O mankind! Fear your Lord, who created you from a single soul. He created its mate from it and from the two of them spread countless men and women [throughout the earth]. Fear God, in whose name you appeal to one another, and be mindful of your obligations in respect of ties of kinship. God is always watching over you. (THE QURAN 4: 1)

This verse of the Quran tells us that God has created man and woman from the same soul, that is, from the same substance. The entire human race has come from Adam and Eve—the first man and the first woman. Looked at in this way, human beings on this earth are blood brothers and blood sisters.

A study of the Quran and Hadith tells us that in Islam a woman enjoys the same status as that of a man. The Quran says:

You are members, one of another. (3: 195)

There is no difference between the two as regards status, rights and blessings both in this world and in the Hereafter.

Another verse of the Quran reads:

It is He who created you from a single soul and made from him his mate so that he might find comfort in her. (7: 189)

This verse stresses the aspect of commonness between man and woman, that is, both are a source of comfort to one another.

The word ‘comfort’ relates to all the activities of life, meaning thereby that God has created men and women in such a way that they assist one another in all matters of life, in order to traverse life’s journey peacefully and successfully.

There is another verse in the Quran which tells us that men and women have equal status in God’s eye. None is superior to the other. I will not let the deeds of any doer among you go to waste, be he male or female. You are members, one of another. (3: 195)

Abdullah Yusuf Ali, the well-known commentator on the Quran, remarks in his commentary on this verse:

“In Islam the equal status of the sexes is not only recognized but insisted on. If sex distinction, which is a distinction in nature, does not count in spiritual matters, artificial distinctions, such as rank, wealth, position, race, colour, birth, etc., would count even less.”

Thus it will be the very same virtues in thought, word and deed which will be prerequisites for both sexes to enter Paradise. If the qualities of piety, humility, honesty, patience and compassion are demanded of men, they are in like measure demanded of women as well.

There is a Hadith which also explains that “women are the other half of men.” That is, they are equal halves of one another.

The Quran says that men are in charge of, that is, ‘maintainers’ of women (4: 34). This does not mean that men have a distinctive status over women. Being maintainers of women has never been intended as a form of discriminatory treatment. It rather concerns the practical management of the home, for which the man is held responsible.

However, this does not mean that a woman will never be allowed to shoulder these responsibilities. If she finds that she can bear this burden, no objection will be raised from any quarter.

Hijab in Islam

Now the question arises as to the concept of veil in Islam. Nasiruddin al-Albani, a famous scholar, has written a book titled Hijab al-Mar’ah al Muslimah fil Kitab was Sunnah. The author has discussed the subject in the light of the Quran and Hadith. He says that whenever a woman steps out of her home it is incumbent upon her to cover herself completely so as not to show any apart of her body except the face and the hands.

According to his findings the following rules of Hijab must be observed by a woman:

The whole body, except for the exempted parts should be covered. Any veil which in itself becomes an attraction is to be avoided. Garments should not be transparent. Dress should not be tight-fitting accentuating the body. The first rule of Hijab has been derived from the following verse of the Quran.

Say to believing women that they should lower their gaze and remain chaste and not reveal their adornments save what is normally apparent thereof.... (24: 31)

Allama Nasiruddin al-Albani interprets the wording “to cover their adornments except such as are normally displayed”, to mean that the hands and face are exempt from covering.

He has drawn extensively from the Hadith in support of his argument. After studying the interpretations in connection with the Quranic verses (24: 31, 33: 59) he writes: “It is clear from the instances drawn from the Quran and the Hadith that though it is preferable for a woman to cover her face, it is not compulsory for her to do so.”

“It would be better if women followed this practice, but there is no harm if they do not.” He concludes his argument with these words: “The garment should cover the entire body of a woman except the face and hands, and should not become an attraction in itself. Neither should it be thin or tight. It should not accentuate the body.”

This exemption of face, hands and feet, derived from verse 31 of chapter 24 is extremely important. This shows that Islam does not intend to stop women from going out to receive education or to work but rather desires them to observe the Islamic culture known as Hijab.

Hijab requires a dress which properly covers the body, for a woman is obliged to observe the rules of modesty.

Another vital matter concerning women is education. A study of the life of the Prophet of Islam tells us that education is as essential for women as it is for men. The actual goal of education from the Islamic point of view is to make a person aware. And without doubt it is only aware men and women who can conduct the practical matters of life smoothly.

We find an example in this connection in the life of the Prophet of Islam in relation to his wife Aisha. There are many reports that tell us that the Prophet’s conversations with Aisha were aimed at educating her.

Aisha says that when the Prophet of Islam would get up at night after a few hours, in that peaceful atmosphere he would converse with her for a long time. (Sahih al-Bukhari, Sahih Muslim). This course of informal education continued uninterrupted, for Aisha used to accompany the Prophet even on his journeys.

This informal education was so important for Aisha that she became the most distinguished personality so far as religious knowledge was concerned. She survived the Prophet for a full fifty years. Throughout this period she remained a very valuable source for the acquisition of religious knowledge. Her house served as a school of religious learning.

In the early period of Islam―regarded as model for all believers―we have a number of examples that show that women used to take part in practical matters. For instance Khadija, the Prophet’s wife, conducted business, and Fatimah, the Prophet’s daughter helped with giving first aid to the wounded in battle. Asma, Abu Bakr’s daughter, looked after her camels and date orchard, etc.

Modern civilization believes in equality, which means there is no difference between the two genders. But Islam regards this equality as unnatural. In the light of Islamic teachings men and women both are, without doubt, equal. In God’s eyes, both have equal rights and duties. Owing to their biological structure, however, they are different from one another. That is to say, they are equal but different.

The characteristics of true believers, both men and women, are referred to in the Quran in these words:

Those.... who are devout, sincere, patient, humble, charitable and chaste, who fast and are ever mindful of God—on these both men and women, God will bestow forgiveness and a rich reward. (33: 35)

These are the attributes which both men and women must cultivate if they want to become God’s favoured servants. These are the qualities that form the basis of Islam, and are the true means of salvation in the Hereafter.