The accession of the Abbasids led to the break of the Arabian east and west. The new dynasty tried to imitate the Persian way of life: they accepted and inserted in their life customs and achievements of Iranian kings, translated a great number of Persian literature into the Arabic language. All these circumstances lead to the weakening of the old tribal ties, mixing with the other nationalities, and weakening of the ancient Arabian traditions. Such changes seem to bring a flow of freedom and rights consideration to the women’s side; however, the culture shift had a negative impact on them. The mixture of values along with the possession of an immeasurable amount of wealth, the massive number of slave women after the ongoing wars were the consequences of the empire’s expansion. These factors lead to a great temptation to foreign slave women and to consequent concubinage that impacted profoundly the social position and freedom of Islamic women. Influences from the foreign sides brought restrictions limiting females’ abilities to lead a public life and be an autonomous part of society.
Straight after the end of Muhammad’s period, several tribes refused to recognize the success of Abu Bakr, and initiated wars. Such behavior from the tribes was perceived as ridda (apostasy). History narrates the reaction of several women from South Arabia to Prophet Muhammad’s death. They rejoiced by playing the tambourine and coloring their hands with henna. These women hoped that after Prophet’s passing, they have a chance to face obliteration of his previously taken order. However, after these actions were reported to Caliph Abu Bakr, the latter ordered to strike off women’s hands (El Cheikh, 2015). Such reaction on female’s celebration was most likely also perceived as ridda. Females celebrated the resumption of pre-Islamic order and reproduced by-gone behavior. Such behavior was different from the modern Muslim perception of the woman: calm, shy, moderate, and obedient, and domestic. This event symbolizes the further specialties of the women’s position and the perspective of their rights.
Disclosing the changes women faced in their every day, it is essential to say that they lost their social status and the ability to participate in public life. Women during the Abbasid era got closer to the position of a slave as they lost the possibility to refuse to get married and were restricted with each movement. The right to participate in public worshipping in a mosque was also taken away from them. Therefore, women led imprisoned life with other womenfolk contacting only with each other and never with the outside world.
Moreover, female infanticide came back after being banned by Muhammad. The latter means that during the Abbasid era females had to kill their daughters if they had an accidental son’s decease previously to create equally misfortunate circumstances. The increased number of women in one harem and the attitude to females as to slaves took away their rights and made them the attributes for sex and childbirth. Most of them were struggling to maintain life and take care of their daughters as being in a harem no longer guaranteed safety and protection.
Additional to all these changes, the worst deprivation among all was the education prohibition. The basic knowledge of the Quran’s rites was significant for women’s education: they memorized rites and studied religion fully; however, further education was banned for young girls. Female education was not only perceived as unnecessary but also as a threat to the traditional customs because females’ major aim is to take care of home and family. Educated women were perceived as obtrusive and assertive. When more advanced education started to be available, the schools were created only for boys. The female education issue in the Muslim world remained unsolved until recent times. Within the last five decades, the opportunities for women’s education became better in many Muslim countries; however, they still lag far behind those for men.
However, elite women, wives of powerful men, could participate even in the affairs of the state. For instance, Zubeida, a wife of Harun; Buran, a wife of Mamun; and al-Khayzuran, a wife of al-Mahdi, were taking leading positions in the state and helped with governmental businesses. Indeed, the word of the Quran does not prohibit women to take controlling positions in society at any level. It is essential for the perception of a Muslim woman as she can contribute to society and succeed in leadership.
Thus, women after Muhammad’s demise had a tougher period trying to maintain life in the Abbasid era. After the new dynasty came to rule, the cultural shifts did not play on their side, and their position in society was progressively deteriorating. Most of them, except elite women, were kept away from society, could not decide whether to get married or not, and were forced to kill their daughters after similar unfortunate events with a baby boy. The education was restricted except religion institute, and such tendencies prolonged until our days. The fact that women’s rights were significantly restricted, impacted the current position of Muslim women. Within history, a man can observe how a picture of a free, courageous, respected, and admirable Muslim woman vanished away.
The question is, does the word of the Quran indeed restrict women’s rights, or did such limitations come after the cultural shifts, adoption of foreign customs, and the demoralization of the society? Islamic precepts do not include any cultural and political oppression towards women. In theory, women have full access to social life, they are free and respected; however, in real life we face women abuse, mistreat, and domination over them. The use of equivocal language in the Muslim world is a central issue that must be reconsidered to achieve better changes.
Reference
El Cheikh, N. M. (2015). Women, Islam, and Abbasid identity. Harvard University Press.