The difference existing between men and women do not come from the particular form of the sexual organs, the presence of uterus, from gestation, or from the form 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 had promoters of feminism to believe that both sexes should have the same education, the same powers and the same responsibilities. In reality defers profoundly from men. 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 men. Their part in the progress of civilization is higher than that of men. They should not abandon their specific functions. [1]. The major biological differences between men and women mean that the two sexes do not duplicate each other, each fighting to fulfil the same roles and behaving in the same manner. Instead they complement each other, exercising their own particular strength 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 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 nation and can serve no real purpose. The Quran speaks of men and women coming from each other, being garment 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 each against each other, Islam teaches mutual co-operation to form a stable family life. The ultimate goal of both men and women is to win Allah’s pleasure arid His countless   favours in the   hereafter. Throughout human history, women’s status has been considered as inferior to that of man. All religious apart from Islam accorded her inferior status “ranging from absolute dependence on man, non-legality and even sub-humanity [1]. Even in Islamic societies across the world, Islam and customs, coupled with the conditions in which the women had lived in community, greatly influenced their status and position. In northern Nigeria, the lengthy existence under the realm of tradition with varied degrees of obnoxious practices which relegated the women to a second sex [2]. The woman is considered as the back bencher in all spheres of human endeavour, ranging from social, economic to political participation. These restrictions are meant to make the women retain their status as not to compete favourably with the men folk. The status of women in the region relegated to the background and unless something is done to improve it, the impoverished would not allow women to rise to the challenge. By the end of the nineteenth century, the societies of the northern Nigeria, along with other members of the world community, had witnessed far reaching changes triggered by political, economic, social and cultural developments [3]. Today, among the northern Nigerian women, there are outstanding political leaders who have positioned themselves strategically in national life [4]. In the civil service too, there are northern Nigerian women who are performing wonderfully, exampled by the fact that currently heading the federal and state civil services [5].

Theoretical Framework 

Various calls for women’s freedom, liberation and equal rights have been had all over the world. In many societies women have indeed live under oppression, cruelty and injustice, and have been denied even the basic right of humanity. Nor it is denied that some Muslims have deviated from the Islamic principles and teachings and have been a part of this oppression. Islamic law, on the other hand, has collected women’s rights in a comprehensive and balanced system of human rights and obligations. Close examination of the slogans propagated by the international women’s liberation movements show that they revolve around three elements: women’s liberation, equal rights with men and women’s rights. Each will examine in the light of Islamic law and teachings, regardless of the practices of some of the ignorant and deviant Muslims. Firstly, the word “liberation” indicates that there are shackles, bond and restrictions in place, and secondly, that women are enslaved and must be liberated. This is ambiguous and misleading since absolute liberty is impossible, regardless of whether they are men or women. Mankind is naturally restricted by the limitations of innate limited abilities, and necessities of social organisations. Both men and women must live in a social environment under certain laws, rules and regulations that govern and organise the various affairs of life. Does that mean that man is not free and independent in his actions, or that he is clear from the responsibility of his deeds? Can anyone be free of natural limits and legal restrictions? If they slave, then the question become, to whom? Any so-called freedom and liberty have natural and legal limits, which, if exceeded will lead to destructive activities that all recognize as indecent, uncivilised and criminal. Islamic law decree that women seek freedom and liberation from idolatry, tyranny, exploitation and injustice. The divinely revealed principles and laws teach and advocate strict monotheism, justice and noble morality. Within this framework woman have interdependent and complementary roles. Islamic law granted women the right to deal in many affairs within the society directly, rather than dealing via guardian. For the protection and maintenance of a woman, her father, brother, and husband are obligated and legally bound to guard her honour and maintain her sustenance and proper living circumstances according to their abilities, throughout the stages of her life. Is this demeaning her position, or elevating it? Islam has forbidden both men and women equally from being indecent publicly, and this translates differently for the two genders for natural reasons. All must protect virtue in private, and guard themselves in public. Islamic law protects women from intimidation and molestation, and this demand that no one of either gender commit acts that are sexually provocative or enticing to the other. For this reason, Islamic law requires modest clothing for her protection when going out of the home, and prohibits open ended free intermingling, and any type of physical touching of the other sex.

Men and Women are Two Different Sexes Biologically but Complementary to each other

One may well ask that if there is such complete and comprehensive spiritual equality between the two sexes, why this identical treatment is not found in other rights, duties and privileges. Muslims and especially non-Muslims questions why men go out to work while women are encouraged to stay at home, why women have to wear Hijab (veil), why a brother receives a larger share of inheritance than his sister, why a man can be a ruler but a woman cannot, 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 Almighty created and knows these biological differences 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 many different kinds of people, all of whole 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. 

Equality of Men and Women in Islam and their Complementary Nature to one another

Islam states that men and women are totally equal in their humanity, basic human responsibilities rights? This was a concept that was radically new to the world, as compared to the other civilizations at the time of the inception of the Islamic message through the prophet Muhammad (pbuh), and remains so for many people of the globe until today. Islam also states that men and women have complementary roles and obligations in the society, which are commensurate with their natural physical, psychological and social differences. The feminine qualities of women can only find fulfilment when they take into account in relation to men, just as the masculine qualities of men are not complete without the complementary role of women in the society. A great injustice is done by seeking to force upon them genderless equality, or by forcing them to be equal, and thus demeaning them, where they are truly equal. Only Allah, the almighty and omniscient creator, is the perfect guide to the correct path, devoid of extremism and deficiencies.

In one sense, equality between men and women is possible and reasonable because they are both human, with equal souls, brains; hearts etc. in another sense, equality between men and women is less reasonable due to their natural differences in physical and emotional abilities and inclinations. Between these two we must have treated to illuminate how they are equal, and how they are complimentary. If total equality between all members of the same gender is illogical due to natural differences in strengths and other qualities, regardless of whether the gender is masculine or feminine, then it is definitely I impossible between the two genders. Allah the exalted and almighty says:

“And of all things we created two mates; perhaps you will remember.” [6]

Even atoms exhibit this dual quality with inter-related and complementary roles played by the positive and negative components, yet each is an integral part of the whole system of the binary basis of all life. Most living beings have male and female sexes reproduction. As the science of biology teaches us, all mammals have similar traits in their molecular and glandular structures that determine differences in gender. These basic physical, psychological and sexual traits have their definite effects on other spheres of life. In many instances, Islam treats women as equals to men. Some of them are given below:

• Both the men and women are equal in terms of their humanity

• Equal religious’ duties and rituals are required from both men and women

• Both men and women have similar rewards for obedience, and penalties for disobedience

• Women have the same moral obligations and entitled to the same general rights as men in guarding chastity, integrity and personal honour and respect

• Women are equally qualified and allowed to engage in financial dealings and property ownership

• Islam entitled women to the same rights as men in terms of education and cultivation

• Islam indicates that a man, who honours, respects and deals with women justly and integrally, possesses a healthy and righteous personality, whereas a man who mistreats them is an unrighteous and unrespectable man. The prophet said: “The most complete believer is the best in character, and the best of you is the best to his womenfolk.” [7]

• Men and women have set and determined rights to receive their fair share of wealth, just as they are obliged to give Obligatory charity (Zakat) according to the set calculation

Political Participation

In respect of a gender perspective on religion, participation and development, the Islamic literature is very rich. Nevertheless, in particular in Hausa society, like other Muslim societies, women are segregated. Consequently, women are significantly under-represented in public sphere. The literature on the political participation of women in northern Nigeria reflects the diverse views of Muslim scholars on the issue, with each position citing Islamic sources to support its point of view. The argument of some scholars is that if Allah has asked men to look after the affairs of women, then women are not needed in public arena. Related to this are the opinions of some scholars that the place of women is in the home and that men are to oversee the affairs of women, hence, participation by the latter in partisan public affairs is not needed. Those scholars who are against women’s participation in public arena and their election into positions of leaders’ base their argument on a Hadith of Prophet Muhammad (pbuh) that reads:

“A nation which makes a woman to run its affairs never prospers.” [8]

However, scholars who see little or nothing wrong with women’s involvement in partisan politics and leadership argue that there is no single verse in the Quran that prohibits women’s participation in politics. If anything, as Bugaje [9] argues, there are many verses that encourage women to participate. The whole essence of politics in Islam is enjoining what is good and forbidding what is bad in the society and in several verses in the Quran, God has explicitly given such a responsibility to both men and women [10].

Islam and Women’s work

God lifted from women the obligation of working to provide and support herself and her family. He made this obligation particular for men alone. Allah commanded men to be responsible for the care of women during all stages of their life. While she is a child, she is under the care of her father. This responsibility is not lifted except by her marriage or (his or her) death, nor does it cease after she reaches a certain age as occurs in the laws of the ignorant who rule by their desires and their shallow minds. After she marries, the responsibility falls on her husband so long as she is under his care due to the contract of marriage. If she has neither father or husband, the responsibility of her care falls on her brother who assumes the role of the father when he is not present; and if she has no brother then whoever is her closest male relative (from whom she would inherit and whom would inherit from her) would assume the role of her father. If she has no male relatives, the obligation falls upon the Muslim community. The responsibility of her care is a communal obligation; if none fulfils that, all have sinned

Furthermore, if she is wealthy, Islam has dropped from her the obligation of assuming care of anyone. With the presence of her husband (or for that matter her parents), it is not required that she spend upon her children unless she seeks to do such as an act of righteousness, kindness and observation ties of the womb. She is not obligated to work in order to take care of herself or her children. This lifting of the obligation of working for the purpose of providing for herself was in order to preserve her from being degraded, as many jobs that are sought to gain livelihood entail humiliation and hardship. Like-wise this responsibility was lifted to preserve her from temptation and mixing with men and because this is from the specialization that Allah has made as a law for His creation [11].

The Northern Nigeria Cultural Milieu

Religion and culture are closely intertwined in northern Nigeria; both involved system of actions, justified by values and beliefs. The region’s ethnic majorities are Hausa and Fulani, and the population is predominantly Muslim. Islam in northern Nigeria is the complete way of life, governing behaviours both inside and outside the home [12]. Women in northern Nigeria often refrain from going out, socializing, and working without their husband’s explicit permission. When married cannot leave their homes they rely on their children as the main contract with the outside world, including buying and selling at the market. Men in northern Nigeria are considered leaders, bread winners, and society [13]. Women are valued mainly for their roles functions and the number of children they bear. Women are therefore dependent on their husbands, and defer to them in all household decisions.

Seclusion and Exclusion of Women from the Public Spheres: Reasons

Seclusion and exclusion of women in northern Nigeria from the public life is not a new practice in the society, as free and unrestricted intermingling between men and women is prohibited in Islam. Muslims women are however, free to go out of their houses upon a reasonable issue provided they observe the code of modesty of Islam. This code relates to issues such as lowering their gaze in an encounter with stranger of the opposite sex, covering the body properly in such a way as not to expose her beauty and adornments, speaking to strangers in a dignified and natural way and walking normally without intent to attracts attention. The Quran puts these requirements on women while out of their houses with the sole aim of protecting their honour. By giving them a distinct appearance of modesty and dignity, as mothers the moral tone of the society is preserved. The relevant Qur’anic verses are:

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what must ordinarily appears thereof, that they should draw their veils over their bosom and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husband’s sons, their brothers or their brother’s sons, or their women, or slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments, and O ye believers! Turn ye all together towards God that ye may attain bliss.

Again Allah Says, be not so complaisant of speech, lest one in whose heart is disease should be moved with desire; but speak ye a speech that is just. And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorant… O prophet! Tell thy wives and daughters and the believing women that they should cast their outer garments over their persons when abroad. That is most convenient, that they should be known as such and not molested. And God is Oft-forgiving, most merciful.

Meanwhile, Nigeria northern women are no longer exercising and abiding by these rules, they neither dress well nor do they speaks to the strangers in a dignified and natural manner. Any nation where people lack religion is bound to lack conscience, compassion, and progress.

Women in Position of Authority, such as Leaders, Ministers, Ambassadors and Members of the Legislature

The ruler of the Islamic state does not only administer the affairs of government but has to fulfil a much wider and strenuous role. He has to be able to face the public day and night, meet ministers and foreign dignitaries, lead the country in political crises and war, and be able to lead the people in congregational prayers. A woman cannot fulfil all these roles while having children and establishing her home. In fact, she cannot fulfil most of these roles anyway, such as leading a battle or prayer. Allah the almighty has enjoined upon men, the duty of maintaining the family and society. If a woman is not the maintainer of her own home, how can she be expected to maintain the government of a country? The prophet’s statement on this issue was very clear: The people, who hand their rule over to a woman, will not be successful (or prosper).

During the early years of Islam, women were never appointed as Khalifah (Caliph), governor or Qadi (judge). The prophet was survived by many of his wives and daughters, but were never the rulers of any part of the vast Islamic state.

The Muslims today who attempt to justify electing women as leaders of the country are in open flagrancy of Islamic teachings. It is inadvisable for women not to be leaders because of the following reasons, for example:

• The woman’s natural and primary career is her home, family and children. This is in itself an extremely demanding role; and in order for her to do justice to her role in parliament, she would have to deny her own maternal instincts and sacrifice the needs of her family. This is an unacceptable injustice

• Full participation in parliamentary proceedings involves long hours in an atmosphere of free mixing and social interaction. This is completely forbidden in Islam

• A woman is obliged to observe Islamic injunctions on Satr and Hyib. Spending entire days and nights in parliament wearing Hijab is difficult and uncomfortable, and the practical example of women parliamentarian in Muslim country today is that they cannot obey the rules. The nature of the job is that it suits men only, and women who try to take on a man’s work will inevitable find themselves out of their depth

• A woman cannot travel on a journey which lasts more than a day and night unless she is accompanied by a close male relative. Islam recognizes that society can be very dangerous, and so does its utmost to protect women. Members of parliament do not only attend daily sessions but are required to travel inland and abroad in order to better discharge their duties. It will be impractical for the Muslim women to look constantly for a close male relative

All these do not mean to say that women have no say in the government of the country. If a woman has the capability and knowledge, which could benefit the state, she can advise the government without having to participate in its daily working.

Worth of Women in Islam

The prophet (pbuh) narrations speak of women with praise and respect. He (pbuh) once said

The world and all things in it are precious, and the most precious thing in the world is a virtuous woman.

The prophet (pbuh) said

Made beloved to me from your world are women and perfume, and the coolness of my eyes is in prayer.

Other Misconceptions about Women in Islam

There are some misconceptions that have been widely propagated about women. These misconceptions are often repeated by some that maliciously seek to defame Islam and Muslims. Women throughout the past centuries of Islam have been honoured, respected, and dignified. The crimes of some who deviated do not reflect upon the principles and laws upon which Islam is based. A quick examination of the issues judged as unjust to women will certainly correct the misunderstanding. Below are some answers to these common misconceptions that have been publicized about women:

The Veil

Islam gave women rights, identity, and privileges at a time when only barbaric manners and values dominated. Yet, some people argue that Islam has alienated women in some domains. In fact, this belief is a misconception. People who say so, may have read about it in a magazine or seen it on television. How many times have you seen an educated veiled woman, working and acting normally on television? The answer is very rarely. On the other hand, how many times have you seen veiled woman being hit by her husband, in tears or fighting and rioting along with fundamentalists? Veiled women today are either associated with alienation or fundamentalism. They are rather looked upon with pity or fear. Have people ever asked the question: where is the women’s will to surrender to God in this? Where are their choices of protecting their dearest possessions, her body? When Islam ordered women to wear the veil cover themselves up, it did it to privilege them, not to constrain them; The Quran says (what means): “O prophet! Tell you wives and your daughters and the women of the believers to draw upon them their over-garments. That is more appropriate so that they may be recognized and not molested”. The verse shows that Islam aims to protect women from being considered sexual objects. It instructs women to uncover their faces in front of their husbands, close relatives whom they cannot marry and other women. In front of strangers, they must conceal everything but their faces and hands. Why does one need to show a semi-clad woman in a car’s advertisement? Why not a veiled one? In the first case, because the advertisers are trying to sell the image of women with the car. Secondly, the women have refused to be treated an as object for trade and has worn the veil, a sign of dignity rather than humiliation.

Attestations

Here again, people may tend to denounce Islamic principles as unjust to women. They tend to interpret this requirement as proof of men’s superiority over women. Again, this assumption is not true. In fact, various psychological and biological studies conducted on the psyche and hormonal functions of women, have proved that men generally tend to react more rationally and less emotionally than women. In Islam, one male witness equals two females. The Quran says: And get two witnesses out of your men. If there are not two men, then a man and two women such as you choose [maybe in place of two men as the witnesses]; so that if one of the women errs, the other one will remind her.

Man as the Head of the Household

Some people believe that women in Islam are regarded as inferior to men since the Quran says:

“Men have one degree above women.” 

To understand this Qur’anic verse, one should see another one related to the issue in question. It revealed the wisdom behind this concept. Polygyny is the religion’s answer to cases where some men have excessive sexual needs that cannot be fulfil by one wife. This is no way means that men should abuse this right and use it whenever they fancy a woman. It is rather a chance Islam has provided to prevent men from committing adultery. Many women who condemned Polygyny cheat on their wives, calling this phenomenon a ‘swift affair’. Islam, at least, has offered the second woman the option of being called ‘a wife rather than a mistress.’ Though, some asked question like, why could not be there be polyandry i.e. a woman having more than one husband? The answer is simple. Islam did not allow it because Allah is All-Aware that it will create a problem of kinship. This means that the child may not know who is actually his father it could be anyone of the four husbands.

Does Islam Degrade Women?

The image of the typical Muslim Women wearing the veil, asked to stay home, and not to mingle with strangers in the public spheres are too common in most peoples’ thoughts. The status of women in Islam is often the target of attacks in the secular media. The Islamic dress code for women is cited by many as an example of the subjugation of women under Islamic law. Too often the images of excluded, secluded and covered women are used to represent what much of the world views as oppression. Their very existence is described in terms that convey ignorance and unhappiness. Words like, beaten, repressed and oppressed are bandied about western media in a desperate attempt to convince the readers that women in Islam have no values. Descriptive and intrinsically oppressive terms such as shackles are used to portray an image of women who have no minds and who are the slaves or possessions of their husbands and fathers. This is a misconception of the real image of women in Islam. In Islam, women have the basic freedom of choice and expression based on recognition of their individual personalities. She is free to choose her religion. The Quran states:

“There shall be no compulsion in (acceptance of) religion. The right course has become clear from error…” [14].

In Islam, women are encouraged to contribute their opinions and ideas. There are many traditions of the prophet (pbuh) which indicate women would pose questions directly to him and offer their opinions concerning religion, economic, and social matters. All the unjust laws that falsely call for equality have attacked that it has taken out women from their respect and covering so that they may earn their livelihood by their own hand like men. It is an injustice to women, degraded them to the fullest, caused them to bear great weights, and has turned them into cheap commodities that every wicked person and passing person may get hold off to throw away on the side of the road when finished.

The Way Forward

On the basis of the aforementioned challenges, below are the specific the specific recommendations:

• Textual injunctions on gender equality and the prophetic model are sometimes disregarded by some if not most Muslims individually and collectively. Revisions of practices (not divine injunctions) are needed. It is not the revelatory Quran and the Sunnah that need any editing or fallible human interpretations and practices.

• Northern Nigeria women should adhere to their traditions and code of ethics

• Diverse practice among women in northern Nigeria often reflects cultural influences, more so than the latter or spirit of the Sharia’h

• There should be restriction for women freedom, truly this is better for them than mingling with the strangers or rather, and full veiling practices should be return back

There should also be an emerging trend for the betterment of our understanding of gender equality based on the Quran and Hadith, not on alien and imported un-Islamic or non-Islamic values.

1. Sada, I.N. “The Muslim Woman and Her Responsibilities.” The Muslim Women: Challenges of the 15th Hijrah, edited by Rahmatu Abdullahi, Woye and Sons (Nig.) Ltd., 1988, Ilorin.

2. Lohor, U. “The Participation of Women in Politics and Development in Plateau State: A Practical Approach.” The Plateau State Women: Yesterday, Today, and Tomorrow, edited by Ben Orewere et al., Ehindero (Nig.) Limited, 1998, Jos.

3. Ben, O. “NCWS in Plateau State: So Far, How Far.” The Plateau State Women: Yesterday, Today, and Tomorrow, edited by Ben Orewere et al., Ehindero (Nig.) Limited, 1998, Jos.

4. Janfa, S.R. “Culture and the Development of Women.” The Plateau State Women: Yesterday, Today, and Tomorrow, edited by Ben Orewere et al., Ehindero (Nig.) Limited, 1998, Jos.

5. Shagaya, P.T. “Keynote Address.” The Plateau State Women: Yesterday, Today, and Tomorrow, edited by Ben Orewere et al., Ehindero (Nig.) Limited, 1998, Jos.

6. The Qur’an. 33:49.

7. Ibn Majah, Muhammad bn Yazid. Sunan Ibn Majah. Edited by Fu’ad M., Dar Ihya’u Kutub al-Arabiyyah, Faisal Isah, Albabi Alhalabi, n.p., n.d.

8. Sahih al-Bukhari.

9. Bugaje, U. “Towards a Global Women’s Islamic Movement.” Muslim Women: Magazine of the Federation of Muslim Women in Nigeria, 1997, pp. 8–14.

10. The Qur’an. 9:71 and 3:104.

11. Abdur-Rahman, S., and S. Abdul-Khaliq. The Wisdom Behind the Islamic Laws Regarding Women. Paper prepared for the UN Fourth World Conference on Women, Beijing, China, 1–15 September 1995.

12. Abdul, M.M., et al. An Analysis of the Socio-Economic, Socio-Cultural, Religious, Environmental, Technological, Language and Educational Factors on Women’s Right in Nigeria: The Case of Northern Nigeria. Fundación Mujeres, 2012.

13. Khalid, S. Socio-Economic and Cultural Roots of Reproductive Health Care Problems in North-Western Nigeria. Usman Danfodio University, Sokoto, 2004. Accessed June 2016. http://www.gamji.com/article6000/news6048.htm.

14. Abdul, M.M., et al. An Analysis of the Socio-Economic, Socio-Cultural, Religious, Environmental, Technological, Language and Educational Factors on Women’s Right in Nigeria: The Case of Northern Nigeria. Fundación Mujeres, 2012.