RELIGIOUS OBLIGATIONS OF MUSLIM WOMEN
DR. ISRAR AHMAD
Lahore
Markazi Anjuman Khuddam ul Qur'an
2003
1 st. Print: April 2003 2,200 copies
Published by Markazi
Anjuman Khuddam-ul-Qur'an,
Lahore
36-K Model Town, Lahore-54700
Phones: 586950 1-03, Fax: 5834000
Email: an_iuman@,tanzeem. org
WebPages: www. tanzeem.org
English Name: Religious Obligations of Muslim Women
Urdu Name: Musalman Khawateen ke Deeni faraiz
Introduction
In the realm of
collective human life, mankind has been grappling with certain problems that have plagued many a civilizations and cultures. The varied responses of different civilizations and cultures, to these problems, have been in similitude to the
swings of a pendulum, fluctuating from one extreme response to another, trying desperately
to find the equilibrium in order to achieve harmony and peace among the members
of a society.
Among such
problems is one that has been present since time immemorial viz the role and
responsibilities of women in society. From the sale and purchase of females in
old Arabia to the absolute freedom of modem Western female, mankind has
witnessed one failure after another
in achieving an
equilibrium between the responsibilities of the two genders so that both can
make contributions to society according, to and in harmony with their inherent physical
and psychological natures.
Only once in
human history has a response been articulated and implemented that established
the yearned equilibrium. That response was the one put forth by the Muslim civilization in its early pristine stages due to the revolution brought about by the Prophet
Muhammad (SAW).
In modern times,
in the wake of the feminist movement, having arisen in the West and now
spreading all over the world, the issue of women's responsibilities has once
again emerged onto the world stage. This time the issue is not as to what is the
proper role of women in a society, rather, the Western civilization has articulated a response to the problem according to a purely materialistic view
devoid of all spiritual, transcendental and traditional considerations and is
now coercing its version onto other civilizations. Muslim civilization, perhaps
the most spiritually motivated, tradition-based, religiously devout civilization present today, is the most defiant in accepting the western ideal of the female.
It is for this reason that the Muslim civilization is the prime target of the
present propaganda against the traditional role of women.
Under the
influence of the western ideal of femininity and social values, the Muslim world
itself is
engulfed in much
confusion and controversy over this topic. This is due to two reasons. Firstly,
the backward and ignorant Muslims have imposed their own self-forged model upon
the Muslim woman. This model has reduced the Muslim woman to merely a beast of
household burdens and a sex-maid, and imperceptibly negates and denies her
independent spiritual existence. Secondly, in stark contrast to this, the
Muslim proponents of the western model are quite successfully propagating,
indeed forcing, the western ideal onto Muslim societies via the popular media. In
order to achieve their goals, these proponents, along with their western counterparts, have not only rejected the true Islamic model but have categorically
engaged in perverting the Islamic teachings related to this issue. Hence, the
logical result - a conflict between the two
ideals. This necessitates the clarification of the true Islamic ideal viz the
obligations of women in society.
The present tract
by Dr. Israr Ahmed is an attempt to clarify the obligations which Islam has
awarded to women viz a viz the framework of family and society. The
tract is based on a speech delivered by Dr. Israr Ahmed in June 1991 on the occasion of a conference held by Women's Wing
of Tanzeem-e-Islami in Qur'an Academy Lahore. The original speech in Urdu,
titled "Musalman Khawateen Kay Deeni Faraiz", was converted
to booklet form in May 1996. The present translation is based upon the Urdu
booklet.
The present
booklet is divided into two sections. First section is laden with Islamic
terminology and footnotes. The traversal through this section may prove an obstacle
course and an unnecessary nuisance for a reader unfamiliar with or indifferent
to such terminology. For such readers a second section has been added which is more
flowing and leaves out most of the terminologies and all footnotes.
The first section
was rendered into English originally by Momina Khan, later revised by Amina Khawaja and
thereafter edited by Khalid Mahmood. The second section is a translation by Amina
Khawaja. The Anjuman Khuddam-ul-Qur'an is grateful to all of them for their
efforts in this regard.
Editor
April 2003
Lahore
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