Woman Between Islam and Western Society

An anthology of the Qur'an, prepared by English Orientalist Edward William Lane (1801-1876), was published in 1843. It carried a foreword by way of introduction to Islamic teaching, which, inter-alia, stated that" the fatal point in Islam is the degradation of woman."1
This ill-considered observation gained such currency that it was commonly repeated as if it were an established fact. Almost a century and a half has elapsed since then, and, with the passage of time, this conviction has, if anything, deepened. It has even been quoted as if it were gospel truth in a judgement passed in the Supreme Court of India by the Chief Justice of India, Mr. Y.V. Chandra Chud, in the now notorious Muhammad Ahmad-Shah Bano divorce case.
To interpret the Islamic concept of woman as "degradation" of woman is to distort the actual issue. Islam has never asserted that woman is inferior to man: it has only made the point that woman is differently constituted.
Let us suppose that a doctor tells his patient that his eye is a very delicate organ of the body, to be treated gently and with great care, unlike his fingernails, which can be cut and filed, if necessary. The doctor's instruction does not mean that he is degrading the eye vis-à-vis the nail. He is only pointing out the difference between the nail and the eye.
If all the laws relating to men and women in Islam are based on this fundamental reality that men and women are of two different sexes, it is because distinctive differences between man and woman are established biological facts.
This being so, male and female spheres of activity cannot be one and the same, whether in family or in social life. There must necessarily be differences in the kind of work that they do, and also in their places of work.