PRESENT STATUS AND CHALLENGES FOR THE EMPLOYMENT OF

MUSLIM WOMEN IN SRI LANKA WITH SPECIAL REFERENCE TO

PUTTALAM DISTRICT

- Dr. M.S.M. Anes -

Islamic Viewpoint

Of the most obvious individual rights in any society is the right to employment. The
right to employment is the logical result of freedom of employment. Every individual
has the right to choose his desired employment and use it as a mean to earn his living,
and the state is obliged to provide this right for everyone. When glancing at
international covenants, it becomes obvious that the right to employment is recognized
for everyone without limitations of any kind due to sex, color, race etc... (Islamic views
on human rights 2001)

In the past there were ideas opposing the education and employment of Muslim women
in Sri Lanka. Due to the attitude of their own community, the progress of women was
affected. The community did not take them seriously and until very recently, no
encouragement was given to the womenfolk. This brought disadvantages to the Muslim
community. When compared to other communities, it is clear that this is the reason why
Muslim women became backward in their Education, employment and other social
activities. Reasons for theses disadvantages are not the fault of anyone but our own.
There was a close connection between the social and cultural behavior, which
prevented our women to take up the challenges for a long time.

Old customs and traditions were introduced to prevent them in education, employment
and social activities without considering their rights and the rights which were given by
the Quran and Sinnah of the Prophet. Now, we expect these attitudes of the community
will have to change to fit the present social economical and cultural developments, and
to enable our women to cooperate while they follow their religious and cultural and
tradition. The same culture and tradition, which shut them inside the house, should
revert to open a new way of life according to the challenges. This means that old
interpretation should be brought in to new light according to modern thinking.

It should be made clear that - although there are various opinions given - Islam is a
very flexible religion, able to face modern challenges. But very few of such
understandings were brought out to the public to enlighten the world about the Islamic
perspective. Only those who could understand these enlightens of Islamic ideas could
face the modern problems including the women rights.

It is a revolutionary change brought by Prophet (Sal). He came forward to change

Arabia, to liberate their social life, including the women's rights and liberation Pride of
place were given for women's morality and safety. What the Prophet insisted on was
the safety and morality of women, but he did oppose their employment.

There are many incidents in the history of the Prophet where women had been
employed in various capacities and no objections were shown for their employment.

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Before the advent of Islam in the early seventh century A.D., Women in Arabia
enjoyed little respect. Women were bought and sold like ordinary cattle. Women were
also not entitled to share the inheritance of husbands or Kinsmen.

Marriage for them was a kind of bondage and her husband was free to treat and dispose
of his property as he liked.

The weaker sex was unwelcome figures for the Jahiliya. Arab women were considered
to be the property of the whole tribe. Womenfolk, particularly daughters, were objects
of disgrace. Female child murder was practiced till the time of prophet. It was due to
the teaching of Islam that this custom of female infanticide comes to an end. When
Prophet (Sal) conquered Macca and received the homage of the women as admired
manner.

With dawn of the Islam the social institution of the Jahiliya (The age of the ignorance)
underwent significant changes. A new social outlook and attitude was promoted. But
long established traditions and practices could not be transformed overnight without
substantial changes in the outlook of the majority of the people. Therefore, women
were generally regarded as unfit creations for public affairs for the centuries and they
lived in the seclusion and privacy of the house, looking after children and performing
the usual household duties. Some section of Ulemas or traditionalists opposed and
rejected women when ever they come forward to fulfill their social tasks which were
granted by Sharia as in Islam.

With the spread of western power to the Arab countries in the nineteenth century, a new
modernist school of thought patronized by modernists, the dominance of the
traditionalist began to decline. In Egypt the modernists considered the liberation of
woman as the first important step in successful social development. Kasim Amin and
Mohamed Abduh were the first serious reformists of women's emancipation.

They rejected traditionalist's views as outmoded and unsatisfactory. They reinterpreted

and presented Islam and its institutions in a new form, with the needs of modern
challenges. With the advent of the Egyptian Revolution of 1919, Arab woman began to
come out in 1955 under the leadership of the Gamal Abdul Nasser. The government
took bold steps and abolished institutions controlled by traditionalists; some important
changes were placed with regard to woman affairs. The national charter in 1962
declared that women must be regarded as equal to men and must shed the remaining
shackles that impede her free movement, so that she might take a constructive part in
shaping life.

In the circumstances where ill treatments prevailed with regard to the woman in pre-
Islamic Arabia, Islam did introduce very significant changes that were advantageous for
woman. As Muslim Ulamas proudly pointed out, Islam brought legal advantages for
women quite unknown in the corresponding areas of western world. Demands by
woman for equal rights and equal status with men and the freedom to demand their own
careers have continued in the western society for the last two hundred years. On the
contrary, the Muslim women did not have to struggle. Islam bestowed number of rights
on her as bounty.

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It is considered one of the great innovations of the Quran over earlier practices that
women are permitted to inherit and own property. Again we find that in many parts of
the Muslim world, attempts are being made to equalise the procedure for inheritance
between men and women, particularly since women are playing an increasing role in
the work force ( 1987:240).
Religiously speaking men and women are equal in the eyes of god according to Islam.
Al-Quran declares that man and woman proceed from the same stock. They are the
members of the same species. The Quran invariably calls man and woman as spouses
each other, companions and helps mates. Also Islamic allows man and woman to
engaged in employment to earn livelihood. Islam does not prohibit a woman to
occupied in any business or profession and from contributing in the income of the
family. According to Quran, "The men are allotted what they earn and to woman what
they earn." (4:32) There are number of Hadhees traditions to the above revelation.

According to the traditions, Umme Atiyyah reported " I accompanied the prophet of
God in seven battles. I remanded in the rear for their luggage's, prepared food for them,
nursed the wounded and attended the sick. (Muslim) and another incidence the Quran
itself reported that Prophet Moses, when he arrived at the watering (place) in madyan,
he found a group of men watering (their flocks) and besides them he found two women
who were keeping back (their flocks) He said: “what is the matter with you?". They
said we cannot water (our flocks) until the shepherds take back (their flocks) and our
father is a very old man. (28:23)

From this incident which mentioned in the Qurancsome scholars infers woman can
engage in the earning of bread for the family under economic compulsion.

According to the traditions of prophet (sal) he permitted the women to earn for
themselves and for their family. A hadith quoted in sahih muslim states that the prophet
Muhummad permitted a woman who had been divorced, to visit her garden and take
her fruit.

Hadrat Saudah, the wife of the prophet was skilled in tanning skins of the animals and
used to make a considerable amount of earnings from this vocation. Abdullah b-Mas'ud
was mostly engaged in religious work and had no time to earn for the family. So his
wife used to work as an artisan to the earn livelihood for the family. When the prophet
comes to know about it he assured her of rewards in the hereafter. Khaulah_b_Thalabah
also used to meet the needs of her husband who was a poor man and earned nothing
and she told this to the prophet.

A lady named Qailah was a trader and bought and sold goods. Once she met the
prophet and asked him some questions about trade. She received perfumes from her son
in Yemen and sold them. (Tabaqat Ibn Saad quoted by Encyclopedia of seerah in
M.S.Chaudhry 1991)

There are many such incidents which establish that the women used to work in the days
of the prophet to support their families. The prophet never objected to these
engagements. Some Ulama's emphasise that there are religious restrictions, but Muslim
women can engage themselves in lawful professions to earn income consent with the
Sharia, Islamic Law..

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Consent with the instructions of the Sharia Encyclopedia Islam says Islam does not
restrict economic activity of woman, what it restricts are those factors which might
encourage or incite the spread of obscenity in society. If woman take proper care of
these things and observe Sharia instructions, they are not barred from engaging in any
lawful activity outside their houses, which is necessary for their livelihood for Allah's
messenger explicitly permitted this in these words " O Women you have been allowed
by Allah to go out for your needs"(1991:134)

Puttalam : Focusing area

The current study was conducted in Puttalam district, especially in Puttalam electorate
as a region of Puttalam. The main economical activities of this area include trade,
fishing, salt mining, coconut and other cash crop cultivation. These are the traditional
economic resources of Puttalam. Such activities are usually said to be controlled and
maintained by males. Though females support these activities indirectly, it is not
appreciated. On the other hand females of a low socio-economic status were directly
involved in these activities on a daily wage basis or as coolies. This is still continuing
in this area. Some of them are self-employed in these activities. So occupation of
Muslim women is not a novel phenomenon. Of course some portion of Muslim women,
usually from the upper and middle classes stayed at home, and only females from poor
families entered into this type of economic activity to earn their living. Apart from
these activities, women are not allowed to enter any other activity in this area. There
are many social restrictions placed upon them.

Historically speaking, when Sri Lankan Muslim leaders introduced policies of equal
education for males and females, they managed to bring females out of their traditional
home-based roles. In 1885 Siddilebbe and in the 1930's Sir Razik Fareed, T.B Jayah,
A.M.A. Azeez and others who brought these ideas, traveled across villages to influence
the females to come out & take part in education. In 1943, Sir Razik Fareed introduced
a Bill in the State Council to start a Muslim Ladies College in Sri Lanka. Muslim
leaders demanded the government to start schools for Muslim girls in Bambalapitiya,
Thihariya and Kahatovita. Gradually this movement spread to Puttalam and other
distant areas. After these agitations in the 1940's, adolescent Muslim girls began to
leave their restricted home lives and enter into education in the face of much
opposition. This was the first step taken by Muslim women regarding their much-
expected freedom, which is directly linked to the modern education movement started
by Muslim leaders.

Entering the teaching profession enabled Muslim women to have contact with the
external world. After entering into modern education and the teaching profession,
Muslim women very cautiously entered into other professions, again in the face of
much opposition. However, substantial improvement in Muslim women's education
took place in the 1960's, namely in Puttalam, Mawanella, Kalmunai, Matale, Gampola
and other areas. In the 1970's Muslim girls gradually gained university admission.

Yet again there was resistance from some quarters of the Muslim community, who
questioned whether University education is necessary for Muslim women and whether
it is permissible according to the Islamic principles. In the face of all these difficulties,
Muslim women stoically entered and continued their university education. After

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obtaining their degrees, they entered into suitable professions. Of course teaching was
the pet profession of these girls. The campaign against Muslim women entering higher
education & various professions is still continuing, though not with the early vigour.

The females who joined professional employment faced various problems such as
discrimination in the marriage market and other profession related problems. But
gradually these objections eased off.

Puttalam has from the early stage, produced many Muslim female teachers and other
professionals with enthusiasm, mainly from the Puttalam town, Kalpitiya & also from
some of the interior villages. But still in the interior villages, women have not been
able to take advantage of the opportunities for education & professional employment.
One reason is that most of these villages have not got well-equipped educational
institutes. But after the 1960's renaissance in Muslim female education, in Puttalam
town alone, there are about 170 female teachers. In Puttalam electorate there are at least
250 female teachers and more than 50 of these teachers are graduates. There are also 3
women with MBBS degrees, 6 unani doctors, 3 lawyers, 20 Samurdhi Niyamaks, 20
clerks and 01 Grama sevaka.

Now women show obvious enthusiasm for education as well as various professions
with educational qualifications. Even though there is still a marked preference for
teaching jobs, fair number of young Muslim women are keen to gain medical, dental
and other professional qualifications. All this time, Muslim women were reluctant to
enter the nursing profession. But now they are even willing to become nurses.

In our field survey in Puttalam and the University of Peradeniya, all 36 participants
indicated their willingness to engage in any respectable profession carried out by men.
Also they have indicated their interest in getting jobs in the private sector, NGO's, etc.
A few have even mentioned clothes designing as a preferred occupation. Stitching &
cottage industries have been indicated as preferred self-employed activities. However
majority declined positions as sales staff in shops & trade centers.

All 36 participants firmly asserted the importance of women participating in

community activities and occupations in order to support their family livelihood.

Some of the participant's important opinions are summarized below.

1. Females should enter professions to dispel ignorance.

2. Education is not enough; in order to respect that education, women should

enter a profession.

3. Professional employment can eliminate female dependence and can also

enhance the family economy.

4. Professional opportunities for women can bring about a renaissance within

the whole Muslim community, which can in turn help the betterment of the
country.

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 5. Females' employment can establish equal rights in society and also help
women protect their moral & ethical values.

However majority of Puttalm women live and suffer in silence whether they lived in
towns or in villages. A poor and virtually illiterate majority of women lead lives of
physical hardship which involve long working hours for which there is neither
compensation nor recognition. They are the first to rise and the last to go to bed. Most
often they have to bear the double burden of house work and outside work.

In rural areas in Puttalam women work up to 14 to 16 hours a day. Apart from all the
work pertaining to the home such as taking care of animals, collecting firewood, buying
grocery items and so on. The women work in the onion and chilly fields. The
landowners prefer to employ females as work force for their cultivation since they are a
source of cheaper labour.

Educated employed women also have to perform dual duties and sometimes face a
crisis of adjustment. She is also expected to run from her work place to her household
and bear the major responsibility of child rearing. She has to get up early to cook meals,
prepare children to go to school and commute to her work place in public transport.
Returning from the work place, again she has to continue domestic activities like
sweeping house and garden. Existing cultural norms do not expect the husband to make
any adjustments. This traditional responsibility of domestic work puts great strain on
the working women. When she returns from the work place after 04 or 06 in the
evening again she has to attend her usual household work such as washing clothes and
preparing the night meals. She has no time to spare for her own needs or at least to
watch a TV or listen to radio news. Most of the time, husbands do not want to help the
wife in sharing the twin responsibility of household work and job. However, when she
gets her salary she has to account for it to her husband. With regard to the economic
independence and decision making in the family, it seems that even with present norms
& values these women are not free.

Women's Development

The development of society depends on women's development. The development of

females depends on their entering into various professions. Earlier, women were
confined to their homes. Now they are liberated & the situation has changed. Most
parents are willing to allow their female children to obtain higher education and enter
into any suitable profession. Only few parents were against female employment due to
incorrect interpretation of religious mores. Some had formed outdated views regarding
self-respect & cultural values. However, economic challenges & social necessity bring
more and more Muslim women into the job market and this makes her stand on her
own two feet.

Through obtaining employment, females are able to create better environments for
themselves and it allows them opportunities to face problems & find solution for them.
It also allows them to liberate from male domination and leads to establishing the
importance of female in society. On the other hand, women can expose their abilities &
natural talents only through these professions. So, females should obtain professional
employment not only for the betterment of the family economy, but also for self-respect

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and betterment of the society at large. In a country like Sri Lanka, young Muslim
women have to compete with women from other communities as well. Because of this,
Muslim women can increase their visibility & importance for the needs of the society
and nation.

CONCLUSION

Since 1960, there is a progress in the employment of Muslim women. Reason for this is
mainly education and reformative thinking of the Muslim leaders and other who loved
the Muslim women education. But there are many unsolved problems and challenges
not only in the employment sector, but various other fields. They have many problem
within the four walls of their homes and the society around them. Cultural restrictions
facing these women and their social economical needs have to be brought to light and
we must provide them with the means to find solutions for these crisis.