3 weeks ago

Islams Reformers

The bigotry of the religion reformers or bigots of science who surfaced lately to blame all previous scholars, basic fundamental beliefs or practices

who would have sided

who would have sided with and advocated such women. Those men who want women to be given such a freedom say, “We do not ask for something illegitimate.” When they are asked what legitimate things they want, they cannot answer. They dismiss it by saying, “We will rescue women from slavery.” It is declared in the 33rd âyat of the sûrat an-Nisâ, “Men are the educators, employers of women. Allâhu ta’âlâ has created men superior to women.” They will rescue women from their place pointed out in this âyat! What on earth is legitimate in this? There are many reasons and uses why Islam holds men superior to women. This superiority is a must, a necessity for the orderliness of family life. Nor does the word, “Man and woman should have equal rights in the family life. Life is in common,” have any value. It is declared in the 22nd âyat of the sûrat al-Anbiyâ’, “If there were another god besides Allâhu ta’âlâ, the Universe would get out of order and be in utter disorder.” According to those who base their thought on the strong logic in this âyat, every member of the family should have a separate right, value, honour and degree, and a head among the family is necessary. Even in a republican government, in which the people are said to be given all rights, there is a head of the State. Then, as in government administration, the final word has to be ended up by one person in every assembly and in the family, which is also an assembly. In order to prove that their statements are right and legitimate, some reformers support their words by saying, “We will give women independence in knowledge and science.” Since by independence or liberty they mean, “We will rescue women from men’s control,” they intend to say, “We will change the âyat,” and they call it “slavery” for women to be under men’s control and not to be able to go where they want without men’s permission. While Anatolian women, who are crushed under employment, do not want to escape slavery, the free women of Istanbul do! They say, “Owing to the freedom of knowledge and arts, women should work like men and thus escape depending on men for their living.” Do men twit their women with the bread they bring home that they will rescue women from this parasitic, derogatory life? On the contrary, modern women twit their men with the work they do indoors. They even try to load men with housework. When attentively observed, Muslim men are in a more pitiful situation than their women are, for the burden of earning money, finding and bringing the home’s needs are on men’s shoulders. To attempt to load women also with this burden – 102 –

y saying, “Life is in common,” will mean for men to shake women off their protection by saying, “Look after yourselves,” which is thoroughly against women. If the statement, “Life is in common,” means, as the religion reformers defend it, for women to help with the burden of earning, with which men are loaded, they might as well render this help inside the house. Many of the society families have servants in their houses. Like men, women also have their dresses made by tailors. What is more surprising is that, in the houses of the society women, cooking, looking after the children and almost all the housework are done by servants. Thus, the woman’s own earnings cannot even afford the expenses of her own ornaments, cosmetics, perfumes and hair-dresser’s and the servant’s wages. The burden of subsistence still remains on the man’s shoulders. It is seen everywhere in what a miserable and pitiable situation the women who share the burden of subsistence are if they are too ugly to be looked at on the face. The beauty of the girls who rely on their beauty and who try to be pretty decreases as they get older, and especilly the skin of those women who use powder, lipstick and rouge become uglier being worn away by friction day by day. When they do not use rouge, their faces become wrinkled, ugly like tripe. Therefore, when they get up every morning, they have to make their toilet and make up for hours in front of the mirror. On a winter morning, as I was riding the tramcar in the twilight, I saw a dustwoman sweep the snow on the ground. I was grieved for her. I wished that this Muslim granny had, instead of having attained such a freedom, been lying down in her warm room or reading or preparing her children’s needs. Islam has loaded all the needs of the woman to her husband. If she is without a husband, her closest relative is to supply her needs. If she is without anybody, Bait al-mâl, that is, the government treasury, is to support her. Every need of the woman should come to her. We have heard very often about women’s laments, complaints about their own lives. Religion reformers, who cannot deny the miserable, dismal position of ugly working women, attempt to defend this also and say that if pretty women are put at the sales departments, there may be customers who would more probably buy their beauty instead of the goods for sale, and thus the sales may decrease. Let alone the misery of ugly women who, having attained their freedom, work among men and the exhaustedness of those who strive hard before the mirror to make themselves pretty every – 103 –

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