Dr Fareshteh Roohafzas: "The Chosen Women in the Holy Quran"

During her presentation, the speaker focused on the exceptional women or chosen women in the Holy Quran. She commenced her speech by quoting Surah Nahl verse 97;

منْ عمل صالحًا منْ ذکرٍ أوْ أنْثى وهو مؤْمنٌ فلنحْیینّه حیاةً طیّبةً ولنجْزینّهمْ أجْرهمْ بأحْسن ما کانوایعْملون ﴿۹۷﴾

“Whosoever doeth right, whether male or female, and is a believer, they verily we shall quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do.’’

The verse clearly highlights the honor bestowed upon both men and women in the Holy Quran's blessed verses. Allah (swt) affirms that He rewards those who believe and perform righteous deeds, regardless of their gender.

During her presentation, the speaker emphasized that numerous verses in the Quran explicitly mention men and women, thus establishing the equality of both genders in the eyes of God.

Addressing the topic of extraordinary women in the Quran, Dr. Roohafzas underscored that these chosen women possessed the utmost modesty and chastity. They held a revered position as they were closely associated with the Prophets of God.

Maryam Muqaddas was chosen lady. The Quran says, she quoted Surah Ale Imran (3:42);

وإذْ قالت الْملائکة یا مرْیم إنّ اللّه اصْطفاک وطهّرک واصْطفاک على نساء الْعالمین ﴿۴۲﴾

“And when the angels said: O Mary! Lo! Allah hath chosen thee and made thee pure, and hath preferred thee above (all) the women of creation.” (۴۲)

Hajar (the wife of Prophet Abraham), have emerged as exemplary figures due to their distinct qualities. Allah introduced Lady Maryam, with her unique characteristics, as a role model and an elevated example for believers, encompassing both men and women.

One of Lady Maryam's notable traits, as the mother of Jesus (peace be upon him), is her unparalleled chastity. She epitomizes everything virtuous and pure and holds a revered status in Islam. Allah (SWT) even dedicated an entire surah in His Holy book, naming it after her, which is a tremendous honor in itself.

From a Muslim perspective, Lady Maryam (Mary) symbolizes piety and spiritual purity. She is esteemed for her chastity, truthfulness, and devotion. In fact, she is regarded as one of the four women in the world who have achieved spiritual perfection, the other three being Khadijah (the wife of the Prophet Muhammad), Fatima (the Prophet's daughter), and Asiyah (the oppressed wife of Pharaoh during the time of Exodus), each representing a specific type of saintly female life.

Another exemplary woman mentioned in the Quran is Asiyah, the righteous wife of the tyrant Pharaoh. Allah (SWT) presents her as an exemplary figure for believers. He shares her prayer, in which she implores Him to build her a home in Paradise, seeking salvation from Pharaoh and his wrongdoing companions.

Asiyah is known for her kindness and compassion. She was the reason why Prophet Musa (Moses) was spared from Pharaoh's order to kill all newborn boys of his time.

Dr. Roohafzas also cited other pure and faithful women in the Quran, such as Hajar, the celebrated and respected wife of Prophet Abraham, and Sarah, Abraham's first wife. Sarah and Abraham faced difficulties in conceiving a child, leading Sarah to encourage Abraham to marry Hajar so they could have a child. Eventually, Sarah herself gave birth to Abraham's son, Isaac. The trust in God and sincere obedience exhibited by these women serve as examples that Muslims aspire to emulate.

Furthermore, the speaker discussed Zipporah, the wife of Moses, who chose him despite his lack of wealth. Her modest and chaste manner of walking is mentioned in the Quran. Zipporah's story emphasizes the importance of purity and modesty.

In conclusion, the speaker highlighted that women hold a significant position within their families and communities, enabling them to be influential advocates for peace, kindness, and compassion.

During his speech, Dr. Hassan Kinyua, a senior lecturer at the University of Nairobi with a Ph.D. in Religious Studies, addressed the topic of Islam and women's rights.

Dr. Kinyua highlighted that Islam respects and values women by dedicating an entire chapter, Surah Nisah, in the Holy Quran to honor them. He emphasized that the rights of women are well taken care of in Islam.

He explained that Islam grants women five fundamental rights:

1. The right of ibadah (worship): In Islam, there is absolute equality between men and women in their relationship with Allah. Both genders are promised the same rewards for good deeds and the same punishments for evil deeds. The Quran often refers to "believing men and women" to emphasize their equal status in terms of duties, rights, virtues, and merits.
2. The right to choose her husband: Islam honors women by granting them the right to choose their husbands. A woman has the autonomy to accept or reject marriage proposals, and her consent is necessary to finalize the marriage contract. Forced marriages are contrary to Islamic teachings. Similarly, women have the right to seek divorce if they are unhappy in their marital relationships.
3. The right to own property and wealth: The Prophet Muhammad advised men to consider four qualities when seeking a spouse, including beauty, wealth, lineage, and religious commitment. This demonstrates that women have the right to adorn themselves, possess their own wealth, and maintain their religious devotion. The Prophet's first wife, Khadija, was a wealthy woman, indicating that Muslim women are allowed to own property and accumulate wealth.
4. The right to education and work: Islam grants women the right to pursue education and higher learning. They are also entitled to work and earn a lawful income. Women have the opportunity to contribute to society and support themselves financially while adhering to Islamic principles.
5. The reverence of women in Islam: Dr. Kinyua mentioned a hadith that highlights the high regard Islam holds for women, stating that paradise lies at the feet of mothers. He also emphasized that Prophet Muhammad embodied the best character and serves as a role model for all Muslims. The Prophet's exemplary treatment of his family, his helpfulness in household chores, and his respectful treatment of his wives serve as a tradition that Muslims strive to emulate. He emphasized that the Prophet never exhibited abusive behavior towards women and encouraged Muslims to be the best to their wives.

In conclusion, Dr. Kinyua stressed the importance of distinguishing between cultural practices in society that oppress women, which are sometimes falsely attributed to Islam. It is crucial to uphold the true teachings of Islam, which respect and honor women, and challenge any cultural practices that contradict these principles.

In her presentation on "Sexual Reproductive Health and Rights: Women's Inclusion in Socio-Economic Participation in the Public Sphere," the speaker highlighted the importance of recognizing that sexual reproductive health and rights are not solely the responsibility of women, but should be shared by everyone, including men.

She emphasized that when sexual reproductive health and rights are effectively addressed, the overall well-being of women is ensured. However, discrimination against women and girls persists, particularly in relation to their reproductive abilities and health needs. These challenges encompass issues such as access to menstrual products, contraception, comprehensive sex education, and pre- and post-natal care.

The speaker pointed out that societal norms and legal provisions often hinder the realization of universal sexual reproductive health and rights for all individuals. As a result, many men neglect their own sexual reproductive health and rights and fail to recognize the urgent needs of their partners and families in this regard.

To address these issues, she stressed the need for comprehensive strategies and interventions that promote women's entrepreneurship, enhance their economic productivity, and facilitate their social and political participation in the public sphere. Additionally, she emphasized the importance of implementing norms-shifting initiatives to support the realization of sexual reproductive health and rights.

In conclusion, the speaker highlighted the importance of collective efforts to ensure that sexual reproductive health and rights are upheld for everyone, transcending gender boundaries. By fostering an inclusive approach, societies can empower women, promote their economic engagement, and facilitate their active participation in social, economic, and political spheres while addressing the challenges related to sexual reproductive health.

 The speaker's presentation focused on women's participation in the social sphere. She emphasized that gender equality is not only a fundamental human right but also crucial for poverty reduction and the attainment of various development goals, including health, education, and economic growth.

While notable progress has been made in the past two decades, there remains much work to be done to ensure equal inclusion of women in political, social, and economic aspects of their societies. Despite being a majority and a vital part of economies, women often face exclusion from the labor market or find themselves confined to unpaid or low-paying positions. Several factors contribute to this situation, including gendered responsibilities related to sexual reproduction and caregiving, as well as limited access to human capital.

The speaker highlighted that many women lack financial literacy and are constrained to reproductive and nurturing roles within the household, which hampers their ability to capitalize on their entrepreneurial and political potential. She stressed that access to sexual and reproductive health and rights (SRHR) is essential for the overall well-being of individuals.

However, significant barriers persist, preventing women from accessing life-saving services, treatments, medications, and information. These obstacles have a detrimental impact on women's health, well-being, and their ability to thrive and provide for their dependents, a situation that is further exacerbated during times of crises.

In her concluding remarks, the speaker pointed out that sexual and reproductive health is increasingly facing opposition from traditional and religious fundamentalist groups, often collaborating with authoritarian government leaders and economic interest groups. This concerted effort to reverse the progress achieved in recent decades poses a significant threat to women's rights and well-being.

 Overall, the speaker underscored the need for continued efforts to dismantle barriers, ensure access to essential services, and counter the regressive agendas that hinder sexual and reproductive health. By doing so, societies can advance gender equality, promote women's empowerment, and foster inclusive and sustainable development.

 The speaker emphasized that within Islam, there is a clear directive for men to demonstrate kindness and treat their wives with utmost respect. This instruction is based on the teachings of the faith, as expressed by the Most High, who states in the Qur'an: "...And live with them in kindness..." [Qur'an, 4:19].

The speaker highlighted a significant teaching from Islamic tradition, The Messenger of Allah (Peace be upon him) said:

“The most perfect of believers is the best of them in character. The best of you are those who are the best to their women”

This tradition states that the most exemplary believers are those who possess the best character. Moreover, it was mentioned that the best individuals are those who treat their women with utmost kindness and respect.

Within Islamic theoretical and practical frameworks, the family holds paramount importance as an arena for emotional formation and expression. The guiding principle in the realm of family dynamics is to foster a warm and compassionate relationship, as emphasized in the interpretation of the Holy Quran. Islamic teachings emphasize that the relationship between husband and wife should be built upon mutual respect and love, thereby strengthening the bond between them.

Drawing from the rich cultural heritage of the Quran, it is expected that both spouses treat each other with kindness, fostering a harmonious and tranquil atmosphere. The Prophet of Mercy teaches us that a husband's treatment of his wife is a reflection of his good character and, in turn, manifests his faith. To be a virtuous Muslim husband, one should approach the relationship with a smile, avoid emotional harm, refrain from coercive actions, remove any elements that could cause harm, exhibit gentleness, and demonstrate patience.

Consequently, it is crucial for us to earnestly strive to cultivate an environment of peace within our homes. By conducting our family life with love, mercy, mutual cooperation, and consultation, we can open the doors to a tranquil atmosphere for the couple to thrive in.

 She highlighted research findings indicating that studies have demonstrated an alarming statistic: approximately 80% of individuals displaced by climate change are women (Unep 2022). Moreover, the same report reveals that women and girls disproportionately bear the brunt of climate change, 

leading to heightened risks of economic, physical, social, and psychological violence.

The looming threat of climate change poses a severe risk of entrenching poverty cycles, particularly among marginalized communities and women. As climate conditions continue to shift, women often find themselves at the forefront, experiencing the direct impacts. The world witnesses an alarming surge in the frequency of droughts and floods, which not only has economic ramifications but also profound social consequences. These climate-induced events leave women and children particularly vulnerable, as they are the first to bear the brunt of climate unpredictability. In many regions, recurring droughts and flash floods have already brought about critical changes, dramatically altering the lives of the most vulnerable individuals.

Dr. Edith emphasizes the additional challenges faced by grassroots women, who find them grappling with the management of families amidst highly challenging circumstances. Traditional livelihoods are under threat, and the absence of men exacerbates the situation. Empowering women emerges as the most effective approach to address the impact of climate change, as outlined by Dr. Edith. Recognizing that climate change will undoubtedly affect the UN Millennium Development Goals (MDGs), addressing gender equality becomes imperative.

Surviving harsh conditions necessitates adaptability, which becomes increasingly challenging as hardships mount. As women and their daughters are forced to venture farther in search of wood for heat, cooking, and water, areas grappling with deforestation and desertification may require decades to regenerate, exacerbating the situation.

Long ago, Nobel Peace Prize laureate Wangari Maathai (2004) and founder of the Green Belt Movement recognized the interconnectedness of climate change, poverty, and the environment. Human activities have contributed to climate change, resulting in adverse environmental impacts. An extensive body of literature, including the writings of African women theologians, highlights the disproportionate effects of climate change on women and girls, which exacerbate economic, social, and psychological vulnerabilities.

When faced with climate change-induced challenges such as droughts and floods, women are often burdened with the responsibilities of fetching water, collecting firewood, and caring for children, thereby increasing their risks. Consequently, when families experience poverty, women bear the brunt. They are compelled to travel long distances to obtain firewood, while in areas plagued by water scarcity, women must endure arduous journeys. These circumstances contribute to conflicts, where women face the highest risks, including violence and sexual assault.

Considering the role of religion in this discourse, we must acknowledge the inseparability of climate matters from individuals' belief systems. Each participant in this webinar adheres to a specific faith tradition. Interestingly, statistics reveal that women constitute the majority of followers of various faith traditions. The relevance of this connection to our subject matter lies in the fact that women's actions are influenced by their faiths and traditions. Socially prescribed laws, norms, and values often subject women to demanding labor related to Earth's resources, prompting them to develop strategies that draw support from their faith traditions.

Women have devised innovative approaches to combat and respond to climate change. Narratives highlight the involvement of African women who integrate indigenous spirituality with ecofeminism. William Siwila, one of the writers, describes how African women employ these frameworks to address climate change through diverse means. As members of the circle of African women theologians, discussions have emerged on liberation and its interconnectedness with the environment, underscoring their impact on climate change.

These narratives showcase the active participation of women in activities such as tree planting during significant occasions. This act challenges the African norm that assigns tree planting exclusively to men. It signifies ecofeminism and demonstrates solidarity with nature, which, like women, faces oppression. Women practicing ecofeminism in Africa, including Kenya, engage in practices such as indigenous seed preservation, agricultural methods, and conservation of natural resources. They infuse African spirituality into their endeavors, preserving indigenous crops and maintaining green cover vital for combating climate change. For instance, my mother and grandmother have preserved indigenous seeds and adopted traditional agricultural practices guided by African spirituality, thus contributing to the preservation of important crops and the creation of green spaces.