Chapter 4
Women in Islamic Thought


By defining woman on the basis of her gender characteristics and physiological differences from man, fundamentalists divide humankind into two sexes with differing natures. Such dualism inevitably leads to a relationship based on physical power. One sex becomes stronger, the other weaker. One becomes primary, and the other secondary. According to this formula, one must inevitably dominate the other. The fundamentalists theorize and legitimize this unequal relationship, blame it on nature, and then issue a decree for all time that women are inferior to men.

The Islamic outlook is the complete opposite. Towhid views men and women as absolutely equal. Why? Because it defines human beings by their uniquely human and social characteristics, manifested in humankind's consciousness and free will. From this perspective, women and men are not different. Because they choose in awareness, they are held accountable, both individually and collectively.

Human beings are responsible before their society and the outside world. The bond between human beings, their social milieu and the outside world provides the setting in which their sense of responsibility flourishes. There is an innate, intrinsic need in every human being for this setting.

Islam teaches that human beings are accountable to the Absolute Being, God. In monotheistic anthropology, human beings are not only held responsible before society but before the whole world as well. With such orientation, human beings, both men and women, are able to break free of the constraints imposed by nature, instincts and society, and take up the task of bringing about change in their social existence.

A world view whose guiding principle is gender-based discrimination constrains human beings under a tight lid, forcing them to introvert. Feeble, in a constant state of debility, the human being is subdued by the circumstances dictated by his or her surrounding and, worst of all, is subjugated by an unjust and merciless "God."

If we have risen up against gender-based discrimination, it is because we cannot stand by and see human beings condemned to a blind destiny determined by circumstances outside their control, such as their physical appearance, nationality, gender, language or other characteristics beyond their free choice. I must add, however, that this rejection of gender-based values, although essential, is not of itself sufficient. To reach maturity, it must be complemented by fusion with a liberating ideology, and an identifiable, objective guide from without. Otherwise, as the clerics and merchants of the gender-based world wish, women will remain feeble, exchangeable commodities, passive and irresponsible. In a woman's psychology, this is synonymous with introversion, coiling up inside, and evading responsibility.

Evidently these two world views contradict one another, each with its own set of mechanisms. Naturally, there are physiological differences between men and women. But the reactionary fanatics overemphasize these gender differences and present them as the basic foundation of the human personality. The fundamentalist looks down on woman as a feeble being to be constantly compared with men and humiliated. Even her basic social, political and economic rights as a human being are denied. She is recognized only by her "femininity," shunned by society and driven to a corner of her home.

In the fundamentalist mullahs' system of values, discrimination, dualism, war, suppression and bloodshed are the norms. A viewpoint which regards woman as wicked and satanic inevitably sees man as inherently corruptible. Hence, the fundamentalist quests for "purity" through bloodletting and killing. In the final analysis, the reactionaries view humankind as evil. So vengefulness, hostility, deceit, and all the other negative human characteristics become legitimate and predominant.

Indeed, in a society where women are second-class citizens, deprived of their genuine rights, how can any man claim to be free and not suspect his own humanity? Humankind affirms and enhances its humanness through social interaction and relationships. Are men not in bondage, too? I believe they are. Of course, their situation is different. They are enchained by their quest to dominate women and impose their will on them, and inevitably on society and history.
In contrast, monism, or Towhid, bases its values neither on men's physiques and insatiable desire for prominence, nor on women's weakness and femininity. It considers awareness, freedom of choice, and a sense of responsibility as the basis of human character. A woman thus takes on a stable, independent, and completely equal human personality, which is how others view her. From towhid's point of view, women and men complement each other and live in harmony with one another. They need each other to the same degree. Neither is thus an appendage of the other.

This world has its own yardsticks. The sanctity of life, livelihood, love, mercy, altruism, trust and honesty are the fundamental values. Deficiencies, complexes, and even physical differences - like being male or female, black or white - though real, are not regarded as values. The Towhidi perspective is reflected in the Prophet of Islam's emphasis, 14 centuries ago, on the equality of women and men, and in his invitation to women to become Muslims. The first person to believe in Mohammad's message was a woman. The first martyr to the cause of Islam was a woman. At least three of the first nine Muslims to join up with the Prophet were women.

The human being is described in the Quran as God's heir and vicegerent on Earth. Women, such as the Virgin Mary, are respected on a par with the prophets, and are entrusted with the greatest of historical responsibilities. The Quran chooses its models of humanity from among these women: From Assiyah and Hagar,... to Khadijah and Fatima in the era of Islam .
Today, the grave responsibility of emancipation has been bestowed upon women. This represents not only her own liberation. In it, I envision the liberation of humankind. Let us pause a moment and imagine that the world really is passing through this stage. Now, let me repeat that for us women, "freedom begins the moment we believe that no one can prevent the emancipation of a woman who is determined to live freely, free from the chains we all know so well." I believe that from an anthropological perspective, the crux of the issue lies here. This is the issue that will cure forever the agony - history long - of being a woman. Let the flame of responsibility ignite within a woman, then you will see that no obstacle can stand in her way.
The misogynists wish to separate women from their social and historical responsibility. We must cut short this oppression. If we do so, women will then write their own destiny. Their liberation will certainly lead to the emancipation of men, a transformation in their thinking and their active role in the cause of equality. Likewise, we will break through the impasse of social development and democratic expansion, for democracy and social progress can also be gauged by the degree to which women are free and bear responsibility.

I am optimistic about the future. I have seen my share of this profound transition in the movement of the Iranian Resistance, where women have risen