Books and Documents
Songs Of Blood and Sword| Fatima Bhutto
Of all the stories available to human beings, none is as instantly fascinating as that of a powerful family riven down the middle, feuding in public view and throwing the entire world out of shape with its might. This storyline is central to our epics, and is often reprised by contemporary events, especially in feudal societies. In such cases, the testimony of any one participant inevitably turns the story into one of good versus evil—the stakes are too high for it to be anything else, but the thrill of receiving the inside story more than compensates for the lack of detachment in perspective.
Just such a story—long-awaited since the first metaphorical gunshots were fired in recent years—is served up by Songs of Blood and Sword, 28-year-old Fatima Bhutto’s angry and sometimes incoherent retelling of the macabre lives and internecine warrings of the first family of Pakistani politics, the Bhuttos of Sindh. -- Chandrahas Choudhury
Photo: Songs of Blood and Sword: Penguin, 470 pages, Rs699
Almost all Muslim societies have, to one degree or another, deviated from the ideals of Islam with respect to the status of women. These deviations have, for the most part, been in one of two opposite directions. The first direction is more conservative, restrictive, and traditions-oriented, while the second is more liberal and Western-oriented.
The societies that have digressed in the first direction treat women according to the customs and traditions inherited from their forebears. These traditions usually deprive women of many rights granted to them by Islam. Besides, women are treated according to standards far different from those applied to men. This discrimination pervades the life of any female: she is received with less joy at birth than a boy; she is less likely to go to school; she might be deprived any share of her family's inheritance; she is under continuous surveillance in order not to behave immodestly while her brother's immodest acts are tolerated; she might even be killed for committing what her male family members usually boast of doing; she has very little say in family affairs or community interests; she might not have full control over her property and her marriage gifts; and finally as a mother she herself would prefer to produce boys so that she can attain a higher status in her community.
On the other hand, there are Muslim societies (or certain classes within some societies) that have been swept over by the Western culture and way of life. These societies often imitate unthinkingly whatever they receive from the West and usually end up adopting the worst fruits of Western civilization. In these societies, a typical "modern" woman's top priority in life is to enhance her physical beauty. Therefore, she is often obsessed with her body's shape, size, and weight. She tends to care more about her body than her mind and more about her charms than her intellect. Her ability to charm, attract, and excite is more valued in the society than her educational achievements, intellectual pursuits, and social work. -- Dr. Sherif Abdel Azeem
According to Rabbi Dr. Menachem M. Brayer (Professor of Biblical Literature at Yeshiva University) in his book, The Jewish woman in Rabbinic literature, it was the custom of Jewish women to go out in public with a head covering which, sometimes, even covered the whole face leaving one eye free. 76 He quotes some famous ancient Rabbis saying," It is not like the daughters of Israel to walk out with heads uncovered" and "Cursed be the man who lets the hair of his wife be seen....a woman who exposes her hair for self-adornment brings poverty."
The veil signified a woman's self-respect and social status. Women of lower classes would often wear the veil to give the impression of a higher standing. The fact that the veil was the sign of nobility was the reason why prostitutes were not permitted to cover their hair in the old Jewish society. However, prostitutes often wore a special headscarf in order to look respectable. 79
… St. Paul in the New Testament made some very interesting statements about the veil:
"Now I want you to realize that the head of every man is Christ, and the head of the woman is man, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonours his head. And every woman who prays or prophesies with her head uncovered dishonours her head - it is just as though her head were shaved. If a woman does not cover her head, she should have her hair cut off; and if it is a disgrace for a woman to have her hair cut off or shaved off, she should cover her head. A man ought not to cover his head, since he is the image and glory of God; but the woman is the glory of man. For man did not come from woman, but woman from man; neither was man created for woman, but woman for man. For this reason, and because of the angels, the woman ought to have a sign of authority on her head" (I Corinthians 11:3-10).
From all the above evidence, it is obvious that Islam did not invent the head cover. However, Islam did endorse it. The Quran urges the believing men and women to lower their gaze and guard their modesty and then urges the believing women to extend their head covers to cover the neck and the bosom:
"Say to the believing men that they should lower their gaze and guard their modesty......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 ordinarily appear thereof; that they should draw their veils over their bosoms...." (24:30, 31). --Dr. Sherif Abdel Azeem
The Bible did not condemn polygamy. To the contrary, the Old Testament and Rabbinic writings frequently attest to the legality of polygamy. King Solomon is said to have had 700 wives and 300 concubines (1 Kings 11:3) Also, king David is said to have had many wives and concubines (2 Samuel 5:13). The Old Testament does have some injunctions on how to distribute the property of a man among his sons from different wives (Deut. 22:7). The only restriction on polygamy is a ban on taking a wife's sister as a rival wife (Lev. 18:18). The Talmud advises a maximum of four wives. 51 European Jews continued to practice polygamy until the sixteenth century. Oriental Jews regularly practiced polygamy until they arrived in Israel where it is forbidden under civil law. However, under religious law which overrides civil law in such cases, it is permissible. 52
What about the New Testament? According to Father Eugene Hillman in his insightful book, Polygamy reconsidered, "Nowhere in the New Testament is there any explicit commandment that marriage should be monogamous or any explicit commandment forbidding polygamy." 53 Moreover, Jesus has not spoken against polygamy though it was practiced by the Jews of his society.
… The Quran, too, allowed polygamy, but not without restrictions:
"If you fear that you shall not be able to deal justly with the orphans, marry women of your choice, two or three or four; but if you fear that you shall not be able to deal justly with them, then only one" (4:3).
The Quran, contrary to the Bible, limited the maximum number of wives to four under the strict condition of treating the wives equally and justly. It should not be understood that the Quran is exhorting the believers to practice polygamy, or that polygamy is considered as an ideal. In other words, the Quran has "tolerated" or "allowed" polygamy, and no more, but why? Why is polygamy permissible ? The answer is simple: there are places and times in which there are compelling social and moral reasons for polygamy. As the above Quranic verse indicates, the issue of polygamy in Islam cannot be understood apart from community obligations towards orphans and widows. Islam as a universal religion suitable for all places and all times could not ignore these compelling obligations. -- Dr. Sherif Abdel Azeem
Because of the fact that the Old Testament recognized no inheritance rights to them, widows were among the most vulnerable of the Jewish population. The male relatives who inherited all of a woman's deceased husband's estate were to provide for her from that estate. However, widows had no way to ensure this provision was carried out, and lived on the mercy of others. Therefore, widows were among the lowest classes in ancient Israel and widowhood was considered a symbol of great degradation (Isaiah 54:4). But the plight of a widow in the Biblical tradition extended even beyond her exclusion from her husband's property. According to Genesis 38, a childless widow must marry her husband's brother, even if he is already married, so that he can produce offspring for his dead brother, thus ensuring his brother's name will not die out.
"Then Judah said to Onan, 'Lie with your brother's wife and fulfil your duty to her as a brother-in-law to produce offspring for your brother' " (Genesis 38:8).
The widow's consent to this marriage is not required. The widow is treated as part of her deceased husband's property whose main function is to ensure her husband's posterity. This Biblical law is still practiced in today's Israel. 48
The pagan Arabs before Islam had similar practices. A widow was considered a part of her husband's property to be inherited by his male heirs and she was, usually, given in marriage to the deceased man's eldest son from another wife. The Quran scathingly attacked and abolished this degrading custom:
"And marry not women whom your fathers married--Except what is past-- it was shameful, odious, and abominable custom indeed" (4:22). -- Dr. Sherif Abdel Azeem
The Old Testament in several places commands kind and considerate treatment of the parents and condemns those who dishonour them. … It is difficult to speak of the New Testament as a scripture that calls for honouring the mother. To the contrary, one gets the impression that the New Testament considers kind treatment of mothers as an impediment on the way to God. According to the New Testament, one cannot become a good Christian worthy of becoming a disciple of Christ unless he hates his mother. It is attributed to Jesus to have said: "If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters--yes, even his own life--he cannot be my disciple" (Luke 14:26).
…. In Islam, the honour, respect, and esteem attached to motherhood is unparalleled. The Quran places the importance of kindness to parents as second only to worshipping God Almighty:
"Your Lord has decreed that you worship none but Him, And that you be kind to parents. Whether one or both of them attain old age in your life, Say not to them a word of contempt, nor repel them, But address them in terms of honour. And out of kindness, Lower to them the wing of humility, and say: 'My Lord! bestow on them Your Mercy as they Cherished me in childhood' " (17:23-24).
The Quran in several other places puts special emphasis on the mother's great role in giving birth and nursing: -- Dr. Sherif Abdel Azeem
The three religions have remarkable differences in their attitudes towards divorce. Christianity abhors divorce altogether. The New Testament unequivocally advocates the indissolubility of marriage. … Judaism, on the other hand, allows divorce even without any cause. The Old Testament gives the husband the right to divorce his wife even if he just dislikes her:
Islam occupies the middle ground between Christianity and Judaism with respect to divorce. Marriage in Islam is a sanctified bond that should not be broken except for compelling reasons. Couples are instructed to pursue all possible remedies whenever their marriages are in danger. Divorce is not to be resorted to except when there is no other way out. In a nutshell, Islam recognizes divorce, yet it discourages it by all means. -- Dr. Sherif Abdel Azeem
According to the Biblical definition, if a married man sleeps with an unmarried woman, this is not considered a crime at all. … According to Encyclopaedia Judaica, the wife was considered to be the husband's possession and adultery constituted a violation of the husband's exclusive right to her; the wife as the husband's possession had no such right to him. 15 That is, if a man had sexual intercourse with a married woman, he would be violating the property of another man and, thus, he should be punished.
To the present day in Israel, if a married man indulges in an extramarital affair with an unmarried woman, his children by that woman are considered legitimate. But, if a married woman has an affair with another man, whether married or not married, her children by that man are not only illegitimate but they are considered bastards and are forbidden to marry any other Jews except converts and other bastards. This ban is handed down to the children's descendants for 10 generations until the taint of adultery is presumably weakened. 16
The Quran, on the other hand, never considers any woman to be the possession of any man. The Quran eloquently describes the relationship between the spouses by saying:
" And among His signs is that He created for you mates from among yourselves, that you may dwell in tranquility with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect" (30:21).
This is the Quranic conception of marriage: love, mercy, and tranquillity, not possession and double standards. -- Dr. Sherif Abdel Azeem
The difference between the Biblical and the Quranic conceptions of women is not limited to the newly born female, it extends far beyond that. Let us compare their attitudes towards a female trying to learn her religion. The heart of Judaism is the Torah, the law. However, according to the Talmud, "women are exempt from the study of the Torah." Some Jewish Rabbis firmly declared "Let the words of Torah rather be destroyed by fire than imparted to women", and "Whoever teaches his daughter Torah is as though he taught her obscenity"8
The attitude of St. Paul in the New Testament is not brighter:
"As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church." (I Corinthians 14:34-35)
… Now, to be fair, we should ask: is the Quranic position any different? One short story narrated in the Quran sums its position up concisely. … The divine verdict abolished this iniquitous custom. One full chapter (Chapter 58) of the Quran whose title is "Almujadilah" or "The woman who is arguing" was named after this incident: A woman in the Quranic conception has the right to argue even with the Prophet of Islam himself. No one has the right to instruct her to be silent. She is under no obligation to consider her husband the one and only reference in matters of law and religion. -- Dr. Sherif Abdel Azeem
The image of Eve as temptress in the Bible has resulted in an extremely negative impact on women throughout the Judaeo-Christian tradition. All women were believed to have inherited from their mother, the Biblical Eve, both her guilt and her guile. Consequently, they were all untrustworthy, morally inferior, and wicked. Menstruation, pregnancy, and childbearing were considered the just punishment for the eternal guilt of the cursed female sex. In order to appreciate how negative the impact of the Biblical Eve was on all her female descendants we have to look at the writings of some of the most important Jews and Christians of all time. Let us start with the Old Testament and look at excerpts from what is called the Wisdom Literature in which we find:
"I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare....while I was still searching but not finding, I found one upright man among a thousand but not one upright woman among them all" (Ecclesiastes 7:26-28).
In another part of the Hebrew literature which is found in the Catholic Bible we read:
"No wickedness comes anywhere near the wickedness of a woman.....Sin began with a woman and thanks to her we all must die" (Ecclesiasticus 25:19, 24). --Dr. Sherif Abdel Azeem