A woman has largely prevailed as an architect of the societies that absorbed the pressures, changed their ill fate to something we now know as a developed world. Their contribution in a long sufferable struggle for the transformation of a demonic society was paved through a series of up-down transitions. Through our familiarity with those transitions are as revolutions, however, their head values endow a sense of civilisation to society presently.
Women in Rig Vedic age enjoyed freedom as they could participate in chariot races (RV X.59.10), take an active part in the proceedings of the assembly called sabha and vidhatha.(RV I.167.3) They were also engaged in various economic pursuits as indicated by the occurrence of terms such as siri (female weaver) (RV X. 71.9), pesaskari (female embroider) (Vajasaneyi Samhita XXX.9), bidalkari (female splitter of bamboos) (Vajasaneyi Samhita XXX.8), and upalapraksini (women corn-grinder) (RV IX.112.2). In such a socio-economic order, women naturally enjoyed some degree of social status. Women in the Rigvedic period were also free to attend samana or social gatherings.
And In Islam, among the influences which have played an important role in defining the social, spiritual and cosmological status of women in the course of Islamic history are Islam’s sacred text, the Qu’ran; the Ḥadīths, which are traditions relating to the deeds and aphorisms of Islam’s Prophet Muḥammad; ijmā’, which is a consensus, expressed or tacit, on a question of law; qiyās, the principle by which the laws of the Qu’ran and the Sunnah or Prophetic custom are applied to situations not explicitly covered by these two sources of legislation; and fatwas, non-binding published opinions or decisions regarding religious doctrine or points of law.
Additional influences include pre-Islamic cultural traditions; secular laws, which are fully accepted in Islam so long as they do not directly contradict Islamic precepts; religious authorities, including government-controlled agencies such as the Indonesian Ulema Council and Turkey’s Diyanet; and spiritual teachers, which are particularly prominent in Islamic mysticism or Sufism. Many of the latter including perhaps most famously, Ibn al-‘Arabī have composed texts that have elucidated the metaphysical symbolism of the feminine principle in Islam and an empowerment section.
But, we lack the diversity in various ways to provide that true and deserved position to the women that she should be provided. It’s our collective failure to distance ourselves from fighting for their cause, their weakness needs to be loved and be given utmost affection. It can enhance the strength of family system that seem to be weakened from last few years. And surprisingly successive governments keep rolling the terms related to same, to gain more voter count.
Though government should involve itself in empowering them but, it must be kept away from the political gimmick. Each society needs a transformation, it starts from the family alone, and the family itself is dependent on the woman. Her role is intrinsic, through the hierarchy of the leadership, and the modern day challenges.