|
Women’s
Participation
in Decision-Making
Turning the pages of Islamic
history SHAISTA RAFAT proves that Muslim women of the early Islamic period
were very much in the process of decision-making in family, social and
political affairs, and calls upon women to develop that self-confidence,
scholarship and intellectual height to get their due status restored in
society.
Consultation or _expression_ of opinion is an important
pillar of the Islamic system of life. Foundations of family life lie on
this very principle. And in collective and political affairs it is
considered inevitably essential. That is why Islam, while safeguarding the
rights of women, grants them the right to participation in decision-making
as well. In the creation of an upright society it lays so much emphasis on
the coordination between men and women that Muslim women cannot stand
uninterested and unconcerned in society. Instances of Muslim women
applying maturity of judgement and advising even the prophets and rulers
of the time find _expression_ in the Holy Qur’ân. The Islamic history,
particularly that of the Holy Prophet Muhammad’s time (peace be upon him),
is also replete with such instances.
Surah Al-Qasas graphically
presents how Prophet Moses was saved from persecution at the hands of
Pharaoh, brought up right in the palace of this tyrant, migrated from
Egypt and eventually stayed in Madyan, now known as Al-Bid’a situated on
the western coast of Aqaba valley, after his marriage with one of the two
daughters of an old man, probably from among the followers of Prophet
Shoaib. In this story, there are at least three instances where three
women actively participated in the process of decision-making. In the
first instance, Pharaoh’s wife suggested to Pharaoh that they could adopt
the little baby (Moses) at a time when he was about to kill the baby. And
it was on the pleading of his wife that they tyrant ruler decided to adopt
rather than kill the baby. In the second anecdote, when the people of
Pharaoh picked Prophet Moses up in the state of infancy from the river,
the baby refused to suck at first; so Prophet Moses’ sister, who was on
watch of her little brother, with utmost courage and valour and of course
wisdom, advised the tyrant ruler as to who can nourish and rear the baby:
‘Shall I direct you to the people of a household that will rear him with
utter sincerity’ (28:12). In the third event, the daughter of that old man
advised her father to employ the young man (Moses); for, he was strong and
trustworthy: ‘Father, employ this man in your service. The best whom you
might employ is he who is strong and trustworthy’ (28:26). In both the
cases, the circumstances reveal that the tyrant ruler and the old man had
no other alternative than to act on the suggestions advanced by the two
young girls.
Surah Al-Naml mentions Queen Sheba’s consulting her nobles
in the court on receiving an unusual letter from Prophet Solomon, the
ruler of Palestine and Syria. The Queen’s political acumen and maturity of
judgement lie in three successive points: one, that she seeks advice from
her nobles; two, that she takes the wisest decision in the given
circumstances; and three, that she eventually appears before King Solomon
as desired – “as Muslim”. The Qur’ân says: ‘(After reading the letter) the
Queen said: “Nobles, let me have your counsel in this matter for I make no
firm decision without you”.’ (27:32) This shows that although monarchy was
the system of governance in the country, it was neither dictatorial nor
tyrannical; rather, the Queen decided matters through consultation with
the courtiers.
When the nobles left the decision to the will of the
sovereign, the Queen decides with much dexterity. She said: ‘When the
kings enter a country they cause corruption in it and abase those of its
people who are held in honour. This is what they are wont to do. I will
send them a gift and then see with what answer my envoys return’ (27:
34-35).
And when she cries in the court of Solomon out of
self-realisation, it was quite her own decision: ‘My Lord, I have been
inflicting much wrong on myself. Now I submit myself, with Solomon, to
Allah, the Lord of the whole Universe’ (27:44).
Taking a decision in
matrimonial affairs is a matter of great import. Islam safeguards the
rights of a woman even in such delicate but important issues as nikah or
khula. No one can impose his will upon her. The Holy Prophet (peace be
upon him) enjoined the believers not to marry off a widow or divorcee
without seeking her clear consent. He further said that even a virgin
cannot be married off without her permission. According to one report, he
prohibited the Muslims from marrying off even an orphan without seeking
her opinion.
These Prophetic injunctions to respect the opinion of
women in fact paved the way for practical implementation of the rights of
women and now there is no way left open for anyone to interfere in the
personal affairs of women. And, whenever anyone took steps against the
will of a woman in her personal affair, the Holy Prophet (peace be upon
him) got it nullified.
Mercy to mankind, the Holy Prophet (peace be
upon him) respected the opinions of women, and most often acted
accordingly. Hasan Basri says that the Holy Prophet used to seek advice
even from his wives and accept it. After receiving the first revelation in
the Cave Hira, he returned home trembling with a sense of awe and related
the event of the revelation to his wife Khadijah saying that he felt
danger to his life. Khadijah first consoled him and then took him to
Waraqah bin Nawfal who was a scholar of previous revealed books. This is
not the solitary instance of Khadijah’s support to the Holy Prophet and
participation in his Prophetic mission. The Holy Prophet used to seek
advice from her so frequently that one of her biographers has written
about her: kanat lahu wazeera (she was his minister).
The Holy
Prophet’s act of consultation was not limited to Khadijah only. A study of
his Seerah reveals that he used to seek advice from Aishah, Umm Salamah,
Safiyyah and other ladies of his time.
In 6 Hijri a caravan of Muslims
led by the Holy Prophet (peace be upon him) left Madinah to perform Umra.
But the Makkan Quraish stopped them at Hudaibiyah. However, an agreement
was reached between the Muslims and the Quraish. Apparently the Muslims
found themselves at the receiving end. One of the conditions of the
agreement was that the Muslims would return without performing Umrah that
year. So the Holy Prophet (peace be upon him) asked his companions to
untie their Ihram and slaughter their sacrificial animals in Hudaibiyah
itself. But the companions were so frustrated due to the apparently unjust
conditions of the agreement that they did not move to do as directed. The
Holy Prophet (peace be upon him) directed them thrice but they did not
move. This is the only instance in the life of the Holy Prophet that he
ordered his companions to do something and they did not rush to carry it
on. Naturally the Holy Prophet felt it. He went inside the camp and
related it to Umm Salamah. She advised the Prophet to sacrifice his camel,
get his head shaved and untie Ihram, and let others follow him. The Holy
Prophet did accordingly, and all his companions followed suit. Thus a
delicate situation which had worried not only the companions but the Holy
Prophet himself was defused with the help of Umm Salamah.
In some
cases, however, we find that the Holy Prophet (peace be upon him) did seek
advice from women but chose not to act accordingly. During his last days
when the Holy Prophet was lying on the bed, he told his wives to ask Abu
Bakr to lead the Muslims in prayer. Aishah thought that her father, Abu
Bakr was a very sensitive person; so he would feel much grief in leading
the prayer on behalf of the Holy Prophet. She suggested to the Holy
Prophet that Umar should lead the prayer. But the Holy Prophet stuck to
his decision saying that Allah and the Muslim Ummah would not accept any
other decision.
This event does not prove that women’s participation
in decision-making was less. On the contrary it shows that the Holy
Prophet’s wives participated in state and religious affairs, however
delicate, serious and important.
In the Islamic history there have
been women who not only offered right suggestions at the right time but
took firm decisions and acted valiantly as well, and thereby rendered a
great service to the cause of Islam and Muslims. In Ghazwa-e-Khandaq (the
Battle of Ditch) the Holy Prophet (peace be upon him) kept the Muslim
women and children in a fort keeping in view their safety and protection.
Despite this, the Jews were all out to harm the Muslim army. One Jew
somehow scaled the wall of the fort endangering the safety of women.
Seeing the Jew, the Prophet’s aunt Safiyyah asked Hassan bin Thabit, who
was there at the gate of the fort, to kill the enemy. As Hassan was a man
of timid temperament, he said: had I been able to do this, the Holy
Prophet would not have left me here. Safiyyah sensed the seriousness of
the situation, killed the Jew with a pointed bamboo pole, and threw his
head outside the fort. The Jews waiting outside ran away thinking there
was a large army inside the fort. This timely decision and valiant action
of a lady saved the fort and the women and children therein from the
danger of falling into the hands of the enemies.
Caliph Umar used to
move all around the city in the night in order to have first-hand
information of what was happening there. One night he heard a woman
singing verses expressing her inability to bear long separation from her
husband. On investigation he came to know that her husband had been on the
battlefront for a few months. He took the issue seriously and asked his
daughter and the Holy Prophet’s wife, Hafsah: how long can a woman bear
the separation from her husband? Hafsah first felt ashamed but on the
insistence of her father replied with the help of her fingers: three or
four months. Caliph Umar issued orders to the effect that no soldier be
deployed on the battlefront for more than four months.
Ibn Sireen
writes about Caliph Umar: In solving the issues confronting him, Umar
sought suggestions from intellectuals and scholars, including women having
maturity of opinion. And most often accepted the suggestions if they were
wise and prudent.
Shifa bint Abdullah came to the fold of Islam before
the Prophet’s migration. She migrated to Madinah and pledged allegiance to
the Holy Prophet. She was a learned and wise lady. Caliph Umar used to
consult her about important matters.
Once Caliph Umar felt that the
Muslims were getting immoderate in giving mehr. While addressing a Friday
sermon in the Prophet’s Mosque, he urged the Muslims to pay not more than
400 dirhams as mehr. An old lady attending the sermon stood up to raise
her objection and quoted a verse from Surah Al-Nisa in favour of her
argument [Even if you had given her a whole treasure for dower (mehr), do
not take away anything of it, 4:20]. Caliph Umar accepted the lady’s
argument and revised his opinion saying “a woman argued with Umar and
overcame him”.
Aus bin Samit, husband of Khaula bint Tha’alaba
committed Zihar (the pagan act of calling one’s wife his mother to imply
divorce) in a fit of anger. Later on he repented and said to his wife: I
think now you have become haram (unlawful) for me. Khaula said: No, for
you have not used the word “talaq”. She then went to the Holy Prophet and
narrated her plight. The Holy Prophet (peace be upon him) said: I think
you have become haram for Aus. Hearing this, Khaula began crying and
invoking Allah for intercession. Aishah reports that her (Khaula’s)
invocation was so intense that everyone’s eyes there filled with tears. As
Khaula was complaining with tears rolling down her cheeks, a verse was
revealed to the Holy Prophet: ‘Allah has indeed heard (and accepted) the
statement of the woman who pleads with you concerning her husband and
carried her complaint (in prayer) to Allah: and Allah hears the arguments
between both of you: for Allah hears and sees (all things)’
(58:1).
Thanks to Khaula, this verse brought to an end the Pagan custom
of Zihar that was prevalent during Jahiliyyah.
During his caliphate,
Umar used to consult Khaula and pay much importance to her counselling.
Once some people asked the Caliph: O Ameerul Mumineen! Why do you consult
this old lady about state affairs? The Caliph replied: Why shouldn’t I
consult her? She is Khaula bint Tha’alaba. When Allah the Exalted can hear
her, why not Umar?
After the passing away of the Holy Prophet (peace be
upon him) women always participated in the process of electing Caliphs.
The Holy Prophet’s asking Abu Bakr to shoulder the responsibility of
leading prayers during the former’s last days was in fact his will and
indication that after him Abu Bakr should be the Caliph. So there was no
problem in the appointment of the first Caliph. But after Abu Bakr the
Muslims had to elect their Caliph through mutual consultation and
understanding. And women equally participated in this process.
Abdullah bin Umar relates that when once he met his sister Hafsah, she
informed him that his father was not going to name his successor. Abdullah
said that his father would not do so. Hafsah retorted that he would do so
and that she had vowed to talk to him on this issue. This shows that she
used to participate in the political affairs and that she had sensed some
fitna (mischief) in case Umar did not appoint his successor.
Islamic
history has it that during the regime of the Rightly-Guided Caliphs,
sometimes Shoora (consultative meeting) was held at the residence of some
lady in order to facilitate her participation therein. After the martyrdom
of Caliph Umar in 24 Hijri, Shoora meetings used to be held at the
residence of Fâtimah bint Qais who was a very pious, prudent and
far-sighted lady. The members of the Shoora held her opinions in high
esteem.
When it was the time of election of the third Caliph, Abdur
Rahman bin Auf went from door to door to collect the opinion of women. The
fitna that erupted after the martyrdom of Caliph Uthman worried Muslim
women as much as it worried Muslim men, and women had their opinion on how
to overcome it.
When Aishah was preparing for taking revenge on the
killers of Caliph Uthman, she addressed a gathering of Muslims: People
level baseless charges against Uthman and seek my opinion on this issue.
When I ponder over it, I find Uthman free from every charge.
A renowned
personage of Basra and tribal leader, Ahnaf sought the opinion of Aishah
besides Talha and Zubair on who should be declared Caliph after the
martyrdom of Uthman. When he found that all the three were in favour of
Ali, he went to Madinah and pledged allegiance to Ali.
When Caliph Ali
intended to wage a battle with the Opposition group, Abdullah bin Umair
urged Kameel Nakhai to support the Caliph. The latter said he would
support his move if the Madinites would stand in his favour. He went to
Makkah and said to Umm Kulthűm, daughter of Ali that he was determined to
follow Caliph Ali but would not participate in the battle. Meanwhile a
rumour was rife that he had gone to Syria. Ali issued orders for his
arrest before he might reach Syria. On hearing this news, Umm Kulthűm went
to Caliph Ali to convince him that the information he had got about Kameel
Nakhai was baseless. She gave the Caliph a guarantee that Nakhai would not
move against him. The Caliph relied on the guarantee of a woman and
changed his decision to get Nakhai arrested.
Muawiya’s bid to declare
his son Yazeed as his successor changed the very course of caliphate into
monarchy. Imam Husain challenged this un-Islamic system of government and
eventually got martyrdom. The most ardent supporter of Imam Husain in this
battle was Abdullah bin Zubair. The army of Hajjaj had surrounded the
house of Abdullah bin Zubair. About ten thousand companions of Abdullah
had deserted him to join the army of Hajjaj. In this hapless condition,
Abdullah sought the advice of his mother as to what he should do. A woman
of dauntless courage, Umm Abdullah advised her son to fight and get
martyrdom if he thought he was on the right path: ‘Do not surrender before
the Umayyads.’ Following the advice of his mother, Abdullah bin Umar got
martyrdom fighting with the army of Hajjaj.
These are only a few
instances that tend to show women’s maturity of opinion and judgement as
well as their status in the Islamic society. It remains a fact that, had
women not been given the right to _expression_ of opinion, all their other
rights, including the right to equality, would have been usurped. And the
problems of women would not have been discussed at State fora. Nor the
requirements of equity and justice would have been fulfilled.
Denying
to a group or section of society the right to _expression_ of opinion means
that it is being treated as inferior to other groups or sections, or that
decisions on issues confronting it are made in an autocratic way, or that
its rights are being usurped. And in this situation the very equilibrium
of human life would have been disturbed. This is why Islam considers right
to consultation and _expression_ of opinion to be an important pillar of the
Islamic system of life as well as a salient trait of the Muslims.
A
great part of Muslim history shows that the Ummah safeguarded the freedom
and rights of women, sought their opinions on important issues, and most
often adopted them. But, as the anti-Islam forces would have it, the
Muslim Ummah gradually started degenerating and shedding its Ummatic
vision, wisdom and power. It resulted in the weakening of the system of
Shoora. And the Ummah went to extremes in matters related to women. One of
the ill consequences of this degeneration was that concocted ahadith were
propagated and parts of some ahadith were misinterpreted to negate the
collective and political role of women. For instance, ‘Do consult women
but practically go against whatever they suggest,’ or ‘Obedience to women
is a matter of meanness.’ With the propagation of such meaningless and
misleading statements, the real worth of the Muslim women had to suffer a
lot.
Those condemning women as naqis al-aql (deficient in
understanding) take inspiration from a hadith related by Abu Saied Khudri:
Once on the occasion of Eid the Holy Prophet (peace be upon him) said to a
group of women, ‘I have not seen as naqis al-aql and naqis al-deen
(deficient in religion) as you who surpass the wisdom of even wise
persons.’ On query he clarified that women are naqis al-aql because the
witness of two women is equal to that of one man, and they are naqis
al-deen because they have been exempted from offering obligatory prayers
during their periods. The fact remains that the Holy Prophet (peace be
upon him) simply expressed here his sense of astonishment on weak women
sometimes overcoming the wisdom of men.
The Holy Prophet (peace be upon
him) was the benefactor of humanity and mercy to mankind. A close study of
his Seerah reveals that the statements that women are naqis al-aql and
that men should go against whatever women suggest, stand in sharp contrast
with the very spirit of Prophetic teachings. These concocted statements
have done a great disservice to the collective existence of the Muslim
Ummah with the result that the Ummah now stands deprived of the
participation of women in dealing with family, religious and state affairs
and the very image of Muslim women representing the Religion of Islam now
lies tarnished. The need is to restore this status and the rights of
women. Women too should make tireless efforts to develop self-confidence,
scholarship and intellectual height that we find in the Muslim women of
the early Islamic period.![]()
[The writer is Organiser Women’s Wing, Jamaat-e-Islami
Hind Delhi and Haryana, and Coordinator Jamaat’s Central Committee for
Women] |
