Islam, knowledge and women
Dr Farhana Qazi, Najiba Haqmal
The settlement of humankind on Earth is a part of God’s divine plan, through which the special status of humans among all creatures is revealed. Humans think, understand, listen, see, and use reason, because it is only humans to whom God has given this ability. The Holy Qur’an clearly states this in Surah As-Sajdah, verses 7–9: “Who has perfected everything He created, and He originated the creation of man from clay. Then He made his progeny from an extract of a fluid despised. Then He fashioned him and breathed into him something of His Spirit. And He gave you hearing, sight, and intellect. Yet you hardly give any thanks.”
This means that God has granted humans the blessing of hearing, sight, and a thoughtful heart, that is, reason and understanding. Thus, the purpose of creation is fulfilled when one uses these blessings to benefit oneself, others, and the society around them through positive and useful knowledge. Any society that disregards the value of knowledge ends up harming itself. With this perspective, if we examine the Arab society of 1,400 years ago and the distinct society of Madinah, which emerged through the light of knowledge, the Qur’an guides us again in Surah At-Tawbah, verse 122: “Nor should the believers all go forth together. If a contingent from every expedition remained behind, they could devote themselves to studies in religion and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil).”
With deeper reflection and understanding of the Qur’anic vocabulary, many insights can be drawn from this verse: Believer (Momin) One who accepts God as the guiding principle for all areas of life. Nafara: A respected group setting out. Min kulli firqah: From every group, this includes both men and women of all ages, abilities, and interests. Tafaqquh: Deep understanding, thoughtfulness, insight, and awareness. Deen: A complete way of life, covering all areas of existence. Yahzaroon: To be cautious or protected from harm.
In light of this verse, when we analyze the traditional Arab society, it becomes clear that those who followed the religion as taught by the Prophet (PBUH) in its complete form, spiritual and practical, gained excellence in every field of knowledge. They acquired knowledge and skills in every field of life, giving birth to an enlightened society distinct from the era of ignorance – a society that came to be known as the State of Madinah. This state, through both religious and worldly education, became a model caliphate that eventually extended.
In traditional societies, there is a common misconception that acquiring knowledge only refers to religious studies. However, if that were enough to fulfill the responsibility of God’s vicegerency on Earth, then there would have been no need to send humans to this world; the task could have been done in Paradise or the realm of souls. The very purpose of sending humans in physical form, with varied abilities, is to integrate both body and soul, heart and mind, material and spiritual, faith and livelihood, so that the world can be made a peaceful place for humanity, where people strive to become the best versions of both human beings and Muslims.
In this sense, a welfare Islamic state, like the State of Madinah, stands as a preserved example in the pages of history. Even today, if there is a desire to establish a truly Islamic welfare state anywhere in the world, this very approach must be adopted. We must open the doors of knowledge to all, without gender discrimination. Whether it is within the family – the basic unit of society or at the national or global institutional level, it is only people with awareness (men and women alike) who can lay strong foundations. As the Hadith states (Mishkat al-Masabih, Sunan Ibn Majah): “Seeking knowledge is an obligation upon every Muslim man and woman.” Certainly, this includes religious knowledge, but not at the exclusion of worldly and economic education. Take the example of medicine, whether it is modern surgery or traditional battlefield care, it has always been vital.
During the Prophet’s time, women companions (Sahabiyat) learned and practiced various skills within the boundaries of Islamic law but also put them to use for the benefit of society whenever needed. Examples are found throughout history, from Khadijah (RA), who managed international trade with Syria and Yemen, to Aisha (RA), who taught religious knowledge, to the two modest sisters in the time of Prophet Musa (Moses) tending their flock, as mentioned in Surah Al-Qasas, verse 23: “And when he (Musa) arrived at the water of Madyan, he found a crowd of people watering their flocks. And he found two women standing aside. He said, ‘What is your situation?’ They said, ‘We cannot water (our animals) until the shepherds take their flocks away, and our father is an elderly man’.”
This verse indicates that even ancient societies thousands of years ago allowed women to play an active role in society when circumstances required it. Moreover, the Qur’an mentions this in a positive light, which in a way serves as encouragement. It shows that the doors of knowledge, skills, and livelihood were never closed to women.
In this context, those societies today that seek to implement a complete religious system and indeed, the establishment of such a society is a responsibility of all humankind must also acknowledge the fact that it is both the duty of the Muslim Ummah and the need of the hour to once again present to the world a peaceful and welfare-oriented religious state as a model. A recent real-life event serves as a litmus test in this regard: a newborn Afghan baby was brought alone to a hospital in Peshawar for heart surgery because his parents did not have a Pakistani visa. This deeply highlighted the realization that if women in Afghanistan had access to education, even if not broadly, at least in specific fields such as medicine, teaching, home economics, and vocational training, and were later provided employment opportunities, then the dream of an Islamic welfare state could truly be realized. Such a state would not only acknowledge Allah Almighty as the Supreme Authority but would also uphold a legal and constitutional framework that is both religious and human-friendly. At the very least, the Afghan women who are already educated in various fields should be allowed to work within the framework of Shariah, so that Afghan society itself can move toward becoming a true reflection of a welfare state.
Afghan women trained in medicine should be allowed to work in public and private hospitals and clinics to improve public health services. More public educational institutions should be opened where both religious and worldly education can be provided at low cost. Private institutions currently cannot meet the educational needs of the entire Afghan population. Handicraft centers for women should be developed and promoted. Besides medical education, women should also be involved in paramedic training, which can be beneficial for society. It is important to note that none of these suggestions violates Islamic boundaries, nor do they need to, because the ultimate goal is the welfare of society, and that is indeed possible within the framework of Sharia. Human well-being lies in respecting these boundaries.
The writers, Dr Farhana Qazi is a senior academician and religious scholar, working as Associate Professor at the University of Peshawar, and Najiba Haqmal is a religious scholar in Afghanistan, teaching Qur’an and Shariah in a madrasah.
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