Between East and West. Muslim women in the medieval period

The Study of Muslim Women in the Middle Ages

In recent years, historiography has increasingly turned to cover certain aspects of the Middle Ages, such as marginal sectors or gender studies. An example of this is the research on the figure of the Islamic woman during this period.

Based on this, we will attempt to encompass the various spheres involved in her study, both in the Western Islamic world (al-Andalus and Maghreb) as well as in the Eastern regions (Mashreq and Near East). First, we will comment on the degree of legal and social autonomy of the woman in question; her position within the family and community structure. We will also analyze the Bedouin women, within pre-Islamic and medieval Arab nomadic communities, to conclude with a paradigmatic case of women: the women wise.

Between East and West. Similarities and Differences

In medieval societies, the family constituted a fundamental basis for social organization. Generally, Muslim society was characterized by being patrilocal, patrilineal, patriarchal, and endogamous (Ruiz de Almodóvar, 1993, p. 66). That said, although male lineage formed the central axis, one must not undervalue the role of women as transmitters of prestige and family honor. Also, their role in transmitting family culture and religion, as well as being responsible for instilling religious values to their descendants (Rubiera, 1989, p. 71) should be considered.

Now, depending on whether they were located in the Western or Eastern world, circumstances were not the same and a series of similarities and differences emerged regarding legal, social, and cultural aspects.

1. Slaves and Free Women

The study of female slavery requires considering the different categories into which slave women were divided. 

They were mainly confined to the domestic sphere, where they performed tasks that required physical effort and dedication. They were responsible for taking care of the home and children in the families to which they belonged.

In contrast, those slave women whose main function was to serve as companionship and entertainment to their masters stand out; this often included a refined education. They would perfect themselves in various arts: music, singing, dancing, poetry or rhetoric. If the slave woman was chosen or freed by her master, she could become a concubine (Guthrie, 2001, pp. 225-226).

In between lies the presence of the prostitute. Despite being frowned upon in the Quran and Sunna, if it was done out of necessity, it was not condemned with such severity, being tolerated and subject to taxes. With respect to her working environment, she circumscribed herself around the souk or ports. Additionally, prostitutes went unveiled; this was the most appropriate form since their profession depended on attractiveness and identification by clients and authorities (Guthrie, 2001, pp. 215-219).

On the other hand, there is the distinction of the free woman, being the main representation of the married woman. Marriage was a recommended condition for any woman according to Islamic precepts. She was considered responsible for taking care of the house and children, so her primary sphere of action usually was domestic. They had rights to private property, inheritance, work or education: these are inalienable rights granted by Allah that they shared with men (Arcas Campoy, 2006, p. 69).

2. Countryside and City

When analyzing the spheres of life of medieval Islamic women, it is essential to consider the distinction between countryside and city. In terms of the urban setting, it was characterized by strict social-religious control, subject to gender norms and family hierarchies. Precisely because it was a more limited space than rural areas, where schedules and rules were established in places like baths, mosques or souks (De Epalza, 1989, pp. 55; 58). Their transit had to take place during the day, accompanied by a family member of their own gender (Marin, 2000, pp. 114-115). It was understood that the city was where social, religious and legal norms were concentrated (De Epalza, 1989, p. 54).

Rural women, in general, tended to be of medium-low status. They were associated with participating jointly in family productive activities, whether working in the fields or going to the souk where a large number of them had to sell products they themselves had made. Domestic tasks such as caring for children and the home are also added (Marin, 2000, p. 115-116).

3. Social Status

Social class conditioned their mobility and visibility in public spaces. They were almost constantly watched by their families to preserve family honor and social reputation. Even within the private sphere, they did not have full autonomy since these homes included domestic workers, slaves, concubines, and their descendants (Marin, 2000, p. 13; 22).

In specific cases, their mobility was completely restricted: other family members or servants would do it for them; as well as hygiene, or religious obligations, which could be developed within the private space of the home. Some women from the courtly environment reached prominent roles, either as wives and mothers to royal children, or even as regents (Guthrie, 2001, pp. 13-14).

The difference with middle-to-low-class women varied not only in freedoms or spaces but also in social or moral norms regulated by family and community. Middle-to-low-class women participated in economic activities that required their presence in public spaces; their livelihood depended on it. Family control over marriage could be less stringent, as it did not imply significant economic or political advantages (Guthrie, 2001, pp. 33-35).

4. Bedouin Women

In the face of desert difficulties, strong bonds were forged between individuals in the tribe, which for women translated into marital ties (Guthrie, 2001, p. 7).

Adapted to a harsh environment, they differed from urban and even rural women by having greater responsibility towards their tribe. They actively participated in productive, defensive, and social activities. There are few records, although Bedouin women who participated alongside male relatives in confrontations are documented. With respect to their private sphere, the Bedouins were nomadic, which caused them not to have a fixed place to live; their homes were portable, and they were involved in their own construction (Guthrie, 2001, pp. 35-39).

In addition to domestic and tribal responsibilities, poetry constituted a form of expression. Their participation in the family economy was fundamental; it is documented that there were women merchants, who acted due to numerous absences of their husbands (Guthrie, 2001, pp. 35-39).

5. Women Wise

It is worth noting that in these cases, they were socially and economically privileged women, who enjoyed a situation that allowed their education. The place where these women lived also influenced their access to education and cultural life, as the presence of "educated" or "wise" women had a greater impact in urban environments than rural ones.

Cases are documented of women who could dedicate themselves to religious or secular sciences, such as poetry or medicine (Ávila, 1989, pp. 139-140), although in the Eastern region they were less frequent compared to the Western one (Mesned Alesa, 2007, p. 228-229).

Conclusions

In conclusion, through this global analysis we have attempted to synthesize the situation of these women, valuing different dimensions of their life and social context, contributing both to feminist historiography as well as knowledge of the Middle Ages period. However, although an integral approach has been sought, it is inevitable that available sources present diverse, and sometimes divergent, perspectives. After having made a balance of the main contributions from historical research on different women's situations, we aim not only to deepen further into the topic but also to foster new interdisciplinary research that enriches and makes visible gender studies about the Muslim woman.

Bibliography

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