Bismillaah!!
The Prophet Muhammad SAW
and Women
.

The Disgrace of Women's Charm

The Disgrace Of Tabar'roj
( Display Of Woman's Charm! )

In the name of Allah, Most Gracious, Most Merciful

10) Tabar'roj Is The Way Of Jews!!
Jews have an important role in the destruction of nations through the Fitna(seduction/temptation) of women. The spread of Tabar'roj is an effective weapon of their widespread establishments. They have an extensive experience in this field. One should look around only to see who runs Hollywood and famous Houses of "Fashions" and "Magazines" as well as the world of advertisement!. R-rated, X-rated movies and clothes are widespread. In fact the Prophet ( PBUH) said:

"فاتَّقُوا الُدنيا، واتَّقوا النساء، فإنَّ أولَ فتنةِ بني إسرائيل كانت في النساء"

"Watch out for this worldly life (safeguard yourselves fromits temptations); avoid the allurement of women: verily, the first trial for the people of Israel was caused by women.

Their Books also testify to this fact. In the Third Chapter of Isaiah (16, 17):

"The Lord said: "Because the daughters of Zion are haughty and walk with necks outstretched ogling and mincing as they go, their anklets tinkling with every step. The Lord shall cover
the scalps of Zion's daughters with scabs, and the Lord shall bare their heads." Furthermore, "On that day the Lord will do away with the finery of the anklets, sunbursts, and crescents;
the pendants, bracelets, and veils; the headdresses, bangles, cinctures, perfume boxes, and amulets; the signet rings, and the rose rings; the court dresses, wraps, cloaks, and purses; the mirrors,.."
(Isaiah, 3, 18-23; The New American Bible).

Although the Prophet (PBUH) warned against mimicking the Kuffar (non-believers) and their ways, especially the ways of women. Many Muslims do not abide by this warning (11). This is a testimony for the prophecy of the Prophet (PBUH) who said:

"لتَتَّبِعَنَّ سَنَنَ من كانَ قبلَكُم شبراً بِشبر وذراعاً بذراع، حتَّى لو دَخَلُوا جُحرَ ضَبٍ
لتَبعتُموهُم، قيل: اليهود والنصارى؟ قال: فمن؟"

"You would tread the same path as was trodden by those before you inch by inch and step by step so that if they had entered into the hole of a Dhab (a desert lizard), you would
follow them in this also. We said: Allah's Messenger, do you mean Jews and Christians (by your words)" those before you"? he said: Who else (than those two religious groups).(12)

The similarity of those women who disobey Allah and his Messenger to the Jews is very evident because their response to Allah's commands was similar to that of the Jews:

}‏ قالوا سَمِعنا وَعَصَينا ‏‏{الآية [البقرة،93
"We have heard and disobeyed"
(Qur'an 2: 93)

This is unlike the response of the believing women:

}‏ وقالوا سَمِعنا وَأطَعنا ‏‏{الآية [البقرة، 285
"We hear and we obey."
(Qur'an 2: 285)

They remember the saying of Allah:

}‏ ‏وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ
وَسَاءَتْ مَصِيرًا ‏‏{[النساء، 115]
"And whoever contradicts and opposes
the Messenger (Muhammad-PBUH)
after the right path has been shown
clearly to him, and follows other than
the believers' way, We shall keep him
in the path he has chosen and burn
him in Hell; what an evil destination!"
(Qur'an 4: 115)

(11) It is sad to see many who dislike the Kuffar in certain ways imitate them in their ways of living thinking that their materialistic progress could not be achieved except in acting, dressing, eating, jogging, sleeping ..like them. The true Muslim, however, remembers that any progress must meet the purpose for our presence on earth: all action must be narrated to the worship of Allah. The Kuffar have taken some of the means which Allah had created and used it for worldly gains. We are ordered to make the means adhere to the purpose of our creation: the worship of Allah Alone and thus uses the means to defend Islam and Muslims and secure the needs of life as well. Why should some of us dress the way Allah ordered and some does not? Should we choose Allah's way or the Kuffar way? All the success is measured by onecriterion: does it meet the pleasure of Allah or not?
(12) A famous and Saheeh hadeeth reported by Al-Bukhari, Muslim and others. The text here is as reported in Saheeh Muslim V. 4, hadeeth # 6448, p.1403

(11)Tabar'roj Is A Filthy Jahilyeeyah ( Ignorance )
Allah (THE ALMIGHTY) says:

}‏ وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ
الْأُولَى‏‏{[الأحزاب،33]
"And stay in your houses and do not
display yourselves like that of the times
of ignorance"
(Qur'an 33:33)

The Prophet (PBUH) described the times of ignorance as filthy and wicked and ordered us to reject it. Allah (THE ALMIGHTY) described the Prophet (PBUH) as :

}‏ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الخَبَائِثَ ‏‏{
الآية [الأعراف،157]

"He allows them as lawful At-Tayyibat
(all i.e. good and lawful as regards
things, deeds, beliefs, persons, foods,
etc.), and prohibits them as unlawful
Al-Khaba'ith (all i.e. evil and unlawful
as regard things, deeds, beliefs,
persons, foods, etc.)"
(Qur'an 7: 157)

The call to bring about the times of Jahilyeeyah is similar to the call for Tabar'roj, both of which are wicked ways that the Messenger (PBUH) made unlawful. He (PBUH) said:

"كُلٌّ شيءٍ من أمر الجاهلِيَّةِ موضُوعٌ تحتَ قَدَمَيَّ"

"Verily! every matter of Jahilyeeyah is under my feet!"(13)

Tabar'roj and all forms of Jahilyeeyah such as false pride and haughtiness, ill thoughts about Allah, call for falsehood, setting up rivals with Allah, ruling by other than the laws of Islam, usury, etc., are all included.

(13) Narrated by Abu Dawoud, At-Tirmidhi, Ibin Majah, and Ad-Darime'i and Imam Ahmed.

.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

The Disgrace of Women's Charm

The Disgrace Of Tabar'roj
( Display Of Woman's Charm! )

In the name of Allah, Most Gracious, Most Merciful

12)Tabar'roj Is An Animal Act, Retardation ( Decadence ) And Decline!!
To reveal and expose are natural behaviors of animals. Whenever man inclines towards such behaviors he starts his decline to a level lower than the level of manhood which Allah had bestowed upon him. Allah bestowed a natural inclination (Fitrah) towards covering, preservation, and safeguarding modesty. To consider the acts of display, exposition, and uncovering as acts of beauty reflects a corruption to the Fitrah and a degeneration in taste and a sign of decadence and decline.

The progress of man's civility is linked to his/her covering of the body. The Hijab cover is fitting to the instinct of Gheerah which draws its strength from the soul. The so called "liberation from the chains of covering" is an instinct that draws its strength from lust which incites Tabar'roj and mixing of the sexes. The one who is satisfied with this latter instinct must sacrifice the first one in order to silence the voice of the innate Gheerah in his heart in return for the "enjoyment" of Tabar'roj and mixing. From this we understand that the Tabar'roj is a sign of corruption of Fitrah, lack of bashfulness, Gheerah, and insensitivity.

(13) Tabar'roj Is A Door To Widespread Evil!!!

Anyone who carefully examines the Islamic Texts (Qur'an and Sunnah) and the lessons of history, becomes convinced about the evils of Tabar'roj and its harm, both on religious and worldly matters especially when it is associated with the mixing of sexes. Some of its underlying consequences are:

The Competition Amongst the Displaying Women in Showing Off Their Beauty{tc \l 3 "A \The Competition Amongst the Displaying Women in Showing Off Their Beauty"}. This is seduction, and it leads to the spoiling of morality and leaves women as merchandise articles exhibited for anyone to look at.

The Corruption of the Morality of Men, Especially the Youth and Those in Adolescence. It pushes them to commit various kinds of sins(14).

The Destruction of Family Ties and Causing a Lack of Trust Between Family Members and the Spread of Divorce.

The Commercial Abuse of Women In The World of Advertisement, Entertainment And Other Areas As Well.

Doing Harm to Women by Declaring Their Ill

Intentions and Evil Conscience Thus Rendering Her Venerable To Harm By The Wicked And The Insolent.

The Spread of Diseases.
The Prophet (PBUH) said:

"لم تظهَرِ الفاحِشَةُ في قومٍ قط حتى يُعلنوا بها إلاَّ فشا فيهُم الطاعُون والأوجاع التي
لم تَكُن في أسلافِهِم الذين مَضَوْا"
"Sins didn't spread in any particular nation until they openly conduct it and as a result, plague and other illnesses that were not present among their predecessors became widespread amongst them."(15)

Facilitates The Sin of Zina (Fornication) By The Eye.

The Prophet (PBUH) said:

"العَيْنانِ زِناهُما النَّظَر"
"The adultery of the eyes is the lustful look. ."(16)

Tabar'roj Makes it Difficult to Lower The Gaze.

Justifiably Brings Down Allah's Punishment

The punishment of Allah is more severe than atomic bombs and earthquakes. Allah (THE ALMIGHTY) says:

}‏ وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا
فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا ‏‏{ [الإسراء،16]
"And when We(17) decide to destroy a
town (population), We (first) send a
definite order (to obey Allah and be
righteous) to those among them [or We
(first) increase in number those of its
Population] who are given the good
things in this life. Then, they transgress
therein, and thus the word (of torment)
is justified against it (them). Then We
destroy it with complete destruction."
(Qur'an 17: 16)

The Prophet (PBUH) said:

"إنَّ النَّاسَ إذا رأوا المًنكَرَ فَلَم يُغيَّروهً أوشك أن يَعُمَّهُم الله بِعَذاب"

"When people see wrong (or evil) and they don't change it, then it is imminent that the punishment of Allah will fall upon them.(18)

(14) You may have seen teen-age kids on the corners of many streets in Europe and in North America rooming around, smoking to get high, half naked, and on drugs looking to engage in sex. Why? What happened? Many try to hide from the hard facts! The drive for lust and materialistic life became the "god" of the new generations: the Pepsi-Michael-MTV- Jackson generations. The result: AIDS and other sexually transmitted diseases.

(15) Part of a lengthy hadeeth narrated by Ibin Majah, Abu Na'eem, and Al- Hakim who said: "it has a good chain of narrators". Ad-Dahabi agreed to Al-Hakim's report.

(16) Saheeh Muslim V.4, hadeeth # 6421 p. 1397

(17) Plural Pronoun: Is used to stress the Greatness and Power of Allah Who is One. It is common with Semitic languages for any Monarch to use Plural Pronoun. It is also used by members of the Royal Family in England. To Allah, however, belong the Highest and most Perfect Example.
(18) Narrated by Abu Dawoud, At-Tirmidhi, Ibin Majah and lmam Ahmed.

.

subhanallah sis - jazakallah khair for your efforts - this thread should be made sticky

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

The Obligatory Conditions for an Islamic Hijab

In the name of Allah, Most Gracious, Most Merciful

.

(1) Covering All Of The Body!
This respected author is in agreement with the position that the face and hands of the woman must be covered as he has detailed this in discussions of the Hijab issues in his book: "The Return of the Hijab, Part 3". Some scholars say it is permissible to uncover the face and the hands of the woman as long as there is no fitna (infatuation) caused by her or inflicted upon her. They see that if: a) she is beautiful and beautifies her face and hands with external substances, and b) the society around her is corrupt where men do not lower their gaze, then it is prohibited for her to uncover her face and hands.

(2) The Hijaab Must Not Be A Display!!

The Hijab itself must not be a display. Allah ordained it so as to cover the beauty of women and not for show off. He (THE ALMIGHTY)
says:

}‏ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا ‏‏{الآية [النور،31]
"And not to show of their adornment
except only that which is apparent."
(Qur'an 24: 31)

}‏ وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى ‏‏{[الأحزاب،33
"And stay in your houses and do not
display yourselves like that of the times
of ignorance."
(Qur'an 33:33)

It is not logical that the Hijab itself be a source of display.( 1)

(1) Some women put on attractive covers on their heads. This is againstthe purity of the Hijab and its essence.

(3) The Hijaab Must Not Be Transparent

The purpose must be achieved. In order for the Hijab to be a cover, it must not be made of transparent material making the woman covered only by name(!)While in reality she is naked.
The Prophet (PBUH) said:

"سيَكُونُ في آخِر أُمَّتي نساءٌ كاسِياتٌ عارياتٌ، على رُؤوسِهِنَّ كأسنِمَةِ البُختِ،
إلعَنوهُنّ فإنَّهُنَّ ملعُونات"
"In the latest part of my umaaha (nation of Muslims) there shall be women who would be naked in spite of being dressed, they have hair high like the humps of the Bukht camel, curse
them, for they are cursed"(2).

He (PBUH ) added in another hadeeth:

" لا يَدْخُلْنَ الجنَّةَ، ولا يَجِدْنَ ريحَها، وإنَّ ريحَها لَيُوجَدُ من مَسيرةِ كَذا وكَذا"
"They will not enter Aj-Jannah and would not perceive its odor, although its fragrance can be perceived from such and such distance.

This indicates that a woman could cause herself a grave and destructive sin if she puts on a garment that is thin and transparent and which clearly shapes her body's features.

(2) At-Tabarani reported it and Al-Albani in his book "Al-Hijab" said it is authentic.

.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

The Obligatory Conditions for an Islamic Hijab

In the name of Allah, Most Gracious, Most Merciful

.

(4)Hijaab Must Be Roomy, Flowing And Not Tight!!
The Hijab is a safeguard against Fitna. If tight, it will be descriptive of the woman's body and this violates the purpose of Hijab. Usamma Bin Zaid (may Allah be pleased with him) said:

"كَساني رسولً الله- صلى الله عليه وسلَّم- قُبطِيَّة كَثيفة مما أهداهَا له دِحية
الكَلبي، فكَسَوتُها امرأتي، فقال "مالكَ لم تَلبِس القُبطيَّة؟" قلت: كَسَوتُها امرأتي،
فقال: "مُرها فلَتجعَل تَحتَها غُلالة وهي شِعارٌ يُلبِس تحتَ الثوب فإني أخاف أن
تَصِفَ حجمَ عِظامها"

"The Messenger of Allah (PBUH) dressed me with a thick Qubtyeeyah (cotton dress from Egypt) which was a gift that he received from Duhia Al-Kalbi. So I gave it to my wife to wear. He (PBUH) said : "What made you not to wear the Qubtyeeyah?" I said: "I dressed my wife with it. " He (PBUH) said: " Order her to put an undergarment (or gown) under it, because I am afraid it may describe the size of her bones.(3)

(3) Reported by Ad'Diya' Al-Maqdissi, Imam Ahmed, At-Tabarani, Al-Baihaqi, and Ibin Sa'd. It is also reported that Al-Haithami said: "amongst the chain of narrators is Abdullah Ibin Aqeel whose narrations are good; yet according to some scholars there is Da'ff (weakness) associated with him, and that the rest of narrators are Thuqat (men of confidence regarding reporting). Ad-Dahabi said: " the level of Abdullah Ibin Aqeel's narration is not below the rating of "good" (In Meezan Al-I'tidal: Measure of Balanced (verifications); Arabic).

(5)The Hijaab Must Not Be Perfumed With Incense!!
The Messenger of Allah (PBUH) said:

"إيما امرأةٌ استَعطَرَت، فَمرَّت على قَومٍ لِيَجِدوا ريحها، فهي زانية"

"Any woman who perfumes herself and passes by some people
that they smell her scent, then she is a Zaniyah
(prostitute).(4)

(4) Narrated by Imam Ahmed, An-Nissa'ee, and Al-Hakim who said: "it has an authentic chain of narration" and Ad-Dahabi agreed.

(6)The Hijaab Should Not Resemble Men's Dress!!

The Messenger of Allah (PBUH) said:

"ليسَ مِنَّا من تَشَبَّهَ بالرَّجالِ منَ النَّساءِ، ولا مَن تَشَبَّهَ بالنَّساءِ من الرَّجالِ"
"Women who assume the manners of men are not from us andalso those of men who assume the manners of women.(5)

Abu-Huraira (may Allah be pleased with him) narrated that:

"لَعَنَ رسولً الله-صلى الله عليهِ وسلَّم-الرجل يلبس لبسة المرأة والمرأة تَلبَسُ لبسَة
الرجل..."

"The Prophet (PBUH) cursed the man who wears the dress of a woman and the woman who wears the dress of a man."(6)

knowingly condones and facilitates the Zina for his wife."(7)

(5) Reported by Imam Ahmed and Abu Na'eem. Al-Albani authenticated it in his book "Al-Hijab" (PP 66-67).

(6) Narrated by Abu Dawoud, Ibin Majah, Al-Hakim, and Imam Ahmed. Al-Hakim said:" it is an authentic hadeeth in accordance with the conditions of (Imam) Muslim," and Ad-Dahabi agreed. It was also
authenticated by Imam Al-Nawawee.
(7) Narrated by An-Nissa'ee, Imam Ahmed, Ibin Khuzayemah, Ibin Hab'ban and authenticated by the scholar Ahmed Shakir.

(7) The Hijaab Must Not Be Resemble The Garments Of The Kuffar!!
The Messenger of Allah (PBUH) said:

"من تَشَبَّه بِقَومٍ فَهُوَ مِنهُم"
"The one who takes the similitude (manner) of a certainpeople becomes one of them.(8)

Abdullah bin Ummar (may Allah be pleased with him) said:

"وعن عبد الله بن عمرو- رضي الله عنهما قال: "رأى رسول الله- صلى الله عليه
وسلم- عَليَّ ثوبيَّنِ مُعَصفَرَيْن، فقال: "إنَّ هذه من ثياب الكُفار، فلا تلبسها"

"The Prophet (PBUH) saw me wearing two clothes dyed in saffron, whereupon he said: these are the clothes (usually worn) by the Kuffar, so do not wear them."(9)

(8) Narrated by Abu Dawoud, Ahmed (as part of a another hadeeth), Ibin Taymeeyah said that the hadeeth has a good chain of narration (i.e. that reported by Abu Dawoud) and that it is a "good hadeeth"; As-Siyouti said :"it is "Hassan: Good" and Ibin Hag'er reported it in "Fath Al-Bari" and supported it with another evidence (a Murssal) with a good chain of narration.

(9) Saheeh Muslim, V. 3, hadeeth # 5173

(8) The Hijaab Is Not For Fame!!

The Messenger (PBUH) said:

"من لَبِسَ ثَوبَ شُهرةٍ في الدُّنيا ألبَسَهُ اللهُ ثوبَ مَذَلَّةٍ يَومَ القيامة، ثُمَّ ألهَبَ فيهِ ناراً"
"The one who wears a garment designed for a worldly fame, Allah will make him wear a garment of humility on the Day of Resurrection then he will be set ablaze."(9)

The garment of fame is any garment a person wears to make him/her look famous. This applies whether the garment is highly precious and shows admiration to the life of this world or if it is chosen of a low quality to show lack of interest to this worldly life. The person may put on clothes with distinct colors so as to draw attention, act proudly and/or arrogantly.

(10) Narrated by Abu Dawoud, Ibin Majah, and Al-Munthari said that it is hassan (good) as well as Ibin Muflih. Imam As-Shawkani said: "The narrators of the chain are Thuqat" and Al-Alabni reported in his book "Al-Hijab" p. 110 that it is hassan .

.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

In the name of Allah, Most Gracious, Most Merciful

Watch for "Concealed" Ways of Display

Examining the various conditions about the Hijab one can clearly recognize that many of the young Muslim women are not fulfilling these conditions. They consider what they put on now. wrongly as "Hijab"

The enemies of the Islamic revival wanted to destroy it in its infancy by oppression and cruelty. Allah (the Almighty) defeated their plots and held the believing men and women steadfast in their obedience of Him (the Almighty). The enemies of Islam realized that they should deal with the Islamic revival in a wicked way in order to sway this revival away from its course towards Allah. They started to spread innovated forms of "Hijab" as a "mid- way" solution by which the Muslim woman can "please" Allah (they claim so!) and at the same time "accommodate" her society and preserve her "beauty" and "glamour".

The modern "boutique" stores were declining in their trade due to the widespread use of the true Islamic Hijab. Suddenly, the markets were flooded with altered forms of Tabar'roj under the name 'modern/contemporary Hijab'. In the beginning this was protested and women were cautious. A group of "displaying women" who were embarrassed with the Islamic Hijab rushed towards the "contemporary Hijab" to "relief' themselves from the pressing social realities caused by the spread of Hijab. With time the phenomenon of
"concealed display" became widespread and known as "contemporary Hijab". Women friendly to this course think they are the best of girls and best of wives while in fact they are as one poet said:

If they relate to the Hijab-
It is the relation of an intruder

So! O women of this kind be mindful to Allah (the Almighty) and His Messenger (PBUH) and do not be deceived by those who may "bless" this action of yours and conceal their true intentions. Do not be deceived and let your response be: " I am better than those who are in a complete state of display!" There is no excuse to follow the evil. Know that the fire of Hell has different lower levels while Paradise has different higher levels. So it is proper to follow your sisters who truly adhere to the Islamic Hijab and its conditions. Aim high towards the highest levels of Aj-Jannah. It has been narrated that the Prophet (PBUH) said:

"انظُرُوا إلى من هُو أسفلَ مِنْكُم في الدُّنيا، وفَوْقَكُم في الدَّين، فذلكَ أجدر أن لا
تَزدَروا- أي تَحتَقِروا- نعمةَ اللهِ عَلَيكُم"

"Look at those who stand at lower levels than you (regarding worldly wealth) and those who stand at higher levels than you in religion (adherence to faith). for this would not make the favors (conferred upon you by Allah) insignificant (in your eyes)."(1) Az-Zohri reported(2) that Ummar Ibin Al-Khatab (may Allah be pleased with him) recited the saying of Allah (the Almighty):

وتَلا عمر بن الخطاب- رضي الله عنه- قوله عزَّ وجَلَّ:
}‏ ‏إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ
الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي
كُنْتُمْ تُوعَدُونَ ‏‏{[فُصَّلَت،30]

"Verily those who say: "Our Lord is
Allah (Alone), and then they stood
straight (i.e. they believed in the
Oneness of Allah and worshipped none
but Him (Alone) and obeyed Him for
all that He ordered them) on them the
angels will descend (at the time of their
death) (saying ); "Fear you not, nor
grieve! But receive the glad tidings of
Aj-Jannah which you have been
Promised!) (Qur'an 41:30).

He then said: فقال:

"استقاموا واللهِ للهِ بطاعَتِهِ، ولَم يُرَوغوا رَوَغانَ الثَّعالِب"

" They, by Allah. followed the straight path of Allah by
obeying Him and did not dodge like wolves."

Al-Hassan Al Basri, may Allah's Mercy be upon him, said: " If Shaytan (Devil) looks and finds you continuously adhering to the obedience of Allah he will seek you (i.e. check you) one time after the other. If he finds that you are still holding, he becomes weary of you and rejects you. But if you adhere one time and you do not another, then he becomes covetous: he wants to have you for himself."(3)

So come on to a straight path that has no crookedness and a guidance that has no misleading ways in it, and to an honest repentance that has no disobedience in it:

}‏ وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَا الْمُؤْمِنُونَ لَعَلَّكُمْ
تُفْلِحُونَ‏‏ ‏‏{الآية[النور،31]

"And turn you all together to Allah
(and beg Him) to forgive you all, O
believers, that you may be successful."
(Qur'an 24:31)

ـــــــــــــــــــــــــــــــــــــــــــــ ـ
(1) The origin of this hadeeth was reported in Saheeh Al-Bukhari in the Book of Riqaq and Muslim in the Book of Az-Zuhd V.4, hadeeth # 7070, P 1530, and At-Tirmidhi in the Book of Qiyamah.
(2) Reported by Imam Ahmed and Ibin Al-Mubarak. Imam Ahmed
reported it in the Book of Az-Zuhd p. 115 and 110, respectively.
(3) Reported by Ibin Al-Mubarak in his book "Az-Zuhd" p. 7 # 20

.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

In the name of Allah, Most Gracious, Most Merciful

We Hear and we Obey

THE HONEST MUSLIM receives the order of Allah (the Almighty) and hastens to manifest his love to Islam into action and listens to and obeys the Sunnah of the Prophet (PBUH). He does not give attention to the lost and misleading ways of the masses of human beings who do not realize their awaiting destiny. Allah (the Almighty) negated the existence of belief in those who turn away from Him and from His Messenger (PBUH) saying:

}‏ويَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّى
فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذَلِكَ وَمَا أُولَئِكَ بِالْمُؤْمِنِينَ وَإِذَا
دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذَا فَرِيقٌ مِنْهُمْ
مُعْرِضُونَ‏‏ ‏‏{[النور،47- 48

"They (hypocrites) say: "We have
believed in Allah and in the Messenger
(Muhammad-PBUH), and we obey",
then a party of them turn away
thereafter, such are not believers. And
when they are called to Allah (i.e. His
Words-the Qur'an) and His Messenger
to judge between them, lo! a party of
them refuse to come and turn away."
(Qur'an 24: 47-48 )

On the other hand:

}‏إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ
لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا ‏‏{ [النور،51

"The saying of the faithful believers
when they are called to Allah (His
Words-the Qur'an) and His Messenger
(PBUH) to judge between them is only
that they say: 'We hear and we obey.'
And such are the successful (who will
live for ever in Aj-Jannah)."
(Qur'an 24: 51-52)

Safyeeyah, the daughter of Shayebah, said:

عن صفية بنت شيبة قالت:
بينما نَحْنُ عِندَ عائِشة رضي الله عنها قالت: فّذكَرتْ نِساءَ قُريش وفَضلِهِنَّ،
فقالت عائشة رضي الله عنها: "إنَّ لِنساءِ قُريش لَفضلاً، وإنَّي والله ما رأيتُ
أفضل من نساء الأنصار أشدَّ تصديقاً لِكتابِ اللهِ، ولا إيماناً بالتنزيل، لقد أنزِلَت
سورة النور:}‏ ولِيَضْرِبنَ بِخُمرِهِنَّ... ‏‏{ الآية، فانقلب رجالُهُنَّ إليهِنَّ يتلونَ عليهِنَّ
ما أُنزل الله إليهِم فيها، ويتلو الرجل على إمرأته، وابنته، واخته، وعلى كل ذي
قرابته، فما منهُنَّ إمرأة إلاَّ قامت إلى مِرْطِها المُرَحَّلِ فاعتَجَرَت به- تصديقا وإيماناً بما
أنزل الله من كتابه، فأصبَحْنَ وراء رسول الله- صلى الله عليه وسلم- معتجرات
كأنَّ على رُؤوسِهِنَّ الغُربان."

"While we were at A'isha's (may Allah be pleased with her) we mentioned the women of Quraish and their good favors, then A'isha said: "indeed the women of Quraish have a good favor and by Allah I have not seen better than the women of Al-Ansar in their strength of acceptance of the Book of Allah and in the belief in the Revelation: At the time when Surat An-Nur was sent down
(and in it Allah says):

‏ الآية { ولِيَضْرِبنَ بِخُمرِهِنَّ على جُيوبِهِنَّ }
"Let them (believing women) draw their veils over Juyubihinna."

soon their husbands turned to them reciting what Allah had sent down to them (i.e. the above Ayah), the man recites to his wife, his daughter, his sister and to every female relative. All women took up their engraved (wrapper) and covered their heads and face in acceptance and belief in what Allah had sent down from His Book. The next morning they were behind the Prophet (PBUH), covered as if black crows were on top of their heads.(1)

Therefore, there is no choice but to submit the order of Allah and no hesitation should exist in following the ruling of Allah. So come for repentance, O My Muslim Sister, and watch for words like "I will repent, I will pray, I will cover with Hijab", because delaying the repentance is a sin that you must repent from! Say as Allah (the Almighty) said on the tongue of Mussa (May Allah's peace be upon him) :

الآية [طه، 84] { وعَجِلتُ إليكَ ربَّ لِتَرضى }
"I HASTENED TO YOU, O MY LORD,
TO PLEASE YOU"
(Qur'an 20:84)

And say as the believing men and women said:

الآية [البقرة،258]{ سَمِعنا وأطَعنا غُفرانك ربَّنا وإليكَ المَصير }

"WE HEAR AND WE OBEY. (WE SEEK) YOUR
FORGIVENESS, OUR LORD, AND TO YOU IS THE
RETURN"
(Qur'an 2: 285)

(1) Reported in The Tafseer of Al-Qur'an Al-Ath'eem by Ibin Katheer
(Arabic)5:90




.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

In the name of Allah, Most Gracious, Most Merciful

Are Muslim Women Oppressed?

Among the many topics of interest to non-Muslims, the status of Muslim women and the theme of their rights -- or rather, the perceived lack of them – seems to be foremost. The media’s portrayal of Muslim women, usually outlining their “oppression and mystery” seems to contribute to this negative perception.
The main reason for this is that people often fail to distinguish between culture and religion -- two things that are completely different. In fact, Islam condemns oppression of any kind whether it is towards a woman or humankind in general.

The Quran is the sacred book by which Muslims live. This book was revealed 1400 years ago to a man named Muhammad –peace be upon him-, who would later become the Prophet –peace be upon him-. Fourteen centuries have passed and this book has not been changed since, not one letter has been altered.

In chapter 33, entitled Surah Al-Ahzaab (The Clans), verse 59 Allah The Exalted Almighty Says (what means): "O Prophet, tell your wives and your daughters and the woman of the believers to bring down over themselves (part) of their outer garments. That is more suitable that they will be known (as free respectable women) and not be abused. And ever is Allah Forgiving and Merciful."
[Quran 33:59]
This verse shows that Islam makes wearing a Hijaab necessary. Hijaab is the word used for covering, not only the headscarves (as some people may think) but also wearing loose clothes that are not too bright.

Sometimes, people see covered Muslim women and they think of this as oppression. This is wrong. A Muslim woman is not oppressed, in fact, she is liberated. This is because she is no longer valued for something material, such as her good looks or the shape of her body. She compels others to judge her for her intelligence, kindness, honesty and personality. Therefore, people judge her for who she actually is.

When Muslim women cover their hair and wear loose clothes, they are obeying the orders of their Lord to be modest, not cultural or social mores. In fact, Christian nuns cover their hair out of modesty, yet no one considers them “oppressed”. By following the command of Allah, Muslim women are doing the exact same thing.
The lives of the people who responded to the Quran have changed drastically. It had a tremendous impact on so many people, especially women, since this was the first time that the souls of man and women were declared equal -- with the same obligations as well as the same rewards.

For the first time in history, women were granted economic independence in Islam. The money they bring in to marriage is theirs as well as the money they earn. In Islam, women are allowed to choose their own husbands and in extreme cases, ask for divorce. A woman has the right to be educated, contrary to what the contemporary world might think. The responsibility is that of the person who is raising her.

Islam is a religion that holds women in high regard. Long ago, when baby boys were born, they brought great joy to the family. The birth of a girl was greeted with considerably less joy and enthusiasm. Sometimes, girls were hated so much that they were buried alive. Islam has always been against this irrational discrimination against girls and female infanticide.
The Prophet Muhammad, PBUH, said: "Seeking knowledge is mandatory for every Muslim (male and female)." Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.

While maintenance of their homes, providing support to the husband and bearing, raising and teaching children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so. However, this is allowed only as long as her family obligations are met and as long as she complies with the Islamic code of dress and conduct, with no intermingling with men in the workplace.

Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This differentiation in no way diminishes the effort or benefit of one gender over the other. God will reward both genders equally for the value of their work, though it may not necessarily be within the same sphere of activity.
The two great roles a woman plays in life are that of a wife and a mother. The Prophet –peace be upon him-, once said to a group of Companions:
Concerning motherhood, the Prophet Muhammad, PBUH, said: "Heaven lies under the feet of mothers."This implies that the success of a society can be traced to the mothers who raised it. The first and greatest influence on a person comes from the sense of security, affection and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.
A man came to the Prophet, PBUH, and asked: "Who among my kinfolk is worthy of my good companionship?" The Prophet –peace be upon him-, replied: "Your mother" three times before saying: "Your father." This indicates the impact that a mother has in a person's life. So women are highly honored in this great religion.

Islam is a religion that treats women fairly. The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy even today in the West. These rights are from God and are designed to maintain a balance in society; what may seem “unjust” or “missing” in one place is compensated for or explained in another place.

"The best among you are those who are the best to their wives."This shows that Islam highly encourages treating the wives well. They should be shown love, respect and care. To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive dowry, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.

The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands.




.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

In the name of Allah, Most Gracious, Most Merciful

Muhammad the Feminist

I wonder how many men and women nowadays can digest the idea of calling Prophet Muhammad (peace and blessings be upon him) a "feminist".
While some men may treat women like children, Islam as Prophet Muhammad taught it, takes a different view.


That is, a feminist in the sense of one who always stood for the rights of women. In fact, he was just that, though the term applied to the Prophet could sound a bit quaint or anachronistic.

In a cultural milieu where baby girls were buried alive and wives were treated no better than chattel, the Prophet courageously liberated them and raised their status to equal that of men.

Muslims see Muhammad as living up to his God-appointed mission as the final messenger of God, standing up like a titan towering above the barbaric influences of the time to become the spiritual leader of the whole Muslim nation in Arabia as well as everywhere else Islam reached.


"The most valuable thing in the world is a virtuous woman."
- Prophet Muhammad muhammad SAW

Literally, he rose to the high standards of leadership set by his own tradition: He was humble enough to listen to the complaints of his people and always hastened to meet their needs.
To the weakest among the people, he was compassionate, and considering the condition of women in those days, he was very responsive to their thoughts, feelings, and needs. He was particularly gentle, kind, and considerate toward them.

In this respect, he was very much unlike some of his Companions.
Umar ibn Al-Khattab once said:
One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered, still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you do not show respect to him." On hearing that, the women said, "You [Umar] are hard-hearted and strict."
(Al-Bukhari )
Twin Halves of Men

The Prophet always listened to women with consideration and compassion as he valued their views and opinions not only about affairs that specifically concerned them, but also about matters of wider significance.

It was because the Prophet gave such encouragement to women that there were well-known instances in early Muslim history of some of them freely speaking out for their rights.

Following the injunctions in the Qur'an, the Prophet gave women the right to education and freedom in matters related to marriage, divorce, and property rights.


"Women are your mothers, daughters, aunts."
- Prophet Muhammad muhammad SAW

The Prophet described women as "the twin halves of men," which emphasized the idea that their role in society is complementary to that of men. He declared that "the most valuable thing in the world is a virtuous woman."
He taught his followers that it is God's commandment to treat women with gentleness and affection because, he said, "they are your mothers, daughters, aunts."

Women Are Not the Devil

One typical Western criticism of the Prophet is about his marriages. Compared to the Christian conception of Jesus as the "Son of God", Muhammad (peace be upon him) appears so down-to-earth and human.

If Christianity celebrates celibacy, Islam definitely celebrates marriage. And the final prophet, like the Old Testament prophets such as Abraham, Moses, and David, has proved through his own example that women do not defile men.

Indeed, Islamic spirituality is not weakened by the body, as it transcends far above the demands of the body. Also Islam, unlike Christianity, does not view the woman as the cause of the fall of man.

Respecting Mothers

The respect given to women as mothers is another aspect of "the Prophetic vision, in which kindness and loyalty to the mother, a rahmah (= mercy) to reciprocate the rahmah they themselves dispensed, is seen as an almost sacramental act"
(Murad).

The Prophet muhammad SAW said, "Paradise lies beneath the feet of mothers"
(Ahmad).


"He always joined in household work and would at times mend his clothes, repair his shoes, and sweep the floor."
- Lady Aishah

Once a man came to Prophet Muhammad and asked, "O Messenger of God, which person of all the people is best entitled to kind treatment and good companionship from me?" He answered, "Your mother." The man asked, "And then?" He said, "Your mother."

The man asked again, "And after her?" He said, "Your mother." The man asked for a fourth time, "And after her?" The Prophet said, "Your father"
(Al-Bukhari).

The Perfect Husband
The Prophet was a perfect model for humankind in every aspect of our life. He was the kindest husband and the most loving and caring partner to his wives.


"The best among you is the one who is best toward his wife"
- Prophet Muhammad SAW

According to Aishah, the Prophet used to help his wives with domestic chores: "He always joined in household work and would at times mend his clothes, repair his shoes, and sweep the floor. He would milk, tether, and feed his animals and do the household shopping."
He taught his followers: "The best among you is the one who is best toward his wife"
(At-Tirmidhi).
We should remember that those were the days when women were treated like slaves and were punished for the silliest mistakes. The Prophet stopped all that and gave women the rights equal to those of men.
For instance, Islam gave a wife the right to acquire and possess wealth and keep it for herself, and she had no responsibility to share the family expenses with her husband. And the husband had no legal right to any of her belongings.

The Plight of Women
In ancient times when a man died, his widow was often denied all rights to his property and she was subjected to terrible humiliation and maltreatment.

Islam believes that the one who works for widows and orphans is like one who strives in the way of God.

In certain societies, there was a tradition of immolation of the widow on the funeral pyre of her husband. Even if she was permitted to live, she was denied the right to remarry and lead a normal life. But the Prophet himself set the example of marrying widows and divorcees; his first wife was Khadijah, a widow 15 years senior to him. And after her death, he married only widows and divorcees with the exception of Aishah.
Islam believes that the one who works for widows and orphans is like one who strives in the way of God. And we must remember that in those primitive times, a woman who did not have the support of a man was lost and ruined.
The Prophet's mercy toward women was not surprising, because Almighty God had appointed him as a mercy for the whole of creation.

A Revolutionary Man
In the Madinah society after the emigration of Muslims from Makkah established by the Prophet, women were guaranteed personal respect, the right to education, the right to enter into legal contracts, and the political right to express their views concerning public affairs.
They were also given the right to choose a husband of their liking and to reject a marriage they did not like. At the time of marriage, a woman is entitled to a suitable present (in Arabic: mahr) from her bridegroom, and she is declared free of all domestic financial responsibilities, which are the responsibility of the husband.

The husband is not to keep his wife in a state of suspense, whether at home or abroad, for a long period of time except with her consent. It is the duty of the husband to provide his wife and children with food, clothes, a home, and medical treatment according to his financial position and income. Muslim scholars have said that if a man does not support his wife financially, then she is entitled to get a divorce. The Prophet said that the best charity (in Arabic: sadaqah) is that spent on one's wife: forgiveness in the case of disagreement, good manners, sweet words, a smiling face, a pleasing playfulness, and an amusing mien are but some facets of this "charity."

The Prophet said, "The world is delightful, and its greatest treasure is a good woman"
(Muslim).
The husband is not to stay away from his wife or keep his wife in a state of suspense, whether at home or abroad, for a long period of time except with her consent. Unreasonably long separation on the part of the husband without prior arrangement with the wife is sufficient grounds for her to obtain divorce through a judge.
Indeed, the Prophet allowed women to engage in suitable work for earning an income like men, so long as such jobs did not infringe on their dignity. He permitted them even to participate in battles: specifically to nurse the wounded soldiers and to fight alongside men.

All this was indeed revolutionary, considering the prevailing socio-cultural paradigms defining the Arabs of the time. So it was not surprising that so soon after the Prophet's time, the vestiges of the pre-Islamic era, traditions from pre-Islamic Arabia slowly returned and gained somewhat of a foothold among Muslims.

Consequently something of the misogyny that previously existed returned, which reminds us of the need for reaffirming the noble example of the Prophet, whose compassion to his wives, daughters, and women companions cannot be forgotten.



.

Bismillaah!!
The Prophet Muhammad SAW
and Women
.

In the name of Allah, Most Gracious, Most Merciful

A Glimpse at Early Women Islamic Scholars

The following is a transcript of a lecture delivered by Dr. Mohammad Akram Nadwi, a Research Fellow in Oxford University's Centre for Islamic Studies, on the role of women scholars in preserving and transmitting prophetic tradition (Hadith) in Islam. The original transcript has been edited by Imam Zaid Shakir to enhance readability.
O Mankind! Fear your Lord who has created you from a single soul, and from it He created its mate; and from them both, He brought forth multitudes of men and women. Be mindful of Allah through Whom you demand your mutual (rights), and revere the wombs that bore you. Surely, Allah is ever watching over you.
(An-Nisaa' 4:1)
Both men and women today need to revive the rich Islamic heritage of Muslim women scholars.
From the very beginning of the human saga, Allah makes it quite clear that men and women are equal beings created from one single soul, sharing the same father and mother, and subservient unto the same Lord. The verse mentioned above came to the Messenger of Allah (peace upon him) at a time when women were being humiliated and tortured.

Allaah says: …and when the female child, buried alive, will be asked: For what sin was she killed.
(At-Takwir 81:8-9)
This refers to an ancient practice of the Arabs (and even some modern societies through abortion) who would kill their female children from fear of being humiliated in the community, or out of fear that they would not have the means to provide for them.

Islam came to eradicate these ignorant practices, amongst others, and after twenty-three years of prophetic teachings, it had conferred unto women a status that was previously unthinkable.The first revelation: Read in the name of your Lord who created…
(Al-`Alaq 96:1)
left the Prophet (peace upon him) severely shaken, for he could not comprehend such an event happening to an unlettered, orphaned, desert Arab.

It is related that he was consoled by Khadijah (may Allah be pleased with her) who believed in him and comforted him in a time of great need and distress. She was the backbone of his initial efforts for the advancement of the new faith, and a noble business woman of high lineage.

The Prophet demonstrated that women possess independent religious responsibility that has no connection to their gender.
After three years of secrecy he was ordered by Allah to call his own family to the faith. He (peace upon him) gathered his family and openly called upon the tribe of Hashim and the tribe of `Abdul-Muttalib to believe in his message.

Towards the end of the narration of this event, he (peace upon him) specifically says to ‘Abbas ibn ‘Abdul-Muttalib (may Allah be pleased with him): "I cannot benefit you on the Day of Judgment." He uttered the same statement to his aunt, Safiyyah bint ‘Abdul-Muttalib and to his daughter, Fatimah (may Allah be pleased with both of them). He added: "Ask me of my wealth in this world, but on the Day of Judgment I cannot avail you in any way."

In this address the Prophet (peace upon him) specifically named two women and one man, demonstrating that women possess independent religious responsibility that has no connection to their gender. This independence in faith is exemplified by the fact that the wives of Noah and Lot (peace upon them) both rejected faith. Hence, the Qur'an affirms that even the wife of a Prophet is free to believe or disbelieve.

Furthermore, Umm Habibah became a believer while her father, Abu Sufyan, (may Allah be pleased with them both), was a staunch opponent of the Prophet (peace upon him). He possessed neither the power nor privilege to influence her independent choice.

At the second Pledge of `Aqabah, a covenant that involved specific political and strategic obligations, the Prophet (peace upon him) took an oath from both men and women. He was not content to have women confined to their houses, totally divorced from any involvement in public affairs.

Women Perserving the Qur'an

The Qur'an, the most sacred and important source in Islam, was memorized by many of the companions. After the Battle of Yamamah, where a large number of those memorizers were killed, `Umar (may Allah be pleased with him) advised Abu Bakr to issue a standardized edition of the entire Qur'an in the dialect of Quraish, whose protection he vouchsafed.

Abu Bakr (may Allah be pleased with him) issued such an edition. After his death it passed into the protection of `Umar (may Allah be pleased with him), and after his passing, it was given to Hafsah bint `Umar (may Allah be pleased with her) to be carefully guarded and preserved.

In the time of the Companions, the question never arose concerning the validity of learning directly from women.During the caliphate of `Uthman (may Allah be pleased with him) it was noticed that divergent and erroneous recitations of the Qur'an were emerging among the newly converted non-Arab people in places like Armenia and Azerbaijan.

`Uthman (may Allah be pleased with him) then borrowed the edition of the Qur'an in Hafsah's protection (may Allah be pleased with her) to make six standardized copies to send to the major political and cultural centers in the Islamic realm. He ordered all non-standardized editions to be burned. It is clear here that no one questioned Hafsah's trustworthiness (may Allah be pleased with her), as to whether she had altered the edition vouchsafed to her in any way.

Women and Hadith Studies

In the time of the Companions, the question never arose concerning the validity of learning directly from women. If we were to consider, for example, the books of Prophetic tradition (Hadith), in every chapter you will find women narrating as well as men.

Imam Hakim Naisapuri states: "One fourth of our religion depends on the narrations of women. Were it not for those narrations, we would lose a quarter of our religion."
For example, Abu Hanifah considers there to be four units of supererogatory prayer before the obligatory noon prayer, whereas the remaining Imams say that there are only two. The latter depend on the narration of `Abdullah ibn `Umar (may Allah be pleased with him), while Abu Hanifah relies on Umm Habiba (may Allah be pleased with her) and the other wives of the Prophet (peace upon him).

Abu Hanifah argues that since the Prophet (peace upon him), used to pray supererogatory prayers in his house, the narration of his wives (may Allah be pleased with them) is stronger.
Similarly, major events, such as the beginning of the call to the prophetic office, were specifically narrated by women. `Ai'shah alone narrates the tradition detailing the circumstances of the first revelation, as recorded by Imam Bukhari, immediately after the hadith mentioning that actions are judged based on the intention accompanying them.
To give similar examples, we all know that performing ablution is essential for the validity of ritual prayer (salah). A female companion, Rubiyya bint Muawidh ibn Afrah (may Allah have mercy on her), whose family members died in the Battle of Uhud, was a great narrator of Hadith.

"There are many men who have fabricated Hadith. However, no woman in the history of Islam has been accused of fabrication."Her narrations can be found in Bukhari, Muslim, Ibn Majah, and other compilations. She narrated how the Prophet (peace upon him), performed ablution after actually witnessing his performance of the purificatory ritual.

The companions would go to learn from her despite the fact that Abu Bakr, `Umar, `Uthman, `Ali, Mu`adh ibn Jabal, and `Abdullah ibn Mas`ud (may Allah be pleased with them) were all present in Madinah. She was regarded as the expert in the performance of ablution. Her students included the likes of `Abdullah ibn `Abbas (may Allah be pleased with him and his father) the great Qur'anic exegete, and also a member of the family of the Prophet (peace and blessing of Allah upon him). He never asked: "Why should I learn from her when I am from the family of the Prophet and great exegete?"

The same is true for Ali Zain ul-Abideen, the great grandson of the Prophet (peace upon him) and a great scholar himself. Their philosophy was to go to whoever possessed knowledge, irrespective of their gender.Interestingly, there is no single Hadith which has been rejected from a woman on account of her being a fabricating liar. Imam Dhahabi affirms: "There are many men who have fabricated Hadith. However, no woman in the history of Islam has been accused of fabrication." In light of this, if the intellectual integrity of anyone should be questioned, it should be that of men. Women have always truthfully conveyed religious knowledge.

Amrah bint Abdur-Rahman was amongst the greatest of the female Successors, the generation that came after that of the companions of the Prophet (peace upon him). She was a jurist, a mufti, and a Hadith specialist.

The great Caliph `Umar ibn ‘Abdul-`Aziz used to say: "If you want to learn Hadith go to Amrah." Imam Zuhri, who is credited with compiling the first systematically edited compilation of Hadith used to say: "Go to Amrah, she is the vast vessel of Hadith."
During that time, the Judge of Madinah ruled in a case involving a Christian thief from Syria who had stolen something. The judge had ordered that his hand to be severed. When Amrah bint Abdur-Rahman heard of this decision, she immediately told one of her students to go tell the judge that he cannot severe the man's hand because he had stolen something whose value was less than a single gold coin (dinar). As soon as he heard what Amrah had said, he ordered that the man be released, unharmed.

He did not question her authority, nor did he seek a second opinion from other scholars, who were quite numerous in Madinah at the time. They included the likes of Sa`id ibn Al-Musayyib. This incident is recorded in the Muwatta' of Imam Malik, and this ruling is also his opinion in such cases.
One of great Successors, Umm Darda, taught in both Damascus, in the great Umayyad Mosque, and Jerusalem. Her class was attended by Imams, jurists, and Hadith scholars. The powerful Caliph Abdul-Malik ibn Marwan, who ruled an empire stretching from Spain to India, had a teaching license from `Abdullah ibn `Umar (may Allah be pleased with him) who was considered the greatest jurist of his time in Madinah.

When `Abdullah reached old age, the people asked him: "Who should we seek religious verdicts from after you?" He replied: "Marwan has a son (Abdul-Malik), who is a jurist so ask him." Hence, Abdul-Malik was endorsed by Abdullah. Yet even Abdul-Malik ibn Marwan would attend the classes of Umm Darda and he would never feel ashamed of learning from her.

Furthermore, he would humbly serve her. It has been recorded that when Umm Darda was teaching she would lean on the shoulder of Abdul-Malik ibn Marwan, due to her being advanced years, to go to mosque for salah. He would help her return to her place of teaching after the prayer.

The fact that these women taught men who were themselves regarded as great scholars indicates the respect and status they had attained.
The mosque of the Prophet (peace upon him) is undoubtedly one of the most sacred places in Islam, and his blessed grave is even more sacred. Around the beginning of the 8th century of the Muslim calendar, Fatima bint Ibrahim ibn Jowhar, a famous teacher of Al-Bukhari, under whom both Imams Dhahabi and Al-Subki studied the entirety of Sahih Al-Bukhari appeared.

When she came for the pilgrimage (Hajj) her fame was such that as soon as the students of Hadith heard that she had reached Madinah, they requested her to teach in the mosque of the Prophet (peace upon him).

To be continued!!

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may Allah award you for your efforts

Bismillaah!!
The Prophet Muhammad SAW
and Women
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In the name of Allah, Most Gracious, Most Merciful

A Glimpse at Early Women Islamic Scholars

Ibn Rushayd Al-Subki, who traveled from Marrakesh, describes one of her classes thus: "She was sitting in front of the blessed head of Prophet (peace upon him), and [due to her advanced years] she would lean on his grave. She would finish by writing and signing the license to transmit her narrations (ijazah ), personally, for all of the Hadiths that were read by every student present."
This, and similarly stories, makes it clear that women can teach in the best of mosques. Pathetically, today there are debates in the Muslim world as to whether they can even come to the mosque for prayer. This is an indication of our ignorance of our own Islamic heritage, and of our digression from the practices of our pious predecessors.
Aishah bint Abdul-Hadi used to teach in the grand mosque of Damascus. She was appointed by the Sultan of that time as the Master of Hadith and taught the compilation of Imam Al-Bukhari. She represented the whole community and they could not find any man better than her. Ibn Hajar Al-Asqalani, considered by many to be the greatest of all latter day Hadith scholars, traveled to Damascus and studied more than one hundred books with her.
We do not have a single narration of this book except from women, because it was forgotten by the male Hadith scholars.Today, it would be difficult to find a "sheikh" who even knows the names of her books, to say nothing of having read them. In addition to her intellectual acumen, her chain of narration in Hadith is regarded as the strongest from her generation back to the Prophet (peace upon him). Between her and Imam Al-Bukhari are eight transmitters, and between Imam Al-Bukhari and the Prophet (peace upon him) there are variously, three, four or five transmitters. No other chain of narrators allows one to reach the Prophet (peace upon him) with an equal or smaller number of narrators. If we consider the great role of women such as Hafsah (may Allah be pleased with her and her father) in the compilation of the Qur'an, and the role of women like Aishah bint Abdul-Hadi in preserving and accurately conveying Hadith, it is clear that the two most fundamental sources of our religion have been secured with the aid and blessing of women.
Fatimah Al-Juzdani, a great scholar from Isfahan in present-day Iran, read one of the great books of Hadith, Al-Mu`jam Al-Kabeer, with Abu Bakr ibn Rida, who himself studied the entirety of the book with its author, Imam At-Tabarani. This book has been published in thirty-seven volumes (unfinished). After mastering the book, she subsequently taught it many times.

Not a single scholar alive today has studied this book, or even part of it with a teacher. Furthermore, we do not have a single narration of this book except from women, because it was forgotten by the male Hadith scholars.
In the time of Ibn Taymiyya, there were other scholars like Imam Dhahabi, Al-Mizzi, Al-Birzali, Tajuddin Al-Subqi, and a little later, Ibn Kathir, Ibn Al-Qayyim, Ibn Nasiruddin Al-Dimishqui, and Hafidh Ibn Hajar Al-Asqalani. This was the golden age of Hadith, when the development of Hadith literature and teaching was at its peak. Not only were these men scholars, they were also reformers of their society.

At this very time, there was a woman in Syria, who was also known for her scholarship and the powerful positive influence she had on society. She helped in the reformation of communities in Damascus and Cairo by enjoining good and forbidding evil.

Ibn Kathir, the student of Ibn Taymiyya, has written in his highly acclaimed work of history, Al-Bidaya wal-Nihaya: "She reformed society by enjoining good and forbidding evil, she accomplished what men are unable to do, that is to say, she did more than the male scholars of her time." This testimony was written by a man. Hence, no one can say it is the biased opinion of a woman, and thereby question its authenticity. This was a golden age full of proactive, confident and talented women.

Not only were women scholars allowed to give binding religious verdicts, but if they differed with their male contemporaries there would be absolutely no objections concerning their judgement. Hisham ibn `Urwah ibn Zubair (may Allah be pleased with him), is the teacher of Imam Malik, Abu Hanifa, Sufyan al-Thawri, Saeed Qahtan, and is acknowledged as a great Hadith scholar of that era. The most reliable Hadiths narrated by him, found in both Bukhari and Muslim, are those he narrates from his wife, Fatimah bint Mundhir. Sadly, many Muslim men today would not marry a woman more knowledgeable than themselves. The men of our past would proudly marry and learn from them. One of the best compilations in Hanafi fiqh is the masterpiece Badaya al-Sanaya by Imam Kasani, whose wife was Fatimah Al-Samarqandiyya, daughter of Ala'addin Al-Samarqandi. This book is a commentary on Tuhfat al-Fuqaha' written by the latter. Fatimah was a great expert in Hadith and other religious sciences.

Imam Kasani's students narrate: "We saw our teacher at times would leave the classroom when he could not answer a certain difficult question. After a while he would return to elucidate the answer in great detail. Only later on did we learn that he would go home to put the same question to his wife in order to hear her explanation." Clearly, he depended on his wife in his scholarly life.
Not only were women scholars allowed to give binding religious verdicts (fatwas), but if they differed with their male contemporaries there would be absolutely no objections concerning their pronouncements. This was apparent from the earliest period. Illustrative of this is the opinion of Fatimah bint Qais (may God be pleased with her), who said that a husband need not provide support for his irrevocably divorced wife during her period of waiting (‘iddah). She based her opinion on a narration from the Prophet (peace upon him).
Despite the fact that `Umar (may Allah be pleased with him) and other senior companions disagreed with her, based on their understanding of a verse in the Qur'an, they did not question her faith, impose sanctions on her, nor did they prevent her from continuing to narrate the Hadith and issuing her fatwa.

This incident is interesting in that it presents the opinion of a woman that advances a ruling that is not deemed favorable to woman. In so doing she opposes an opinion advanced by men that is deemed favorable to women. If this incident had occurred in our times it would have surely been the point of much contention and discussion.
The above are just some of the evidence that establishes the enormous contribution of women to the Islamic scholarly enterprise. I hope that this article empowers us to help women attain the status and dignity that was given to them by our pious predecessors, based on the inspiration they received from the leader of all the prophets, our exemplary master, Muhammad, the chosen one, (peace and mercy of God upon him).





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Bismillaah!!

The Prophet Muhammad SAW
and Women
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In the name of Allah, Most Gracious, Most Merciful

Women Scholars of Hadith (Part 1)

History records few scholarly enterprises, at least before modern times, in which women have played an important and active role side by side with men. The science of Hadith forms an outstanding exception in this respect. Islam, as a religion which (unlike Christianity) refused to attribute gender to the Godhead, and never appointed a male priestly elite to serve as an intermediary between creature and Creator, started life with the assurance that while men and women are equipped by nature for complementary rather than identical roles, no spiritual superiority inheres in the masculine principle. As a result, the Muslim community was happy to entrust matters of equal worth in God's sight to both men and women. Only this can explain why, uniquely among the classical Western religions, Islam produced a large number of outstanding female scholars, on whose testimony and sound judgment much of the edifice of Islam depends.
In the Early Days of Islam
Since Islam's earliest days, women took a prominent part in the preservation and cultivation of Hadith, and this function continued down the centuries. At every period in Muslim history, there lived numerous eminent women scholars of Hadith, treated by their brethren with reverence and respect. Entries on very large numbers of them are to be found in the biographical dictionaries.

After the Prophet's death, many women Companions, particularly his wives, were looked upon as vital custodians of knowledge. During the lifetime of the Prophet (peace and blessings be upon him), many women were not only the instance for the evolution of many hadiths, but were also their transmitters to their sisters and brothers in faith. After the Prophet's death, many women Companions, particularly his wives, were looked upon as vital custodians of knowledge, and were approached for instruction by the other Companions, to whom they readily dispensed the rich store which they had gathered in the Prophet's company. The names of Hafsah, Umm Habibah, Maymunah, Umm Salamah, and `A'ishah, are familiar to every student of Hadith as being among its earliest and most distinguished transmitters. In particular, `A'ishah is one of the most important figures in the whole history of Hadith literature—not only as one of the earliest reporters of the largest number of Hadith, but also as one of their most careful interpreters.

In the Period of the Successors
In the period of the Successors, too, women held important positions as scholars of Hadith. Hafsah, the daughter of Ibn Sirin, Umm Ad-Darda' the Younger (d. AH 81/700 CE), and `Amrah bint `Abdur-Rahman, are only a few of the key women scholars of Hadith of this period. Umm Ad-Darda' was held by Iyas ibn Mu`awiyah, an important scholar of Hadith of the time and a judge of undisputed ability and merit, to be superior to all the other Hadith scholars of the period, including the celebrated masters of Hadith like Al-Hasan Al-Basri and Ibn Sirin. `Amrah was considered a great authority on traditions related by `A'ishah. Among her students, Abu Bakr ibn Hazm, the celebrated judge of Madinah, was ordered by the caliph `Umar ibn `Abdul-`Aziz to write down all the traditions known on her authority.

These devout women came from the most diverse backgrounds, indicating that neither class nor gender were obstacles to rising through the ranks of Islamic scholarship. After them, `Abidah Al-Madaniyyah, `Abdah bint Bishr, Umm `Umar Ath-Thaqafiyyah, Zaynab the granddaughter of `Ali ibn `Abdullah ibn `Abbas, Nafisah bint Al-Hasan ibn Ziyad, Khadijah Umm Muhammad, `Abdah bint `Abdur-Rahman, and many other women excelled in delivering public lectures on Hadith. These devout women came from the most diverse backgrounds, indicating that neither class nor gender were obstacles to rising through the ranks of Islamic scholarship. For example, `Abidah, who started life as a slave owned by Muhammad ibn Yazid, learned a large number of hadiths with the teachers in Madinah. She was given by her master to Habib Dahhun, the great Hadith scholar of Spain, when he visited the holy city Jerusalem on his way to the Hajj. Dahhun was so impressed by her learning that he freed her, married her, and brought her to Andalusia. It is said that she related 10,000 hadiths on the authority of her Madinan teachers.
Zaynab bint Sulayman (d. AH 142/759 CE), by contrast, was princess by birth. Her father was a cousin of As-Saffah, the founder of the Abbasid dynasty, and had been a governor of Basrah, Oman, and Bahrain during the caliphate of Al-Mansur. Zaynab, who received a fine education, acquired a mastery of Hadith, gained a reputation as one of the most distinguished women scholars of Hadith of the time, and counted many important men among her pupils.

The Compilation of Hadith
This partnership of women with men in the cultivation of the Prophetic Tradition continued in the period when the great anthologies of Hadith were compiled. A survey of the texts reveals that all the important compilers of Hadith from the earliest period received many of them from women teachers: every major collection gives the names of many women as the immediate authorities of the author. And when these works had been compiled, the women scholars themselves mastered them and delivered lectures to large classes of pupils, to whom they would issue their own ijazah (permission to transmit hadiths or a book of Hadith).
In the fourth century we find Fatimah bint `Abdur-Rahman (d. AH 312/924 CE), known as As-Sufiyyah on account of her great piety; Fatimah, granddaughter of Abu Dawud of Sunan fame; Amat Al-Wahid (d. AH 377/987 CE), the daughter of distinguished jurist Al-Muhamili; Umm Al-Fath Amat As-Salam (d. AH 390/999 CE), the daughter of the judge Abu Bakr Ahmad (d. AH 350/961 CE); Jumu`ah bint Ahmad, and many other women, whose classes were always attended by reverential audiences.

The Islamic tradition of female Hadith scholarship continued in the fifth and sixth centuries after Hijrah.The Islamic tradition of female Hadith scholarship continued in the fifth and sixth centuries after Hijrah. Fatimah bint Al-Hasan ibn `Ali ibn Ad-Daqqaq Al-Qushayri, was celebrated not only for her piety and her mastery of calligraphy, but also for her knowledge of Hadith and the quality of the isnads (chains of narrators) she knew. Even more distinguished was Karimah Al-Marwaziyyah (d. AH 463/1070 CE), who was considered the best authority on the Sahih of Al-Bukhari in her own time. Abu Dharr of Herat, one of the leading scholars of the period, attached such great importance to her authority that he advised his students to study the Sahih under no one else because of the quality of her scholarship. She thus figures as a central point in the transmission of this seminal text of Islam. As a matter of fact, writes Goldziher, “her name occurs with extraordinary frequency of the ijazas for narrating the text of this book.” Among her students were Al-Khatib Al-Baghdadi and Al-Humaydi (AH 428/1036 CE–AH 488/1095 CE). Aside from Karimah, a number of other women scholars of Hadith occupy an eminent place in the history of the transmission of the text of the Sahih. Among these, one might mention in particular Fatimah bint Muhammad (d. AH 539/1144 CE; Shahdah “the Writer” (d. AH 574/1178 CE), and Sitt Al-Wuzara bint `Umar (d. AH 716/1316 CE). Fatimah narrated the book on the authority of the great scholar of Hadith Sa`id Al-`Aiyar; she received from the Hadith specialists the proud title of musnidat Asfahan (the great Hadith authority of Asfahan).
Shahdah was a famous calligrapher and a scholar of great repute; the biographers describe her as “the calligrapher, the great authority on Hadith, and the pride of womanhood.” Her great-grandfather had been a dealer in needles, and thus acquired the sobriquet “Al-Ibri” (needle-seller). But her father, Abu Nasr (d. AH 506/1112 CE) had acquired a passion for Hadith and managed to study it with several masters of the subject. In obedience to the Sunnah (the Prophet's way and teachings), he gave his daughter a sound academic education, ensuring that she studied under many Hadith scholars of accepted reputation.
She married `Ali ibn Muhammad, an important figure with some literary interests, who later became a boon companion of the caliph Al-Muqtadi, and founded a college and a Sufi lodge, which he endowed most generously. His wife, however, was better known: She gained her reputation in the field of Hadith scholarship, and was noted for the quality of her isnads. Her lectures on Sahih Al-Bukhari and other Hadith collections were attended by large crowds of students; and on account of her great reputation, some people even falsely claimed to have been her disciples.
Also known as an authority on Al-Bukhari was Sitt Al-Wuzara, who, besides her acclaimed mastery of Islamic law, was known as the musnidah (the great Hadith authority) of her time, and delivered lectures on the Sahih and other works in Damascus and Egypt. Classes on the Sahih were likewise given by Umm Al-Khayr Amatil-Khaliq (AH 811/1408 CE–AH 911/1505 CE), who is regarded as the last great Hadith scholar of the Hijaz. Still another authority on Al-Bukhari was `A'ishah bint `Abdul-Hadi.




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Bismillaah!!

The Prophet Muhammad SAW

and Women
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In the name of Allah, Most Gracious, Most Merciful

Women Scholars of Hadith (Part 2)

In part 1, the author highlighted the scholarly efforts of Muslim women in learning and teaching Hadith. He traced these efforts in the early days of Islam, in the period of the successors, and in the period of Hadith compilation. He cited many names of women who participated, side by side with men, in teaching Hadith, especially the Sahih of Imam Al-Bukhari.
Apart from these women, who seem to have specialized in the great Sahih of Imam Al-Bukhari, there were others, whose expertise were centered on other texts. Umm Al-Khayr Fatimah bint `Ali (d. 532/1137) and Fatimah Ash-Shahrazuriyah delivered lectures on the Sahih of Imam Muslim (Ibn Al-`Imad IV: 100). Fatimah Al-Jawzdaniyyah (d. 524/1129) narrated to her students the three Mu`jams of At-Tabarani (Ibn Salim 16).
The lectures of Zaynab of Harran (d. 68/1289) attracted a large crowd of students. She taught them the Musnad of Ahmad ibn Hanbal, the largest known collection of Hadith (Ibn Salim 28f).
Juwayriyah bint `Umar (d. 783/1381), and Zaynab bint Ahmad ibn `Umar (d. 722/1322), who had traveled widely in pursuit of hadiths and delivered lectures in Egypt as well as Madinah, narrated to her students the collections of Ad-Darimi and `Abd ibn Humayd. And we are told that students traveled from far and wide to attend her discourse (Ibn Al-`Imad VI:56).
Zaynab bint Ahmad (d. 740/1339), usually known as Bint Al-Kamal, acquired “a camel load” of diplomas; she delivered lectures on the Musnad of Abu Hanifah, the Shama’il of At-Tirmidhi, and the Sharh Ma`ani Al-Athar of At-Tahawi, the last of which she read with another woman traditionist, `Ajibah bint Abu Bakr (d. 740/1339) (Ibn Al-`Imad VI:126; Ibn Salim 14, 18; Al-`Umari 73). “On her authority is based,” says Goldziher, “the authenticity of the Gotha Codex. ... In the same isnad a large number of learned women are cited who had occupied themselves with this work” (Goldziher II:407). With her, and various other women, the great traveler Ibn Battuta studied traditions during his stay at Damascus (Ibn Battuta 253).
The famous historian of Damascus Ibn `Asakir, who tells us that he studied under more than 1,200 men and 80 women, obtained the ijazah [a certificate of learning a number or a collection of hadiths from a certain traditionist, entitling its holder to teach these hadiths] of Zaynab bint Abdur-Rahman for the Muwatta’ of Imam Malik (Yaqut, Mu`jam Al-Buldan, V:140f). Jalal Ad-Din As-Suyuti studied the Risalah of Imam Ash-Shafi`i with Hajar bint Muhammad (Yaqut, Mu`jam Al-Udaba, 17f). `Afif Ad-Din Junayd, a traditionist of the ninth century after Hijrah, read the Sunan of Ad-Darimi with Fatimah bint Ahmad ibn Qasim (COPL, V/i, 175f).
Other important traditionists included Zaynab bint Ash-Sha`ri (d. 615/1218). She studied Hadith under several important traditionists, and in turn, lectured to many students—some of whom gained great repute—including Ibn Khallikan, author of the well-known biographical dictionary Wafayat Al-A`yan (Ibn Khallikan, no. 250). Another was Karimah the Syrian (d. 641/1218), who is described by biographers as the greatest authority on Hadith in Syria of her day. She delivered lectures on many works of Hadith on the authority of numerous teachers (Ibn Al-`Imad V: 212, 404).
In his work Ad-Durar Al-Karimah, Ibn Hajar gives short biographical notices of about 170 prominent women of the eighth century, most of whom are traditionists, and under many of whom the author himself studied. Some of these women were acknowledged as the best traditionists of their period. For instance, Juwayriyah bint Ahmad, to whom we have already referred, studied a range of works on traditions, under both male and female scholars who taught at the great colleges of the time, and then proceeded to give famous lectures on the Islamic disciplines. “Some of my own teachers,” says Ibn Hajar, “and many of my contemporaries, attended her discourses” (Ibn Hajar I, no. 1472). `A’ishah bint `Abdul-Hadi (AH 723–816), who for a considerable time was one of Ibn Hajar’s teachers, was considered to be the finest traditionist of her time, and many students undertook long journeys in order to sit at her feet and study the truths of religion (Ibn Al-`Imad VIII: 120f).

Sitt Al-`Arab (d. 760/1358) had been the teacher of the well-known traditionist Al-`Iraqi (d. 742/1341), and of many others who derived a good proportion of their knowledge from her (Ibn Al-`Imad VI, 208).Daqiqah bint Murshid (d. 746/1345), another celebrated woman traditionist, received instruction from a whole range of other women.
Information on women traditionists of the ninth century is given in a work by Muhammad ibn `Abdur-Rahman As-Sakhawi (830–897/1427–1489), called Ad-Daw’ al-Lami`, which is a biographical dictionary of eminent persons of the ninth century. A further source is the Mu`jam Ash-Shuyukh of `Abdul-`Aziz ibn `Umar ibn Fahd (812–871/1409–1466), compiled in AH 861 and devoted to the biographical notices of more than 1,100 of the author’s teachers, including over 130 women scholars under whom he had studied. Some of these women were acclaimed as among the most precise and scholarly traditionists of their time, and trained many of the great scholars of the following generation.
Umm Hani Maryam (778–871/1376–1466), for instance, learned the Qur’an by heart when she was still a child, acquired all the Islamic sciences that were being taught at the time—including theology, law, history, and grammar—and then traveled to pursue Hadith with the best traditionists of her time in Cairo and Makkah. She was also celebrated for her mastery of calligraphy, her command of the Arabic language, and her natural aptitude in poetry, as also her strict observance of the duties of religion (she performed the Hajj no fewer than 13 times). Her son, who became a noted scholar of the 10th century, showed the greatest veneration for her and constantly waited on her towards the end of her life. She pursued an intensive program of learning in the great college of Cairo, giving ijazahs to many scholars. Ibn Fahd himself studied several technical works on Hadith under her (As-Sakhawi XII, no. 980).
Her Syrian contemporary, Bai Khatun (d. 864/1459), after having studied traditions with Abu Bakr Al-Mizzi and numerous other traditionalists, and having secured the ijazahs of a large number of masters of Hadith, both men and women, delivered lectures on the subject in Syria and Cairo. We are told that she took special delight in teaching (As-Sakhawi XII, no. 58).
`A’ishah bint Ibrahim (760–842/1358–1438), known in academic circles as Ibnat Ash-Sharaihi, also studied traditions in Damascus and Cairo (and elsewhere), and delivered lectures which eminent scholars of the day spared no efforts to attend (As-Sakhawi XII, no. 450). Umm Al-Khayr Saida of Makkah (d. 850/1446) received instruction in Hadith from numerous traditionists in different cities, gaining an equally enviable reputation as a scholar (As-Sakhawi XII, no. 901).
So far as may be gathered from the sources, the involvement of women in Hadith scholarship, and in the Islamic disciplines generally, seems to have declined considerably from the 10th century after Hijrah. Books such as An-Nur As-Safir of Al-`Aydarus, the Khulasat Al-Akhbar of Al-Muhibbi, and the As-Suhub Al-Wabilah of Muhammad ibn `Abdullah (which are biographical dictionaries of eminent persons of the 10th, 11th, and 12th Hijri centuries respectively) contain the names of barely a dozen eminent women traditionists. But it would be wrong to conclude from this that after the 10th century women lost interest in the subject. Some women traditionists, who gained good reputations in the 9th century, lived well into the 10th and continued their services to the Sunnah. Asma’ bint Kamal Ad-Din (d. 904/1498) wielded great influence with the sultans and their officials, to whom she often made recommendations which, we are told, they always accepted. She lectured on Hadith and trained women in various Islamic sciences (Al-`Aydarus 49).
`A’ishah bint Muhammad (d. 906/1500), who married the famous judge Muslih Ad-Din, taught traditions to many students and was appointed professor at the Salihiyah College in Damascus (Ibn Abi Tahir; see COPL, XII, no. 665ff.). Fatimah bint Yusuf of Aleppo (870–925/1465–1519) was known as one of the excellent scholars of her time (Ibn Abi Tahir, see COPL, XII, no.665ff.). Umm Al-Khayr granted an ijazah to a pilgrim at Makkah in the year 938/1531 (Goldziher II:407).
The last woman traditionist of the first rank who is known to us was Fatimah Al-Fudayliyah, also known as Ash-Shaykhah Al-Fudayliyah. She was born before the end of the 12th Hijri century and soon excelled in the art of calligraphy and the various Islamic sciences. She had a special interest in Hadith, read a good deal on the subject, received the diplomas of a good many scholars, and acquired a reputation as an important traditionist in her own right. Towards the end of her life, she settled at Makkah, where she founded a rich public library. In the Holy City she was attended by many eminent traditionists, who attended her lectures and received certificates from her. Among them, one could mention in particular sheikh `Umar Al-Hanafi and sheikh Muhammad Sali. She died in 1247/1831 (Ibn Humaid. See COPL, XII, no. 758).
Throughout the history of feminine scholarship in Islam it is clear that the women involved did not confine their study to a personal interest in traditions, or to the private coaching of a few individuals, but took their seats as students as well as teachers in pubic educational institutions, alongside their brothers in faith. The colophons of many manuscripts show them both as students attending large general classes, and also as teachers delivering regular courses of lectures. For instance, the certificate on folios 238-40 of the Al-Mashikhat ma At-Tarikh of Ibn Al-Bukhari, shows that numerous women attended a regular course of 11 lectures that was delivered before a class consisting of more than 500 students in the `Umar Mosque at Damascus in the year 687/1288. Another certificate, on folio 40 of the same manuscript, shows that many female students, whose names are specified, attended another course of six lectures on the book, which was delivered by Ibn As-Sayrafi to a class of more than 200 students at Aleppo in the year 736/1336. And on folio 250, we discover that a famous woman traditionist, Umm `Abdullah, delivered a course of five lectures on the book to a mixed class of more than 50 students at Damascus in the year 837/1433 (COPL, V/ii, 54).

Various notes on the manuscript of the Kitab Al-Kifayah of Al-Khatib Al-Baghdadi, and of a collection of various treatises on Hadith, show Ni`mah bint `Ali, Umm Ahmad Zaynab bint Al-Makki, and other women traditionists delivering lectures on these two books, sometimes independently, and sometimes jointly with male traditionists, in major colleges such as the `Aziziyah Madrasa and the Diy’aiyah Madrasa, to regular classes of students. Some of these lectures were attended by Ahmad, son of the famous general Salah Ad-Din (Saladin).