Monday, 7 January 2019

Woman witnesses in Judaism




Chapter 1--The Status of Women in Public and Social Roles



1. Women are invalid witnesses

As brought in Tractate Shvuot 30a: "The vows of testimony apply to men but not women…[for women are invalid as witnesses--Rashi]. The Torah says 'And the two men stood' [Deuteronomy 19:17] when speaking of witnesses [to teach you that women do not bear witness--Rashi]."

Similarly, it is written in Bava Kama 88a: "A woman, who may marry into the community, is invalid to give testimony."

Thus ruled Maimonides in Laws of Testimony, chapter nine, halacha two: "Women are invalid to testify. This is from the Torah, for it says, 'based on two witnesses,' using masculine nouns and not feminine." (See the Kesef Mishneh and Ridbaz for why Maimonides came up with this innovative explanation.)

And thus it is written in the Shulchan Aruch, Choshen Mishpat, Laws of Testimony, paragraph 35, section 14: "A woman is invalid [to testify]."



We find that in every case which requires two witnesses a woman is invalid to testify, be it in monetary suits or in capital suits, and she is even invalid to witness a marriage. There is no greater discrimination and insult--a thoughtful and wise person is not allowed to testify before the beit din about things that person witnesses simply because that person is of the female gender!



Some rabbis are not comfortable with this grave discrimination which takes the right to testify away from women. These rabbis go and find excuses which do not match the explicit Halachic stance, and they say that a woman is invalid to give testimony because it is not the way of women to leave their homes and go to the beit din, for "all the honor of the king's daughter is inward." Not only does this argument not solve the existing discrimination, it does not even explain why women are invalid to witness marriages, since they are, in any case, at the wedding ceremony to gladden the hearts of the bride and groom. Also, there is an explicit Tosfot which says that were it not expressly forbidden by the Scriptures, women would have to testify, even though it is "her nature to stay home" (in those ancient days). The Tosfot on Tractate Shvuot 30a, commented on the Gemara: "All the honor of the king's daughter is inward -- and if you say: even now, that it deals with bearing a testimony, where do we find that the Scripture excludes women? It may be that the Scripture specified men because all the honor of the king's daughter is inward [so it would not be honorable to mention women in this regard, but this does not mean they cannot testify in court] -- it should be answered that [this consideration is irrelevant] to witnesses because they must, in any event, come to the court for hearsay evidence is not valid; but when a woman is one of the parties in a case, she may set her claims forth through an agent."





2. Women are invalid to judge

Tractate Niddah 49b: "All who are valid to judge are valid to give testimony, and there are those valid to give testimony who are not valid to judge." Since women are invalid to bear testimony, they are invalid to sit in judgement as judges. As the Tosfot wrote on Tractate Yevamot 45b, s.v. mi lo: "Women are not suitable to serve as judges as it says, 'All who are valid to judge are valid to bear testimony' (Niddah 49b). In the Jerusalem Talmud, Tractate Yoma, it is explicitly stated that since women do not testify they do not judge."

The Shulchan Aruch ruled similarly in Choshen Mishpat paragraph seven, section four: "Women may not judge."

Even though we have found in the Scripture that Deborah was a judge, as written in Judges 4:4, "Deborah, wife of Lappidoth, was a prophetess; she judged Israel at that time," the Tosfot on Tractate Bava Kama 15a explain: "The verse (Judges 4:4) about Deborah, 'she judged Israel,' should not serve as proof that a woman may judge; people only accepted her because of the Shechinah." Similarly, the Tosfot on Tractate Shvuot 29b: "The Scriptures (Judges 4:4) write that she judged Israel. It means that she taught them laws. Since she was a prophetess, they accepted her upon themselves." In the Igrot Moshe responsa, Yoreh Deah, paragraph 45, it is clarified: "They accepted Deborah of their own free will, that is, they were not forced. What is meant by invalid to judge isn't the actual judgement, but the enforcement of the verdict."

We see that a woman may not serve as a judge who enforces her verdicts and rulings. Let us compare this discrimination to the civil courts: female judges preside on all levels, from district courts to the Supreme Court, and they rule with wisdom and justice and enforce their rulings and verdicts.



To illustrate how illogical it is to make women invalid to judge, we will bring the law of a non-Jewish woman who wishes to convert. The ritual immersion of a convert must be before a beit din, as brought in the Shulchan Aruch, Yoreh Deah, 288, section four. But how will the judges watch the naked female convert immerse herself?  Shulchan Aruch Yoreh Deah paragraph 288, section two: "And if she is a woman, women place her in the water up to her neck with the judges outside, and [the judges] teach her some lenient and some strict laws while she is sitting in the water. Afterwards she immerses herself in front of them [the male judges--one hopes the water is cloudy…] and they turn back around and leave so as not to see her rising from the water."

The excuses by various rabbis that women are not accustomed to leaving their homes fall to naught with this law, for the opposite is true. It is obvious that women are accustomed to visit the ritual bath and could testify easily that the female convert had immersed herself. It is the male rabbis who are not usually in the women's ritual bath.



And since a woman is invalid to judge, she is invalid to revoke vows, as brought in Pitchei Teshivah, Yoreh Deah, paragraph 228, subsection two: "See the responsum of R' Akiva Eiger, in the omissions from paragraph 73, where he wrote that it looks reasonable that relatives [can revoke vows], for they are not personally disqualified in this regard since they may judge others; and [it] also [looks reasonable that vows may be revoked] at night, for only time differentiates in this case [between court sessions, which may not be held at night, and revoke of vows] -- but this is not the issue with women [who cannot revoke vows]."



3. Women cannot be heads of state or queens or fulfill any other role of authority,

As brought in Sifri (Deuteronomy, section 157): "'You shall place,' and if he dies, appoint another instead. 'A king,' and not a queen." And thus it is in Midrash Tannaim (HaMidrash HaGadol) on Deuteronomy 17:15: "'You shall place upon yourself a king' -- and not a queen; this teaches that one may not appoint a women to reign and all positions of  authority over Israel are filled only by men."

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How the Hebrew Scriptures (Old Testament) generally viewed women:

Women's behavior was extremely limited in ancient times, much as the women of Afghanistan during the recent Taliban oppression. They were:

        Unmarried women were not allowed to leave the home of their father without permission.

        Married women were not allowed to leave the home of their husband, without permission.

        They were normally restricted to roles of little or no authority.

        They could not testify in court.

        They could not appear in public venues.

        They were not allowed to talk to strangers.

        They had to be doubly veiled when they left their homes. 1


Women were considered inferior to men:

        Genesis 1:27 to 3:24:
        In the first creation story (Genesis 1:27) God is described as creating man, both male and female at the same time: "So God created man in his own image, in the image of God created he him; male and female created he them." 2 This might be interpreted as implying equality between the two genders.

        But in the second creation story, (Genesis 2:7) God formed only a man: "...the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Realizing that he needed a helper (Genesis 2:18), God marched all of the animals past Adam (Genesis 2:19-20) looking for a suitable animal. Finding none suitable, God created Eve out of one of Adam's ribs. The term "helper" has historically been interpreted as implying an inferior role for Eve, although some modern interpreters believe that the word can mean a companion of equal status. "...the Hebrew word translated "helper" is used twenty-one times in the Old Testament: twenty of these cases refer to help from a superior." (3) In Genesis 2:27, Adam later asserts his authority over Eve by naming her:  "...she shall be called Woman, because she was taken out of Man." In ancient times, one was believed to have authority over a person or thing by naming it.

        Genesis 3:16: Adam's role is to be Eve's master. The King James Version (KJV), New International Version (NIV), and Revised Standard Version (RSV) use the term "rule" to describe Adam's role over Eve: "...thy desire shall be to thy husband, and he shall rule over thee." The Living Bible uses the term "master". The Modern Language Bible uses "dominate". By implication, all of their descendents are would have the same power imbalance between spouses.

        A man could marry (literally "become the master of the woman") as often as he desired. In Genesis 4:19, Lamech became the first known polygamist when he took two wives. Subsequent men who took multiple wives included: Esau with 3 wives; Jacob: 2; Ashur: 2; Gideon: many; Elkanah: 2; David: many; Solomon: 700 wives of royal birth; Rehaboam: 3; Abijah: 14. Jehoram, Joash, Ahab, Jeholachin and Belshazzar also had multiple wives.

        Genesis 16:2 : Sarah gave permission to her husband Abraham to engage in sexual intercourse with her maid, Hagar: "Sarai said unto Abram...I pray thee, go in unto my maid; it may be that I may obtain children by her." Presumably this was done without the consent of Hagar, who had such a low status in the society of the day that she was required to submit to multiple rapes at her owner's command.

        Genesis 19:8: The men of Sodom gathered around Lot's house, and asked that he bring his two guests out so that the men can "know" them. This is frequently interpreted as a desire to gang rape the visitors, although other interpretations are possible. Lot offers his two virgin daughters to be raped instead: He is recorded as saying: "I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes." Yet, even after this despicable act, Lot is still regarded as an honorable man, worth saving from the destruction of the city. Allowing one's daughters to be sexually assaulted by multiple rapists appears to be treated as a minor transgression, because of the low status of the young women. More details on Genesis 19.

        Genesis 21:10: A man could simultaneously keep numerous concubines. These were sexual partners of an even lower status than a wife was. As implied in this verse she could be dismissed when no longer needed: Sarah is recorded as saying: "...Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac." Abraham had two concubines; Gideon: at least 1; David: many; Nahor: 1; Jacob: 1; Eliphaz: 1; Gideon: 1; Caleb: 2; Manassah: 1; Saul: 1; David: at least 10; Rehoboam: 60; Solomon: 300; an unidentified Levite: 1; Belshazzar: more than 1.

        In Exodus 1:15-16, the Pharaoh ordered the midwives to kill all Jewish boys at birth, because of the threat that they might pose to the kingdom. "And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live." The girls, being considered less important, were not seen as a threat; they were allowed to live.

        Exodus 20 & 21: This is perhaps the most misogynistic pair of chapters in the Bible. A number of verses describe a woman as the property of her father. At marriage, her ownership was transferred to her new husband:

        Exodus 20:17 lists the last of the Ten Commandments: "Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's." It is important to realize that a manservent and a maidservant were male and female slaves. They were not a hired butler and maid. The tenth commandment forbids coveting your neighbor's house, wife, male slave female slave, animals or anything else that the neighbor owns. The wife is clearly regarded as equivalent to a piece of property.

        Exodus 21:2-4: "If thou buy an Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing....If his master have given him a wife, and she have born him sons or daughters; the wife and her children shall be her master's, and he shall go out by himself." A slaveowner was permitted to give a woman to his male slave as a wife. There is no indication that women were consulted during this type of transaction. After serving six years, he would leave, but his wife and children would remain slaves of the slaveowner. Again, there is no indication that the woman was consulted on this arrangement.

        Exodus 21:7: "And if a man sell his daughter to be a maidservant, she shall not go out as the menservants do." A father could sell his daughter as a slave. Even though a male slave is automatically given his freedom after 6 years, a female slave remained a slave forever.

        Exodus 22:16-17: The first seventeen verses of Exodus 22 deal with restitution in case of stealing, or damage to, a person's property. Verses 16 and 17 deal with the case of a man who seduces a virgin. This was viewed as a property offense against the woman's father. The woman was expected to marry the seducer. If her father refused to transfer ownership of his daughter to the seducer, the latter was required to required to pay money to her father. The money would be in compensation for the damage to the father's property - his daughter. It would be difficult for a non-virgin to marry.

        Exodus 21:22-25 describes a situation in which two men are fighting and one hits a pregnant woman. If the woman has a miscarriage because of the blow, the man is punished as the husband decides and must pay a fine for their act - not to the woman, but to her husband, presumably because he has been deprived of a child. The woman had no involvement. Exodus 21:22: "...he shall be surely punished, according as the woman's husband will lay upon him; and he shall pay as the judges determine."

        Exodus 23:17 states that only men are required to take part in the feasts of unleavened bread, of harvest and of ingathering: "Three times in the year all thy males shall appear before the Lord GOD."





        Leviticus: This book deals mainly with the duties of the priesthood, the Levites. Women were not allowed to become priests.

        Leviticus 12:1-5 Quotes God as stating that a woman who has given birth to a boy is ritually unclean for 7 days. If the baby is a girl, the mother is unclean for 14 days. "If a woman have conceived seed, and born a man child: then she shall be unclean seven days...But if she bear a maid child, then she shall be unclean two weeks..." It would appear that the act of having a baby is a highly polluting act. To give birth to a girl is twice as polluting as is giving birth to a boy.

        In Leviticus 18:20 adultery was defined as a man having sexual intercourse with his neighbor's wife. "Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her." Leviticus 20:10 "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death." Deuteronomy 22:23 extends this prohibition to a man sleeping with a woman who is engaged to be married. If a man has an affair with an unmarried woman, the act is not considered adultery. Married men were free to visit prostitutes. A man who committed adultery did not commit a wrongful act against his own wife, but rather against his male neighbor.

        Leviticus 27:6 A child aged 1 month to five years of age was worth 5 shekels if a boy and 3 shekels if a girl. "And if it be from a month old even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the female thy estimation shall be three shekels of silver."

        Numbers 3:15 shows that a census counted only male infants over the age of one month, boys and men. "Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them." Females were not considered worthy of being included.

        Numbers 5:11-31 describes a lengthy magical ritual that women were forced to perform if their husbands suspected them of having had an affair. A priest prepared a potion composed of holy water mixed with sweepings from the floor of the tabernacle. He proclaimed a curse over the potion and required the woman to drink it. If she were guilty, she would suffer greatly: her abdomen would swell and her thighs waste away. There is no similar magical test for husbands suspecting of having an affair with another woman.

        In Numbers 27:8-11, Moses describes the rules of inheritance that God has stated. If a man dies, his son inherits the estate; his daughter gets nothing. Only if there is no son, will his daughter inherit. If there are no children, then the estate is given to the man's brothers; his sister(s) get nothing. If he had no brother, the estate goes to his nearest male relative. "...If a man die, and have no son, then ye shall cause his inheritance to pass unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren. And if he have no brethren, then ye shall give his inheritance unto his father's brethren. And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family...."

        Numbers 30 describes that a vow taken by a man is binding. But a vow taken by a woman can be nullified by her father, if she is still living in her family of origin, or by her husband, if she is married.

        Deuteronomy 21:10-13 describes how a soldier can force a woman captive to marry him without regard for her wishes. "When thou goest forth to war against thine enemies, and the LORD thy God hath delivered them into thine hands, and thou hast taken them captive, And seest among the captives a beautiful woman, and hast a desire unto her, that thou wouldest have her to thy wife; Then thou shalt bring her home to thine house; and she shall shave her head, and pare her nails; And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife."

        Deuteronomy 22:13-21 requires that a woman be a virgin when she is married. If she has had sexual relations while single in her father's house, then she would be stoned to death. There were no similar virginity requirements for men.  "If any man take a wife, and go in unto her, and hate her, And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid....if this thing be true, and the tokens of virginity be not found for the damsel: Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you."

        Deuteronomy 22:28-29 requires that a virgin woman who has been raped must marry her attacker, no matter what her feelings are towards the rapist. "If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found; Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife...."

        Deuteronomy 24:1 describes the procedure for obtaining a divorce. This can only be initiated by the husband, not by the wife: "When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house."

        Deuteronomy 25:5-10: states that if a woman is widowed, she would be required to marry her former brother-in-law. This was called a "levirate" marriage. Their first-born son will later be considered to be the son of the deceased husband. The man could refuse to marry her. Women were not given a choice in the matter. " If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her."

        Deuteronomy 25:11: If two men are fighting, and the wife of one of them grabs the other man's testicles, her hand is to be chopped off. There is no penalty if a male relative were to grab the other man. "When men strive together one with another, and the wife of the one draweth near for to deliver her husband out of the hand of him that smiteth him, and putteth forth her hand, and taketh him by the secrets. Then thou shalt cut off her hand..."

        Judges 19:16-30 describes an event similar to Genesis 19. Some men in the city wanted to "know" a visiting Levite. The owner of the house offered his virgin daughter and the Levite's concubine so that the men could rape them. Verse 24 states: "Behold, here is my daughter a maiden, and his concubine; them I will bring out now, and humble ye them, and do with them what seemeth good unto you: but unto this man do not so vile a thing." The man sent his own concubine outside to the gang, who proceeded to serially rape her. She died of the attacks. The man only learned of her death when he was leaving the house in the morning and stumbled across her body. The woman was clearly considered expendable and of little value.

        2 Chronicles 36:23 mentions the Second Temple which was constructed after some Jews returned from exile in Babylon. It was rebuilt by Herod late in the 1st century BCE. One of its features was women's court, considered the least sacred area. Next was the court of the Israelites (reserved for males), then the court of the Priests, and finally the Temple itself. The courts were laid out in this order to separate the women as far as possible from the Temple.


During the Second Temple period, women were not allowed to testify in court trials. They could not go out in public, or talk to strangers. When outside of their homes, they were to be doubly veiled. "They had become second-class Jews, excluded from the worship and teaching of God, with status scarcely above that of slaves." 

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Woman have no wisdom misogynist not intelligent woman stay silent

 

 

Talmud  prayer to keep away from EVIL WOMANS !!

 

Mar the son of Rabina on concluding his prayer added the following: My God, keep my tongue from evil and my lips from speaking guile. May my soul be silent to them that curse me and may my soul be as the dust to all. Open Thou my heart in Thy law, and may my soul pursue Thy commandments, and deliver me from evil hap, from the evil impulse and from an EVIL WOMAN !!!!!!!

(Talmud: Tractate Berakoth Folio 17a)

 

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It is forbidden for dogs, women or palm trees to pass between two men, nor may others walk between dogs, women or palm trees. Special dangers are involved if the women are menstruating or sitting at a crossroads. (Talmud Pesahim 111a)


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A Jewish man is obligated to say the following prayer every day: Thank you God for not making me a gentile, a woman or a slave. (Talmud Menachot 43b-44a)

 

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“The voice of a woman is nakedness; a handbreadth of a woman is nakedness” (Babylonian Talmud, Tractate Berachot 24a)


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[Rabbi Eliezer] said to her: ‘There is no wisdom in women other than the spinning wheel, as it is written: And all the women who were wise in heart spun with their hands (Exodus 35).’

[Rabbi Eliezer] said to him, ‘The words of Torah should burn rather than be taught to women.'”

(Yerushalmi, Sotah 3:4. A version of this story also appears in the Bavli, Yoma 66b)

 

Rambam’s very first halakha regarding the laws of Talmud Torah unabashedly confirms my suspicion that the Rabbis never intended their texts to be read by women. “Women, slaves and children are exempt from the obligation to study Torah,” Rambam writes. (Rambam, Hilkhot Talmud Torah 1:1) The most important thing that we need to know about the great endeavor of Torah study – is who is excluded from it. Women are patronizingly paired with our usual partners in crime and halakhicdiscourse: slaves and children, the Others, the p’turim (exempt ones). But unlike our compatriots, we do not have the ability to grow up and out of our damning status, nor can we achieve liberation at the yovel and acquire the privileges previously denied us. No, our alienation is singularly permanent and irrevocable, a reflection not only of our social standing, but also of our character. As Rambam revealingly notes: “most women simply do not have the mental capacity to learn.” (ibid, 1:13)

 

 (See, for example, Bavli, Brakhot 24a and Hilkhot Talmud Torah 1:5) Consider the implications of such a portrait: If Torah is life, and women are obstacles to Torah, then women are obstacles to life itself! Woman, the embodiment of sexual guile, is worse than invisible – she is a force of destruction!

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Looking

 

 R. Josiah said: He who gazes at a woman eventually comes to sin, and he who looks even at a woman's heel will beget degenerate children. R. Joseph said: This applies even to one's own wife when she is a 

niddah

.


R. Simeon b. Lakish said: 'Heel' that is stated means the unclean part, which is directly opposite the heel.

(Talmud Tractate Nedarim folio 20a)

 

 

 

Exodus 35:35 woman have no wisdom

 

The Gemara cites another question posed to Rabbi Eliezer. A wise woman asked Rabbi Eliezer: Since all bore equal responsibility for the incident of the Golden Calf, due to what factor were their deaths not equal? Some of the people were killed by the sword of Moses and the Levites, some were killed in a plague, and others were struck with an intestinal illness. He said to her: There is no wisdom in a woman except weaving with a spindle, and so it states: “And any woman who was wise-hearted spun with her hands” (Exodus 35:25). Therefore, it is unbefitting for a woman to concern herself with such questions. (Talmud Yoma 66b:12)

 

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The Gemara cites another question posed to Rabbi Eliezer. A wise woman asked Rabbi Eliezer: Since all bore equal responsibility for the incident of the Golden Calf, due to what factor were their deaths not equal? Some of the people were killed by the sword of Moses and the Levites, some were killed in a plague, and others were struck with an intestinal illness. He said to her: There is no wisdom in a woman except weaving with a spindle, and so it states: “And any woman who was wise-hearted spun with her hands” (Exodus 35:25). Therefore, it is unbefitting for a woman to concern herself with such questions.

 

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Rabbi Eliezer: There is no wisdom in a woman except weaving with a spindle, and so it states: “And any woman who was wise-hearted spun with her hands” (Exodus 35:25). Therefore, it is unbefitting for a woman to concern herself with such questions. (Talmud Yoma 66b)

 

 

If they have any questions, they should ask their husbands at home, for it is improper for women to speak in church meetings. (1 Corinthians 14:35)

 

Women are to be silent in the churches. They are not permitted to speak, but must be in submission, as the law says. (1 Corinthians 14:34)

 

We know the oral law has something to say

 

“A woman’s voice is prohibited because it is sexually provocative” (Talmud, Berachot 24a)

 

I do not permit a woman to teach or to assume authority over a man; she must be quiet. ( 1 Timothy 2:12)

 

 

 

Talmud, Yevamot 62b

“Rabbi Joshua ben Levi said: Whosoever knows his wife to be a God‑fearing woman and does not duly visit her is called a sinner.”

 

 

https://static1.squarespace.com/static/56763c8d1c1210f594d7084f/t/5e24f6693e92f9543988e506/1579480695863/Halachic+Positions.pdf pdf on love making

 

 

the woman transmits impurity to the man with whom she engaged in intercourse, just as she retroactively transmits impurity to any pure items she touched (Talmud Niddah 15a)

 

 

Talmud Women are invalid to judge


Tractate Niddah 49b: "All who are valid to judge are valid to give testimony, and there are those valid to give testimony who are not valid to judge." Since women are invalid to bear testimony, they are invalid to sit in judgement as judges. As the Tosfot wrote on Tractate Yevamot 45b, s.v. mi lo: "Women are not suitable to serve as judges as it says, 'All who are valid to judge are valid to bear testimony' (Niddah 49b). In the Jerusalem Talmud, Tractate Yoma, it is explicitly stated that since women do not testify they do not judge."

 

 

 

לְפִי שֶׁהֶחֱזִירַתּוּ לְמשֶׁה עַל כָּל הַמִּצְרִיּוֹת לְהָנִיק אוֹתוֹ וּפָסַל אֶת כֻּלָּן, וְלָמָּה פְסָלָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַפֶּה שֶׁעָתִיד לְדַבֵּר עִמִּי יִינַק דָּבָר טָמֵא

 

Moses passed before all the wet nurses in Egypt, and rejected them all. And why did he reject them? The Holy One, Blessed be He said “should the mouth that will in the future speak to me suckle from that which is impure?”

 

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In the name of Allah, the Gracious, the Merciful

It is incorrectly claimed that women are ‘deficient in intelligence and religion’ or ‘lacking common sense’ according to Islam, and that for this reason restrictions are placed upon a women’s testimony and intellectual activity. This unfortunate misconception is based upon a misinterpretation or poor translation of the following prophetic tradition:

Abu Sa’id al-Khudri reported: The Messenger of Allah, peace and blessings be upon him, said:

يَا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ فَإِنِّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ

O gathering of women! Give in charity, for I have seen you as a majority of people in Hellfire.

They said, “Why is that, O Messenger of Allah?” The Prophet said:

تُكْثِرْنَ اللَّعْنَ وَتَكْفُرْنَ الْعَشِيرَ مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الْحَازِمِ مِنْ إِحْدَاكُنَّ

You curse others often and you are ungrateful for your livelihood. I have not seen anyone with reductions in mind and religion more capable of removing reason from a resolute man than you.

They said, “What are our reductions in mind?” The Prophet said:

أَلَيْسَ شَهَادَةُ الْمَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ

Is not the testimony of a woman like half of a man?

They said, “Of course.” The Prophet said:

فَذَلِكِ مِنْ نُقْصَانِ عَقْلِهَا أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ

That is the reduction in your mind. Is it not that when you menstruate you do not pray, nor fast?

They said, “Of course.” The Prophet said:

فَذَلِكِ مِنْ نُقْصَانِ دِينِهَا

That is the reduction in your religion.

Source: Ṣaḥīḥ al-Bukhārī 298, Grade: Sahih

There are two important points that are misunderstood in this tradition: the reason why there is a majority of women in Hellfire, and the meaning of a ‘reduction’ in intellect and religiosity. The first misconception has been answered in a separate article.

The ‘reduction’ (nuqsan) in mind and religion is related to a woman’s legal obligations. It is not an ontological statement that women are always less intelligent or religious than men. As applied to religion, women are not obligated to pray or fast while menstruating or enduring post-natal bleeding. As applied to mind, women are not obligated to perform some functions such as testifying before a judge in a criminal case.

Some authors have mistranslated nuqsan by using derogatory terms like ‘deficient in intelligence,’ or ‘lacking common sense.’ This rendition is inappropriate because the word in this context means a ‘reduction,’ as it is used in the Quran:

أَوَلَمْ يَرَوْا أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا

Have they not seen that We set upon the land, reducing it from its borders?

Surat al-R’ad 13:41

And again:

أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا

Then do they not see that We set upon the land, reducing it from its borders?

Surat al-Anbiya 21:44

The reduction for women is a manifestation of Islam’s leniency towards women, by not burdening them with the same obligations as men while they have their own particular duties and concerns.

In the case of testimony, women in early Islam did not customarily involve themselves in business contracts, debts, and other matters. They were usually doing other important work, caring for their children and elderly parents, and so on. As a result, the verse was revealed to lessen a woman’s obligation to testify in such matters.

Allah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ … وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ

O you who believe, when you contract a debt for a specified term, write it down, and let a scribe write it between you in justice… and bring two witnesses from among your men. If there are not two men available, then a man and two women from those whom you accept as witnesses, so that if one of the women errs, then the other can remind her.

Surat al-Baqarah 2:282

The purpose of this rule was a practical matter to achieve justice in business by having two women support each other’s memories in matters outside of their regular duties. It is not a universal rule that women are half as intelligent as men or that their testimony is always half of a man.

By default, men and women are equal to each other in terms of honesty and piety, but because women in this context were afraid that they might forget some details of the contract, they were told to include another woman to help one another remember. In fact, the testimony of two women outweighs the testimony of one man.

Ibn al-Qayyim writes:

وَالْمَرْأَةُ الْعَدْلُ كَالرَّجُلِ فِي الصِّدْقِ وَالْأَمَانَةِ وَالدِّيَانَة إلَّا أَنَّهَا لَمَّا خِيفَ عَلَيْهَا السَّهْوُ وَالنِّسْيَانُ قَوِيَتْ بِمِثْلِهَا وَذَلِكَ قَدْ يَجْعَلُهَا أَقْوَى مِنْ الرَّجُلِ الْوَاحِدِ أَوْ مِثْلَهُ وَلَا رَيْب أَنَّ الظَّنَّ الْمُسْتَفَادَ مِنْ شَهَادَةِ مِثْلِ أُمِّ الدَّرْدَاءِ وَأُمِّ عَطِيَّةَ أَقْوَى مِنْ الظَّنِّ الْمُسْتَفَادِ مِنْ رَجُلٍ وَاحِدٍ دُونَهُمَا وَدُونَ أَمْثَالِهِمَا

The woman is equal to the man in truthfulness, honesty, and piety; otherwise, if it is feared that she will forget or misremember, she is strengthened with another like herself. That makes them stronger than a single man or the likes of him. There is no question that the benefit of the doubt given to the testimony of Umm Darda and Umm ‘Atiyyah is stronger than the benefit of the doubt given to a single man without them or the likes of them.

Source: al-Ṭuruq al-Ḥukmīyah 1/136

The increased possibility of error, due to customary gender roles in society, necessitated the addition of another woman’s testimony. But if there is no fear of error, the testimony of men and women return to the default position of equality, because the intention of the rule is to achieve fairness between business partners and truthful witness, not to devalue women’s intelligence.

Ibn Taymiyyah writes:

فَمَا كَانَ مِنْ الشَّهَادَاتِ لَا يُخَافُ فِيهِ الضَّلَالُ فِي الْعَادَةِ لَمْ تَكُنْ فِيهِ عَلَى نِصْفِ رَجُلٍ

Whatever there is among the testimonies of women, in which there is no fear of habitual error, they are not considered as half of a man.

Source: al-Ṭuruq al-Ḥukmīyah 1/128

This dynamic can be seen in the way early jurists approached women’s testimony. They mostly did not accept, or obligate, a woman to testify in criminal investigations, legal punishments, and other matters outside of their customary purview, but they accepted a woman’s testimony as equal in her ordinary duties.

Ibn Rushd writes:

وَأَمَّا شَهَادَةُ النِّسَاءِ مُفْرَدَاتٍ أَعْنِي النِّسَاءَ دُونَ الرِّجَالِ فَهِيَ مَقْبُولَةٌ عِنْدَ الْجُمْهُورِ فِي حُقُوقِ الْأَبْدَانِ الَّتِي لَا يَطَّلِعُ عَلَيْهَا الرِّجَالُ غَالِبًا مِثْلَ الْوِلَادَةِ وَالِاسْتِهْلَالِ وَعُيُوبِ النِّسَاءِ

As for the testimony of individual women, meaning women without men, it is accepted by the majority in personal rights which are usually not the purview of men, such as pregnancy, consummation, and ailments affecting women.

Source: Bidāyat al-Mujtahid 4/248

In this regard, the classical rules were largely based upon the customary gender roles of the time and were not indicative of an universal deficiency in women’s intelligence, testimony, or truthfulness.

In other cases, a woman’s testimony was accepted in important matters of family law without any men present at all.

Ibn al-Qayyim writes:

قَالَ الْإِمَامُ أَحْمَدُ فِي الرَّجُلِ يُوصِي وَلَا يَحْضُرُهُ إلَّا النِّسَاءُ قَالَ أُجِيزُ شَهَادَةَ النِّسَاءِ فَظَاهِرُ هَذَا أَنَّهُ أَثْبَتَ الْوَصِيَّةَ بِشَهَادَةِ النِّسَاءِ عَلَى الِانْفِرَادِ إذَا لَمْ يَحْضُرْهُ الرِّجَالُ

Imam Ahmad said regarding a man who writes his will and none are present except women: I permit the testimony of women. Thus, this shows that he affirmed the will by the testimony of individual women even if no men were present.

Source: al-Ṭuruq al-Ḥukmīyah 1/135

By analyzing the sources and appreciating their historical contexts, we find that the classical rules related to women’s testimony are not a statement about her inherent intelligence or truthfulness. Perhaps the single most important fact to contradict this claim is that women excelled in narrating the traditions of the Prophet (ṣ).

In particular, Aisha (ra) was considered to be a scholar by the righteous predecessors. Even the most senior male companions would come to her seeking religious and legal verdicts.

Abu Musa reported:

مَا أَشْكَلَ عَلَيْنَا أَصْحَابَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَدِيثٌ قَطُّ فَسَأَلْنَا عَائِشَةَ إِلَّا وَجَدْنَا عِنْدَهَا مِنْهُ عِلْمًا

We never had a problem occur to us, the companions of the Messenger of Allah, peace and blessings be upon him, and asked Aisha about it but that we found her knowledgeable of it.

Source: Sunan al-Tirmidhī 3883, Grade: Sahih

Masruq reported: He was asked, “Was Aisha knowledgeable of the religious obligations?” Masruq said:

وَالَّذِي نَفْسِي بِيَدِهِ لَقَدْ رَأَيْتُ مَشْيَخَةَ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَكَابِرَ يَسْأَلُونَهَا عَنْ الْفَرَائِضِ

By the one in whose hand is my soul, I saw the learned elders among the companions of Muhammad, peace and blessings be upon him, ask her about the religious obligations.

Source: Muṣannaf Ibn Abī Shaybah 30387, Grade: Hasan

Many more women, not to mention wives of the Prophet (ṣ), were scholars of the prophetic traditions known for their honesty and reliability. The confirmation of many practices of the Sunnah rely on the testimony of just one woman; the scholars never rejected their testimony merely because of their gender.

Al-Shawkani writes:

فَإِنْ قُلْت إنَّ ذَلِكَ الْقَوْلَ مِنْ عُمَرَ يَتَضَمَّنُ الطَّعْنَ عَلَى رِوَايَةِ فَاطِمَةَ لِقَوْلِهِ لِقَوْلِ امْرَأَةٍ لَا نَدْرِي لَعَلَّهَا حَفِظَتْ أَوْ نَسِيَتْ قُلْت هَذَا مَطْعَنٌ بَاطِلٌ بِإِجْمَاعِ الْمُسْلِمِينَ لِلْقَطْعِ بِأَنَّهُ لَمْ يُنْقَلْ عَنْ أَحَدٍ مِنْ الْعُلَمَاءِ أَنَّهُ رَدَّ خَبَرَ الْمَرْأَةِ لِكَوْنِهَا امْرَأَةً فَكَمْ مِنْ سُنَّةٍ قَدْ تَلَقَّتْهَا الْأُمَّةُ بِالْقَبُولِ عَنْ امْرَأَةٍ وَاحِدَةٍ مِنْ الصَّحَابَةِ

If you say that statement from Umar contains a flaw in Fatimah’s narration of his statement because we do not know whether a woman remembers or forgets, I say this itself is flawed and false by the absolute consensus of the Muslims. It has not been reported from any scholar that he rejected the report of a woman on the basis of her being a woman. How many prophetic traditions has the Ummah received from a single woman among the companions?

Source: Nayl al-Awṭār 6/359-360

And Al-Dhahabi writes:

وما علمت في النساء من اتهمت ولا من تركوها

I do not know among women narrators anyone accused of lying, nor anyone abandoned.

Source: Mīzān al-I’tidāl 4/604

Al-Dhahabi then lists over one hundred and twenty women who narrated prophetic traditions.

If a woman’s testimony were always half of a man or she was always less intelligent than him, that would have applied even more so to narrating prophetic traditions. After all, relating the words and actions of the Prophet (ṣ) is an awesome responsibility requiring the foremost intelligence, memory, and trustworthiness, yet many women excelled in this field just as men did.

Moreover, women have unique and complementary perspectives, in their own right, that can inform men of their blind spots. For instance, the Prophet (ṣ) once consulted his wife Umm Salamah (ra) on a serious matter, and she provided him with a key insight into his problem.

Marwan reported: After the treaty of Hudabiyyah was concluded, the Messenger of Allah, peace and blessings be upon him, said to his companions:

قُومُوا فَانْحَرُوا ثُمَّ احْلِقُوا

Get up and offer your sacrifices, then shave your hair.

None of them stood up, and the Prophet repeated his order three times. When none of them stood up, the Prophet left them and went to Umm Salamah, and he told her about their attitude. Umm Salamah said:

يَا نَبِيَّ اللَّهِ أَتُحِبُّ ذَلِكَ اخْرُجْ ثُمَّ لاَ تُكَلِّمْ أَحَدًا مِنْهُمْ كَلِمَةً حَتَّى تَنْحَرَ بُدْنَكَ وَتَدْعُوَ حَالِقَكَ فَيَحْلِقَكَ

O Prophet of Allah, would you like your order to be carried out? Go out and do not speak to them until you have offered your own sacrifice and have called the barber to shave your head.

Source: Ṣaḥīḥ al-Bukhārī 2731, Grade: Sahih

The Prophet (ṣ) followed the advice of his wife and made his preparations to end the pilgrimage. The companions would soon follow his lead.

In this example, it was his wife whose exceptional intelligence provided him with guidance and resolution. Intelligence is not simply a linear matter of more or less. There are varieties of intelligence, such as emotional and personal intelligence, which women can excel at and benefit men with their advice.

Ibn Hajar writes:

وَجَوَازُ مُشَاوَرَةِ الْمَرْأَةِ الْفَاضِلَةِ وَفَضْلُ أُمِّ سَلَمَةَ وَوُفُورُ عَقْلِهَا حَتَّى قَالَ إِمَامُ الْحَرَمَيْنِ لَا نَعْلَمُ امْرَأَةً أَشَارَتْ بِرَأْيٍ فَأَصَابَتْ إِلَّا أُمَّ سَلَمَةَ

It is permissible to consult a meritorious woman, and the merit of Umm Salamah and her abundant intelligence were such that Imam al-Haramayn said: We do not know of a woman expressing her opinion and being correct as much as Umm Salamah.

Source: Fatḥ al-Bārī 5/347

In sum, the claim that women are ‘deficient in religion’ is based upon a misinterpretation or a poor translation of a prophetic statement. The ‘reduction’ in a woman’s intelligence is a reduction in her legal responsibilities related to it, not in her inherent intelligence itself. The preponderance of other evidence indicates that women can be just as intelligent as men and, therefore, they should be consulted and their perspectives respected.

Success comes from Allah, and Allah knows best

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