Mostafa Malaekah IN the first part of the article we have discussed the various constructive roles a woman plays. It delved into what is essentially required of a woman to play, at times, these roles simultaneously. The role a woman plays as a daughter and a wife have previously been discussed. We will now see her role as a mother and a sister-in-faith (in general). As a mother: (1) The Qur'an elevates kindness to parents (especially mothers) to a status second to the worship of Allah: “Your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honor. And lower unto them the wing of submission and humility through mercy, and say, ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young.” (Qur'an 17:23-24, see also 31:14, 46:15, and 29:8) (2) Naturally, Prophet Muhammad (peace be upon him) specified this behavior for his followers, rendering to mothers an unequalled status in human relationships. A man came to the Prophet (peace be upon him) and said, “O Messenger of God! Who among the people is the most worthy of my good companionship?” The Prophet (pbuh) said: “Your mother.” The man said, “Then who?” The Prophet (pbuh) said: “Then your mother.” The man further asked, “Then who?” The Prophet (pbuh) said: “Then your mother.” The man asked again, “Then who?” The Prophet said: “Then your father.” As a sister-in-faith (in general): (1) According to Prophet Muhammad (peace be upon him): “Women are but shaqa'iq (twin halves or sisters) of men.” This saying is a profound statement that directly relates to the issue of human equality between the genders. If the first meaning of the Arabic word shaqa'iq, “twin halves,” is adopted, it means that the male is worth one half (of society), while the female is worth the other half. If the second meaning, “sisters,” is adopted, it implies the same. (2) Prophet Muhammad (pbuh) taught kindness, care, and respect toward women in general: “I command you to be good to women.” It is significant that such instruction of the Prophet (pbuh) was among his final instructions and reminders in the farewell pilgrimage address given shortly before his passing away. (3) Modesty and social interaction: The parameters of proper modesty for males and females (dress and behavior) are based on revelatory sources (the Qur'an and Prophet's sayings) and, as such, are regarded by believing men and women as divinely-based guidelines with legitimate aims and divine wisdom behind them.They are not male-imposed or socially-imposed restrictions. It is interesting to know that even the Bible encourages women to cover their head: “If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut or shaved off, she should cover her head.” (1 Corinthians 11:6). The legal and political aspect of women in Islam (1) Equality before the law: Both genders are entitled to equality before the law and courts of law. Justice is genderless (see the Qur'an 5:38, 24:2, and 5:45). Women do possess an independent legal entity in financial and other matters. (2) Participation in social and political life: The general rule in social and political life is participation and collaboration of males and females in public affairs (see the Qur'an 9:71).There is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in law-making, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was conducted without the participants' losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue. Conclusion: The status which non-Muslim women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especially during the two World Wars, and due to the escalation of technological change. While in Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness. If this indicates anything, it would demonstrate the Divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment; a message which established such humane principles that neither grew obsolete during the course of time, nor can become obsolete in the future. After all, this is the message of the All-Wise and All-Knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress. Concluded Courtesy: islamreligion.com __
