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BEGUM Rokeya is remembered and celebrated for her immense contribution to the establishment of women’s rights in British India. Her satirical literary works have modified the thoughts, beliefs, customs and stories of contemporary Muslim society. She rightly pointed out the worthlessness of the tradition that the Muslim society had imposed on women, which had no direct connection with the authentic teachings of Islam. She had to swim against the current to raise awareness about the importance of women’s education. Although there was some practice of female education among the Hindu community, the Muslim women lagged far behind. Her movement confronted the ideology of the cult of true womanhood, summarised in four key tenets: piety, purity, submission and domesticity. In order to provide piety and purity, women were wrapped under layers of clothes, not to be visible to men. Women were unfairly and forcefully located in the private sphere of the household to paint the picture of submissive women. Therefore, it is needless to mention that they were deprived of their right to education, which was their religious obligation too.

Rokeya’s essays highlighted her enduring legacy as the master of satire and her social observation. She painted the social status of women as ‘live baggage’ or ‘veiled victims’. She also pointed out that those practices resulted from the biased interpretation and misperception of Quranic teachings by the patriarchal system. Women were not allowed to enjoy daylight, not to breathe in fresh air, let alone the right to education or financial freedom. Rokeya’s strategic vision identified the root causes and she successfully hit the heart of the problem.

Her endeavour crossed the boundary of literary work; her dedication culminated in a movement; her battle brought a new era of women’s freedom. She established a women’s school in 1909 with only eight students; she donated her wealth and her entire life to make education available for women who had been domesticated by others as well as by themselves. She would go door to door to invite students to her school by raising awareness among them and often by convincing their households. She went against the so-called values and principles when women’s education was viewed as a sin. Tagore had depicted in his novels, many times, that educated women cannot have a good husband; either they die or their husband dies. In her literary work we see that Rokeya has confidently pointed out the emptiness of societal values and taboos. She has never hesitated to hold her pen against religious misbeliefs and superstitions. She continued her endeavours till her last breath.

She proudly announced herself as a dedicated Muslim woman; she emphasised the value of not only reading but also understanding the Quran. She fought against the unnecessary restriction and imprisonment of women at home. Her rational choice, logical mind and moral education led her to the real understanding of Islam. On the other hand, she criticised nudity and shamelessness. Overall, her modest dress code still portrays her as a devout Muslim woman. Her lifelong struggle proved her as a true vicegerent of God on earth. She brought revolutionary changes in the understanding and practices of the Muslim society. In 1916, she founded the Muslim Women’s Association, an organisation that fought for women’s education and employment.

It is hard to comment on whether she was influenced by the contemporary feminist movement of the west. She received education from her brothers; her husband was serving the British government. Presumably, she had the privilege to know about the suffragettes. However, the contextual nature of the problems was entirely different. They had to fight specifically for equal political rights and the right to vote. Virginia Woolf advocated women’s reproductive rights and financial empowerment. Rokeya knew that similar approaches were a far cry and were impractical in Indian society. She rightly identified the need for women’s education. Her approach to social reform was not against Islam, but against the wrong interpretation of Quranic ethics and values. She was unique and powerful in her understanding of Islam. Rokeya viewed women’s empowerment in doing righteous deeds and following the teachings of Islam.

She endeavoured to invite women towards the dawn that was waiting to embrace them. Rokeya discovered the loving God in her own way, which enlightens women centuries later. She debated the question of divine equality and justice; she explained the fact that there was no unfairness in nature, in the creation of physical beings and in intellectual capacity. She raised the point that boys and girls spend equal amounts of time in their mothers’ wombs before coming to the world. God has created mankind with equal love and design. Therefore, men and women have similar and equal responsibilities in societal development and in maintaining harmony in the family. She encouraged them to learn the Quran, not only by heart but through the intellectual exercise that redesigns the hearts and enriches the souls.

Rokeya utilised the financial and moral support she obtained from her family. She became rich from her husband’s wealth. She was a loyal wife and would take utmost care of her diabetic husband. Personal life would never come in her way to achieving her dreams. Worldly glitter could not dazzle her insight; she was far more simple, as she could get rid of the desire to get the beautiful look of artificial glamour. Knowledge was her power; fighting for freedom was her adornment. She was empathetic to her fellow women in the Muslim society. She realised that knowledge is the gateway to freedom; chauvinism and superstition were the hindrances. Hence she began her journey to bring justice to society. The beacon Begum Rokeya brought to the world is still illuminating the lives of women of the twenty-first century.

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Dr Meera Sabeka is a consultant neurologist, Kent, England.