This week, The Guardian’s Comment is Free has been asking “Is religion good for women?” My response has just been published.
The Question: Is religion good for women?
Created from a single soul: If there is unequal treatment it is because those with power have forgotten the underlying principles of religion
I am irked by this question, the sense it carries with it that women are some kind of second best, an after-thought for religion, that require special attention. Women aren’t a remnant, or an aberration whose existence is there simply to sweep up the leftover genetic code off the floor and perpetuate the species. Women are fundamental to successful human flourishing – both physical and spiritual. It comes as no surprise to me that with the constant oppression that women face – whether in the name of religion or the cultural codes that seem to exist across all societies – the result is human society as a whole lurching from one failure to another. How can the human environment we all live in blossom if half of its inhabitants suffer in so many ways because of their gender?
As a Muslim woman, I was annoyed by the opening blurb introducing the question “Is religion good for women?” that set the background to the question saying that the Abrahamic faiths “believe in a father God, ruling the world through a network of men”. Islam emphatically does not believe in a father God. The divine is gender-neutral. The more I have discussed religion, the more I have found myself veering away from the word “God” for the very reason that it seems to carry historical baggage with it that in vulgar terms is very male, with a long beard and throne somewhere on high, which immediately engenders (yes, pun intended) a sense of exclusion in all of us who are non-male, or at the very least non-bearded, or non-throned.
Instead, I have found myself using other terms from within the Islamic paradigm like “the divine”, or “the creator” or even borrowing from other mystical traditions with a word like “enlightenment”, in order to get rid of the accepted male status quo within religion.
The fundamental way of knowing “the divine” as a Muslim are the 99 names which describe the qualities of the deity. Islamic scholars have grouped these broadly into two halves, male and female, and any comprehensive understanding and connection to the divine must understand and embrace both the male and the female attributes. By extension, human beings also aspire to manifest all of these qualities, which therefore underlines the critical importance of the female within any sort of understanding and practice of religion.
Men and women in Islamic theology were “created from a single soul”, as quoted in the Qur’an, and are “made in pairs”. The origins and relationship of men and women are therefore equal and equitable, neither one being able to exist or fully function without the other. The assumption behind the phrase “a network of men” is therefore also false. Every story related in scripture almost invariably has a man and a woman who carry the message together. Jesus and Mary, Moses and Miriam, Muhammed and Khadija. These stories are told in Islamic scripture with feisty, spiritual women who change the course of history.
Take the story of Mary as related in the Qur’an. Her father promised that his unborn child would be dedicated to God and would serve in the temple. He was surprised to find it was a girl – Mary – as only boys were traditionally dedicated for this purpose. He is instructed by the divine to continue with his dedication, and Mary went to live in the temple, shocking those around him with the idea that a woman could be worthy enough to serve the divine, a privilege previously accorded only to men. Mary’s very presence in the temple was designed to crush oppressive and misogynistic ideas, but many of these are still perpetuated vigorously today. As an aside, I should mention that Islamic tale of Mary’s birth of Jesus is told without reference to any male father figure. There is no Joseph, instead Mary is the epitome of the strong single mother whose neighbours gossip about her, but who raises a great child.
With such a powerful parable to draw on, and with the fundamental blueprint of gender relations in Islam being framed in the paradigm of “a single soul” I often ask myself why women are still treated as second best. I find it incomprehensible that women are excluded from some mosques, when by decree Mary was placed at the place of worship. I find it equally baffling that men treat women as lesser beings when the clear instruction is that both are created from the same spiritual fabric. All other actions must be carried out in the context of this basic human blueprint.
The problem is, those who have power will justify keeping it in any way they can, sometimes by conveniently forgetting the underlying principles of religion. The challenge is to reject black-and-white polarising questions like “Is religion good for women” and start from the basic fundamentals of equality. “Created from a single soul” seems a pretty good place to start to overturn the misogynists.