m00nShadow

A Khutbah for the Muslim Woman

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When news of the Christian army that had prepared on the horizons to wipe out Islam reached him, Abu Qudaamah Ash-Shaamee moved quickly to the Mimbar of the Masjid.  In a powerful and emotional speech, Abu Qudaamah ignited the desire of the community to defend their land, Jihad for the sake of Allah.  As he left the Masjid, walking down a dark and secluded alley, a women stopped him and said, “As salamu alaykum wa Rahmatullaah!”  Abu Qudaamah stopped and did not answer. She repeated her salam again, adding “this is not how pious people should act.” She stepped forward from the shadows.  “I heard you in the Masjid encouraging the believers to go for Jihad and all I have is this…” She handed him two long braids. “It can be used for a horse rein.  Perhaps Allah may write me as one of those who went for Jihaad.”

The next day as that Muslim village set out to confront the crusader army, a young boy ran through the gathering and stood at the hooves of Abu Qudaamah’s horse.  “I ask you by Allah to allow me to join the army.” Some of the elder fighters laughed at the boy.  “The horses will trample you,” they said.  But Abu Qudaamah looked down into his eyes as he asked again, “I ask you by Allah, let me join.”  Abu Qudaamah then said, “On one condition, if you are killed you will take me with you to Jannah amongst those you will be allowed to intercede for.”  That young boy smiled.  “It’s a promise.”

When the two armies met and the fighting intensified, the young boy on the back of Abu Qudaamah’s horse asked, “I ask you by Allah to give me 3 arrows.”  “You’ll lose them!”  The boy repeated, “I ask you by Allah to give me them.”  Abu Qudaamah gave him the arrows and the boy took aim. “Bismillaah!” The arrow flew and killed a Roman. “Bismillaah!” The second arrow flew, killing a second Roman. “Bismillaah!” The third arrow flew, killing a third Roman. An arrow then struck the boy in the chest - knocking him off the horse.  Abu Qudaamah jumped down to his side, reminding the boy in his final breaths, “Don’t forget the promise!” The boy reached into his pocket, extracted a pouch and said, “Please return this to my mother.”  “Who’s your mother?” asked Abu Qudaamah. “The women that gave you the braids yesterday.”

Think about this Muslimah.  How did she reach this level of Taqwa where she would sacrifice her hair when today other women do the same to imitate Kafir icons, and her son when other women would die so long as their son stayed home.  Indeed, she spent her life in the obedience of Allah, and when exam time came, she passed. Not only did she pass herself, but her children shone with that same beauty of Iman, children that she herself raised.

Very often - and perhaps in our times when we have forgotten much of the Sunnah - the lectures, khutbahs, and talks are all directed to the Muslim men.  We forget that from the Hady – guidance and way – of Rasul Allah - sal Allahu alayhi wa sallam - was that he would allocate a specific day of the week to teach the women. Women would come up to him in Hajj, in the street, even in his home and ask him questions about the Deen.  At the Eid Salah, after addressing the men, he would take Bilal and go to the women section and address the women.  Allah revealed an entire Surah by the name of Surah An-Nisa – the Women.  And another by the name of – Maryam.  And a third by the name of al Mujaadalah – the women who pleads.  It is in enlivening this Sunnah that today this speech shall be addressed to the believing women, al-Mu’minaat.

Dear Sister, Dear Mother, Dear Daughter.  Everyone is looking for happiness and fun, and I am sure you are not excluded.  Where is that happiness and fun though?  And where and when do you want that happiness?  Do you want happiness, do you want to have `fun’ in this life at the expense of the hereafter?  Or is it in the hereafter, when you meet Allah that you want to be happy?

Every where you go you shall find a swarm of people and media and culture swearing to you that happiness is the happiness of the Dunya. Is it really happiness though?  On the day of Repayment, Allah shall take the most `happiest’ kafir of the Dunya and dip him in Jahannam – Hellfire.  Then he shall ask him, “Have you ever seen any happiness?” The Kafir will say, “Never!”

Nay, the happiness is only the happiness of the hereafter no matter what happens in this Dunya.  Allah shall bring on the Day of Repayment the most tested human and dip him in Jannah – Paradise.  He shall then ask him, “Have you ever seen sadness?”  And that person shall say, “Never!”

And don’t think that this happiness and fun is exclusive to the hereafter.  It is very much tied to this life as well.  Listen and understand the words of Allah:

Whoever works righteousness, whether male or female, while he (or she) is a true believer verily to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter). – Surah AnNahl (16/97)

Dear Sister, you have to understand that you or anyone may enter Hellfire!  By Allah, we are not better than Fatimah, the daughter of Rasul Allah - sal Allahu alayhi wa sallam.  And he said to her, “O Fatimah the daughter of Muhammad, Ask me whatever you wish from my wealth, for I shall avail you nothing to Allah.”  Meaning that it doesn’t matter if you’re my daughter, if you don’t work for Jannah, saying to Allah that my father is so and so will not help you in anyway.

Islam is filled with many Mu’minahs that completed their Taqwa of Allah.  When the other girls put up posters of kafir singers and kafir athletes and kafir actresses, you should put up posters in your heart of Fatimah and many other Mu’minahs.

Aasiyah, the wife of Fir’own. Her Eeman in Allah thrived under the shadow of someone that said, “I am your Lord, Most High!” When news reached Fir’own of his wife’s Eeman he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hands and feet and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, “My lord, build for me a home with you in Paradise and save me from Fir’own and his deeds and save me from the transgressive people.”

It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished - she’s being tortured and she smiles? Frustrated, Fir’own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women till the end of time:

[And Allah has set forth an example for those who believe: the wife of Fir’own (Pharaoh) – when she said, “My Lord, Build for me a home with You in Paradise, and save me from Fir’own and his deeds, and save me from the transgressive-disbelieving people.] -Tahreem 66/11

When we talk about Jihad and Shuhadaa’ - martyrs, do you know who the first Muslim in Islam to be killed in the path of Allah was?  It was Summayah, the mother of Ammar.  When Abu Jahl heard of her Islam and her husband Yaasir and her son Ammar, he whipped them all and beat them. So much so, that Rasul Allah would pass by them as they went through this test of their Iman and would say to them, “Be patient O family of Yaasir, for you have a date set (when you shall enter) Jannah!”

As Abu Jahl beat Sumayyah one day, she refused to recant her Deen, something that enraged Abu Jahl. He took a spear as she lay on the burning sand, looking up to the sky, and he speared her through her midsection.  She was the first of her family and the entire Ummah to meet Allah as a Martyr.

Dear Sister, our role models come from the Quran.  You may have heard the story of the boy and the  king. When the entire village became Muslim by the death of that young boy, the king ordered that an enormous fire be kindled and that all those who would not recant their religion be burnt alive.  A Mu’minah, stood with her baby over the fire. She looked at her baby, and seeking her child’s weakness and innocence, she considered turning her back.  The baby said to her, “What are you waiting for mother.  Go forward for you are on the truth!”  She nodded.  Then with her baby in hand she was pushed to her death.

[And they ill-treated them for no other reason than that they believed in Allah, Exalted in Power, Worthy of all Praise!- * Him to Whom belongs the dominion of the heavens and the earth! And Allah is Witness to all things.]. - Surah AlBuruj, 8,9

And dear sister, your role models come to you from today.  As her son tells us, a senior women in a Muslim land decided that all the vanity that normally happens in the gatherings of women was not for her.  She turned to Salah and praying at night, and in her old age, she found herself calling to her so  one night from her prayer room.  He son says, “I came in and she was in Sajda saying that she was paralysed!” Her son took her to the doctors and she began a cycle of rehabilitation, but there was little hope. She then commanded her son to take her back home, take her back to her prayer room, take her back to that Sajdah.  As she prayed to Allah in her sajdah, the night came when she called to her son.  “Astawdi’ukallaah alladhee laa yadee’u wa daa’i'uh – I leave you in the trust of Allah, and whenever something is left in Allah’s trust it is never lost.”  She passed away in her sajdah.  Her muscles froze in that position and so they had to wash her body as she was in Sajdah. The prayed Janazah for her as her body was in sajdah. The carried her to the grave yard as her body was in Sajdah.

The buried her as she was in Sajdah.  And the Prophet said that we shall all be resurrected on what we died on, she shall be resurrected on the day of judgement in Sajdah to Allah – Jalla Jalaaluhu wa taqaddasat asmaa’uhu - because that it how she lived and died.

Part II

There are many other stories that we know about of powerful believing mothers, wives and sisters and many, many that Allah only knows about. Whenever a halaqah is going on, the Muslim women outnumber the men. At the American Open University, (www.open-university.edu) the overwhelming majority of students are Muslim women.  Go to an Islamic teachers/schools conference, attend a lecture and you shall see the mismatch of sisters to brothers.  Sometimes it is sad to see all these brothers lacking the motivation that many Muslimahs have.  But if there is a beautiful sign in all this, it is that – in sha’ Allah ta’ala – those sisters are going to raise an army of believing men and women in the coming generation. WAllahu akbar!

When Imam Ahmad was still young, his father died.  He would tell his students of the work his mother went through in raising him, and he would pray for her.  In the cold Baghdad nights, she would wake long before him to warm the water so that her son Ahmad could make wudu for Fajr.  Then she would wrap him in blankets, herself cloaked in her Jilbaab, and guide him through the dark, cold alleys to reach the main Masjid, long before Fajr so that her son could get a good seat in class.  Her son Ahmad - at that age in grade 2 or 3 - would sit all day long studying Quran and Sunnah, and she would wait for him to finish so that she could drop him home safely.  At the age of 16, she prepared money and food for him and told him, “Travel for your search of knowledge.”  He left for Makkah and Madinah and many other places and et many great scholars.  She raised Ahmad to become one of the four greatest Imams in Islam.

Dear sister, after all this, ask a non-Muslim what it is that he wants from you?  Does he want you to be liberated?  Liberated from what? From Allah and his Messenger?  From the Quran and the Sunnah?  From Jannah?  From this deen that Allah chose for you?

And what is he going to give you in return?  Happinness?  By Allah, he does not own any happiness to give.  Is he going to give you love and protection from punishment in the grave and from the gateke pers of hellfire and from death?  Why is it that they want to liberate young beautiful women?  Why don’t they liberate the seniors?  Why don’t they liberate the indigenous?  Why don’t they liberate the inmates?  Why is their target audience a young and skinny and tall women (their definition of beauty) between the age of 13 – 28?  And why is their first call for you to take off your Hijab?

Remember that friend – if you consider him so – carefully, for – without any doubt, by Allah - he shall be your bitterest enemy on the day of Repayment:

[Friends on that day will be foes, one to another - except the Righteous] - Surah Zukhruf (43/67)

One Kafirah summed up exactly what they think of women, “It’s not who you are, it’s what you wear and what you look like!”  And listen to Fabian, a french `model’ (of what?), as she spit on the fashion industry. “Fashion houses made me into a mannequin, a wooden idol.  The mission: to manipulate hearts and alter minds.  I learnt how to be worthless, nothing on the inside, cold.  We lived in a world of filth in all that filth means.”

When the Prophet - sal Allahu alayhi wa sallam - stood on the plain of Arafah and gave his farewell speech he said to the Ummah, “Treat the women kindly!”  History records that in Europe in the same year, at the same time that Islam was saying this, the Christian clergy were arguing hether a women was a human or an animal!  Those clergymen are the ancestors of the Kuffar that now want to `liberate’ you.

There is much more than can be said.  I shall conclude with the advice of Rasul Allah - sal Allahu alayhi wa sallam - to every Muslim mother, daughter, and wife: “If the women prays her five (Salah), fasts her month (of Ramadan), protects herself (from committing Zina), and listens to her husband, it will be said to her, `from any door you wish, enter Paradise!”  Sister, that is where you want to be.

[O ye who believe! give your response to Allah and His Messenger, when He calls you to that which shall give you life; and know that Allah cometh between a man and his heart, and that it is He to Whom ye shall (all) be gathered.] - Surah Anfal 8/24

Allah and His Messenger are calling you to life.  Dear sister, reply!

 

Source:SunnahOnline

This is a compilation of all the verses in Quran that refer to “women”.

From 002.TheCow

49. And when We delivered you from Firon’s people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.

221. And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.

222. And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.

228. And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.

231. And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah’s communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.

232. And when you have divorced women and they have ended– their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.

235. And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.

236. There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).

241. And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).

282. O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things.

From 003.TheFamilyofImran:

14. The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and Allah is He with Whom is the good goal (of life).

41. He said: My Lord! appoint a sign for me. Said He: Your sign is that you should not speak to men for three days except by signs; and remember your Lord much and glorify Him in the evening and the morning. f42. And when the angels said: O Marium! surely Allah has chosen you and purified you and chosen you above the women of of the world.

61. But whoever disputes with you in this matter after what has come to you of knowledge, then say: Come let us call our sons and your sons and our women and your women and our near people and your near people, then let us be earnest in prayer, and pray for the curse of Allah on the liars.

From 004.Women:

O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you.

And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.

And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result.

Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion.

And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them.

O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them m order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it.

And all married women except those whom your right hands possess (this is) Allah’s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.

And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful.

And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things.

Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great.

O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath– unless (you are) travelling on the road– until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving.

And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper.

And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.

They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things.

From 005.TheFood:

5. This day (all) the good things are allowed to you; and the food of those who have been given the Book is lawful for you and your food is lawful for them; and the chaste from among the believing women and the chaste from among those who have been given the Book before you (are lawful for you); when you have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers.

6. O you who believe! when you rise up to prayer, wash your faces and your hands as far as the elbows, and wipe your heads and your feet to the ankles; and if you are under an obligation to perform a total ablution, then wash (yourselves) and if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith, Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.

From 007.TheElevatedPlaces:

127. And the chiefs of Firon’s people said: Do you leave Musa and his people to make mischief in the land and to forsake you and your gods? He said: We will slay their sons and spare their women, and surely we are masters over them.

141. And when We delivered you from Firon’s people who subJected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.

From 009.Repentance:

67. The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good and withhold their hands; they have forsaken Allah, so He has forsaken them; surely the hypocrites are the transgressors.

68. Allah has promised the hypocritical men and the hypocritical women and the unbelievers the fire of hell to abide therein; it is enough for them; and Allah has cursed them and they shall have lasting punishment.

71. And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Apostle; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise.

72. Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah’s goodly pleasure; that is the grand achievement.

From 012.Yusuf:

28. So when he saw his shirt rent from behind, he said: Surely it is a guile of you women; surely your guile is great:

30. And women in the city said: The chiefs wife seeks her slave to yield himself (to her), surely he has affected her deeply with (his) love; most surely we see her in manifest error.

50. And the king said: Bring him to me. So when the messenger came to him, he said: Go back to your lord and ask him, what is the case of the women who cut their hands; surely my Lord knows their guile.

From 014.Ibrahim:

6. And when Musa said to his people: Call to mind Allah’s favor to you when He delivered you from Firon’s people, who subjected you to severe torment, and slew your sons and spared your women; and in this there was a great trial from your Lord.

From 024.TheLight

4. And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors,

12. Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood?

23. Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement.

26. Bad women are for bad men and bad men are for bad women. Good women are for good men and good men are for good women

31. And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful.

60. And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing.

From 027.TheAnt:

55. What! do you indeed approach men lustfully rather than women? Nay, you are a people who act ignorantly.

From 028.TheNarrative:

4. Surely Firon exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischiefmakers.

23. And when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man.

25. Then one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people.

From 003.TheAllies:

32. O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word.

35. Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember– Allah has prepared for them forgiveness and a mighty reward.

49. O you who believe! when you marry the believing women, then divorce them before you touch them, you have in their case no term which you should reckon; so make some provision for them and send them forth a goodly sending forth.

52. It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things.

55. There is no blame on them in respect of their fathers, nor their brothers, nor their brothers’ sons, nor their sisters’ sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) Allah; surely Allah is a witness of all things.

58. And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin.

59. O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful.

73. So Allah will chastise the hypocritical men and the hypocritical women and the polytheistic men and the polytheistic women, and Allah will turn (mercifully) to the believing women, and Allah is Forgiving, Merciful.

From 040.TheBeliever:

25. So when he brought to them the truth from Us, they said: Slay the sons of those who believe with him and keep their women alive; and the struggle of the unbelievers will only come to a state of perdition.

From 047.Muhammad:

19. So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding.

From 048.TheVictory:

5. That He may cause the believing men and the believing women to enter gardens beneath which rivers flow to abide therein and remove from them their evil; and that is a grand achievement with Allah

6. And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has cursed them and prepared hell for them, and evil is the resort.

25. It is they who disbelieved and turned you away from the Sacred Mosque and (turned off) the offering withheld from arriving at its destined place; and were it not for the believing men and the believing women, whom, not having known, you might have trodden down, and thus something hateful might have afflicted you on their account without knowledge– so that Allah may cause to enter into His mercy whomsoever He pleases; had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment.

From 057.TheIron:

12. On that day you will see the faithful men and the faithful women– their light running before them and on their right hand– good news for you today: gardens beneath which rivers flow, to abide therein, that is the grand achievement.

13. On the day when the hypocritical men and the hypocritical women will say to those who believe: Wait for us, that we may have light from your light; it shall be said: Turn back and seek a light. Then separation would be brought about between them, with a wall having a door in it; (as for) the inside of it, there shall be mercy in it, and (as for) the outside of it, before it there shall be punishment.

18. Surely (as for) the charitable men and the charitable women and (those who) set apart for Allah a goodly portion, it shall be doubled for them and they shall have a noble reward.

From 060.TheExaminedOne:

10. O you who believe! when believing women come to you flying, then examine them; Allah knows best their faith; then if you find them to be believing women, do not send them back to the unbelievers, neither are these (women) lawful for them, nor are those (men) lawful for them, and give them what they have spent; and no blame attaches to you in marrying them when you give them their dowries; and hold not to the ties of marriage of unbelieving women, and ask for what you have spent, and kt them ask for what they have spent. That is Allah’s judgment; He judges between you, and Allah is Knowing, Wise.

12. O Prophet! when believing women come to you giving you a pledge that they will not associate aught with Allah, and will not steal, and will not commit fornication, and will not kill their children, and will not bring a calumny which they have forged of themselves, and will not disobey you in what is good, accept their pledge, and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful.

From 065.TheDivorce:

O Prophet! when you divorce women, divorce them for~ their prescribed time, and calculate the number of the days prescribed, and be careful of (your duty to) Allah, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. You do not know that Allah may after that bring about reunion.

? And (as for) those of your women who have despaired of menstruation, if you have a doubt, their prescribed time shall be three months, and of those too who have not had their courses; and (as for) the pregnant women, their prescribed time is that they lay down their burden; and whoever is careful of (his duty to) Allah He will make easy for him his affair.

From 071.Nuh:

28. My Lord! forgive me and my parents and him who enters my house believing, and the believing men and the believing women; and do not increase the unjust in aught but destruction!

From 085.TheMansionsOfTheStars:

10. Surely (as for) those who persecute the believing men and the believing women, then do not repent, they shall have the chastisement of hell, and they shall have the chastisement of burning.

 

Prologue

Islam encourages the Muslims to stand out among people, readily distinguishable by their dress, appearance and behaviour, so that they will be a good example, worthy of the great message that they bring to humanity.

According to the hadith narrated by the great Sahabi Ibn al-Hanzaliyyah, the Prophet (PBUH) told his Companions, when they were travelling to meet some brothers in faith:

“You are going to visit your brothers, so repair your saddles and make sure that you are dressed well, so that you will stand out among people like an adornment, for Allah (SWT) does not love ugliness.”[1]

The Prophet (PBUH) considered an unkempt and careless appearance, and scruffy clothes and furnishings, to be forms of ugliness, which is hated and forbidden by Islam.

Islam encourages the Muslims in general to stand out among the people; the Muslim woman, in particular, is encouraged to be distinct from other people in her appearance, because this reflects well on her, and on her husband, family and children.

The Muslim woman does not neglect her appearance, no matter how busy she is with her domestic chores and the duties of motherhood. She is keen to look good, without going to extremes, because a good appearance is an indication of how well she understands herself, her Islamic identity, and her mission in life. The outward appearance of a woman cannot be separated from her inner nature: a neat, tidy and clean exterior reflects a noble and decent inner character, both of which go to make up the character of the true Muslim woman.

The smart Muslim woman is one who strikes a balance between her external appearance and internal nature. She understands that she is composed of a body, a mind and a soul, and gives each the attention it deserves, without exaggerating in one aspect to the detriment of others. In seeking to strike the right balance, she is following the wise guidance of Islam which encourages her to do so.

How can the Muslim woman achieve this balance between her body, mind and soul?

1 - Her Body

Moderation in food and drink

The Muslim woman takes good care of her body, promoting its good health and strength. She is active, not flabby or overweight. So she does not eat to excess; she eats just enough to maintain her health and energy. This is in accordance with the guidance of Allah (SWT) in the Qur’an:

( . . . Eat and drink: but waste not by excess, for Allah loves not the wasters.) (Qur’an 7:31)

The Prophet (PBUH) also advised moderation in food and drink:

“There is no worse vessel for the son of Adam to fill than his stomach, but if he must fill it, the let him allow one-third for food, one-third for drink, and one-third for air.”[2]

`Umar (RAA) said:

“Beware of filling your stomachs with food and drink, for it is harmful to the body and causes sickness and laziness in performing prayers. Be moderate in both food and drink, for that is healthier for your bodies and furthest removed from extravagance. Allah (SWT) will hate the fat man (one who revels in a life of luxury), and a man will not be condemned until he favours his desires over his religion.”[3]

The Muslim woman also steers clear of drugs and stimulants, especially those which are clearly known to be haram, and she avoids the bad habits that many women have fallen into in societies that have deviated from the guidance of Allah (SWT) and His Messenger, such as staying up late at night to waste time in idle pursuits. She goes to sleep early and gets up early to start the day’s activities with energy and enthusiasm. She does not weaken her energy with late nights and bad habits; she is always active and efficient, so that her household chores do not exhaust her and she can meet her targets.

She understands that a strong believer is more loved by Allah (SWT) than a weak believer, as the Prophet (PBUH) taught, so she always seeks to strengthen her body by means of a healthy lifestyle.

She exercises regularly

The Muslim woman does not forget to maintain her physical fitness and energy by following the healthy practices recommended by Islam. But she is not content only with the natural, healthy diet referred to above: she also follows an organized exercise program, appropriate to her physical condition, weight, age and social status. These exercises give her body agility, beauty, good health, strength and immunity to disease; this will make her more able to carry out her duties, and more fit to fulfil her role in life, whether it be as a wife or mother, young girl or old woman.

Her body and clothes are clean

The Muslim woman who truly follows the teachings of Islam keeps her body and clothes very clean. She bathes frequently, in accordance with the teachings of the Prophet (PBUH), who advised Muslims to take baths, especially on Fridays:

“Have a bath on Fridays and wash your heads, even if you are not in a state of janabah (impurity, e.g. following marital relations), and wear perfume.”[4]“Whoever attends Friday prayer, man or woman, should take a bath (ghusl).”[5]

The Prophet (PBUH) placed such a great emphasis on cleanliness and bathing that some of the Imams considered performing ghusl before Friday prayer to be obligatory (wajib).

Abu Hurayrah (RAA) reported that the Prophet (PBUH) said:

“It is the duty of every Muslim to take a bath (at least) once every seven days, and to wash his head and body.”[6]

Cleanliness is one of the most essential requirements of people, especially women, and one of the clearest indicators of a sound and likeable character. Cleanliness makes a woman more likeable not only to her husband, but also to other women and her relatives.

Imam Ahmad and al-Nisa’i report that Jabir (RAA) said:

“The Messenger of Allah (PBUH) came to visit us, and saw a man who was wearing dirty clothes. He said, `Could this person not find anything with which to wash his clothes?’”

The Prophet (PBUH) hated to see people come out in public wearing dirty clothes when they were able to clean them; he drew attention to the fact that the Muslim should always be clean, smart and pleasing to look at.

This teaching which is directed at men, is directed even more so at women, who are usually thought of as being more clean, the source of joy and tranquillity in the home. There is no doubt that the woman’s deep sense of cleanliness reflects on her home, her husband and her children, because it is by virtue of her concern for cleanliness that they will be clean and tidy.

No researcher, of whatever era or country, can fail to notice that this teaching which encourages cleanliness and bathing, came fifteen hundred years ago, at a time when the world knew next to nothing of such hygienic habits. A thousand years later, the non-Muslim world had still not reached the level of cleanliness that the Muslims had reached.

In her book Min al-riqq ila’l-sayadah, Samihah A. Wirdi says:

“There is no need for us to go back to the time of the Crusades in order to know the level of civilization in Europe at that time. We need go back no further than a few hundred years, to the days of the Ottoman Empire, and compare between the Ottomans and the Europeans to see what level the Ottoman civilization had reached. “In 1624, Prince Brandeboug wrote the following on the invitations to a banquet that he sent to other princes and nobles: Guests are requested not to plunge their hands up to the elbow in the dishes; not to throw food behind them; not to lick their fingers; not to spit on their plates; and not to blow their noses on the edges of the tablecloths.’”

The author adds:

“These words clearly indicate the level of civilization, culture, knowledge and manners among the Europeans. At the same time, in another part of Europe, the situation was not much different. In the palace of the King of England (George I), the ugly smell emanating from the persons of the King and his family overpowered the grandeur of their fine, lace-edged French clothes. This is what was happening in Europe. Meanwhile in Istanbul, the seat of the khilafah, it is well-known that the European ambassadors who were authorized by the Ottoman state be thrown into baths before they could approach the sultan. Sometime around 1730, during the reign of Sultan Ahmad III, when the Ottoman state entered its political and military decline, the wife of the English ambassador in Istanbul, Lady Montague, wrote many letters which were later published, in which she described the level of cleanliness, good manners and high standards among the Muslims. In one of her memoirs she wrote that the Ottoman princess Hafizah had given her a gift of a towel that had been hand-embroidered; she liked it so much that she could not even bear to wipe her mouth with it. The Europeans were particularly astounded by the fact that the Muslims used to wash their hands before and after every meal. It is enough to read the words of the famous English nurse Florence Nightingale, describing English hospitals in the mid-nineteenth century, where she describes how these hospitals were full of squalor, negligence and moral decay, and the wings of these hospitals were full of sick people who could not help answering the call of nature on their beds . . .”[7]

What a great contrast there is between the refined civilization of Islam and other, human civilizations!

She takes care of her mouth and teeth

The intelligent Muslim woman takes care of her mouth, for no-one should ever have to smell an unpleasant odour coming from it. She does this by cleaning her teeth with a siwak, toothbrush, toothpaste and mouthwash after every meal. She checks her teeth and visits the dentist at least once a year, even if she does not feel any pain, in order to keep her teeth healthy and strong. She consults otolaryngologists (”ear, nose and throat” doctors) if necessary, so that her breath will remain clean and fresh. This is undoubtedly more befitting for a woman. `A’ishah (May Allah be pleased with her) used to be very diligent in taking care of her teeth: she never neglected to clean them with a siwak, as Bukhari and Muslim reported from a number of the Sahabah (RAA).

Bukhari reported from `Urwah (May Allah be pleased with her) via `Ata’:

“We heard `A’ishah the Mother of the Believers cleaning her teeth in the room . . .”[8]

Muslim also reports from `Urwah (May Allah be pleased with her) via `Ata’:

“We heard her using the siwak . . .”[9]

`A’ishah (May Allah be pleased with her) said:

“The Messenger of Allah (PBUH) never woke from sleeping at any time of day or night without cleaning his teeth with a siwak before performing wudu’”[10]

The Prophet’s concern for oral hygiene was so great that he said:

“If it were not for the fact that I did not want to overburden my ummah, I would have ordered them to use the siwak before every prayer.”[11]

`A’ishah (May Allah be pleased with her) was asked what the Prophet (PBUH) used to do first when he came home. She said, “Use siwak.”^[12]

It is very strange to see that some Muslim women neglect these matters, which are among the most important elements of a woman’s character, besides being at the very heart of Islam.

They are among the most important elements of a woman’s gentle nature, and they reveal her feminine elegance and beauty. They are also at the heart of Islam because the Prophet (PBUH) urged cleanliness on many occasions, and he detested unpleasant odours and an ugly appearance. He said:

“Whoever eats onions, garlic or leeks should not approach our mosque, because whatever offends the sons of Adam may offend the angels.”[13]

The Prophet (PBUH) banned those who had eaten these pungent vegetables from coming anywhere near the mosque, lest the people and the angels be offended by their bad breath, but these smells pale into insignificance beside the stench of dirty clothes, filthy socks, unwashed bodies and unclean mouths that emanates from some careless and unkempt individuals who offend others in gatherings.

She takes care of her hair

The Prophet (PBUH) also taught Muslims to take care of their hair, and to make it look attractive and beautiful, within the limits of Islamic rulings. This is reported in the hadith quoted by Abu Dawud from Abu Hurayrah (RAA), who said:

“The Messenger of Allah (PBUH) said: `Whoever has hair, let him look after it properly.’”[14]

Looking after one’s hair, according to Islamic teaching, involves keeping it clean, combing it, perfuming it, and styling it nicely.

The Prophet (PBUH) did not like people to leave their hair uncombed and unkempt, so that they looked like wild monsters; he likened such ugliness to the appearance of the Shaytan. In al-Muwatta’, Imam Malik reports a hadith with a mursal isnad from `Ata’ ibn Yassar, who said:

“The Messenger of Allah (PBUH) was in the mosque, when a man with unkempt hair and an untidy beard came in. The Prophet (PBUH) pointed to him, as if indicating to him that he should tidy up his hair and beard. The man went and did so, then returned. The Prophet (PBUH) said, `Is this not better than that any one of you should come with unkempt hair, looking like the Shaytan?’”[15]

The Prophet’s likening a man with untidy hair to the Shaytan clearly shows how concerned Islam is with a neat and pleasant appearance, and how opposed it is to scruffiness and ugliness.

The Prophet (PBUH) always took note of people’s appearance, and he never saw a scruffily-dressed man with untidy hair but he criticized him for his self-neglect. Imam Ahmad and al-Nisa’i report that Jabir (RAA) said:

“The Messenger of Allah (PBUH) came to visit us, and he saw an unkempt man whose hair was going in all directions, so he said, `Could he not find anything with which to calm his head?’”[16]

If this is how he Prophet (PBUH) taught men to take care of themselves, then how much more applicable are his teachings to women, for whom beauty and elegance are more befitting, as they are the ones to whom men draw close and seek comfort, tranquillity and happiness in their company! It is obvious to the sensitive Muslim woman that the hair is one of the most important features of a woman’s beauty and attractiveness.

Good Appearance

It is no surprise that the Muslim woman is concerned with her clothes and appearance, without going to extremes or making a wanton display of herself. She presents a pleasing appearance to her husband, children, mahram relatives and other Muslim women, and people feel comfortable with her. She does not put them off with an ugly or untidy appearance and she always checks herself and takes care of herself, in accordance with the teachings of Islam, which asks its followers to look good in ways that are permitted. In his commentary on the ayah:

( Say: Who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, cleans and pure, [which He has provided] for sustenance? . . .) (Qur’an 7:32)

Al-Qurtubi said: “Makhul reported from `A’ishah (May Allah be pleased with her): `A group of the Companions of the Prophet (PBUH) were waiting at the door for him, so he prepared to go out to meet them. There was a vessel of water in the house, and he peered into it, smoothing his beard and his hair. (`A’ishah said) I asked him,

“O Messenger of Allah, even you do this?” He said, “Yes, when a man goes out to meet his brothers, let him prepare himself properly, for Allah (SWT) is beautiful and loves beauty.”‘”[17]

The Muslim does all of this in accordance with the Islamic ideal of moderation, avoiding the extremes of either exaggeration or negligence:

( Those who, when they spend, are not extravagant and not niggardly, but hold a just [balance] between those [extremes].) (Qur’an 25:67)

Islam wants its followers, and especially its advocates (da`is), to stand out in gatherings in an attractive fashion, not to appear unsightly or unbearable. Neglecting one’s appearance to the extent of being offensive to one’s companions in the name of asceticism and humility is not part of Islam. The Prophet (PBUH), who was the epitome of asceticism and humility, used to dress in decent clothes and present a pleasant appearance to his family and companions. He regarded dressing well and looking good to be a demonstration of the Blessings of Allah (SWT):

“Allah (SWT) loves to see the signs His gifts on His servant.”[18]

Ibn Sa`d reports in al-Tabaqat (4/346) that Jundub ibn Makith (RAA) said:

“Whenever a delegation came to meet the Messenger of Allah (PBUH), he would wear his best clothes and order his leading Companions to do likewise. I saw the Prophet (PBUH) on the day that the delegation of Kindah came to meet him; he was wearing a Yemeni garment, and Abu Bakr and `Umar were dressed similarly.”

Ibn al-Mubarak, Tabarani, al-Hakim, al-Bayhaqi and others report that `Umar (RAA) said: “I saw the Messenger of Allah (PBUH) ask for a new garment. He put it on, and when it reached his knees he said,

`Praise be to Allah (SWT), Who has given me clothes with which to cover myself and make myself look beautiful in this life.’”[19]

So long as this taking care of one’s outward appearance does not go to extremes, then it is part of the beauty that Allah (SWT) has allowed for His servants and encouraged them to adopt:

( O children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess, for Allah loves not the wasters. Say, Who has forbidden the beautiful [gifts] of Allah, which He has produced for His servants, and the things, clean and pure, [which He has provided] for sustenance? Say: They are, in the life of this world, for those who believe, [and] purely for them on the Day of Judgement. Thus do We explain the Signs in detail for those who understand.) (Qur’an 7:31-32)

Muslim reports from Ibn Mas`ud (RAA) that the Prophet (PBUH) said:

“No-one who has even an atom’s-weight of pride in his heart will enter Paradise.” A man asked him, “What if a man likes his clothes and shoes to look good?” (Meaning, is this counted as pride?) The Prophet (PBUH) said: “Allah (SWT) is beautiful and loves beauty. Pride means denying the truth and looking down on other people.”[20]

This is the understanding adopted by the Sahabah and those who followed them sincerely. Therefore Imam Abu Hanifah (RAA) always took care to dress well and to ensure that he smelled clean and fresh, and urged others to do likewise. One day he met a man who used to attend his circle, who was dressed in scruffy clothes. He took him to one side and offered him a thousand dirhams with which to smarten himself up. The man told him, “I have money; I do not need this.” Abu Hanifah admonished him:

“Have you not heard the hadith, `Allah (SWT) loves to see the signs of His gifts on His servant’? So you have to change yourself, and not appear offensive to your friend.”

Naturally, those who call people to Allah (SWT) should be better and smarter in appearance than others, so that they will be better able to attract people and make their message reach they hearts.

Indeed they, unlike others, are required to be like this even if they do not go out and meet people, because those who proclaim the word of Allah (SWT) should take care of their appearance and pay attention to the cleanliness of their bodies, clothes, nails and hair. They should do this even if they are in a state of isolation or retreat, in response to the call of the natural inclination of man (fitrah) which the Prophet (PBUH) told us about and outlined its requirements:

“Five things are part of the fitrah: circumcision, removing the pubic hair, plucking hair from the armpits, cutting the nails, and trimming the moustache.”[21]

Taking care of oneself in accordance with this fitrah is something encouraged by Islam and supported by every person of common sense and good taste.

She does not go to extremes of beautification

or make a wanton display of herself Paying attention to one’s appearance should not make a Muslim woman fall into the trap of wanton display (tabarruj) and showing her beauty to anyone other than her husband and mahram relatives. She should not upset the balance which is the basis of all Islamic teaching, for the Muslim woman always aims at moderation in all things, and is on the alert to prevent any one aspect of her life from taking over at the expense of another. She never forgets that Islam, which encourages her to look attractive within the permitted limits, is also the religion that warns her against going to such extremes that she becomes a slave to her appearance, as the hadith says:

“Wretched is the slave of the dinar, dirham and fancy clothes of velvet and silk! If he is given, he is pleased, and if he is not given, he is displeased.” [22]

Our women today, many of whom have been influenced by the international fashion houses to such an extent that a rich women will not wear an outfit more than once, have fallen into that slavery of which the Prophet (PBUH) warned and, as a result, they are trapped in the misery of that senseless enslavement to excessively luxurious clothing and accessories. Such women have deviated from the purpose for which humanity was created in this world

.One of the worst excesses that many modern Muslim women have fallen into is the habit of showing off expensive outfits at wedding parties, which have become fashion shows where competition is rife and is taken to extremes far beyond the realms of common sense and moderation. This phenomenon becomes clearest when the bride herself wears all her outfits, which may number as many as ten, one after the other: each time she changes, she comes out and shows it off to the other women present, exactly like the fashion models in the West. It does not even occur to the women among whom this habit is common, that there may be women present who are financially unable to buy such outfits, and who may be feeling depressed and jealous, or even hostile towards the bride and her family, and other rich people. Nothing of this sort would happen if brides were more moderate, and just wore one or two outfits at their wedding parties. This is better than that extravagant showing-off which is contradictory to the balanced, moderate spirit of Islam.

No doubt the Muslim woman who has surrounded herself with the teachings of this great religion is spared and protected from such foolish errors, because she has adopted its principles of moderation.

2 - Her Mind

She takes care of her mind by persuing knowledge

The sensitive Muslim woman takes care of her mind just as she takes care of her body, because the former is no less important than the latter. Long ago, the poet Zuhayr ibn Abi Sulma said:

“A man’s tongue is half of him, and the other half is his heart; What is left is nothing more than the image of flesh and blood.”[23]

This means that a person is essentially composed of his heart and his tongue, in other words what he thinks and what he says. Hence the importance of taking care of one’s mind and supplying it with all kinds of beneficial knowledge is quite clear.

The Muslim woman is responsible just as a man is, so she is also required to seek knowledge, whether it is “religious” or “secular”, that will be of benefit to her. When she recites the ayah ( . . . But say, `O my Lord! Advance me in knowledge.’) (Qur’an 20:114) and hears the hadith, “Seeking knowledge is a duty on every Muslim,”<sup>[24 ]</sup>she knows that the teachings of the Qur’an and Sunnah are directed at men and women equally, and that she is also obliged to seek the kinds of knowledge that have been made obligatory for individuals and communities (fard `ayn and fard kifayah) to pursue them from the time that this obligation was made known to the Muslim society.

The Muslim woman understands the high value that has been placed on knowledge since the earliest days of Islam. The women of the Ansar asked the Prophet (PBUH):

“Appoint a special day for us when we can learn from you, for the men have taken all your time and left nothing for us.” He told them, “Your time is in the house of so-and-so [one of the women].” So he came to them at that place and taught them there.”[25]

The Muslim women had a keen desire for knowledge, and they never felt too shy to ask questions about the teachings (ahkam) of Islam, because they were asking about the truth, and ( Allah is not ashamed [to tell you] the truth) (Qur’an 33:53). Many reports illustrate the confidence and maturity with which the early Muslim posed questions to the Prophet (PBUH), this great teacher, seeking to understand their religion more fully. `A’ishah (May Allah be pleased with her) reported that Asma’ bint Yazid ibn al-Sakan al-Ansariyyah asked the Prophet (PBUH) about performing ghusl after a period. He said,

“Let one of you (who has finished her period) take her water and purify herself properly, then pour water over herself, then take a piece of cloth that has been perfumed with musk, and clean herself with it.” Asma’ (May Allah be pleased with her) asked, “How should she clean herself?” The Prophet (PBUH) said, “Subhan Allah! You clean yourself with it!” `A’ishah (May Allah be pleased with her) told her in a whisper, “Wipe away the traces of blood.”

Asma’ also asked him about performing ghusl when one is in a state of janabah. He said,

“You should take your water and purify yourself with it properly, and clean yourself all over, then pour water on your head and rub it so that the water reaches the roots of the hair, then pour water all over yourself.”[26]

`A’ishah (May Allah be pleased with her) said,

“How good are the women of the Ansar! Shyness did not prevent them from understanding their religion properly.”[27]

Umm Sulaym bint Milhan, the mother of Anas ibn Malik, came to the Prophet (PBUH) and said,

“O Messenger of Allah, Allah (SWT) is not ashamed (to tell) the truth, so tell me, does a woman have to perform ghusl if she has an erotic dream?” The Messenger of Allah (PBUH) said, “Yes, if she sees water (i.e., a discharge).” Umm Salamah covered her face out of shyness, and said, “O Messenger of Allah, could a woman have such a dream?” He said, “Yes, may your right hand be covered with dust, otherwise how could her child resemble her?”[28]

Muslim reports that Umm Sulaym came to the Prophet (PBUH), when `A’ishah (May Allah be pleased with her) was with him, and when Umm Sulaym asked this question, `A’ishah said,

“O Umm Sulaym, you have exposed women’s secret, may your right hand be rubbed with dust!” The Prophet (PBUH) said to `A’ishah, “Rather your hand should be rubbed with dust; O Umm Sulaym, let a woman perform ghusl if she saw such a dream.”[29]

The women of that unique generation never hesitated to strive to understand their religion; they would put questions directly to the Prophet (PBUH) about whatever happened to them. If they doubted a person’s opinion (fatwa), or were not convinced of it, they would enquire further until they were sure that they understood the matter properly. This is the attitude of the wise and intelligent woman. This was the attitude of Subay`ah bint al-Harith al-Aslamiyyah, the wife of Sa`d ibn Khawlah, who was from Banu `Amir ibn Lu’ayy and had been present at Badr. He died during the Farewell Pilgrimage; she was pregnant, and gave birth shortly after his death. When her nifas ended, she prepared herself to receive offers of marriage. Abu’l-Sanabil ibn Ba`kak (a man from Banu `Abd al-Dar) came to her and said,

“Why do I see you preparing to receive offers of marriage? By Allah (SWT), you will never get married until four months and tens days have passed.” Subay`ah (later) narrated: “When he said this to me, I got dressed and went to see the Messenger of Allah (PBUH) in the evening. I asked him about it, and he told me that my `iddah had ended when I gave birth to my child, and said that I could get married if I wished.”[30]

Subay`ah’s efforts to understand the shar`i ruling precisely represent a blessing and benefit not only for Subay`ah herself, but for all Muslim women until the Day of Judgement. Her hadith was accepted by the majority of earlier and later scholars, above all the four Imams, who said that the `iddah of a widowed woman, if she is pregnant, lasts until she gives birth, even if she were to give birth so soon after her husband’s death that his body had not yet been washed and prepared for burial, and it becomes permissible for her to re-marry.^[31] What a great service Subay`ah did to the scholars of the Muslim ummah by seeking to understand the shar`i rulings precisely and tto reach a level of certainty about this issue.

Islam has made the pursuit of knowledge obligatory on women and men alike, as the Prophet (PBUH) said:

“Seeking knowledge is a duty on every Muslim.”[32]

In other words, it is a duty on every person, man or woman, who utters the words of the shahadah, so it comes as no surprise to see Muslim women thirsting for knowledge, devoting themselves to its pursuit. Muslim women of all times and places have understood the importance of seeking beneficial knowledge, and the positive effects this has on their own characters and on their children, families and societies. So they seek knowledge enthusiastically, hoping to learn whatever will benefit them in this world and the next.

What the Muslim woman needs to know

The first thing that the Muslim woman needs to know is how to read the Qur’an properly (with tajwid), and to understand its meaning. Then she should learn something of the sciences of hadith, the sirah of the Prophet (PBUH), and the history of the women of the Sahabah and Tabi`in, who are prominent figures in Islam. She should acquire as much knowledge of fiqh as she needs to ensure that her worship and daily dealings are correct, and she should ensure that she has a sound grasp of the basic principles of her religion. Then she should direct her attention to her primary specialty in life, which is to take proper care of her house, husband, family and children, for she is the one whom Allah (SWT) has created specially to be a mother and to give tranquillity and happiness to the home. She is the one to whom Islam has given the immense responsibility of raising intelligent and courageous children. Hence there are many proverbs and sayings nowadays which reflect the woman’s influence on the success of her husband and children in their working lives, such as, “Look for the woman,” “Behind every great man is a woman,” and “The one who rocks the cradle with her right hand rocks the world with her left,” etc. No woman can do all of that unless she is open-minded and intelligent, strong of personality and pure of heart. So she is more in need of education, correction and guidance in forming her distinct Islamic personality.

It is unwise for women’s education to be precisely the same as that of men. There are some matters that concern women only, that men cannot deal with; and there are matters that concern men only, that women cannot deal with. There are things for which women were created, and others for which men were created, and each person should do that for which he or she was created, as the Prophet (PBUH) taught. When the Muslim woman seeks to learn and specialize in some field, she should bear in mind the Islamic teaching regarding her intellectual, psychological and social make-up, so that she will prepare herself to fulfil the basic purpose for which she was created, and will become a productive and constructive member of her family, society and ummah, not an imitation of men, competing with them for work and taking up a position among men, as we see in those societies which do not differentiate between males and females in their educational curricula and employment laws.

Whatever a woman’s academic specialty is, she tries to understand it thoroughly and do her work perfectly, in accordance with the teaching of the Prophet (PBUH):

“Allah (SWT) loves for any of you, when he does something, to do it well.”[33]

Muslim women’s achievements in the field of knowledge

The gates of knowledge are open to the Muslim woman, and she may enter whichever of them she chooses, so long as this does not go against her feminine nature, but develops her mind and enhances her emotional growth and maturity. We find that history is full of prominent examples of remarkable women who sought knowledge and became highly proficient. Foremost among them is the Mother of the Believers `A’ishah (May Allah be pleased with her), who was the primary source of hadith and knowledge of the sunnah, and was the first faqihah in Islam when she was still a young woman no more than nineyears of age.

Imam al-Zuhri said:

“If the knowledge of `A’ishah were to be gathered up and compared to the knowledge of all the other wives of the Prophet (PBUH) and all other women, `A’ishah’s knowledge would be greater.”[34]

How often did the greatest of the Sahabah refer to her, to hear the final word on matters of the fundamentals of Islam and precise meanings of the Qur’an.

Her knowledge and deep understanding were not restricted only to matters of religion; she was equally distinguished in poetry, literature, history and medicine, and other branches of knowledge that were known at that time. The faqih of the Muslims, `Urwah ibn al-Zubayr, was quoted by his son Hisham as saying:

“I have never seen anybody more knowledgeable in fiqh or medicine or poetry than `A’ishah.”[35]

Imam Muslim reports that she heard her nephew al-Qasim ibn Muhammad ibn Abi Bakr (RAA) make a grammatical mistake, when he and his (paternal) cousin were talking in front of her, and she told him off for this mistake. Imam Muslim commented on this incident: “Ibn `Atiq said: `Al-Qasim and I were talking in front of `A’ishah (May Allah be pleased with her), and al-Qasim was one who made frequent mistakes in grammar, as his mother was not an Arab. `A’ishah said to him,

“Why do you not speak like this son of my brother? I know where the problem comes from: he was brought up by his mother, and you were brought up by your mother . . .”[36]

Among the reports in which the books of literature speak of the vast knowledge of `A’ishah is that which describes how `A’ishah bint Talhah was present in the circle of Hisham ibn `Abd al-Malik, where the shaykhs of Banu Umayyah were present. They did not mention any point of Arab history, wars and poetry but she did not contribute to the discussion, and no star appeared but she did not name it. Hisham said to her, “As for the first (i.e., knowledge of history etc.), I find nothing strange (in your knowing about it), but where did you get your knowledge about the stars?” She said, “I learnt it from my (maternal) aunt `A’ishah.”^[37] `A’ishah (May Allah be pleased with her) had a curious mind and was always eager to learn. Whenever she heard about something she did not know, she would ask about it until she understood it. Her closeness to the Messenger of Allah (PBUH) meant that she was like a vessel full of knowledge.

Imam Bukhari reports from Abu Mulaykah that `A’ishah, the wife of the Prophet (PBUH) never heard anything that she did not know, but she would keep going over it until she understood it. The Prophet (PBUH) said, “Whoever is brought to account will be punished.” `A’ishah said: “I said, `But does Allah (SWT) not say ( `Soon his account will be taken by an easy reckoning’) (Qur’an 84:8)” He said, “That refers to al-`ard (when everyone is brought before Allah (SWT) on the Day of Judgement); but whoever is examined in detail is doomed.”<sup>[38]</sup> In addition to her great knowledge, `A’ishah (May Allah be pleased with her) was also very eloquent in her speech. When she spoke, she captured the attention of her audience and moved them deeply. This is what made al-Ahnaf ibn Qays say:

“I heard the speeches of Abu Bakr, `Umar, `Uthman, `Ali and the khulafa’ who came after them, but I never heard any speech more eloquent and beautiful than that of `A’ishah.” * Musa ibn Talhah said: “I never saw anyone more eloquent and pure in speech than `A’ishah.”[39]

Another of these brilliant women were achieved a high level of knowledge was the daughter of Sa`id ibn al-Musayyab, the scholar of his age, who refused to marry his daughter to the khalifah, `Abd al-Malik ibn Marwan, and instead married her to one of his righteous students, `Abdullah ibn Wada`ah. `Abdullah went in to his wife, who was one of the most beautiful of people, and one of the most knowledgeable in Qur’an, Sunnah and the rights and duties of marriage. In the morning, `Abdullah got up and was preparing to go out. His wife asked him, “Where are you going?” He said, “To the circle of your father Sa`id ibn al-Musayyab, so that I may learn.” She said, “Sit down; I will teach you what Sa`id knows.” For one month, `Abdullah did not attend Sa`id’s circle beacuse the knowledge that this beautiful young girl had learned from her father (and was passing on to him) was sufficient.

Another of these prominent female scholars was Fatimah, the daughter of the author of Tuhfat al-fuqaha’, `Ala’ al-Din al-Samarqandi (d. 539 AH). She was a faqihah and scholar in her own right: she had learned fiqh from her father and had memorized his book al-Tuhfah. Her father married her to his student `Ala’ al-Din al-Kasani, who was highly distinguished in the fields of al-usul and al-furu’. He wrote a commentary on Tuhfat al-fuqaha’ entitled Bada’i` al-sana’i`, and showed it to his shaykh, who was delighted with it and accepted it as a mahr for his daughter, although he had refused offers of marriage for her from some of the kings of Byzantium.. The fuqaha’ of his time said, “He commentated on his Tuhfah and married his daughter.” Before her marriage, Fatimah used to issue fatwas along with her father, and the fatwas would be written in her handwriting and that of her father. After she married the author of al-Bada’i`, the fatwas would appear in her handwriting and that of her father and her husband. Her husband would make mistakes, and she would correct them.<sup>[40]</sup> `A’ishah, the other wives of the Prophet (PBUH), the daughter of Sa`id ibn al-Musayyab, Fatimah al-Samarqandi and other famous women scholars were not something unique or rare among Muslim women. There were innumerable learned women, who studied every branch of knowledge and became prominent in many fields. Ibn Sa`d devoted a chapter of al-Tabaqat to reports of Hadith transmitted by women, in which he mentioned more than seven hundred women who reported Hadith from the Prophet (PBUH), or from the trustworthy narrators among the sahabah; from these women in turn, many prominent scholars and imams also narrated Hadith.

Al-Hafiz ibn `Asakir (d. 571 AH), one of the most reliable narrators of hadith, who was so trustworthy that he was known as hafiz al-ummah, counted eighty-odd women among his shaykhs and teachers.41 If we bear in mind that this scholar never left the eastern part of the Islamic world, and never visited Egypt, North Africa or Andalusia - which were even more crowded with women of knowledge - we will see that the number of learned women he never met was far greater than those from whom he did receive knowledge.

One of the phrases used by scholars in the books of hadith is: “Al-shaykhah al-musnidah al-salihah so-and-so the daughter of so-and-so told me . . .” Among the names mentioned by Imam Bukhari are: Sitt al-Wuzara’ Wazirah bint Muhammad ibn `Umar ibn As`ad ibn al-Munajji al-Tunukhiyyah and Karimah bint Ahmad al-Maruziyyah. They are also mentioned by Ibn Hijr al-`Asqallani in the introduction to Fath al-Bari.^[42]

The position of these great women is enhanced by the fact that they were sincere and truthful, far above any hint of suspicion or doubt - a status that many men could not reach. This was noted by Imam al-Hafiz al-Dhahabi in Mizan al-I`tidal, where he states that he found four thousand men about whose reports he had doubts, then follows that observation with the comment: “I have never known of any woman who was accused (of being untrustworthy) or whose hadith was rejected.”^[43]

The modern Muslim woman, looking at the magnificent heritage of women in Islamic history, is filled with the desire for knowledge, as these prominent women only became famous and renowned throughout history by virtue of their knowledge. Their minds can only be developed, and their characters can only grow in wisdom, maturity and insight, through the acquisition of useful, beneficial and correct knowledge.

She is not Superstitious

The knowledgeable Muslim woman avoids all the foolish superstitions and nonsensical myths that tend to fill the minds of ignorant and uneducated women. The Muslim woman who understands the teachings of her religion believes that consulting and accepting the words of fortune-tellers, soothsayers, magicians and other purveyors of superstition and myths is one of the major sins that annul the good deeds of the believer and spell doom for him or her in the Hereafter. Muslim reports from some of the wives of the Prophet (PBUH) that he said:

“Whoever goes to a fortune-teller and asks him about anything, his prayers will not be accepted for forty days.”[44]

Abu Dawud reports the hadith of Abu Hurayrah in which the Prophet (PBUH) said:

“Whoever goes to a fortune-teller and believes in what he says, has disbelieved in that which was revealed to Muhammad.”[45]

She never stops reading and studying

The Muslim woman does not let her household duties and the burdens of motherhood prevent her from reading widely, because she understands that reading is the source which will supply her mind with nourishment and knowledge which it needs in order to flourish and grow. The Muslim woman who understands that seeking knowledge is a duty required of her by her faith can never stop nourishing her mind with knowledge, no matter how busy she may be with housework or taking care of her children. She steals the odd moment, here and there, to sit down with a good book, or a useful magazine, so that she may broaden her horizons with some useful academic, social or literary knowledge, thus increasing her intellectual abilities.

3 - Her Soul

The Muslim woman does not neglect to polish her soul through worship, dhikr, and reading Qur’an; she never neglects to perform acts of worship at the appointed times. Just as she takes care of her body and mind, she also takes care of her soul, as she understands that the human being is composed of a body, a mind and a soul, and that all three deserve appropriate attention. A person may be distinguished by the balance he or she strikes between body, mind and soul, so that none is cared for at the expense of another. Striking this balance guarantees the development of a sound, mature and moderate character.

She performs acts of worship regularly and purifies her soul

The Muslim woman pays due attention to her soul and polishes it through worship, doing so with a pure and calm approach that will allow the spiritual meanings to penetrate deep into her being. She removes herself from the hustle and bustle of life and concentrates on her worship as much as she is able to. When she prays, she does so with calmness of heart and clearness of mind, so that her soul may be refreshed by the meaning of the words of Qur’an, dhikr and tasbih that she is mentioning. Then she sits alone for a little while, praising and glorifying Allah, and reciting some ayat from His Book, and meditating upon the beautiful meanings of the words she is reciting. She checks her attitude and behaviour every now and then, correcting herself if she has done anything wrong or fallen short in some way. Thus her worship will bring about the desired results of purity of soul, cleansing her of her sins, and freeing her from the bonds of Shaytan whose constant whispering may destroy a person. If she makes a mistake or stumbles from the Straight Path, the true Muslim woman soon puts it right, seeks forgiveness from Allah (SWT), renounces her sin or error, and repents sincerely. This is the attitude of righteous, Allah-fearing Muslim women:

( Those who fear Allah, when a thought of evil from Shaytan assaults them, bring Allah to remembrance, when lo! They see aright.) (Qur’an 7:201)

Therefore, the Prophet (PBUH) used to tell his Companions:

“Renew your faith.” He was asked, “O Messenger of Allah, how do we renew our faith?” He said, “By frequently repeating la ilaha ill-Allah.”[46]

The Muslim woman always seeks the help of Allah (SWT) in strengthening and purifying her soul by constantly worshipping and remembering Allah (SWT), checking herself, and keeping in mind at all times what will please Allah (SWT). So whatever pleases Him, she does, and what angers Him, she refrains from. Thus she will remain on the Straight Path, never deviating from it or doing wrong.

She keeps company with righteous people and joins religious gatherings

In order to attain this high status, the Muslim woman chooses righteous, Allah-fearing friends, who will be true friends and offer sincere advice, and will not betray her in word or deed. Good friends have a great influence in keeping a Muslim woman on the Straight Path, and helping her to develop good habits and refined characteristics. A good friend - in most cases - mirrors one’s behaviour and attitudes:

“Do not ask about a man: ask about his friends, / for every friend follows his friends.”[47]

Mixing with decent people is an indication of one’s good lineage and noble aims in life:

“By mixing with noble people you become one of them,/ so you should never regard anyone else as a friend.”[48]

So it is as essential to choose good friends as it is to avoid doing evil:

“If you mix with people, make friends with the best of them,/ do not make friends with the worst of them lest you become like them.”[49]

The Muslim woman is keen to attend gatherings where there is discussion of Islam and the greatness of its teachings regarding the individual, family and society, and where those present think of the power of Almighty Allah (SWT) and His bountiful blessings to His creation, and encourage one another to obey His commandments, heed His prohibitions and seek refuge with Him. In such gatherings, hearts are softened, souls are purified, and a person’s whole being is filled with the joy of faith.

So `Abdullah ibn Rawahah (RAA), whenever he met one of the Companions of the Prophet (PBUH), used to say, “Come, let us believe in our Lord for a while.” When the Prophet (PBUH) heard about this, he said, “May Allah have mercy on Ibn Rawahah, for he loves the gatherings that the angels feel proud to attend.”<sup>[50]</sup> The rightly-guided khalifah `Umar al-Faruq (RAA) used to make the effort to take a regular break from his many duties and the burden of his position as ruler. He would take the hand of one or two men and say, “Come on, let us go and increase our faith,” then they would remember Allah (SWT).^[51] Even `Umar (RAA), who was so righteous and performed so many acts of worship, felt the need to purify his soul from time to time. He would remove himself for a while from the cares and worries of life, to refresh his soul and cleanse his heart. Likewise, Mu`adh ibn Jabal (RAA) would often say to his companions, when they were walking, “Let us sit down and believe for a while.” ^[52] The Muslim is responsible for strengthening his soul and purifying his heart. He must always push himself to attain a higher level, and guard against slipping down:

( By the Soul, and the proportion and order given to it; and by its enlightenment as to its wrong and its right - truly he succeeds that purifies it, and he fails that corrupts it!) (Qur’an 91:7-10)

So the Muslim woman is required to choose with care the best friends and attend the best gatherings, so that she will be in an environment which will increase her faith and taqwa:

( And keep your soul content with those who call on their Lord morning and evening, seeking His Face; and let not your eyes pass beyond them, seeking the pomp and glitter of this Life; nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.) (Qur’an 18: 28)

She frequently repeats du`a’s and supplications described in Hadith

Another way in which the Muslim woman may strengthen her soul and connect her heart to Allah (SWT) is by repeating the supplications which it is reported that the Prophet (PBUH) used to say on various occasions. So there is a du`a’ for leaving the house, and others for entering the house, starting to eat, finishing a meal, wearing new clothes, lying down in bed, waking up from sleep, saying farewell to a traveller, welcoming a traveller back home, etc. There is hardly anything that the Prophet (PBUH) did that he did not have a du`a’ for, through which he asked Allah (SWT) to bless him in his endeavour, protect him from error, guide him to the truth, decree good for him and safeguahim from evil, as is explained in the books of hadith narrated from the Prophet (PBUH).^[53] He used to teach these du`a’s and adhkar to his Companions, and encouraged them to repeat them at the appropriate times. The true Muslim woman is keen to learn these du`a’s and adhkar, following the example of the Prophet (PBUH) and his distinguished Companions, and she keeps repeating them at the appropriate times, as much as she is able. In this way, her heart will remain focused on Allah (SWT), her soul will be cleansed and purified, and her iman will increase.

The modern Muslim woman is in the utmost need of this spiritual nourishment, to polish her soul and keep her away from the temptations and unhealthy distractions of modern life, that could spell doom for women in societies which have deviated from the guidance of Allah (SWT) and sent groups of women to Hell, as the Prophet (PBUH) indicated: “I looked into Hell, and saw that the majority of its inhabitants were women.”54 The Muslim woman who understands the teachings of her religion looks where she is going and strives to increase her good deeds, so that she may be saved from the terrifying trap into which the devils among mankind and jinn in all times and places try to make women fall.

Footnotes

1 Reported by Abu Dawud, 4/83, in Kitab al-libas, bab ma ja’a fi isbal al-izar; its isnad is sahih.

2 A sahih hasan hadith narrated by Ahmad, 4/132, and Tirmidhi, 4/18, in Kitab al-zuhd, bab ma ja’a fi karahiyyah kathirat al-akl.

3 Kanz al-ummal, 15/433. See also the valuable article on the harmful effects of over-filling the stomach on a person’s body, mind and soul, by Muhammad Nazim Nasimi MD in Hadarah al-Islam, Nos. 5, 6, Vol. 15.

4 Fath al-Bari, 2/370, Kitab al-jumu’ah, bab al-dahn li’l-jumu’ah. Note: the command to wear perfume applies to men only; it is forbidden for women to wear perfume when they go out. [Translator]

5 A hadith narrated by ‘Abdullah ibn ‘Umar and recorded as sahih by Abu ‘Awanah, Ibn Khazimah and Ibn Hibban. See also Fath al-Bari, 2/356, Kitab al-jumu’ah, bab fadl al-ghusl yawm al-jumu’ah.

6 Agreed upon. See Sharh al-Sunnah, 2/166, Kitab al-hayd, bab ghusl al-jumu’ah.

7 See Samihah A. Wirdi, Min al-riqq il’al’sayadah, Damla Yayinevi No. 89, p. 28ff.

8 Fath al-Bari, 3/599, Kitab al-’umrah, bab kam a’tamara al-Nabi (r).

9 Sahih Muslim, 8/236, Kitab al-Hajj, bab ‘adad ‘amar al-Nabi (r) wa zamanihinna.

10 A hasan hadith, narrated by Ahmad (6/160) and Abu Dawud (1/46) in Kitab al-taharah, bab al-siwak.

11 Fath al-Bari, 2/374, Kitab al-jumu’ah, bab al-siwak yawm al-jumu’ah; Sahih Muslim, 3/143, Kitab al-taharah, bab al-siwak.

12 Sahih Muslim, 3/143, Kitab al-taharah, bab al-siwak.

13 Sahih Muslim, 5/50, Kitab al-masajid, bab nahi akil al-thum wa’l-basal ‘an hudur al-masjid.

14 Reported by Abu Dawud, 4/108, in Kitab al-tarajjul, bab fi islah al-sha’r; its isnad is hasan.

15 al-Muwatta’, 2/949, Kitab al-sha’r, bab islah al-sha’r.

16 A sahih hadith reported by Ahmad (3/357) and al-Nisa’i (8/183) in Kitab al-zinah, bab taskin al-sha’r.

17 See Tafsir al-Qurtubi, 7/197.

18 A hasan hadith narrated by Tirmidhi, 4/206, in Kitab al-isti’dhan, bab athar al-ni’mah ‘ala’l-’abd.

19 See Al-Targhib wa’l-Tarhib, 3/93, Kitab al-libas wa’l-zinah.

20 Sa hih Muslim, 2/89, Kitab al-iman, bab tahrim al-kibr.

21Fath al-Bari, 10/334, Kitab al-libas, bab qass al- sharib; Muslim, 3/146, Kitab al-taharah, bab khisal al-fitrah.

22 Fayd al-Bari, 6/81, Kitab al-jihad, bab al-hirasah fi’l-ghazw fi sabil-Allah.

23 See Hashimi (ed.), Jumharah Ash’ar al-’Arab, 1/300, published by Dar al-Qalam, 1406 AH.

24 A hasan hadith narrated by Ibn Majah, 1/81, in al-Muqaddimah, bab fadl al-’ulama’ wa’l-hath ‘ala talab al-’ilm.

25 Fath al-Bari, 1/195, Kitab al-’ilm, bab hal yuj’al li’l-nisa’ yawm ‘ala hidah fi’l-’ilm.

26 Fath al-Bari, 1/414, Kitab al-hayd, bab dalk al-mar’ah nafsaha idha tatahharat min al-muhid; Sahih Muslim, 4/15, 16, Kitab al-hayd, bab istihbab isti’mal al-mutaghasilah min al-hayd al-misk.

27 See Fath al-Bari, 1/228, Kitab al-’ilm, bab al-haya’ fi’l-’ilm; Sahih Muslim, 4/16, Kitab al-hayd, bab ghusl al-mustahadah wa salatiha.

28 Fath al-Bari, 1/228, Kitab al-’ilm, bab al-haya’ fi’l-’ilm; Sahih Muslim, 3/223, 224, Kitab al-hayd, bab wujub al-ghusl ‘ala’l-mar’ah bi khuruj al-maniy minha.

29 Sahih Muslim, 3/220, Kitab al-hayd, bab wujub al-ghusl ‘ala’lmar’ah bi khuruj al-maniy minha.

30 See Fath al-Bari, 7/310, Kitab al-maghazi, bab istifta’ Subay’ah bint al-Harith al-Aslamiyyah; Sahih Muslim, 10/110, Kitab al-talaq, bab inqida’ ‘iddah al-mutawafa ‘anha zawjuha wa ghayruha.

31 See Sharh al-Nawawi li Sahih Muslim, 10/109, Kitab al-talaq, bab inqida’ ‘iddah al-mutawafa ‘anha zawjuha bi wad’ al-haml.

32 A hasan hadith, narrated by Ibn Majah, 1/81, in al-Muqaddimah, bab fadl al-’ulama’ wa’l-hathth ‘ala talab al-’ilm.

33 A hasan hadith reported by al-Bayhaqi in Shu’ab al-iman, 4/334, from ‘A’ishah 34 al-Isti’ab, 4/1883; al-Isabah, 8/140.

35 Tarikh al-Tabari: Hawadith 58; al-Samt al-Thamin, 82; al-Isti’ab, 4/1885.

36 Sahih Muslim, 5/47, Kitab al-masajid, bab karahah al-salat bi hadrat al-ta’am.

37 Al-Aghani, 10/57.

38 Fath al-Bari, 1/196, Kitab al-’ilm, bab man sami’a shay’an fa raji’ hatta ya’rifuhu.

39 Reported by Tirmidhi, 5/364, in Kitab al-munaqib, bab min fadl ‘A’ishah; he said that it is hasan sahih gharib.

40 Tuhfat al-fuqaha’, 1/12.

41 Tabaqat al-shafi’iyyah, 4/273.

42 Fath al-Bari, 1/7.

43 Mizan al-i’tidal, 3/395.

44 See Sahih Muslim, 14/227, Kitab al-salam, bab tahrim al-kahanah wa ityan al-kahan.

45 A hasan hadith narrated by Abu Dawud, 4/21, in Kitab al-tibb, bab fi’l-kahin.

46 Reported by Ahmad (2/359) with a jayyid isnad.

47 See ‘Adiyy ibn Zayd al-’Ibadi by the author, 172.

48 Anonymous.

49 See ‘Adiyy ibn Zayd al-’Ibadi by the author, 172.

50 Reported by Ahmad (3/265) with a hasan isnad.

51 Hayat al-Sahabah, 3/329.

52 Ibid.

53 See, for example, Supplications of the Prophet by Waleed al Essa or Hisnul Muslim (Fortification of the Believer) by Sa’eed al Qahtani

54. Sahih Muslim, 17/53, Kitab al-riqaq, bab akthar ahl al-jannah al-fuqara’ wa akthar ahl al-nar al-nisa’.

 

by Shaykhul Hadith Hadhrat Moulana Fazlur Rahmaan Azmi

1- THE BEARD

Islaam is a complete way of life. Just as all other aspects of Islaam, Mua’asharaat (social dealings) also play a vital role in Islaam. Guidelines regarding a person’s outer appearance, form and clothing are contained in the teachings of Islaam. A true and complete Muslim is he who adheres to these Islaamic teachings and practices upon them. While Allaah Ta’aala is aware of our inner qualities, there is a social need for our outer condition to be correct. Therefore, the claim of having complete Islaam without one’s outer condition being proper is false.

The religion of Islaam has given special guidelines regarding the hair. In this treatise, we will discuss the beard. The following words of Nabi (Sallallahu alayhi wasallam) are narrated by many Sahaba in authentic Ahaadith: “Lengthen the beard and oppose the Mushrikeen (Idolaters) and the fire worshippers.”

The many benefits of keeping a beard have been recorded in the kitaabs. Briefly, every nation and religion has some special distinguishing mark or symbol. Similarly different departments of a government also have distinguishing signs. The police have their own uniform, traffic officers a different uniform, and so too with the army and the naval forces. These differences makes an important effect on a person. History has proven that a nation which does not adhere to its distinguishing features finally loses its entire identity and dissolves with another nation.

When Nabi (Sallallahu alayhi wasallam) came to the world, Kufr and Shirk was common everywhere. The Mushrikeen (idolaters) had their own customs and rituals. Through Islaam, Nabi (Sallallahu alayhi wasallam) prepared a nation who were completely different from all other nations. They followed Nabi (Sallallahu alayhi wasallam) in every way - from Ibaadat (worshipping) and etiquettes right down to their outward appearance, attire and dress, according to the Quraanic injunction:

“Assuredly there is an excellent example (pattern) for you in the Rasul (Messenger) of Allah(Sallallahu alahi wasallam).” [Surah Ahzaab No: 21]

Similarly Allaah Ta’aala has mentioned to the Ummat via Nabi (Sallallahu alayhi wasallam):

“Say O Muhammed, (Sallallahu alayhi wasallam), if you have love for Allaah then follow me.” [Ale Imran No 31]

Following Nabi (Sallallahu alayhi wasallam) means to tread on his path. From the above Aayat, it becomes apparent that the Qur’aan has given an order to this Ummat to follow the lifestyle, ways and outward appearance of Nabi (Sallallahu alayhi wasallam) which he has ordered. There are many more verses mentioned in the Qur’aan regarding this.

The religion of Islaam is a natural religion. Any person who has a natural disposition will be inclined to the laws of Islaam. It is only in Islaam that a person’s benefits lies. Keeping a beard and cutting the moustache is also from amongst these laws. It has also been the practice of the other Ambiya (A.S). Mention has been made in the Qur’aan about Haroon (Alaihis-Salaam’s) hair and beard that it was so long that Moosa (Alaihis­Salaam) could hold it.

In a Hadith ten things have been mentioned as being from “fitrat” (nature). Ulema have interpreted “fitrat” to mean the way of the Ambiya (Alaihis­Salaam). Among these ten things, lengthening the beard and cutting the moustache has also been mentioned.

Shah Waliullah Muhaddith Dahlawi (RA) has mentioned the following benefits of keeping a beard:

The beard helps in differentiating seniors from juniors. It is a means of honour and beauty for a person. A person’s man-hood is completed by keeping a beard. It is the Sunnah of all the Ambiyaa (Alaihis-Salaam).

Shaving the beard is the practice of the fire Worshippers, Hindus and most non-Muslims. Similarly, due to the fact that generally common people as well as people of low status shave their beards, a person who does not keep a beard will be included among them. [Maariful Hadith Vol.3 page 62 from ‘Beard and the Sunnats of Ambiyaa, pg 129]

In shaving the beard one of the harms is that a person will be imitating the non-Muslims, and it has been narrated in a Hadith. ‘The person who imitates a nation is from amongst them.’ [Abu Dawood Pg 559]

The above Hadith is an important principle of Deen from which many laws are extracted. Another harm of shaving the beard is that a person resembles females, as women do not have beards. It is narrated in a Hadith: “Nabi (Sallailahu alayhi wasallam) had cursed such men who imitate women and such women who imitate men.’ [Bukhari Pg 874 Vol 2]

May Allaah save us from the curse of Nabi (Sallallahu alayhi wasallam)

Allaah Ta’aala has kept this as a natural difference between man and woman. The person who opposes this is in actual fact opposing the decision of the Sovereign of all sovereigns, and he is changing the natural creation of Allaah Ta’aala. Allaah Ta’aala mentions: “(And follow) the nature of Allah according to which he has constituted mankind, and do not alter the creation of Allah.” [Surah Rum No 30]

It is sufficient for a Muslim that one sacrifices oneself in only following the way of Nabi (Sallallahu alayhi wasallam). The beard of Nabi (Sallallahu alayhi wasallam) is described as follows in Shamaail Tirmidhi: “The beard of Nabi (Sallallaahu alayhi wasallam) covered his chest from right to left.” [Shamaail Tirmidhi Pg 28]

It is narrated in Muslim Sharif that the hair of the beard of Nabi (Sallallahu alayhi wasallam) was dense. [Muslim Vol 2 pg 259]

In Shamaail Tirmidhi it is stated that Nabi (Sallallahu alayhi wasallam) had a thick beard (pg 2). The person who has a glimpse of love in his heart, will desire to follow Nabi (Sallallahu alayhi wasallam). He will gain satisfaction by the mere thought that he will be resembling Nabi (Sallallahu alayhi wasallam).

2 - MASAAIL

It is stated in Fatawa Darul Deoband (Fatawa No. 967) that a Muslim who shaves his beard or trims it less than a fist length is a Faasiq (Transgressor). To read Salaat behind such a person is Makrooh. [Karachi Print Vol 3 pg 240]

At another place it is stated: “The person whose beard is shaven is a Faasiq, and just as his Imaamat for Fardh Namaaz is Makrooh-Tahrimi so is his Imaamat for the Taraweeh Salaat.” [Fatawa No. 935 Vol 3, pg 226]

Mufti Rasheed Ahmed Ludhyanwi writes in Ahsaanul Fatawa. “A person who trims or shaves his beard and adopts a western hairstyle is a Faasiq. Thus his Azaan and Iqaamat is Makrooh-Tahrimi. It is Mustahab (desirable) to repeat the Azaan, not the Iqaamat.” [Vol 2 pg 286]

It is stated in Durre Mukhtar: To trim the beard less than a fist length (as some people of the west and some men who imitate women do) has not been regarded as permissible by any Scholar. To shave the entire beard is an act of the Jews of India and the non-Arabs and the fire worshippers. [Durre Mukhtaar with Shaami Vol.2 pg.123 Rasheedia Print]

The above text indicates that to shave the beard and trim it less than a fist length is not permissible. The Ulema of all four Schools of Fiqh (Hanafi-Maliki-Shafi-Hambali) have consensus on this Masala (ruling).

[Refer to Al-Minhal-ul-Gharbul Morud - commentary of Abu Dawood Vol.1 pg.186, Ibn Hazam Zaahiri regards keeping of the beard as Fardh (Almahali Vol 2 pg 220]

The verdict of the four Imaams of fiqh has been quoted in Moulana Mohammed Zakariya (RA)’s book entitled “Dhari ka Wujoob” and Mufti Saeed Ahmed Palanpuri’s book entitled “Dhari our Ambiyaa ki Sunnat” as well as Mufti Mohammed Shafi (RA)’s book entitled “Jawahir-ul-fiqh.” The above books can be referred to.