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SOCIO-ECONOMIC STATUS AND ROLE OF WOMAN IN ISLAM

TOWARDS GENDER EQUALITY

HALIRU BALA (Ph.D)
*

Kebbi State University of Science and Technology, Nigeria

This paper investigated the socio-economic status and
role of woman in Islam towards gender equality. The
data were obtained by contents analysis from
secondary source. The results revealed that Islam
treats both, man or woman equally in obligation and
reward, equally in education, equally subservient to
God and obliged to worship Him and obey His
commands in their daily life, woman has right to
property, freedom of expression, matrimonial rights,
equally in spiritual duties, equality in treatment,
equality in employment, equality in political sphere. The
paper concluded that to achieve gender equality, it
seems essential for the states or Nations to make
institutional arrangements for all cultures to convey
their responses and concerns about the various issues
of women to the governments so that it should revise
the platform for actions in the light of various
responses.

Keywords: Status, Role, Woman, Gender, Equality

Introduction
Islamic considers woman not only equal to man but in some
respects give her importance more than man. Notwithstanding the
misconception spread to the contrary, the present demonstrates
beyond doubt that the gender equality, freedom and dignity that
Islam offers to woman remain unparalleled. The purpose of this
paper is only to clarify the Islamic position on the matter and not to
imply that women in the Islamic societies across the world do not
require any programmes of equality. They do so. The degeneration of
the Muslim woman around the world over the past centuries is a
necessary corollary to their cultural disorientation wrought in the
main by the colonial holocaust. The platform for action that they
need is the one projecting the universal Islamic values. Some

*
E-mail/Mobile Phone: halirusbala@yahoo.com /+234-803-425-8081
3144

considerable aspects apart, the proposed United Nations work-plan,
at times, is in direct conflict with their cultural milieu and, therefore,
most likely to generate confusion and add to their disorientation that
they need to shake off at the first available opportunity if they are
serious to walk the road to equality.
Dissatisfaction with the status quo, an earnest quest for a
radical change, rejection of age-old traditions and institutions of all
cultures and strategic planning for revolutionary break through
symbolise the contemporary age. The intellectuals as well as the
human rights activities have lately been expressing a profound urge
for change, progress and modernization. One of such issues is gender
equality which has been on the public agenda for sometime,
especially in view of the plight of women down the ages. Efforts are
being made to empower women who has suffered for long and a great
deal owing to a variety of socio-cultural, political, economic and
religious factors.
This paper ask one fundamental question: what are the socio-
economic status and role of woman in Islam towards gender
equality? These are the major questions that this paper would
consider in the main. The main task here is to present the Islamic
position on the status and role of woman with reference to equality.

Related Literature Findings
God declares in the very opening verses of the aptly entitled
chapter AL-NISA (Women):
O men! Fear your Lord, who created
you from a single being and out of it
created its mate; and out of the two
spread many men and woman. Fear
Allah in whose name you plead for
rights, and heed the ties of kinship.
Surely, Allah is ever watchful over
you. (Al Nisa 4:1)
The Quran says:
Whoever works righteousness, man
or woman, and has faith, to him we
will give a new life, a life that is
good and pure, and we will bestow
on them their reward according to
the best of their actions. (Al-Nahl
16:97).

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Upholding sex equality the Holy Quran has drawn our
attention to a biological fact as well:
And he heedful of the wombs that
bore you: for God is ever watchful
over you (Al-Nisa 4:1)

The Quran says:
O mankind! We created you from a
single pair of a male and a female,
and made you into nations and
tribes, that you may know each
other (not that you may despise each
other). Verily the most honoured of
you in the sight of Allah is he who is
the most righteous of you. And Allah
has full knowledge and is well-
acquainted with all things. (Al-
Hjurat 49:13)

God promises:
I will not suffer the work of any of
you, be he male or female, to go to
waste; you are members, one of
another. (Aale Imran 3:195)

The Quran says:
I only created mankind and the Jinn
that they worship me. (Quran
51:56).

The Quran says:
The noblest among you before God is
the most heedful of you. (Quran
49:13).

The Quran says:
For Muslim men and women, for
believing men and women, for devout
men and women . . . for them Allah
has granted forgiveness and a great
reward. (Al-Ahzab 33:35).

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The Prophet Mohammed (P.B.U.H.) has categorically asserted:
Acquiring knowledge is compulsory
for every Muslim man and woman
(Al-Tabarani).

The Quran says:
Only those of His servants who are
learned truly fear God. (Quran
35:28).

The Prophet has commanded:
If the wife of any one of you asks
permissions to go to the mosque, he
should not forbid her. (Bukhari).

Concerning the right to ones earning the Quran says:
And do not covet those things which
God has bestowed . . . on some of you
more freely than on others; for men
is allotted what they earn, and for
women is allotted what they earn;
but asks God of His bounty, for God
full knowledge of all things. (Al-Nisa
4:32).

The Quran clearly mention:
Marry women of your choice, two, or
three, or four; but if you fear that
you shall not be able to deal justly
(with them) then only one, . . . that
will be more suitable, to prevent you
from injustice. (Al-Nisa 4:3).



The Prophet declares:
Whoever nourishes three daughters,
educates and trains them, gets them
married (and afterwards) offers a
gentle behaviour to them has his
place reserved in heaven. (Hakim)

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The Prophet says:
Whoever has a daughter . . . and
doesnt give her a mean treatment
and doesnt give preference to his
son over his daughter, God will
make him enter heaven. (Hakim).

The Prophet has commanded Muslims in unequivocal
terms
Do not hate girls. They are
comforting and very precious
(Ahmed).


Objective of this paper
The primary objective of this paper is to identify the socio-
economic status and role of woman in Islam towards gender equality.
Specifically, the purposes of this paper are to:
(a) identify the status of woman is Islam towards gender
equality.
(b) examine the role of woman in Islam towards gender
equality.

Methods
Contents analysis was used as a secondary source of data by
using Quran, Hadith (the saying of the Prophet Mohammed) and
other Islamic books.

Data Analysis Techniques
Contents analysis was used in data analysis. Contents
analysis is the method of analysis ideas, facts, on opinions that are
contained from books.
Results and Discussions
Islam not only endorsed the objectives of equality for women
but strongly advocates and stands for these rights. However, its
approach towards the achievements of these objectives is holistic, not
fragmentary. The Quran the final and eternal guide of the mankind,
makes it very clear that man and woman are two physical forms of
the same soul, hence no original difference between them. God
declines in the very opening verse of the aptly entitled chapter Al-
Nisa (women). The chapter has spelled on end to the discrimination
against woman in that the whole mankind is the offspring of a single
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human soul. Originally every man and woman has the same descent
and no one is nobler or meaner by birth. It has also made it clear
that all human beings, men and women, are servants of the one True
God. They should therefore worship and serve Him. Islam thus
dismissed the notion that man is more honoured for being a man and
woman is inferior for being a woman (Ahmed, 1974, Badawi, 1975,
and Kausar, 1995, among others). The finding on sex equality as
supported by the findings of Nadvi, (1990), Umari, (1990) and
AbdalAtis (1977), which reveal that it reminds us of the place of
origin of our biological existence i.e. the mothers womb. Human
biological existence is another clear evidence of man women
equality; both come to life in the womb and are give birth by a
woman in exactly the same fashion; hence, ruling out the question of
superiority or inferiority between them.
The result is also in line with Maududis (1976) studies that
equality in the creation of man and woman highlighted in the Quran
is not only a theoretical statement but a living reality. It was
empirically established by the Prophet Muhammad through his
organization of the society in Madina. No sex determination was
practiced by the prophet or his successors (the righteous caliphs)
which is a practical evidence of the Quranic injunction.
Ahmad (1982) has observed that on equality in obligation and
reward, Islam treats both, man or woman, equally in that whoever
leads a pious life in accordance with divine guidance is entitled in
equal measure to attain salvation and eternal success in next life.
The finding is also consistent with Zaitouns (1995) that in Islam the
criterion of superiority or status in the sight of Allah is ones gender,
nationality or whatever. In line with this finding, Jameelah (1973)
has also revealed that the holy Quran has laid therefore a great
stress on the spiritual equality of man and woman. Both man and
woman are equally obliged to practice the principles of Islam and
their deeds are equally regarded. No discrimination would be made
against or in favour of either on the basis of their sex for rewards and
punishments. This signifies the spiritual equality between man and
woman.
The finding is also consistent with Lemu and Heerans (1976)
findings that both men and women are created as vicegerents of God
on earth. They are expected not only to obey His commandments but
to establish them in their entirety in the human society. In Islam,
both man and woman aspire to gain divine empowerment through
their human struggle of implementing the divine code of life. That is
why, men and women do not stand against one another, in Islam,
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but complement each other to fulfill their collective role of
vicegerency and are rewarded on the basis of their deeds.
However, Bashir (1987) observe that Islamic perspective,
therefore, sets aside confrontational attitudes that project man and
woman as two opponents or rivals trying to job from each other as
much social, economic and political power as possible. It generates
on the contrary such as an environment as to enable men and
women live and work for a united purpose along the principle of
peaceful co-existence. The only criterion by which the greatness of
any man or woman is determined is piety and righteousness.
Ahmed (1974) reports that on equality in education the
Quran, in about 750 verses, exhorts all its followers (male and
female) to read, to think deeply about and to ponder over the signs of
God . . . universe, laws of nature, sun, moon, stars, turn of the day
and night, origin of life, creation of man, history, historical principles
of rise and fall of nations etc. There is not even a single verse which
says, means or even remotely suggests that only male is capable of
acquiring knowledge.
Badawis (1975) findings are in line with the results obtained
in this paper. He found that both men and women, in Islam, are
equally subservient to God and obliged to worship Him and obey His
commands in their daily life. Men and women have to pray, fast, give
charity, go on pilgrimage and refrain from all sins. Because of
womens role as mother, a role which does not end at a specific time
but is a round-the-clock career, they have been exempted from
attending the mosque for the five daily prayers or Friday
congregation. It is not a case of deprivation but that of relief which is
not available to Muslim man. This finding is comparable to what
Kausar (1995) obtained in his study. He discovered that a woman
has the right to keep her property or wealth, whether earned or
inherited, and spend it as she may please. Nadvis (1990) study
finding are also in line with the findings of this paper. He discovered
that Islam allows full freedom of expression to woman as much as to
man. During the prophets time, women used to consult him
regarding personal, political, religious, economic and social matters
as well as matters related to womens role in war or even sex.
Sometimes they used to have frank and bold discussions with him;
arguing and forcefully putting forth their own point of view in front of
other companions. The prophet never discouraged them and always
listened to all their problems peacefully and tried to satisfy them.
Umari (1990) has observed that the Quran asks both men
and women to perform, in equal measure, the duty of enjoining good
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and forbidding evil. Maududi (1976) has also observed that woman in
Islam have equal access to health and other social security and
welfare services. They are not be treated as inferior in any sense.
After Almighty God and His prophet, Islam assigns the highest rank
to mother. Although Islam instructs man to give just and fear
treatment to both father and mother, one is repeatedly exhorted to
show a greater respect to mother. It is also consistent with Badawis
(975) study which found that history bears witness to the fact that in
Islam woman has even enjoyed equality with man in political rights.
This includes her right to participate in election as well as the right
to nomination to political offices. It also includes her right to
participate in public affairs. As early as the period of the Prophet
Mohammed and his immediate caliphs. Muslim women had already
engaged themselves in performing various duties of legislative,
advisory, executive and judicial nature.

Conclusion
From the contents analysis of the data collected and
interpretation of the various secondary data analysis from this paper
concludes that there is need for the establishment of women research
institutes and centres for gender equality in different parts of the
world. These should conduct studies on the problems of gender
inequality and develop mechanism to solve these problems from
within religious sub-culture.


Recommendations
It is the key finding of this paper that the problem of woman
should also be systematically analysed within a more holistic
perspective bringing in universal ethical norms and values.
An effective annual international conferences are arranged by
states or Nations in which all the religious sub-culture should
fully and freely participate and share each others concern on
the problems of women.
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REFERENCES
AbdalAti, H. (1977), The Family Structure in Islam, Indianpolis, p.5.
Ahmed, K. (1974), Family Life in Islam, Leicester, p 33.
Ahmed, S. (1982), Muslim Women and Higher Education, Islamabad,
p 21.
Badawi, J (1975), Women in Islam: Its Meanings and Message,
Leicester, p. 43.
Badawi, J. (1976), The Status of Woman in Islam, Indianapolis, p 52.
Bashir, Z. (1987), Muslim Woman in Midst of Change, Leicester, pp 21
23.
Hadith; Hakim, Ahmed, Bukhari, Al-Tabarani.
Jameelah, M. (1970), Islam and Modern Woman Today, Lahore, p 51.
Jameelah, M. (1971), Family Life in Islam, Lahore, pp 29 30.
Jameelah, M. (1973), Western Civilisation Condemned by Itself,
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Kausar, Z. (1995), Woman in Feminism and Politics: New Directions
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Lemu, B.A. and Heeran, F, (1976), Woman in Islam, Leicester, pp 5
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Nadvi, S.S. (1990), Heroic Deeds of Muslim Women, Islamabad, p. 9.
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