يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
"O you who believe! Fasting is prescribed to you as it was prescribed to those before you, that you may (learn) self-restraint." [Al-Baqara, 2:183]
Soon inshAllah, the graceful month of Ramadhan will be upon us. It is the month chosen by Allah سبحانه وتعالى as a month of fasting. He سبحانه وتعالى favoured this month over all other months by making it the month of mercy and reverence for all the believers. Indeed, Ramadhan is the most superior of all months: the one in which Allah سبحانه وتعالى commenced His final revelation - the Qur'an.
In the month of Ramadhan we read the Qur'an everyday and recite it at length during the Taraweeh. But do we understand and practice this Qur'an? Aisha (ra) described the Prophet's صلى الله عليه وسلم character as being the walking Qur'an. Do our characters reflect the message of the Qur'an? Do we implement it in our lives? Do we feel its weight on our shoulders?
Allah سبحانه وتعالى says:
لَوْ أَنزَلْنَا هَذَا الْقُرْآنَ عَلَى جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ
"Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and split asunder (crumbling) by the fear of Allah. Such are the parables that We put forward to mankind that they may reflect." [Al-Hashr, 59:21]
Allah سبحانه وتعالى reveals to mankind that had He sent the Qur'an upon a mighty mountain many times the size of a man it would crumble in the fear of Allah سبحانه وتعالى! Do we, in our petty and insignificant stature, then feel humbled by the Qur'an, which was revealed to us and not the mountains? Do we live by the commands and prohibitions that Allah سبحانه وتعالى has laid down in the Qur'an, His final revelation?
If Allah سبحانه وتعالى Wills, we will fast this month, but will we be alive to see the next Ramadhan? Will this be our last chance to taste the Mercy of Allah سبحانه وتعالى within this blessed month? We should assess our behaviour and actions and reflect whether the Day we meet Allah سبحانه وتعالى will be our best Day or will it be a Day of disaster? Every one of us will meet Allah سبحانه وتعالى alone; with no parents to protect us and no wealth to save us. Allah سبحانه وتعالى has revealed:
يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ
وَأُمِّهِ وَأَبِيهِ
وَصَاحِبَتِهِ وَبَنِيهِ
لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
"That Day shall a man flee from his own brother, And from his mother and his father, And from his wife and his children, Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others." [‘Abasa, 80:34-37]
We will only have our actions in this life. So let us look back to the year that has passed and reflect. Let us look at what we did right according to Islam so we can continue doing them, and look at what we did wrong so that we can ask Allah سبحانه وتعالى for forgiveness and strive not to repeat them again. The Prophet صلى الله عليه وسلم said:
"If comes Ramadan, the gates of Heaven are opened, the gates of hell are locked, and the devils are chained." [Bukhari & Muslim]
Based on this hadith, the scholars say that Heaven literally opens its doors and Hell closes its doors and the shayateen are chained! So the only enemy we have to overcome is our Nafs (inner desires).
Let us use this opportunity in which the shayateen are chained to overcome our Nafs and get accustomed to obeying Allah سبحانه وتعالى in all actions of life without exceptions, whether we are at the masjid or in the school, whether we are at home or at work, whether we are buying a house or selling a car. In short, we must follow Islam in all aspects of our lives.
Ramadhan is also a great opportunity to seek Islamic knowledge and increase our awareness of the Islamic culture. The more we are aware of Islam the better chance we have to run our lives according to it. Allah سبحانه وتعالى revealed:
إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء
"Those truly fear Allah, among His Servants, who have knowledge." [Al-Faatir, 35:28]
In the month of Ramadhan, the Prophet صلى الله عليه وسلم used to study the Qur'an every night with the Angel Jibreal. Al-Bukhari and Muslim reported that Ibn 'Abbas, may Allah be pleased with him, had said: "The Prophet صلى الله عليه وسلم was the most generous of people. He used to be the most generous in Ramadhan when he would meet with angel Jibreal and study the Qur'an with him. Angel Jibreal would meet with the Prophet every night in Ramadhan to teach him the Qur'an. The Prophet was so generous when he met with Jibreal, more generous than the wind that brings rain." Imam Ah-mad added to this narration: "And nothing he was asked for but he would give it." Furthermore, Al-Bayhaqi reported that 'Aisha, may Allah be pleased with her, had said, "When Ramadhan would start, the Prophet would release all prisoners of war and fulfil the need of every person who would ask him for something."
Let us seek knowledge in this blessed month by studying the meaning of the ayat of the Glorious Qur'an. Let us read about the life of the Prophet صلى الله عليه وسلم and his companions (ra): how they lived their lives, how they sacrificed life and limb to make the Word of Allah سبحانه وتعالى supreme. Let us remember Musab ibn Umayr (ra): the sahabi who went from being the richest man to the poorest - so poor that when died he did not own enough clothes to cover his own body. Why did he face such a situation? Because he realized the promise of Allah سبحانه وتعالى is true. Let us read about the rules of interaction in Islam whether in trade, finance, agriculture or others. Let us see what Islam says about the relationships between men and women, family and children. Islam is a complete way of life and in this blessed month let's make the sincere intention to cover some parts of Islam that we lack knowledge of.
Let us use this opportunity to extend the bridges of brother-hood and earn rewards by inviting Muslims for Iftar as the Prophet صلى الله عليه وسلم has said:
"He who feeds a fasting person will gain the same reward as he will, without decreasing from the fasting person's rewards." [Ahmad]
The month of Ramadhan in the time of the Prophet صلى الله عليه وسلم was a time of purification, enjoining the good, forbidding evil and striving hard with one's life and wealth to make the word of Allah the highest. After the death of the Prophet صلى الله عليه وسلم, Muslims carried this Sunnah on and Allah the Majestic used the believers to affect the course of history.
Ramadhan was a time of intense activity, spending the day on the saddle and the night in prayer, while calling upon Allah for His Mercy and Forgiveness. This was the spirit of Ramadhan that enabled our righteous forefathers to face seemingly impossible challenges.
So let us make this month of Ramadhan the month of prayer, the month of worship, the month of recitation of Qur'an, the month of giving Zakah, the month of strengthening the relations between our relatives, the month of generosity and goodness to the needy, the month of being aware of our speech and actions, the month of re-invigorating our relationship with Allah سبحانه وتعالى and purifying our hearts, the month of increasing our knowledge of Qur'an, Sunnah and Fiqh, and the month of engaging in the da'wa to implement the Qur'an and the Sunnah on earth.
May Allah the Most Glorious One make us that generation of Muslims who lay the proper foundations of the Islamic rule for the coming generations and make us of those who carry out our Islam during Ramadhan and beyond.
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
فَادْخُلِي فِي عِبَادِي
وَادْخُلِي جَنَّتِي
"To the righteous soul will be said: ‘O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord, - well pleased (thyself), and well-pleasing unto Him! Enter thou, then, among My devotees! Yea, enter thou My Heaven.'" [Al-Fajr, 89:27-30]
Sunday, August 9, 2009
The Politics of Global Warming.
Global warming is the new global menace where the world must come together in order to avert a global catastrophe. Issues such as terrorism, pollution, piracy, aids, poverty and climate change are considered to not respect borders and are in fact global problems that require a global response. Due to this the last 10 years has seen numerous NGO's, pressure groups as well as intense lobbying emerging, protests by many global citizen groups have also taken place urging the worlds powers to take action. The calls to recycle, increase use of energy efficient appliances and reduce consumption have all been a result of climate change taking centre stage as the world's key challenge.
So what is Global warming?
Global warming and climate change refer to an increase in average global temperatures. Natural events and human activities are believed to be contributing to the increase in average global temperatures. This is caused primarily by increases in the greenhouse which is the rise in temperature on Earth as certain gases in the atmosphere trap energy gases such as Carbon Dioxide (CO2). There are other views on the causes of temperature increases and intense research still continues.
The largest body dealing with climate change is the UN's Intergovernmental Panel on Climate Change (IPCC) where its climate scientists have released a number of reports detailing the progress in understanding climate change.
From the outset they have recommended that there be emission reductions. This body is comprised of hundreds of climate scientists from around the world. The last major report by them in January 2007 summarised that they were even more certain than before of human-induced climate change because of better scientific understanding, they believed there was a 90% chance of them being correct with their conclusions.
Based upon this understanding the emission from the worlds industry into the atmosphere has led to global temperatures to increase, hence global emission reductions is seen as the solution to global warming, how much the worlds industrialised nations should reduce their emissions is where intense debate continues at G8 summits, Kyoto protocol meetings and on future treaties.
Global Polluters (2004)
By Carbon dioxide emissions through human activities as a percentage of total emissions
1. USA 22%
2. China 18%
3. Russia 5%
4. India 4.9%
5. Japan 4.6%
6. Germany 3.1%
7. Canada 2.3%
8. UK 2.2%
9. South Korea 1.7%
10. Italy 1.6%
US Energy Information Administration
How did we get into such a position?
In terms of historical emissions, industrialised countries account for around 80% of the carbon dioxide buildup in the atmosphere to date. Since 1950, the US has emitted a cumulative total of roughly 50.7 billion tons of carbon, while China (4.6 times more populous) and India (3.5 times more populous) have emitted only 15.7 and 4.2 billion tons respectively. Annually, more than 60% of global industrial carbon dioxide emissions originate in industrialised countries, where only about 20% of the world's population resides.
US has obstructed International deal
Much of the growth in emissions in the developed world stem from rapid industrialisation from the industrial revolution era. The US with its $14 trillion economy is the world's largest polluter and has acted as an obstacle to any agreement on emission reduction targets. This is because the US is unable to decouple economic growth from its huge energy use. In other words, economic growth needs to be protected and any agreement on emission reduction would effect economic growth as industry would be restricted on the amount it can pollute the air. Hence the largest polluter of all the US has announced its own conference in tackling climate change which will protect US industry and it was the US's insistence on not agreeing reduction targets that led to the collapse of the Kyoto Protocol - an international treaty. The US is not prepared to enter any deal which requires it to cut its consumption levels. This is why instead of calling for a radical cutback in automobile use the US accepts that the number of motor vehicles will double. It proposes to expand production and accelerate development of non-fossil fuel alternatives for future cars such as synthetic bio fuels and carbon dioxide-free hydrogen.
Capitalism at the centre of the problem
Reducing emissions would mean industry in the West would need to produce less - this would lead to the economies of the West to shrink rather then grow. To reduce consumption is considered Shirk in Capitalism. By the same token, the rate of consumption of fossil fuels in developed countries is also extremely high relative to the rest of the world. The depletion of non-renewable resources and environmental destruction is primarily caused by the consumption patterns of such nations.
Global warming is the result of rapid industrialisation from the West with the sole concern of profit making. Although there exists technologies that allow the development of clean low-emission industries, their costs are high and as a result have been unable to break into the mainstream market. China and India have only in the last 20 years seen rapid development, global warming was already high prior to that. However, the US continues to blame China and India for developing too quickly, in other words the US is shifting the blame away from itself.
The worlds developed nations are trying hard to avoid radical controls on growth, consumption and profits. They have attempted to stave off a looming climate catastrophe by voluntary cuts, techno fixes and carbon trading; all these are desperate efforts to prevent the inevitable.
An Islamic Approach
The planetary system, the earth and its ecosystems, all work within their own limits and Islam sets limits to human behaviour as a control against excess. In essence, Islam describes an integrated code of behaviour which deals with personal hygiene, at one end of the spectrum, to our relationship with the natural order at the other. Regarding the environment Islam contains regulations concerning the conservation and allocation of scarce water resources; it has rules for the conservation of land with special zones of graded use; it has special rules for the establishment of rangelands, wetlands, green belts and also wildlife protection and conservation. Allah سبحانه وتعالى exhorts mankind to be moderate:
وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ كُلُواْ مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
"It is He who produces gardens, both cultivated and wild, and palm trees and crops of diverse kinds and olives and pomegranates both similar and dissimilar. Eat of their fruits when they bear fruits and pay their dues on the days of their harvest, and do not be profligate. He does not love the profligate." [Al-An'aam, 6:142]
Conclusions
Present consumption patterns are leading to the depletion of key minerals such as water wells, fossil fuels and agricultural land. At the same time the consumption of such minerals is leading to pollution to enter the atmosphere and the effect of this is now being felt across the world. Although most if not all of the models used to track the temperature in the atmosphere or the cooling effect is debateable and open to speculation, one thing that is for certain is Capitalism has no intention of reducing its consumption of the world's limited minerals.
So what is Global warming?
Global warming and climate change refer to an increase in average global temperatures. Natural events and human activities are believed to be contributing to the increase in average global temperatures. This is caused primarily by increases in the greenhouse which is the rise in temperature on Earth as certain gases in the atmosphere trap energy gases such as Carbon Dioxide (CO2). There are other views on the causes of temperature increases and intense research still continues.
The largest body dealing with climate change is the UN's Intergovernmental Panel on Climate Change (IPCC) where its climate scientists have released a number of reports detailing the progress in understanding climate change.
From the outset they have recommended that there be emission reductions. This body is comprised of hundreds of climate scientists from around the world. The last major report by them in January 2007 summarised that they were even more certain than before of human-induced climate change because of better scientific understanding, they believed there was a 90% chance of them being correct with their conclusions.
Based upon this understanding the emission from the worlds industry into the atmosphere has led to global temperatures to increase, hence global emission reductions is seen as the solution to global warming, how much the worlds industrialised nations should reduce their emissions is where intense debate continues at G8 summits, Kyoto protocol meetings and on future treaties.
Global Polluters (2004)
By Carbon dioxide emissions through human activities as a percentage of total emissions
1. USA 22%
2. China 18%
3. Russia 5%
4. India 4.9%
5. Japan 4.6%
6. Germany 3.1%
7. Canada 2.3%
8. UK 2.2%
9. South Korea 1.7%
10. Italy 1.6%
US Energy Information Administration
How did we get into such a position?
In terms of historical emissions, industrialised countries account for around 80% of the carbon dioxide buildup in the atmosphere to date. Since 1950, the US has emitted a cumulative total of roughly 50.7 billion tons of carbon, while China (4.6 times more populous) and India (3.5 times more populous) have emitted only 15.7 and 4.2 billion tons respectively. Annually, more than 60% of global industrial carbon dioxide emissions originate in industrialised countries, where only about 20% of the world's population resides.
US has obstructed International deal
Much of the growth in emissions in the developed world stem from rapid industrialisation from the industrial revolution era. The US with its $14 trillion economy is the world's largest polluter and has acted as an obstacle to any agreement on emission reduction targets. This is because the US is unable to decouple economic growth from its huge energy use. In other words, economic growth needs to be protected and any agreement on emission reduction would effect economic growth as industry would be restricted on the amount it can pollute the air. Hence the largest polluter of all the US has announced its own conference in tackling climate change which will protect US industry and it was the US's insistence on not agreeing reduction targets that led to the collapse of the Kyoto Protocol - an international treaty. The US is not prepared to enter any deal which requires it to cut its consumption levels. This is why instead of calling for a radical cutback in automobile use the US accepts that the number of motor vehicles will double. It proposes to expand production and accelerate development of non-fossil fuel alternatives for future cars such as synthetic bio fuels and carbon dioxide-free hydrogen.
Capitalism at the centre of the problem
Reducing emissions would mean industry in the West would need to produce less - this would lead to the economies of the West to shrink rather then grow. To reduce consumption is considered Shirk in Capitalism. By the same token, the rate of consumption of fossil fuels in developed countries is also extremely high relative to the rest of the world. The depletion of non-renewable resources and environmental destruction is primarily caused by the consumption patterns of such nations.
Global warming is the result of rapid industrialisation from the West with the sole concern of profit making. Although there exists technologies that allow the development of clean low-emission industries, their costs are high and as a result have been unable to break into the mainstream market. China and India have only in the last 20 years seen rapid development, global warming was already high prior to that. However, the US continues to blame China and India for developing too quickly, in other words the US is shifting the blame away from itself.
The worlds developed nations are trying hard to avoid radical controls on growth, consumption and profits. They have attempted to stave off a looming climate catastrophe by voluntary cuts, techno fixes and carbon trading; all these are desperate efforts to prevent the inevitable.
An Islamic Approach
The planetary system, the earth and its ecosystems, all work within their own limits and Islam sets limits to human behaviour as a control against excess. In essence, Islam describes an integrated code of behaviour which deals with personal hygiene, at one end of the spectrum, to our relationship with the natural order at the other. Regarding the environment Islam contains regulations concerning the conservation and allocation of scarce water resources; it has rules for the conservation of land with special zones of graded use; it has special rules for the establishment of rangelands, wetlands, green belts and also wildlife protection and conservation. Allah سبحانه وتعالى exhorts mankind to be moderate:
وَهُوَ الَّذِي أَنشَأَ جَنَّاتٍ مَّعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ كُلُواْ مِن ثَمَرِهِ إِذَا أَثْمَرَ وَآتُواْ حَقَّهُ يَوْمَ حَصَادِهِ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
"It is He who produces gardens, both cultivated and wild, and palm trees and crops of diverse kinds and olives and pomegranates both similar and dissimilar. Eat of their fruits when they bear fruits and pay their dues on the days of their harvest, and do not be profligate. He does not love the profligate." [Al-An'aam, 6:142]
Conclusions
Present consumption patterns are leading to the depletion of key minerals such as water wells, fossil fuels and agricultural land. At the same time the consumption of such minerals is leading to pollution to enter the atmosphere and the effect of this is now being felt across the world. Although most if not all of the models used to track the temperature in the atmosphere or the cooling effect is debateable and open to speculation, one thing that is for certain is Capitalism has no intention of reducing its consumption of the world's limited minerals.
Wednesday, August 5, 2009
Jilbab and the Muslim Woman's Dress Code.
Sources of Islamic Law
The sources in Islamic law are primarily the Qur’an and Sunnah[1]. The Qur’an, the book held sacred by Muslims, contains approximately 500 verses dealing with diverse topics which are of a legal relevance. The Sunnah represents the repository of reports of sayings, acts and consent of the Prophet Muhammad. The role of the Sunnah is seen as an elaboration of the Quranic injunctions. There are other sources which derive from the two primary sources and they are the Ijma’ (legal consensus), Qiyas (analogical deduction) and other disputed sources but they are not relevant to the discussion at hand.
The Notion of an Islamic Dress Code
Islamic law is comprehensive in its enunciation of a code of conduct with respect to an individual’s life and dealings with others. Part of this are the rules pertaining to dress and attire. The dress code includes rules for men and women. So for example, a man is obliged to cover a certain part of his body whilst in front of others and he is not allowed to wear gold and silk which women are allowed to do. On the other hand women are also obliged to cover a certain part of their person when going out of the family home wearing a headscarf (khimar) and an outer garment (jilbab) which men are not required to do. Thus, the jilbab is not a new innovation but part of the well known attire of the dress code for Muslim women.
Explicit Mention of Jilbab in Primary Muslim Religious Sources
The authority of the requirement for women to wear the jilbab is the Qur’an itself. In the chapter of al-Ahzab (The Confederates) the following verse instructs Prophet Muhammad:
'O Prophet!
Say to your wives and your daughters and the women of the faithful to draw their jalabib (pl. of jilbab) close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.’ [2]
The divine wisdom for instructing women to wear the jilbab mentioned in the above verse is so that women be modestly attired and not be subject to the irreverent insults of the unscrupulous.
The obligation of jilbab is also derived from the Sunnah of Muhammad (peace and blessings be upon him) which is the second primary source of law for Muslims.
Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".[3]
The above understanding was practised by women at the time of the revelation of the above verse as the following reports indicate:
A report narrated Umm Salama,(A wife of the Prophet): When the verse, "That they should draw their jalabib close around them" was revealed, the women of Ansar (inhabitants of Madinah) came out as if they had crows over their heads by wearing jalabib.[4]
A report narrated by Aisha (Another wife of the Prophet): The wife of Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was showing the fringe of her jilbab.[5]
The Opinion of Reputable Experts in Quranic Exegeses
The classical experts of Quranic exegesis all support the legitimacy of the jilbab with only difference being whether it extends to covering that face. Here are some quotes from the most widely recognised Sunni sources.
Ibn Jarir At-Tabari (d.310[6]):
‘God Almighty said to His Prophet Muhammad (pbuh[7]): Tell your wives, daughters and the wives of the believers…that they should draw over themselves their jilbabs.’
Al-Qurtubi (d.671):
‘Jalabeeb is the plural of jilbab, and it is a garment larger than a khimar (headscarf). It has been narrated by Ibn ‘Abbas and Ibn Masud that it is a ridaa (large sheet of cloth). It is said that it is a qina’/veil but the correct view is that it is a garment which covers the whole body. It has been reported in Sahih Muslim on the authority of Umm ‘Atiyyah who asked; "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".
Fakhr ad-Din ar-Razi (d. 606):
‘In the days of Jahiliyyah (pre-Islamic times) the free and women in bondage would go out uncovered and they would be followed by those intent on fornication and consequently allegations would be levelled against them. So that is why God ordered the free women to wear the jilbab.’[8]
Ibn Kathir (d.774):
‘God Almighty commands His Messenger (Muhammad) to command the believing women – especially his wives and daughters – to draw the jilbab over their persons’[9]
In Safwat at-tafasir, a modern work by Muhammad Ali as-Sabuni, which compiled the exegeses from most of the reputable works of Quranic exegesis, said that verse 59 of chapter Ahzab is saying to the Prophet to ‘tell the women that they should wear a wide outer garment.’[10] This is the consensus view of the traditional Sunni scholars.
This view is not confined only to Sunnis but is the view of the Imami Shia as well:
Al-Janabizi said:
‘The women did not cover their faces and chests with their jilbabs, hence God Almighty ordered them to cover their faces and chest with jilbabs so that they can be distinguished from other women. The woman’s jilbab is a wide garment worn over the normal clothes…’[11]
Views of Contemporary Scholars
The classical position that that the jilbab is obligatory is the view generally held by contemporary scholars as well. Like the classical scholars their difference was on whether the jilbab should cover the face or not and not on the conditions of the jilbab. As an example of the contemporary position the following are words of the deobandi Mufti Ibn Adam al-Kawthari which is representative of the general view: ‘The above and other interpretations of jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.’
Sheikh Muhammad Al-Hanooti:
‘The verse 59 of Surah Al-Ahzab urges a woman to wear a Jilbab. A Jilbab means the outer garment over her inner clothes to guarantee that everything of her body is covered and doesn’t show or shape any of her figures. That is the objective of Shari’a.’
What is a Jilbab?
The jilbab is an outer garment which covers the whole body. This definition is discerned from a lexical and textual basis:
Lexical description of jilbab as an Outer Garment:
The nature and description of the jilbab can be understood from the lexical definition of the word jilbab as explained in classical Arabic dictionaries. These sources also explain the function of the jilbab as an outer garment:
Ibn Manzur:
"The jilbab is the outer garment, mantle, or cloak. It is derived from the verb tajallbaba, which means to clothe. Jilbab is the outer sheet or covering which a woman wraps around her on top of her garments to cover herself from head to toe. It hides her body completely"[12]
Al-Fayruz abadi:
"The jilbab...is that which conceals the clothes like a cover"[13]
As for modern dictionaries it is worth citing from the monumental work of the 19th-century British scholar and lexicographer Edward William Lane (1801-76):
Arabic-English Lexicon: ‘jilbab: …one that envelopes the whole body: (TA) and a wide garment for a woman, less than the milhafah (sheet): or one with which a woman covers over her other garments…’[14]
This description has also been given in the Oxford Dictionary of Islam edited by John L. Esposito where it states:
Jilbab Generic term for women’s outer garment (shawl, cloak, wrap) in Arabian sedentary communities before and after the rise of Islam. The Qur’an (333:59) instructs Muslim women to cloak themselves as a mark of status and as a defensive measure against sexual harassment in public places.[15]
The textual definition as enunciated by the law giver is of jilbab as an outer garment.
The reasons for concluding that the jilbab is an outer garment are textual as well as linguistic. What is meant by textual in this context is the primary corpus of Islamic legal text obligated by the law giver i.e. the Qur’an and the practise of Prophet Muhammad. So for example in chapter 24 the following verse gives elderly women the option to set aside their outer garment:
‘And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.’ [24:60]
The garment mentioned must be an outer garment as the verse could not possibly be saying they should discard their normal everyday clothing. That is why companions of Muhammad, such as Ibn ‘Abbas and Ibn Mas’ud, both understood the garment to refer to the jilbab, since that is the outer garment that is worn by women.[16] Both of whom are considered experts in Quran exegesis.
Authority for it as an outer garment is also to be found in the Sunnah. The above report of Umm ‘Atiyyah is clear in its indication that the jilbab is an outer garment. This is because the Prophet stipulated that before going out she needs to wear a jilbab and if she does not have one she must ‘…borrow the jilbab of her companion".[17] The fact that she was not allowed to go outside without it indicates its function as an outer garment.
Also Abu Dawud records a report on the authority of Umm Salama (a wife of the Prophet) which indicates that jilbab is an outer garment. It is reported that she asked the Prophet: "Can a woman pray in a long dress and a headscarf without wearing an izar (a type of jilbab)?" He (pbuh) replied, "If the long dress is ample and covers the surface of her feet." (Abu Dawud[18]) The fact that Umma Salmah asked if she can wear a long dress and headscarf without the izar (jilbab), this indicates that the izar (jilbab) is normally worn on top of the regular clothes.
This is supported by the view of companions who said that the clothing of women during prayer is the above three items, which means the izar (jilbab) must have been worn above the normal clothes. So for example it is narrated that Umar (ra) said: ‘The woman should pray in three items of clothing: long dress, headscarf and izar (jilbab).’ It is also reported that his son Abdullah b. Umar said: ‘The woman should pray wearing long dress, headscarf and milhafa[19] (jilbab).’[20]
It is due to the above narrations that Al-Shirazi took the view that the jilbab is the outer garment as the following excerpt shows: ‘It is recommended that when a woman prays that she wears three items of clothing: a headscarf by which to cover the head and neck. A dress to cover the body and feet and a milhafa (jilbab) by which to cover her clothes. This is due to the report that Umar (ra) said: ‘The woman should pray in three items of clothing: dress, headscarf and izar (jilbab).’ It is also reported that Abdullah b. Umar who said ‘The woman should pray wearing dress, headscarf and milhafah (jilbab).’ Also, it is recommended that her jilbab is thick so that it does not describe parts of her body and does not move away when she assumed the bowing and prostration positions so that it does not describe her clothes.’
An-Nawawi (d.676)[21], a commentator of Al-Shirazi’s Muhazzab explained the latter’s comments and attributed it to Shafi’i (the founder of the Shafi’i school of thought): ‘This ruling has been stated by ash-Shafi’i and the scholars of the school are agreed on this.’ Then he quotes the view that the jilbab: ‘is a sheet worn over the clothes i.e. that it is an outer garment)’ saying: ‘This view is correct and it is the view of ash-Shafi’i (i.e. that the jilbab is worn over the ones clothes).[22]
Ibn Hazm stated in his al-Muhalla: ‘In the Arabic language of the Prophet, jilbab is the outer garment which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called jilbab.’[23]
Thus, the fact that the jilbab is an outer garment is established by the Qur’an and Sunnah and it is the same meaning understood by the companions of Muhammad (pbuh) and attested by the scholars.
Other conditions:
There are other conditions which are not specific to jilbab but generally applicable to all clothing when women go before non-mahrams (close relations to whom marriage is impermissible) whether inside or outside the home. They are the following:
i. It must be loose-fitting
ii. Should not be semi-transparent
iii. Should not become an attraction (tabarruj)
iv. Should not resemble the clothing of men.
These conditions are well known and accepted and there is no need to dwell on them, for further discussion of their evidences one can consult the relevant books of Islamic jurisprudence. [24]
Is Selwar Kameez Sufficient?
The question that needs to be answered is that does it fulfil the key requirements of a jilbab i.e. is it a loose fitting outer garment which covers the entire body? The Selwar Kameez normally does not cover the whole body but leaves some parts exposed and nor is it always loose fitting and provided even these are met it is certainly not an outer garment. It is not worn over ones normal clothes; rather it is an every day garment worn by south Asian women. An outer garment by definition is worn over the home clothes and outside the home whereas the Selwar Kameez is the normal home clothes worn inside the home. Therefore, the Selwar Kameez fails the first basic criteria of being an outer garment before one looks at the other criteria’s that have been mentioned.
Is modest clothing enough to fulfil the requirement of Jilbab?
The answer to the question depends whether one includes the conditions mentioned above as part of what constitutes modest clothing. It is valid that the outside garments do not all have to be uniform in their design but they nevertheless have to fulfil the criteria set down by Islamic law. Modesty is not left to the subjective interpretation of individuals but rules have been laid down governing the requirements of modesty i.e. modesty cannot transcend the conditions but must incorporate them. Hence, it is not enough that the garments cover the whole body but is tight fitting and not is it enough that it is loose fitting but not an outer garment. In this respect, the outer garment can be of diverse forms as long as the individual conditions have been met.
Juristic Difference and the Muslim Individual
Those not familiar with Islamic law wonder why certain Muslims insist on following a rule which other Muslims do not follow and consequently assume that the one insisting is extreme or un-necessarily strict. So for example, a particular Muslim scholar might say a certain dress as acceptable, but this does not mean others are bound or even allowed to follow this view. The reason for the difference is that like any other legal tradition Muslim jurists differ on the details of law and it is up to the individual to follow the verdict of the jurist s/he regards as the most trustworthy and competent. The criterion for following a particular ruling is not self interest and expediency but the competence of the jurist who derived it. Having followed a particular verdict this becomes God’s law for that individual and cannot be changed for considerations of public approval or disapproval. This because not following the rule is an abandonment of a religious obligation which has to be accounted for in the Hereafter. Thus, in the context of the jilbab for a Muslim woman who follows a particular jurist’s understanding of what is required by Islamic law, she is obliged to follow that even if others hold different views simply because she believes that view to be sound. In this respect, it does not matter what contrary views exist out there as the obligation on her is to follow the jurist she trusts and not what is expedient. Particularly in this case as the view that jilbab is necessary is something that is expressed in both the letter of the law and in harmony with the spirit of the law. In fact it is a rule that traditionally has not been a matter of dispute amongst early jurists both Sunnite and Shiite.
Religious Duty or Political Statement?
Jilbab is essentially a religious duty first and foremost. The authority for it is derived directly from Islamic sources and not the political writings of contemporary Muslims. It was advocated by the classical jurists who expounded its requirement a thousand years before the phenomenon of resurgent Islam. The jilbab predates the current political controversies and therefore the motivation for adhering to it is born of a feeling of religious obligation and not a political statement.
The legislative wisdom behind the jilbab dress code is for women to be modestly attired as mentioned in the aforementioned verse and commentary of the Qur’an. The motivation is religious. Had the motive been other than religious then it would not be accepted as an act of worship which requires that the act be of exclusive devotion to God. Wearing it as a political statement or even a fashion statement and not a religious obligation will still be considered as sinful act because the motivation was not adherence to the religious obligation which is the only motive that is acceptable in matters of obeisance to God.
Is Jilbab a symbol of Oppression?
The Muslim woman’s attire are viewed by some non-Muslims as oppressive because, it is claimed, the jilbab represents the inferior status of woman, that they are compelled against their will or that it inhibits their participation in public life. This view is not born of an understanding of the divine wisdom for legislating the dress and nor from the positive effects that accrue from its adherence. Rather, the origins of such thinking are the abuse of women by some Muslim men which Islamic law itself denounces or the stereotypical perceptions of role of women in Islam[25]. Islamic law views men and women the same in their worth and religiosity before their Lord. The disparity in the rules arises not from a discriminatory view of any one gender but the fact that Islamic law recognises that there is a gender difference and hence prescribes rules accordingly. The great majority of rules apply equally to men and women due to their identical nature and but differ in a few cases due to the gender dissimilarity. Thus, Muslim women wear the jilbab to remain modestly attired in public life and feel that it enhances their worth rather than diminish it. Its practical effects are also appealing to women who feel they can confidently[26] participate in the outside activities such as work and study free from the disrespectful glances of men. So far from obstructing women’s social participation the jilbab actually facilitates it by empowering and liberating her from unwanted sexual advances and thereby promoting an atmosphere which is conducive to the social interaction of men and women.
Appendix I: legal verdict (fatwa) of Mufti al-Kawthari[27]:
In the name of Allah, Most Compassionate, Most Merciful,
Allah Most High says:
“O Prophet! Tell your wives and daughters and believing women that they should cast their outer garments over their persons. That is most convenient that they should be known (as such) and not molested. And Allah is Most Forgiving and Most Merciful”. (Surah al-Ahzab, 59).
The above verse is clear in determining that it is obligatory (fard) upon a woman to cover herself with a jilbab. This leaves us with a question, what is a jilbab?
It is stated in Lisan al-Arab:
“Jilbab, plural of Jalabib: an outer garment or a cloak with it a woman covers her head and chest. And it is said: It is a long cloak that covers a woman completely”. (Ibn Manzur, Lisan al-Arab, 2/317).
Sayyiduna Ibn Abbas (may Allah be pleased with him) states:
“Jilbab is long cloak that covers a woman from her head to her feet”. (Ruh al-Ma’ani, 22/88).
The above and other interpretations of Jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.
After the revelation of this verse, many female Companions (Allah be pleased with them all) used to emerge outside their homes with complete reticence as though birds were sitting on their heads. They used to cover themselves with long black cloaks. (See: Ruh al-Ma’ani, 22/89).
Therefore, a woman must cover her self with a loose and modest cloak when emerging in front of strangers. This may be a traditional veil (burqa) or some other garment.
And Allah knows best
Appendix II: Biographies of Scholars:
Contemporary Scholars:
Muhammad Ali as-Sabuni: a professor at the College of Sharia and Islamic Studies, Mecca. Author of Safwat At-Tafasir (Beirut: Dar Al-Qur’an Al-Karim, 1402 a.h., 1981).
Mufti Muhammad ibn Adam al-Kawthari: Mufti Muhammad ibn Adam al-Kawthari completed the Dars-e-Nizami curriculum of Islamic studies under traditional scholars in Britain, after which he completed a specialization in hadith, in which he covered the 9 major works of hadith, and culminated this with the attainment of a 2-year specialization in the science of giving legal verdicts (ifta’), under Mufti Taqi Usmani and other top scholars in Pakistan. He then went to Syria, where he completed a Master’s in Advanced Fiqh through al-Azhar (Cairo), and studied under top Arab scholars. One of these scholars, Shaykh Abd al-Latif Farfour said that Mufti Muhammad ibn Adam has a tremendous future, and seems destined to become one of the top scholars of our times. He presently teaches at a Darul Uloom in Leicester, and answers people’s questions at Darul Iftaa.[28]
Sheikh Muhammad Al-Hanooti: Born: March 12, 1937 in Haifa, Palestine. Education: Learned Shari’a from his father, Sheikh Ali Hanouti, and in Al-Azhar he studied Hadith at the hands of Sheikh Muhammad Said Azzawi from 1953-1958. Previous Positions: Was an imam, teacher and khatib in Baghdad from 1962-1965. Was an imam, teacher and khatib in Kuwait from 1965-1978. He has served as the head of various Islamic centers in the United States since 1978, including Jersey City, NJ, and Dar Al-Hijra, in Virginia. He is a member of the North American Fiqh Council.
Classical Scholars:
Ibn Hazm: born November 7, 994, Córdoba, Caliphate of Córdoba died August 15, 1064, Manta Lisham, near Sevilla in full Abu Muhammad 'Ali ibn Ahmad ibn Sa'id Ibn Hazm Muslim litterateur, historian, jurist, and theologian of Islamic Spain, famed for his literary productivity, breadth of learning, and mastery of the Arabic language. One of the leading exponents of the Zahiri (Literalist) school of jurisprudence, he produced some 400 works, covering jurisprudence, logic...[29]
Ibn Jarir At-Tabari (d.310): born c. 839,Amol, Tabaristan [Iran]died 923, Baghdad, Iraq in full Abu Ja'far Muhammad Ibn Jarir At-tabari Muslim scholar, author of enormous compendiums of early Islamic history and Qur'anic exegesis, who made a distinct contribution to the consolidation of Sunni thought during the 9th century. Major works. His life's labour began with the Qur'an Commentary and was followed by the History of Prophets and Kings. At-Tabari's History became so popular that the Samanid prince Mansur ibn Nuh had it translated into Persian (c. 963).[30]
Fakhr ad-Din ar-Razi (d. 606): born 1149, Rayy, Iran died 1209, near Herat, Khwarezm. Abu 'abd Allah Muhammad Ibn 'umar Ibn Al-husayn Fakhr Ad-din Ar-razi Muslim theologian and scholar, author of one of the most authoritative commentaries on the Qur'an in the history of Islam. His aggressiveness and vengefulness created many enemies and involved him in numerous intrigues. His intellectual brilliance, however, was universally acclaimed and attested by such works as Mafatih al-ghayb or Kitab at-tafsir al-kabir (“The Keys to the Unknown” or “The Great Commentary”) and Muhassal afkar al-mutaqaddimin wa-al-muta'akhkhirin (“Collection of the Opinions of Ancients and Moderns”).[31]
Ibn Kathir (d.774): was an Islamic scholar born in Busra, Syria in 1301 CE. He was taught by the Islamic scholar Ibn Taymiyya in Damascus, Syria and Ibn al-Qayyim. Ibn Kathir wrote a famous commentary of the Qur'an named Tafsir ibn Kathir which linked certain Hadith, or sayings of Muhammad, and sayings of the Sahaba (companions of Muhammad) to verses of the Qur'an, in explanation. Tafsir Ibn Kathir is famous all over the Islamic world and among Muslims in the Western world, and is one of the most widely used explanations of the Qu'ran today.[32]
An-Nawawi (d.676): (born 1233 - 1278), author on Fiqh and Hadith, was born at Nawa near Damascus. In the latter city he studied from his eighteenth year, and there, after making the pilgrimage in 1253, he settled as a private scholar until 1267, when he succeeded Abu Shama as professor of hadith at the Ashrafiyya school. He died at Nawa at a relatively young age, having never married.[33]
Al-Qurtubi (d.671): Imam Abu 'Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba, Spain, at the summit of its great period of Islamic civilization. He was an eminent Maliki scholar who specialized in fiqh and Hadith. The breadth and depth of his scholarship are evident in his writings. The most famous of then is his twenty-volume tasfir al Jami' li-ahkam al-Qar'an.[34]
ash-Shafi’i: born , 767, Arabia died Jan. 20, 820, al-Fustat, Egypt Muslim legal scholar who played an important role in the formation of Islamic legal thought and was the founder of the Shafi'iyah school of law. He also made a basic contribution to religious and legal methodology with respect to the use of traditions.[35]
Classical Arabic Lexicographers:
Al-Fayruz abadi: Abu-t-Tahir Ibn Ibrahim Majd ud-Din ul-Fairuzabadi (1329-1414) was an Arab lexicographer born at Karazin near Shiraz (in modern Iran) and educated in Shiraz, Wasit, Baghdad and Damascus. He lived in Jerusalem for ten years and then travelled in western Asia and Egypt, before settling in Mecca in 1368. He remained there for the bulk of the next three decades, spending some time in Delhi in the 1380s, and finally leaving Mecca in the mid-1390s to return to Baghdad, Shiraz (where he was received by Timur), and finally travelling to Ta'izz in modern Yemen. In 1395, he was appointed chief qadi (judge) of Yemen and married a daughter of the sultan. During the later years of his life, Fairuzabadi converted his house at Mecca into a school of Maliki law and established three teachers in it. He also wrote a huge lexicographical work uniting the dictionaries of Ibn Sida, a Spanish philologist (d. 1066), and of Sajani (d. 1252). An abridgement of this last work was published as Al-Qamus Al-Muhit (Comprehensive Dictionary) and has over the centuries itself served as the basis of some later dictionaries.[36] Ibn Manzur: Period: 1230 – 1311. Full name: Jamaluddin Muhamad Bin Mukkaram Ibn Manzur, was born in Tunis and died in Cairo. The author of the most comprehensive dictionary of Arabic called Lisan ul Arab, in twenty volumes.[37]
[1] For a good over view see: Sources of Islamic Law: An Overview by Yasin Dutton. http://www.muhajabah.com/docstorage/dutton.htm
[2] Qur’an: (33:59)
[3] Sahih Bukhari Book 8/347
[4] Sunan Abu Dawud 32/4090
[5] Sahih Bukhari Book 72/684
[6] Date of death according to Hijri calendar.
[7] pbuh is abbreviation for ‘peace be upon him.’
[8] ar-Razi, Fakhr ad-Din, at-Tafsir al-Kabir, p.231.
[9] Ibn Kathir, Tafsir al-Qur’an al-‘Azim.
[10] as-Sabuni, Muhammad Ali, safwat at-tafasir, p.538.
[11] al-Janabizi, Tafsir bayan al-sa’adah fi muqaddimat al-ibadah, see commentary of verse 59 of surah Ahzab.
[12] Ibn Man.zur, Mu.hammad ibn Mukarram, Lisan al-`Arab, (Bayrut : Dar .Sadir, 1955-56). Vol.7, p. 273.
[13] Al-Fayruzabadi, al-Qamus al-Muhit,
[14] Lane, Edward William, An Arabic-English lexicon, (London 1863-1893) under the relevant root verb.
[15] Esposito, John L. (ed.), The Oxford Dictionary of Islam, (Oxford University Press, 2003).p.160.
[16] al-Qurtubi, Jami li-ahkam al-Qur’an, verse 60 of sura Nur.
[17] Sahih Bukhari Book 8/347
[18] This narration is mawquf and is attributed more correctly to Umm Salama, the wife of the Prophet.
[19] Milhafa is a synonym of jilbab. Notice here Abdullah b. Umar uses the word milhafa (jilbab) instead of izar, indicating that izar here is the jilbab. See al-majmu’ sharh al-muhazzab, p.259.
[20] Al-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258.
[21] A major reference for Islamic law who’s interpretation of law is canonized in the Malaysian legal code.
[22] An-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258-9.
[23] Ibn Hazm, Al-Muhalla, vol. 3, p.217
[24] For a contemporary source see Badawi, Jamal, The Muslim Woman’s Dress According to the Qur’an and Sunnah, (Ta-Ha Publishers Ltd,1980) or http://members.tripod.com/iaislam/TMWD.htm
[25] Bullock, Kathrine, Rethinking Muslim Women and the Veil: Challenging and Historical and Modern Stereotypes, (Herndon, VA: International Institute of Islamic Thought, 2002).p.73.
[26] Ali, Sayyid, ‘Why Here, Why Now? Young Muslim Women Wearing Hijab,’ The Muslim World, vol.95, (2005), pp.515-530.
[27] http://sunnipath.com/resources/Questions/QA00002148.aspx
[28] http://www.sunnipath.com/aboutTeachers.aspx?sectionid=5&teacherid=12
[29] http://www.britannica.com/eb/article-9041918?query=Ibn%20Hazm&ct=
[30] http://www.britannica.com/eb/article-7063
[31] http://www.britannica.com/eb/article-9033610
[32] http://en.wikipedia.org/wiki/Ibn_Kathir
[33] http://en.wikipedia.org/wiki/Nawawi
[34] http://www.bysiness.co.uk/quran/qurtubi.htm
[35] http://www.britannica.com/eb/article-9067053?query=shafi%27i&ct=
[36] http://en.wikipedia.org/wiki/Fairuzabadi
[37] http://www.salaam.co.uk/knowledge/biography/viewentry.php?id=812
The sources in Islamic law are primarily the Qur’an and Sunnah[1]. The Qur’an, the book held sacred by Muslims, contains approximately 500 verses dealing with diverse topics which are of a legal relevance. The Sunnah represents the repository of reports of sayings, acts and consent of the Prophet Muhammad. The role of the Sunnah is seen as an elaboration of the Quranic injunctions. There are other sources which derive from the two primary sources and they are the Ijma’ (legal consensus), Qiyas (analogical deduction) and other disputed sources but they are not relevant to the discussion at hand.
The Notion of an Islamic Dress Code
Islamic law is comprehensive in its enunciation of a code of conduct with respect to an individual’s life and dealings with others. Part of this are the rules pertaining to dress and attire. The dress code includes rules for men and women. So for example, a man is obliged to cover a certain part of his body whilst in front of others and he is not allowed to wear gold and silk which women are allowed to do. On the other hand women are also obliged to cover a certain part of their person when going out of the family home wearing a headscarf (khimar) and an outer garment (jilbab) which men are not required to do. Thus, the jilbab is not a new innovation but part of the well known attire of the dress code for Muslim women.
Explicit Mention of Jilbab in Primary Muslim Religious Sources
The authority of the requirement for women to wear the jilbab is the Qur’an itself. In the chapter of al-Ahzab (The Confederates) the following verse instructs Prophet Muhammad:
'O Prophet!
Say to your wives and your daughters and the women of the faithful to draw their jalabib (pl. of jilbab) close around them; that is better that they will be recognized and not annoyed. And God is ever Forgiving, Gentle.’ [2]
The divine wisdom for instructing women to wear the jilbab mentioned in the above verse is so that women be modestly attired and not be subject to the irreverent insults of the unscrupulous.
The obligation of jilbab is also derived from the Sunnah of Muhammad (peace and blessings be upon him) which is the second primary source of law for Muslims.
Narrated Umm Atiyya: We were ordered to bring out our menstruating women and screened women to the religious gatherings and invocation of the Muslims on the two Eid festivals. These menstruating women were to keep away from the musalla. A woman asked, "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".[3]
The above understanding was practised by women at the time of the revelation of the above verse as the following reports indicate:
A report narrated Umm Salama,(A wife of the Prophet): When the verse, "That they should draw their jalabib close around them" was revealed, the women of Ansar (inhabitants of Madinah) came out as if they had crows over their heads by wearing jalabib.[4]
A report narrated by Aisha (Another wife of the Prophet): The wife of Rifa'a al-Qurazi came to Allah's Messenger while I was sitting...and she was showing the fringe of her jilbab.[5]
The Opinion of Reputable Experts in Quranic Exegeses
The classical experts of Quranic exegesis all support the legitimacy of the jilbab with only difference being whether it extends to covering that face. Here are some quotes from the most widely recognised Sunni sources.
Ibn Jarir At-Tabari (d.310[6]):
‘God Almighty said to His Prophet Muhammad (pbuh[7]): Tell your wives, daughters and the wives of the believers…that they should draw over themselves their jilbabs.’
Al-Qurtubi (d.671):
‘Jalabeeb is the plural of jilbab, and it is a garment larger than a khimar (headscarf). It has been narrated by Ibn ‘Abbas and Ibn Masud that it is a ridaa (large sheet of cloth). It is said that it is a qina’/veil but the correct view is that it is a garment which covers the whole body. It has been reported in Sahih Muslim on the authority of Umm ‘Atiyyah who asked; "O Messenger of Allah! What about one who does not have a jilbab?". He said, "Let her borrow the jilbab of her companion".
Fakhr ad-Din ar-Razi (d. 606):
‘In the days of Jahiliyyah (pre-Islamic times) the free and women in bondage would go out uncovered and they would be followed by those intent on fornication and consequently allegations would be levelled against them. So that is why God ordered the free women to wear the jilbab.’[8]
Ibn Kathir (d.774):
‘God Almighty commands His Messenger (Muhammad) to command the believing women – especially his wives and daughters – to draw the jilbab over their persons’[9]
In Safwat at-tafasir, a modern work by Muhammad Ali as-Sabuni, which compiled the exegeses from most of the reputable works of Quranic exegesis, said that verse 59 of chapter Ahzab is saying to the Prophet to ‘tell the women that they should wear a wide outer garment.’[10] This is the consensus view of the traditional Sunni scholars.
This view is not confined only to Sunnis but is the view of the Imami Shia as well:
Al-Janabizi said:
‘The women did not cover their faces and chests with their jilbabs, hence God Almighty ordered them to cover their faces and chest with jilbabs so that they can be distinguished from other women. The woman’s jilbab is a wide garment worn over the normal clothes…’[11]
Views of Contemporary Scholars
The classical position that that the jilbab is obligatory is the view generally held by contemporary scholars as well. Like the classical scholars their difference was on whether the jilbab should cover the face or not and not on the conditions of the jilbab. As an example of the contemporary position the following are words of the deobandi Mufti Ibn Adam al-Kawthari which is representative of the general view: ‘The above and other interpretations of jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.’
Sheikh Muhammad Al-Hanooti:
‘The verse 59 of Surah Al-Ahzab urges a woman to wear a Jilbab. A Jilbab means the outer garment over her inner clothes to guarantee that everything of her body is covered and doesn’t show or shape any of her figures. That is the objective of Shari’a.’
What is a Jilbab?
The jilbab is an outer garment which covers the whole body. This definition is discerned from a lexical and textual basis:
Lexical description of jilbab as an Outer Garment:
The nature and description of the jilbab can be understood from the lexical definition of the word jilbab as explained in classical Arabic dictionaries. These sources also explain the function of the jilbab as an outer garment:
Ibn Manzur:
"The jilbab is the outer garment, mantle, or cloak. It is derived from the verb tajallbaba, which means to clothe. Jilbab is the outer sheet or covering which a woman wraps around her on top of her garments to cover herself from head to toe. It hides her body completely"[12]
Al-Fayruz abadi:
"The jilbab...is that which conceals the clothes like a cover"[13]
As for modern dictionaries it is worth citing from the monumental work of the 19th-century British scholar and lexicographer Edward William Lane (1801-76):
Arabic-English Lexicon: ‘jilbab: …one that envelopes the whole body: (TA) and a wide garment for a woman, less than the milhafah (sheet): or one with which a woman covers over her other garments…’[14]
This description has also been given in the Oxford Dictionary of Islam edited by John L. Esposito where it states:
Jilbab Generic term for women’s outer garment (shawl, cloak, wrap) in Arabian sedentary communities before and after the rise of Islam. The Qur’an (333:59) instructs Muslim women to cloak themselves as a mark of status and as a defensive measure against sexual harassment in public places.[15]
The textual definition as enunciated by the law giver is of jilbab as an outer garment.
The reasons for concluding that the jilbab is an outer garment are textual as well as linguistic. What is meant by textual in this context is the primary corpus of Islamic legal text obligated by the law giver i.e. the Qur’an and the practise of Prophet Muhammad. So for example in chapter 24 the following verse gives elderly women the option to set aside their outer garment:
‘And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allâh is All-Hearer, All-Knower.’ [24:60]
The garment mentioned must be an outer garment as the verse could not possibly be saying they should discard their normal everyday clothing. That is why companions of Muhammad, such as Ibn ‘Abbas and Ibn Mas’ud, both understood the garment to refer to the jilbab, since that is the outer garment that is worn by women.[16] Both of whom are considered experts in Quran exegesis.
Authority for it as an outer garment is also to be found in the Sunnah. The above report of Umm ‘Atiyyah is clear in its indication that the jilbab is an outer garment. This is because the Prophet stipulated that before going out she needs to wear a jilbab and if she does not have one she must ‘…borrow the jilbab of her companion".[17] The fact that she was not allowed to go outside without it indicates its function as an outer garment.
Also Abu Dawud records a report on the authority of Umm Salama (a wife of the Prophet) which indicates that jilbab is an outer garment. It is reported that she asked the Prophet: "Can a woman pray in a long dress and a headscarf without wearing an izar (a type of jilbab)?" He (pbuh) replied, "If the long dress is ample and covers the surface of her feet." (Abu Dawud[18]) The fact that Umma Salmah asked if she can wear a long dress and headscarf without the izar (jilbab), this indicates that the izar (jilbab) is normally worn on top of the regular clothes.
This is supported by the view of companions who said that the clothing of women during prayer is the above three items, which means the izar (jilbab) must have been worn above the normal clothes. So for example it is narrated that Umar (ra) said: ‘The woman should pray in three items of clothing: long dress, headscarf and izar (jilbab).’ It is also reported that his son Abdullah b. Umar said: ‘The woman should pray wearing long dress, headscarf and milhafa[19] (jilbab).’[20]
It is due to the above narrations that Al-Shirazi took the view that the jilbab is the outer garment as the following excerpt shows: ‘It is recommended that when a woman prays that she wears three items of clothing: a headscarf by which to cover the head and neck. A dress to cover the body and feet and a milhafa (jilbab) by which to cover her clothes. This is due to the report that Umar (ra) said: ‘The woman should pray in three items of clothing: dress, headscarf and izar (jilbab).’ It is also reported that Abdullah b. Umar who said ‘The woman should pray wearing dress, headscarf and milhafah (jilbab).’ Also, it is recommended that her jilbab is thick so that it does not describe parts of her body and does not move away when she assumed the bowing and prostration positions so that it does not describe her clothes.’
An-Nawawi (d.676)[21], a commentator of Al-Shirazi’s Muhazzab explained the latter’s comments and attributed it to Shafi’i (the founder of the Shafi’i school of thought): ‘This ruling has been stated by ash-Shafi’i and the scholars of the school are agreed on this.’ Then he quotes the view that the jilbab: ‘is a sheet worn over the clothes i.e. that it is an outer garment)’ saying: ‘This view is correct and it is the view of ash-Shafi’i (i.e. that the jilbab is worn over the ones clothes).[22]
Ibn Hazm stated in his al-Muhalla: ‘In the Arabic language of the Prophet, jilbab is the outer garment which covers the entire body. A piece of cloth which is too small to cover the entire body could not be called jilbab.’[23]
Thus, the fact that the jilbab is an outer garment is established by the Qur’an and Sunnah and it is the same meaning understood by the companions of Muhammad (pbuh) and attested by the scholars.
Other conditions:
There are other conditions which are not specific to jilbab but generally applicable to all clothing when women go before non-mahrams (close relations to whom marriage is impermissible) whether inside or outside the home. They are the following:
i. It must be loose-fitting
ii. Should not be semi-transparent
iii. Should not become an attraction (tabarruj)
iv. Should not resemble the clothing of men.
These conditions are well known and accepted and there is no need to dwell on them, for further discussion of their evidences one can consult the relevant books of Islamic jurisprudence. [24]
Is Selwar Kameez Sufficient?
The question that needs to be answered is that does it fulfil the key requirements of a jilbab i.e. is it a loose fitting outer garment which covers the entire body? The Selwar Kameez normally does not cover the whole body but leaves some parts exposed and nor is it always loose fitting and provided even these are met it is certainly not an outer garment. It is not worn over ones normal clothes; rather it is an every day garment worn by south Asian women. An outer garment by definition is worn over the home clothes and outside the home whereas the Selwar Kameez is the normal home clothes worn inside the home. Therefore, the Selwar Kameez fails the first basic criteria of being an outer garment before one looks at the other criteria’s that have been mentioned.
Is modest clothing enough to fulfil the requirement of Jilbab?
The answer to the question depends whether one includes the conditions mentioned above as part of what constitutes modest clothing. It is valid that the outside garments do not all have to be uniform in their design but they nevertheless have to fulfil the criteria set down by Islamic law. Modesty is not left to the subjective interpretation of individuals but rules have been laid down governing the requirements of modesty i.e. modesty cannot transcend the conditions but must incorporate them. Hence, it is not enough that the garments cover the whole body but is tight fitting and not is it enough that it is loose fitting but not an outer garment. In this respect, the outer garment can be of diverse forms as long as the individual conditions have been met.
Juristic Difference and the Muslim Individual
Those not familiar with Islamic law wonder why certain Muslims insist on following a rule which other Muslims do not follow and consequently assume that the one insisting is extreme or un-necessarily strict. So for example, a particular Muslim scholar might say a certain dress as acceptable, but this does not mean others are bound or even allowed to follow this view. The reason for the difference is that like any other legal tradition Muslim jurists differ on the details of law and it is up to the individual to follow the verdict of the jurist s/he regards as the most trustworthy and competent. The criterion for following a particular ruling is not self interest and expediency but the competence of the jurist who derived it. Having followed a particular verdict this becomes God’s law for that individual and cannot be changed for considerations of public approval or disapproval. This because not following the rule is an abandonment of a religious obligation which has to be accounted for in the Hereafter. Thus, in the context of the jilbab for a Muslim woman who follows a particular jurist’s understanding of what is required by Islamic law, she is obliged to follow that even if others hold different views simply because she believes that view to be sound. In this respect, it does not matter what contrary views exist out there as the obligation on her is to follow the jurist she trusts and not what is expedient. Particularly in this case as the view that jilbab is necessary is something that is expressed in both the letter of the law and in harmony with the spirit of the law. In fact it is a rule that traditionally has not been a matter of dispute amongst early jurists both Sunnite and Shiite.
Religious Duty or Political Statement?
Jilbab is essentially a religious duty first and foremost. The authority for it is derived directly from Islamic sources and not the political writings of contemporary Muslims. It was advocated by the classical jurists who expounded its requirement a thousand years before the phenomenon of resurgent Islam. The jilbab predates the current political controversies and therefore the motivation for adhering to it is born of a feeling of religious obligation and not a political statement.
The legislative wisdom behind the jilbab dress code is for women to be modestly attired as mentioned in the aforementioned verse and commentary of the Qur’an. The motivation is religious. Had the motive been other than religious then it would not be accepted as an act of worship which requires that the act be of exclusive devotion to God. Wearing it as a political statement or even a fashion statement and not a religious obligation will still be considered as sinful act because the motivation was not adherence to the religious obligation which is the only motive that is acceptable in matters of obeisance to God.
Is Jilbab a symbol of Oppression?
The Muslim woman’s attire are viewed by some non-Muslims as oppressive because, it is claimed, the jilbab represents the inferior status of woman, that they are compelled against their will or that it inhibits their participation in public life. This view is not born of an understanding of the divine wisdom for legislating the dress and nor from the positive effects that accrue from its adherence. Rather, the origins of such thinking are the abuse of women by some Muslim men which Islamic law itself denounces or the stereotypical perceptions of role of women in Islam[25]. Islamic law views men and women the same in their worth and religiosity before their Lord. The disparity in the rules arises not from a discriminatory view of any one gender but the fact that Islamic law recognises that there is a gender difference and hence prescribes rules accordingly. The great majority of rules apply equally to men and women due to their identical nature and but differ in a few cases due to the gender dissimilarity. Thus, Muslim women wear the jilbab to remain modestly attired in public life and feel that it enhances their worth rather than diminish it. Its practical effects are also appealing to women who feel they can confidently[26] participate in the outside activities such as work and study free from the disrespectful glances of men. So far from obstructing women’s social participation the jilbab actually facilitates it by empowering and liberating her from unwanted sexual advances and thereby promoting an atmosphere which is conducive to the social interaction of men and women.
Appendix I: legal verdict (fatwa) of Mufti al-Kawthari[27]:
In the name of Allah, Most Compassionate, Most Merciful,
Allah Most High says:
“O Prophet! Tell your wives and daughters and believing women that they should cast their outer garments over their persons. That is most convenient that they should be known (as such) and not molested. And Allah is Most Forgiving and Most Merciful”. (Surah al-Ahzab, 59).
The above verse is clear in determining that it is obligatory (fard) upon a woman to cover herself with a jilbab. This leaves us with a question, what is a jilbab?
It is stated in Lisan al-Arab:
“Jilbab, plural of Jalabib: an outer garment or a cloak with it a woman covers her head and chest. And it is said: It is a long cloak that covers a woman completely”. (Ibn Manzur, Lisan al-Arab, 2/317).
Sayyiduna Ibn Abbas (may Allah be pleased with him) states:
“Jilbab is long cloak that covers a woman from her head to her feet”. (Ruh al-Ma’ani, 22/88).
The above and other interpretations of Jilbab are clear that a jilbab is the outer garment that women must wear when emerging in front of strangers. This garment must be wide, loose, and modest and covers the body completely.
After the revelation of this verse, many female Companions (Allah be pleased with them all) used to emerge outside their homes with complete reticence as though birds were sitting on their heads. They used to cover themselves with long black cloaks. (See: Ruh al-Ma’ani, 22/89).
Therefore, a woman must cover her self with a loose and modest cloak when emerging in front of strangers. This may be a traditional veil (burqa) or some other garment.
And Allah knows best
Appendix II: Biographies of Scholars:
Contemporary Scholars:
Muhammad Ali as-Sabuni: a professor at the College of Sharia and Islamic Studies, Mecca. Author of Safwat At-Tafasir (Beirut: Dar Al-Qur’an Al-Karim, 1402 a.h., 1981).
Mufti Muhammad ibn Adam al-Kawthari: Mufti Muhammad ibn Adam al-Kawthari completed the Dars-e-Nizami curriculum of Islamic studies under traditional scholars in Britain, after which he completed a specialization in hadith, in which he covered the 9 major works of hadith, and culminated this with the attainment of a 2-year specialization in the science of giving legal verdicts (ifta’), under Mufti Taqi Usmani and other top scholars in Pakistan. He then went to Syria, where he completed a Master’s in Advanced Fiqh through al-Azhar (Cairo), and studied under top Arab scholars. One of these scholars, Shaykh Abd al-Latif Farfour said that Mufti Muhammad ibn Adam has a tremendous future, and seems destined to become one of the top scholars of our times. He presently teaches at a Darul Uloom in Leicester, and answers people’s questions at Darul Iftaa.[28]
Sheikh Muhammad Al-Hanooti: Born: March 12, 1937 in Haifa, Palestine. Education: Learned Shari’a from his father, Sheikh Ali Hanouti, and in Al-Azhar he studied Hadith at the hands of Sheikh Muhammad Said Azzawi from 1953-1958. Previous Positions: Was an imam, teacher and khatib in Baghdad from 1962-1965. Was an imam, teacher and khatib in Kuwait from 1965-1978. He has served as the head of various Islamic centers in the United States since 1978, including Jersey City, NJ, and Dar Al-Hijra, in Virginia. He is a member of the North American Fiqh Council.
Classical Scholars:
Ibn Hazm: born November 7, 994, Córdoba, Caliphate of Córdoba died August 15, 1064, Manta Lisham, near Sevilla in full Abu Muhammad 'Ali ibn Ahmad ibn Sa'id Ibn Hazm Muslim litterateur, historian, jurist, and theologian of Islamic Spain, famed for his literary productivity, breadth of learning, and mastery of the Arabic language. One of the leading exponents of the Zahiri (Literalist) school of jurisprudence, he produced some 400 works, covering jurisprudence, logic...[29]
Ibn Jarir At-Tabari (d.310): born c. 839,Amol, Tabaristan [Iran]died 923, Baghdad, Iraq in full Abu Ja'far Muhammad Ibn Jarir At-tabari Muslim scholar, author of enormous compendiums of early Islamic history and Qur'anic exegesis, who made a distinct contribution to the consolidation of Sunni thought during the 9th century. Major works. His life's labour began with the Qur'an Commentary and was followed by the History of Prophets and Kings. At-Tabari's History became so popular that the Samanid prince Mansur ibn Nuh had it translated into Persian (c. 963).[30]
Fakhr ad-Din ar-Razi (d. 606): born 1149, Rayy, Iran died 1209, near Herat, Khwarezm. Abu 'abd Allah Muhammad Ibn 'umar Ibn Al-husayn Fakhr Ad-din Ar-razi Muslim theologian and scholar, author of one of the most authoritative commentaries on the Qur'an in the history of Islam. His aggressiveness and vengefulness created many enemies and involved him in numerous intrigues. His intellectual brilliance, however, was universally acclaimed and attested by such works as Mafatih al-ghayb or Kitab at-tafsir al-kabir (“The Keys to the Unknown” or “The Great Commentary”) and Muhassal afkar al-mutaqaddimin wa-al-muta'akhkhirin (“Collection of the Opinions of Ancients and Moderns”).[31]
Ibn Kathir (d.774): was an Islamic scholar born in Busra, Syria in 1301 CE. He was taught by the Islamic scholar Ibn Taymiyya in Damascus, Syria and Ibn al-Qayyim. Ibn Kathir wrote a famous commentary of the Qur'an named Tafsir ibn Kathir which linked certain Hadith, or sayings of Muhammad, and sayings of the Sahaba (companions of Muhammad) to verses of the Qur'an, in explanation. Tafsir Ibn Kathir is famous all over the Islamic world and among Muslims in the Western world, and is one of the most widely used explanations of the Qu'ran today.[32]
An-Nawawi (d.676): (born 1233 - 1278), author on Fiqh and Hadith, was born at Nawa near Damascus. In the latter city he studied from his eighteenth year, and there, after making the pilgrimage in 1253, he settled as a private scholar until 1267, when he succeeded Abu Shama as professor of hadith at the Ashrafiyya school. He died at Nawa at a relatively young age, having never married.[33]
Al-Qurtubi (d.671): Imam Abu 'Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba, Spain, at the summit of its great period of Islamic civilization. He was an eminent Maliki scholar who specialized in fiqh and Hadith. The breadth and depth of his scholarship are evident in his writings. The most famous of then is his twenty-volume tasfir al Jami' li-ahkam al-Qar'an.[34]
ash-Shafi’i: born , 767, Arabia died Jan. 20, 820, al-Fustat, Egypt Muslim legal scholar who played an important role in the formation of Islamic legal thought and was the founder of the Shafi'iyah school of law. He also made a basic contribution to religious and legal methodology with respect to the use of traditions.[35]
Classical Arabic Lexicographers:
Al-Fayruz abadi: Abu-t-Tahir Ibn Ibrahim Majd ud-Din ul-Fairuzabadi (1329-1414) was an Arab lexicographer born at Karazin near Shiraz (in modern Iran) and educated in Shiraz, Wasit, Baghdad and Damascus. He lived in Jerusalem for ten years and then travelled in western Asia and Egypt, before settling in Mecca in 1368. He remained there for the bulk of the next three decades, spending some time in Delhi in the 1380s, and finally leaving Mecca in the mid-1390s to return to Baghdad, Shiraz (where he was received by Timur), and finally travelling to Ta'izz in modern Yemen. In 1395, he was appointed chief qadi (judge) of Yemen and married a daughter of the sultan. During the later years of his life, Fairuzabadi converted his house at Mecca into a school of Maliki law and established three teachers in it. He also wrote a huge lexicographical work uniting the dictionaries of Ibn Sida, a Spanish philologist (d. 1066), and of Sajani (d. 1252). An abridgement of this last work was published as Al-Qamus Al-Muhit (Comprehensive Dictionary) and has over the centuries itself served as the basis of some later dictionaries.[36] Ibn Manzur: Period: 1230 – 1311. Full name: Jamaluddin Muhamad Bin Mukkaram Ibn Manzur, was born in Tunis and died in Cairo. The author of the most comprehensive dictionary of Arabic called Lisan ul Arab, in twenty volumes.[37]
[1] For a good over view see: Sources of Islamic Law: An Overview by Yasin Dutton. http://www.muhajabah.com/docstorage/dutton.htm
[2] Qur’an: (33:59)
[3] Sahih Bukhari Book 8/347
[4] Sunan Abu Dawud 32/4090
[5] Sahih Bukhari Book 72/684
[6] Date of death according to Hijri calendar.
[7] pbuh is abbreviation for ‘peace be upon him.’
[8] ar-Razi, Fakhr ad-Din, at-Tafsir al-Kabir, p.231.
[9] Ibn Kathir, Tafsir al-Qur’an al-‘Azim.
[10] as-Sabuni, Muhammad Ali, safwat at-tafasir, p.538.
[11] al-Janabizi, Tafsir bayan al-sa’adah fi muqaddimat al-ibadah, see commentary of verse 59 of surah Ahzab.
[12] Ibn Man.zur, Mu.hammad ibn Mukarram, Lisan al-`Arab, (Bayrut : Dar .Sadir, 1955-56). Vol.7, p. 273.
[13] Al-Fayruzabadi, al-Qamus al-Muhit,
[14] Lane, Edward William, An Arabic-English lexicon, (London 1863-1893) under the relevant root verb.
[15] Esposito, John L. (ed.), The Oxford Dictionary of Islam, (Oxford University Press, 2003).p.160.
[16] al-Qurtubi, Jami li-ahkam al-Qur’an, verse 60 of sura Nur.
[17] Sahih Bukhari Book 8/347
[18] This narration is mawquf and is attributed more correctly to Umm Salama, the wife of the Prophet.
[19] Milhafa is a synonym of jilbab. Notice here Abdullah b. Umar uses the word milhafa (jilbab) instead of izar, indicating that izar here is the jilbab. See al-majmu’ sharh al-muhazzab, p.259.
[20] Al-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258.
[21] A major reference for Islamic law who’s interpretation of law is canonized in the Malaysian legal code.
[22] An-Nawawi, al-majmu’ sharh al-muhazzab, (Beirut, 2002), pp.258-9.
[23] Ibn Hazm, Al-Muhalla, vol. 3, p.217
[24] For a contemporary source see Badawi, Jamal, The Muslim Woman’s Dress According to the Qur’an and Sunnah, (Ta-Ha Publishers Ltd,1980) or http://members.tripod.com/iaislam/TMWD.htm
[25] Bullock, Kathrine, Rethinking Muslim Women and the Veil: Challenging and Historical and Modern Stereotypes, (Herndon, VA: International Institute of Islamic Thought, 2002).p.73.
[26] Ali, Sayyid, ‘Why Here, Why Now? Young Muslim Women Wearing Hijab,’ The Muslim World, vol.95, (2005), pp.515-530.
[27] http://sunnipath.com/resources/Questions/QA00002148.aspx
[28] http://www.sunnipath.com/aboutTeachers.aspx?sectionid=5&teacherid=12
[29] http://www.britannica.com/eb/article-9041918?query=Ibn%20Hazm&ct=
[30] http://www.britannica.com/eb/article-7063
[31] http://www.britannica.com/eb/article-9033610
[32] http://en.wikipedia.org/wiki/Ibn_Kathir
[33] http://en.wikipedia.org/wiki/Nawawi
[34] http://www.bysiness.co.uk/quran/qurtubi.htm
[35] http://www.britannica.com/eb/article-9067053?query=shafi%27i&ct=
[36] http://en.wikipedia.org/wiki/Fairuzabadi
[37] http://www.salaam.co.uk/knowledge/biography/viewentry.php?id=812
Understanding the role of Muslim women
The role of Muslim women in the Islamic world is one that is prone to much discussion and assumptions; unfortunately the discussion is more often than not a negative one. The most common perceptions are of women living under the oppressive dictatorships of their husbands and fathers, forced into marriage, and of course suffocated under the veil. In terms of her contribution and role in society the caricature is one of the woman restricted to five metres away from the kitchen sink.
The discussion of Muslim women and their roles is an important one for every Muslim, firstly because it's an area in which there are many misconceptions by non-Muslims which need to be corrected and secondly some Muslims treat women unjustly in the name of Islam when in actual fact their actions are often a result of cultural or tribal customs and not Islam.
Misconceptions surrounding the treatment of Muslim women arise from two sources; from Muslims who may justify their oppression and mistreatment of women on the basis of Islam. Also, some non- Muslims who have an agenda to take the Islamic teachings and want to depict Islamic civilisation as backward and oppressive. In recent times the treatment of women in Afghanistan has been used to present the picture of Muslim women being oppressed and abused and then blame the Shar'iah texts. An apt example of the former is the recent murder of Banaz Mahmood in the United Kingdom killed by her father and uncle for the sake of ‘honour'. There is also the example of Mukhtar Mai in Pakistan who was gang raped as a punishment due to her brother allegedly having a relationship with a village elder's daughter. Even though these actions are not from Islam the western media have linked this crime to Islam.
The role of the Muslim woman is clearly defined and outlined in Islam. In short her primary role is with the upbringing of her children and in being a dutiful wife. She is encouraged to carry out all the duties she takes up with devotion and enthusiasm. The following Ahadith remind her of the rewards and merits attached to undertaking her primary duties.
A woman came to ask the Prophet (saw) about some matter, and when he had dealt with it, he asked her, "Do you have a husband?" She said, "Yes." He asked her, "How are you with him?" She said, "I never fall short in my duties, except for that which is beyond me." He said, "Pay attention to how you treat him, for he is your Paradise and your Hell."
(Reported by Ahmad)
Abu Huraira narrated The Prophet (saw) said, "The righteous among the women of Quraish are those who are kind to their young ones and who look after their husband's property."
However the women's role of being a mother and a wife are not her only roles. Islam permits the women to perform Hajj (pilgrimage), to exercise the vote, engage in politics, to take up employment and even run her own business.
Allah (swt) mentions that Men and Women are equal in his sight. He (swt) mentions that the only difference is that of piety, of gaining reward and of obeying Him (swt). It is not physical equality. To state the obvious, Allah (swt) has made Men and Women different and in terms of roles he has made the means to gain reward different.
"Men are the protectors and maintainers [qawwamun] of women, because Allah has given the one more [strength] than the other, and because they support them from their means. . ." (Qur'an 4:34)
Certain commands in Islam are general and are applied on all Muslims irrespective of being male or female, certain duties fall specifically on men whilst others only apply to women.
The activities she can engage in are varied and in some cases duties upon her which she must not compromise. The notion that Muslim women cannot be educated or work is an absurd one. A basic understanding of the life of Muhammad (saw) and knowledge of the wives of the Prophet (saw) show examples of women excelling in their fields of knowledge.
The Prophet (saw)'s wife, Khadijah (ra) was not only a businesswoman but also a successful one at that. His (saw)'s wife Aisha (ra) is widely renown to have been an authority of hadith who related a large number of hadith.
Muslim women are not only allowed to receive an education and work but should be given and will be given opportunities under the Khilafah State to excel in their areas of expertise. The need to acquire knowledge is an obligation upon every Muslim whether male or female and the Khilafah State is obligated to provide women an education to the highest level. Women are seen as valuable citizens of the state who not only offer their knowledge but also educate, nurture and instil the Islamic personality in the next generation. In every way the Muslim woman contributes to and has a vital and honourable role to play in society.
From amongst the many activities that the Muslim woman is able to engage in, one of the most important is her right to enjoin good and forbid evil and discuss the affairs of the Ummah.
With the growing resurgence and political awakening of Muslims worldwide, the political voice of Muslim women in contributing to this must not be ignored. Indeed, examples of such activism exist from the time of the Prophet (saw) to the present day. Islam defines politics as taking care of the affairs of the Ummah, Muslim women do not live separately but live amongst and are part of the Ummah, they feel the problems that exist in society and the world at large, they feel the absence of Islam, and see the injustice of the oppressive regimes.
Muslim women engaging in politics is not a new phenomenon, an early example of this is at the time of the Prophet Muhammad (saw) when the leaders of Yathrib (Madinah) sent a party of Bani Khazraj to pledge their allegiance to him (saw). This group consisted of sixty-two men and two women who pledged allegiance; the pledge of Aqabah is well known to have had both spiritual and political implications. The pledge was not only a declaration of accepting Islam but was a promise of political support and military protection. Later examples continue to support the idea of women in politics. In the early fourth century A.H, Um Muqtadir Billah, the mother of the Abbasid Khaleefah set up a tribunal for the purpose of settling people's petitions and lawsuits and placed one of her female courtiers as judge.
A recent publication of Zainab Al Ghazali's book shows her commitment to the responsibility of carrying the dawah for Islam and working to establish the system of Islam. As a consequence she was imprisoned and tortured. She talks about this commitment in her book when reminding her husband of their duty to Allah (swt) "In the event of any clash between the marriage contract's interest and that of da'wah, our marriage will end, but da'wah will always remain rooted in me... I know that it is your right to command me and that it is my duty to obey you, but God in our souls is greater than our souls, and His da'wah is dearer to us than ourselves..." she goes on to explain the focus of her da'wah "...Those who have assumed the difficulties of this way and know -God willing- the secret behind the teachings of the Quran and Sunnah will never deviate from truth, good deeds and da'wah until the Ummah is re established and all humanity is under the banner of Allah."
Muslim women have for too long been told they are worthless and not capable of expressing themselves on a political platform, the tide however is changing more and more women in Pakistan, Indonesia, Egypt are expressing their views and concerns in a public arena; accounting rulers, having an opinion on educational and health matters, calling for Khilafah in the Muslim world. Muslim women are part of society; hence they have a key role to play in the development towards a truly Islamic society and beyond. In Islam a women is seen as an honour and an invaluable part of the Ummah. The role of the Muslim woman is that of being obedient to Allah (swt) to not worship man but to submit to the One that is worthy of worship.
Allah (swt) says:
"The believers, men and women, are protecting friends (Awliya) of one another; they join the ma'ruf (that which Allah commands) and forbid people form munkar (that which Allah prohibits); they perform salat, and give the zakat, and obey Allah and His Messenger. Allah will have mercy on them. Surely Allah is All mighty, All wise" [TMQ At Taubah: 71]
Allah (swt) had ordained upon us this Ummah the noble task of enjoining the ma'ruf and forbidding the munkar. The Muslim woman must undertake this duty as seriously and with as much enthusiasm as she undertakes the other duties ordained by Allah (swt).
The discussion of Muslim women and their roles is an important one for every Muslim, firstly because it's an area in which there are many misconceptions by non-Muslims which need to be corrected and secondly some Muslims treat women unjustly in the name of Islam when in actual fact their actions are often a result of cultural or tribal customs and not Islam.
Misconceptions surrounding the treatment of Muslim women arise from two sources; from Muslims who may justify their oppression and mistreatment of women on the basis of Islam. Also, some non- Muslims who have an agenda to take the Islamic teachings and want to depict Islamic civilisation as backward and oppressive. In recent times the treatment of women in Afghanistan has been used to present the picture of Muslim women being oppressed and abused and then blame the Shar'iah texts. An apt example of the former is the recent murder of Banaz Mahmood in the United Kingdom killed by her father and uncle for the sake of ‘honour'. There is also the example of Mukhtar Mai in Pakistan who was gang raped as a punishment due to her brother allegedly having a relationship with a village elder's daughter. Even though these actions are not from Islam the western media have linked this crime to Islam.
The role of the Muslim woman is clearly defined and outlined in Islam. In short her primary role is with the upbringing of her children and in being a dutiful wife. She is encouraged to carry out all the duties she takes up with devotion and enthusiasm. The following Ahadith remind her of the rewards and merits attached to undertaking her primary duties.
A woman came to ask the Prophet (saw) about some matter, and when he had dealt with it, he asked her, "Do you have a husband?" She said, "Yes." He asked her, "How are you with him?" She said, "I never fall short in my duties, except for that which is beyond me." He said, "Pay attention to how you treat him, for he is your Paradise and your Hell."
(Reported by Ahmad)
Abu Huraira narrated The Prophet (saw) said, "The righteous among the women of Quraish are those who are kind to their young ones and who look after their husband's property."
However the women's role of being a mother and a wife are not her only roles. Islam permits the women to perform Hajj (pilgrimage), to exercise the vote, engage in politics, to take up employment and even run her own business.
Allah (swt) mentions that Men and Women are equal in his sight. He (swt) mentions that the only difference is that of piety, of gaining reward and of obeying Him (swt). It is not physical equality. To state the obvious, Allah (swt) has made Men and Women different and in terms of roles he has made the means to gain reward different.
"Men are the protectors and maintainers [qawwamun] of women, because Allah has given the one more [strength] than the other, and because they support them from their means. . ." (Qur'an 4:34)
Certain commands in Islam are general and are applied on all Muslims irrespective of being male or female, certain duties fall specifically on men whilst others only apply to women.
The activities she can engage in are varied and in some cases duties upon her which she must not compromise. The notion that Muslim women cannot be educated or work is an absurd one. A basic understanding of the life of Muhammad (saw) and knowledge of the wives of the Prophet (saw) show examples of women excelling in their fields of knowledge.
The Prophet (saw)'s wife, Khadijah (ra) was not only a businesswoman but also a successful one at that. His (saw)'s wife Aisha (ra) is widely renown to have been an authority of hadith who related a large number of hadith.
Muslim women are not only allowed to receive an education and work but should be given and will be given opportunities under the Khilafah State to excel in their areas of expertise. The need to acquire knowledge is an obligation upon every Muslim whether male or female and the Khilafah State is obligated to provide women an education to the highest level. Women are seen as valuable citizens of the state who not only offer their knowledge but also educate, nurture and instil the Islamic personality in the next generation. In every way the Muslim woman contributes to and has a vital and honourable role to play in society.
From amongst the many activities that the Muslim woman is able to engage in, one of the most important is her right to enjoin good and forbid evil and discuss the affairs of the Ummah.
With the growing resurgence and political awakening of Muslims worldwide, the political voice of Muslim women in contributing to this must not be ignored. Indeed, examples of such activism exist from the time of the Prophet (saw) to the present day. Islam defines politics as taking care of the affairs of the Ummah, Muslim women do not live separately but live amongst and are part of the Ummah, they feel the problems that exist in society and the world at large, they feel the absence of Islam, and see the injustice of the oppressive regimes.
Muslim women engaging in politics is not a new phenomenon, an early example of this is at the time of the Prophet Muhammad (saw) when the leaders of Yathrib (Madinah) sent a party of Bani Khazraj to pledge their allegiance to him (saw). This group consisted of sixty-two men and two women who pledged allegiance; the pledge of Aqabah is well known to have had both spiritual and political implications. The pledge was not only a declaration of accepting Islam but was a promise of political support and military protection. Later examples continue to support the idea of women in politics. In the early fourth century A.H, Um Muqtadir Billah, the mother of the Abbasid Khaleefah set up a tribunal for the purpose of settling people's petitions and lawsuits and placed one of her female courtiers as judge.
A recent publication of Zainab Al Ghazali's book shows her commitment to the responsibility of carrying the dawah for Islam and working to establish the system of Islam. As a consequence she was imprisoned and tortured. She talks about this commitment in her book when reminding her husband of their duty to Allah (swt) "In the event of any clash between the marriage contract's interest and that of da'wah, our marriage will end, but da'wah will always remain rooted in me... I know that it is your right to command me and that it is my duty to obey you, but God in our souls is greater than our souls, and His da'wah is dearer to us than ourselves..." she goes on to explain the focus of her da'wah "...Those who have assumed the difficulties of this way and know -God willing- the secret behind the teachings of the Quran and Sunnah will never deviate from truth, good deeds and da'wah until the Ummah is re established and all humanity is under the banner of Allah."
Muslim women have for too long been told they are worthless and not capable of expressing themselves on a political platform, the tide however is changing more and more women in Pakistan, Indonesia, Egypt are expressing their views and concerns in a public arena; accounting rulers, having an opinion on educational and health matters, calling for Khilafah in the Muslim world. Muslim women are part of society; hence they have a key role to play in the development towards a truly Islamic society and beyond. In Islam a women is seen as an honour and an invaluable part of the Ummah. The role of the Muslim woman is that of being obedient to Allah (swt) to not worship man but to submit to the One that is worthy of worship.
Allah (swt) says:
"The believers, men and women, are protecting friends (Awliya) of one another; they join the ma'ruf (that which Allah commands) and forbid people form munkar (that which Allah prohibits); they perform salat, and give the zakat, and obey Allah and His Messenger. Allah will have mercy on them. Surely Allah is All mighty, All wise" [TMQ At Taubah: 71]
Allah (swt) had ordained upon us this Ummah the noble task of enjoining the ma'ruf and forbidding the munkar. The Muslim woman must undertake this duty as seriously and with as much enthusiasm as she undertakes the other duties ordained by Allah (swt).
The Prophet Muhammad's (saw) Marriages
Introduction
As the propaganda war against Islam intensifies, the personality and conduct of our beloved Messenger صلى الله عليه وآله وسلم is coming under increasing scrutiny and attack from the kuffar. One area of focus for them is the marriages of the Messenger of Allah صلى الله عليه وآله وسلم.
The following discussion is based on a translation of the chapter ‘The Prophet’s Marriages’ from the book ‘The Social System in Islam’ by Sheikh Taqiudeen an-Nabhani. The book can be downloaded in Arabic from here and English from here.
Permission to marry more than four wives
Allah تعالى revealed in the Holy Qur’an:
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِى ٱلۡيَتَـٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٲحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُكُمۡۚ ذَٲلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
“If you fear that you will not deal fairly with orphan girls, you may marry whichever [other] women seem good to you, two, three, or four. If you fear that you cannot be equitable [to them], then marry only one, or your slave(s): that is more likely to make you avoid bias.” [TMQ An-Nisa: 3]
At the end of the eighth year of the Hijra, after he had consummated all of his marriages with his wives, the Messenger صلى الله عليه وآله وسلم was at the time of the revelation of this verse married to more than four wives. However, he did not leave a single one of them but continued to be married to all his wives. This is because marriage to more than four wives is specific to him صلى الله عليه وآله وسلم. It is clear that being married to more than four wives is unique to the Messenger صلى الله عليه وآله وسلم and so he kept them after the revelation of this verse which limited marriage to four wives.
This is because the Prophet’s صلى الله عليه وآله وسلم action does not contradict a statement that he makes. If there is a contradiction then the action is specific to him while the saying is general to the Ummah. It has been established in the foundations of jurisprudence (usul ul-fiqh) that the action of the Prophet صلى الله عليه وآله وسلم does not contradict his speech that is relevant to the Ummah, but actions of the Prophet صلى الله عليه وآله وسلم can be specific to him alone.
This is because his صلى الله عليه وآله وسلم order to the Ummah is more specific than the evidences calling for us to emulate him by following his actions and sayings. Thus, the general order is built on the specific order, and therefore it is not allowed to emulate the Prophet صلى الله عليه وآله وسلم in an action in which there is a different order to the Ummah.
The Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives, and the allowance for them to offer themselves to him in marriage etc, is confirmed by verses from the Holy Qur'an.
Allah تعالى says:
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحۡلَلۡنَا لَكَ أَزۡوَٲجَكَ ٱلَّـٰتِىٓ ءَاتَيۡتَ أُجُورَهُنَّ وَمَا مَلَكَتۡ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيۡكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرۡنَ مَعَكَ وَٱمۡرَأَةً۬ مُّؤۡمِنَةً إِن وَهَبَتۡ نَفۡسَہَا لِلنَّبِىِّ إِنۡ أَرَادَ ٱلنَّبِىُّ أَن يَسۡتَنكِحَہَا خَالِصَةً۬ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَيۡهِمۡ فِىٓ أَزۡوَٲجِهِمۡ وَمَا مَلَڪَتۡ أَيۡمَـٰنُهُمۡ لِكَيۡلَا يَكُونَ عَلَيۡكَ حَرَجٌ۬ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا
“Prophet, We have made lawful for you the wives whose bride gift (mahr) you have paid, and any slaves Allah has assigned to you through war, and the daughters of your uncles and aunts on your father’s and mother’s sides, who migrated with you. Also any believing women who has offered herself to the Prophet and whom the Prophet wishes to wed – this is a dispensation for you only [Prophet] and not the rest of the believers: We know exactly what We have made obligatory for them concerning their wives and slave-girls – so you should not be blamed: Allah is most forgiving, most merciful.” [TMQ Al-Ahzab: 50]
This verse says: “a dispensation for you only [Prophet] and not the rest of the believers.” The word خَالِصَةً۬ Khalisa (dispensation) in the verse is a verbal noun which confirms whatever preceded it i.e. a dispensation has been made for you by permitting what Allah تعالى has made lawful for you specifically.
The evidence to say that it includes all that precedes it and that it is specific to the Messenger of Allah صلى الله عليه وآله وسلم is that it came after the four permissible matters of marrying wives, captives directly from the Fey’, daughters of his relations who have been mentioned amongst those that migrated with him, and a woman that directly offers herself for marriage. This is in addition to being stated in an emphatic manner as mentioned previously.
This is supported by the fact that at the completion of Allah’s تعالى saying: “not the rest of the believers,” His تعالى saying came: “We know exactly what We have made obligatory for them concerning their wives and slave-girls.” So this means this is not what Allah تعالى has enjoined on them. That is why after all of this Allah تعالى said: “so you should not be blamed.” i.e. so that there is no hardship for you.
Therefore, the marriages of the Prophet صلى الله عليه وآله وسلم should not be taken as an example to emulate, nor as a subject of legislative discussion because they are unique to him صلى الله عليه وآله وسلم alone. Not to mention that the reality of the Messenger’s صلى الله عليه وآله وسلم marriages indicates that they were marriages of a Prophet and not the marriages of a man marrying for sex and satisfaction of the procreation instinct, in terms of the male-female aspect.
Marriage to Khadija (ra)
By returning to the historical reality we find that he صلى الله عليه وآله وسلم married Khadija (ra) while he was twenty-three years of age. Khadija (ra) remained as his صلى الله عليه وآله وسلم wife for twenty-eight years. She died in the eleventh year of the Prophethood, two years before the Hijra, a few months after the rescission of the boycott document and shortly before his visit to Taif in the year 620CE. The Prophet صلى الله عليه وآله وسلم was aged fifty when she died.
He صلى الله عليه وآله وسلم did not contemplate since the time he married Khadija (ra) until her death, the prospect of marrying more than one wife, and this was at a time when polygyny was a widespread practise amongst the Arabs.
Before the Prophet صلى الله عليه وآله وسلم was sent with the Message, he spent seventeen years with Khadija (ra) sharing a quiet and tranquil life. He صلى الله عليه وآله وسلم lived with her for approximately eleven years after the Prophethood (Bi'tha), in a life of da’wa and struggle against the kufr thoughts. In spite of this he did not consider marrying again.
It was not known of the Prophet صلى الله عليه وآله وسلم during his life with Khadija (ra) or before his marriage to her that he was one of those tempted by the alluring charms of women in an age of ignorance (Jahiliyya) where these charms were used to tempt people.
It is not natural for us to take the view that after passing the age of fifty a sudden change took place in the Prophet صلى الله عليه وآله وسلم where he wasn’t content with only one wife but rather continued marrying until he had taken ten wives. Within five years in the sixth decade of the Prophet’s صلى الله عليه وآله وسلم life he gathered more than seven wives, and in the remaining seven years of the sixth decade and beginning of the seventh the Prophet صلى الله عليه وآله وسلم gathered nine wives.
At such an age can these marriages be attributed to a desire for women and sexual intercourse? Or were there other motives, which were required by the reality of life that the Prophet صلى الله عليه وآله وسلم was engaged in? i.e. the life of the Message, which he had been ordered to convey to the people. In order to understand this issue, let us examine the incidents surrounding the Prophet’s صلى الله عليه وآله وسلم marriages in further detail.
Contracting the marriage to A’isha (ra)
In the eleventh year of the Prophethood, the year in which Khadija (ra) died, the Prophet صلى الله عليه وآله وسلم considered getting married. He was fifty, and proposed to A’isha (ra), the daughter of Abu Bakr (ra), his friend and the first one who believed in his Prophethood from the men. When she was just a child of six he contracted a marriage with her but did not consummate it for a period of three years until she was nine and fully mature having reached puberty, which happened after the Hijra.
Marriage to Sawda bint Zam’a (ra)
However, at the time in which the Prophet صلى الله عليه وآله وسلم contracted the marriage with A’isha (ra) he married Sawda bint Zam’a (ra). Sawda (ra) was a widow of al-Sukran b. ‘Amr b. ‘Abd Shams (ra), who was one of the Muslims who had migrated to Abyssinia but died on his return to Makkah. Sawda (ra) had embraced Islam with her husband and she had migrated with him. She had suffered the same difficulties and hardships he suffered and faced the same harm he had faced.
After the death of Sawda’s husband the Prophet صلى الله عليه وآله وسلم married her. It has not been reported that Sawda (ra) was beautiful, or that she possessed wealth or standing, that would make any of the worldly aspects influence the Prophet’s صلى الله عليه وآله وسلم marriage to her. Since the Prophet صلى الله عليه وآله وسلم had married her after the death of her husband, the only thing we can deduce from this is that he married her to support her and raise her to the position of the mother of the believers. When he migrated he made the house of Sawda (ra) close to the Mosque. This was the first house the Prophet صلى الله عليه وآله وسلم built for any of his wives.
Consummation of the marriage to A’isha (ra)
Then, in the first year of the Hijra after the brotherhood between the Ansar and the Muhajireen had been instituted, the Messenger صلى الله عليه وآله وسلم consummated his marriage with A’isha (ra) and he housed her next to the house of Sawda (ra), close to the Mosque. He allowed his first Wazir (assistant) and friend Abu Bakr as-Siddiq (ra) to come and see him in his house at his daughter's home.
Marriage to Hafsa (ra)
In the second year of the Hijra, after the battle of Badr and before Uhud, he married Hafsa (ra) the daughter of Umar b. al-Khattab (ra). Hafsa (ra), before being married to the Prophet صلى الله عليه وآله وسلم, was the wife of Hanish (ra) who was one of the early converts to Islam. Seven months after Hanish (ra) died the Messenger صلى الله عليه وآله وسلم married her. By marrying Hafsa (ra) he صلى الله عليه وآله وسلم enabled his second Wazir, his companion Umar b. al-Khattab (ra) to come to see him in his house at Hafsa’s home.
So the marriages to A’isha (ra) and Hafsa (ra) were marriages to the daughters of his two Wazirs (assistants), the daughters of two companions who persevered with him in Da'wah, ruling and fighting. Therefore such marriages were not only for the purpose of marriage. Although A’isha (ra) was beautiful and the Prophet صلى الله عليه وآله وسلم found her attractive this was not the case with Hafsa (ra), which indicates that his marriage to both of them was for a purpose other than sexual gratification.
Marriage to Juwayriyya bint al-Harith ibn Abi Dirar (ra)
During the battle of Banu Mustaliq, in the fifth year of the Hijra, he صلى الله عليه وآله وسلم married Juwayriyya bint al-Harith ibn Abi Dirar (ra). The reason behind his marriage to her was for the purpose of drawing her father closer to the Prophet صلى الله عليه وآله وسلم and raising her position. Juwayriyya (ra) was from the captives of Banu Mustaliq, and had fallen into the hands of one of the Ansar. She was the daughter of the leader of Banu Mustaliq, so she wanted to free herself from her master to whom she had become a slave-girl. Her master increased the ransom money knowing that she was the daughter of the leader of Banu Mustaliq. So her father approached the Prophet صلى الله عليه وآله وسلم with the ransom required to free her, which he did. Then after believing in the Message of the Prophet صلى الله عليه وآله وسلم he became a Muslim, and he took his daughter Juwayriyya (ra) to the Prophet صلى الله عليه وآله وسلم and she too embraced Islam, so the Prophet صلى الله عليه وآله وسلم asked her father for her hand in marriage. He married her to the Prophet صلى الله عليه وآله وسلم himself so the Prophet’s صلى الله عليه وآله وسلم marriage to her was in fact a marriage to the daughter of a leader of a tribe which he had subjugated. His صلى الله عليه وآله وسلم objective was to win the friendship of its leader through marrying his daughter.
Marriage to Safiyya (ra)
In the seventh year of the Hijra after the victory of Khaybar he صلى الله عليه وآله وسلم married Safiyya (ra) daughter of Huyai ibn al-Akhtab who was one of the leaders of the Jews. The story of his marriage to her began when she was taken along with other captives which the Muslims seized from the fortress of Khaybar. Some of the Muslims advised the Prophet صلى الله عليه وآله وسلم: “Safiyya is a noble lady of Banu Qurayza and Banu Nadhir. She is not suitable for anyone other than you”, so the Prophet صلى الله عليه وآله وسلم freed her and married her. This was therefore done for her protection and to free her from the bondage of slavery, as well to raise her status. It has been narrated that Abu Ayyub Khalid al-Ansari feared that Safiyya (ra) harboured hatred against the Messenger صلى الله عليه وآله وسلم who had killed her father, husband and people. For this reason he spent the night, girded with his sword, around the tent in which the Messenger صلى الله عليه وآله وسلم consummated the marriage with Safiyya (ra) on the way back from Khaybar. When the Messenger صلى الله عليه وآله وسلم woke up in the morning he noticed him outside the tent and asked him: “What is the matter?” He replied: “I feared for you from this woman. You have killed her father, husband and her people and she has just recently come out of kufr.” So the Messenger صلى الله عليه وآله وسلم set Abu Ayyub’s mind at rest, and Safiyya (ra) remained loyal to the Messenger صلى الله عليه وآله وسلم until Allah تعالى took his soul.
Marriage to Maymuna (ra)
Later, in the eighth year of Hijra he صلى الله عليه وآله وسلم married Maymuna (ra) the sister of Umm al-Fadhl, the wife of al-‘Abbas b. Abd ul-Muttalib. He married her in Makkah at the end of the postponed pilgrimage (Umra al-qada) that the Muslims agreed to delay in the treaty of Hudaybiyah. The account of his marriage to her began when Maymuna (ra) was twenty six years of age and that she had delegated her sister Umm al-Fadhl to find a suitor for her, but when she saw the predicament of the Muslims at the umra she herself yearned for Islam.
Therefore, al-‘Abbas proposed to his nephew our Master Muhammad صلى الله عليه وآله وسلم at her behest and the Messenger صلى الله عليه وآله وسلم agreed to marry her. The three day time limit on staying Makkah, stipulated by the treaty of Hudaybiyah had expired. But the Messenger صلى الله عليه وآله وسلم wished to use his marriage to Maymuna (ra) as a means to increase the understanding between himself and the Quraish.
When Suhayl b. ‘Amr and Huwayteb b. ‘Abd ul-‘Uzza came to him representing Quraish they said to Muhammad صلى الله عليه وآله وسلم: “Your time in Makkah has expired, so leave us.” He صلى الله عليه وآله وسلم said to them: “What is the matter with you? Why do you not leave me? I will hold a wedding feast amongst you. We will prepare food for you so why not attend it?” Their response to him was “we have no need of your food so depart from us.” The Messenger صلى الله عليه وآله وسلم did not hesitate and left Makkah along with the rest of the Muslims.
Marriages to Zaynab bint Khuzayma and Umm Salama (ra)
As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Khuzayma (ra) and Umm Salama (ra), they were marriages to the two wives of his companions who had been martyred on the battlefield.
Zaynab (ra) was the wife of 'Ubayda b. al-Harith b. al-Muttalib (ra) who was martyred on the day of Badr, she was not of marked beauty, but she was known for her good nature and kindness to the extent that she became nicknamed as the ‘mother of the needy.’ She had passed her youth, but the Messenger of Allah صلى الله عليه وآله وسلم married her in the second year of the Hijra, after the battle of Badr and after the martyrdom of her husband. She stayed with him for only two years until Allah تعالى took her soul. After Khadija (ra), Zaynab (ra) was the only one who died before the Prophet صلى الله عليه وآله وسلم.
As for Umm Salama (ra), she was the wife of Abu Salama (ra), who had a number of sons with her. Abu Salama (ra) was injured in Uhud then recovered from it, so the Prophet صلى الله عليه وآله وسلم agreed to let him fight Banu Asad. He defeated them and returned to Madinah victorious with the booty that had been captured, but the injury he sustained at Uhud worsened and he remained ill until his death shortly afterwards. The Prophet صلى الله عليه وآله وسلم was present while he was on his deathbed, and he remained by his side, praying for his wellbeing until he died. The Prophet صلى الله عليه وآله وسلم then closed Abu Salama’s eyes.
Four months after Abu Salama’s death, the Messenger صلى الله عليه وآله وسلم proposed to Umm Salama (ra) herself, but she made excuses that she had a big family and that she had passed her youth. The Prophet صلى الله عليه وآله وسلم however persisted until he married her and he himself saw to her children’s upbringing.
Therefore it is clear that the Messenger married those two wives to care for the family of two of his companions after their death.
Marriage to Umm Habiba bint Abu Sufyan (ra)
As for his marriage to Umm Habiba bint Abu Sufyan (ra), this was a marriage to a believing woman who had migrated to Abyssinia fleeing with her deen intact. She had remained patient in the path of Islam after her husband had apostatised.
Umm Habiba (ra) was Ramla the daughter of Abu Sufyan, the leader of Makkah and head of the Mushrikin. She was the wife of a cousin (son of a paternal aunt) of the Messenger of Allah صلى الله عليه وآله وسلم, 'Ubayd Allah b. Jahsh al-Asadi. 'Ubayd Allah embraced Islam with his wife Ramla whilst her father Abu Sufyan was still upon kufr. She was afraid of hurting her father so she migrated, encumbered by her pregnancy, with her husband to Abbysinia. There in the place of refuge, Ramla gave birth to her daughter Habiba bint 'Ubayd Allah by whom she was named. So she came to be called Umm Habiba although her husband 'Ubayd Allah b. Jahsh did not take long before he left the fold of Islam and professed his belief in Christianity, the religion of the Abyssinians. He tried to take his wife Ramla away from Islam, but she patiently persevered in her deen.
Then the messenger of Allah صلى الله عليه وآله وسلم sent for the Negus delegating him to perform the marriage of Umm Habiba (ra) to the Messenger of Allah صلى الله عليه وآله وسلم. The Negus informed Umm Habiba (ra) of this, so she delegated Khalid b. Sa'id b. al-'As (ra) to give her in marriage, and her marriage contract with the Messenger صلى الله عليه وآله وسلم took place. Khalid undertook the marriage contract on her behalf and the Negus for the Messenger of Allah صلى الله عليه وآله وسلم. When the Muhajirin of Abbysinia returned to Madinah after the battle of Khaybar, Umm Habiba returned with them and entered the house of the Messenger of Allah صلى الله عليه وآله وسلم. Madinah celebrated the wedding of the Messenger to Umm Habiba (ra) and she remained in his house.
Marriage to Zaynab bint Jahsh (ra)
As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) this marriage explained the legislation for a number of customs and traditions of Jahiliyah that contradicted Islam.
Firstly, it was legislation to demolish what was called equivalence or matching between the man and the woman. In marrying a cousin (daughter of his paternal aunt) who was from the leaders of the Quraish, to a former slave that had been freed Zayd (ra).
Secondly, it showed the legislation for the destruction of what had become established amongst them in Jahiliyah, in that adopting a son is like one’s own son, so one cannot marry his wife. Muhammad صلى الله عليه وآله وسلم married the wife of his freedman Zayd (ra), after he divorced Zaynab in order to destroy those non-Islamic customs.
The account of the Messenger’s صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) was that Zaynab bint Jahsh (ra) was the daughter of Umayma bint 'Abd al-Muttalib the paternal aunt of the Messenger صلى الله عليه وآله وسلم. She was raised under the Messenger’s صلى الله عليه وآله وسلم care and attention and because of this, she was to him like a daughter or younger sister. He صلى الله عليه وآله وسلم used to know her and knew whether she was attractive or not before she had married Zayd, and he had seen her from the time she was an infant crawling, until her childhood and through to her adolescent years. She was not a stranger to the Messenger صلى الله عليه وآله وسلم, but rather she was similar in position to his daughter.
He صلى الله عليه وآله وسلم proposed to her on behalf of his freed slave Zayd (ra). However, her brother 'Abd Allah b. Jahsh refused the proposal, because Zaynab (ra) was from Quraish and a Hashimite in addition to being a daughter of the aunt of the Messenger of Allah صلى الله عليه وآله وسلم. Whereas Zayd (ra) was a slave bought by Khadija (ra) and later freed by Muhammad صلى الله عليه وآله وسلم. Zaynab’s brother felt that this was a great shame for Zaynab (ra) as it used to be a great dishonour for the Arabs, as daughters of the nobility did not marry slaves even if they were given their freedom. But Muhammad صلى الله عليه وآله وسلم wanted these considerations which existed within people solely on the basis of tribalism to be erased and for them to comprehend that there is no superiority of an Arab over a non-Arab except in Taqwa and to understand Allah’s تعال saying:
إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ
“In Allah’s eyes, the most honoured of you are the ones most mindful of Him (taqwa).” [TMQ Al-Hujurat: 13]
The Messenger صلى الله عليه وآله وسلم did not consider it right that a woman from other than his own family should be pushed to do this. So Zaynab bint Jahsh (ra), daughter of his aunt, became the one to depart from the traditions of the Arabs and to destroy their customs, paying no attention to what people may say about her
He صلى الله عليه وآله وسلم let Zayd (ra), his slave whom he had adopted and who due to the customs and traditions of the Arabs gained the right of inheritance from him, to be the one who would marry Zaynab (ra). The Messenger صلى الله عليه وآله وسلم insisted that Zaynab (ra) and her brother 'Abdullah accept Zayd (ra), his freed slave, as her husband. However, Zaynab (ra) persisted in her refusal as did her brother 'Abdullah. As a result Allah تعال revealed the verse:
وَمَا كَانَ لِمُؤۡمِنٍ۬ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُ ۥۤ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ ضَلَّ ضَلَـٰلاً۬ مُّبِينً۬ا
“When Allah and His messenger have decided on a matter that concerns them, it is not fitting for any believing man or women to claim freedom of choice in that matter: whoever disobeys Allah and His messenger is far astray.” [TMQ Al-Ahzab: 36]
Therefore 'Abdullah and Zaynab had no choice but to submit to Allah’s تعال will, so they said: “We consent O Messenger of Allah صلى الله عليه وآله وسلم.”
Zayd (ra) consummated his marriage with Zaynab (ra) after the Prophet صلى الله عليه وآله وسلم had sent her the bride gift (mahr).
However, married life between Zayd (ra) and Zaynab (ra) was not good. On the contrary, from the start it was unsettled and embittered and continued to be unsettled and embittered. Zaynab (ra) was not happy with this marriage after it had taken place even though it was a command from Allah تعال and His Messenger صلى الله عليه وآله وسلم. She did not obey her husband, and she did not soften in her approach towards him. Rather, she boasted to Zayd (ra) that the bondage of slavery had not befallen her and she made life difficult for him.
Zayd (ra) complained to the Prophet صلى الله عليه وآله وسلم on numerous occasions and explained to him about Zaynab’s (ra) bad treatment of him. He sought permission from the Prophet صلى الله عليه وآله وسلم a number of times to divorce her. The Prophet صلى الله عليه وآله وسلم used to reply: “Hold on to your wife.”
Then Allah تعال revealed to the Messenger صلى الله عليه وآله وسلم that Zaynab (ra) will be one of his wives. This was distressing for the Prophet صلى الله عليه وآله وسلم who feared that people will say that Muhammad صلى الله عليه وآله وسلم has married his son’s wife and will censure him for that since he صلى الله عليه وآله وسلم had adopted Zayd (ra) as a son. Therefore, the Messenger صلى الله عليه وآله وسلم did not want Zayd (ra) to divorce Zaynab (ra), but Zayd (ra) urged the Prophet صلى الله عليه وآله وسلم to allow him to divorce her.
Despite the fact that the Prophet صلى الله عليه وآله وسلم knew that Zaynab (ra) would be one of his wives as Allah تعال had informed him of this through revelation, he صلى الله عليه وآله وسلم still said to Zayd (ra): “Keep your wife to yourself, and fear Allah.” As a result of this Allah تعال mildly reproached the Prophet صلى الله عليه وآله وسلم since Allah تعال told him that he صلى الله عليه وآله وسلم would marry Zaynab (ra) and that he صلى الله عليه وآله وسلم was concealing within himself that which Allah تعال wanted made known. This is the meaning of Allah’s تعال saying:
وَتُخۡفِى فِى نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ
“You hid in your heart what Allah would later reveal.” [TMQ Al-Ahzab: 37]
The matter that the Prophet صلى الله عليه وآله وسلم concealed was the knowledge that Zaynab (ra) will be his wife even though she was the wife of someone he had adopted. This is what Allah would make manifest afterwards, which was his marriage to a divorcee of someone he had adopted as his son.
The reason for the Messenger’s صلى الله عليه وآله وسلم concealment of this marriage, which Allah تعال later made manifest, is that it was the custom of the Arabs to keep their adopted sons and daughters in their houses and ensure links with their relations. They used to give the ‘da’iyy’ (the person who is adopted, all the rights of a son.) All the rules of a son were applied to them even in inheritance and the esteem of lineage. So when Allah informed the Messenger صلى الله عليه وآله وسلم that Zaynab (ra), the wife of his freed slave whom he had adopted will be his wife he hid this knowledge and strictly insisted that Zayd (ra) hold on to his wife and not divorce her. This is despite Zayd’s (ra) insistence, his complaints about her, and the lack of harmony between them in their marital life ever since he married her. Zayd (ra) insisted on divorcing her so the Messenger صلى الله عليه وآله وسلم gave him permission, and he eventually divorced her without any knowledge that the Messenger صلى الله عليه وآله وسلم would marry her and without Zaynab (ra) herself knowing that the Messenger صلى الله عليه وآله وسلم would take her as his wife.
This is illustrated by what Ahmad, Muslim and an-Nisa’i have reported from Sulayman b. al-Mughira on the authority of Thabit that Anas who said: When the 'Iddah (divorce period) of Zaynab was over, Allah’s Messenger صلى الله عليه وآله وسلم said to Zayd to mention him to her. So I (Zayd) went to her and said: ‘O Zaynab rejoice! Allah’s Messenger sent me to propose to you on his behalf.’ She said: ‘I do not do anything until I see my Lord order me.’ So she stood at her place of worship and Allah’s Messenger came to her without permission when the verses of the Qur’an (pertaining to her marriage) were revealed:
فَلَمَّا قَضَىٰ زَيۡدٌ۬ مِّنۡہَا وَطَرً۬ا زَوَّجۡنَـٰكَهَا لِكَىۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٌ۬ فِىٓ أَزۡوَٲجِ أَدۡعِيَآٮِٕهِمۡ إِذَا قَضَوۡاْ مِنۡہُنَّ وَطَرً۬اۚ
“When Zayd no longer wanted her, We gave her to you in marriage so that there might be no fault in believers marrying the wives of their adopted sons after they no longer wanted them.” [TMQ Al-Ahzab: 37]
If either Zaynab (ra) or Zayd (ra) had known that Allah تعال had ordered the Messenger صلى الله عليه وآله وسلم to marry Zaynab then Zayd would not have said to her ‘rejoice,’ nor she said ‘until I see my Lord order me.’ i.e. she left the matter to Allah to guide her in this marriage. The 'Illa (legal reason) of this marriage is so that there is no sin on the believer in marrying the wife of someone they had adopted.
Conclusion
This is the account of the Messenger’s صلى الله عليه وآله وسلم marriages to his wives. It is clear that each one was for an objective other than the mere aim of marrying. The intent of the Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives and why this number is unique to him compared to the rest of his Ummah is now clear.
The fact that the objective was not the agitation of the procreation instinct of a man who had passed the age of fifty is quite evident, since he was a man who was busy with the Da’wa, engaged in conveying the Message of his Lord to the world so that he may revive a people and mould them into an Ummah whose only aim in life was to carry the Message of Allah to the world.
His صلى الله عليه وآله وسلم aim was to build the society anew after he had demolished the previous structures, and establish a state pushing ahead the world before it, in order to carry the Call of Islam to the people. Anyone whose mind is occupied with the revival of an Ummah, the establishment of a state, the building of a society, and the carrying of the Message to the world cannot be preoccupied by women devoting himself to them and marrying one every year. Rather, he carried his Da'wah and he enjoyed a normal married life like any other human.
TMQ – Translated Meaning of the Qur’an.
The English translation of the Qur'an by M.A.S. Abdel Haleem has been used.
As the propaganda war against Islam intensifies, the personality and conduct of our beloved Messenger صلى الله عليه وآله وسلم is coming under increasing scrutiny and attack from the kuffar. One area of focus for them is the marriages of the Messenger of Allah صلى الله عليه وآله وسلم.
The following discussion is based on a translation of the chapter ‘The Prophet’s Marriages’ from the book ‘The Social System in Islam’ by Sheikh Taqiudeen an-Nabhani. The book can be downloaded in Arabic from here and English from here.
Permission to marry more than four wives
Allah تعالى revealed in the Holy Qur’an:
وَإِنۡ خِفۡتُمۡ أَلَّا تُقۡسِطُواْ فِى ٱلۡيَتَـٰمَىٰ فَٱنكِحُواْ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثۡنَىٰ وَثُلَـٰثَ وَرُبَـٰعَۖ فَإِنۡ خِفۡتُمۡ أَلَّا تَعۡدِلُواْ فَوَٲحِدَةً أَوۡ مَا مَلَكَتۡ أَيۡمَـٰنُكُمۡۚ ذَٲلِكَ أَدۡنَىٰٓ أَلَّا تَعُولُواْ
“If you fear that you will not deal fairly with orphan girls, you may marry whichever [other] women seem good to you, two, three, or four. If you fear that you cannot be equitable [to them], then marry only one, or your slave(s): that is more likely to make you avoid bias.” [TMQ An-Nisa: 3]
At the end of the eighth year of the Hijra, after he had consummated all of his marriages with his wives, the Messenger صلى الله عليه وآله وسلم was at the time of the revelation of this verse married to more than four wives. However, he did not leave a single one of them but continued to be married to all his wives. This is because marriage to more than four wives is specific to him صلى الله عليه وآله وسلم. It is clear that being married to more than four wives is unique to the Messenger صلى الله عليه وآله وسلم and so he kept them after the revelation of this verse which limited marriage to four wives.
This is because the Prophet’s صلى الله عليه وآله وسلم action does not contradict a statement that he makes. If there is a contradiction then the action is specific to him while the saying is general to the Ummah. It has been established in the foundations of jurisprudence (usul ul-fiqh) that the action of the Prophet صلى الله عليه وآله وسلم does not contradict his speech that is relevant to the Ummah, but actions of the Prophet صلى الله عليه وآله وسلم can be specific to him alone.
This is because his صلى الله عليه وآله وسلم order to the Ummah is more specific than the evidences calling for us to emulate him by following his actions and sayings. Thus, the general order is built on the specific order, and therefore it is not allowed to emulate the Prophet صلى الله عليه وآله وسلم in an action in which there is a different order to the Ummah.
The Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives, and the allowance for them to offer themselves to him in marriage etc, is confirmed by verses from the Holy Qur'an.
Allah تعالى says:
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحۡلَلۡنَا لَكَ أَزۡوَٲجَكَ ٱلَّـٰتِىٓ ءَاتَيۡتَ أُجُورَهُنَّ وَمَا مَلَكَتۡ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيۡكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّـٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَـٰلَـٰتِكَ ٱلَّـٰتِى هَاجَرۡنَ مَعَكَ وَٱمۡرَأَةً۬ مُّؤۡمِنَةً إِن وَهَبَتۡ نَفۡسَہَا لِلنَّبِىِّ إِنۡ أَرَادَ ٱلنَّبِىُّ أَن يَسۡتَنكِحَہَا خَالِصَةً۬ لَّكَ مِن دُونِ ٱلۡمُؤۡمِنِينَۗ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَيۡهِمۡ فِىٓ أَزۡوَٲجِهِمۡ وَمَا مَلَڪَتۡ أَيۡمَـٰنُهُمۡ لِكَيۡلَا يَكُونَ عَلَيۡكَ حَرَجٌ۬ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا
“Prophet, We have made lawful for you the wives whose bride gift (mahr) you have paid, and any slaves Allah has assigned to you through war, and the daughters of your uncles and aunts on your father’s and mother’s sides, who migrated with you. Also any believing women who has offered herself to the Prophet and whom the Prophet wishes to wed – this is a dispensation for you only [Prophet] and not the rest of the believers: We know exactly what We have made obligatory for them concerning their wives and slave-girls – so you should not be blamed: Allah is most forgiving, most merciful.” [TMQ Al-Ahzab: 50]
This verse says: “a dispensation for you only [Prophet] and not the rest of the believers.” The word خَالِصَةً۬ Khalisa (dispensation) in the verse is a verbal noun which confirms whatever preceded it i.e. a dispensation has been made for you by permitting what Allah تعالى has made lawful for you specifically.
The evidence to say that it includes all that precedes it and that it is specific to the Messenger of Allah صلى الله عليه وآله وسلم is that it came after the four permissible matters of marrying wives, captives directly from the Fey’, daughters of his relations who have been mentioned amongst those that migrated with him, and a woman that directly offers herself for marriage. This is in addition to being stated in an emphatic manner as mentioned previously.
This is supported by the fact that at the completion of Allah’s تعالى saying: “not the rest of the believers,” His تعالى saying came: “We know exactly what We have made obligatory for them concerning their wives and slave-girls.” So this means this is not what Allah تعالى has enjoined on them. That is why after all of this Allah تعالى said: “so you should not be blamed.” i.e. so that there is no hardship for you.
Therefore, the marriages of the Prophet صلى الله عليه وآله وسلم should not be taken as an example to emulate, nor as a subject of legislative discussion because they are unique to him صلى الله عليه وآله وسلم alone. Not to mention that the reality of the Messenger’s صلى الله عليه وآله وسلم marriages indicates that they were marriages of a Prophet and not the marriages of a man marrying for sex and satisfaction of the procreation instinct, in terms of the male-female aspect.
Marriage to Khadija (ra)
By returning to the historical reality we find that he صلى الله عليه وآله وسلم married Khadija (ra) while he was twenty-three years of age. Khadija (ra) remained as his صلى الله عليه وآله وسلم wife for twenty-eight years. She died in the eleventh year of the Prophethood, two years before the Hijra, a few months after the rescission of the boycott document and shortly before his visit to Taif in the year 620CE. The Prophet صلى الله عليه وآله وسلم was aged fifty when she died.
He صلى الله عليه وآله وسلم did not contemplate since the time he married Khadija (ra) until her death, the prospect of marrying more than one wife, and this was at a time when polygyny was a widespread practise amongst the Arabs.
Before the Prophet صلى الله عليه وآله وسلم was sent with the Message, he spent seventeen years with Khadija (ra) sharing a quiet and tranquil life. He صلى الله عليه وآله وسلم lived with her for approximately eleven years after the Prophethood (Bi'tha), in a life of da’wa and struggle against the kufr thoughts. In spite of this he did not consider marrying again.
It was not known of the Prophet صلى الله عليه وآله وسلم during his life with Khadija (ra) or before his marriage to her that he was one of those tempted by the alluring charms of women in an age of ignorance (Jahiliyya) where these charms were used to tempt people.
It is not natural for us to take the view that after passing the age of fifty a sudden change took place in the Prophet صلى الله عليه وآله وسلم where he wasn’t content with only one wife but rather continued marrying until he had taken ten wives. Within five years in the sixth decade of the Prophet’s صلى الله عليه وآله وسلم life he gathered more than seven wives, and in the remaining seven years of the sixth decade and beginning of the seventh the Prophet صلى الله عليه وآله وسلم gathered nine wives.
At such an age can these marriages be attributed to a desire for women and sexual intercourse? Or were there other motives, which were required by the reality of life that the Prophet صلى الله عليه وآله وسلم was engaged in? i.e. the life of the Message, which he had been ordered to convey to the people. In order to understand this issue, let us examine the incidents surrounding the Prophet’s صلى الله عليه وآله وسلم marriages in further detail.
Contracting the marriage to A’isha (ra)
In the eleventh year of the Prophethood, the year in which Khadija (ra) died, the Prophet صلى الله عليه وآله وسلم considered getting married. He was fifty, and proposed to A’isha (ra), the daughter of Abu Bakr (ra), his friend and the first one who believed in his Prophethood from the men. When she was just a child of six he contracted a marriage with her but did not consummate it for a period of three years until she was nine and fully mature having reached puberty, which happened after the Hijra.
Marriage to Sawda bint Zam’a (ra)
However, at the time in which the Prophet صلى الله عليه وآله وسلم contracted the marriage with A’isha (ra) he married Sawda bint Zam’a (ra). Sawda (ra) was a widow of al-Sukran b. ‘Amr b. ‘Abd Shams (ra), who was one of the Muslims who had migrated to Abyssinia but died on his return to Makkah. Sawda (ra) had embraced Islam with her husband and she had migrated with him. She had suffered the same difficulties and hardships he suffered and faced the same harm he had faced.
After the death of Sawda’s husband the Prophet صلى الله عليه وآله وسلم married her. It has not been reported that Sawda (ra) was beautiful, or that she possessed wealth or standing, that would make any of the worldly aspects influence the Prophet’s صلى الله عليه وآله وسلم marriage to her. Since the Prophet صلى الله عليه وآله وسلم had married her after the death of her husband, the only thing we can deduce from this is that he married her to support her and raise her to the position of the mother of the believers. When he migrated he made the house of Sawda (ra) close to the Mosque. This was the first house the Prophet صلى الله عليه وآله وسلم built for any of his wives.
Consummation of the marriage to A’isha (ra)
Then, in the first year of the Hijra after the brotherhood between the Ansar and the Muhajireen had been instituted, the Messenger صلى الله عليه وآله وسلم consummated his marriage with A’isha (ra) and he housed her next to the house of Sawda (ra), close to the Mosque. He allowed his first Wazir (assistant) and friend Abu Bakr as-Siddiq (ra) to come and see him in his house at his daughter's home.
Marriage to Hafsa (ra)
In the second year of the Hijra, after the battle of Badr and before Uhud, he married Hafsa (ra) the daughter of Umar b. al-Khattab (ra). Hafsa (ra), before being married to the Prophet صلى الله عليه وآله وسلم, was the wife of Hanish (ra) who was one of the early converts to Islam. Seven months after Hanish (ra) died the Messenger صلى الله عليه وآله وسلم married her. By marrying Hafsa (ra) he صلى الله عليه وآله وسلم enabled his second Wazir, his companion Umar b. al-Khattab (ra) to come to see him in his house at Hafsa’s home.
So the marriages to A’isha (ra) and Hafsa (ra) were marriages to the daughters of his two Wazirs (assistants), the daughters of two companions who persevered with him in Da'wah, ruling and fighting. Therefore such marriages were not only for the purpose of marriage. Although A’isha (ra) was beautiful and the Prophet صلى الله عليه وآله وسلم found her attractive this was not the case with Hafsa (ra), which indicates that his marriage to both of them was for a purpose other than sexual gratification.
Marriage to Juwayriyya bint al-Harith ibn Abi Dirar (ra)
During the battle of Banu Mustaliq, in the fifth year of the Hijra, he صلى الله عليه وآله وسلم married Juwayriyya bint al-Harith ibn Abi Dirar (ra). The reason behind his marriage to her was for the purpose of drawing her father closer to the Prophet صلى الله عليه وآله وسلم and raising her position. Juwayriyya (ra) was from the captives of Banu Mustaliq, and had fallen into the hands of one of the Ansar. She was the daughter of the leader of Banu Mustaliq, so she wanted to free herself from her master to whom she had become a slave-girl. Her master increased the ransom money knowing that she was the daughter of the leader of Banu Mustaliq. So her father approached the Prophet صلى الله عليه وآله وسلم with the ransom required to free her, which he did. Then after believing in the Message of the Prophet صلى الله عليه وآله وسلم he became a Muslim, and he took his daughter Juwayriyya (ra) to the Prophet صلى الله عليه وآله وسلم and she too embraced Islam, so the Prophet صلى الله عليه وآله وسلم asked her father for her hand in marriage. He married her to the Prophet صلى الله عليه وآله وسلم himself so the Prophet’s صلى الله عليه وآله وسلم marriage to her was in fact a marriage to the daughter of a leader of a tribe which he had subjugated. His صلى الله عليه وآله وسلم objective was to win the friendship of its leader through marrying his daughter.
Marriage to Safiyya (ra)
In the seventh year of the Hijra after the victory of Khaybar he صلى الله عليه وآله وسلم married Safiyya (ra) daughter of Huyai ibn al-Akhtab who was one of the leaders of the Jews. The story of his marriage to her began when she was taken along with other captives which the Muslims seized from the fortress of Khaybar. Some of the Muslims advised the Prophet صلى الله عليه وآله وسلم: “Safiyya is a noble lady of Banu Qurayza and Banu Nadhir. She is not suitable for anyone other than you”, so the Prophet صلى الله عليه وآله وسلم freed her and married her. This was therefore done for her protection and to free her from the bondage of slavery, as well to raise her status. It has been narrated that Abu Ayyub Khalid al-Ansari feared that Safiyya (ra) harboured hatred against the Messenger صلى الله عليه وآله وسلم who had killed her father, husband and people. For this reason he spent the night, girded with his sword, around the tent in which the Messenger صلى الله عليه وآله وسلم consummated the marriage with Safiyya (ra) on the way back from Khaybar. When the Messenger صلى الله عليه وآله وسلم woke up in the morning he noticed him outside the tent and asked him: “What is the matter?” He replied: “I feared for you from this woman. You have killed her father, husband and her people and she has just recently come out of kufr.” So the Messenger صلى الله عليه وآله وسلم set Abu Ayyub’s mind at rest, and Safiyya (ra) remained loyal to the Messenger صلى الله عليه وآله وسلم until Allah تعالى took his soul.
Marriage to Maymuna (ra)
Later, in the eighth year of Hijra he صلى الله عليه وآله وسلم married Maymuna (ra) the sister of Umm al-Fadhl, the wife of al-‘Abbas b. Abd ul-Muttalib. He married her in Makkah at the end of the postponed pilgrimage (Umra al-qada) that the Muslims agreed to delay in the treaty of Hudaybiyah. The account of his marriage to her began when Maymuna (ra) was twenty six years of age and that she had delegated her sister Umm al-Fadhl to find a suitor for her, but when she saw the predicament of the Muslims at the umra she herself yearned for Islam.
Therefore, al-‘Abbas proposed to his nephew our Master Muhammad صلى الله عليه وآله وسلم at her behest and the Messenger صلى الله عليه وآله وسلم agreed to marry her. The three day time limit on staying Makkah, stipulated by the treaty of Hudaybiyah had expired. But the Messenger صلى الله عليه وآله وسلم wished to use his marriage to Maymuna (ra) as a means to increase the understanding between himself and the Quraish.
When Suhayl b. ‘Amr and Huwayteb b. ‘Abd ul-‘Uzza came to him representing Quraish they said to Muhammad صلى الله عليه وآله وسلم: “Your time in Makkah has expired, so leave us.” He صلى الله عليه وآله وسلم said to them: “What is the matter with you? Why do you not leave me? I will hold a wedding feast amongst you. We will prepare food for you so why not attend it?” Their response to him was “we have no need of your food so depart from us.” The Messenger صلى الله عليه وآله وسلم did not hesitate and left Makkah along with the rest of the Muslims.
Marriages to Zaynab bint Khuzayma and Umm Salama (ra)
As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Khuzayma (ra) and Umm Salama (ra), they were marriages to the two wives of his companions who had been martyred on the battlefield.
Zaynab (ra) was the wife of 'Ubayda b. al-Harith b. al-Muttalib (ra) who was martyred on the day of Badr, she was not of marked beauty, but she was known for her good nature and kindness to the extent that she became nicknamed as the ‘mother of the needy.’ She had passed her youth, but the Messenger of Allah صلى الله عليه وآله وسلم married her in the second year of the Hijra, after the battle of Badr and after the martyrdom of her husband. She stayed with him for only two years until Allah تعالى took her soul. After Khadija (ra), Zaynab (ra) was the only one who died before the Prophet صلى الله عليه وآله وسلم.
As for Umm Salama (ra), she was the wife of Abu Salama (ra), who had a number of sons with her. Abu Salama (ra) was injured in Uhud then recovered from it, so the Prophet صلى الله عليه وآله وسلم agreed to let him fight Banu Asad. He defeated them and returned to Madinah victorious with the booty that had been captured, but the injury he sustained at Uhud worsened and he remained ill until his death shortly afterwards. The Prophet صلى الله عليه وآله وسلم was present while he was on his deathbed, and he remained by his side, praying for his wellbeing until he died. The Prophet صلى الله عليه وآله وسلم then closed Abu Salama’s eyes.
Four months after Abu Salama’s death, the Messenger صلى الله عليه وآله وسلم proposed to Umm Salama (ra) herself, but she made excuses that she had a big family and that she had passed her youth. The Prophet صلى الله عليه وآله وسلم however persisted until he married her and he himself saw to her children’s upbringing.
Therefore it is clear that the Messenger married those two wives to care for the family of two of his companions after their death.
Marriage to Umm Habiba bint Abu Sufyan (ra)
As for his marriage to Umm Habiba bint Abu Sufyan (ra), this was a marriage to a believing woman who had migrated to Abyssinia fleeing with her deen intact. She had remained patient in the path of Islam after her husband had apostatised.
Umm Habiba (ra) was Ramla the daughter of Abu Sufyan, the leader of Makkah and head of the Mushrikin. She was the wife of a cousin (son of a paternal aunt) of the Messenger of Allah صلى الله عليه وآله وسلم, 'Ubayd Allah b. Jahsh al-Asadi. 'Ubayd Allah embraced Islam with his wife Ramla whilst her father Abu Sufyan was still upon kufr. She was afraid of hurting her father so she migrated, encumbered by her pregnancy, with her husband to Abbysinia. There in the place of refuge, Ramla gave birth to her daughter Habiba bint 'Ubayd Allah by whom she was named. So she came to be called Umm Habiba although her husband 'Ubayd Allah b. Jahsh did not take long before he left the fold of Islam and professed his belief in Christianity, the religion of the Abyssinians. He tried to take his wife Ramla away from Islam, but she patiently persevered in her deen.
Then the messenger of Allah صلى الله عليه وآله وسلم sent for the Negus delegating him to perform the marriage of Umm Habiba (ra) to the Messenger of Allah صلى الله عليه وآله وسلم. The Negus informed Umm Habiba (ra) of this, so she delegated Khalid b. Sa'id b. al-'As (ra) to give her in marriage, and her marriage contract with the Messenger صلى الله عليه وآله وسلم took place. Khalid undertook the marriage contract on her behalf and the Negus for the Messenger of Allah صلى الله عليه وآله وسلم. When the Muhajirin of Abbysinia returned to Madinah after the battle of Khaybar, Umm Habiba returned with them and entered the house of the Messenger of Allah صلى الله عليه وآله وسلم. Madinah celebrated the wedding of the Messenger to Umm Habiba (ra) and she remained in his house.
Marriage to Zaynab bint Jahsh (ra)
As for his صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) this marriage explained the legislation for a number of customs and traditions of Jahiliyah that contradicted Islam.
Firstly, it was legislation to demolish what was called equivalence or matching between the man and the woman. In marrying a cousin (daughter of his paternal aunt) who was from the leaders of the Quraish, to a former slave that had been freed Zayd (ra).
Secondly, it showed the legislation for the destruction of what had become established amongst them in Jahiliyah, in that adopting a son is like one’s own son, so one cannot marry his wife. Muhammad صلى الله عليه وآله وسلم married the wife of his freedman Zayd (ra), after he divorced Zaynab in order to destroy those non-Islamic customs.
The account of the Messenger’s صلى الله عليه وآله وسلم marriage to Zaynab bint Jahsh (ra) was that Zaynab bint Jahsh (ra) was the daughter of Umayma bint 'Abd al-Muttalib the paternal aunt of the Messenger صلى الله عليه وآله وسلم. She was raised under the Messenger’s صلى الله عليه وآله وسلم care and attention and because of this, she was to him like a daughter or younger sister. He صلى الله عليه وآله وسلم used to know her and knew whether she was attractive or not before she had married Zayd, and he had seen her from the time she was an infant crawling, until her childhood and through to her adolescent years. She was not a stranger to the Messenger صلى الله عليه وآله وسلم, but rather she was similar in position to his daughter.
He صلى الله عليه وآله وسلم proposed to her on behalf of his freed slave Zayd (ra). However, her brother 'Abd Allah b. Jahsh refused the proposal, because Zaynab (ra) was from Quraish and a Hashimite in addition to being a daughter of the aunt of the Messenger of Allah صلى الله عليه وآله وسلم. Whereas Zayd (ra) was a slave bought by Khadija (ra) and later freed by Muhammad صلى الله عليه وآله وسلم. Zaynab’s brother felt that this was a great shame for Zaynab (ra) as it used to be a great dishonour for the Arabs, as daughters of the nobility did not marry slaves even if they were given their freedom. But Muhammad صلى الله عليه وآله وسلم wanted these considerations which existed within people solely on the basis of tribalism to be erased and for them to comprehend that there is no superiority of an Arab over a non-Arab except in Taqwa and to understand Allah’s تعال saying:
إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡۚ
“In Allah’s eyes, the most honoured of you are the ones most mindful of Him (taqwa).” [TMQ Al-Hujurat: 13]
The Messenger صلى الله عليه وآله وسلم did not consider it right that a woman from other than his own family should be pushed to do this. So Zaynab bint Jahsh (ra), daughter of his aunt, became the one to depart from the traditions of the Arabs and to destroy their customs, paying no attention to what people may say about her
He صلى الله عليه وآله وسلم let Zayd (ra), his slave whom he had adopted and who due to the customs and traditions of the Arabs gained the right of inheritance from him, to be the one who would marry Zaynab (ra). The Messenger صلى الله عليه وآله وسلم insisted that Zaynab (ra) and her brother 'Abdullah accept Zayd (ra), his freed slave, as her husband. However, Zaynab (ra) persisted in her refusal as did her brother 'Abdullah. As a result Allah تعال revealed the verse:
وَمَا كَانَ لِمُؤۡمِنٍ۬ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُ ۥۤ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُ ۥ فَقَدۡ ضَلَّ ضَلَـٰلاً۬ مُّبِينً۬ا
“When Allah and His messenger have decided on a matter that concerns them, it is not fitting for any believing man or women to claim freedom of choice in that matter: whoever disobeys Allah and His messenger is far astray.” [TMQ Al-Ahzab: 36]
Therefore 'Abdullah and Zaynab had no choice but to submit to Allah’s تعال will, so they said: “We consent O Messenger of Allah صلى الله عليه وآله وسلم.”
Zayd (ra) consummated his marriage with Zaynab (ra) after the Prophet صلى الله عليه وآله وسلم had sent her the bride gift (mahr).
However, married life between Zayd (ra) and Zaynab (ra) was not good. On the contrary, from the start it was unsettled and embittered and continued to be unsettled and embittered. Zaynab (ra) was not happy with this marriage after it had taken place even though it was a command from Allah تعال and His Messenger صلى الله عليه وآله وسلم. She did not obey her husband, and she did not soften in her approach towards him. Rather, she boasted to Zayd (ra) that the bondage of slavery had not befallen her and she made life difficult for him.
Zayd (ra) complained to the Prophet صلى الله عليه وآله وسلم on numerous occasions and explained to him about Zaynab’s (ra) bad treatment of him. He sought permission from the Prophet صلى الله عليه وآله وسلم a number of times to divorce her. The Prophet صلى الله عليه وآله وسلم used to reply: “Hold on to your wife.”
Then Allah تعال revealed to the Messenger صلى الله عليه وآله وسلم that Zaynab (ra) will be one of his wives. This was distressing for the Prophet صلى الله عليه وآله وسلم who feared that people will say that Muhammad صلى الله عليه وآله وسلم has married his son’s wife and will censure him for that since he صلى الله عليه وآله وسلم had adopted Zayd (ra) as a son. Therefore, the Messenger صلى الله عليه وآله وسلم did not want Zayd (ra) to divorce Zaynab (ra), but Zayd (ra) urged the Prophet صلى الله عليه وآله وسلم to allow him to divorce her.
Despite the fact that the Prophet صلى الله عليه وآله وسلم knew that Zaynab (ra) would be one of his wives as Allah تعال had informed him of this through revelation, he صلى الله عليه وآله وسلم still said to Zayd (ra): “Keep your wife to yourself, and fear Allah.” As a result of this Allah تعال mildly reproached the Prophet صلى الله عليه وآله وسلم since Allah تعال told him that he صلى الله عليه وآله وسلم would marry Zaynab (ra) and that he صلى الله عليه وآله وسلم was concealing within himself that which Allah تعال wanted made known. This is the meaning of Allah’s تعال saying:
وَتُخۡفِى فِى نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ
“You hid in your heart what Allah would later reveal.” [TMQ Al-Ahzab: 37]
The matter that the Prophet صلى الله عليه وآله وسلم concealed was the knowledge that Zaynab (ra) will be his wife even though she was the wife of someone he had adopted. This is what Allah would make manifest afterwards, which was his marriage to a divorcee of someone he had adopted as his son.
The reason for the Messenger’s صلى الله عليه وآله وسلم concealment of this marriage, which Allah تعال later made manifest, is that it was the custom of the Arabs to keep their adopted sons and daughters in their houses and ensure links with their relations. They used to give the ‘da’iyy’ (the person who is adopted, all the rights of a son.) All the rules of a son were applied to them even in inheritance and the esteem of lineage. So when Allah informed the Messenger صلى الله عليه وآله وسلم that Zaynab (ra), the wife of his freed slave whom he had adopted will be his wife he hid this knowledge and strictly insisted that Zayd (ra) hold on to his wife and not divorce her. This is despite Zayd’s (ra) insistence, his complaints about her, and the lack of harmony between them in their marital life ever since he married her. Zayd (ra) insisted on divorcing her so the Messenger صلى الله عليه وآله وسلم gave him permission, and he eventually divorced her without any knowledge that the Messenger صلى الله عليه وآله وسلم would marry her and without Zaynab (ra) herself knowing that the Messenger صلى الله عليه وآله وسلم would take her as his wife.
This is illustrated by what Ahmad, Muslim and an-Nisa’i have reported from Sulayman b. al-Mughira on the authority of Thabit that Anas who said: When the 'Iddah (divorce period) of Zaynab was over, Allah’s Messenger صلى الله عليه وآله وسلم said to Zayd to mention him to her. So I (Zayd) went to her and said: ‘O Zaynab rejoice! Allah’s Messenger sent me to propose to you on his behalf.’ She said: ‘I do not do anything until I see my Lord order me.’ So she stood at her place of worship and Allah’s Messenger came to her without permission when the verses of the Qur’an (pertaining to her marriage) were revealed:
فَلَمَّا قَضَىٰ زَيۡدٌ۬ مِّنۡہَا وَطَرً۬ا زَوَّجۡنَـٰكَهَا لِكَىۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٌ۬ فِىٓ أَزۡوَٲجِ أَدۡعِيَآٮِٕهِمۡ إِذَا قَضَوۡاْ مِنۡہُنَّ وَطَرً۬اۚ
“When Zayd no longer wanted her, We gave her to you in marriage so that there might be no fault in believers marrying the wives of their adopted sons after they no longer wanted them.” [TMQ Al-Ahzab: 37]
If either Zaynab (ra) or Zayd (ra) had known that Allah تعال had ordered the Messenger صلى الله عليه وآله وسلم to marry Zaynab then Zayd would not have said to her ‘rejoice,’ nor she said ‘until I see my Lord order me.’ i.e. she left the matter to Allah to guide her in this marriage. The 'Illa (legal reason) of this marriage is so that there is no sin on the believer in marrying the wife of someone they had adopted.
Conclusion
This is the account of the Messenger’s صلى الله عليه وآله وسلم marriages to his wives. It is clear that each one was for an objective other than the mere aim of marrying. The intent of the Prophet’s صلى الله عليه وآله وسلم marriage to more than four wives and why this number is unique to him compared to the rest of his Ummah is now clear.
The fact that the objective was not the agitation of the procreation instinct of a man who had passed the age of fifty is quite evident, since he was a man who was busy with the Da’wa, engaged in conveying the Message of his Lord to the world so that he may revive a people and mould them into an Ummah whose only aim in life was to carry the Message of Allah to the world.
His صلى الله عليه وآله وسلم aim was to build the society anew after he had demolished the previous structures, and establish a state pushing ahead the world before it, in order to carry the Call of Islam to the people. Anyone whose mind is occupied with the revival of an Ummah, the establishment of a state, the building of a society, and the carrying of the Message to the world cannot be preoccupied by women devoting himself to them and marrying one every year. Rather, he carried his Da'wah and he enjoyed a normal married life like any other human.
TMQ – Translated Meaning of the Qur’an.
The English translation of the Qur'an by M.A.S. Abdel Haleem has been used.
Western Governments Attack Islamic Marital Law but Ignore Plight of Women under Liberal Democracy
Western governments have lined up to condemn a proposed law currently going through the Afghan parliament related to the rights of women within marriage. Puppet governments in the Muslim world have a track record of implementing faulty laws, incomplete Islamic systems, and a failure to implement Islam's framework of solutions that prevent problems arising.
The details of the proposed law that is causing this controversy cannot be properly known from western media sources. It is reported that it would oblige a wife to fulfil the sexual desires of her husband and that she cannot leave the house without his permission. However, whatever the specific details of this law it has unquestionably become yet another excuse to attack the Islamic social system.
Islamic marital law places importance upon strong marriages and consequently strong family units. It is also indicative of the high status Islam has afforded the woman in society that it obliges the husband to ensure her security and well-being when she leaves the home.
Regarding the proposed law, President Obama said, "I think this law is abhorrent" and Gordon Brown said it, "risks putting Afghanistan back to its past rather than towards a democratic future where men and women are treated equally." Terms such as "legalization of rape in marriage", "sexual enslavement", and "women's imprisonment" have contributed to the highly charged and emotive language fuelling the hysteria surrounding these proposed law.
Islam has a quite distinct view on the respective roles of men and women in marriage. Islam places great importance upon strong marriages and consequently strong family units, gives a woman a high status in society, and obliges wives to fulfil their marital roles as well as husbands to ensure the security and well-being of their wives when she leaves the home.
While attacking individual Islamic laws, Western leaders seem to ignore the "abhorrent" epidemic levels of abuse, violence, and rape facing women within their own liberal secular countries. In the UK, 1 in 4 women face domestic violence and 1 in 20 have been raped. In the US, a woman is sexually assaulted every two and a half minutes.
Furthermore, Western governments conveniently ignore the plight facing the vast majority of Afghan women following the introduction of a liberal democratic system in the country. Eight years post-invasion, millions of women in Afghanistan face lives of abject poverty, increasing violence and miserable living conditions. Prostitution has increased in the country, resulting from the dire poverty facing so many women "Sex for bread" has become a familiar term in the country.
Rapes and abductions are at epidemic proportions. More than 70% of Afghans are chronically malnourished. Over 80% of Afghan women are still illiterate. Girls continue to be married off to settle debts or tribal differences. The country boasts the 2nd highest rate of maternal mortality in the world with the Eastern province of Badakshan having the highest recorded rate in history. Afghanistan has the highest child mortality rate in the world with 1/5 of children dying before the age of 5. It also has the highest number of widows (proportionate to the total population) in the world due to armed conflict 1.5million out of a 26.6 million population. Self-immolation has become an increasing problem in the country with women setting themselves alight out of desperate misery due to wretched living conditions and abject poverty.
Regarding this controversy, Dr. Nazreen Nawaz said, "Western governments are presiding over a social and family meltdown within their own countries, just as they are trying to deal with a financial meltdown, with escalating levels of divorce, adultery, teenage pregnancies and broken families. The "freedom-loving" culture of liberal values has nurtured a hedonistic and care-free attitude to life based upon the pursuit of carnal and individual self-interest, rather than creating a mindset of responsibility. Furthermore, the rhetoric of "Gender Equality" in defining rights and responsibilities of men and women in society and family life has not stemmed the tide of abuse facing women within secular societies nor eradicated the oppressive treatment of women in the Muslim world due to traditional culture."
"As for accusing Islam of " female sexual enslavement" in marriage, this is farcical coming from leaders that govern over systems that have legalized the "sexual enslavement" of women under the guise of "liberty", through accepting pornography, brothels, and the exploitation of women's bodies in the advertising and entertainment industries. Western governments are therefore in no position to attack Islamic family law. Nor do they have any moral ground to preach "women's rights" to the Muslim world."
"Women in Afghanistan and across the Muslim world are fully aware of the disastrous impact of liberal democracy upon their lands. They recognise that the democratic system has not guaranteed for them their security, basic needs nor eradicated oppressive traditions from their societies. They realise that simply enshrining "gender equality" into their constitutions or symbolic gestures such as fixed quotas for women in their parliamentary systems, do not translate into an improved standard of living for ordinary women. They acknowledge that the selective - rather than the comprehensive implementation - of Islamic laws will not secure the rights Islam ordained for the woman. It is understandable then why millions of Muslim women across the world look forward to the establishment of the Khilafah State a true alternative to the decrepit systems that currently plague their lands. It will be a system that will raise their status in society, eradicate oppressive tribal customs, provide their basic needs and guarantee a life free from a fear of violence."
The details of the proposed law that is causing this controversy cannot be properly known from western media sources. It is reported that it would oblige a wife to fulfil the sexual desires of her husband and that she cannot leave the house without his permission. However, whatever the specific details of this law it has unquestionably become yet another excuse to attack the Islamic social system.
Islamic marital law places importance upon strong marriages and consequently strong family units. It is also indicative of the high status Islam has afforded the woman in society that it obliges the husband to ensure her security and well-being when she leaves the home.
Regarding the proposed law, President Obama said, "I think this law is abhorrent" and Gordon Brown said it, "risks putting Afghanistan back to its past rather than towards a democratic future where men and women are treated equally." Terms such as "legalization of rape in marriage", "sexual enslavement", and "women's imprisonment" have contributed to the highly charged and emotive language fuelling the hysteria surrounding these proposed law.
Islam has a quite distinct view on the respective roles of men and women in marriage. Islam places great importance upon strong marriages and consequently strong family units, gives a woman a high status in society, and obliges wives to fulfil their marital roles as well as husbands to ensure the security and well-being of their wives when she leaves the home.
While attacking individual Islamic laws, Western leaders seem to ignore the "abhorrent" epidemic levels of abuse, violence, and rape facing women within their own liberal secular countries. In the UK, 1 in 4 women face domestic violence and 1 in 20 have been raped. In the US, a woman is sexually assaulted every two and a half minutes.
Furthermore, Western governments conveniently ignore the plight facing the vast majority of Afghan women following the introduction of a liberal democratic system in the country. Eight years post-invasion, millions of women in Afghanistan face lives of abject poverty, increasing violence and miserable living conditions. Prostitution has increased in the country, resulting from the dire poverty facing so many women "Sex for bread" has become a familiar term in the country.
Rapes and abductions are at epidemic proportions. More than 70% of Afghans are chronically malnourished. Over 80% of Afghan women are still illiterate. Girls continue to be married off to settle debts or tribal differences. The country boasts the 2nd highest rate of maternal mortality in the world with the Eastern province of Badakshan having the highest recorded rate in history. Afghanistan has the highest child mortality rate in the world with 1/5 of children dying before the age of 5. It also has the highest number of widows (proportionate to the total population) in the world due to armed conflict 1.5million out of a 26.6 million population. Self-immolation has become an increasing problem in the country with women setting themselves alight out of desperate misery due to wretched living conditions and abject poverty.
Regarding this controversy, Dr. Nazreen Nawaz said, "Western governments are presiding over a social and family meltdown within their own countries, just as they are trying to deal with a financial meltdown, with escalating levels of divorce, adultery, teenage pregnancies and broken families. The "freedom-loving" culture of liberal values has nurtured a hedonistic and care-free attitude to life based upon the pursuit of carnal and individual self-interest, rather than creating a mindset of responsibility. Furthermore, the rhetoric of "Gender Equality" in defining rights and responsibilities of men and women in society and family life has not stemmed the tide of abuse facing women within secular societies nor eradicated the oppressive treatment of women in the Muslim world due to traditional culture."
"As for accusing Islam of " female sexual enslavement" in marriage, this is farcical coming from leaders that govern over systems that have legalized the "sexual enslavement" of women under the guise of "liberty", through accepting pornography, brothels, and the exploitation of women's bodies in the advertising and entertainment industries. Western governments are therefore in no position to attack Islamic family law. Nor do they have any moral ground to preach "women's rights" to the Muslim world."
"Women in Afghanistan and across the Muslim world are fully aware of the disastrous impact of liberal democracy upon their lands. They recognise that the democratic system has not guaranteed for them their security, basic needs nor eradicated oppressive traditions from their societies. They realise that simply enshrining "gender equality" into their constitutions or symbolic gestures such as fixed quotas for women in their parliamentary systems, do not translate into an improved standard of living for ordinary women. They acknowledge that the selective - rather than the comprehensive implementation - of Islamic laws will not secure the rights Islam ordained for the woman. It is understandable then why millions of Muslim women across the world look forward to the establishment of the Khilafah State a true alternative to the decrepit systems that currently plague their lands. It will be a system that will raise their status in society, eradicate oppressive tribal customs, provide their basic needs and guarantee a life free from a fear of violence."
Killed for wearing a hijab?
On July 1st, Marwa al-Sherbini, 32, (who was three months pregnant) was stabbed to death in an open German court in front of her three year old son. She was stabbed not once, not twice but 18 times by a xenophobic German who had previously insulted her for wearing the obligatory Islamic headdress (hijab), leading to this court appearance. To add insult to injury, when her husband tried to help her, the police shot him, saying they thought he was the perpetrator and he is now in a critical condition in hospital.
This murder shocked Muslims not only in Germany but across the Muslim world. However, the reaction of German politicians was a long time in coming. Germany’s leader, Angela Merkel has so far remained silent on this horrific crime, while in a party conference speech last month, she was strongly vocal against mosque minarets being higher than church steeples, following local resistance in several German cities to the construction of new mosques. Rather ironic, when you consider that fifty years ago, Germany invited hundreds of thousands of foreign ‘guest workers’ from Turkey to help rebuild the country after the Second World War. A war that Germany would rather forget as it led to the state-sponsored extermination of people who were perceived as ‘dangerous.’
Germany is home to nearly 4 million Muslims and is one of the largest Muslim populations in Western Europe. The country brought in Muslim immigrants from Turkey and North Africa to fill a labour void. They worked hard and contributed to the economic growth of these nations, enabling them to become the powers that they are. Rather than receiving acceptance or recognition within these societies for their contributions, they are instead being marginalized, demonised and treated with intolerance, hate and violence - a reflection of the growing intolerance of secular extremism in various European countries to Islam and any culture, any people that are at odds with their narrow view of life.
A national poll published in 2006 in the German newspaper Frankfurter Allegmaine indicated that attitudes towards Islam had worsened in the two years since 2004. 91% of respondents thought that Islam oppressed women (in 2004, the figure was 85%). 83% of Germans thought Islam was dominated by fanaticism (in 2004, the figure was 75%). 71% of Germans questioned felt Islam was intolerant, compared to 66% in 2004.
Another study conducted by the University of Bielefeld’s Institute for Interdisciplinary Research on Conflict and Violence that surveyed 3000 people of different ages and educational and social backgrounds found that 65% totally rejected Islam, claiming that its precincts are not harmonious with the atmosphere in the West. Some 25% of the respondents opposed allowing new Muslim immigrants into the country, while 59% believed the number of foreigners has increased beyond limits. Furthermore, 30% called for deporting foreigners if unemployment rates hit record highs and job opportunities for Germans became scarce. Asked whether they would like to live in districts heavily populated by Muslims such as Kreuzberg, 50% answered in the negative and 65% had doubts about their Muslim neighbours.
This latest chapter in German social life indicates a rising trend of anti-Muslim sentiments and has worrying echos of its fascist past - a reflection of how secular states cannot claim immunity from dictatorial tendencies.
It is interesting to note that the murder of Marwa’s al-Sherbini occurred just days after the French President, Sarkozy tried to score cheap political points amongst right-wing voters and politicians by inciting anti-Muslim sentiments in a speech to the French Parliament through denouncing and attacking the burqa.
Unfortunately, this is nothing new as both politicians and the media have played a key role in fostering a negative image of Islam and Muslims and thereby creating a dangerous climate of fear for many Muslims. The comments of the British minister, Jack Straw on the face veil (niqab), the banning of the face veil in some parts of Europe, the banning of the hijab in French schools, the Pope's comments on Islam, the publication of the insulting caricatures of Prophet Mohammed (saw) in the right-wing Danish newspaper Jyllands-Posten and in other European media outlets and now the racist killing of Marwa al-Sherbini are all a reminder of the increasing anti-Muslim sentiments in the West.
It is interesting to note that Marwa al-Sherbini’s murder received comparatively little coverage in German and Western media. The under-reporting of this case begs the question that if the victim had been a non-Muslim or the perpetrator a Muslim, would this story have received such little coverage? This is a sad indictment on a media that claims to be objective, unbiased, independent, and fair yet when it comes to reporting the murder of a Muslim mother in an open European courtroom, it largely remains silent. In a society that prides itself on the values of respecting women, inclusiveness and human rights, it appears all were missing when it came to this Muslim woman.
Many, including the victim’s brother, believe Marwa al-Sherbini was killed because of her hijab. He said his sister was harassed several times by the killer, who tried to remove her hijab by force. "My sister was a martyr of hijab," Tareq al-Sherbini told Al-Doustour, an Egyptian daily. Nearly four million Muslims living in Germany have condemned al-Sherbini's killing, expressing concern about the consequences of such terrorist attacks against Muslims.
The continued attack on Islam and its values by Western governments, media and institutions is set to only increase the xenophobia and fascism in Europe and other Western countries. Sadly in such a reality, tragic murders of Muslim women such as Marwa al-Sherbini who wear the hijab, jilbab or niqab will unfortunately probably not be the last..
This murder shocked Muslims not only in Germany but across the Muslim world. However, the reaction of German politicians was a long time in coming. Germany’s leader, Angela Merkel has so far remained silent on this horrific crime, while in a party conference speech last month, she was strongly vocal against mosque minarets being higher than church steeples, following local resistance in several German cities to the construction of new mosques. Rather ironic, when you consider that fifty years ago, Germany invited hundreds of thousands of foreign ‘guest workers’ from Turkey to help rebuild the country after the Second World War. A war that Germany would rather forget as it led to the state-sponsored extermination of people who were perceived as ‘dangerous.’
Germany is home to nearly 4 million Muslims and is one of the largest Muslim populations in Western Europe. The country brought in Muslim immigrants from Turkey and North Africa to fill a labour void. They worked hard and contributed to the economic growth of these nations, enabling them to become the powers that they are. Rather than receiving acceptance or recognition within these societies for their contributions, they are instead being marginalized, demonised and treated with intolerance, hate and violence - a reflection of the growing intolerance of secular extremism in various European countries to Islam and any culture, any people that are at odds with their narrow view of life.
A national poll published in 2006 in the German newspaper Frankfurter Allegmaine indicated that attitudes towards Islam had worsened in the two years since 2004. 91% of respondents thought that Islam oppressed women (in 2004, the figure was 85%). 83% of Germans thought Islam was dominated by fanaticism (in 2004, the figure was 75%). 71% of Germans questioned felt Islam was intolerant, compared to 66% in 2004.
Another study conducted by the University of Bielefeld’s Institute for Interdisciplinary Research on Conflict and Violence that surveyed 3000 people of different ages and educational and social backgrounds found that 65% totally rejected Islam, claiming that its precincts are not harmonious with the atmosphere in the West. Some 25% of the respondents opposed allowing new Muslim immigrants into the country, while 59% believed the number of foreigners has increased beyond limits. Furthermore, 30% called for deporting foreigners if unemployment rates hit record highs and job opportunities for Germans became scarce. Asked whether they would like to live in districts heavily populated by Muslims such as Kreuzberg, 50% answered in the negative and 65% had doubts about their Muslim neighbours.
This latest chapter in German social life indicates a rising trend of anti-Muslim sentiments and has worrying echos of its fascist past - a reflection of how secular states cannot claim immunity from dictatorial tendencies.
It is interesting to note that the murder of Marwa’s al-Sherbini occurred just days after the French President, Sarkozy tried to score cheap political points amongst right-wing voters and politicians by inciting anti-Muslim sentiments in a speech to the French Parliament through denouncing and attacking the burqa.
Unfortunately, this is nothing new as both politicians and the media have played a key role in fostering a negative image of Islam and Muslims and thereby creating a dangerous climate of fear for many Muslims. The comments of the British minister, Jack Straw on the face veil (niqab), the banning of the face veil in some parts of Europe, the banning of the hijab in French schools, the Pope's comments on Islam, the publication of the insulting caricatures of Prophet Mohammed (saw) in the right-wing Danish newspaper Jyllands-Posten and in other European media outlets and now the racist killing of Marwa al-Sherbini are all a reminder of the increasing anti-Muslim sentiments in the West.
It is interesting to note that Marwa al-Sherbini’s murder received comparatively little coverage in German and Western media. The under-reporting of this case begs the question that if the victim had been a non-Muslim or the perpetrator a Muslim, would this story have received such little coverage? This is a sad indictment on a media that claims to be objective, unbiased, independent, and fair yet when it comes to reporting the murder of a Muslim mother in an open European courtroom, it largely remains silent. In a society that prides itself on the values of respecting women, inclusiveness and human rights, it appears all were missing when it came to this Muslim woman.
Many, including the victim’s brother, believe Marwa al-Sherbini was killed because of her hijab. He said his sister was harassed several times by the killer, who tried to remove her hijab by force. "My sister was a martyr of hijab," Tareq al-Sherbini told Al-Doustour, an Egyptian daily. Nearly four million Muslims living in Germany have condemned al-Sherbini's killing, expressing concern about the consequences of such terrorist attacks against Muslims.
The continued attack on Islam and its values by Western governments, media and institutions is set to only increase the xenophobia and fascism in Europe and other Western countries. Sadly in such a reality, tragic murders of Muslim women such as Marwa al-Sherbini who wear the hijab, jilbab or niqab will unfortunately probably not be the last..
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