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Muslim Women
Assalaam u alaykum wr wb
Long ... but definitely worth the read
Rabbi Zidni Ilma (oh my Lord, increase me in knowledge)
May Allah swt have mercy and forgive us all, Ameen
Fi amanAllah and Wa Salaam
~Me~
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"Those scholars who study the role of women in Islam will notice that throughout the different periods of history, women were actively engaged in every field of endeavour, be it politics, government, or learning. Women were NOT confined, as some have assumed, to mothering and household occupations"
[Salah al-Din al-Munajjid]
"As far back as the third/ninth century, al-Jihaz described these active women by saying, 'The kings and nobility had bondswomen who undertook all kinds of daily responsibilities joining the workforce or staff of the diwans. There were women who attended to the affairs of the people, such as Khalisah, the maid of al-Khayzuran; and Utbah, the maid of Titah, daughter of Abu al-Abbas al-Saffah; and Sukkar and Turkiyah, the maids of Umm Jafar. Furthermore, women appeared in public stylishly dressed and nobody decried that or reproached it"
[Amr ibn Bahr al-Jihaz, Rasail]
Busra bint Uzwan (ra) was the sister of Utbah bin Uzwan al-Mazini, the famous companion, the governor of Basra (in Iraq). According to the author, Busra hired Abu Huraira (ra) and he was her employee during the time of the Prophet. Later she married him later, after Marwan succeeded him [as administrator] over Madinah.
[Al Isaba fi Tamyiz al Sahaba, by Ibn Hajar al Asqalani]
***
TEACHERS OF MEN:
Nafisa bint al-Hasan (d. 208/824) taught hadith to Imam ash-Shafii.
[Wafayat al Ayan of Ibn Khallikan, Vol 2 p 129]
Ibn Hajar mentioned 12 women who were musnida (transmitters of collection of traditions). He studied with 53 women.
Ibn Asakir al-Dimashqi (499-571) took hadith from 1,300 male shaykhs and 80-odd female shaykhas.
Aisha bint Saad ibn Waqqas taught, Imam Malik, Ayyub Sukhtiyani and Ibn Utaibah.
[Tadhib al Tahdhib Vol 12 p 436]
***
FARMERS:
Sahl ibn Sa'd, a companion of the Prophet mentioned a woman who had her own farm. She used to cultivate beetroot and barley to feed the companions of the Prophet with it after Friday prayer.
[Bukhari]
A slave-girl was a greengrocer.
The daughter of Abu Bakr, Asma', mentioned that when she was married to Zubair, they did not have wealth. The Prophet gave them some land about two miles away from their home. She used to farm and transport the produce by herself.
Asma' bint Abu Bakr reported, "One day I was coming back with date stones on my head. Then I met the Prophet with some people from Madinah. He asked me to ride with him on his camel's back."
It was apparent that farming was independently done by women. Moreover, they transported farm produce.
***
TRADERS:
Caliph Umar entrusted Shifa bint Abdullah as the market inspector in Medina.
[Al Istiab fi Asma al Ashab]
Quite a few women companions of the Prophet were engaged in trading. Khadija, the Prophet's first wife, is the most famous example. Other women such as Khaula, Lakhmia, Thaqafia, and Bint Makhramah traded perfumes.
A companion named Quila said to the Prophet , "I am a woman who buys and sells things." Then she asked several questions about buying and selling.
[Tabaqat Ibn Saad Vol 8 p 228]
The wife of 'Abdullah ibn Mas'ud was a well trained craftswoman. She asked the Prophet, That her husband and children had no income, and whether she could use her earnings on them. The Prophet replied, Yes, you will get a reward for this'.
[Al Isabah fi Tamyiz al Sahabah, Vol 4 p 310]
These able ladies may be compared to modern women who craft computer chips and other high technology equipment and appliances, or to women bioengineers who design artificial limbs, hearts and respirators.
Asma bint Makhrama used to recieve perfumes from her son in Yemen and ran a perfume business.
[Tabaqat ibn Saad Vol 8 p 220]
Saudah, the Prophet's wife, was an expert in tanning skins. She sold her tanned goods to trading caravans and local men throughout Medina.
[Usd al Ghabah]
Amra bin Tabikh went shopping with a slave girl and bought some fish. The fish was put in a bag, but it was too small, so the head and tail of the fish were sticking out of it. Ali walking by, saw the fish and asked, 'How much did you buy it for? It looks big and fine and will feed all the members of a family'
[Tabaqat ibn Saad Vol 8 p 212]
Khaulah bin Thalabah said to the Prophet regarding her husband, 'He has nothing to live on I spend my earnings on him!'
[Tabaqat ibn Saad, Vol 8 p 276]
***
SURGEONS:
Rufaidah Aslamiyyah was an expert in medicine and surgery. She used to tend to the sick and wounded in the battlefields. According to Ibn Sa'd, her tent was equipped with equipment for surgery and first aid. When Sa'd ibn Mu'adh was injured in the Battle of the Trenches, the Prophet transferred him to her tent for medical care.
Other women experts in medicine and surgery were Umm Muta', Umm Kabashah,Hamnah bint Jahsh, Mu'adhah, Laila, Umaimah, Umm Zaid, Umm 'Atiyyah, and Umm Sulaim.
Rubayyi' bint Mu'awwaidh ibn 'Afra was a great companion of the Prophet . She tended to the wounded and sick and supplied water to the thirsty soldiers in many battles. With other women, she transported the wounded and the dead in the war.
If the Prophet and his companions were defending Islam today, those women warriors would be carrying machine guns, manning submarines, and manufacturing arms.
If the modern ambulance systems had been in existence, the women would have been giving cardio-pulmonary resuscitation and transporting the sick to the nearest hospital.
Those Muslim women would have been trained in nursing and medical schools to take care of wounded soldiers. These women companions of the Prophet would have been in the forefront of designing Star Wars technology to defend Muslims.
***
POLITICAL ADVISORS:
For example, the Prophet consulted with Umm Salamah when he negotiated the treaty of Hudaibiah. Many companions were angry with the weak terms of the treaty. It was Umm Salamah whose counsel helped ease the situation.
Fatima bin Qais was a very able and intelligent scholar. When 'Umar died, the nomination committee consulted Qais on the selection of the next Caliph.
'Umar appointed Shifa bint 'Abdullah ibn Shams as the administrator of the Market of Madinah which was one of the largest markets in those days.
According to 'Allama ibn 'Abd al-Barr, Shifa bint 'Abdullah was a very intelligent and scholarly woman. Umar often took the initiative of asking her opinion to other people.
Women not only gave their opinion on various problems but also criticized state matters and participated in the evaluation and reckoning of a ruler's actions.
It is commonly believed that freedom of speech originated recently in the West. This is no more than myth. Islam introduced equal rights and freedom of expression for women fourteen hundred years ago. The incident about mahr (dowry) in the Caliphate of 'Umar is well known. When he decided to fix the dowry money, an old woman protested that he had no right to decide about it.
Aisha would advise Muawiyah.
[Abwab al Zuhd]
Once Umar was going somewhere when he met Khaulah bint Thalabah. She bagan to admonish him. 'Umar! A long time ago, I saw you in the fair of Ukaz and you were threatening children with your staff. Then you were small, and because of your being a minor, people called you UUmair. Then you attained maturity and people started calling you Umar. Not long afterwards, people are calling you Amir ul Muminin (leader of the Muslims). Think how far Allah has brought you! Do not justify your natural harshness towards people. On the contrary, fear Allah in the matters of the people. Remember this. Whoever fears the punishment of Allah cannot consider the Day of Judgement too far away; and one who fears death he will always be worrying about loosing the opportunity to do good deeds'. Jarud who was with Umar at that time said, 'You are admonishing Amir ul Muminin more than is necessary'. Umar interceded and told him, 'Let her say it, dont you know she is Khaulah bint Thalabah'.
[Al Istiab of Ibn Abd al Barr, Tadhkirah Khaula bint Thalibah]
Once Umar tried to fix the mahr (dowry) as people raised it to a high level. An old woman stood up and told him he had no right to fix the dowry.
[fath al Bari Vol 9 p 161]
***
Opinions and consultations
'Oprhan girls should not be married before consulting them and hearing their opinion'
[Daraqutni, Kitab al Nikah, p 385]
'Always consult women regarding the problems of their daughters'
[Abu Dawud, Kitab al Nikah]
Hasan Basir said, 'The Prophet used to consult people, including women, and sometimes he adopted the opinion of women'
[Uyun al Akhbar IIbn Qutaibah, Vol 1 p 27]
Many comapnions were not happy with the terms of the treaty of Hudaibah, they did not put on ihram nor sacrifice the animal. The Prophet consulted to Umm Salamah, followed her advice and the people then fulfilled their rights.
[Tabaqat ibn Saad Vol 8 p 206]
Ibn Sirin states that Umar consulted eminent people when faced with problems, including women of integrity. Many times when he found an aspect of goodness and commendability in a woman's opinion, he adopted it.'
[Al Sunan al Kubra, Baihaqi, Vol 10 p 113]
Shifa was an intelligent woman, Umar put her opinion ahead in consultation and gave her preference over other's opinions.
[Al istiab fi Asma al Ashab]
Caliph Ali took the advice Umm Kulthum, who stopped him from acting incorrectly based on false rumours about Abdullah ibn Umair Makhai.
[Tarikh al Rusul wal Muluk, Tabari, Vol 5 p 164]
When Uthaman was murdered unjustly, Aisha gave a speech where she stated that people should have come to Medinah to verify facts before unjustly murdering him (based on false rumours of him being a liar).
[Tarikh Kamil, Vol 3 p 90 and Tabaro Vol 5 p 175]
***
JURISTS:
There are many female jurists in early Islamic history. In jurisprudence, 'Aisha had few equals and Umm Salam also gave many legal rulings.
Others are Safiyyah, Hafsa, Umm Habiba, Juwayriyyah, Maymuna, Fatima, Zahra, Umm Sharik, Umm 'Atya, Asma' bint Abu Bakr, Haila bint Qanif, Khaula bint Tuwait, Umm al-Darda, Atika bint Zaid, Sahalah bint Suhail, Fatima bint Qais, Zaynabah bint Abu Salamah, Umm Ayman, and Umm Yusuf.
A noted medieval Muslim scholar, Imam Badr al-Din Kashani, explained the rationale for appointing a women Qadi judge): "Where there is ability to give testimony, there is also the ability of qada (ruling)." According to al-Tabari, a woman can be an absolute judge in every matter.
It is reported that Dawud ibn Husayn, a companion of the Prophet, used to take Qur'anic lessons from Umm Sa'd Jamilah bint As'ad Ansariyyah, daughter of As'ad ibn Rabi who fought in the Battle of Badr and achieved martyrdom in the Battle of Uhud. According to ibn Athir, Umm Sa'd had memorized the Qur'an and used to give regular lessons.
Khansa bint 'Amr was a woman of great stature and a poetess of great fame. According to ibn Athir, all poets of fame unanimously agree that no poetess ever equaled Khansa, and the Prophet appreciated her verses.
Su'da, Safiyyah, 'Atikah, Muridiyyah, Qunila Abduriyyah, Umm Ayman, Umm Ziad, and Kabsah bint Rafi were also well known poetesses at the time of the Prophet .
'Amra bint 'Abdu'r-Rahman was one of most prominent women of second generation. She was one of those who gave legal opinions in Madina after the Companions. Her opinion overrode the views of other authorities. She is the first authority for three legal issues dealing with the prohibition against digging up graves, the ban on selling unripe fruit, and the effect of crop damage on the sale of agricultural produce. In one case, she reversed the decision of her nephew to cut off the hand of a man who stole some iron rings. Her authority was accepted on matters such as business transactions and punishments (hudud). Imam Malik takes her as a legal precedent for details on the hajj.
***
WARRIORS:
Umm Umarah, demonstrated courage and fearlessness in the battle of Uhud.
The Prophet himself said: 'To the left and to the right, in whatever direction I turned, I saw Umm Umarah fighting in my defence'
'I reached the battlefield in the service of the fighters in the morning. In the beginning the muslims were dominant and pressing hard on the enemy lines, but later victory deserted them and confusion and disruption spread amongst them. At that time, I went near the Prophet and in his defence began to use a sword, and shoot arrows until I was injured by the enemy. I saw the mark of a big wound on my shoulder and it was by Ibn Qamiah, may Allah destroy him! When the Muslims, after the defeat, ran away from the Prophet. Ibn Qamiah advanced shouting, 'Tell me - where is Muhammad! If he goes life from this battlefield I have no escape. This is my ruin and death!'. At this, I, Musab and some other comapnions who were guarding the Prophet faced him. It was here when Ibn Qamiah struck me, I also attackeh him many times but the enemy of Allah was wearing 2 sets of armour.'
[Seerat ibn Hisham, Vol 3 p 29; Tabaqat ibn Saad Vol 8 p 301]
'A horserider came forward and attacked me. I defended myself with a shield and made his attack unsuccessful. When he turned back and began to run away, I attacked his horse and cut it's legs, he fell down on his back. The Prophet saw this and called 'Son of Umm Umarah! Go and help your mother!' So he came and with his help I sent the enemy to the jaws of death.
Also participated in the Battle of Khaibar, Hunain and Yamamah where she lost her hand and recieved 12 wounds by swords and arrows.
[Tabaqat ibn Saad Vol 8 p 301-304]
Umm Hakim, wife of Ikrimah ibn Aji Jahl participated in the war against the Romans. In one battle Ikrimah died. Later she married Khalid ibn Saad. The wedding celebration (Walimah) wasnt even finished when the Romans again attacked. Umm Hakim, who was wearing her bridal garments, took a rod which was holding the tent up, and killed 7 of the enemy that day.
[Al Istiab fi Asma al Ashab; Tadhkirah Umm Hakim]
Umm harith showed perserverance in the battle of Hunain. The Muslim army was running away in confusion, but she with some courageous men, remainde firm as a rock.
[Al Istiab fi Asma al Ashab]
Asma' bint Yazid fought and killed nine Roman soldiers in the battle of Yarmuk.
[Al Isabah fi Tamyiz al Sahabah Vol 4 p 235]
Umm Salaim, mother of Anas, went to battle with dagger.
[Tabaqat ibn Saad Vol 8 p 311]
The wife of Habib Ibn Salamah asked, 'Where will you be tomorrow, (in the battle against the Romans'?' He replied, 'Either in the lines of the enemy (captured) or in paradise'. Upon hearing this she said, 'Wherever you will be, I hope I shall also be there'
[Al Bayan wal Tabyin, Vol 2 p 170]
Safiyah, an aunt of the Prophetwas with a group of women who were in a castle during the Battle of the Trenches. The Jews circled the castle and one climbed up. Safiyah, caught him, cut off his head and threw it down to the jews. Seeing this another remarked, 'Muhammad is not so careless as to leave women helpless in a castle. There are certainly strong and brave fighters in the castle'.
[Mustadrak, Hakim, Vol 4 p50-51]
***
WOMEN IN ARMY
As early as the time of the Prophet, women took part in battles as nurses (Sarakhsiy IV p 206; Bukhari 56, 67; Ibn Hisham p 688) transporters of the wounded and the dead (Bukhari 56,67; Sarakhsiy IV p 206), cooks (Sarakhsiy, X p 70), water-carriers (Bukhari 56, 68, 64, 22), general servants (Ibn Hisham p 768) and in some emergent cases even as actual fighters (Ibn Hisham p 573; Burhanuddin al Marghinaniy III, Sarakhsiy III p 207).
In the battle of Qadisiyah (in the year 14 H) women dug graves for the dead (History of Tabari p 2317).
In the time of Sarakhsiy (d 483 H) women were employed in camps even as store guards (Sarakhsiy fol 50a).
Although later jurists insist that such female volunteers should be of advanced age (Fatawi Alamgiriyah), we come across cases of youthful and even unmarried girls in the expeditions of the Prophet (Ibn Hisham p 768).
Aisha, the wife of the Prophet, was very young when she was present at the battle of Uhud where she and several other lady volunteers supplied water to the wounded (Bukhari 56, 65, 67).
According to Bukhari (56, 65, 67) the wives of the Prophet used to accompany him even after the command about veils.
There is a story of a young girl, in the battle of Khaibar (Ibn Hisham p 768).
Bukhari has several chapters on women -going on sea-warfare, nursing the wounded, transporting the injured to hospitals, or otherwise rendering service to the soliders (Bukhari 56, 63, 67).
Shaibaniy also allows young women to volunteer in the military expeditions if their near relatives had no objection: "A free woman may lawfully go on military expeditions along with near relatives, in order to nurse the wounded, but she should not go without the permission of her near relatives, be she of advanced age or young" (Sarakhsiy III p 206)
The aunt of the Prophet killed with her own hands a subject Jew when he was roaming around the wall of a small fortress where she was sent for safety (History of Tabari pp 1479-1480).
The wife and daughters of the great Khalid ibn al Walid made a name for horsemanship.
In the battle of Qadisiyah a band of lady volunteers, armed with thick sticks, rendered valuable service in the actual fighting (op cit pp 2362-2363) and once saved the situation by marching in ranks, giving the impression of the arrival of reinforcements (op cit p 2387). In this battle one tribe alone has seven hundred husbandless (widow or otherwise) women (op cit p 2363), from which the number of the whole female contingent may be approximated.
In the battle of Jamal, Aisha commanded the army to oppose the forces of Ali, the fourth caliph.
Umm Atiyah said, 'I participated in 7 battles with the Prophet. I looked after the things of the fighters, prepared meals for them, provided first aid and attended to the sick'
[Ahmad in Musnad, Vol 5 p 84]
Women companions went to the battle of Uhud to give first aid.
[Fath al Bari, Vol 7 p 286]
Umar said, Umm Salit wwould bring big bags of water at the Battle of Uhud.
[Tabaqat ibn Saad, Vol 8 p 175]
Ibn Ishaq writes that women participated with the Prophet in the Battle of Khaibar.
[Seerat ibn Hisham]
Rufaidah, of the tribe of Aslam: 'Helped in dressing the woulds of the injured and also served the helpless who would have died without such help. She had a tent (clinic) in the Prophet's Mosque. When Saad ibn Muadh was injured in the Battle of Trenches, he was transferred to the clinic so that the Prophet could visit him easily'.
[Bukhari in al Adam al Mufrad pp 213-214; Tabaqat ibn Saad Vol 8 p 213]
Khansa, During the regime of Caliph Omar, she went to the battle of Qadisia with her four sons. On the eve of the battle she called her sons and said:
"My sons, I have borne you with pain and brought you up with difficulty. I have brought no dishonour to your family and no slur on your tribe. I have brought no indignity to your father's prestige and there is not the farthest suspicion to the sanctity of your mother's character. Now, therefore, listen to me. Remember the great merit of fighting for defending your Faith : remember the Quranic injunction of adopting patience in the midst of distress. Tomorrow morning. rise from your bed early hale and hearty and join the battle with fearless courage. Go into the midst of the thickest of the fight, encounter the boldest enemy and if necessary embrace martyrdom."
Next day the sons went to the battle and one by one they all fell in the fight. When the news came to the mother, she raised her hands towards heaven and said: "Merciful Allah, I thank Thee for conferring on me the high honour of the mother of martyrs."
[Al Istiab fi Asma al Ashab]
***
Declaration of truth
Samra bint Nuhaik: Al Baar says, 'She commanded good and forbade evil while going around the markets. She had a whip in her hand with which she would punish those who commited an evil or vice'.
[Al Istiab fi Asma al Ashab]
***
Calligraphy:
Sit Nasim, one of the favorites (haziyah) at the end of the Abbasid period, played an important role during the caliphate of al-Nasir li-Din Allah (d. 622/125). The Caliph taught her calligraphy so she was able to write almost as beautifully as he did. When, in his old age, his eyesight weakened and senility overtook him, and he became unable to attend the affairs of the people, he asked her to respond, as she saw fit, to all the written requests addressed to him. She performed that task for a long time.
In the palaces of the caliphs in Spain, al-Nuddar (d 374/984), a favourite of Caliph al-hakam ibn Abd al-Nasir the Ummayd (d 362/972), distinguished herself. She was not only a poet, but also knowledgeable in mathematics, and was involved in all aspects of learning and in calligraphy.
Lubna (d 394/1003), the secretary of al-Muntasir (d 366/976) was a poetess who excelled in grammar, rhetoric, and mathematics. She produced a variety o fine calligraphic works.
***
SCHOLARS:
Women’s concern for copying religious and scientific books as well as poetical anthologies grew as time went by. Their undertakings combined scholarship and beauty. Mention is to be made here of Fatimah (d 966/1558), the daughter of Abd al-Qadir, better known as Bint Quraymazan. She was a scholar in her own right, and the principal of the Adiliyah khanqah in Aleppo. She copied, by her own hand, a great number of books.
Another woman was Sayyidah (d 647/1249), the daughter of Abd al-Ghani al-Abdariyah of Granada, Spain, who knew the Quran by heart and was well known for her philanthropic work and for ransoming prisoners. She copied, by her own hand, the whole of al-Ghazzalis Ihya ulum al-din (The Revival of Religious Sciences). Al-Rida, the daughter of al-Fath, was a well known writer in Baghdad. She was prolific writer and copier, and copied the diwan of Ibn al-hajjaj, a copy of which the historian al-Safadi saw. Another well known woman in Baghdad was Shuhdah bint al-Ubri. Nicknamed, 'the glory of womanhood', she was a muhaddithah, a compiler of the hadith, who knew by heart the traditions of the messenger of God. She was also called musnidat al -Iraq, the Iraqi authority. She penned beautifully calligraphy in the fashion of Fatimah int al-Aqra. There was none like her at the time. When she dies in 574/1178 the Caliph himself presided over her funeral.
***
COPYING:
The core of our subject is the copying of Qurans. Women calligraphers practiced this art all over the Islamic world, from Spain to Syria, Iraq,
Persia and India. They even competed with each other in the copying of wonderful Qurans.
Historians mention that in the eastern quarters of Cordova there were one hundred and seventy women copying the Quran in the kufi script. They worked day and night by candlelight which illuminated the streets along the three parsings (farsakhs). One woman who copied Qurans was the Cordovan Aisha, the daughter of Ahmad (d 400/1009). She was a good poet and calligrapher, and also a bibliophile who collected a great number of books. She was respected and loved by kings.
During the Sanhaji rule in Tunisia, Durrah al-Katibah, the writer, one of the secretaries in the Sanhaji court, acquired great fame. One of her unparalleled works is the Hadinah (The Nursemaid) Quran. In the court of Banu Airi there were several bondsmaids, one of whom was from Byzantium. She was caputured by pirates during the reign of the Sannaji prince al-Mansur, and taken first to Mahdiyah and later to Qayrawan. Al-Mansur bought her and changed her name to Fatimah. She was very intelligent, so al-Mansur entrusted her with the nursing of his son, Badis. This is why she became known as Fatimah al-Hadinah, that is, the nursemaid. When al-Muiziz ibn Badis consolidated his power, he raised her position, thus raising the prestige of and respect for her fathers nurse and teacher. Fatimah endowed the mosques of Uqabah in Qayrawan with valuable books, rare works, and gilded Qurans, some of which still exist in the old library. Some of the Qurans are written with smelted gold in the old kufi scripts. One of the endowed Qurans was copied by a certain Durrah. One the last page it is written, 'In the name of God the Merciful the Compassionate, Fatimah the Nursemaid, the nursemaid of Abu Manad Badis. I endowed (habastu) this Quran to the Mosque of the City of Qayrawan in the month of Ramadan 410 AH (1019 CE)'. And on the other side of the paper it is written, 'This Quran was copied, diacritically marked, decorated, gilded, and bound by Ali ibn Ahmad al-Warraq for the honorable Nursemaid. May God protect her, and the hand of Durrah, the calligrapher, may God keep her.' Fatimah died in 420/1029, but her Quran remains with us.
***
FACE VEIL:
>- Ibn 'Abbaas, who explained the verse saying, "She should bring the jilbaab close to her face without covering it."
>- The claim that the khimaar (headscarf) covers the head and the face. In doing so "the face" has been arbitrarily added to
>- Regarding the hadeeth of Jareer in which he said, "I asked Allaah's Messenger about the sudden inadvertent glance and he instructed me to look away." Al-Qaadee 'Iyaad commented, "The scholars, May Allaah Most High have mercy on them, have said that there is proof in this hadeeth that it is not compulsory for a woman to cover her face in the street. Instead, it is a recommended sunnah for her to do so and it is compulsory for the man to lower his gaze from her at all times, except for a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentioned that without further explanation."
>- in ar-Radd and one of them in Jilbaab al-Mar'ah al-Muslimah. Some reputable scholars have said that the hadeeth doesn't contain a clear statement that her face was exposed. This is among the farthest opinions from the truth. For, if her face wasn't exposed, where did the narrator or the viewer get the idea that she was beautiful? And what was al-Fadl repeatedly looking at? The truth is that this is among the strongest and most clear proofs that a woman's face is not 'awrah.
>- Abul-Waleed al-Baajee (d. 474 AH) who further added in his explanation, "Nothing should be seen of her besides the circle of her face."
>- They have further declared some narrations extremely inauthentic, like the hadeeth of 'Aa'ishah concerning the woman who reaches puberty, "Nothing should be seen of her besides her face and hands." They have persistently declared it inauthentic - the ignorant among them blindly following others devoid of knowledge. In so doing, they contradict those among the leading scholars of hadeeth who strengthen it like al-Bayhaqee and ath-Thahabee. Most of them, including some prominent scholars, feign ignorance of its various chains of narration. In fact, at-Tuwaijree openly stated on page 236 of his book that this statement was only narrated in 'Aa'ishah's hadeeth. Even though he has seen with his own eyes on pages 57-9 of my book two other chains: one of which is from Asmaa bint 'Umays and the other from Qataadah in the abbreviated (mursal) format with an authentic chain of narration. Many of the blind followers followed him, including some female authors as in Hijaabuki ukhtee al-muslimah [Your veil, my sister Muslim], page 33. They also pretend to be ignorant of the leading hadeeth scholars and others who strengthened it, like al-Munthiree, az-Zayla'ee, al-'Asqlaanee and ash-Shawkaanee. Some of those who promote themselves as being among the well versed in this noble science - in their forefront Shaykh as-Sindee – claim that some of its narrations are extremely weak and unreliable in order to escape from the hadeeth science rule that 'unreliable narrations are strengthened by narrations similar to them'. In doing that, they delude their readers into thinking that no one ruled the weak narrators, like 'Abdullaah ibn Lahee'ah, trustworthy and that they cannot be used as supportive evidence. In doing that, they contradict the methodology of the hadeeth scholars in using supportive evidence. Among them is Imaam Ahmad and Ibn Taymiyyah - may Allaah have mercy on them. Likewise, they all feign ignorance that the scholars - among them Imaam ash-Shaafi'ee -confirm the hadeeth mursal if most scholars use it as evidence, as is the case of 'Aa'ishah's hadeeth.
>- Qataadah stated in his interpretation of the verse on draping, "Allaah has placed on them the requirement to cover the eyebrows," That is, "and not on their faces" as stated by at-Tabaree.
Aa'ishah said, regarding the female in ihraam, "She may drape the garment on her face, if she wishes." This was narrated by al-Bayhaqee
>- As for Asmaa, it has been authentically reported from Qays ibn Abee Haazim that he saw her as a woman of white complexion with tatoos on her hands.
>- al-Fiqh 'alaa al-mathaahib al-arba'ah, page 12. They said, "That [the woman' s face may be uncovered] is permissible on condition that there is safety from temptation,"
>- For example, the hadeeth of Ibn 'Abbaas about exposing only one eye is commonly used by those who insist that women are obliged to cover their faces in spite of their knowledge of its inauthenticity. In fact, one among them also declared it inauthentic. Perhaps the most important of these unreliable hadeeth commonly used as evidence is the one in which the Prophet is reported to have said, "Are you both blind?" They blindly followed at-Tuwaijree and the others in claiming that this inauthentic narration was strengthened by other supportive narrations and that it was evidence for the prohibition of women from looking at men, even if they are blind. They took this position in spite of the fact that the narration was classified inauthentic by the leading verification experts among the hadeeth scholars like, Imaam Ahmad, al-Bayhaqee and Ibn 'Abdil-Barr. Al-Qurtubee related that the narration was not considered authentic among the scholars of hadeeth. Consequently, many Palestinian hambalite scholars made their rulings on that basis. Furthermore, that is what the science of hadeeth and its methodology requires as was clearly stated in al-Irwaa.
However, in spite of all that evidence to the contrary, Shaykh 'Abdul-Qaadir as-Sindee had the nerve to go along with Shaykh at-Tuwaijree and others and claim that its chain of narration was authentic. By doing that he exposed himself and his ignorance or feigned ignorance. It is unfortunate that he took this position, because the hadeeth's chain contains an unknown narrator from whom only one person narrated along with its contradiction to what leading scholars have narrated. Contrary to the level of scholarship that we are used to from Shaykh as-Sindee, he has brought in support of his claim the most amazing things. He arguments unexpectedly contain deception, misguidance, blind following, hiding knowledge and turning away from his own fundamental principles. Among the amazing positions is Shaykh as-Sindee's feigned ignorance that the narration contradicts the hadeeth of Faatimah bint Qays which contains the Prophet's permission for her to stay at the home of the blind companion, Ibn Umm al-Maktoom, whom she would be able see. The Prophet gave the reason for that instruction in his statement to her, "For if you take off your head scarf, he won't see you." In at-Tabaraanee's narration from Faatimah, she said, "He instructed me to be at Ibn Umm Maktoom's home because he couldn't see me whenever I took my head scarf off."
>- There are also a number of other unreliable hadeeths gathered by at-Tuwaijree in his book. I mentioned ten of them in my response, and among them are some fabricated traditions.
>- "Do they have partners who legislated for them in the religion what Allaah did not permit?"
Summary of ar-Radd al-Mufhim by Shaykh Naasiruddeen al-Albaanee pages 5-20 of the intro Jilbaab al-Mar'ah al-Muslimah, 3rd edition, 1996, al-Maktabah al-Islaamiyyah
***
Requesting NEEDS:
Thamama bin Hazn (ra) narrates, Once Umar was going somewhere on his donkey. A woman came across in the way and said, 'Halt! O Umar!'. He stopped. She scolded him very harshly. Thereupon, a certain person remarked, 'I have not seen a day like this'. Umar commented, 'What could stop me from listening to her when Allah had listened to her, and sent down the following ayah about her, "Lo! Allah, the Exalted, listened to that woman who had brought to you dispute about her husband"
[Transmitted by Abi Haatim, Al Darmi and Al Baihaqui]
***
WHICH GLANCE:
"the first glance at a woman is forgiven but not the second deliberate one"
[al-Sarakhsi in al-Mabsut, X, 152-3]
Commenting on this second hadith, al-Sarakhsi observes that the repeated look here means one which is motivated by lust (shahwah).
[al-Sarakhsi in al-Mabsut, X, 153]
The `adultery of the eyes', writes al-Ghazali is the greatest of the minor sins as it leads to adultery itself, and one who is unable to control his eyes is also unlikely to be able to control his body.
[al-Ghazali, Ihya Ulum al Din, VIII, 185]
These rules are generally relaxed when the fear of fitnah is absent such as in meetings between elderly people or in other situations where the nature of the circumstances overrules the possibility of fitnah.
[al-Sarakhsi in al-Mabsut, X, 154]
***
PRAYER:
"The best mosques for women are the inner parts of their houses"
[Mustadrak of Hakim, Vol 1 p 209]
"Do not prevent the women from going to the mosques, although their houses are better for them."
[Ahmad and Abu Dawud]
"Do not prevent the madi-servants of Allah from coming to the mosques of Allah. When a wife of one of you wishes to go to the mosque, she should not be denied'
[Bukhari and Muslim]
Umar did not like his wife Atika bint Zaid from going to the mosque but he did not forbid her. She said, 'By Allah I will go to the Mosque till I am forbidden in clear words'
[Muwatta]
Abdullah ibn Umar's slave-girl led the women of his household in night prayers during the month of ramadan.
[Al Muhallah Ibn Hazm, Vol 3 p 128]
Aisha acted as the Imam in the obligatory prayer and stood in the middle (and not one row in front when a man leads congregational prayer, when leading a women only congregation)
[Daraqutni, p 155; Baihaqi]
Aisha stood in the middle and recited the Quran loudly.
[Al Muhalla li Ibn Hazm Vol 3 p 126]
Umm Salamah acted as the imam in the afternoon prayer, and stood in the middle.
[Daraqutni, p 155]
Ata reports that Aisha called the adhan, recited the iqamah, and then led the women in prayer.
[Mustadrak, Vol 1 p 204]
Saudah bint Qamamah acted as the imam, and led prayers.
[Al Istiab fi Asma al Ashab, Tadhkirah Sauda bint Qamamah]
Aisha used to lead the (women's) tarawih prayer in Ramadan.
[Kitab al Athar liman Abi Yusuf, p 41 no 212]
Um Salamah read the prayer in Ramadan.
[Al Muhalla, Vol 3 p 127]
***
JIHAD:
Obligatory Jihad for women is hajj and umrah
[Ibn Majah, Abwab al Manasik]
***
Education:
Urwa ibn Zubair says about Aisha:
'I have not seen any (man or woman) who has more knowledge of the Quran, the obligatory duties, what is lawful and unlawful, poetry, literature, the history of the Arabs, their genealogy, than Aishah'
[Tadhkira ul Huffaz Vol 1 p 27]
Urwa was a scholar of Arabic, his knowledge of poetry compared to Aisha's was non existant.
[Al Isaba fi Tamyiz al Suhabah Vol 4 p 360]
Aishah was also an expert with medicine, "Whenever an illness occured and a deputation from abroad suggested a cure, she memorised it"
[Mustadrak Vol 4 p 11]
Aishah was also an expert in mathemetics, senior companions enquired about problems of inheritance with her.
[Mustadrak]
Teacher of Umra bint Abd al Rahman, 'excellent understanding of knowledge and jurisprudence'
[Shadharat al dhahab Vol 1 p 114]
Qasim ibn Muhammad said to Imam Zuhri, Go to the assembly of Umra and do not leave for she was educated by Aishah and is the greatest inheritor of knowledge' Zuhri said, 'She was a boundless ocean of knowledge'
[Tadhkirat al Huffaz, Vol 1 p 106]
Ibn Hajar said, 'Umm Salamah was endowed with mature intelligence and the right opinion along with extreme beauty'
[Al ISaba fi Tamyiz al Sahaba, Vol 2 p 459]
Abu Raif Sai, 'Whenever I speak of any woman jurist of Medinah, Zainab bint Abi Salmah comes to mind'
[Al Isaba fi Tamyiz al Sahaba, Vol 4 p 317]
Umm Salamah's maid, Umm al Hasan, used to give dawah and preach Islam.
[Tabaqat of Ibn Saad, Vol 8 p 350]
Imam Nawawi said about Hafsah, 'She was one of the intellectual persons'; 'People have agreed on legal knowledge, intelligence, understanding and excellence'
[Tahdhib al Asma wal Siffat Vol 2 p 349; 360]
Imam Nawawi said of Umm Sulaim, mother of Anas, 'She was one of the scholarly and knowledgable companions of the Prophet'
[Tadhib Vol 2 p 363]
Umm Atiyah completed her Quranic education aged 12, was a well known jurist.
[Tadhib Vol 2 p 409]
Umm Waraqa bint Naufal memorised the Quran and would act as the Imam (of women) when praying at the Prophets house.
[Abu Dawud]
Umar wrote to the people of Kufah and said, 'Teach Surah Noor to your wives'
[Tafsir Qurtubi, Vol 12 p 158]
Writing
Women would buy perfume from Asma bint Mahsama, when the bottles were filled, she would write down the amount owed'
[Tabaqat Ibn Sad, Vol 8 p 220]
Preservation of knowledge
Ibn Qayyim said, 130 companions (men & women) of the Prophets had their legal decisons recorded, which formulated a treatise.
[Ilam al Muwaqqiin Vol 1 p 9-11]
Aisha narrated 2210 hadiths, with only Abu Huraira, Ibn Umar and Anas having transmitted more.
[Shadharat al Dhahab Vol 1 p 63]
Ibn Hajar writes about Aisha, 'one fourth of the commands of the Prophet were transmitted by her'
[Fath al Bari, Vol 7 p 82-83]
Early political figures, Jurists and Companions would cite Aisha as an authority.
[Tahdhib al Tahdhib Vol 12 p 433]
Asma bint Sakan was famous for her speech.
Asma bint Umis was famous for her interpretation.
[Ibn Saad, Musnad and Isabah]
***
Household
'When the husband is away she should careful guard herself and the property'
[Ibn Majah, Abwab al Nikah]
Prophet Muhammad divided the household duties of Ali and Fatimah. Ali would look after the external affairs of the household and Fatimah would look after the internal affairs of the household.
[Zal al Maad, Vol 4 p 45]
Abu Sufyan did not provide his wife Hind bint Utbah with sufficient money to maintain the household. The Prophet told her she could take from his wealth what was just.
[Bukhari, Kitab al Nafaqat]
Prophet Muhammad said, When a woman spends of her husbands wealth properly, she gets a reward from Allah.
[Muslim, Kitab al Zakat]
****
Good treatment
Prophet Muhammad said, The best of you is he who is best to his family.
[Ibn Majah, Darimi]
Prophet Muhammad said, The believers who show the most perfect faith are those who have the best disposition, and the best of you are those who are best to their wives.
[Tirmidhi, Abu Dawud]
Prophet Muhammad said, of the worldy things he liked women
[Nasai]
***
Fairness
Once a jew killed a gilr by crushing her head. Prophet Muhammad ordered that he die the same way.
[Sunan Kubra]
A group of men killed a woman, Caliph Umar ordered that they all be killed.
[Jassas in Ahkam al Quran, Vol 1 p 162]
al Zihad said, '..In matters of punishment for murder there is no difference between men and women'
[Baihaqi]
***
Public
Khaula bint Qais said that she could hear the Prophets voice even though she was at the far end of the women's assembly.
[Tabaqat ibn Saad Vol 8 p 217]
Haritha ibn Numan said that she memorised Surah al Kahf (ch 18) after hearing the Prophet recite it on Fridays at prayer.
[Abu Dawud]
Once Prophet Muhammad told the women to gather in a house and then he sent Umar to teach them.
[Nasai]
***
Pre nuptial:
'The wife can lay down conditions prior to marriage relating to her way of living, her food, house and dress, accordint o the social status of the husband'
[Shaukina, Nail al Autar, part 7 p 64]
However the right of Allah take precedence over the conditions set by men, so what is requested cannot infringe that right.
She can also include the right to leave her home on suitable occasions to meet her economic and/or social needs.
***
Leadership
'There is not a single sect of Muslims which considers the leadership of a woman (over a nation) as lawful'
[Ibn Hazm, al Fasl fi al Milal wal Ahwa wal Nihal Vol 4 p 110]
'She can be put in charge of welfare, and hold other offices of responsibility such as head of an orphanage'
[Fath al Qadir, Vol 5 p 486]
***
Participation in Amusement
Aisha said, I had a girl of the Ansar whom I gave in marriage. The Prophet asked, 'Why do you not sing Aisha, for this clan of the Ansar like singing?'
[Ibn Hibban in his Sahih]
***
One man confessed, 'I called my daughter and she came running and smiling. I took her out and she trudged along with me. When we came to a well, I caught hold of her by her arms and threw her into it. She kept shreiking and calling all the time, 'Father! My Father!' but I paid no heed to her cries. When the Prophet heard this story his beard became wet with tears.
[Seerat al nabi, Vol VI]
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