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COMMONWEALTH ASSOCATION FOR EDUCATION,
ADMINISTRATION AND MANAGEMENT
ISSN NO 2322-0147
VOLUME 2 ISSUE 6
JUNE 2014
Problems of Muslim Women in Indian
Society
(EDITOR-IN-CHIEF)
DR MUJIBUL HASAN SIDDIQUI
ASSISTANT PROFESSOR, DEPARTMENT OF EDUCATION,
ALIGARH MUSLIM UNIVERSITY,
ALIGARH-202002,
UTTAR PRADESH,
INDIA
website: www.ocwjournalonline.com
Excellence International Journal of Education and
Research (Multi- subject journal)
Excellence International Journal Of Education And Research VOLUME 2 ISSUE 6
ISSN 2322-0147
Problems of Muslim Women in Indian Society
By
ARSHI SHOAIB
Research Scholar
Department of Islamic Studies
AMU, Aligarh
E-mail: [email protected]
E-mail: [email protected]
Abstract
The question of Women’s rights in general and those of Muslim women’s in particular
have always at top agenda in developing countries. Muslim women continue to face many
problems in not only Muslim-majority countries but also in democratic secular countries like
India and even in Western countries where Muslim personal law cannot be practiced. Their
Islamic rights are also denied to them in the name of shariah law which is supposedly divine.
Although there have been various laws framed to give equal opportunities to women as
man but there is no implementation. Therefore, inspite of various protective measures provided by
the constitution, women in India have not been liberated from the age old tradition and customs and
therefore they are unable to play any major role in overall development.
So, my purpose is to remark the major problems and issues that working as an obstacle in the
way of success of Muslim women in India.
Key words: Islam, India, Muslim woman, women.
Introduction
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This paper is dealing with the problems and issues that Muslim women are facing in India and
find out such factors as how they face these problems and situations that are connected with
their sex roles from birth to death and how they adjust themselves in these situations. They
have been socially, economically, physically, psychologically and sexually exploited in the
name of religion, custom and tradition. The women’s question today is no longer an issue
confined to the position of women within the family, but also their right to equality with men in
different aspects of social life. It is a broader question concerning socio political and economic
development.
Due to the lack of specific implementation plans and faulty representations women in
general and Muslim women in particular are facing heavy discrimination in all fields of
development like education, employment, health etc. That is why women’s development and
empowerment is the most discussing issue all over the world.
The recent world is much attentive in achieving the equality between man and woman,
but women are still struggling for their rights and freedom and in this developing world they
are still in darkness, survive as a weaker or depressed section of the society almost everywhere.
But here I am confining my discussion to Indian society, where women are in general and
Muslim women in particular subjected to various kinds of discriminations and inequities, they
needed to improve their social status. In other communities’ women are much more advanced
than Muslim women in India. Various reasons in history as well as present days are responsible
for their backwardness. In which lack of education, lack of social mobility, segregation are
major causes that have been big issues before Muslim women in India.1
Another important reason for the backwardness of Muslim community is, their
misconception of the basic tenets of Islam due to the lack of knowledge about Islam and Quran
and their consultation from wrong sources rather than Quran. Orientalists’ are in the habit of
quoting and misquoting, even misinterpreting Quranic injunctions and the sunnah which are the
main sources of Islamic system. The Muslim society is also by and large responsible for
stultifying of dynamism of Islam and creating misconceptions, because they have lost their
capacity to represent Islam in its true spirit. The Muslim culture that we see around us is not
truly the Islamic culture that the Prophet (P.B.U.H) had evolved, but a said mixture of many
cultures. Islam does not raise the question of superiority or inferiority of any sex while talking
about man and woman.2
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The plight of Muslim women in India shows their lack of empowerment, their grinding
poverty, their illiteracy and various restrictions imposed on them by their parents and husband
in everyday life. Even Muslim women have to own responsibility like imposing restrictions,
which have nothing to do Islam. These restrictions are rooted more in social customs and
traditions of the past but legitimized in the name of shariah.3
Although Islam is an only religion, which provide a unique and incredible position to
women, the attitude of Islam regarding to women is very dynamic. Islam advocates for
emancipation of women’s social position through participation in economic and educational
activities. Islam has established duties and rights for the women, which suit her nature and give
her security and protection against disgraceful conditions.4
In Islam woman recognized as a full and equal partner of a man. Her role is equal to man.
No one is inferior or superior both are the component of each other. As Quran says, Chapter: 3
and Verse: 195
“Man and woman are equal in His eyes and both will be rewarded or punished according
to their deeds i.e. good or evil”.
Apart from this in various Muslim societies men restricted their women to going outside
and from earning a legitimate income, and have held that this is in accordance with Islam. In
Muslim societies, many beliefs and practices exist that have nothing to do with Islam, even
these are against Islamic teachings. Sometime non-Muslims used to think that, In Islam, woman
has no soul, but Muslims themselves have never believed this. Even this statement is contrary
to the teachings of Islam. Thus it is important to understand role of society as much as that of
religion. Women are oppressed not so much by religion as by society. The equality of man and
woman as spiritual being is explicitly mentioned in the holy Quran, Chapter 3, and Verse: 194
“I will not waste the work of a worker among you, whether male or female, the one of you
being from the other [i.e., you being alike an interdependent]”5
It is a scholar’s view that to judge a nation’s progress it is essential to find out status of
women there. And to know the status of women in any society we must study the complexity of
roles which women perform in the socio-economic, cultural, religious and political fields. It is
also important to find out such factors as how they are facing the problems that are big issues in
the present time connected with their status in the society.6
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According to Seema kazi as she said in her “MRG International report” entitled
Muslim Women in India, Muslim women have two types of threat in India, first they belonging
to a minority so they are not ensure for their minority’s rights protection in particular
circumstances. Second relates to gender interests within Indian society. Misinterpretation of
fundamental teachings of Islam and regional influences affected the status of Muslim women in
India. Like dowry system, for instance, is prevalent only in sub continent, when Muslim came
to India they liberally adopted the customs of the region where they settled down. So there is a
need to remove social prejudice against women and to design and implement policy to ensure
the participation of Muslim women in politics and in social and economic development.7
The cultural assimilation resulted into similar treatment of women in Muslim society as
was given by their Hindu counterparts. If we compare Muslim women with the women of other
communities, they definitely leg behind in every sphere of life in employment, education,
emancipation, politics etc. Muslim women in general have not been able to take full advantage
of modernization in India due to dominance of certain social and cultural factors, such as early
marriage, resistance to go to co-educational institutions, polygamy, unilateral divorce,
segregation and purdah. Girls taking up jobs are not acceptable.8
Lack of education is the major cause that leading to drawback among women in general
and Muslim women in particular. It always plays an instrumental role in the progress of any
society and provides a better way to the survival of any individual by giving it economic
stability. But Muslim women in India have lagged behind in educational attainment and
consequently in the process of modernization compared to women in other communities. It is
true that the Indian Muslims themselves are backward compared to other communities but
while their men have been able to enjoy a fair share of the benefits occurring from the nation’s
development effort, their women have not been able to do so. It is, therefore, reasonable to
assume that there may be some social structural and institutional factors which inhibit women
from availing of education and through it the utilization of existing facilities to their maximum
advantage.9
The data produced in census of 2001 indicates the literacy rate among Muslim women
is 50 percent. It is also found that they are educationally more backward as compared to male
section. Muslim women are in double disadvantage with low level of education combined with
low quality of education. Even Sachar committee has reported that “the statuses of Indian
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Muslims are below the condition of scheduled caste and scheduled tribe”. With this statement
we can understand the educational status of men as well as women in the Muslim society.10
Consequently majority of Muslim women are uneducated or illiterate both rural and
urban areas because of their family circumstances. Their parents did not send them to the
schools. A sizable number of both rural and urban females felt that it was their economic
condition which prevented them from receiving education. Early marriage is also creates
problems in acquiring education for women. After marriage, many times in-laws are not
allowed to move out them without escort; as a result, they cannot continue their education and
other economic spheres after marriage.11
Another major problem of Muslim women is lack of social mobility among them that
because of economic dependency, low confidence level and lack of education. They have not
equal opportunity for active participation in decision making process and independent
recognition for developing and civilizing the full dormant. They are facing discrimination in
every sphere of life whether it economic, gender, employment, family and society.12
Most Indian women whether educated or uneducated depend upon their husbands for meeting
their day to day needs. The social, cultural and economic system has kept women confined
within the household. After independence there have been a few progressive women who have
made their place in this all male dominating world by using their freedom but common women
still remain in hers’ own cocoon.13
Indian women in private enterprise are facing so many problems. They are not
supported much to assume free enterprise by their family members. Mostly women have no
time to do job and earn money because of take care of their family. After marriage it is depend
upon the will of husband that he will like to do job of his wife or not? Women have no right to
make any decision. The biggest problem of women is the social attitude and the constraints in
which she has to live and work. Despite constitutional equality, there is discrimination against
women. In tradition bound society, women suffer from male reservation about a woman’s role
and capacity in rural areas, women face resistance not only from males but also from elderly
females who have already accepted inequality. The overbearing presence of elder’s restraints
the young girls from venturing out. Because of the low level of self confidence women hesitate
to take risk, even they have not the capacity of risk bearing. Sometimes they are educated but
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not experienced or lack of practical knowledge which became an obstacle to establish hers’
own venture.14
Divorce was commonly practiced; Muslim husbands quite frequently used it. Polygamy
was also prevalent among the Muslims, especially among high class Muslim. They are
misusing the liberty of Islam. The purdah is used isolate Muslim women from the outer world
and confined them to the four walls of their houses. It has also restricted the Muslim women
from making significant economic contributions, either towards hers’ own independence or
towards the economic expenditure of the family. Even among the highly educated families, we
find that girls are dissuaded to take up such jobs which are not traditional. They are allowed to
become doctor, teacher, but for other challenging jobs they do not get their parents’ permission.
Seclusion and lack of education create low level of aspiration and this result in dissuading them
from striving for upward mobility. 15
Availability of employment provides an individual and his/her family with purchasing
power enabling his/her to acquire sustenance as well as expenditure goods to satisfy the basic
needs, comfort and freedom. But Muslim women have lowest work participation rate because
of less opportunities of employment. Since five decades of independence, women in Muslim
communities face considerable challenges as citizen of India and as member of India’s largest
minority. Their poor socio economic status reflects a lack of social opportunity which, though
not a feature exclusive to Muslim women, is exacerbated by their marginal status within an
allover context of social disadvantage for most Indian women. The lack of social opportunities
for Muslim women is a crucial issue that needs urgent action.16
Economic independence is an important instrument of empowerment is today’s world.
Many schemes were made for the economic independence of Muslim women but condition did
not improved. Indian Muslims are still economically backward as compared to other
communities, they are officially considered as “backward community”. The main occupations
of the Muslims are trade and commerce and their economic and social condition is generally
very poor.17
Islam has always opened area for working women in such fields which are suitable for
them. They can earn money and own property just as men can do and therefore they may, if
they feel the need, follow any profession. This means that under certain conditions when it is
necessary for a woman to work and earn, Islam has given permission to do so. In spite of this
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the number of working women in the Muslim community is smaller when compared to working
women in other communities. 18
It has already been stated that economic independence improves the status of women.
As a matter of fact many Muslim women are not aware of this fact, which seems due to their
lack of education and lack of exposure to the world outside the family. Lack of education
makes them believe in the traditional Islamic ideal of women being economically dependent on
men. Lack of opportunity to go out of work makes them confined to their own homes. It was
seemed that the majority of those who disagreed are from the lower educated group.
Though Islam does not contain anything which discriminates women in the economic
sphere, institutional and cultural factors result in the economic inequality of women in the
Muslim community. They exists even today.19
In India the illiteracy rate of Muslim women is very high; especially in higher education
rate is very low, as being members of minority there are many difficulties to take admissions in
educational institutions and government jobs. Apart from these problems the work participation
rates of women and men are strongly influenced by socio-economic and biological factors. As
per the 2001 census, the working women’s rate is only 25.6 percent in India. The position of
Muslim women is worse. Their percentage in working field is only 14.1. In general result is
that there is a wide gap between work participation of men and women.20
Conclusion
Muslim women in India are potential catalyst for development. Their emancipation may be a
crucial step in the development of community. Their present status by and large reflects the
dominance of traditional attitude. Despite knowing well the various outcomes of their
backwardness no systematic efforts have been made and no definite policy has been framed
from any corner to get rid of these drawbacks and bring the Muslim women to the level of
women belonging to other communities. There is an urgent need to take stringent measures to
mainstream them and involve them in the development process which will not only contribute
in the progress and modernization of the community but also the development and
modernization of entire nation.
References:
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1. Zakia A. Siddiqi, Anwar Jahan, Muslim Women: Problems and Prospects, New Delhi,
1993, P. v. & Encyclopaedia of Muslim Women, (ed) by Archna Chaturvedi, Vol- IV,
New Delhi, 2003, P. 222.
2. Rights of Women in Islam, Maulana Wahiduddin Khan, Www.jammu-kashmir.com
3. Asghar Ali Engineer, Muslim Minority: Continuity and Change, New Delhi, 2008, P.
147.
4. Opp. Cit: Encyclopedia of Muslim Women, P. 216.
5. The Treatment of Muslim Women in Islam, A discussion based on the writings of
Maulana Muhammad Ali, www.onthewing.org
6. Opp. Cit; Zakia A. Siddiqi, Anwar Jahan, P. 2, 3.
7. Seema Kazi, Minority Right Group International Report, Muslim Women in India, U.K,
1999, P.3.
8. Opp. Cit: Zakia A. Siddiqi, Anwar Jahan, P. iiv.
9. Opp. Cit: Encyclopedia of Muslim Women, P. 1,2.
10. Social, Economic and Educational Status of Muslim Community of India, A report
November, New Delhi, 2006, Prime Minister High level Committee Cabinet Secretariat,
Government of India, P. 50, 55.
11. H.Y. Siddiqi, Muslim Women in Transition: A social profile, New Delhi, 1987, P. 23.
12. Ed. Dr. Meenu Agarwal, Women Empowerment: Today’s vision for tomorrow’s
mission, New Delhi, 2007, P. 291.
13. Ibid; P. ix, x.
14. Ibid: P. 217, 18.
15. Journal, Soc. Sci., 17(3), (Ed) by Kamla Raj, Muslim Women’s Work Participation in
India by Nahid Sarikhani.
16. Opp. Cit: Seema Kazi, P. 31.
17. Opp. Cit; Encyclopedia of Muslim Women, Vol-V, P. 132.
18. Ibid: P. 137.
19. Ibid: P. 41, 42.
20. Opp. Cit; Kamla Raj.
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