Women's Cooperation in Social Life
The arena of social life being the third area of search and strival of son of Adam for attaining to perfection, in which a great portion of aptitudes and abilities are put in practice and flourishing, as they be effective also in realising individual maturities and success in family life. Further the social life is becoming nowadays much more miscellaneous and extensive than it was in the past. The examples for this can be seen in employment, art, sports, minute and enormous management in the society, parties and associations, legal procedure, and arbitration, education and training.
In other words, it can be said that the social life covers 3 fields:
1. Employment and economical activities;
2. Social activities, like education and training, physical exercise and art;
3. Political participation.
These being the three main domains of participation of women in social life.
Now the following question is raised: Is this area, with all its dimensions, restricted to men, with no role left for women? Or no confinement being there and this field endures no sexuality? Or
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is it that with accepting the participation and cooperation we should ignore any difference between women and men?
Some are of the opinion that women being created for the house and housekeeping only. Abul'Ala AlMawdudi, an Indian Muslim scholar, says:
"Politics, government administration, military and high services and alike are undertaken by men restrictively. When Islam charges the women with aiding the wounded during wars, this should never be taken to mean that Muslims charge them during peace time with running libraries, schools, workshops, associations and parliaments, since they were never created for performing such jobs. Besides, charging the woman with works for which she was not created by nature, would bring her failure and disappointment.
Stating names of great women having outstanding background in these fields as recorded in history books, never changes the truth, as the criterion for judging the women being to view them the same eye as a group and with regard to the constitution on which they were created. 107
Some of Shi'i writers are reported to have said also:
Therefore the women should be either connected or pregnant, or nursing so as to be counted among the humanity caravan that proceeding toward the Worshipped and Beloved and Centrepoint for the eagers and Ka'bah for lovers, and searchers for reaching His Sanctuary of safety and security, altogether with men. 108
If every woman tries, instead of engaging herself in various social tasks, arts and handicrafts, give birth to a child, grow it up and deliver it to the society with existentialist capabilities, she will elevate herself to the highest status proportionate to the number
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107. Bihaar Al-Anwaar, vol. IXIX, p. 305, Ha 27.
108. Al-Islam Fi Mowajahat At-Tahaddiyaat Al-Mu'asirah, p. 265.
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of her children. 109
Such extremist views led some other thinkers to base their viewpoints on the Quran and say that: No trade or social profession is prohibited for women except whoredom! 110
Consulting and examining the holy Quran and biography of the Prophet"S" and infallible Imams will definitely show us a rational and bright path toward truth. Herewith I shall first demonstrate the pivots of social activities from the Quran and Prophet's Sunnah and conduct "Seerah", and then I will give finish to manifesting the motives of social joint cooperation of women with conditions of this presence.
Permission for Social Cooperation
Allegiance to Government
The holy Quran admits swearing allegiance to government, which being the most salient manifestation of the political activity in every society, to be practised by women.
"O "Our" Prophet "Mohammed" when come unto thee believing women pledging that they will not aught with God, and will neither steal, nor commit adultery, nor kill their children, and they will utter not slander, nor utter any falsehood which they had forged themselves between their hands and their feet, and will not disobey them in what is fair, then accept thou their pledge, and ask forgiveness for them from God; Verily God is OftForgiving, the Most Merciful." "60:12"
Further, the history of early Islamic era is indicative of accomplishment of this political process on the part of women; As it is reported that during the 2nd Aqabah Allegiance "bay'at alaqabah aththaniyah", in which a great multitude of Medina men, after performing rites of hajj
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109. Anwaar Al-Malakoot, vol. 1, p. 178.
110. ibid., p. 182.
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pilgrimage, took an oath of allegiance to the Messenger of Allah"S", two women under the names of UmmImarah and Asma' were present too. 111
Also allegiance was sworn to the Prophet by other women at Mecca besides these two 112 "at Medina".
In his Tabaqaat, Ibn Sa'd has dedicated several pages for explaining how the women took an oath of allegiance to the Prophet, and showing contents of these oaths of allegiance. 113 And in another chapter of this book he stated names of seventy women who took part in these acknowledgements "bay'ahs". 114
In the event that Quranic verse was to be used in these oaths of allegiance "bay'ahs", the women have taken an oath on two pledges: One being religiosity and adoption of Islam, and the other being acknowledging the Prophet as head of government "leader".
Mohammed Ali Qutub has also dedicated a full book for elaboration on subject of women's taking an oath of allegiance to the Prophet"S". 115
Participation in Immigration
Immigration was one of sociopolitical movements that occurred twice during the early Islamic era, in both of which Muslim women participated. These immigrations had so many political dimensions, one of which being banishment and rejection of the regime ruling over the people. The second dimension being communication of the message of new religion, and thirdly it represented a political precautious
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111. Al-Mar'ah Fi Ad-Deen Wal-Mujtama', p. 176.
112. Fath Al-Baari, vol. XI, p. 220.
113. At-Tabaqqqt Al-Kubra, vol.VIII, p. 10.
114. ibid., pp. 14-15.
115. ibid., pp. 222-273.
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tactic for safeguarding and eternalising the newfashioned school "Islam", to this meaning that when the polytheists would annihilate the Muslims in Mecca, other followers of the new religion would appear in another place for protecting and defending them.
The holy Quran has in many verses, told about migration of Muslim women.
First: It makes migration obligatory on the women and men to the same level:
"Verily those whom the angels take away "at death" while they are unjust to their "own" selves "in sin", they "the angels" shall ask "the sinner souls": "In what state were ye?" They shall reply: "Weakened "and oppressed" were we in the land;" They "the angels" will say: "Was not the land of God vast "enough" for you to migrate there in?" So these "are those" whose refuge shall be Hell: and what a bad resort it is. Except the "really" weakened ones from among the men and the women and the children, who have not in their power the means "to escape from the unbelievers" and nor they find the "right" way." "4:97, 98"
What is gleaned of these verses is that all those disdaining from migration their abode will be in Hell, whether be men or women or children. So all the Muslims, men and women, should migrate so as to keep God's religion safe and intact.
Second: The Quran makes a special reference to migration of women together with the Prophet toward Medina.
"O "Our" Prophet! Verily we have made lawful unto thee thy wives whom thou hast given their dowries, and those whom thy right hand possesseth out of those whom God returneth unto thee "without war", and the daughters of thy paternal uncle, and the daughters of thy paternal aunts, and daughters of thy maternal uncle and the daughters of thy maternal aunts who fled with you..."
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"33:50"
One of the women participated in this migration was Asma', wife of AzZubayr. She says: In this migration process I was conceived to a child and period of pregnancy was over at that time. On reaching Medina I gave birth to my son Abdallah at Quba. 116
Third: In another verse examining the immigrant women:
"O ye who believe! when come unto you believing womenrefugees, then ye examine them; God knoweth best their faith; and if ye find them to be believing women, return ye not them unto the disbelievers; neither these women are lawful for them, nor are those men lawful for them..." "60:10"
In Hudaybiyyah peace Treaty it was determined that in case of coming of Muslims to Medina they should be repatriated. However, Allah the Exalted revealed this verse in which He exempted the women from that Treaty. Ibn Abbas is reported to have said: The exam or interrogation of immigrant women was thus, that the women should confess and admit that: "I pledge and assure here that I have not migrated out of grudge against my husband, or out of desire and inclination toward the new land or for gaining worldly coveted objects or profits, but the only purpose and goal for which I migrated being love to God and the Prophet." 117
Among the women who migrated and were subjected to examination I can refer to Damimah daughter of Bishr, Subay'ah daughter of Harith, Borough daughter of Aqabah and Abdah daughter of Abd AlAziz.
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116. Bay'at An-Nabi Li-Nisaa', by Mohammed Ali Qutub.
117. Saheeh Al-Bukhari, vol. VIII, p. 29, " Kitab Al-Manaaqib, " "Baab Jijrat An-Nabi Wa As-haabih lla Al-Madeenah."
