Female Seclusion (2)

Status of Women in Islam (10)

Female Seclusion (2)

In studying these verses, many forget to take into account the circumstances and conditions that prevailed in those times in Arab Society. A sort of chivalrous spirit doubtless existed; but it existed in Arab poetry, rather than in actual life of the people. Women were no better than cattle and furniture. Free women, as well as, slave women, freely walked in the open, with their heads bare, and often with scanty clothing. The houses were not large enough, and the rooms were narrow and few in number. In most cases, one and the same room served many different purposes. It is easy to see, therefore, that aimd such conditions; it was very difficult to maintain privacy. Indeed violation of privacy, and even of decency, was an every day occurrence. It was to put a stop to such an undesirable state of things, that the following teachings were revealed:- “O you who believe, enter not into other houses than your own, until you have asked leave, and have saluted the family thereof; this is better for you: haply you will bear this in mind. And if you find no one therein, then enter it not, till leave be given you; and if it be said unto you, ‘Go you back; then go you back. This will be more pure for you, and God knows what you do. There shall be no harm in your entering houses, in which no one dwells. God knows that which you discover and that which you conceal.” [24:27-29]

Commentators mention a significant tradition about a person who, after the revelation of these verses, inquired of the Prophet, if it were necessary for him to get permission even from his mother, before entering into her chamber, “Yes,” said the Prophet. But she has none to attend to her, except myself,” put in the Arab inquirer. “Do you like to see your mother naked?” observed the Prophet. “Certainly not.” Replied the man. “Ask her permission then,” said the Prophet emphatically. [Abu Dawood]

Likewise, we find that, at certain times of the day, even domestics and children should not come into our presence without notice. Here is the instruction bearing on the occasion: “O you who believe, let your slaves and those of you who have not come of age ask leave of you, three times a day, before they come into your presence; before morning prayer, and when you lay aside your garments at mid-day, and after the evening prayer. These are three times of privacy. No blame shall attach to you or them, if after these times, when you go your rounds of attendance on one another [they come in without permission]. Thus doth God make clear to you His signs: and God is All Knowing, Wise. And when your children come of age, let them ask leave to come into your presence, as they who were before them, asked it.” [24: 57-58]

Under such circumstances and conditions Arab society grew. The influence of Islam was a blessing to the Arabs. It was Islam that awakened respect for women in the Arab mind, and a high sense of decency, and social good manners. It was only an extension of the laws of decency and social politeness, when too close intercourse between strangers and the Prophet’s wives was forbidden, as we have seen in the veil verse. It is really to be much regretted, that the critics of Islam will not see all this, and should obstinately ascribe the framing of all these healthy rules, to motives of selfish jealousy.

There is one more verse, in the same chapter, to which reference may be made in this connection:- “O Prophet, speak unto thy wives and thy daughters, and the wives of the true believers, that they cast their outer garment over them [when they walk abroad]; this [will be] more proper, that they may be known [to be matrons of reputation], and may not be affronted [by unseemly words or actions] God is Gracious [and] Merciful.” [33:59]

The significance of this verse is quite clear, and requires no clarification. The Prophet’s wives, as well as the wives of the faithful, are permitted to go out, if necessary, and they are required to cover themselves with large wrappers. The object of this qualification, as briefly indicated in the verse, may be best understood by a reference of the fact, that before the revelation of this verse, both the free women, as well as the slave women, used to go out, without any wrappers on and with their heads bare; and wicked men very often insulted them in the streets. If in the case of a free woman, any altercation ensued, these men were ready with their explanation that they took them for slave women. The free women were, therefore, commanded by this verse, to cover themselves with wrappers, when they walked out of doors, so that they might easily be distinguished from slave women, and thus be safe from the insolence of street-men. Nor was the wrapper, a mere mark of their social states – it was a mark of their chastity as well. For, by using large wrappers, and thereby covering the bodies, including the faces which it is not at all obligatory to cover, they bore a silent, but strong testimony to their moral purity, and inspired fear, even in contaminated hearts of wicked people.

The Qu’ranic verses are very clear on this point, and leave little room for doubt. Leaving aside the difference of interpretation, two facts stand out in bold relief: That the purpose of the verses is to secure chastity of heart and mind, and purity of looks for men and women.

1)  That the verses actually forbid an unrestrained and immoral mingling of both sexes which is in the interest of good morals and social well–being.

Islam does not compel a woman to remain within her house under all circumstances. It permits her to go out, whenever there arises any legitimate necessity for her to go out. It is certain that she has to take permission; either expressed or understood, from her husband. There are, however, occasions when husband cannot deny his wife such a permission, as for example, when she intends to acquaint herself with the opinion of the learned on any matter affecting herself, or to visit her sick parents, etc.

As regards attending public prayers, there is nothing to prevent women from doing so under certain reservations, but it is preferable that they should pray at home. “It is more meritorious” said the Prophet, “that a woman should say her prayers in the courtyard of her house, rather than in the mosque; it is more meritorious that she should say her prayers within the house, rather than in the courtyard; and better still, in her closet, rather than in her house; and all this with a view to conceal her from public view.”

I hope that I have succeeded in presenting the correct teachings in accordance with the Islamic laws, in regard to the question of female seclusion.

It can be emphatically asserted, that Islam never favours woman’s seclusion in any extravagant from. Seclusion or the Islamic veil system is defined as throwing a wrapper over the body form head to feet, and it is clear, that in this sense, it is not incompatible with a woman’s stepping beyond the doorstep of the house, particularly when occasion demands, and when she obtains her husband or guardian consent. Certain restrictions have, doubtless, been imposed on the freedom of her movements, as we have shown above. But this is due as much to moral considerations as to the fact, which has been so often ignored that woman’s proper sphere of action and influence is her own house. Man, to go out with a view to earn a living for himself, his wife, and children, -and woman, free from such cares, to remain at home, in order to watch over the trust committed to her, and to discharge her own responsibilities, as a mother and a wife such is the Islamic conception of the relation between the two sexes.