Re: Anti-globalists Reach Out to Islamists
On Apr 11, 2007, at 8:37 AM, Yoshie Furuhashi wrote:
Have you or Doug read anything by or about women activists of the Muslim Brotherhood? For instance, try Zainab Al Ghazali’s prison memoir, Return of the Pharaoh: Memoir in Nasir’s Prison.
You do this a lot - point out that there are Moslem women
(incontrovertible) and even Islamic feminists (controversial, but
something I can accept), but forget that these are far from dominant
influences in Islamist movements.
Here are some excerpts from an essay on the status of women in Islam
from what purports to be the MB’s official English-language site.
It’s problematic, to put it gently; you personally wouldn’t last five
minutes under such a regime. Obviously people should not be
repressed, much less tortured, for these beliefs, but I’d want to use
a long spoon if I sup’d with them.
Unfortunately your response will have to wait until tomorrow, since
you’ve hit your daily quota already.
Doug
It may as well be argued that although women constitute half of the
population, their influence exceeds their number, since women, for
good or ill, influence their husbands and children. The poet Hafiz
Ibrahim struck this note when he described the woman as a whole
school, the sound management of which leads to the production of a
noble society.
For these reasons scientists, thinkers, leaders, reformers, preachers
and educators have all shown interest in the case of the woman. They
have called for doing her justice, treating her with respect and for
the abolition of forms of unfairness and repression towards her so
that she can have her rightful access to learning, work,
responsibility and choice in marriage. Some did not find this enough;
they wanted to give her the right of sexual permissiveness,
homosexuality, unrestricted abortion, rebellion against the family,
and disregard of values of religion and society.
These were some of the aims the International Conference on Women in
Peking 1995 impelled.
[…]
[W]hy, if Islam really regards the woman’s humanity on an equal basis
with that of the man, does it give the man privilege over the female
in some dealings such as legal testimony, inheritance, blood money,
charge of the family, heading the state and other supporting
ministrations?
[…]
The Qur’anic verse known as “the indebtedness verse” in which Allah
prescribes writing debt contracts as a precautionary measure is: “And
get two witnesses out of your own men. And if there are not two men
(available), then a man and two women, such as you agree for
witnesses, so that if one of them (two women) errs, tile other can
remind her. And the witnesses should not refuse whethey are called on
(for evidence). [ Surah 2:282] Thus, the Qur’an makes the testimony
of oman equal to the testimony of two women. Moreover, the majority
of jurisprudents establish that a woman’s testimony does not count in
major crimes and in matters which do not relate to the rule of
retaliation in kind.
Yet the distinction is far from being due to any belief in a
deficiency of the woman’s humanity and integrity. It is rather due to
her natural disposition and her special inclinations which may
exclude her involvement in such matters while being focused on
motherhood or the household. Hence, there is very likely to be a kind
of characteristic inattention on her part when it comes to handling
these matters. For this reason, Allah commands creditors if they want
to verify the value of debt to seek the testimony of two men or one
man and two women. The Qur’an puts it unambiguously: ” so that if one
of them (two women) errs, the other can remind her. [ Surah 2:282]
The exclusion of woman’s testimony, altogether, from cases of major
crimes, and cases requiring retaliation in kind, is meant to protect
women and distance them from sites of crime and aggressions against
souls, honour and property. It is not infrequent, for instance, to
see a woman closing her eyes, or running away in panic from a scene
of bloodshed; therefore , it becomes difficult for that woman to give
a reliable account of the crime.
Nevertheless, this has also meant for the jurisprudents that a
woman’s testimony counts in cases of feminine affairs such as foster
relationships, menstruation, delivery and such matters whose
knowledge was confined to women in past ages and probably still is.
[…]
Inheritance
The difference between the man and the woman in their respective
shares in inheritance established by Allah’s statement: ” Allah
commands you as regards your children’s (inheritance); to the male, a
portion equal to that of two females. [ Surah 4:11], is clearly due
to the difference in the duties and costs that each has to cope with
by virtue of the Islamic teachings (shar’a)”.
[…]
Guardianship
Allah assigns guardianship to the man by virtue of the Qur’anic
verse: ” Men are the protectors and maintainers of women, because
Allah has made the one of them to excel the other and because they
spend (to support them) from their means”. [ Surah 4:34]
There are two reasons for this, one has to do with a natural quality
and the other relates to something acquired. First, Allah has
provided the man with a quality of greater strength whereas he has
equipped the woman with a lighter and usually more delicate physique.
Secondly, Allah has delegated the man to be the family provider. If
the family collapses, he must bear the brunt of the collapse. This
responsibility naturally entails deference and support.
[…]
Judiciary and political corps
Abu Hanfa establishes that women are not forbidden from occupying
positions in the judiciary system in matters that are of their sphere
of testimony, that is in non-criminal affairs. At-Tabari and Ibn
Hazim, on the other hand, establish the authority of their judgement
of criminal cases, as well as financial and other cases. Yet, that
this is not prohibited does not give it the status of incumbency or
necessity. It is a possibility that can be adjusted according to
different circumstances and interests: the interest of the family,
the interest of the community and, above all, the interest of Islam.
Thus, the possibility may lead to a situation where some
distinguished women at a certain point of their age are chosen for
judgeship in certain matters and under certain circumstances.
On the other hand, her ineligibility under the Islamic teaching
(shar’a) to hold the caliphate or head the state is owing to the
great burdens of such a huge responsibility which in most cases
outweigh the capacity of the woman (and the man) and conflicts with
the natural disposition of the woman as mother. This does not exhaust
all possibilities since we are aware that some women could be even
more capable than some men. One such example is the Queen of Sheba
whose story is told by Allah in the Qur’an. She led her nation to
happiness and well-being in this and the other life and submitted
herself with Prophet Solomon to Allah, Controller of the Worlds.
Nevertheless, rules are not formed on the basis of rare occurrence
but on the frequency of it. Thus the scholars establish that
generally “the rare does not constitute a rule.” But for the woman to
be a manager, dean, director, member of parliament, minister, etc.,
is all very well so long as it weighs the interests. All these
questions are dealt with in detail in my book Contemporary Legal
Opinions (Fatawa Mu’aserah).
[…]
We can give a rough summation of Islam’s attitude to femininity as
follows:
1- Islam protects femininity to keep the stream of tenderness and
beauty running. For this reason some of the things that men are
forbidden to do are permissible for women. So the woman can wear gold
and pure silk; hence the Hadith, “These two (substances) are
prohibited for the men of my nation and allowed for its women”.
[Transmitted by Ibn Majah on the authority of Ali (3595), Hadith
Sahih.] The permission to use things that suit women is supported by
forbidding them from handling things that go against their
femininity, such as men’s wear, movement and behaviour in general. A
woman is not to wear a man’s garment; a man is not to wear a woman’s
garment. The Prophet (blessings and peace be upon him) says: “Allah
condemns the man who dresses like a woman and the woman who dresses
like a man”. [ Transmitted by Abu Huraira, Abu Dawud (4098); and
Ahmad 2/325; and Ibn Hibban (1904); and others.] For men to behave
like women and women to behave like men is equally condemned by
Alkib. Again the Prophet (blessings and peace be upon him) says,
“Three (kinds of people) do not enter Paradise and do not enjoy
Allah’s gaze upon them on Judgement Day: a son who is disobedient to
his parents, a mannish woman and an adulterer. [ Transmitted by Ahmad
lbn Umar and approved by Sheikh Shaker as Sahih (1680); and Al-Nisa’i
5/80; and Al-Hakim 1/72 and others.]
2- Islam supports femininity in view of its relative weakness,
placing it in the hands of a supporting man, securing the costs of
living and the provision for her needs. Whether under the guardian
care of her father, her husband, her son or her brother, she will be
provided for by them as an obligation under the shar’a. No basic need
should compel her then to wade in the unexplored stretches of life
with its conflicts, within the hustle of competitive men to win her
bread-something that has befallen the Western woman under severe
necessity in which neither father, brother, son or uncle look after
her. The result is that she has to accept any kind of work for
whatever payment in order to survive.
3- Allah’s Religion protects her morals and decency, guards her
reputation and dignity, and defends her chastity against evil
thoughts and tongues, and tries to foil tempting hands that seek to
harm her. In order to achieve these noble objectives, Islam makes it
incumbent on the woman to lower the eyes and preserve chastity and
purity.
“And tell the believing women to lower their gaze (from looking at
forbidden things), and protect their private parts (from illegal
sexual acts etc)”. [Surah 24:31]
Preserve a decent, unrevealing manner of dress and ornamentation, all
without being oppressive towards her. “and not to show off their
adornment except that which is apparent and to draw their veils all
over Juyubihinna (we. their bodies, faces, necks, and bosoms, etc.)
” [ Surah 24:31] The visible or apparent ornament that the verse
refers to has been interpreted to be inclusive of kohl, the finger
ring, the face, the two hands and, some exegetes and jurisprudents
establish, the two feet. [ At the time of the Prophet (blessings and
peace be upon him). it was customary for some women to cover their
face. The flexibility of Islam allows the woman the option of
covering her face or not. (editor’s note)]
Cover the other attractions that do not show, such as the hair, neck
and throat, arms and legs, from all people except her husband, and
her consanguineous, non-marriageable relations or mahrim [ Those
persons whom the woman is forbidden to marry because of the proximity
of the relation. (editor’s note)] (brothers, uncles etc.) whom she
finds it hard to hide these afrom. “and not to reveal heir adornment
except to their husbands, fathers, their husband`s fathers, their
sons, their husband’s sons, their brothers or their brother’s sons,
or their sister’s sons or their (Muslim) women (i.e. their sisters in
Islam), or the (female) slaves whom their right hands possess, or old
male servants who lack vigour, or small children who have no sense of
the shame of sex”. [Surah 24:31]
[…]
Some words which have existed in the language for a long time have
acquired new significance and even weight. Among these is the term
“mixing (or mingling)”, which refers to mixing of men and women in
one place. During the Age of the Prophet (blessings and peace he upon
him), the Age of the Companions which succeeded it, and the age of
their followers, Muslim men and women met at different gatherings,
religious or otherwise, and this was not forbidden at all. Under the
right circumstances and for good reasons, it was legitimate and
natural for them to meet. Nor was it called “mixing” then.
In our age, however, the word has become very common. Nor do I know
when it came into use with the new connotations unsavoury for Muslim
men and women, since mixing one thing with another suggests a
dissolution, the way sugar or salt is dissolved in water, a metaphor
that would have unpleasant suggestions if applied to male-female
relations. Anyway, the purpose is to point out that not every kind of
socialisation is prohibited as some may imagine and as other hard-
liners argue. On the other hand, not all forms of mixing are
acceptable as propagators of Westernization claim.
[…]
seudo-arguments for unrestricted mixing
This is the position of Islam on man-woman relations, and their
common involvement on charitable and righteous lines is what we call
legitimate mixing; yet “intellectual imperialism” has managed to
create in our countries people who turn a deaf ear to the ruling of
Allah and His Messenger. These people call on us to give the woman
free rein to assert herself, promote her personality, enjoy her life
and her femininity. They want her to mix with men freely, experience
them closely where they would be together and alone, travel with
them, go to cinemas or dance till midnight together. She is supposed
to find the “right man” from all those she has known. In this way, it
is said, life is supposed to be more secure and have greater
stability in the face adversity.
These people who may well be thinking of themselves as unblemished
seraphs, tell us not to worry about the man or woman as a result of
this “decent” communication, innocent friendship and upright contact.
The frequency of their contact will pacify desire. The two sexes will
supposedly find satisfaction in the mere look, conversation or, in
the extreme, dancing together, which is only a form of elevating
artistic impression. Sensual pleasure would have no place. It is a
clean vent for energy, nothing more. This is said to be what the
advanced West did after they rid themselves of complexes and privation.
Pseudo-arguments disproved
In answer to this line of thinking, we must say that we are Muslims
first and foremost. We do not sell our religion in imitation of the
vagaries of Westerners or Easterners. Our religion forbids us from
promiscuous mixing with its showiness and seductiveness….
[…]
Effects of promiscuous mixing
Numbers and events that fill statistics and reports provide a more
convincing indictment of this point. Sexual freedom and the sexual
revolution has borne its bitter fruit with the dissolution of the
barriers separating men and women and the resultant effects are set
forth as follows.
Moral decay
The consequences of sexual promiscuity have been the disintegration
of morality characterised by the tyranny of desire and the triumph of
bestiality over humanity, the loss of sense of chastity and any sense
of shyness and reserve by both men and women giving rise to an
internally disturbed society. In a famous speech in 1962, President
Kennedy said that American young people were loose, indulgent and
decadent; six out of seven young men were not fit to join the army
because they were up to their ears in lustfulness. He warned against
the ills of such youth leading the country.
In a book by the Harvard Research Centre director, entitled The
Sexual Revolution, the author firmly states the United States is
heading towards a catastrophic situation of sexual anarchy, akin to
that of the Romans and Greeks. He adds that Americans are beset the
by dangers of sexual intemperance that would overwhelm their culture
and all aspects of their life.
While the communists were more reticent on these matters, and general
restrictions existed on media coverage, in 1962, Khrushchev declared
that the Soviet youth had deviated and had been spoilt by luxury. He
threatened to open concentration camps in Siberia to rid the society
of the decadent youth that posed a threat to the future of the Soviet
Union.
Illegitimate children
The rapid increase in the numbers of illegitimate children is
directly related to the unlimited rein given to desire and the
removal of barriers between young men and women. Statistics on the
ratio of pregnant school girls in the United States revealed dreadful
dimension. In a newspaper report, one third of the infants born in
1983 were illegitimate. Most of them were born to young women under
nineteen. The total number of illegitimate children was 112,353 with
a percentage of 37% of the births for that year.
[…]
In return for these rights, a wife is obliged to obey her husband in
everything except disobeying Allah. She is obliged to take care of
his money, not to spend it except with his permission; and of his
house, not to allow anyone in, even though they be a relative, except
after asking him. Such duties are not too burdensome, nor unfair, in
return for her rights.
[…]
Those who exaggerate about woman’s work and the misconceptions
concerning them
However, as the captives of intellectual invasion call for a mixed
relationship between the man and the woman, and the melting of the
barriers between the two sexes, we see the call to put the woman in
any kind of job, whether she needs the job or not, and whether
society needs such work or not. This matter is a completion of the
first, as it is fulfilling the goals of mixed relationships, melted
differences, and the liberation of the injustice and darkness of the
Middle Ages, as claimed.
The cunning and slyness is frequently shown in not declaring outright
what is wanted is woman to rebel against her nature, exceed the
limits of her femininity and make use of that femininity for illicit
pleasure or illicit earning.
[…]
It is not in the interest of the society to abandon her first calling
at home to work as engineer, or a lawyer, or a representative, or a
judge, or a factory worker; but it is in its interest for her work in
the field of her specialisation for which she is instinctually
prepared, the field of marital life and motherhood, which is not less
serious but more so than working in stores, laboratories and
establishments. Napoleon was asked, “Which castles of France are more
impregnable?” He said, “Good mothers.”
Many have undermined the work of the house wife which is one of the
greatest services to the community. The responsibilities of a home
and children are abundant and challenging. The woman has the task of
homemaking, which entails a lot of physical labour, and the job of
shaping her children to be productive citizens. If some women have
some leisure time, it can be spent doing crafts, serving their
communities and their fellow women, or contributing to fighting
poverty, ignorance and vice.
[…]
Therefore we learn that when the woman is involved in men’s work
without restrictions or limits, it has its harmful effect on various
aspects:
It is harmful for the woman herself because she loses her femininity
and her distinguishing characteristics and is deprived of her home
and children. Some become barren and some are like “the third sex”,
which is neither a man nor a woman.
It is harmful for the husband because he is deprived of a bounteous
source flowing with good company and cheerfulness. Nothing flows any
longer except arguments and complaints about the troubles of work,
the rivalry of work mates, men and women. This is in addition to the
competior jealousy the man may feel, real or imagined, of other men
in the workplace who vie for her attention.
It has a harmful effect on children because a mother’s compassion,
sympathy and supervision cannot be compensated by a servant or a
teacher. How can children get benefit from a mother spending her day
at work and on her arrival at home being tired and stressed? Neither
her physical nor her psychological condition would allow the best she
has to give regarding education or direction to her children.
It is harmful for men because every working woman takes the position
of an eligible working man. As long as there are unemployed men in
the society, the woman’s work is harmful to them.
It is harmful for the work itself because women are frequently absent
from their work due to natural emergencies which cannot be avoided,
as menstruation, giving birth, nursing a baby, and the like. All such
things deprive the work of discipline and valuable output.
It is harmful on morals. It is harmful to the woman’s morals if she
loses her modesty and on the man if he loses his attentiveness. It is
harmful on the whole society if earning a living and increasing the
income is the main goal sought by people, disregarding higher
principles and good models.
It is harmful on social life because going against the grains of
nature and dislocating things which are naturally located spoils life
itself and causes imbalance, disorder and chaos.
[…]