posted
I complained in the other thread that many of the stories we hear or read about Muslim women give examples of women sacrificing themselves, suffering or being submissive to their husbands. Maybe we can have a positive thread, some inspiring stories of strength, achievement, love, inspiration etc.
Maybe those who are well versed in Islamic history can find some examples? Which stories have you heard or read that you find inspiring or interesting or encouraging?
Citation of Women in Muslim History
There are many historical instances where the Prophet (saw) and the Companions consulted women. This certainly does not support the view that women, just being women, have defects of intelligence. From the accounts of women Companions of the Prophet (saw), they were never confined to their homes. They took part in activities ranging from politics to religion. During the Prophet’s time, women participated in all professions. It was only much later that women came to be confined to the home and people generally began to believe that their main role in life was to bear children and to do housework. We have read about several women who were accomplished in other fields of activity and were most sought after. Many of them led totally independent lives and even married and obtained a divorce whenever they willed. These are some examples of the participation of women throughout history that do not support the view that women are incapable of becoming leaders. These examples are taken from the era of the Prophet (saw) and the Companions, as well as during the Abbasid and Fatimid periods, and during the period of Muslim rule in India.
During the time of the Prophet (saw) and the rightly-guided Caliphs:
1. It is a well-established historical fact that the Prophet consulted Salma (ra) on the occasion of the treaty of Hudaybiya. One of the terms of the treaty was that the Muslims would not proceed to Mecca for the performance of Umrah in that year. However, the Companions were reluctant to set aside their ihram which they were wearing for the purpose of Umrah. Salma (ra) advised the Prophet to set the example in making the sacrifice and setting aside the ihram. The Companions followed suit.
2. Women participated freely in the affairs of war. For instance, Muslim women, including the Prophet’s wives themselves, were actively helping the wounded in the battle of Uhud. Some of the women even participated in the actual combat.
3. In Sunan Abu Dawud, it is reported that the Prophet (saw) appointed Umm Waraqah to be the imam to lead the prayers of her household, while the muezzin was an elderly man. This hadith is said to have a stronger isnad (chain of transmission) than another contradictory hadith, reported in Sunan ibn Majah, that a woman cannot be imam when there are men in the congregation.
4. Umar, one of the rightly-guided Caliphs, was corrected by a woman on the value of the mahr (mas kahwin) when he wanted to fix the mahr lower. Umar had to acknowledge her opinion as correct.
5. Aishah (ra) has been known to have corrected Abu Hurairah in respect of traditions which were in conflict with the Qur'an. She was consulted on her knowledge of the Sunnah by the believers. Imam Zarkashi (born in 745 Hijrah), one of the greatest scholars of the Shafi’i school in his time, devoted a book dedicated to Aishah’s particular contribution in this field, entitled “Collection of Aishah’s Corrections to the Statements of the Companions” (Al-‘irada fi ma istadrakathu ‘A’isha ‘ala al-sahaba).
6. When the Qur'an was first compiled, it was entrusted to the custody of Hafsa (ra), daughter of Umar al-Khattab and wife of the Prophet. She remained the trustee from the time of Abu Bakar’s caliphate until the reign of Uthman. The compilation was taken from her and copies made and distributed to various cities for the correction of compilations there.
7. Umar appointed Shifa binti Abdullah as an inspectress of markets.
8. During the election of Uthman as the third Caliph, Abdul Rahman ibn Auf, who was put in charge of the election, ensured that women as well as men participated in the election.
9. Khansa’, Safiyah, ‘Atikah, Hind bint Harith, Kabshah bint Rafi and several others were known for their excellence in the sphere of poetry. Khansa’ published a collection of poetry.
10. Many of the Prophet's women Companions were engaged in industry, commerce, agriculture, calligraphy and other fields.
11. Apart from Aishah, Umm Salma, Umm 'Atiyyah, Asma' bint Abu Bakr, Umm Hani and Fatima bint Qays also narrated a number of hadith.
12. Rafidah Asiamiyah, Umm Muta, 'Umm Kabsha and several others were experts in medicine and surgery and Rafidah had her nursing home next to the mosque of the Prophet (saw).
During the Abbasid period, the Fatimid period and the period of Muslim rule in India:
1. During the Abbasid period many women wielded great influence in state affairs. Zubaydah, wife of Caliph Harun al-Rashid, a very intelligent woman, used to advise her husband on political and administrative matters.
2. Women in the high circles of that early period achieved distinction and exercised influence in state affairs. These women included al-Khayzuran, al-Mahdi's wife and al-Rashid's mother, 'Ulayyah, daughter of al-Mahdi, Zubaydah, al-Rashid's wife and al-Amin's mother; and Buran, al-Ma'mun's wife.
3. There were instances of Arab maidens going to war and commanding troops, composing poetry and competing with men in literary pursuits or enlivening society with their wit, musical talent and vocal accomplishments.
4. Hurrah Malikah Arwa' bint Ahmad headed the administration of the province of Yemen on behalf of the Fatimid Caliphs of Egypt. Three of the Fatimid Caliphs, Mustansir, Must' ali and Amir, reposed faith in her and gave her a free hand to govern the Yemen. She was held in high esteem by all three. The last of the three Caliphs, Amir, even appointed her Hujjah (the highest religious office under the Fatimid hierarchy). It speaks volumes for the ability of Hurrah Malikah (malikah literally means ruler or empress) that she won the distinction of being a governor of a province as well as rising to the office of Hujjah. After the assassination of Amir it was she who successfully took charge of the Fatimid Da’wah (mission) and became ruler of the Yemen.
5. In India, stories of such outstanding Muslim women as Raziyah Sultana, Chand Bibi and Nurjahan are well known. The ability of these outstanding women to govern and administer has been recognised by all historians and the courage of these women, who came to the fore despite severe restrictions and strong prejudices in society, and their extraordinary talents has won them many plaudits.
Citation of Women in the Qur’an
The Qur’an itself has a special category of women who performed unique functions from the perspective of the Qur’an and the perspective of humanity. They are:
1. Hawa, wife of Adam (as) (in Surah al-Baqarah 2:35, Surah an-Nisa’ 4:1, Surah al-A’raf 7:19–23).
2. Maryam, mother of Isa (as) (in Surah al-Imran 3:36 & 37, Surah Maryam 19:16–34, Surah al-Tahrim 66:12).
3. Hannah, woman of Imaran and mother of Maryam (in Surah al-Imran 3:35).
4. Asiyah, adoptive mother of Musa (as) and wife of Pharoah (in Surah al-Qasas 28:9, Surah al-Tahrim 66:11).
5. Umm Musa, the birth mother of Musa (as) (in Surah Ta Ha 20:38–40, Surah al-Qasas 28:7 & 10–13).
6. Balqis, Queen of Sheba (in Surah al-Naml 27:23–44).
The Qur’an classifies Maryam as “one of the qanitin” (Surah 66:12) using the masculine plural form of the word that indicates one devout to Allah. There is no reason not to use the feminine plural form (qanitat)—except to emphasise that the significance of Maryam’s example is for all who believe, whether male or female. Her virtue was not confined by gender.
Umm Musa received wahy, that is divine communication from Allah (Surah 28:7). Thus it demonstrates explicitly that women too have been recipients of wahy.
Balqis, Queen of Sheba, ruled over a nation. The Qur’an never uses any term, subtle or direct, that implies that this position was inappropriate for her, or any other woman. On the contrary, the Qur’anic story of Balqis celebrates both her political and religious practices.
Balqis’s qualities as a good leader were not measured by gender but by:
i) her capacity to fulfil the requirements of the office; ii) her political skills; iii) the purity of her faith; iv) her independent judgment.
from: Sisters In Islam Working Paper Series / Women As JudgesPosts: 3587 | Registered: Mar 2006
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quote:3. In Sunan Abu Dawud, it is reported that the Prophet (saw) appointed Umm Waraqah to be the imam to lead the prayers of her household, while the muezzin was an elderly man. This hadith is said to have a stronger isnad (chain of transmission) than another contradictory hadith, reported in Sunan ibn Majah, that a woman cannot be imam when there are men in the congregation.
Please provide us with the hadeeth number. I will like to verify the ahadeeth and the grading for them. Thanks.
Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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posted
If you want to argue about women-lead prayer, please open a new thread or refer to the existing ones. It would be nice if this was a positive thread with positive examples instead of another arguing session about who is kaafir and who is not.
I'm sure you might have something positive to contribute, so why don't you? Thanks. Posts: 3587 | Registered: Mar 2006
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posted
There are countless texts to be found in books and on the net about the pros and cons of women-lead prayer. There is a lot of discussion about the ahadeeth in question to be found as well. If you are honestly interested in this, I suggest you go and do some research for yourself.
This is my last reply to you in this thread unless you contribute something that has to do with the topic. Posts: 3587 | Registered: Mar 2006
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posted
If you can't prove it..then retract it! NOW!
-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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quote:Originally posted by Somewhere in the sands: If you can't prove it..then retract it! NOW!
now why didnt you do this to Mr Egypt when he said 'fish are forbidden in Islam'??
I suggest that if you want to know then go and research it, then you can come and discuss it, otherwise shut up
Posts: 15090 | From: http://www.egyptalk.com/forum/ | Registered: Jul 2004
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quote:Originally posted by Somewhere in the sands: If you can't prove it..then retract it! NOW!
now why didnt you do this to Mr Egypt when he said 'fish are forbidden in Islam'??
I suggest that if you want to know then go and research it, then you can come and discuss it, otherwise shut up
No, the one who makes such a statement must be able to prove what they say, at least in Islaam.
This women has made a charge that the Prophet Muhammad allowed women to lead men in prayer and she said that the ISNAD is more sounder than the one in Sunan Ibn Maajah! That's a bold statement and she must prove it or otherwise she is a liar!
Abdullah ibn Al Mubarak one of the illustrious teachers of Imam Al Bukhair said: "This isnad is from the religion. Were it not for the isnad anyone could say anything he wished."
No I want Dalia to bring for her isnad for those two ahadeeth which she said the Prophet Muhammad salallahu alayhi wassalaam allowed women to lead men in prayer.
Once she do that then I will check the authenticity of the ahadeeth from the ahdeeth scholars!
I'm sick of the garbage that is being promoted in the name of Islaam from so called "Free-Thinkers" and Quraniyoon!
Now you or her put up or you shut up!Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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quote: I'm sick of the garbage that is being promoted in the name of Islaam from so called "Free-Thinkers" and Quraniyoon!
Now you or her put up or you shut up!
Seems to me like this is Dalia's thread, not yours. It is also a peaceful uplifting thread. No negativitiy!
So I'm here to say, back off dude and let us have our nice inspiring thread. Why don't you just add to it, instead of bringing it down? If you want to debate this, start your own thread.
Thanks for starting this Dalia. Posts: 198 | Registered: Nov 2007
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quote: I'm sick of the garbage that is being promoted in the name of Islaam from so called "Free-Thinkers" and Quraniyoon!
Now you or her put up or you shut up!
Seems to me like this is Dalia's thread, not yours. It is also a peaceful uplifting thread. No negativitiy!
So I'm here to say, back off dude and let us have our nice inspiring thread. Why don't you just add to it, instead of bringing it down? If you want to debate this, start your own thread.
Thanks for starting this Dalia.
My comment applies to you too!
Now you or her put up or you shut up!
Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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quote:Originally posted by Somewhere in the sands: No, the one who makes such a statement must be able to prove what they say, at least in Islaam.
I agree, now go tell Mr Egypt to PROVE fish are forbidden in Islam as he hasnt managed it yet, in fact he has been PROVEN WRONG
quote:I'm sick of the garbage that is being promoted in the name of Islaam
So am I!!!
quote:Now you or her put up or you shut up!
NOW YOU GO AND TELL MR EGYPT YOU HYPOCRITE AND THEN GO HAVE A TANTRUM SOMEWHERE ELSE!!
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posted
I think the best thing to do here is to ignore this hypocrite person who can only disagree with and shout at women and is not man enough to say anything to another man who blatantly posts rubbish about Islam.
-------------------- If you don't learn from your mistakes, there's no sense making them. Posts: 15090 | From: http://www.egyptalk.com/forum/ | Registered: Jul 2004
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Reclaiming the legacy of Khadija, the first wife of the Prophet Muhammad.
"I will stand with you Mother Khadija." These are the words that reverberate in my mind as I think about the first wife of the Prophet Muhammad, who gave her life in the cause of Islam. I struggle to comprehend why these words have chosen to form together as a mantra in my innermost thoughts. They take me back to my childhood, when I was first introduced to her story. I look over at my tattered old textbook containing stories on Khadija, my name neatly written on the front next to a scribbled "4th Grade." Suddenly I realize it is because Khadija is the quintessential Muslim woman, the woman I have always hoped to be--beautifully human, beautifully woman and beautifully Muslim.
Here was a woman born when female infants were often buried alive and women were treated as chattel. Yet God gave her extraordinary character and superior business acumen. She became the richest merchant in all of Mecca and was hailed as the Princess of Mecca and the Princess of the Quraysh. She was also given the title of Al-Tahira, The Pure One, for her humanitarian efforts in aiding the poor, widows, orphans, the sick and disabled.
Khadija was wealthy and accomplished--but also twice widowed and 40 years old--when she married the future Prophet of Islam, 15 years her junior. She had immediately recognized his trustworthiness and high moral standards and had taken it upon herself to propose to him. He readily accepted.
Khadija's story gave me hope as I married recently, at age 29, to a man much younger than me. It also did not hurt that I met my husband during the month of Ramadan, which made me think that, like Khadija, I might be entering into a match made in heaven.
The marriage of Khadija and Muhammad is a model for all Muslims. It was one of extraordinary love, commitment and mutual respect. It is arguably one of the greatest love stories of all times and a prelude to Islam's humanistic beginnings.
Muhammad's first encounter with God's revelation had been terrifying for him. He came home shaking with terror at the magnitude of what he had experienced. He beseeched Khadija, "Cover me, cover me!" And she shielded him immediately in her lap, listened to his account and assured him of his prophethood. She recounted to him the excellence of his character as reason that God could not have turned against him.
Muhammad once said of Khadija, "She believed in me when all others disbelieved; she held me truthful when others called me a liar; she sheltered me when others abandoned me; she comforted me when others shunned me; and Allah granted me children by her while depriving me of children by other women."
Khadija bore the Prophet six children. She was also the first Mother of the Believers, a designation given to all the wives of the Prophet in the Qur'an. Her marriage to Muhammad was monogamous and so she alone was privileged with the title until the end of her life. She never once let the believers down. When the growing community of new Muslims were ridiculed, tortured, disenfranchised, deprived of their pay and ostracized from their families, Khadija used her resources to make sure they were clothed, fed and sheltered.
When Muhammad's clan of Hashim and that of al-Mutallib, both Muslims and non-Muslims who supported his right to proclaim Islam, were exiled for a number of years, Khadija kept them alive with her wealth. She is said to have never complained about the extreme weather conditions, poor shelter and lack of food. Instead, she gave selflessly, providing food and water for the entire exiled community numbering in the hundreds. Khadija died shortly after the banishment ended, as a result of the strain of these conditions on her aging body. She had been a cultivated woman accustomed to great comfort, and she wasn't used to such deprivation.
The woman who had once owned herds of animals, priceless heirlooms, silver, gold and so much more was buried in one of the Prophets own garments because there was not enough money left to buy her a shroud. Such was the measure of her faith that she had given all she had for the cause of Islam.
Khadija died during the month of Ramadan, the same month the Qur'an was revealed to the Prophet Muhammad, the same month that we as Muslims fast today to learn generosity, self-restraint and compassion--while becoming closer to God. What we strive to be came easily for this remarkable woman.
So compelling was her "maternal imprint" on the success of the community that the Prophet Muhammad considered her one of the four most perfect women in all of human history along with Maryam (Mary), the mother of Isa (Jesus); Asiya, the wife of Pharaoh; and Fatima, his daughter.
Of all the famous women throughout the history of Islam, the scholars, warriors, mystics, poets, rulers, benefactors, politicians and onward, it is thus understandable then that I am most inspired by the story of Khadija.
For without Khadija they could not have been, nor could Islam have come through. As Karen Armstrong writes, "Islam can be said to have come to birth in the arms of a loving woman." Khadija was the closest companion to the Prophet throughout their marriage. She was the first to accept his message and bear witness to the Oneness of God and that Muhammad was His messenger, thus making her the first Muslim convert and believer. She had sacrificed her great wealth to finance the new Muslim mission.
That God placed a woman in this position and employed her as the vessel through which Muhammad was not only comforted, from the time of the first revelation, but also assured that he was indeed a prophet and Messenger of God, is a testament to the role of women in the spread of Islam.
As a believing woman, I am convinced that Khadija was given such a conspicuous role in the advent of this religion so that there could never be a mistake about Islam's intention toward women and its deference for the depth of their intellect, the scope of their piety and the possibilities for their humanity.
Beautifully human, beautifully woman, beautifully Muslim, as Khadija was I strive to be.
posted
I see none of you can prove it.. Your Dalia go caught copying and pasting garbage..
She can't even support her accusations with clear evidence!
-------------------- 'Abdullah bin 'Umar said, "Allah's Apostle (صلى الله عليه و سلم) took hold of my shoulder and said, "Be in this world as if you were a stranger or a traveller." Posts: 2342 | From: Its not where I'm from but where Im going | Registered: Jul 2007
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posted
In addition, the author of Al-Insaf said, “A woman may lead (her household of) men in Prayer, (but) in which case, she is to stand behind them, to be on the safe side (with regard to arousing instincts).”
quote:Originally posted by gab: In addition, the author of Al-Insaf said, “A woman may lead (her household of) men in Prayer, (but) in which case, she is to stand behind them, to be on the safe side (with regard to arousing instincts).”
Yusuf Al-Qaradawi=QUACK..LOL somebody please help these Free-Thinkers and Quraniyoon ROTFL
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posted
Mr. Al-Qaradawi is not particularly known for his moderate opinions, rather the oppposite. And he bases all of his arguments against women-lead prayers on the silly argument that women will invariably distract men from prayer. Posts: 3587 | Registered: Mar 2006
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quote:Originally posted by Dalia*: Mr. Al-Qaradawi is not particularly known for his moderate opinions, rather the oppposite. And he bases all of his arguments against women-lead prayers on the silly argument that women will invariably destract men from prayer.
Trust me that guy Al Qaradawi is a 10x's worst than Shaykh Al Munajjid..LOL
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quote:Originally posted by Ayisha: now why didnt you do this to Mr Egypt when he said 'fish are forbidden in Islam'??
I don't believe fish is forbidden in islam, the reason I posted that thread is you can't come with a proof that it isn't forbidden since you reject the sunnah of the prophet PBUH and since the Quran didn't make any exception of fish in the dead food. if you want my proof it isn't forbidden yet you reject it, here it is:
Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him eternal peace) said: “Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen.” (Sunan Abu Dawud, Musnad Ahmad and Sunan Ibn Majah) Posts: 1201 | From: Egypt | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: you can't come with a proof that it isn't forbidden
And you did not come up with a single proof or indication that it IS forbidden in that whole nonsensical thread. That's why most of us have no idea what you were talking about there.
I dont eat fish, btw. Posts: 3587 | Registered: Mar 2006
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quote:Originally posted by Mr Egypt: you can't come with a proof that it isn't forbidden
And you did not come up with a single proof or indication that it IS forbidden in that whole nonsensical thread. That's why most of us have no idea what you were talking about there.
I dont eat fish, btw.
I don't want to talk about this issue here since this is a positive thread so I continued there
Posts: 1201 | From: Egypt | Registered: Mar 2006
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posted
Sukayna Bin Husayn was born in the year 49 of the Hejira (about AD 671). She was celebrated for her beauty, for what the Arabs call beauy -- an explosive mixture of physical attractiveness, critical intelligence, and caustic wit. The most powerful men debated with her; caliphs and princes proposed marriage to her, which she disdained for political reasons. Nevertheless, she ended up marrying five, some say six, husbands. She quarreled with some of them, made passionate declarations of love to others, brought one to court for infidelity, and never pledged ta'a (obedience, the key principle of Muslim marriage) to any of them. In her marriage contracts she stipulated that she would not obey her hsuband, but would do as she pleased, and that she did not acknowledge that her husband had the right to practice polygyny. All this ws the result of her interest in political affairs and poetry.
She continued to receive visits from poets and, despite her several marriages, to attend the meetings of the Qurashi tribal council, the equivalent of today's democratic municipal councils.
Her personality has fascinated the historians, who have devoted pages and pages, sometimes whole biographies to her. Her character was deeply affected by histotry's harsh reality -- particularly the killing of her father, Husayn Ibn 'Ali at Karbala, one of the most outrageous massacres in Muslim political history.
Husayn was a man of peace who had declared to Mu'awiya in a written contract his decisision to renounce the caliphate, provided he be allowed to live in safety with his family. A poet, he celebrated the women he adored: Rabab, his wife, and Sukayna, his daughter.
After the death of Mu'awiya, when he refused to swear allegiance to Mua'awiya's son, Husayn was killed at Karbala in the midst of his family, including Sukayna. It happened on the day of Ashura (the day of Atonement), October 10, AD 680. All her life Sukayna harboured feelings of contempt, which she never hesitated to express, for the Umayyad dynasty in the mosques and insulted its governors and representatives every time she had the opportunity, even arranging occasions for this purpose.
She made one of her husbands sign a marriage contract that officially specified her right to nushuz, that rebellion against marital control that so tormented the fuqaha. She claimed the right to be nashiz, and paraded it, like her beauty and her talent, to assert the importance and vitality of women in the Arab tradition. Admiring and respectful, the historians delight in evoking her family dramas -- for instance, the case that she brought against one of her husbands who had violdated the rule of monogamy that she had imposed on him in the marriage contract. Dumbfounded by the conditions in the contract, the judge nevertheless was obliged to hear the case, with his own wife attending this trial of the century and the caliph sending an emissary to keep him au courant with the course of the trial.
You can imagine my surprise when I was accused of lying at a conference in Penang, Malaysia in 1984, where I presented Sukayna as a type of traditional Muslim woman for us to think about. My accuser, a Pakistani editor of an Islamic journal in London, interrupted me, shouting to the audience: "Sukayna died at the age of six!" Trying to snatch the microphone away from me in a vindictive rage, he kept repeating: "She died at Karbala with her father" She died at Karbala!" Then smugly assuming the role of qadi, he demanded that I name the sources where I found my version of Sukayna's history. I furnished him a list on the spot -- in Arabic obviously. He looked at it with disdain and told me it was very scanty. In fact, in contained the names of Ibn Qutayba, Ibn 'Abd Rabbih, Ibn 'Asakir, al-Zamakhshari, Ibn Sa'ad, Ibn al-Ma'-ad, al Isbahani, al-Dhahabi, Al-Safadi, Al-Washaa, al-Bukhari -- in short, the greatest names of Muslim historiography. I learned later that this important editor, whose journal claims to contribute to a better understanding of the Muslim world, neither speaks nor reads Arabic.
Sukayna died in Medina at the age of 68 (year 117 of the Hejira). Other sources have her dying at the age of 77 at Kufa. This is extremely unlikely, as she liked neither Iraq nor the Iraqis: "You killed my grandfather ('Ali), my father (Husayn), my uncle (Hasan, another son of 'Ali), and my husband," she told them, referring to her widowhood. Mus'ab Ibn al-Zubayr, the husband whom she loved the most, was killed by a firth Umayyad caliph, 'Abd al-Malik Ibn Marwan (685-705).
Fatima Mernissi: "The Veil and The Male Elite", pp. 193/194
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al-Fisal fi al-Milal wa-al-Ahwa'i wa-al-Nihal By: Abu Muhammad Ali Ibn Ahmad Ibn Hazm al-Andaluci
(Abu Muhammad said) This is an issue we know of no debate about it except here in Cordoba and in our time. A group of people went on and denied that Prophethood could not be for women and made everyone that claims as such an innovator (Mubtadi'). Another group said that Prophethood is possible for women. A third group abstained from discussing this issue. (Abu Muhammad said) We find no proof for those who claim that Prophethood is impossible for women other than that some of them denied it based on the Koranic verse:
"(O Muhammad!) Whenever we sent before you Messengers to whom we have revealed Our messages, they were but men." (1)
(Abu Muhammad said) This is a verse none can deny as nobody claimed that Allah (SWT) sent women Messengers. The issue here is about Prophethood (Nubuwwa) and not Messengership. Henceforth the need to understand the meaning of the word 'Prophethood' in the language in which Allah (SWT) spoke to us (i.e. Arabic).
We find that this word is taken from Inba' (prophecy) which means I'lam (revelation). So whomever Allah (SWT) tells him about what will be before it comes to pass, or reveals to him informing him about a certain matter, then he is a Nabi (prophet) without any doubt.
This (Prophethood) should not be understood as Ilham (inspiration) which is natural as Allah said in Surah al-Nahl:
"And behold! Your Lord has inspired the bees with this: 'Build thy hives in the mountains, and the trees and the creepers over trellis, then drink nectar from every kind of fruit, and follow the ways made smooth by your Lord.' From its belly comes out a fluid of varying hues wherein is healing for mankind. Here is indeed a sign for those who ponder over it." (2)
It should neither be understood as doubt (Zann) or illusion which none would assure its truthfulness except an insane person (i.e. a crazy person would think illusion or Zann as part of what we commonly label as 'truth').
It neither should be understood as Kahana (sorcery) which is part of what the evil spirits (shayatin) try to get by listening to the heavens and as such get stricken by shooting stars. As Allah (SWT) says:
"And We have always set against every prophet enemies from among satans of men and satans of jinns who have been inspiring one another with charming things in order to delude the minds. But had your Lord willed, they would never have done so. So leave them alone to continue false allegations."(3)
Such sorcery was ended with the advent of the messenger of Allah (SWT), Muhammad (SAAW) (4).
It is not part of Nujum (fortune telling), which can be learned. Nor is it part of dreams which none can assure their truthfulness or lies.
Revelation which is Nubuwwa (Prophethood) is meant from Allah (SWT) to inform that to whom it was revealed of what Allah wants to tell him. This should be understood differently from all the previous cases.
Allah makes to whom it was revealed fully aware and fully knowledgeable of the truthfulness of what was revealed to him - (Exactly) like his knowledge of what he can sense and the (obvious) deductions of his brain - with no doubt in them.
(This revelation) can be transmitted by one of either ways: through an angel that comes to him or through a message directly revealed to him and this is a knowledge from Allah (SWT) to whom He gives, with no transmitter or teacher.
If they deny that this is the meaning of Prophethood then let them teach us its meaning for they will not bring any single proof.
Allah revealed in the Koran that He sent angels to women to deliver to them truthful revelations from Allah (SWT). They gave glad tidings to the mother of Isaac (Sarah) of Isaac. Allah says:
"... And his wife was standing by; hearing this, she laughed. Then we gave her the good news of Isaac, and after Isaac of Jacob. She said,' Woe be me! Shall I bear a child now when I have grown extremely old, and this husband of mine has also become old? This is indeed a strange thing.' The angels said,' What! Are you surprised at Allah's decree? O people of Abraham's household! Allah's mercy and blessing are upon you. Indeed, Allah is worthy of all praise and glory.'" (5)
This is a direct address from the angels to the mother of Isaac about the blessing Allah will bless her with -Isaac, then after Isaac Jacob - then their testimony about the power of Allah and her astonishment of the matter of how Allah (SWT) makes things possible.
This could not be an address from an angel except to a prophet - in one way or another - we find also that Allah (SWT) sent Gabriel to Mary mother of 'Isa - Jesus - (AS) with a message and told her:
"... I am a mere messenger from your Lord and have been sent to give you a pure son." (6)
This is a true Nubuwwa with a true revelation and a (clear) message from Allah (SWT). Zacharias (AS) used to find with her Rizq (food) for this he asked Allah (SWT) to grant him a trustworthy son (7). We found also that Allah re- vealed to (Yukabid) mother of Moses that she shall throw her son into the Yam (river) and she shall neither worry or have grief and promised her He shall return Moses to her and make him a prophet and a messenger. With no doubt this is a true Nubuwwa (revelation) and a logical consequence of our premises.
If she was not sure of the revelation that Allah would return her son to her, either that this was a mere vision or a feeling she had, she would be - by throwing her son in the Yam - committing a crazy act and a heinous crime against herself. If one of us did such an act he would be an extreme trans- gressor or a crazy person that deserves the agony and the (psychological) consequences he has to go through - (probably) in a bimaristan (a mental institution).
Such logical analysis none could deny. Therefore it becomes - with assuredness - true that that which came to (Yukabid) - of throwing her son in the Yam - was a revelation, like that which was revealed to Ibrahim (AS) in his dream. He was ordered to slaughter his son. If Ibrahim (AS) was not a true prophet, and had he slaughtered his son for a dream he saw or a doubt he had in himself, it would be true that whoever does such an action would not be of the Prophets but an insane person. This nobody would doubt.
Hence their (the women's) Prophethood becomes obviously true. We find that Allah (SWT) while mentioning the prophets in Surah Mariam, He mentioned Mariam amongst them and then said:
"These are the Prophets on whom Allah bestowed His favors. They were from the descendants of Adam, and from the seed of those whom we carried in the Ark with Noah, and from the seed of Abraham and of Israel. They were from those whom we guided aright and made our chosen ones. They were tender-hearted that whenever the Revelations of the Merciful were recited to them, they would fall down pro- strate, weeping." (8)
This is a description of all of them. One should not single her out as a special case, to be treated separately.
Now the saying 'and his mother a Siddiqa' (Koran) does not deny her the right to be a prophet as Allah said: 'Joseph, O Siddiq!'(9). and as is known he is a true prophet and a messenger; and this becomes now clear. From Allah only one seeks guidance. We can also include along with them (Yukabid and Mariam) the wife of Pharao, as the prophet (SAAW) said:
"There are many persons amongst men who are quite perfect but there are not perfect amongst women except Mary, daughter of 'Imran, and Asiya, wife of Pharao." (10) or as the Messenger of Allah (SAAW) said.
Now perfectness (kamal) for men can only be for some messengers -for those who are 'less than them' are not perfect-. His (the Prophet's) particularization to Mariam and Asiya (the wife of Pharao) was a privilege for both of them over all those to whom Prophethood was given from amongst women - with no doubt -, as those who are a degree less than them are not perfect.
Henceforth it is clear that these two women became perfect more than any other women and even if these women were prophets. From Koranic texts we find that Allah says:
"(O Muhammad) , most surely you are of those who have been sent as Messengers. Of these Messengers, We have raised some above others in rank." (11)
So the perfect of his gender is the one who excels in his perfection and none of his gender can reach him. They are the messengers from amongst men, of whom we find our prophet Muhammad and Ibrahim (ASWS).
(4) This is in reference to the verses in Surah Jinn (72: 8-9), and Surah Saffat (37: 6-8).
" 'And that we (the Jinns) searched the heavens and found it filled with guards and shooting-stars.' And that:' Before this we used to find a seat in heaven for eavesdropping, but now if someonetries to eavedrop, he finds a shooting- star lying in ambush for him.'" (72: 8-9)
" We have adorned the lower heaven with adornment of the stars and have seemed it against every rebel satan. These satans cannot hear the words of the exal-ted ones (angels) ; they are darted at and driven off from everyside, and for them there is a perpetual torment." (37: 6-8)
(5) Koran,Hud (11:72)
(6) Koran,Mariam (19:19)
(7) This is in reference to the verses in Surah Al 'Imran (3:37-38). It reads:
"Whenever Zacharias entered the sanctuary to see her, he found some eatables (Rizq) with her. He would ask, 'O Mary, whence have these come to you?' She would answer, 'It is from Allah, Allah provides without stint for whom he wills.' Thereupon, Zacharias invoked his Lord and said, 'Lord, bestow upon me from Thyself righteous offspring for Thou alone hearest prayers.'"
(8) Koran,Mariam (19: 58)
(9) Siddiq (M) or Siddiqa(F) (Ar.): An embodiment of truth and righteousness.
(10) This is a part of a Sahih hadith reported by both Bukhari and Muslim. The hadith, as it appears in Sahih Muslim looks as follows:
Abu Musa reported Allah's messenger saying: There are many persons amongst men who are quite perfect. But there are not perfect amongst women except Mary, daughter of 'Imran, and Asiya wife of Pharao. And the excellence of 'Aisha as compared to women is that of Tharid (some type of food) over all foods.
What follows are two commentaries by two Islamic scholars about this issue and the whole issue of the Prophethood of women.
After referring to Surah Tahrim, Ayah 11, Ibn Hajar al-'Asqalani (12) says:
We can infer from this restriction of description (hasr) that they (Mariam and Asiya) were prophets as the perfection in human beings can only be for prophets (Anbiya'), then for Saints (Awliya'), then for the Truthful (Sid- diqin), then Martyrs (Shuhada'). If they were not prophets then it would be necessary that there is no Waliyyah, Siddiqa, or Shahidah in the ranks of women.
On the other hand, we find these characters are present for quite a number of them. It is as if he said: 'And there were no prophets amongst women except so and so.' Had he also said that 'the character of Siddiqa, Waliyya or Shahida was only for so or so,' then we would infer that these characters cannot be for other women.
Another possibility would then be to assume that there is another type of perfection other than Prophethood. As such, the proof can no longer hold. And Allah knows best.
Any how, the Prophet meant 'of those who came before his time.' Now he mentioned only 'Aisha of those of his time. We can by no means infer that this is a clear declaration that 'Aisha (RA) is better than other women, for Tharid is better than other food in the easiness of storing it, and the easiness in digesting it. It was the best food in their time... There is another addition in Tabarani after Mariam, daughter of 'Imran, and Khadija, daughter of Khuwailid, and Fatima, daughter of Muhammad...
Qurtubi said,' The truth is that Mariam is a prophet as Allah (SWT) revealed to her through an angel. But Asiya, there is no clear proof of her prophet-hood.'
Kirmani said: ' It should not be understood from the word perfect (kamal) a proof of her Prophethood as the word is used to describe the completeness of a certain thing and the highest point it can reach. So the meaning is 'she reached the best of all qualities that women can have.'' He then said:' It has been reported that there is consensus between scholars (Ijam') that there is no Prophethood (Nubuwwa) for women.' This is what he said.
al-Ash'ari was reported as saying "There were six women who were given prophecy: Eve, Sarah, the mother of Moses (Yukabid), Haggar, Asiya, and Mariam.' The condition for such a prophecy is that who ever an angel talked to about a rule of Allah, or revelation of what will come to pass then he is a prophet. And - for him - It has been proven that the Angel came to them from Allah (SWT) with different matters, and there is clear indications that a direct revelation was given to some of them in the Koran.
Ibn Hajjar, then brings the above testimony of Ibn Hazm.
Imam Nawawi (13), on the other hand says this hadith is used as a proof by those who believe in the Prophethood of women, however the majority (Jumhur) of Muslim scholars do not approve of the Prophethood for Mariam and Asiya. In the interpretation of this hadith, he follows the same line of reasoning as that of Kirmani.
(11) Koran, al-Baqarah (2:253)
(12) Ibn Hajjar al-'Asqalani, Fath al-Bari bi-Sharh Sahih al-Bukhari, Vol. 6, pp 514-516, Dar al-Rayyan lil-Turath. Cairo, 1986
(13) Imam al-Nawawi, Sahih Muslim bi-Sharh al-Nawawi, Vol. 15, pp 198-199, Dar Ihya' al-Turath al-'Arabi, Bayrut, Lebanon, 1984.
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Muslim feminism High-profile activists seek to reform role of women
IN North America, Europe and many other countries we have seen the emergence of a number of Islamic thinkers who are building a case for Muslim societies to change from within, and for the Muslim minorities in western countries to examine how they think of themselves in relation to wider society.
They include many women who have written books and periodicals advocating the cause of Muslim women. Each has a different way of working and a different vision. But they all want Muslim societies to be vibrant, just, humane and at peace with themselves.
Prof. Liela Ahmed is an Egyptian American; she teaches women's studies and religion at Harvard Divinity School. She was born in Cairo, and her childhood was shaped by Muslim Egyptian culture. In her book, A Border Passage, she describes her multicultural upbringing, and how she learned Islam through her grandmother.
She later realized the difference in Islam as it is practised by the male-dominated religious elite in her native country Egypt. This realization was the basis of her other book Women and Gender in Islam, where she deals with Islamic history, Muslim feminism and the historical role of women in Islam. She argues that oppressive practices to which the women in the Middle East are subjected are due to the prevalence of patriarchal interpretation of Islam rather than Islam itself.
She is also very critical of her experience in the West, as she attempted to reconcile her Muslim Egyptian identity with Western values. She faced twin challenges; one is that she encountered racism and anti-Muslim prejudice in the West and, at the same time, the challenge of male-centred beliefs in her own culture.
In her writings she set out to dispel myths and misconceptions held by the West about Islam and Muslim women. Today, Ahmed is most widely credited for her groundbreaking work on the Islamic view of women and their historical and social status in the Muslim world.
Shirin Ebadi is an Iranian lawyer, human rights activist and recipient of the 2003 Nobel Peace Prize. She started her career as a lawyer in 1969, and later was appointed to be a judge. She was the first Iranian woman to preside over a legislative court. Following the Iranian revolution in 1979, she was dismissed from the bench because of her gender, and she was prevented from practising law until 1993.
Ebadi now teaches law at the University of Tehran and is a vocal campaigner for strengthening the legal status of Muslim women and children. As an activist lawyer she is supportive of the causes of liberals, dissidents, and victims of child abuse who have fallen afoul of Iranian judiciary. She has pleaded in courts against the banning of Iranian books and periodicals.
In November 2003 she offered to provide legal representation for the family of the murdered Canadian freelance photographer Zahra Kazemi.
Shirin Ebadi is the founder of the Society for Protecting the Rights of the Child and the Defender of Human Rights Center in Iran. She has played the leading role in drafting laws against physical abuse of children.
Her famous works are Democracy, Human Rights, and Islam in Modern Iran; Psychological, Social and Cultural Perspective; and, Iran Awakening: A Memoir of Revolution and Hope.
She has lectured in the U.S. on Islam and Human Rights, The Role of Women in World Peace, Iran Awakening; Human Rights, Women and Islam, Peace and Justice in a Global World, True Islam; Human Rights and the Roles of Faith, and has been involved in numerous other academic engagements.
Fatima Mernissi is a Moroccan feminist writer and sociologist. She was born in Fez Morocco in 1940. She studied political science at the Sorbonne and earned a doctorate degree from Brandeis University. As a Muslim feminist, Mernissi writes about women's issues in Islam. She has done extensive research on the historical development of Islamic thought and its modern manifestations.
As a sociologist, her work is mostly in Morocco, she has done sociological research for UNESCO and ILO. She has written articles on women in Morocco and women in Islam from contemporary and historical perspectives. In 2003 she was awarded the Prince of Asturias Award. She currently teaches and is a research scholar at the University of Rabat.
She is a prolific writer, author of several books, Beyond the Veil, Islam and Democracy; Fear of the Modern World, Forgotten Queens of Islam, Scheherazade is not a Moroccan, Islam, Gender and Social Change, Women's rebellion and Islamic Memory, Islamic feminism, and Liberal movement within Islam.
Ingrid Mattson was born and raised in Ontario and now lives in the U.S. She studied philosophy and fine arts at the University of Waterloo in Ontario and received her PhD in Islamic studies from the University of Chicago. She embraced Islam while in college. She now teaches religion at Hartford Seminary in Connecticut. She is also the director of the Islamic Chaplaincy and a professor at the Macdonald Center for Islamic studies and Christian-Muslim relations at Hartford Seminary in Connecticut.
She was elected in 2006 to the position of president of the Islamic Society of North America. She is the first woman to be elected to high office by this conservative Muslim organization.
Mattson has written in numerous publications exploring the relationship between Islamic law and society and as well on gender and leadership issues in Muslim communities. She has been lecturing on topics such as Spirituality of Muslim Women, Contemporary Islamic Ethics and Islamic Law.
Beside these women reformers there are numerous others who are seeking to change long-held views about the role of women and similar issues in contemporary Muslim society.
Dr. Asad U. Khan is president of the Islamic Foundation of Manitoba.
Rabi'a al-'Adawiyya [d.717-801 C.E.] Radi Allahu anha was a female Sufi saint from Iraq, who first set forth the doctrine of mystical love and who is widely considered to be the most important of the early Sufi poets. Rabi'a was also known as 'Rabi'a al-Qaysiyya' or 'Rabi'a of Basrah' she was born in Basra, Iraq between the years 95 A.H. and 99 A.H. Not a great deal is known about Rabia al Basri radi Allahu ta'ala anha, except that she lived in abject poverty. But many spiritual stories are associated with her and what we can glean about her is reality merged with legend. These traditions come from FARID AL-DIN ATTAR a later sufi saint and poet, who used earlier sources.
After her father's death, there was a famine in Basra, and during that she was parted from her family. It is not clear how she was traveling in a caravan that was set upon by robbers. She was taken by the robbers and sold into slavery. Her master worked her very hard, but at night after finishing her chores Rabia [Allah be pleased with her] would turn to meditation and prayers and praising the Lord. Foregoing rest and sleep she spent her nights in prayers and she often fasted during the day.
There is a story that once, while in the market, she was pursued by a vagabond and in running to save herself she fell and broke her arm. She prayed to the Lord .
"I am a poor orphan and a slave, Now my hand too is broken. But I do not mind these things if Thou be pleased with me. "
and felt a voice reply:
"Never mind all these sufferings. On the Day of Judgement you shall be accorded a status that shall be the envy of the angels even"
One day the master of the house spied her at her devotions. There was a divine light enveloping her as she prayed. Shocked that he kept such a pious soul as a slave, he set her free. Rabia [Allah be pleased with her] went into the desert to pray and became an ascetic. Unlike many sufi saints she did not learn from a teacher or master but turned to Allah himself.
Throughout her life, her Love of Allah. Poverty and self-denial were unwavering and her constant companions. She did not possess much other than a broken jug, a rush mat and a brick, which she used as a pillow. She spent all night in prayer and contemplation chiding herself if she slept for it took her away from her active Love of Allah.
As her fame grew she had many disciples. She also had discussions with many of the renowned religious people of her time. While she apparently received many marriage offers (including a proposal from HASAN AL-BASRI himself), she refused them as she had no time in her life for anything other than Allah and so remained celibate. She died of old age, an ascetic, her only care from the disciples who followed her. She was the first in a long line of female Sufi mystics.
More interesting than her absolute asceticism, however, is the actual concept of Divine Love that Rabia introduced. She was the first to introduce the idea that Allah should be loved for Allah's own sake, not out of fear--as earlier Sufis had done.
When asked by Shaykh Hasan al-Basri Radi Allahu ta'ala anhu how she discovered the secret, she responded by stating:
You know of the how, but I know of the how-less.
One day, she was seen running through the streets of Basra carrying a torch in one hand and a bucket of water in the other. When asked what she was doing, she said: I want to put out the fires of Hell, and burn down the rewards of Paradise. They block the way to Allah. I do not want to worship from fear of punishment or for the promise of reward, but simply for the love of Allah.
She taught that repentance was a gift from Allah because no one could repent unless Allah had already accepted him and given him this gift of repentance. She taught that sinners must fear the punishment they deserved for their sins, but she also offered such sinners far more hope of Paradise than most other ascetics did. For herself, she held to a higher ideal, worshipping Allah neither from fear of Hell nor from hope of Paradise, for she saw such self-interest as unworthy of Allah's servants; emotions like fear and hope were like veils -- i.e. hindrances to the vision of Allah Himself.
She prayed:
"O Allah! If I worship You for fear of Hell, burn me in Hell,
and if I worship You in hope of Paradise, exclude me from Paradise.
But if I worship You for Your Own sake,
grudge me not Your everlasting Beauty."
Rabia [Allah be pleased with her] was in her early to mid eighties when she died, having followed the mystic Way to the end. By then, she was continually united with her Beloved. As she told her Sufi friends,
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