Inherently Equal
\r\nWhen various social systems determine differences between men and women, they conclude these differences as indications of different values as well. There is no indication that the Quran intends for us to understand that there is a primordial distinction between males and females with regard to spiritual potential. Therefore, whatever differences existing between males and females could not indicate an inherent value, or else free will would be meaningless. The problem arises in trying to determine when and how these differences come into being.
\r\nSayyid Qutb says that 'the fitrah [primordial nature] makes the man a man, and the woman a woman', but he goes on to emphasize that this distinction has no inherent value. Al-Zamakhshari, on the other hand, says that men are 'preferred' by Allah over women in terms of 'intelligence, physical constitution, determination and physical strength', although he cites no place in the text which states this. Such an assertion cannot be erased by saying that 'men have no right to overcome women by coercion, or display arrogant behaviour towards them'. Al-Aqqad says that men deserve preference over women.
\r\nThis demonstrate the negative effects of interpretations which place an inherent distinction between males and females and then give values to those distinctions. Such interpretations assume that men represent the norm and are therefore fully human. Women, by implication, are less human than men. They are limited and therefore of less value. Such interpretations encourage the stereotypes about women and men which severely hamper the potential of each. In addition, these interpretations justify the restrictions placed on the woman's right to pursue personal happiness within the context of Islam. Most troubling is the tendency to attribute these interpretations to the Quran itself rather than to the authors who hold them.
\r\nIt is interesting to note that even those Muslim authors who issue these interpretations accept that the Quran aims to establish social justice. However, it is obvious that their interpretation of social justice does not extend fully to women. It is like Thomas Jefferson and the writers of the American Constitution saying that 'All men are created equal' without intending in the least to include equality between black men and white men.
\r\nThe Quran depicts human individuals as having inherently equal value by looking at three stages in human existence. First, in the creation of humans, the Quran emphasizes the single origin of all humankind: 'He created you (all) from a single nafs' (4:1). Second, with regard to development here on earth, the Quran emphasizes that the potential for change, growth and development lies within the nafs of the individual (or the group) as well: 'Allah does not change the condition of a folk until they (first) change what is in their anfus' (13:11). Finally, all human activity is given recompense on the basis of what the individual earns (4.-124).
\r\nCompiled From:
\r\n \"Quran and Woman\" - Amina Wadud, pp. 35, 36