to excel for other is a there I a reward for what they have earned and ask Allah his bounties, surely , Allah is Ever All-Knower of every things (Q.4: 32).
The above mentioned Qur’anic verses guaranteed no discriminatory rights for both sex, therefore, she makes independent decisions as regards entering into a contract, and the acquisition, disposal and alienation of property. The property laws of the Qur’ān guarantee women the right to have full possession and control of their wealth including dowry, during marriage and after divorce. In the sphere of family law too, certain provisions afford women complete equality. For instance, the right to enter marriage on her own will, on attaining adulthood, without the assistance of guardians. (Sābiq, 2: 88-91)
Similarly, the approval and consent of the girl to marriage is a prerequisite for the validity of marriage in Islam. Husbands and wives have mutual responsibilities. That might not be identical duties, but the totality of rights and duties are balanced.
Contrary to popular belief, there is nothing in any verse of the Qur’ān barring women from participation in public and political life, including the right to vote, or be voted for. (Yahya, 2012, p. )
Islam and Jahiliyyah Practices against Women
Women in ancient civilization from Europe, Asia, Africa and the world all over have no value and they were merely regarded as chattels.
During the pre-Islamic era, female children were buried alive without committing any sin except by being born as females. The emergence of Islam through divine revelation brought a new dawn to mankind. The Qur’ān brought to the world a universal message which is fresh and noble from the Almighty God. (Yahya, 2012, p. )
Woman became equal to man in the society as regards to her rights, responsibilities and duties. This was emphasized by the Qur’ān in the verses below;
Every soul for what it has earned, will be retained. (Q.74 .38)
“Whoever works righteousness, man or woman and has faith verily to him We will give a life that is good and pure, and WE will bestow on such their reward according to their action”
“O mankind, keep your duty to your lord who created you from a single soul and from it created its mates (of same kind) and from them twain has spread a multitude of men and women.” (Q.4. 1)
He (Almighty Allah) it is He who did create you from a single soul and did create, his mate, that he might dwell with her (in love).” (Q7.189)
The Holy Qur’ān forbade female infanticide and considered it as culpable homicide punishable with death. It state:
And when the female (infant) buried alive (as the pagan
Arabs used to do) shall be questioned: For what sin she
was killed?” (Q.81. 8-9)
Almighty Allah frowns against the attitude of parents who showed dissatisfaction at the birth of female children. He said in the holy Qur’ān that:
And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief, He hides himself from the people because of the evil of that whereof he has been informed. Shall he keep her with dishonor or bury her in the earth? Certainly, evil is their decision (Q16. 58-59).
In furtherance of security for her and right to life without discrimination, injustice and inequality; the Prophet (S) says:
“Whoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into paradise (Ibn Hambali. no 1957).
So as men and women have equal rights and obligations over one another. However, the obligations deffer at both family micro and macro levels. The role given to the husband at the micro level is based on this physical strength he is endowed so as to be able to provide the means of livelihood and protect his family, while the roles of woman at that level include protection of the property of the husband, taking care of children and the entire members of the family.
The Prophet Muhammad is reported to have said:
the best of you is the best to his family and I am the best among you to my family. The most perfect believers are the best in conduct and best of you are those who are best to their wives (Ibn Hambali no. 73)
It is apparent from the foregoing verses of Holy Qur’ān and the traditions of Prophet that Islam advanced the status of a woman from a female to compete favorably with her male counterpart in their temporal and mundane affairs. The major objectives of the mission of the Prophet (SAW) was to establish a social order that gives women the respect, dignity and identity they deserve and replace gender discrimination with equal rights and duties. This will engender the proper recognision in the same way as their male colleagues. (Maryam,1995, p. ).
The Role of Woman in Politics from the Perspective of Islamic History
Politics in the ancient Rome excludes women along with children and slaves from its definition of a citizen and prevented them from having a say in the political activities of their communities. After centuries of oppression and struggle to gain respect, dignity and basic rights like men Islam came to sanction women all the right needed for that dignity. (Nagia, J, 2003)
At the eve of the advert of Islam women were not left behind in the affairs of the state as they are ordered to enjoin good forbid evil within the society.
Umm Salamah, one of the wives of the Prophet (SAW) was consulted by him at the time of treaty of Hudaibiyyah, she advised him in such a way that diffused the tension that had arisen amongst the companions who were disappointed of engaging in peace with people who had oppressed them in the past. This was a demonstration of her great political insights and wisdom. (Gulen, 2014, p. ).
The political right of women in Islam included the authority to give protection to a person who seeks their refuge even if that person is not a believer. When Prophet Muhammad (SAW) came to Makkah, Umm Hāni bint Abi Tālib had afforded protection to some of her relatives that were unbelievers. She went to the Prophet complaining that, despite her promise of protection, to some people, her brother, ‘Ali bin Abī Tālib wanted to execute two of these men because they were known for harming the Muslims and fighting against them. The Prophet said to her, “We offer refuge to whomever you offered and we guarantee safety to whom you guaranteed safety.” Thus we observed that Umm Hani bint Abi Tālib performed a significant political action, by granting asylum to these men.
Islam advanced as a political system which for the first time in the history involves women to command righteous deed and forbid evils which are fragments of important political duties. They were obliged to advise the ruler, call for the implementation of Shari’ah and work for establishment of the religion of Allah on earth by way of intellectual and political struggle.
The Qur’ān says:
The believers, men and women, are protecting friends (Awliyā’) of one another; they enjoin the (that which Allah commands) and forbid people from (that which Allah prohibits; they perform salāt. And give zakāt, and obey Allah and His messenger. Allah will have mercy on them. Surely, Allah is Al-mighty, All wise” (Q.9. 71)
Islam allowed Muslim woman to voice out their concern about the affairs of the community. She is permitted to partake in the political life of her community as long as this does not compromise her primary role as a wife and mother. However, the contribution of woman is not exactly the same as that of a man. She may not be permitted to hold position of ruling, such as, Khalīfah. his assistantgovernor), or any other activities categorized as ruling.
This is in view of a Hadith narrated by Abubakar that when the news reached the messenger of Allah (SAW) that the people of Persia had appointed the daughter of as queen over them, the Prophet (SAW) said: “people who appoint a woman to run their affairs shall never succeed”.
It should not be assumed that a woman is prevented from leadership because she is in some way inferior or incapable of carrying out this role. Rather, Islam specifically prohibits this function for her, if the Hadith is an authentic one, because that is not priority among the duties of women in the society, and not because she is inferior to man.
The Qur’ān mentioned to us the case of the Queen of Saba’ during the reign of Prophet Sulaiman (AS) who was considered as a successful ruler over her subjects. Moreover, ‘Umar bin al-Khattāb appointed al-Shifa’ bint ‘Abdullah, a woman from his folk as a market judge who was empowered to pass judgment on violation of public right. (Muslim Women, 2018)
A woman challenged a verdict given by Umar bin al-Khattāb after sermon in the mosque when he suggested a limit for dowry. She stood up and said; “who are you to place limit on what Allah and His messenger (SAW) have not place a limit upon?” Umar realized his mistake and replied, “The woman is right and Umar is wrong.” This shows how the women of that time understood Islam and were not afraid to raise matters directly with the Khalīfah in public. (Muslim Women, 2018)
The roles of the both sexes are complementary to one another so that they can work in unison in pursuit of pleasure of their creator, and peace in the society. The Qur’ān says;
And wish not for thee thing in which Allah had made some of you to excel others. For men, there is reward for what they have earned and (likewise)
Or for women there is a reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything.(Q:6. 164).
Factors Militating against Women’s Participation in Politics.
Political activities in many third world countries, as they are referred to, are characterized with violence and turbulent circumstances which women are considered too passive to handle, so, women perceive politics as a dangerous game, therefore despite the numerical strength they enjoy, they are contented with the position of supporter club team of cheerer, and clappers. (Damilalaand Agbalajobi, 2010)
Customary practices in many societies are biased as it subjugated women to man and undermined their self-esteem, which entrenched a feeling of inferiority complex in women in many spheres of life including politics. In some customs it is preferred to send male child to school in exclusion of female ones, who are married away even before reaching the age of puberty. This treatment increases the margin of illiteracy in women and rendered them incapable to compete with males in politics. (Damilala, T. and Agbalajobi, 2010)
In places like Afghanistan and the tribal areas of Pakistan and the like a Muslim woman is not allowed to speak in public or even to raise her voice in the home. So she could not come out and address the public campaigning for herself or for another person.
Lack of Economic Incentives (Financial Backing)
Politics is expensive worldwide and election process requires lots of money, Contestants must have big bank accounts to actualize their ambition. Alternatively, an aspirant may need a godfather who foots the bill in exchange for unlimited favor when the seat is eventually secured. This is a major hurdle in the participation of Muslim women in politics. (Damilola, 2012).
Women’s historical experience of discrimination put them at a disadvantage economically. Over the years, sexual division of labor and job opportunities offered on sex basis has given men productive gender roles, enabling them to possess more power over their female. (Damilola, 2012).
This economics disparity favors men to the disadvantage of women. Only few women that are affluent possess the economic power to bankroll political campaigns. Societal value assumes that political activities are masculine and this makes it worse as financiers and sponsors of politicians prefer male candidates over female ones, since they believe they stand a better (Damilola, 2012).
Most success achieved by women in politics has been through women movements that sponsor women political aspirations financially and otherwise. Women dependence on men financially made manifest through wife’s dependence on their husbands and families. This reveals the extent of financial incapacitation of women in politics. As a result, women political aspirations have been grossly hampered by lack of financial bedrock to subsist their endeavor. (Atija 2012).
The political process is time-consuming with caucus meetings, campaigns, fundraising; and primaries which cannot be endure by devoted Muslim (Yahaya, 2012).
The political scene is also associated with women of loose morals who are deemed irresponsible. A great percentage of Muslim women are uncomfortable with such issues as hugging, handshakes, being rise shoulder high by youth who are high on drugs, use of foul language. As a result, Muslim women would not compromise their values for the sake of political participation and contribution to nation building. (Yahaya, 2012)
Violence and Drug Abuse
A Muslim woman is respected in her position as a mother, wife, sister and daughter. She is full of compassion and is averse to violence and destruction, while the political scenery is full of threats, blackmail, brandishing and use of weapons with little or no intimidation. It is general knowledge that funds given for mobilization is used for the purchase of drugs and weapons for political thugs to intimidate or kill opponents. There is absolutely very little control the contestants can exercise over their supporters even if they abhor such action. (Yahaya, 2012)
Sexual Harassment and Low Level of Political Consciousness
Women have come under severe nervous tension leading to a complete relegation in political spheres in some of the places as a result of sexual demands by the political big wig before woman can be allowed to contest in an election. (Yahaya, 2012)
Most Muslim women have low level of political awareness because they believe that they are not meant to participate in politics but they are only meant to take care of their homes. Also, contemporary women have been stigmatized by men, as they are denied the necessary support to participate in politics as they make it tough and dirty (Tashi. L. 2012). Studies have shown that most families reject their spouses’ involvements in politics particularly women because of the loosed behaviors that may generate thereof. (Tashi. L. 2012)
They maintained that women who want to join politics must show responsibility, commitment sincerity of purpose and be God fearing, which should be seen over the years not only during politic (Tashi. L. 2012). The faith, confidence and trust a husband has for his wife will show the extent of his support for her political career. A faithful woman does not only play politics successfully but would also help to downplay the existing political ills found among women and counsel those with questionable characters to uplift the dignity of womanhood and the society at large. ((Tashi. 2012)
Conclusion
Muslim women’s Participation in politics is an issue of great importance. They have been kept at the background of politics for years. This has engendered a consciousness of women under-representation in public life. The exclusion of Muslim women in politics has no religious backing. Women have visibly contributed to development of Muslim Ummah in the times of the Prophet (SAW) and after, if Muslim women are provided with good atmosphere, they can contribute positively to nation building. Therefore, the identified challenges against Muslim women’s participation in politics should be removed. The need for proper interpretation and understanding of the verses of the Qur’ān and other religious sources concerning the right of women in the administration of justice is very essential in this regard.
Married women politicians need to be counseled to be prepared before joining politics. They need to dialogue with their husbands for approval. Those that show interest to participate in politics among the Muslim women should be encouraged and supported if they possess enough knowledge that could guide them through. Muslim women considered their family as their primary constituency. A young wife and mother with young children will be doing a great disfavor to herself and the Muslim community if she abandons her home to fix the problems of the society.
Woman that is not tied to family responsibilities may be in the best position to pursue this interest. Such a woman could still be married or widowed and have the time for political activities.
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