Friday, April 29, 2022

One Night Miss Universe

"That night, I looked on a meeting of plant experts and the like," said the Moon after saying Basmalah and Salaam. "Just as I shone my light above the Hall, it was time for reces, and they were invited to enjoy the food. A light music and a lovely song of a lovely singer, played. Then I spot a Botanist and Horticulturist, having a discussion while the singer sang,
 
Rasa deg-degan, di hatiku
[Anxiety, was in my heart]
Saat kutatap, paras wajahku di cermin
[When I was staring at my face in the mirror]
Pipi merah, bibirku merah
[Red cheeks, my lips were red]
Merekah, menantang setiap pandangan
[Blooming, challenging every gaze]
The Botanist said, 'Obscurity is the Realm of Error.' The Horticulturalist respond, 'But, often, Obscurity brings safety!' The Botanist frowning, 'Might be, but I'm curious, what's the backdrop?'
'Listen to this!' The Horticulturalist told a story,

An Oak, which hung over the bank of a river, was blown down by a violent storm of wind; and as it was carried along by the stream, some of its boughs, brushed against a Reed, which grew near the shore. This struck the Oak with a thought of admiration; and he could not forbear asking the Reed, how he came to stand so secure and unhurt in a tempest, which had been furious enough to tear an Oak up by the roots?
'Why,' says the Reed, 'I secure myself by putting on a behaviour quite contrary to what you do, instead of being stubborn and stiff, and confiding in my strength, I yield and bend to the blast, and let it go over me; knowing how vain and fruitless it would be to resist.'

'Though a tame submission to injuries which it is in our power to redress,' the Horticulturalist explained, 'be generally, esteemed a base and a dishonourable thing; yet, to resist where there is no probability, or even hopes of our getting the better, may also be looked upon as the effect of a blind temerity, and perhaps of a weak understanding. The strokes of fortune are oftentimes as irresistible as they are severe and, he who with an impatient reluctant spirit fights against her, instead of alleviating, does but double her blows upon himself.
A person of a quiet still temper, whether it is given him by nature, or acquired by art, calmly composes himself in the midst of a storm, so as to elude the shock, or receive it with the least detriment: like a prudent experienced sailor, who is swimming to the shore from a wrecked vessel in a swelling sea; he does not oppose the fury of the waves, but stoops and gives way, that they may roll over his head without obstruction. The doctrine of absolute submission in all cases, is an absurd, dogmatical precept, with nothing but ignorance and superstition to support it: but, upon particular occasions, and where it is impossible for us to overcome, to submit patiently is one of the most reasonable maxims in life,' said the Horticulturist closing their conversation.

The sound stream of the artist, kept flowing,
Kupoles lagi, alis mataku
[I polished again, my eyebrows]
Hidung, telinga, jidat, tangan sampai betis
[Nose, ears, forehead, hands to calves]
'Ouw betapa cantiknya, wajahku malam ini!'
['Wow how beautiful my look, tonight!']
Pasti, kuterpilih jadi Ratu
[Certainly, I was chosen to be the Queen]
Then, I turned my gaze to another angle, there were two men, one a phytologist, the other, a naturalist. They were talking about something. The Naturalist said, 'Prudence, as well as Gratitude, is concerned in the Protection of a friend, that will show his Friendship, in Adversity.' The phytologist asked, 'And ... what is the reason?' The Naturalist replied, 'Implicitly, listen carefully to this story,

In the quarters of a shrubbery, where deciduous plants and evergreens were intermingled with an air of negligence, it happened that a Rose grew not far from a Laurustinus.
The Rose, enlivened by the breath of June—in the northern hemisphere usually considered the first month of summer, about summer and sunny days. It comes from the ancient Roman mythological goddess Juno, who was a powerful influencer and was considered the protector of pregnant women—and attired in all its gorgeous blossoms, looked with much contempt on the Laurustinus—an evergreen winter-flowering viburnum with dense glossy green leaves and white or pink flowers, native to the Mediterranean area and cultivated elsewhere—which had no thing to display but the dusky verdure of its leaves.
'What a wretched neighbourhood,' cried she, 'is this; and how unworthy to partake, the honour of my company! Better to bloom and die in the desert, than to associate myself here with such low and dirty vegetables. And this is my lot at last, whom every nation has agreed to honour, and every poet conspired to reverence, as the undoubted sovereign of the field and garden! If I really am so, let my subjects at least keep their distance, and let a circle remain vacant around me, suitable to the state my rank requires. Here, Gardener, bring thy hatchet; prithee, cut down this Laurustinus, or at least remove it to its proper sphere.'
'Be pacified, my lovely Rose,' replied the Gardener; 'enjoy thy sovereignty with moderation, and thou shalt receive all the homage which thy beauty can require. But remember that in winter, when neither thou nor any of thy tribe, produce one flower or leaf to cheer me, this faithful shrub, which thou despisest, will become the glory of my garden. Prudence, therefore, as well as gratitude, is concerned in the protection of a friend that will show his friendship, in adversity.' said the Naturalist while drinking the served green tea.

The singer, kept on singing,
Aku berbisik, dalam hati
[I whispered in my heart]
'Mungkinkah ini 'kan terjadi sesungguhnya?'
['Could this really happen?']
Kulangkahkan kaki, menyusuri
[I stepped my feet along]
Panggung pemilihan Ratu Sejagad
[Election stage of Miss Universe]
And in that corner, I noticed, an entomologist and folklorist, were brainstorming. The Folklorist said, 'Self-interest alone moves some men.' The Mycologist tilted his head, 'Pardon me?' The Folklorist smiled, 'Listen, a peasant had in his garden, an Apple-Tree which bore no fruit, but only served as a harbor for the sparrows and grasshoppers. He resolved to cut it down, and taking his axe in his hand, made a bold stroke at its roots.
The grasshoppers and sparrows entreated him not to cut down the tree that sheltered them, but to spare it, and they would sing to him and lighten his labors.
He paid no attention to their request, but gave the tree a second and a third blow with his axe. When he reached the hollow of the tree, he found a hive full of honey. Having tasted the honeycomb, he threw down his axe, and looking on the tree as sacred, took great care of it,' and again, the Folklorist, smiled while feeding a tablespoon of honey available, into his mouth.

And again, the song lyrics of the singer's, appeared,
Putar ke kiri, balik ke kanan
[Turning left, flipping right]
Senyum sana, senyum sini, ikut irama
[Smiling there, smiling here, following the rhythm]
Oh semua tepuk tangan, seiring kuberlalu
[Ow all applaused, as I walked away]
Sampai menghilang, dibalik layar
['Till vanished behind the curtain]
In another corner, there were a Dendrologist and a Palaeontologist, had some talks. The Palaeontologist said, 'Brag and nature, may bring you down!' The Dendrologist surprised, 'Could it be?' The Palaeontologist said, 'The olive-tree ridiculed the Fig-Tree, because, while she was green all the year round, the Fig-Tree changed its leaves with the seasons.
A shower of snow fell upon them, and, finding the Olive full of foliage, it settled upon its branches and broke them down with its weight, at once despoiling it, of its beauty, and killing the tree. But finding the Fig-Tree denuded of leaves, the snow fell through to the ground, and did not injure it at all.'

Again, the Singer, sang,
Akupun bersorak, lompat kegirangan
[I then cheered up, jumped for joy]
Tapi, kuterjatuh dari kursi goyang
[But, I fell off the rocking chair]
Kiranya kumimpi ... uh! Sebel
[Apparently, I had a dream... uh! it's a catastrophe]
Jadi Ratu Sejagad semalam *)
[Being one night Miss Universe]
Shortly after, the Committee announced that the time of reces had ended, and the participants were asked to return to their respective places. I wanted to follow them, but my time was up."

Before she took her leave, the Moon said, "However, I wonder, instead of talking about automotive and clean energy, they didn't even talk about Palm Trees or the fluctuations of the Fruit Bunches price, which is a scourge for the farmers. If the price of Fruit Bunches drastically falls, the Bankers will lean on their chin, because, Non-performing Loan, is lurking. Oh or is it maybe because I was dreaming about, being one night Miss Universe? Allah knows best."
Citations & References:
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons
*) "Ratu Sejagad Semalam" written by Dani Mamesah

Monday, April 25, 2022

Dunno ...

"'Mate!' the Donkey greeted the Horse, when they met in a savannah," the Moon began her story after saying Basmalah and Salaam. 'When you were with your community, what was the most impression thing, in your opinion, existed among them?' The Horse didn't answer right away, he was silent for a moment, his eyes looking up, as if thinking. 'In my view, it was amazing!'
'And ... Why?' the Jackass wanted to know. 'I don't really know why,' replied the Horse, 'but when we are grazing together, the Seniors, always educate and guide the youth. One day, there was a Colt, told a story he had heard, and asked, what was the moral,
In ancient Rome, an Envious Man, used to be offering up his prayers to Jupiter, at the same time and in the same place, with a covetous miserable Fellow. Jupiter sent Apollo to examine the merits of their petitions, and to give them such relief as he should think proper. Apollo therefore opened his commission, and told them, that to make short of the matter, whatever the one asked, the other should have doubled. Upon this, the Covetous Man, who had a thousand things to request, forebore to ask first, hoping to receive a double quantity; for he concluded that all men’s wishes sympathized with his own. By this means, the Envious Man had the opportunity of giving vent to his malignity, and of preferring his petition first, which was what he aimed at; so without hesitation he prayed to have one of his eyes put out, by which means his companion would become totally blind.
One of our Senior, explained, 'This Fable is levelled at two of the most odious passions, which degrade the mind of man. In the extremes of their unsocial views, envy, places its happiness in the misery and the misfortunes of others, and pines and sickens at their joy; and avarice, unblest amidst its stores, is never satisfied, unless it can get all to itself, although, its insatiable cravings are at once unaccountable, miserable, and absurd.

Therefore, O my younger brothers and sisters, let us eradicate these two bad-qualities from ourselves, and hopefully, can be one of our paths, towards a Just and Civilized, civil society.'

'And how about yours?' says the Horse. 'I have nothing!' replied the Donkey. 'And ... why?' asked the Horse. 'I don't really understand why, but, I know there's a story!' The Donkey tried to express his mind. 'Tell me!' the Horse was curioused. The Donkey said, 'This is the story,
In a land, which we shall call, the Land of Nowhere, reigned a King, who, according to news seekers, had some words, they called, Legendary words.
It was started when the Journalists asked him a kind of an inquiry, and the King, to trick them, said, 'Dunno, why d'ya ask me? Wait, look at that such and such!' while moving away from them. Since then, they named those words, as the Legendary Wordsa polite name, but a satire. 
These words, became the King's spell, for every occasion.
When asked why he preferred Mao Zedong rather than George Washington, he said, 'Dunno, why d'ya ask me?'
When asked about the Feasibility of Infrastructure, he replied, 'Dunno, why d'ya ask me?'
When asked about the Sea Toll Program, which provides opportunities for a certain country, he replied, 'Dunno, why d'ya ask me?'
When asked about why he likes Oligarchy more than Democracy, he gave an answer, 'Dunno, why d'ya ask me?'
When asked about the Rate of Economic Growth, the answer is the same, 'Dunno, why d'ya ask me?'
When asked about why more Goods and Services are Imported, he replied, 'Dunno, why d'ya ask me?'
When asked why the Debt had been increasing, he replied with, 'Dunno, why d'ya ask me?'
When asked why Job Opportunities are open to the Foreign, especially from the White Bear, but not to Local Workers, he argued, 'Dunno, why d'ya ask me?''
When asked why he chose Cartel over Anti-Trust, he replied, 'Dunno, why d'ya ask me?'
When asked why did his Coal Export  Restriction  Policy, cancelled by only a vizier, he replied, 'Dunno, why d'ya ask me?'
When asked why inflation rate soared, he said, 'Dunno, why d'ya ask me?'
And when asked how long of the Export Ban on Palm Oil will last, he exclaimed, 'Dunno, why d'ya ask me?'
Finally, when asked why the answer was such a fool, he concluded with, 'Dunno, why d'ya ask me?'
'That's what was said!' the Donkey ended his story, and the two animals from the Equidae family burst out laughing. 'Twilight is changing, let's go home,' asked the Horse.
Then the two walked home, humming,
Tiba-tiba kamu berubah
[Suddenly, you change]
Tak ada ujan, tak ada angin
[No rain, no wind]
Sakit hati, sakit
[Its hurt, heartache]
Padahal udah setia, kok diginiin?
[Though I've been loyal, but treated like this]

Abis minum apa, kok jadi begini?
[What you've been drinking of, being like this?]
Tiba-tiba kau ingin pergi
[Suddenly, you wanna go]
Kesurupan apa, kok aneh begini?
[What a trance, it's so weird?]
Tak kusangka, ke lain hati *)
[I didn't expect, move to another heart]
Before she go, the Moon wrapped up with, "Dunno, why d'ya ask me?' ... And Allah knows best."
Citations & Reference:
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
*) "Abis Minum Apa" written by Yogi Rph

Thursday, April 21, 2022

The Queen and the Guillotine

"'At five in the morning, while the Queen was still writing her farewell letter,' Monsieur de France opened the story, "said the Moon when she came, after saying Basmalah and Salaam. "The the Monsieur resumed, 'in the eight-and-forty sections of Paris, the drums were beating. By seven, the whole armed force of the capital was afoot; loaded cannons guarded the bridges; infantrymen with fixed bayonets lined the streets, and there were squadrons of cavalry to reinforce them—a vast display of soldiers against a lonely woman, who herself wished for nothing but the end. Often enough the wielders of force are more afraid of their victim than is their victim of the wielders of force.

At seven, the kitchen-maid of the prison governor, stole into the Queen’s cell. On the table, the two wax candles were still burning; in the corner, a watchful shadow, sat the gendarme—an armed police officer in France—on duty. At first, Rosalie did not see the prisoner, then, as she looked more closely, she perceived that the Queen, fully dressed and wearing her black widow's gown, was lying on the bed. Not asleep, only tired, and worn out by repeated haemorrhages.

The country girl was full of passionate sympathy for this queen, who was about to be put to death, 'Madame,' she said, coming close to the bed, 'you had nothing to eat yesterday evening, and took almost nothing during the day. What can I bring you this morning?'
'Child, I want nothing more, since for me everything is finished,' answered the Queen, without sitting up.

When the girl once more urged her to take some soup which had been specially prepared for her, she answered, 'Very well, Rosalie, bring me the soup.' She swallowed a few spoonfuls, and then the serving-maid began to help her undress. The Queen, Marie Antoinette, had been forbidden to go to the scaffold in the mourning she had worn when on trial before the Revolutionary Tribunal, since the authorities were afraid that this widow's dress, might be regarded by the people as provocative. Well, what did a dress matter now? She made no objection, and decided to don a simple white gown.

But even for this last occasion, a last humiliation had been kept in store. For many days, now, she had been losing blood, and the shift she was wearing, was soiled with it. Having a natural desire to go to her death clean, she wanted to put on fresh undergarments, and begged the gendarme, to withdraw for a few minutes. But he, having been given strict orders, not to let her out of his sight for a moment, said he had no choice but to refuse. The Queen, therefore, crouched in the narrow space between the bed and the wall, and, while she was changing her shift, the kitchen-maid stood between her and the gendarme, to hide her nakedness. But the blood-stained undergarment, what was to be done with that? She was ashamed at the thought of leaving her soiled linen for the prying cyes of those who, within a few hours, would enter her cell to scrutinize all that she had left there; so, rapidly rolling it up into a small bundle, she stuffed it into a crevice behind the stove.

Then she dressed herself with peculiar care. It was more than a year since she had set foot in the streets, more than a year since she had had a free outlook into the sky. This last progress, should find her respectably and cleanly dressed. The desire that animated her, was no longer feminine vanity, but a sense of dignity for a historical hour. She carefully smoothed her white gown, wrapped her neck in a muslin cloth, and put on her best shoes. Her white hair she covered with a two-winged cap.

At eight o'clock, there came a knock at the door. No, it was not yet the executioner, but only a herald of the executioner, a priest, one of those who had taken the oath of fealty to the Republic. The Queen recognized no priest but the non-jurors, and she refused, courteausly, to confess her sins and seek absolution from a man whom she regarded as an apostate. When he asked her whether he should accompany her upon her last journey, she answered indifferently, 'As you please!'

This seeming indifference was the wall of defence behind which Marie Antoinette was preparing her fortitude for the drive to the scaffold. When, at ten o'clock, Sanson—actually Charles Henri, known as the Great Henri, son of Chevalier Charles-Henri Sanson de Longval—the executioner, a young man of great stature, entered to cut her hair, she made no protest and offered no resistance, nor yet when he tied her hands behind her back. LIFE, she knew, could no longer be saved, but only HONOUR. Her honour demanded that, there should be no sign of weakness, STEADFASTNESS, that alone was needed, to show all who cared how a daughter of Maria Theresa, could die.

At about eleven, the gates of the Conciergerie were thrown open. Outside stood the tumbril—the name, misapplied, which has become traditional for the sort of knacker’s cart or float in which, drawn by a heavily built horse, the victims of the Revolutionary Tribunal were driven to exccution, Louis XVI, indeed, had made his royal progress to death in due state, scated in his closed court-chariot, protected by the glass wall from the worst indignities, from the vilest curiosity, from the crudest exhibitions of popular hatred. Since then, however, the Republic had made rapid advances. There must be equality even on the drive to the guillotine. No reason why an ex-queen should go to death more comfortably than other citizens, and a knacker’s cart was good enough for Widow of Capetian Dynasty! The seat was a bare board fixed to the uprights. Danton, Robespierre, Fouquier-Tinville, Hébert—ail those who were now sending Marie Antoinette to her death—would take their last drive seated on the same hard piece of wood; and the condemned of today was only a few stages in front of her judges. Next month, Madame Roland, the month after, Madame Dubarry, were to travel the same road.

The first to emerge from the dark entry of the Conciergerie were some officers, who were followed by a company of soldiers with muskets at the ready. Then, composedly, and with a steady gait, came Marie Antoinette, Sanson, the executioner, was holding her by a long cord, the end of the cord with which he had tied her hands behind her back; was holding her as if there were danger that his victim, though surrounded by hundreds of armed men, might still escape him. Some of the bystanders, despite themselves, were shocked at this unexpected and needless humiliation. None of the customary scornful cries were raised. Not a sound was uttered as the Queen walked to the tumbril. There, Sanson helped her to get in, Girard, the priest, who did not wear a cassock, but was dressed in civilian attire, seated himself beside her. The executioner, with an unmoved countenance, remained standing throughout the drive, still with the cord in his hand. With no more concern than Charon ferrying the souls of the departed across the Styx did he daily convey his doomed freight to the other shore of life. On this occasion, however, during the journey, he and his assistants, held their three-cornered hats under their arms, as if, by this unwonted token of respect, they were asking pardon of the defenceless woman whom they were about to slay on the scaffold.

The tumbril rattled slowly over the stone pavement. Plenty of time had been allowed for the drive, since all who wished were to be given an opportunity of feasting their eyes on the unusual spectacle. On the hard seat the Queen, was jolted by every movement of the roughly made cart, but, her pale face imperturbable, staring out into vacancy with her red-rimmed eyes, Marie Antoinette gave no sign of fear, no indication that she was aware of the inquisitive crowd that had gathered to see her going to her doom. In vain did the fiercest of her enemies try to detect a sign of weakness. Nothing could shake her equanimity; not even when, as she was passing the church of SaintRoch, the women gathered there assailed her with cries of scorn; not even when Grammont the actor, wishing to enliven the gloomy scene, wearing his uniform of a National Guard rode a few paces beside the death-chariot swinging his sabre and shouting, 'There she is, the infamous Antoinette! She’s done for at last, my friends!' She seemed neither to hear nor to see. The savage noises of the street made no impression on her cars, the savage sights no impression on her eyes, for the bitterness of death was already past. Even Hebert had to admit next day in 'Pére Duchesne,' 'The whore, for the rest, was bold and impudent to the very end.'

At the corner of the Rue Saint-Honoré, where the Café de la Régence now stands, a man stood waiting, an artist's block in one hand and a pencil in the other. It was Louis David, one of the greatest cowards but also one of the greatest painters of his day. Among the loudest of spouters while the Revolution was in full cry, he served the men of might so long as they were mighty, only to abandon them in the hour of danger. He painted Marat on the death-hed. When the Eighth Thermidor came, he emotionally gave his word to Rabespierre “to drink the cup with him to the dregs”; but next day, that of the fateful sitting, the thirst for heroism had been quenched; he decided to stay at home, and thus saved himself from the guillotine. No one could more bitterly have denounced tyrants than did he, during the Revolution, but he would be one of the first to attach himself to the rising fortunes of the new dictator; and in due time, when he made a picture of Napoleon’s coronation and was for this service granted the title of baron, he showed how genuine had been his hatred of the aristocrats. A typical specimen of those who lick the boots of the powerful, always ready to flatter the successful but pitiless towards the vanquished, he was equally ready to limn the victor at the coronation and the vanquished on the way to the scaffold. From the same tumbril which was now bearing Marie Antoinette to her fate, Danton, who knew how contemptible was the man's spirit, hissed at him the exclamation, 'You have the soul of a lackey!' But though he was a despicable creature, though he had the soul of a servant, he had an artist’s eye and an artist's hand. In a trice he had sketched the Queen as she was passing, a cruclly magnificent drawing, made from the life with sinister skill; the picture of a woman prematurely old, no longer beautiful, to whom nothing but pride remains. Her mouth is arrogantly closed; her expression is one of profound indifference; with her hands tied behind her back she sits as challengingly upright on the wooden seat of the tumbril as if she were seated upon a throne, Every line of her stony countenance speaks disdain, and her pose is one of invincible resolution. Suffering transformed into defiance, pain metamorphosed into energy, give her tortured face a new and dreadful majesty. Not even hatred, which made this picture, can deny the awful dignity with which Marie Antoinette endured the shame of her drive to the place of execution.

The huge Place de la Révolution, now known as the Place de la Concorde, was thronged by a mighty crowd, Tens of thousands had been standing there since carly morning, lest they should miss the unique spectacle of a Queen, as Hébert had coarsely phrased it, 'being shaved by the national razor.' They had been kept waiting there, hours and hours. To while away the time, one talked to a pretty girl at one’s side, one laughed and gossiped, one bought newspapers or caricatures from the hawkers, one fluttered the pages of the most topical pamphlets, such as 'Les adieux de la Reine a ses mignons et mignonnes' and 'Grandes fureurs de la ci-devant Reine.' In cautious whispers, one discussed with one’s neighbour, whose head was likely to fall tomorrow or next day. Between times, for refreshments, one bought lemonade, rolls, or nuts. The great scene was worth a little patience.

‘Towering above the heads of this inquisitive and lively throng, were to be seen the only motionless objects in the great square, first of all, the one and only, the Guillotine. It was not Joseph-Ignace Guillotin invent the guillotine, his name became an eponym for it. The actual inventor of the prototype was a man named Tobias Schmidt, working with the king's physician, Antoine Louis. Dr. Guilotin was a French physician, politician, and freemason who proposed on 10 October 1789 the use of a device to carry out death penalties in France, as a less painful method of execution than existing methods.
On the 9th of October, 1789, the National Assembly, in consequence of the tragic exodus of the Court from Versailles, resolved to transfer itself to Paris, and Dr. Guillotin, being one of the representatives of that city, thought it expedient to prepare for himself a good reception from his constituents, and on that very day he gave notice of, and on the next—the 10th—produced, the following series of propositions:
— Crimes of the same kind shall be punished by the same kind of punishment, whatever be the rank of the criminal.
— In all cases (whatever be the crime) of capital punishment, it shall be of the same kind—that is, beheading—and it shall be executed by means of a machine [Teffet d’un simple mecanisme]
—etc. ... etc. ...
The uprights of the Guillotine, connected at the top by two cross-bars—a wooden bridge leading from this world to the nest. Near the summit there, gleamed in the chill October sunshine, like a sign-post on the way, the freshly sharpened knife. This gruesome instrument stood sharp and clear against the sky, and the birds, who knew naught of its sinister meaning, flew above it unheeding.

Near by, much taller than the gateway of death, towered the huge statue of liberty upon the pedestal which once had borne the monument of Louis XV. A seated figure, that of the unapproachable deity, her head crowned by the Phrygian cap, and the sword of justice in her hand; she sat there, petrified, the Gaddess of Liberty, dreaming, dreaming. Her white eyes were staring across the restless crowd and across the “humane-killer” into distances invisible to human eyes. She did not see human beings at all, neither their life nor their death—this incomprehensible and eternally beloved goddess, with the dreaming eyes of stone. She did not hear the voices of those who appealed to her; she did not notice the garlands that were laid upon her stony knees; she did not see the blood that drenched the earth beneath her fect. An everlasting ideal, an alien among human beings, she sat mutely staring into the distant void, contemplating her invisible goal. She neither asked nor knew what deeds were being done in her name.

There was a stir in the crowd, and a sudden silence. This silence was broken by savage shouts from the Rue Saint-Honoré. A squadron of cavalry rode into the Place, followed by the tumbril in which was seated the bound woman who had once been queen of France; behind her, stood Sanson, the executioner. So, still was it in the huge square that the stamping of the horses and the gride of the wheels was plainly audible. The thousands upon thousands of spectators, regarded with a sort of consternation the pale victim, who seemed to ignore their presence. She was but awaiting the final test. In a few minutes death would come, to be followed by immortality.

The tumbril drew up beside the scaffold. Unaided, 'with an air even more composed than when leaving the prison,' the Queen mounted the wooden steps, tripping up them as lightly in her high-heeled black satin shoes, as if they had been the marble staircase at Versailles. One last glance, skywards over the heads of the onlookers! Did she, through the autumnal haze, discern the Tuileries, where she had dwelt nearly three years and had suffered so atrociously? Did she, during this last minute of her life, recall the day when a crowd similar to that now assembled, differing only in attitude of mind, had, in the gardens of the Tuileries, acclaimed her as successor to the throne? Who can tell? No one ever learns the last thoughts of the dying. The end had came. The executioner and his assistants seized her by the back, thrust her into position, kneeling, with her throat in the lower half of the round; the upper board was adjusted to the back of her neck; they pulled the string; a flash of the falling knife; a dull thud; and, by the hair, Sanson picked up a bleeding head and lifted it on high for the multitude to gloat upon. Those who had been holding their breath for the last half minute, now broke into a wild shout of 'Long live the Republic!' Then the onlookers hastily scattered. 'Parbleu, it is already a quarter past twelve, more than time for déjeuner; we must get home quickly.' No need to loiter! Tomorrow, day after day, for weeks and for months, those who like the sight and smell of blood, will be able to foregather in the Place de ia Révolution, and watch the same tragedy reiterated a thousandfold.

Monsieur de France was silent for a moment, his eyes welled with tears, and after wiping his eyes, he said, 'The executioner has wheeled away the body in a little hand-cart, the head thrust, betwixt the legs. A few gendarmes are left to guard the scaffuld. No one troubles about the blood which is slowly soaking into the ground.

Except for the gendarmes, the only spectator left in the Place de la Révolution is the Goddess of Liberty, motiontess, petrified, looking out as before into the distance, towards her invisible goal. Of the happenings that morning in the square she has seen and heard nothing. Severe of aspect, disregarding the savageries and follies of mankind, she contemplates the eternal distance. She knows not, nor wishes to know, the deeds that are done in her name. The cemetery of the Madeleine is a silent witness to the body of Marie Antoinette, sometime Queen of France."

The Moon sighed, saying, "Indeed, after the Revolution broke out, the Tyrant could not escape the Guillotine. But behind the Revolution, many cowards, a.k.a the Tirans lackeys, were hiding, and then, when things were safe, they created rival creatures for the Guillotine, the Oligarchy, a necessity, which Democracy cannot avoid. One day, if there is another Revolution, when brought before the trial, will they make excuses, citing Marie Antoinette's last words, recorded as, "Pardonnez-moi, monsieur. Je ne l'ai pas fait exprès" or 'Pardon me, sir, I did not do it on purpose,' after accidentally stepping on her executioner's shoe? And Allah knows best."
Citations & References:
- Stefan Zweig, Marie Antoinette—The Portrait of an Average Woman, Cassel nd Company, Ltd.
- John Wilson Croker, The History of the Guillotine, John Murray
Bahasa

Wednesday, April 20, 2022

Women's Right in Islamic Perspective (2)

"'The Nobel prize winner Dr. Alexis Carrel has described the biological differences between men and women in her book "Man, the Unknown." the Shaykh moved on, 'She concludes with the following analysis,
'The difference existing between man and woman do not come from the particular form of the sexual organs, the presence of the uterus, from gestation, or from the mode of education. They are of a more fundamental impregnation of the entire organism with specific chemical substances secreted by the ovary. Ignorance of these fundamental facts, has led promoters of feminism to believe that both sexes should have the same education, the same powers and the same responsibilities. In reality, woman differs profoundly from man. Every one of the cells of her body bears the mark of her sex. The same is true of her organs and, above all, of her nervous system. Physiological laws are as inexorable as those of the sidereal world. They cannot be replaced by human wishes. We are obliged to accept them just as they are. Women should develop their aptitudes in accordance with their own nature, without trying to imitate the males. Their part in the progress of civilization is higher than that of men. They should not abandon their specific functions.'
The major biological differences between men and women, mean that the two sexes do not duplicate each other, each fighting to fulfill the same roles and behaving in the same manner. Instead they complement each other, exercising their own particular strengths and mitigating their partner’s weaknesses. Feminists in various Muslim countries, have demanded that women be full represented according to their population percentage in all fields such as the political and the judicial. Other groups too, have demanded not only equality but often superiority based on race, language or regional prejudice. Such calls for 'positive discrimination' have been breeding grounds for hatred and disunity within the Muslim Ummah (nation) and can serve no real purpose. The Quran speaks of men and women coming from each other, being garments for each other and being bounded together by love and mercy.
The hatred for men that many feminists preach is totally alien to Islamic teachings. Instead of the sexes competing against each other, Islam teaches mutual co-operation to form a harmonious and just society, the bedrock of which is a stable family life.

Now, let's talk about some issues which Men and Women are treated as dissimilar, which raise most of the questions and criticisms,

First, about Hijab. Muslim men and women have to fulfill very different requirements concerning 'Satr' (Arabic: ستر, the intimate parts of the body, which have to be covered). The following Verse deals with the observation of 'Satr' for women inside the home where only close male and female family members can mix together freely,
وَقُلْ لِّلْمُؤْمِنٰتِ يَغْضُضْنَ مِنْ اَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوْجَهُنَّ وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلٰى جُيُوْبِهِنَّۖ وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ اِلَّا لِبُعُوْلَتِهِنَّ اَوْ اٰبَاۤىِٕهِنَّ اَوْ اٰبَاۤءِ بُعُوْلَتِهِنَّ اَوْ اَبْنَاۤىِٕهِنَّ اَوْ اَبْنَاۤءِ بُعُوْلَتِهِنَّ اَوْ اِخْوَانِهِنَّ اَوْ بَنِيْٓ اِخْوَانِهِنَّ اَوْ بَنِيْٓ اَخَوٰتِهِنَّ اَوْ نِسَاۤىِٕهِنَّ اَوْ مَا مَلَكَتْ اَيْمَانُهُنَّ اَوِ التَّابِعِيْنَ غَيْرِ اُولِى الْاِرْبَةِ مِنَ الرِّجَالِ اَوِ الطِّفْلِ الَّذِيْنَ لَمْ يَظْهَرُوْا عَلٰى عَوْرٰتِ النِّسَاۤءِ ۖوَلَا يَضْرِبْنَ بِاَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيْنَ مِنْ زِيْنَتِهِنَّۗ وَتُوْبُوْٓا اِلَى اللّٰهِ جَمِيْعًا اَيُّهَ الْمُؤْمِنُوْنَ لَعَلَّكُمْ تُفْلِحُوْنَ
'And tell the believing women to lower their gaze and protect their private parts and not to show off their adornment except only that which is apparent, and to draw their veils all over Juyubihinna (i.e., their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's Sons, or their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e., their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigor, or small children who have no sense of feminine sex. And let them not stamp their feet so as to reveal what they hide—of their adornment. And all of you, beg Allah to forgive you all, O believers, that you may be successful.' [QS. An-Nur (24):312]
Women can thus expose their objects of beautification such as make-up and jewellery to other chaste women and the men listed in the mentioned Verse only. In front of other people, the Prophet's wives and all Muslim women have been ordered to fulfill the requirements of Hijab by wearing a Jilbāb, which is a long outer garment that covers the entire body,
يٰٓاَيُّهَا النَّبِيُّ قُلْ لِّاَزْوَاجِكَ وَبَنٰتِكَ وَنِسَاۤءِ الْمُؤْمِنِيْنَ يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيْبِهِنَّۗ ذٰلِكَ اَدْنٰىٓ اَنْ يُّعْرَفْنَ فَلَا يُؤْذَيْنَۗ وَكَانَ اللّٰهُ غَفُوْرًا رَّحِيْمًا
'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e., screen themselves completely except the eyes or one eye to see the way). That will be better that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever Oft-Forgiving, Most Merciful." [QS. Al-Ahzab (33):59]
Islam does not permit the free mixing of men and women outside the close family group, and Western-style mixing even with wearing the Hijab is not permissible as is seen in places of education and work. The Quran tells the believing men in the time of the Prophet (ﷺ),
وَاِذَا سَاَلْتُمُوْهُنَّ مَتَاعًا فَاسْـَٔلُوْهُنَّ مِنْ وَّرَاۤءِ حِجَابٍۗ ذٰلِكُمْ اَطْهَرُ لِقُلُوْبِكُمْ وَقُلُوْبِهِنَّۗ
'... And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts ....' [QS. Al-Ahzab (33):53]
The wives of the Prophet were models for all women and were regarded as the Mothers of all believers. If they could only be addressed from behind a curtain in order to avoid any temptation or impropriety, how much more then is such a curtain necessary for ordinary women who can be a much greater source of temptation? It is also clear from the time of the Prophet (ﷺ) that the Companions did not treat this Verse as referring only to the Prophet' s wives but applied it to their women as well, with the complete approval of the Prophet (ﷺ). The reason given in the mentioned Verse for such a curtain is "that is purer for your hearts and for their hearts" and in another Verse,
قُلْ لِّلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ اَبْصَارِهِمْ وَيَحْفَظُوْا فُرُوْجَهُمْۗ ذٰلِكَ اَزْكٰى لَهُمْۗ اِنَّ اللّٰهَ خَبِيْرٌۢ بِمَا يَصْنَعُوْنَ
'Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allah is All-Aware of what they do." [QS. An-Nur (24):30]
Islam wishes to establish a pure society in which there is no room even for adultery of the eye. Free-mixing between the sexes is forbidden, men and women are advised to marry at a young age so that they can fulfill their desires lawfully, and all are told to "lower their gazes" in public so that the eye may not be used as an instrument of Satan. By observing Hijab, the woman's dignity and decency is safeguarded. Her attire makes clear that she is not an object for sale, advertising her beauty and availability for men's lusting eyes and wolf whistles. We need little reminder of the immoral society around us today in which the sexes mingle wearing indecent clothes, and adultery is only frowned upon if committed after being married. Before marriage individuals are encouraged to try different partners, and the unfaithfulness, the misery, the jealousy and the insecurities, which then take place, are a necessary result of such a life style. The Muslims may well feel safe and secure within the Islamic moral and dress code, but they are often imitating too much of the Disbelievers' behavior for complacency.

Next, about Polygyny. A man is allowed a maximum of four wives provided he treats them with equality and justice. If he cannot support more than one wife or fears that he will not be just between them, he should remain monogynous. The primary purpose behind polygyny is to provide for war widows and orphans. The number of men in any society inevitably decreases after a major war, and polygyny provides the only decent solution for the widows and orphans left alone. In such situations, women may resort to, one of two possibilities, a monastic life—a way of living that's religious, isolated from other people, and self-disciplined—which is unnatural, or to an immoral and sinful life.
Islam also strictly forbids sexual relations outside marriage, and polygyny, is again, the only decent and honest solution, in cases where a man wants more than one partner.
The widespread practice today, of men having wives as well as mistresses, is demeaning for all the women involved, it is dishonesty and causes untold misery. By marrying more than once, not only are all the woman and the children involved legitimate, but the man also has to face up to full responsibility for all the relationships he enters into.

Regarding the evidence of Women, The Quran clearly states that the evidence of two women is equivalent to that of one man, giving the reason that, if one forgets, the other may remind her,
وَاسْتَشْهِدُوْا شَهِيْدَيْنِ مِنْ رِّجَالِكُمْۚ فَاِنْ لَّمْ يَكُوْنَا رَجُلَيْنِ فَرَجُلٌ وَّامْرَاَتٰنِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَۤاءِ اَنْ تَضِلَّ اِحْدٰىهُمَا فَتُذَكِّرَ اِحْدٰىهُمَا الْاُخْرٰىۗ
'... And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her ....' [QS. Al-Baqarah (2):282]
Giving evidence in court can be a daunting experience, especially as the judicial system will consist mainly of men, so the women can give each other moral support as well as reminders. It is a serious and burdensome responsibility, which has been lightened for women.
There are four situations in which evidence is required, first, Crimes related to penal ordinances and retaliation. If men and women are both available, the men will be called to give witness and the women will not be summoned. Second, in economic affairs, related to wealth and property, which are usually the domains of men, the evidence of two men is accepted. If two men are not available, then one man and two women will be accepted. Third, in affairs concerning women only such as pregnancy, birth, sexual defects, the evidence of one woman alone is accepted. Fourth, in criminal cases, where only women are the witnesses, the Four Imams of school are unanimous in not accepting the evidence of women. They reason that in cases such as murder and rape, the women will be emotional and may get confused. Such evidence becomes suspicious, and a principle of Shar'iah is that any suspicion about the evidence makes the evidence null and void. In this context, the Zahiri school of thought is more credible.
It states that if women alone are the witness in a criminal case, their evidence will be accepted, according to the principle of two women's evidence being equivalent to that of one man. So in cases of adultery, the evidence of four men or eight women will be accepted. They argue that to reject women's evidence entirely in such cases, will allow much crime to go unpunished.
It is an established scientific fact that women cannot explain the intimate details of events with the accuracy which men are capable of. This fact has been confirmed by much research, such as Dr. Harding's in his book 'The Way of All Women.'

According to one Hadith, the Prophet (ﷺ) described women as being 'nuqsan' in reason and religious practice. It should be explained that Abu Sa’id al-Khudri reported:
 
The Messenger of Allah (ﷺ), said, 'O gathering of women! Give in charity, for I have seen you as a majority of people in Hellfire.' They said, 'Why is that, O Messenger of Allah?' The Prophet (ﷺ) said,
تُكْثِرْنَ اللَّعْنَ وَتَكْفُرْنَ الْعَشِيرَ مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ
'You curse others often and you are ungrateful for your livelihood. I have not seen anyone with reductions in mind and religion more capable of removing reason from a resolute man than you.' They said, 'What are our reductions in mind?' The Prophet (ﷺ) said, 'Is not the testimony of a woman like half of a man?' They said, 'Of course.' The Prophet (ﷺ) said, 'That is the reduction in your mind. Is it not that when you menstruate you do not pray, nor fast?' They said, 'Of course.' The Prophet (ﷺ) said,
فَذَلِكِ مِنْ نُقْصَانِ دِينِهَا
'That is 'nuqsan' in your religion.' [Sahih al-Bukhari]
The ‘reduction’ (nuqsan) in mind and religion is related to a woman’s legal obligations. It is not an ontological statement that women are always less intelligent or religious than men. As applied to religion, women are not obligated to pray or fast while menstruating or enduring post-natal bleeding. As applied to mind, women are not obligated to perform some functions such as testifying before a judge in a criminal case. Some authors have mistranslated nuqsan by using derogatory terms like ‘deficient in intelligence,’ or ‘lacking common sense.’ This rendition is inappropriate.
The reduction for women is a manifestation of Islam’s leniency towards women, by not burdening them with the same obligations as men while they have their own particular duties and concerns.
In the case of testimony, women in early Islam did not customarily involve themselves in business contracts, debts, and other matters. They were usually doing other important work, caring for their children and elderly parents, and so on. As a result, the verse was revealed to lessen a woman’s obligation to testify in such matters.
Ibn al-Qayyim wrote, 'The woman is equal to the man in truthfulness, honesty, and piety; otherwise, if it is feared that she will forget or misremember, she is strengthened with another like herself. That makes them stronger than a single man or the likes of him. There is no question that the benefit of the doubt given to the testimony of Umm Darda and Umm ‘Atiyyah is stronger than the benefit of the doubt given to a single man without them or the likes of them.'
Ibn Hajar wrote, 'It is permissible to consult a meritorious woman, and the merit of Umm Salamah and her abundant intelligence were such that Imam al-Haramayn said, 'We do not know of a woman expressing her opinion and being correct as much as Umm Salamah.'
Inshort, the ‘reduction’ in a woman’s intelligence is a reduction in her legal responsibilities related to it, not in her inherent intelligence itself. The preponderance of other evidence indicates that women can be just as intelligent as men and, therefore, they should be consulted and their perspectives respected.

About Inheritance, a daughter receives half the share of inheritance compared with the son in accordance with the following Quranic injunction,
يُوْصِيْكُمُ اللّٰهُ فِيْٓ اَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَيَيْنِ
'Allah commands you as regards your children's (inheritance): to the male, a portion equal to that of two females ....' [QS. An-Nisa' (4):11]
If the daughter has no brothers and only women are the heirs, then this principle does not apply. The ruling of giving a woman half the share of a man seems unjust at first glance, but in fact, it is more generous to women. It is based on the Shari 'ah principle of 'Benefits in accordance with the scale of responsibility.'
To illustrate, a brother will inherit twice the sum his sister inherits. What she inherits is hers to keep and she need not spend it on anyone, even her husband though he may be poor. The brother is, however, responsible for maintaining his family, which includes his unmarried sister, surviving parent, wife and children. At the time of his marriage, he will have to pay bridal money to his wife as well as provide for her throughout their married life. So, if at first he received more inheritance than his sister, at the final calculation, it might be, he fell short.
The sister will in contrast receive bridal money and will be maintained by her husband. Any income she has and her share of inheritance is hers exclusively, with which her family or anyone, cannot interfere.
It seems, that this same wisdom is behind the 'Aqiqah ceremony when the two sheep are sacrificed at the birth of a male child, and one sheep at the birth of a female child. This principle of benefits, according to responsibility has wide applications in Islam. For example, after a battle, the Prophet (ﷺ) would distribute the captured booty on the same principle by giving two shares to the cavalry and one share to the infantry.

According to the principle of 'Benefits according to responsibility', Diyah or the blood money—to be paid not only for murder, but also in the case of unnatural death, interpreted to mean death in a fire, industrial or road accident, for instance, as long as the responsibility for it falls on the accused. The diyah compensation amount depends on the religion of the victim—of a woman is half that of a man. It is important to remember that blood money is not the price for the soul of a murdered person, as there can be no such price. It is instead a small compensation for the financial sufferings of the deceased's family. Men are usually the breadwinners and maintainers of their families, so the financial sufferings are greater if the man is killed, but if the murder victim was a woman who was the sole breadwinner for her family, then the Qadi (judge) has the authority to increase her blood money.
A precedent for such an increase is found in the Qur'aan where it allows the Qadi to double the blood money of a person murdered within the precincts of the Sacred Cities, Makkah and Al-Madinah. The wisdom behind is that just as virtuous actions are rewarded more if practiced within Al-Haram (the sanctuary), so the punishment for crimes or sins within Al-Haram is also increased.

About Divorce. The man has the primary right to divorce. Allah says,
وَاِنْ طَلَّقْتُمُوْهُنَّ مِنْ قَبْلِ اَنْ تَمَسُّوْهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيْضَةً فَنِصْفُ مَا فَرَضْتُمْ اِلَّآ اَنْ يَّعْفُوْنَ اَوْ يَعْفُوَا الَّذِيْ بِيَدِهٖ عُقْدَةُ النِّكَاحِ ۗ وَاَنْ تَعْفُوْٓا اَقْرَبُ لِلتَّقْوٰىۗ وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ ۗ اِنَّ اللّٰهَ بِمَا تَعْمَلُوْنَ بَصِيْرٌ
'And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husband to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband) in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.' [QS. Al-Baqarah (2):237]
This may seem unjust at first glance, but Allah the All-Mighty has given injunctions based on men and women's different temperaments. The woman is controlled more by her emotions than by reason, and this is obviously an asset in the home. Her tender nature and ability to sacrifice her own comfort for the sake of her child, makes her a better parent than the man. In a situation of marital conflict, her emotional nature will be more inclined to exaggerate the seriousness of the conflict and to thus instigate divorce. The man will be more inclined to think calmly about the situation before pronouncing judgment.
Neither of these characteristics is inferior or superior to the other; both are complementary and best suited to the roles the sexes have to play. In order to mitigate rash conduct by the husband, the Quran and the Sunnah have made provisions for cases when the man does pronounce divorce but then regrets it.
The divorce never becomes binding immediately but gives him a period of three lunar months (the woman's 'Iddah or waiting period) in which he can either endorse the divorce or revoke it and seek reconciliation.
It should be remembered that a woman is not helpless in the matter of divorce as is widely believed. Although she cannot pronounce divorce like a man, for the reasons of her temperament already given, she can obtain one through a Qadi or arbitrator. This process is called Khul', and the woman asks for divorce in lieu of returning her bridal money or any other gift to the husband.
In the Western world today, the high rates of divorce are widely attributed, among other things, to the financial independence of women and the ease with which they can obtain divorce for flimsy reasons. The Islamic ethos encourages men and women to save their marriage for the sake of their children and to uphold the family institution.

And finally, about Women in positions of authority, such as Leaders, Ministers, Ambassadors and Members of the Legislature. It is permissible for a woman to be an authority and leader in any position for which she is qualified, although some positions are specific only to men such as the position of prayer leader and supreme commander of the armed forces. It is incorrectly claimed by some people that women can have no authority in Islam, because men have been given the responsibility to leads, defend, and maintain the livelihoods of women, their wives and their children.

The ‘favor’ of men over women refers to the physical strength of men, which is on average much greater than women and which enables men to better perform hard physical labor and military duties. In return, women should obey their husbands if they fulfill their duties of providing for them and protecting them. The physiological differences between men and women in this regard cannot be ignored, as even today professional sports leagues are separated between men and women, and occupations like construction work and frontline combat duty are almost exclusively male.
Even though there are plenty of exceptions to this general observation, as some women can be much physically stronger than some men, it is true on the whole and rules are formulated based upon the majority of cases and not exceptions.

In ancient societies, women were simply not qualified most of the time to lead the military because they generally lacked the physical strength required to be successful. It was in this context that the Prophet (ﷺ) said,
لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمْ امْرَأَةً
'A people will not succeed who are commanded by a woman.' [Sahih Al-Bukhari]
There surely have been successful female military leaders, but again they are the exception. That men have a degree of authority and responsibility, does not mean women have no say in the matter. Part of Islamic chivalry is for a husband to consult his wife, or for men to consult women on pertinent issues, in order to benefit from their unique perspectives. A woman is allowed to disagree with her husband or male leaders, as long as both parties respect each other with good manners. Men, in return, ought to be humble enough to accept that they are wrong if a woman points it out.
The purpose of the classical rules, then, was to facilitate men and women performing complementary, and flexible to an extent, gender roles. Because men and women have natural physiological differences, customary gender roles are reasonable and conducive to a functional society. However, because there are always exceptions to general observations, a measure of adaptability to changing customs and circumstances is warranted; there are some potential cases when a woman is the most qualified to do what a man might customarily do in other times and places.

The Moon wrapped-up by adding, "The ultimate goal of both men and women is to win Allah's Pleasure arid His countless favors in the Hereafter. If a man can achieve them through Jihad, observing the Divine commandments and constantly struggling against the forces of Satan, so a woman too has a way open to her as described by the Prophet (ﷺ), 'If a woman prays regularly five times a day, fasts the month (of Ramadan), guards her chastity and obeys her husband, it will be said to her, 'Enter Paradise from whichever gate you wish.' And Allah knows best."
Citations & References:
- Abdul Ghaffar Hasan, The Rights and Duties of Women in Islam, Darussalam.
- Abu Amina Elias, Can Women be Leaders in Islam?, abueminaelias.com

Tuesday, April 19, 2022

Women's Right in Islamic Perspective (1)

"The Shaykh said, 'The Muslim accepts that the main purpose behind the creation of Jinn and Mankind was that they should worship Allah, struggle against the forces of Satan and live their life according to Allah' s Commandments, in order to achieve eternal bliss in Paradise. Therefore, in this spiritual regard, Islam makes no distinction between Men and Women. Both have a soul, both were created for the same purpose in life, both have a duty to fulfill their religious obligations, both will be judged by the AllMighty, and both will be rewarded or punished according to their individual actions. Whenever the Quran mentions those fortunate beings, who will enter the Gardens of Bliss, because of—by the Mercy of Allah—their piety and good deeds, it mentions Men and Women together.'" the Moon started her talk, after saying Basmalah and Salaam. "Then, the Shaykh carried on, 'Allah says,
وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنٰتُ بَعْضُهُمْ اَوْلِيَاۤءُ بَعْضٍۘ يَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيْمُوْنَ الصَّلٰوةَ وَيُؤْتُوْنَ الزَّكٰوةَ وَيُطِيْعُوْنَ اللّٰهَ وَرَسُوْلَهٗ ۗاُولٰۤىِٕكَ سَيَرْحَمُهُمُ اللّٰهُ ۗاِنَّ اللّٰهَ عَزِيْزٌ حَكِيْمٌ
'The believers, men and women, are Auliyā ' (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma'rüf (i.e., Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e., polytheism and disbelief of all kinds, and all that Islam has forbidden); they offer their prayers perfectly (Iqįmat-as-Salat), and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise.' [QS. At-Tawbah (9):71]
And He, Subhanahu wa Ta'ala, also says,
وَمَنْ يَّعْمَلْ مِنَ الصّٰلِحٰتِ مِنْ ذَكَرٍ اَوْ اُنْثٰى وَهُوَ مُؤْمِنٌ فَاُولٰۤىِٕكَ يَدْخُلُوْنَ الْجَنَّةَ وَلَا يُظْلَمُوْنَ نَقِيْرًا
'And whoever does righteous good deeds, Male or Female, and is a (true) believer (Muslim)], such will enter Paradise and not the least injustice, even to the size of a Naqira (speck on the back of a date stone), will be done to them.' [QS. An-Nisa' (4):124]
There can thus be no doubt that in the Hereafter, men and women will both be judged, each individual bearing the burden of its own acts, each soul will be punished for its transgressions and each will be rewarded for its obedience to Allah.

One may well ask that if there is such a complete and comprehensive spiritual equality between the two sexes, why is this identical treatment, not found in other rights, duties and privileges. Muslims and especially non-Muslims, question why men go out to work while women are encouraged to stay at home, why women have to wear the Hijāb (veil), why a brother receives a larger share of inheritance than his sister, why a man can be a ruler but a woman can not, etc., and they then conclude that Islam treats women as inferior beings.
Laws can never be discussed without being explained first, so we must first consider the fundamental Islamic ethos that men and women are two different, yet complementary sexes. It is an established medical fact that men and women have different biological compositions and temperaments. Allah the All-Mighty created and knows this biological difference better than we do, and has thus assigned to men and women the roles that each excels in due to its nature. Neither gender is inferior or superior to the other; instead they complement each other like the two halves of a whole. In everyday life we see that society consists of many different kinds of people, all of whom play their particular roles to keep society intact. The farmer and the doctor make different contributions to the society, but both are equally important. Each excels in his own field, and each provides a service for the other. Similarly, men and women are different sexes and play vital roles in their own areas of excellence.

In Islamic perspective, Women have a glorius station, our Beloved (ﷺ), gave examples when speak to women, with praise and respect. He (ﷺ) also said, 'Shall I not inform you about the best treasure a man can have? It is a virtuous woman who pleases him when he looks at her, who obeys him when he commands her, and who guards herself when he is absent from her.'
In a famous incident, a man came to the Prophet (ﷺ) and asked, 'who is the person who has the greatest right on me with regards to kindness and attention?' He (ﷺ) replied, 'Your mother!' three times.
The Qur'an also discusses the immense honor and respect due to both parents, and especially to mother. In the days when it was a custom to cherish the birth of male children and to bury the female children alive because of shame and poverty, the Prophet (ﷺ) has said, 'Whoever looks after two girls till they reach maturity, he and I will enter Paradise together like these two (fingers).'

While men are the physically stronger sex, the woman's biological make-up has made her excel as the homemaker. She alone can be impregnated, carry and deliver the child, and then suckle the baby. Her gentle, caring and selfsacrificing temperament is best suited to bringing up children and looking after the home. To say that she should also earn a living is an unacceptable injustice and implies that everything she does for her home and children is worthless and needs to be supplemented by an outside cover. A woman already has to play in society, a great and noble role as mother of a new generation, a role for which no man can claim the honors. It is because of her supreme role as mother, that she is entitled to three times the devotion given to the father from the children.
The roles of men and women in the Quran are dealt as,
اَلرِّجَالُ قَوَّامُوْنَ عَلَى النِّسَاۤءِ بِمَا فَضَّلَ اللّٰهُ بَعْضَهُمْ عَلٰى بَعْضٍ وَّبِمَآ اَنْفَقُوْا مِنْ اَمْوَالِهِمْ ۗ فَالصّٰلِحٰتُ قٰنِتٰتٌ حٰفِظٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّٰهُ ۗ
'Men are the protectors and maintainers of women, because Allah has made the one of them to excel the other, and because they spend from their means. Therefore, the righteous women are devoutly obedient, and guard in the husband's absence what Allah orders them to guard ....' [QS. An-Nisa' (4):34]
The explanation, is like this, that this Divine injunction describes the man as Qawwam (maintainer) and the woman as Qanitah (obedient) and Hafizatun lil-Ghaib (preserver of the secret). The Verse gives two reasons as to why men are described as maintainers. Firstly, because 'Allah has made the one of them to excel the other,' which means that He has excelled men to be physically stronger and more inclined to have a career outside the home. The history of mankind, has always shown that men, from the most primitive to the most technologically minded, have assumed the role of providing food, maintaining law and order in the community, waging war against enemies, and going on expeditions in search of new lands, adventure, food and even hidden treasure. The women have primarily stayed at home to provide a stable environment for the children.
The second reason is that 'they spend from their means.' It is the man's duty to provide financially for his family, and it is also the man who is required to give a dower to his wife at the time of their marriage. In the castle of his home, the husband is the ruler and the wife is his pillar of support. As in any establishment, there can only be one ruler; a car with two drivers, a country with two kings or an army with two generals would all be in utter chaos and disarray. The husband has thus been put in charge of his home, but this is a responsibility and not a privilege.
The different roles of the sexes, means that never is one sex burdened with all the duties, while the other enjoys all the privileges. Instead, they both have individual duties and privileges. The Quran says in this regard,
وَلَهُنَّ مِثْلُ الَّذِيْ عَلَيْهِنَّ بِالْمَعْرُوْفِۖ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللّٰهُ عَزِيْزٌ حَكِيْمٌ ࣖ
' ... And they (women) have rights similar over them to what is reasonable, but men have a degree over them. And Allah is All-Mighty, All-Wise.' [QS. Al-Baqarah (2):228]
The Shaykh, paused for a moment, then said, 'Now, let's talk about some issues in which Men and Women are treated alike, or Women are treated favorably. The following, are some issues, which carry little or no controversy.

In the field of Education, our Beloved (ﷺ) once said, 'Acquiring knowledge is compulsory for every Muslim.'
This narration applies equally to men and women. 'Knowledge' in this context, refers primarily to knowledge of the Quran and the Sunnah as no Muslim should be ignorant of his or her Faith, but, it also covers other areas of general education, which can contribute to the welfare of civilization. It is precisely the ignorance about their religion among Muslims that has led to men oppressing women, because they believe it is permitted, women not demanding their Godgiven rights because they are ignorant of them, and children growing up to perpetuate their parents' follies. Throughout Islamic history, men and women both earned respect as scholars and teachers of the Faith. The books of Rijal (Reporters of Hadith) contain the names of many prominent women, beginning with 'Aishah and Hafsah.

In term of worship, both men and women are the slaves of Allah and have a duty to worship and obey Him. Men and women have to pray, fast, give charity, go on pilgrimage, refrain from adultery, avoid the prohibited, enjoin the good and forbid the evil, and so on. Because of women's roles as mothers, a role which does not end at a specific time but is a roundthe-clock career, they have been exempted from attending the Mosque for the five daily prayers or for Jumu 'ah (Friday) prayer. Nevertheless, if they wish to attend the Mosque, no one has the right to stop them.

In the role of Charitable Acts, Men and Women are both encouraged to give charity, and there is nothing to stop a woman giving charity from her husband's income. 'Aishah reported that the Prophet (ﷺ) said, 'A woman will receive reward (from Allah) even when she gives charity from her husband's earnings. The husband and the treasurer (who keeps the money on the husband's behalf) will also be rewarded, without the reward of any of them decreasing."
Asma' once said to the Prophet (ﷺ), 'O Messenger of Allah, I have nothing except what Zubair (her husband) brings home.' The Prophet (ﷺ) told her, 'O Asma', give in charity. Don't lock it lest your subsistence is locked.'

And what about the right to own wealth and property? A woman has the right to keep her property or wealth, whether earned or inherited, and spend it as she may please. This right was granted to Western women only very recently, and the women of India had to wait until 1956 for a right which Muslim women have always taken for granted. Concerning the right to one's earnings, the Quran says,
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللّٰهُ بِهٖ بَعْضَكُمْ عَلٰى بَعْضٍ ۗ لِلرِّجَالِ نَصِيْبٌ مِّمَّا اكْتَسَبُوْا ۗ وَلِلنِّسَاۤءِ نَصِيْبٌ مِّمَّا اكْتَسَبْنَ ۗوَسْـَٔلُوا اللّٰهَ مِنْ فَضْلِهٖ ۗ اِنَّ اللّٰهَ كَانَ بِكُلِّ شَيْءٍ عَلِيْمًا
'And wish not for the things in which Allah has made some of you excel the others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever All-Knower of everything.' [QS. An-Nisa' (4):32]
Then, what about freedom to express One's Opinion? Few societies exist in which the ordinary citizen can confront the ruler face to face and challenge his policies. Even fewer societies allow women to be so bold, yet the Islamic ideal has always been open and accessible. This freedom of expression is aptly demonstrated by a famous incident involving 'Umar the second Rightly Guided Caliph.
'Umar was once standing on the pulpit, severely reprimanding the people and ordering them not to set excessive amounts of dower at the time of marriage. A woman got up and shouted, "Umar! You have no right to intervene in a matter which Allah the All-Mighty has already decreed in the Quran,
وَاِنْ اَرَدْتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍۙ وَّاٰتَيْتُمْ اِحْدٰىهُنَّ قِنْطَارًا فَلَا تَأْخُذُوْا مِنْهُ شَيْـًٔا ۗ اَتَأْخُذُوْنَهٗ بُهْتَانًا وَّاِثْمًا مُّبِيْنًا
'But if you intend to replace a wife by another and you have given one of them a Qintar (It refers to a large quantity of gold and silver., i.e., a great amount as Mahr bridal money), take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?' [QS. An-Nisa' (4):20]
After being reminded of this Verse, 'Umar withdrew his order, saying, 'I am in the wrong and she is correct.'
Thereupon, what about women participating in the Battlefield in one of the context of Jihaad? When we talk about the Battlefield, it frightens many men, let alone women. Due to the aggressive and violent nature of war, only men have a duty to participate in Jihad (remember, this done just for Allah's Cause) while women are exempted. A woman once asked the Prophet (ﷺ) to allow women to go on Jihaad with men because of its excellence and the unlimited reward promised to Mujaahidin (Muslim fighters) in the Hereafter. The Prophet (ﷺ) replied, 'For them is a Jihaad without fighting.'—which referred to the Hajj and 'Umrah.
Nevertheless, the Prophet (ﷺ) did permit women to nurse the injured and supply provisions to the Mujaahidin at some battles. A woman from the tribe of Ghifaar came with a large group of women to the Prophet (ﷺ), when he was preparing to leave for the conquest of Khaibar. She said, 'O Allah's Messenger, we wish to accompany you on this journey so that we may nurse the injured and help the Muslims.' The Prophet (ﷺ) responded, 'Come, may Allah shower His blessings upon you!'
Umm 'Atiyyah, an Ansaari woman, once said, 'I have participated in seven battles with the Prophet (ﷺ). I used to guard the camels of the Mujaahidin in their absence, cook the food, treat the injured and care for the sick."
Mu'ādh bin Jabal reports that his cousin, Asmā' bint Yazid, killed nine Roman soldiers with a tent-pole during the battle of Yarmuk.

A Woman's Guarantee in War is acceptable. If a woman gives surety to a war-captive or gives him shelter, her guarantee will be accepted. Umm Hāni a cousin of the Prophet (ﷺ), said to him (ﷺ) after the conquest of Makkah, 'I have given shelter to two of my in-laws.' The Prophet said, 'O Umm Hāni, we have given shelter to whom you have given shelter.'
According to another narrative, Umm Hāni gave shelter to a man but her cousin 'Ali tried to kill the man. She complained to the Prophet (ﷺ) who endorsed her act of giving shelter to the man.

In addition, there are other fields of Jihaad, where women have equal role and reward as men, i.e. in the conception of 'Enjoining right and forbidding wrong.'

When it comes to choose a husband, the guardian of the girl, whether her father, brother or uncle, plays an important role in her marriage, such as finding a suitable match for her. But, under no circumstance, does this allow him to force his choice on her against her wishes? No, she is free to accept or reject his choice, or make her own choice. A woman named Khansā bint Khidām once came to the Prophet (ﷺ) and complained, 'My father has forced me to marry my cousin in order to raise his own status (in the eyes of the people).' The Prophet (ﷺ) told her that she was free to dissolve this marriage and choose whomever she wished to marry. She replied, 'I accept my father's choice, but my aim was to let the women know that fathers have no right to interfere in the marriage.'

When we talk about Divorce, it is especially painful and difficult, if the couple have had children, and awarding custody to either party involves difficulties. According to Western law, both father and mother have to prove to the Court that they are more capable of looking after the children, and this often involves maligning the other party, in order to strengthen their own claims to custody.
Islamic law has its own clear decision on this issue. Custody of young boys and girls goes to the mother. The son stays with his mother until he is about seven or nine years of age, after which he is looked after by the father. The daughter remains with her mother until she gets married. The exception is when the mother herself re-marries, in which case custody may be awarded to someone else such as the girl's grandmother or aunt. This is based on the Prophet's (ﷺ) words to the divorcee, 'Your right to custody of the child is greater as long as you do not remarry.'"
[Part 2]