IDEA 52
Debunking Deficient Stereotypes
From Abi Sa’idinil-Khudryin, who said that the Messenger of AL-LAH (may GOD bless him and give him peace) went out (for the ‘Id) of Adha or Fitr to the place of prayer and passed the women, then said, “O women! Perform charity, for indeed I have been shown that you are the majority of the inhabitants of the Fire.” They replied, “How so, O Messenger of GOD?” He said, “You curse a lot and are ungrateful to your husbands. I have not seen anyone more deficient in intellect and religion, bewildering the judicious man, than one of you.” They asked, “And what are the deficiencies in our religion and intellect, O Messenger of GOD?” He said, “Is not the testimony of the woman like half of that of the man?” They said, “Yes.” He said, “That is due to her deficiency in intellect. And does she, when she menstruates, neither pray nor fast?” They replied, “Yes.” He said, “That is due to her deficiency in religion.” (Sahihul-Bukhari)
Many classical scholars do not regard such statements as categorical or definitive, but rather as examples of the rhetorical vehemence considered normal among Arabs, meant not to classify but to enforce attention and remain memorable. Such traditions are often misinterpreted in a literal fashion due to lack of appreciation for the poetical latitude that aims for effect more than statistical accuracy.
If we were to collect all of the ahadith on this or any other topic in one basket, we would find numerous instances of literal clashes and contradictions. We should remember, however, that each hadith was spoken to a particular group of people for a particular reason at a particular time. Another hadith, of equal but opposite import, might be delivered in another context, and likewise be appropriate for that occasion. We have, therefore, to judge such ahadith with caution and refrain from concocting general principles that negate the ruling criteria outlined in the Qur’an.
What the Prophet (may GOD bless him and give him peace) was “shown” was meant to convey one particular lesson, namely that women have to beware of deserving a place in the Fire. Similar strong language about the worst or the most can be found regarding the rich, the rulers, the hypocrites, and the people of the end-times. If combined and totalled, these accounts could not possibly be broken down to construct a demographic analysis of Hell, nor were they meant to be treated so. And given that most of humanity will enter the Fire, the various degrees of Hell are probably more important than a head count. If most of the inhabitants of Hell are in the upper levels, where punishment is light, we can be sure that women will outnumber men there simply because the sins that men commit will consign them to deeper and graver forms of retribution.
In any case, there are enough examples of virtuous women in the Qur’an and in the life of the Prophet (may GOD bless him and give him peace), and enough ahadith that provide spiritual encouragement and praise for women to counterbalance the severe warnings with good news of mercy and reward.
As for the “deficiencies” in intellect and religion, these should be considered as predetermined handicaps, not as moral faults. Women are indeed relatively handicapped in comparison to men by virtue of both biology and social prominence, and these factors constitute the parameters of “religion” for a female Muslim. They do not in any way impugn her faith. (Regarding this distinction between religion and faith, please see Chapter 33 of my book.)
The Qur’an describes menses as a kind of harm, annoyance, or disability — nothing for which a woman can be blamed. It is a prescribed element of GOD’s creative Wisdom, and the term “deficiency” should be interpreted more as an excuse than to denigrate. Women may take it as a reminder to do better or be more charitable rather than as a reprimand.
The same principle, but in another sphere, applies to women’s testimony. The testimony referred to here, and mentioned in the Qur’an, applies to financial and business matters, particularly debts. It would not be applicable to legal issues where women could be expected to have more experience, such as gynecology and obstetrics. But there is a higher ideal involved in this “deficiency,” one that is often ignored by modern Muslims.
Behind every being bathed in light in this world there lurks a shadow, and opposed to every delight is a corresponding danger. Many critics complain about the apparent bias of the Qur’ān in that it gives half as much weight to the testimony of a woman in court regarding financial matters and awards her half as much inheritance as a man (all else being equal). I regard this disparity, however, as a precious hint from GOD that women’s involvement in worldly affairs is a distraction and handicap, something to be disparaged for as long as it can be avoided. (There is no blame or shame in it if circumstances require it, but it should not be sought.) In Islam, women’s liberation means being free from these concerns to concentrate on the domestic and spiritual activities that will liberate her from this world and its obsession with power and wealth. Fighting over money, possessions, and other petty affairs is generally ruinous to the human soul, and for women in particular the result is disastrous.
It should be remembered, moreover, that the Prophet ﷺ consulted women, took their counsel seriously (e.g., Umm Salama at Hudaibiyyah), and praised many women as models of faith, particularly the first person to believe in him, namely his wife, Khadijah.
These “deficiencies,” in short, should be regarded in their proper light, namely that of Q49:13 — Verily the noblest of you in the presence of AL-LĀH are those of you who are most vigilant. Indeed AL-LĀH is Knowing, Well-Informed.
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