Gender Differences
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No one argues about “biological differences,” or about the fact that “equality”
should not mean necessarily “similarity.” Some may believe in “ differences of
functions” between men and women, but such differences have not to be
interpreted necessarily in terms of superiority and inferiority. When the Quran
requires two women to substitute a man in witnessing a credit, this does not imply
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any devaluation of the physical or moral abilities of a women but it just refers to
the fact that women in many cases, may be less familiar with business procedures –
especially the detailed specifies and legal aspects – than men, and therefore they
may be more liable for errors in this respect. Accordingly, it may be wise to make
sure that “if one of them should make a mistake, the other could remind her.”
(2:282) This fact can still be noticed in many societies now, but it does not mean
that a businesswoman, a female accountant or lawyer cannot equal a man as a
witness.
Moreover, physical inconveniences through which women go through such as
menstruation, pregnancy and childbirth, may not be considered always as crippling
obstacles for their positive role in the society. Unless women are able physically,
intellectually and morally to fulfill the comprehensive social responsibilities of
enjoying what is right and forbidding what is wrong, the divine justice would not
let them have such obligations. As it has been repeatedly mentioned before, early
Muslim women were active with men side by side even in the battlefield,
according to their abilities and to the community’s needs.
Women played their social role throughout history without being restricted by their
physical particulars. Going out of the house for work or for any social activity and
being involved in other responsibilities beyond the family, may help the woman
physically and psychologically to overcome these physical inconveniences, and it
also widens and enriches her knowledge and experience.
Modern progress in science and technology, can allow the women better chances in
carrying out her family and social responsibilities in difficult circumstances and
overcoming physical inconveniences. However, the most painful of the menstrual
period may often be one day or two, and such a short time should never justify a
permanent ban on the social activities of women that are repeatedly emphasized by
Islam.
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In addition, one should not ignore the physical and psychological needs of women
to practice their constructive role in the society, nor the positive effect of social
experience on a woman even in her role as a wife and a mother. Physical activity
is essentially needed for a pregnant woman before, during and after delivery. A
paid delivery-vacation can be secured for a workingwoman by law, and she can
have a leave of absence from her work for a certain time to take care of the baby if
she wishes, while she maintains the right to resume work when she feels that she
becomes able to do so. Crèches and nurseries-with qualified staff- can be available
in the place of work or close to it. So as to allow a working mother to be with her
baby whenever this is possible or necessary.
As for the housework and the childcare, this is not a permanent full-time work for
a woman all her life. Many families may prefer to have a few children to fulfill for
them the high ethical and educational standards required by the teaching of Islam.
The mother care that the children need becomes less when they reach a certain age.
Moreover, the man has to help his wife in the housework, as the Prophet and the
Companions did. The housework and even nursing the baby are not legal
obligations of the woman according to Shari’ a, but voluntary contributions to the
family that have to be practiced only be her consent. When children grow up, a
mother would have more time and energy to study, work or practice social
activities.
