Muslims believe in freedom of speech. But we also believe in freedom from insults and humiliation. It should come as no surprise that we are as willing to fight and die for our rights as the West is for its.
Sorry for responding to the issue so late. I have sporadic- or erratic- internet access these days.
It’s simple really:
We Muslims believe in freedom of speech, too. We also believe in freedom from humiliation and indignity. So there is a balance in our concept.
The bottom line though, is that we are just as willing to die and kill- and everything less than those- for the rights we believe in as Americans are for the freedom of speech. If you think about it, we aren’t attacking and occupying countries (though we have the power to) for our beliefs, so we are not the extremists.
Now, why isn’t it that people are burning the Gitas, or mocking Buddha or Confucius, making cartoons about Lao-Tzu, or accusing Jesus of crimes? Why is it mostly the Qur-aan and Muhammad (Salla-llaahu ’alayhi wa sallam)?
I think that Buddhists would be up in arms if Pali texts were being burnt, and Asian Buddhists are not as peace-loving as the fetishistic Western concept of Buddhism. The atrocity-filled 30-year civil war in Sri Lanka was waged by Buddhists. And the atrocities committed by Buddhists in Myanmar (which Nobel Peace Prize laureate Aung Sun Suu Kyi watches silently) are unspeakable. The willingness of Buddhist laymen, laywomen, monks and nuns to set themselves on fire in protest against China’s colonization of Tibet and suppression of Thai Buddhism is commendable in some respects, but is far from the smile-at-everything image Westerners imagine of Buddhism. I wonder why they don’t speak out against this?
And don’t think for a minute that Hindus would sit meditating in Himalayan caves if their gods and texts were being insulted. They probably wouldn’t even allow the graphic violence and grotesque sexuality of their texts to be read aloud.
Christians are generally more tolerant to insults aimed at Jesus Christ (peace be upon him), but that is actually disappointing. Would you believe that someone made a picture of Jesus and Mary (peace be upon them) out of elephant dung? It’s true. And the Christians did nothing. This isn’t tolerance, it’s humiliation. If I believed that Christ was God, the son of God, my lord and my savior, and the person who would judge me on Judgement Day, I would die before I let them do that.
The jewish version of the Torah that the Christians follow, and the Talmud that the Jews follow, are both genocidal, and so are today’s Zionists. Yet the only genocide we can talk about is the World War II holocaust, which we were taught about at a susceptible age and can’t question. The same Western countries that die and kill for the freedom of speech would throw you in jail for saying the “wrong” thing about the World War II holocaust; where’s the freedom of speech there? Even principled scientific inquiry is not allowed. Can we not demand the same thing about whom there are no historical doubts?
Wait…
That’s it!
Finally, it can be put in words the West seems to understand: Muhammad and the Qur-aan are our holocaust.
Put it in your lawbooks and be done with it. Lock up the subject of insults and throw away the key. Because we come from a people who would sooner part with their mother or their father, or their mother and their father, than to see harm come toa single hair on Muhammad’s head. Our forefathers and mothers stood between him and arrows and swords, and so we stand, rank upon rank, ready to defend our Prophet from any harm at any cost, with no thought of our selves.
Like it or not, that’s the reality, and we ain’t goin’ nowhere. We are the rock that will not break ’til you break yourself against us.
All that aside, a man who is the founder of the fastest-growing ideology on this planet, that flowers in every clime and circumstance, automatically deserves respect. So, maybe, just maybe, instead of taunting us with a lighter held under our holy book, more people should open it.
Let them call us extremists. We don’t mind. We know that they are hypocrites who know neither pride nor shame.
Fundamentalists? Fine. Because of those same fundamentals we know not to eat with the same hand we wipe feces with.
Terrorists? Please. Western civilization’s greatest achievement is wiping out entire races and languages all over the globe.
Backwards? Yeah, right. They are as brutal as the cavemen they claim to descend from, as savage as the beasts they claim are their distant cousins.
That said, we Muslims too should be wary of violating Islam by contradicting it. The greatest insult to the Prophet is disobedience. The innocent should never be harmed. The religion and gods of others should never be insulted, lest we be the cause of insults and attacks against Muslims and Islam. If any Muslim seeks to hurt the life, honor or property of an innocent, I stand in spirit and body against that, and so should we all.
Wa Salla-llaahu ’alaa Muhammad wa ‘alaa aalihi wa azwajatihi was sahbihi ajma’een, wa man ittabi’ahum bi-lIhsan
Is Islam the source of our problems, or their long-lost solution?
To go secular or not to go secular? North Africans fight for the soul of their revolutions. ”Western” Muslims are struggling to forge an identity. Turkey continues its decades old constitutional struggles. In all of these and more, the question of secularism vs. Islam-”ism” (defined here) is central. To be or not to be, Shakespeare wrote…
Its most famous test case was and is western Europe, which it awakened from a millenium of human darkness. Many other countries have followed suit in an effort to “modernize” and catch up to the “West”.
Many Muslims, whether they are in Muslim majority countries, the diasporas thereof, or reverts, are routing their degrees towards this effort, and not without reason. Muslim-majority nations have been dominated for centuries, and still are, and many suffer from a variety of sub-standard conditions.
Secularism is the answer many Muslims turn to because of these and similar questions:
Why do we, who invented hospitals in Baghdad, suffer from high infant mortality and diseases that have been eradicated in the “West”?
Why are we so disorganized after implementing bureaucracy to unprecedented detail and precision in the Uthmani Khilafah (Ottoman Caliphate)?
Why, with all the ayat and ahadith stressing cleanliness and hygiene, are our lands so filthy?
How can we, when we innovated weapon-making for centuries, be so easily dominated?
Why, when we are united by a book, and the first revelation was the command to read, do many of us suffer from illiteracy?
How can Muslim-majority countries trail the world in math in our lands when one of us founded algebra?
Why are we unable to implement solutions to our social problems when one of us founded the social sciences?
Why do we leave so many of our women to suffer after all the rights and protections accorded to them in the Qur’an and ahadith?
Why, when moderation, collaboration, negotiation and communication are integral to our deen and its history, are we unable to unite and counter the assaults against us?
Brother, Sister, Shaykh, ‘Alima, do you know the answer?
For many, secularism seems to be it. The problems we face were largely tackled ages ago by secularism in other countries, so by logic, the same will work for us. An even more encouraging sign is that countries we used to dominate in turn came to dominate us after secularizing. There’s no need for an opinion here, there’s not a historian who’ll dispute secularism as a factor, as a cause for the shift in global paradigms.
Why shouldn’t it work for Muslims if it worked for non-Muslims? The pre-secular non-Islamic world was rife with superstition. Unfounded, irrational and counter-scientific beliefs were the foundation for political, legal and social interaction. Science, what little of it there was, and medicine were also subjugated and contradicted by these foul-conceived notions. Royal/political scandals continued to emerge and chip away at the concept of the divine basis and status of rule. Scientific recoveries of ancient knowledge in western Europe, threw long-held beliefs and practices into mockery, from which they could never emerge. This and other factors turned people away from religion, and, predictably, especially considering the circumstances, it worked.
Why shouldn’t it have? Science is better in direction and potential than fairytale. A person, or people, will walk more successfully towards the future by seeing with their own eyes, rather than blindly, with misconceived notions of what surrounds them.
Islam- my Sisters, Brothers and Elders- is not like the religions other nations have left behind. Islam is not based on superstition. Science is consistent with it and we use scientific principles to learn and apply it. Anyone with a Qur-an can read over the scientific signs that it points to and explains, and afterwards go personally and objectively observe them. If they are not filled with faith, they’ll at least be impressed or amazed. The social and legal code of Islam, not to mention it’s hygienic and dietary stipulations, upgrade the way of life of yesterday and today. Through its code, people are enabled to update their cultures and avoid their pitfalls, while keeping their identity and pride intact. The diplomacy, international and inter-religious code of conduct has the potential to soothe the world’s growing rage. In Islam is provided a framework of inquiry, deduction, and conclusion that enables- and encourages- Muslims to benefit from the world, while safeguarding themselves from its evils.
Reason, logic and science and human advancement are integral to Islam. At the same time, it is not bound by them. It surpasses them by incorporating them into a holistic worldview and lifestyle. Science, logic and reason are made use of in the Qur-an to appeal to people’s higher instincts, and the message is just as real and relevant now, over a thousand years after its revelation. Secularism freed many parts of the world to their senses, but it also bound them to their senses. Without the anchor of guidance, we can reason ourselves in and out of anything. If you look around, you will see how secular societies and governments are using rational arguments, logic and science to lead ourselves into social, economic and environmental destruction.
What do Muslims really stand to benefit from that?
If you think and read deeply, you will recognize that it isn’t Islam that Muslims are seeking to abandon. Many Muslims wake up every day to a stagnant, backward, shackled reality. Culture, superstition, and tyranny have taken root and grown dominant in the Muslim-world. People have ignorantly or cunningly instituted practices and agendas that contradict or even negate Islam. For all the lofty ideals implied by our title- Muslim- we are living with too few of Islam’s benefits.
Secularism is the abandonment of ignorance, unquestioned tradition, and thoughtless action. It is the effort to replace them with information, rational principles, and science-verified processes. Islam goes even further than that by adding knowledge and wisdom, exceptional morals and values, and a complete, coherent lifestyle.
The “West” revived their societies through Renaissance, or ‘rebirth’ of old knowledge and sciences (much of which was transmitted to them by Muslims, by the way). Muslim populations did that a long time ago, but have admittedly come full circle. So we don’t need to try something different that we already see not working in societies around us. We need to repeat the process of self-purification and dedication to revelation that is a proven success.
If you’re still not ready to consider the Islam side of the coin, take a look at what secularism has already “achieved”:
Consider the monstrosities of depleted uranium and other chemical warfare, weapons of mass destruction, pollution, and global warming, all examples of the imbalance of pure science that lacks a stable moral basis.
Look at and ponder the suicide, rape, murder and drug addiction figures of the “First World”
As the seat of the Khilafah (“Caliphate”/“Ottoman Empire), Turkey once brought Europe to its knees. Now secular Turkey is on its knees begging to join the European Union.
The huge secular Arab regimes surrounding Israel all failed in their attempts to protect the rights and lands of their Christian and Muslim brethren.
What prosperity and upliftment have the secular governments of North Africa brought to their people? They are actually in worse condition than they were during the Khilafah. In the Khilafah, Syria had gold in its treasury. Now it has paper currency.
Muslims have the same standard of living as the people they live around, if not other places in the world.
Now ask yourself, are you comparing Muslim-majority Senegal to secular France, for example, or are you comparing West Africa to Western Europe? If you look at the world by region, you will find that Muslim-majority nations are basically at the same standard as the countries that they are around. The issues are not Islamic, they are regional. To take the West Africa example again, Muslim-majority Senegal is not much better or worse off than its non-Muslim neighbors. The same goes wherever you look. No Asian or African country can be compared to the “West” regardless of the religion of its inhabitants, with very few exceptions. Different parts of the world are at different standards of living. Islam is not to blame. It isn’t even a factor.
Well there is one exception. Muslims living in “Western” countries often enjoy higher rates of income and education. It would seem then, that Islam is an advantage.
The calculus behind the call for secularism goes like this:
Given: We are Muslims.
Given: We are facing problems.
Conclusion: We are facing problems because we are Muslims.
This line of thinking- and I admit to have oversimplified it- is an affront to the same logic that we claim to want to implement. We are not only Muslims. We are a lot of things. We are also Africans, Americans, Australians, and Eurasians. How come we don’t look to that as a cause? How come we don’t look at our traditions and culture and see if the cause is there? Why are our own personal and collective shortcomings held beyond suspicion?
Mustafa Kemal joined European colonialists in banning Muslims from using Arabic-based scripts.
Speaking of suspicion, don’t you find it suspicious that with all the identities we carry, we only isolate Islam as the cause of our problems? On the one hand, many of use admit to ourselves that we are Muslim in name only, but on the other hand, we blame the same Islam we admit is absent from our lives as the cause of the problems in our lives? Where does this come from?
Final thought: secularists within Muslim-majority countries often have the same agenda as kaafir colonialists. Russia banned the Arabic-based script in Central Asia (Kazakhstan, Uzbekistan, Tajikistan, Kyrgyzstan, Turkmenistan, etc.) and forced them to use their Cyrillic script. England banned the Arabic-based script used in East Africa (Swahili), Malaysia, and Indonesia (along with the Dutch) at least. What did Mustafa Kemal “Ataturk” do? Ban the Arabic-based Ottoman script in favor of the Roman alphabet. Coincidence? England, via Lawrence of Arabia, stoked feelings of Arab ethnocentrism and Arab nationalism to weaken the Ottoman Empire which united much of the Muslim world. Later, what was the sentiment common to the countries that were carved out of the Ottoman Empire? Secular nationalism. Coincidence? And to this day, liberal secular regimes get anything they want, from weapons to NATO invasions to media cover, from the same countries that used to colonize them. Coincidence?
Before I answer, I want to ask you a question: Don’t you hate when you ask something and people don’t give you a straight answer?
Now here are the answers: I don’t have the answers.
I am only a seeker. You can come along, but don’t follow me.
I sit with knowledgeable people, I listen to lectures, I travel the world and read widely. I don’t consider my opinions to be binding, anymore than I take others to be so when I have a reason not to. In Part I, I’m going to summarize the sources of the shariah/sharee’a, and offer a definition. In Part II, I’m going to summarize what those sources say about sexuality and gender. Then, in Part III, I’ll offer my personal commentary.
He told me he is often asked who his shuyuukh (teachers) are. He said he answers with the name of his teachers from this school and that, but he always includes a drug addict. He had given a talk once in Egypt about Islaam, and afterwards he was approached by a drug addict with tears in his eyes who said, “The way you talk about Islaam, it is as if it is in the clouds. But what about us? You didn’t say anything for us?” That man, who brought his mentality back down from the clouds, is the only teacher he described in detail, because, after everything, he was the one who made his Islaam real.
I go to Jumu’a (Friday) prayers and watch the imaam read badly from a paper with a government stamp. With the fancy, old-fashioned árabic, all in the 3rd person, I wonder “Who is he talking to?” It’s always ‘it’, ‘this’, etc., never ‘I’ or ‘you’, as if the listeners, and even the speaker, aren’t really there.
I talk to Islamic Studies students who sound confused to everyone but themselves.
I talk to Talaabu-l’Ilm (students of knowledge) and hear and read the statements of ‘ulamaa. Sometimes I cringe at how out of touch they seem with reality, especially at the ones who were not that way before they studied.
I read books that compare Islamic ideals to “Western” realities, as if people are going to look around and actually see them.
This isn’t for me.
I’m real.
Islam is real.
We are here.
Islam is simple because it is wise. It is wise because it is simple. It starts and ends with laa ilaaha illa-llaah, Muhammadu-rRasuulu-llaah, there is no god but Allaah, Muhammad is Allaah’s Messenger, sA’aws.
Those who question Allaah’s existence may add these to their questions:
“ Is it that their faculties of understanding urge them to this, or are they but a people transgressing beyond bounds?
Or do they say: He has forged it. Nay! they do not believe.
Then let them produce speech the like thereof, if they are truthful.
Were they created of nothing, or were they themselves the creators?
Or did they create the heavens and the earth? Nay, they have no firm belief.
Or have they the treasures of your Lord with them? Or have they been set in absolute authority?
(Qur-aan 52.32-7)
There being no god but Allaah goes far beyond worship. It implies authority and judgment, as indicated in Suuratu-lKahf (Qur-aan 18): 26: “…and he does not make anyone a partner in his ‘hukm’ (sovereignty, judgement)” http://www.cmje.org/religious-texts/quran/verses/018-qmt.php
Allaah alone is the rightful lawgiver. All authority is his alone. Law is inseparable from life. The life and the law are Islam. “Verily the only acceptable deen to Allaah is Islaam.” (Qur-aan 3.19). The only acceptable law and lifestyle is Islaam, entrusting one’s wellbeing wholly to Allaah. Mixing another life or law with it, religious or legal syncretism, is giving others a share in his sovereignty.
Muhammad, as his Messenger, did more than teach rituals. He came to establish Allaah’s right on this earth. This lengthy passage illustrates the point:
“They say, “We believe in Allah and in the messenger, and we obey”: but even after that, some of them turn away: they are not (really) Believers. When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline. But if the right is on their side, they come to him with all submission. Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong. The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, “We hear and we obey”: it is such as these that will prosper. He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious. They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: “Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do.” Say: “Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger’s duty is only to preach the clear (Message). Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion – the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ‘They will worship Me (alone) and not associate aught with Me. ‘If any do reject Faith after this, they are rebellious and wicked. So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy. Never think thou that the Unbelievers are going to frustrate (Allah’s Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge!”
Qur-aan 24.47-57 http://www.cmje.org/religious-texts/quran/verses/024-qmt.php
This establishes, in my mind, Allaah and Rasuulu-llaah as the sole legitimate sources of law (Deen, sharee’a, fiqh, etc.). Importantly- and no redundancy intended- it negates everything else.
These sources include:
1) Allaah’s word
A) the Qur-aan
As for the Qur-aan’s validity, that is dealt with here: “And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. And if ye do it not – and ye can never do it – then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones.” (Qur-aan 2.23-4)
B) Ahadeeth Qudsi- Allaah’s direct statements not included in the Qur-aan, but narrated by Muhammad)
2) Allaah’s Creation- He insistently refers to His Creation as his aayaat, which is the same word used to refer to verses of the Qur-aan. Therefore, we are required to have sound knowledge of it (science, history, etc.)
- “And on the Earth there are Signs for those who are certain, and also in your selves; will you not then see?” (Qur-aan 52.20-1)
- “And he hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense. And whatsoever He hath created for you in the earth of divers hues, lo! therein is indeed a portent for people who take heed.” (Qur-aan 16.12-3)
3) The actions of Muhammad, as reported by his companions and later recorded.
“Verily you have, in the Messenger, an excellent example…” (Qur-aan 33.21)
4) The statements of Muhammad, as reported by his companions and later recorded
“nor does he speak out of his desire.” (Qur-aan 53.3)
5) The permissions or prohibitions of Muhammad, as reported by his companions and later recorded
“Whoever obeys the (Prophetic) Messenger has indeed obeyed Allah; and whoever turns away, so We have not sent you as a keeper over them.” (Qur-aan 4:80)
“and whatever the (Prophetic) Messenger gives you, take it and whatever he forbids you, abstain (from it), and be in reverential awe of Allah; surely Allah is severe in retributing (evil)”. (59:7)
6) The things about which Muhammad was silent when they were brought to his attention, as reported by his companions and later recorded
There are entire sciences devoted to the narrations of (3-6), dedicated to determining authenticity, checking the credibility of the narrators, choosing what takes precedence over what and methods of reconciling seeming contradictions.
Importantly, Number (3) authorizes the following as a source of law:
7) The Khulafaa (Caliphs)
This is established by the following statements, among other sources: “I advise you to fear Allaah, and to listen and obey, even if (the ruler is) an Ethiopian slave. Whosoever among you lives long after me will see a lot of differences and disagreements. Therefore, follow my Sunnah and the Sunnah of the Khaleefah (Caliphs) who are divinely guided (al-mahdiyeen) and are rightly guided (al-raashideen). Adhere to IT and cling stubbornly to IT. Beware of the innovations in the (religious) affairs, for every innovation is a Bid’ah, and every Bid’ah is misguidance.” (al-Albaanee (d. 1420 H) Irwaa al-Ghaleel, vol. 8, p. 107, #2455)
Most Muslims consider this to be Abuu Bakr, ‘Umr, ‘Uthmaan, and ‘Alii, due to the following hadeeth:
“The Khilaafa (Caliphate) of Prophecy will last thirty years; then Allah will give the Kingdom of His Kingdom to anyone He wills.” (Bukhari, Book 40, Number 4629)
I have personally been convinced that it would have to also include Hasan (ibn Ali) as well at least.
Shee’a also believe that the Khulafaa (Caliphs) are a source of Deen, but differ over their identity: “Narrated Aboo Sa’eed al-Khudree: Allaah’s Apostle, peace be upon him, said: “I have left among you that which if you hold fast to it you will NEVER go astray after me: the two weighty things (al-thaqalayn). One of them is greater than the other: the Book of Allaah, a rope stretching from the heaven to the earth, AND my ‘itrah, my Ahl al-Bayt. Verily, both shall NEVER separate until they return to me at the Lake-font.” ( Imaam AHmad, Musnad (Cairo: Muasassat al-Qurtuba) [annotator: Shu’ayb al-Arnaoot], vol. 3, p. 59, #11578)
“Narrated Masrooq: We were sitting with ‘Abd Allaah bin Mas’ood and he was reciting the Qur’aan to us. Then a man said to him: “O Aboo ‘Abd al-RaHmaan! Did you (Sahaabah) ask Allaah’s Apostle, peace be upon him, the number of Khaleefahs that will rule this Ummah?” ‘Abd Allaah bin Mas’ood replied: “None before you has ever asked me concerning this since I arrived Iraaq. Verily, we asked Allaah’s Apostle, peace be upon him, and he said: ‘Twelve, like the captains of Banoo Israaeel.” (Imaam Ahmad, Musnad (Egypt: Muasassat al-Qurtubah), vol. 1, p. p. 398, #3781 and p. 406, # 3859)
“My Ummah (people) will not unite upon error.” (atTirmidhee and Haakim – Sahiih)
9) Ijtihaad: the striving for a correct ruling.
Scholars narrate a hadith that the Prophet (S), while sending Mu’adh to Yemen, asked him as to on what he would base his judgement. “In accordance with the Book of Allah”, replied Mu’adh, “But what if you don’t find it there?” inquired the Prophet (S). “According to the Sunnah of the Apostle of Allah”, replied Mu’adh. “But what if you don’t find it there too?” asked the Prophet (S) again. ‘I will exert my own opinion’, replied Mu’adh.
Ijtihaad, in turn, either is, or involves:
10) Qiyaas: literally ‘measurement’, or taking into account similar cases, and deriving rulings.
In Ijtihaad and Qiyaas, some scholars take into account:
11) ‘Urf, or custom, as an issue’s relative function or meaning may have some role on its legality. For example, while a ponytail is permissible for men, in a place where ponytails are strictly associated with a certain religion, or with females, they may fall under the prohibitions against imitating non-Muslims or imitating women (see Part II).
Ijtihaad involves other mechanisms, like taqleed, etc., but these are very nuanced so we won’t discuss them here.
Some Muslims only consider the Qur-aan to be valid. But as you can see, the Qur-aan necessitates the authority of all the others.
The majority of Muslims consider all of these to be valid or at least eligible sources of Deen, with a key difference being that Shee’a consider the Khulafaa to mean Imaams from ahlu-lBayt (The House of Muhammad, and specifically not Abuu Bakr, ‘Umar or ‘Uthmaan), and there are Tareeqas (orders) add their shaykhs in the Khulafaa. Ibaadi Muslims (prominent in Oman and small pockets of Africa) generally choose their Imam (political & religious leader) by giving a pledge, but I am not clear who they see as having legitimate theological authority beyond the Qur-aan and Sunna.
(8) Ijma’/Consensus, is hard to define. Does it mean unanimity or majority, and how is such a thing to be ascertained? Does it mean every Muslim, or only certain ones? There is debate about this, but I won’t go into it here.
(9-11) are essential due to issues on which (1-7) are silent, ambiguous, or seemingly contradictory.
It is important to note that there can be more than one right “answer” in sharee’a:
“The Prophet sallallaahu ‘alayhi wa sallam said to his Companions on the day of [the expedition to] Banu Quraydhah: “Let none of you pray ‘Asr except when you reach Bonu Quraydhah.” So the time for the ‘Asr Prayer came during the journey, so one group amongst them said: We will not pray until we reach Banu Quraydhah; so they missed the actual time for ‘Asr. The other group said: We will not miss it by delaying the Prayer; so they prayed along the way. And the Prophet sallallaahu ‘alayhi wa sallam did not criticise any of the two groups.” (al-Bukhaaree and Muslim)
Prophet Muhammad said “when a judge judges and strives and is correct, then he has two rewards. If he judges and strives and errs, then he has a single reward.”
Importantly, scholars CAN be mistaken. They should know it. Even if they don’t we sure should. They could be right, but only within their knowledge, from which vital information on a matter may be absent. He or she may or may not be at fault for this, but WE would definitely be at fault for doing anything about the fact that we know better.
As you can see, sharee’a is far more than a list of “Do’s & Don’ts”. Some Muslims mistakenly see it that way.
Nor is there any indication that Deen (Sharee’a (the right way), or fiqh (understanding, jurisprudence) would calcify or petrify at some point, after which nothing new or different can emerge. Some Muslims mistakenly see it that way.
Rather, it is a foundation, a set of precepts and methodological principles (ways of thinking) upon which we can, and MUST build. It is not the whole of the law. It is more like an inviolable constitution, with which all laws must be consistent.
Everyone nation considers its constitution inviolable.
In keeping with the example of the constitution, not everyone is qualified to interpret it. And even the laws (in this case fataawaa (fatwas, edicts)) established by those considered qualified are invalidated if they are found to be inconsistent.
There is nothing peculiar about this.
Islaam does not petrify, but rather defines the intellectual processes circumstances necessitate. It is not rules and regulations so much as the rule of revelation. Everything refers back to Allaah. “And is Allaah not the best of the Judges?” (Qur-aan 95.8) http://www.cmje.org/religious-texts/quran/verses/095-qmt.php
Some people look at it like a place that we always have to be. I see it as beacon that shows us where we are no matter where we go. ”Allaah is the Light of the heavens and Earth.” (Qur-aan 24.35). The sharee’a, and indeed Islam, are simply, referring all matters to Allaah.
Before exploring what the Islamic sources say about gender and sexuality, what are gender and sexuality? Luckily for you, if not for me, I studied them at Columbia. Sex is biological- it’s basically what genitals you have. Gender is social- it’s how you or others identify you. Sexuality is sexual- it’s who, what, when, where, why and how you have sex, if at all. Here are a couple of charts to get you up to speed:
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Sexual Orientation Chart
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Now let us survey what the sources of sharee’a reveal about sexuality and gender:
(1) Allaah (a) The Qur-aan
- “We also (sent) Lut: He said to his people: “Do ye commit abomination such as no people in creation (ever) committed before you? Lo! ye come with lust unto men instead of women. Nay, but ye are wanton folk. And his people gave no answer but this: they said, “Drive them out of your city: these are indeed men who want to be clean and pure!” But we saved him and his family, except his wife: she was of those who legged behind. And we rained down on them a shower (of brimstone): Then see what was the end of those who indulged in sin and crime!” (Qur-aan 7.80-4, see also 11.77-83, 15.57-77, 26.170-5, 37.133-8, 51.31-7, 54.33-9)
- The believers have succeeded…and who guard their private parts, except from their spouses or those whom their right hands possess, for they surely are not blameable. But those whoever seeks beyond that, then they are transgressors” (Qur-aan 23.1, 5-7)
- “And that He created pairs, the male and the female, from a drop (of seed) when it is lodged… (Qur-aan 53.45-6)
- “Does man think that he will be left aimless? Was he not a drop of sperm which gushed forth? Then he became a leech-like clot; then (Allaah) made and fashioned in due proportion. Then He made of him two kinds- the male and the female.” (Qur-aan 75.36-9)
- “…and the male is not like the female.” (Qur-aan 3.36)
- “Verily those who love that abomination should spread among the believers deserve a painful chastisement in the world and the Hereafter. Allaah knows, but you do not know. (Qur-aan 24.19)
- “…and do not throw yourselves, by your own hands, into destruction…” (Qur-aan 2.195)
- “…and do not kill one another…” (Qur-aan 4.29)
- “ Do not force your slave-girls into prostitution, when they themselves wish to remain honourable, in your quest for the short-term gains of this world, authough, if they are forced, God will be forgiving and merciful to them.” (Qur-aan 24.33- see discussion here.)
(b) Ahadeeth Qudsi- NO REFERENCES FOUND
(2) Allaah’s Creation (i.e. Scientific knowledge)
- Homosexuality was considered a clinical disorder until recently
When a woman went out in the time of the Prophet for prayer, a man attacked her and overpowered [raped] her. She shouted and he went off, and when a man came by, she said: “That [man] did such and such to me”. And when a company of the Emigrants came by, she said: “That man did such and such to me”. They went and seized the man whom they thought had had intercourse with her and brought him to her. She said: “Yes, this is he”. Then they brought him to the Apostle of Allah.When he [the Prophet] was about to pass sentence, the man who [actually] had assaulted her stood up and said: “Apostle of Allah, I am the man who did it to her”. He [the Prophet] said to her: “Go away, for Allah has forgiven you”. But he told the man some good words [Abu Dawud said: "meaning the man who was seized"], and of the man who had had intercourse with her, he said: “Stone him to death.” Sunan Abu Dawud, Book 38, #4366
(4) The statements of Muhammad
- “May Allah curse him who does that Lot’s people did.” (Ibn Hibban, sahih (authentic))
- “Lesbianism by women is adultery between them.” (Tabarani, sahih)”
- “Allah curses men who imitate women and women who imitate men.” (Bukhari)
- “May Allah curse the effeminate man and the masculine woman.” (Bukhari)
- “Allah curses a woman who wears a men’s clothing and a man who wears a woman’s dress.” (Abu Dawud)
- “Never does indecency emerge within a people to the extent that they publicize it except plague and torments spread within them, the likes of which have not passed in their predecessors who have passed away.” (Ibn Majah, Baihaqi)
- “O Muhajirun, (emigrants from Makkah to al-Madinah) you may be afflicted by five things; God forbid that you should live to see them. If fornication should become widespread, you should realize that this has never happened without new diseases befalling the people which their forebears never suffered.” (Ibn Majah – Kitab Al-Fitan – Hadith 4019 – 2/1332 – cited in: Ibn Kathir – The Signs Before The Day Of Judgement – Dar Al Taqwa Ltd. 1991 – Pages 16-17)
- “Whenever unlawful sexual intercourse becomes widespread in a society – so much so that they start doing it in the open – plagues and various types of sicknesses will spread amongst them which weren’t present in previous generations.” (Classed as Sahih by Al-Hakim – Vol. 4)
-“…fornication does not spread in a people but that there is much death among them…” (Muwatta Malik, Book 21, Number 16)
(5) The commands or prohibitions of Muhammad
- “Kill the one who sodomizes and the one who lets if be done to him.” (Tirmidhi, a sahih (authentic) hadith)
- “A man should not look at the private parts of another man, and a woman should not look at the private parts of another woman. A man should not lie with another man without wearing lower garment under one cover; and a woman should not be lie with another woman without wearing lower garment under one cover.” (Abu Dawood)
(6) Thethings about which Muhammad was silent when brought to his attention- NO REFERENCES FOUND
(7) The pattern of the Khulafaa - Abuu Bakr:It is narrated from Khaalid ibn al-Waleed that he found a man among one of the Arab tribes with whom men would have intercourse as with a woman. He wrote to Abu Bakr al-Siddeeq (may Allaah be pleased with him) and Abu Bakr al-Siddeeq consulted the Sahaabah (may Allaah be pleased with them). ‘Ali ibn Abi Taalib had the strongest opinion of all of them, and he said: “No one did that but one of the nations, and you know what Allaah did to them. I think that he should be burned with fire.” So Abu Bakr wrote to Khaalid and he had him burned. (ibnu-lQayyim, al-Jawaab al-Kaafi, p. 260-263) http://islamqa.info/en/ref/38622
- ‘Umr: NO REFERENCES FOUND
- ‘Uthmaan: NO REFERENCES FOUND
- ‘Alii: see Abuu Bakr
- Hasan ibn ‘Alii: NO REFERENCE FOUND
- Husayn ibn ‘Alii: NO REFERENCE FOUND
- ‘Umr ibn ‘Abdu-l’Azeez: NO REFERENCE FOUND
(8) Ijma’: Consensus of the Muslims
- “The Sahaabah were unanimously agreed on the execution of homosexuals, but they differed as to how they were to be executed.” (Saleh al-Munajjid) http://islamqa.info/en/ref/38622
- “Those who favoured the first view, who are the majority of the ummah – and more than one scholar narrated that there was consensus among the Sahaabah on this point – said that there is no sin that brings worse consequences than homosexuality, and they are second only to the evil consequences of kufr, and they may be worse than the consequences of murder, as we shall see below in sha Allaah.” (ibnu-lQayyim, al-Jawaab al-Kaafi)http://islamqa.info/en/ref/38622
(9) Ijtihaad
- “Al-Shaafa’i, according to the well-known view of his madhhab, and Imam Ahmad according to the other report narrated from him, were of the view that the punishment for the homosexual should be the same as the punishment for the adulterer. Imam Abu Haneefah was of the view that the punishment for the homosexual should be less severe than the punishment for the adulterer, and it is a punishment to be determined by the judge (ta’zeer).” (ibnulQayyim, al-Jawaab al-Kaafi) http://islamqa.info/en/ref/38622
- There have been many, many scholars over the last 1400 millenia, so it would take a long time to give even a sampling.
(10 & 11) The Qiyaas and ‘Urf used in the Ijtihaad of the ‘ulamaa would be found in the fatwas of their Ijtihaad (see above)
In the matter of ‘Urf (customs), we all know that a diversity of sexual orientations and genders have been practiced and patternized in many places of the world throughout history. Additionally, violent hatred of homosexuals and genders besides male and female have also been common throughout history.
It’s not as simple as it seems. The first generation of Muslims alone found themselves in a plethora of socio-political situations, and the law was not always the same in all of them:
1) Oppressed minorities- Muslims in Makka
2) Recognized minorities- Muslim merchants, travelers, and missionaries
3) Protected minorities- Muslim refugees in Ethiopia
4) Autonomous minorities- Refugees/Helpers in Madina (in charter with Jews and pagan Arabs)
5) Recognized state- Treaty of Hudaybia with widely-known Quraysh
6) Defensive war- Badr
7) Offensive war- Conquest of Makka
8) Victorious army- Battle of Badr
9) Defeated army- Battle of Uhud
10) Ruling majority- after Conquest of Makka
These were all in Muhammad’s lifetime. After his death, his generation also found themselves in the following:
11) Civil War- Wars of Apostasy, War after assassination of ‘Uthmaan
12) Ruling Minority- Persia (Iran/Iraq), etc.
13) Oppressed majority
A) Ruled by dictators/dynasties hostile to Islam and/or Muslims- Yazeed
B) Colonized by non-Muslims- Mongol invasion
C) Republican governments hostile to Islamic law in sum or part
The last 2 are the only situations that came after the first generation of Muslims. Imagining a uniform set of rules for all of these situations is naive at best.
The proof for the evolution of the sharee’a according to the socio-political state of the Muslims is in the Qur-aan itself. Look at the three aayaat (verses) regarding intoxicants:
They ask you concerning intoxicants and gambling. Say: “In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit…” (Qur-aan 2.219)
This earlier revelation is a discouragement from alcohol, but not a prohibition. Coming directly from Allaah through his Messenger, though, makes it something someone seeking Allaah’s pleasure (which “sin” would not bring) would most likely stay away from.
“O People who Believe! Do not approach the prayer when you are intoxicated until you have the sense to understand what you say…” (Qur-aan 4.43)
This later revelation is a severe restriction, but not a prohibition. Considering the closeness in timings between prayers, especially in the shorter days of winter, and the fact that intoxication can last well into the next day, a believer would find him or herself able to intoxicate very little, and would probably avoid it altogether.
“Shaitân (Satan) wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allaah and from As-Salaat (the prayer). So, will you not then abstain?” (Qur-aan 5.91)
This finally prohibits intoxication, associating it with Shaitaan’s agenda, forgetfulness of Allaah, and abandonment of prayer.
The proof for the evolution of sharee’a according to the status of the people is in the following hadeeth:
From ‘Aa-isha:”…(Be informed) that the first thing that was revealed thereof was a Sura from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the Verses regarding legal and illegal things were revealed. If the first thing to be revealed was: ‘Do not drink alcoholic drinks.’ people would have said, ‘We will never leave alcoholic drinks,’ and if there had been revealed, ‘Do not commit illegal sexual intercourse, ‘they would have said, ‘We will never give up illegal sexual intercourse.’… “(Bukhaari 61 (Virtues of the Qur-aan).515)
The wisdom behind it is essentially a democratic principle: once enough people ascribe to an ideology, they begin living by its principles. That isn’t to say that all laws retract (the prohibition of alcohol is clearly final, for example). Rather, the punishments associated with punishable acts are only valid in certain socio-political situations. Requirements and prohibitions are generally always in effect, but enforcement and punishment vary according to what is best for the people and their religion.
Any verse of Qur-aan, prophetic narration, or reference to companions of scholars above occurred in one or more of these situations, but certainly not all of them. Sometimes a source is specific to its situation, sometimes it is not. Therefore, simply picking out an aaya (verse) of the Qur-aan, a hadeeth, or a scholarly statement is not enough.
That said, here is my analysis and opinion of the sharee’a and sex, gender and sexuality.
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1: Sex
It is clear from the proofs that Allaah is the sole Creator, and that he only created two sexes: male and female. There are only 2 physical sexes. The genetic disorders and birth defects that confuse what physical sex a person is are exceedingly rare, and even then the choice is only between male and female. Surgery or therapy are almost always enough to resolve these issues.
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2: Gender
Allaah, the Creator, has only assigned two genders to the two sexes: physical males should live and act as males, and likewise for females. Sex and gender are inseparable. A male should not resemble a female in appearance, dress, or behavior, and a female should not resemble a male in appearance, dress or behavior. Violating this code is punishable (expulsion from the home), and I don’t see any stage of Islamic society in which this punishment is not valid.
Ruhollah Khomeini’s fatwaa allowing sex changes is not founded on any Islamic evidence. And it should be said that he was only recognized as a religious authority by some Shi’a in Iran, and not everyone in Iran is Shi’a.
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3: Sexuality
The sexual act is only allowed between males and females. Females cannot have sex with females. Males cannot have sex with males. Anal sex is an abomination. Science has shown it to be a disease-prone activity, and this is only one of the wisdoms (for lack of better word) behind the prohibition. Homosexual sex is punishable. I have not seen whether four credible witnesses to the actual sexual act are required, as with fornication and adultery (zina), or not. The punishment is obviously harsh, but the diseases and social disorder (lack of people to marry, which induces more homosexuality, fornication and zina, etc.) that unchecked homosexuality brings to a society is much worse. Therefore, the sharee’a objectives of protecting life, religion, property, lineage and honor are more important than a person’s desires.
Some people argue that the Qur-aan is not explicit about homosexuality, lesbianism, anal sex, etc. Even so, the Qur-aan authorizes Muhammad, and Muhammad’s ahaadeeth are explicit. Even if they do not accept this, homosexual sex is clearly associated with deadly, debilitating and disfiguring diseases that can affect innocent people. So it would still fall under the prohibitions of destructive and deadly behavior.
Some may argue that homosexuals do not all carry and/or spread diseases. This is obviously true, but it does not negate Allaah’s right as sovereign.
As for punishing homosexuality, until Muslims have established the word of Allaah as the basis of law, the punishment is not in effect and people are left to their conscience (taqwaa). In these stages, the task of the Muslims is to establish Allaah’s word as uppermost through da’wa (invitation to Islaam), commanding good and forbidding evil by example, hijra and/or jihaad.
That is the sexual act. As for sexual attraction, not even Allaah judges a person by what they feel like doing. Only intentions and actions are taken into account:
“It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) observed: Allah, the Great and Glorious, said: Whenever my bondsman intends to do good, but does not do it, I write one good act for him, but if he puts it into practice I wrote from ten to seven hundred good deeds in favour of him. When he intends to commit an evil, but does not actually do it, do not record it. But if he does it, I write only one evil.” (Muslim I.60.233)
So feeling inclined to do wrong is never even taken into account. In fact, intending to do wrong doesn’t even count, to Allaah. Some people are tempted to steal or take advantage of others. Others may have temper problems. Others may feel like or intend to murder. Some battle with drug or alcohol addiction. But the inclination, the desire, the weakness, is not wrong. Only the act that is wrong. So a person, male or female, who desires the same sex is not to blame. It is only one of Allaah’s tests. If they do not indulge in this act, or imitate the opposite sex, then Allaah does not blame them.
If someone is raped by a homosexual, they are not to blame. If someone is forced into prostitution, they are also not to blame.
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4. Living in gender/sexuality-plural situations
If someone is not born with the characteristics normally associated with their sex and gender (e.g. male with high voice, woman with deep voice or manly figure, etc.), then the people should not mock them, or backbite them, or be suspicious of them. If their gender is inappropriate, meaning if they behave or look in some ways like the opposite sex, then it is their guardians who should punish them, not the general public. If people think they are homosexual, bisexual or lesbian- even if they know it- they should be silent until their is proof and even then, punishments are to be carried out according to a legal process, if Islaam has been established as the law in that locality.
It is clear that crossing gender and homosexual sex are clearly never allowed. Neither is homophobia- persecuting or dehumanizing confirmed or suspected homosexuals:
-“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.”
(Qur-aan 49.11-2)
-”Why did they not produce four witnesses of it (fornication)? Since they produce not witnesses, they verily are liars in the sight of Allah.” (Qur-aan 24.13)
-“When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous.” (Qur-aan 24.15)
-On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (peace be upon him) related:A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]). A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a godly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone’s bad deeds. (Hadeeth Qudsi, Muslim)
“…someone said to [a man], ‘May Allah disgrace you!’ On that the Prophet said, ‘Do not say so, for you are helping Satan to overpower him.’ ” (Bukhari 8:768)
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Conclusion (Finally!)
Islaam is not a religion: it is a deen (law and lifestyle). It is valid in every time and place, but it can only be applied with knowledge. Every Muslim, everywhere, should strive to know, check their sincerity, and perfect their actions.
“Are those who know equal to those who know not?” (Qur-aan 39.9)
“…so ask the people of the Reminder if you do not know.” (Qur-aan 16.43, 21.7)
“The search of knowledge is an obligation laid on every Muslim.” (Ibn Majah, Baihaqi)
Leading feminist Naomi Wolf’s personal experiences challenge Western perceptions of veiling, sexuality and freedom.
Ideological battles are often waged with women’s bodies as their emblems, and Western Islamophobia is no exception. But are we in the West radically misinterpreting Muslim sexual mores, particularly the meaning to many Muslim women of being veiled or wearing the chador? Read the full article at the Sydney Morning Herald.
Surprise Fact: Muslim women experience more sensual joy in their marriages than Westerners!
Women in Islam: baby factories? Sex machines? Punching bags? Nameless, faceless walking inferiority complexes?
Try judges, doctors, businesswomen, scholars, poetesses, warriors and philanthropists…
This is adapted from the introduction of:
Ghadanfar, Mahmood. Great Women of Islam. Translated by Jamila Qawi. Darussalam: Riyadh. 2001
Exploits and Achievements of the Sahaabiyaat (Women Companions)
The Sahaabiyaat (Women Companions) were the noble women who were the contemporaries of the Prophet Muhammad (sAá&s). They were the pure, virtuous crusaders of Islaam, and were honored during the very lifetime of the Prophet Muhammad with the prediction that they would live forever in Pardise in the Afterlife. Their achievements and influence are found in every sphere of that momentous period in the history of the world, when the whole of humanity would be transfigured forever. They were as active in religion as in politics, as courageous in war as in the peaceful and persuasive propagation of the teaching of Islaam. These noble selfless women could be found in the battlefields among the foremost ranks of those taking part in Jihaad. They were to be found in the political arena, in the field of education, in the courts of Islaamic jurisprudence, in the interpretation orf Sharee’a, in trade and commerce, in agriculture, in medicine and in nursing. In short there was no sphere that did not benefit from their intellect, their wisdom and their gentle yet firm strength of character.
Religious Achievements Among the many services that one can render to Islaam is to fight in the battlefields. Few, if any, examples of such zeal, determination, perseverance and courage can be found in history. When the disbelievers attacked the Muslims during the Battle of Úhud, only a few, devoted followers were left to fight with the Prophet Muhammad. At this critical stage the Women Companion Umm Ámmaarah shielded him with her body and warded off the enemy with her sword as well as her bow and arrows. When Qaniah got within striking distance of the Prophet Muhammad, it was she who bore the brunt of his attack. She had a deep wound on her shoulder, yet she continued to attack him with her sword. But he was well protected and she could not make a dent in his armor. Against Musailama al-Kath-thaab she fought so courageously that she suffered a dozen wounds and lost an arm.
In the Battle of Ahzaab (a/k/a the Battle of the Trench), the Companion Safiyya displayed brilliant military strategy in handling the Jewish attack and slew one of the attackers. In the Battle of Hunain Umm Salim set out to attack the enemy with her sword.
In the Battle of Yattle of Yarmuuk, Asmaa’ bint Abu Bakr, Umm Abbaan, Umm Hakeem, Khawla, Hind and the Mother of the Believers Juwairiah displayed extraordinary valor. Asmaa bint Yazeed killed nine enemy soldiers. In the year 28 Hijri, Umm Haraam took part in the attack on Cyprus.
The Mother of the Believers Áa-isha, Umm Salim and Umm Salit were among those who were very proficient at nursing the wounded.
The Sahaabiyaat usually accompanied the Prophet Muhammad on his military expeditions and took part in battles both on land and at sea. Besides taking an active part in the war, there were many other services that the Sahaabiyaat performed, like giving medical aid to the soldiers, nursing the wounded on the battlefields and providing food and water to the wounded and thirsty. Standing side by side with the soldiers they would hand them arrows, nurse the wounded and generally help to kep up the morale of the army. They also helped to carry the martyred and the wounded back to al-Madeena. Umm ‘Atiya, for example, took part in seven battles and fought during the rule of Khaleefa Úmar al-Faruuq. The women and even the children also used to help bury the dead.
They spread the message of the new revelation and through example converted many of the disbelievers to Islaam. It was Faatima bint Khattaab who converted her brother Úmar bin Khattaab; he was to become one of the bravest and most faithful of the Companions of the Prophet Muhammad, and his second Khaleefa. It was Umm Saalim who influenced Abu Talha, and it was Umm Hakeem who convinced her husband, Íkrima to accept Islam. Umm Shareek Dosia very discreetly worked amond the women of the tribe of Quraish to spread Islaam.
Another aspect of missionary work is to preserve the religion in its pristine form, and protect it from any modifications, impurities and innovations that may creep in because of cultural or traditional practices already prevalent in society, or in other societies believers encounter. This very important work of preserving the purity of Islaam was performed by many of the Sahaabiyaat; most prominent amongst them was Áa-isha.
In the year 35 Hijri, when Khaleefa Úthmaan was martyred and there was chaos and confusion over who was next in line of succession, it was she who brought unity into the ranks by influencing the Muslims of Basra (Íraaq), and Makka.
Leading the prayers and sounding the Athaan (the call to Salaa (“prayer”)), is another important aspect of religious life. Although women cannot lead men in Salaa, they can lead assemblies of women. Many women contemporaries of the Prophet Muhammad performed this task. Áa-isha, Umm Saalim, Umm Waraqa and Sa’da bint Qamaamah were some of the most prominent among these. In fact, Umm Waraqa turned her house into a place of Salaa for women; the athaan was given there by a female mu-ath-than for the women’s congregation, and Umm Waraqa performed the duties of the Imaam in leading the Salaa.
Political Achievements
The Sahaabiyaat (Women Companions played a prominent role in politics as well. Khaleefa (Caliph) ‘Umar (rAa) so valued Shifaa’ bint ‘Abdullaah (rAa) for her political intelligence an insight that he very often consulted with her. He ofter gave her the responsibility of running the affairs of state relating to trade and commerce. Before the Hijra (migration) of the Prophet Muhammad (sAaws) to al-Madeena, the disbelievers wanted to lay siege to his house. It was Ruqayya bint Saifee (rAa) who warned him. The Prophet then secretly left for al-Madeena, leaving ‘Ali (rAa) asleep in his place.
Vast political rights are granted to women in Islaam. A woman even has the right to grant shelter to an enemy, if she so wishes. A historian, Abuu Daawuud, relates that Umm Haani (rAa) the sister of ‘Ali, had given refuge to an enemy disbeliever and the Prophet Muhammad said,
“If you have guaranteed sanctuary and safety to a person, then we stand by you.”
This is the law of Islaam, that the Imaam or leader has to stand by the guarantee offered by a woman.
Education, Knowledge and the Fine Arts
There are various subjects, an understanding of which are essential for a thorough knowledge of Islaam and its principles. Qiraa-a (the correct way of reading the Qur-aan- elocution and enunciation), interpretation and commentary, Sharee’a, Fiqh, and study of Hadeeth, are all important aspects of Islaamic studies. Many of the women Companions were experts in these fields. ‘Aa-isha memorized the Qur-aan, as did Hafsa, Umm Salma, and Umm Waraqa. Hind bint Aseed, Umm Hishaam bint Haritha, Zaida bint Hayyaan and Umm Sa’d bint Sa’d all knew portions of the Qur-aan by heart. The latter used to regularly lecture on the Qur-aan. In the sensitive interpretation of Hadeeth, all were expert, but ‘Aa-isha and Umm Salma were exceptional masters of interpretation and commentary. With the former, 2,210 Ahaadeeth are associated and 378 with the latter.
Umm Salma used to recite the Qur-aan with Tajweed, which was a difficult skill and much appreciated.
‘Aa-isha was an expert on interpretation and commentary due to her close association with the Prophet Muhammad. Much of the Book of Tafseer (Interpretation0 in Saheeh Muslim contains narrations from her.
Asmaa bint Abuu Bakr (Sister of ‘Aa-isha, Umm ‘Atiya, Umm Haani and Faatima bint Qays also had extensive knowledge of Ahaadeeth.
In Islamic jurisprudence (Fiqh) ‘Aa-isha’s verdicts could fill several volumes. The same could be said of Umm Salma’s recorded verdicts.
The invaluable verdicts of Safiyya, Hafsa, Umm Habeeba, Juwayria, Faatima bint Muhammad, Umm Shareek, Umm ‘Atiya, Asmaa bint Abuu Bakr, Layla bint Qaa-if, Khawla bint Tuyayt, Umm Dardaa, ‘Athika bint Zayd, Sahla bint Suhayl, Faatima bint Qays, Zaynab bint Jahsh, Umm Salma, Umm Ayman and Umm Yuusuf could fill several volumes.
‘Aa-isha was also well versed in the law of inheritance and many renowned and respected Companions consulted her on the finer points of the law.
Besides being masters of Islaamic law and of the finer points of Fiqh, the women Companions had skill and ability in other branches of knowledge. Asmaa bint Yazeed bin Sakan was an expert in making speech. Asmaa bint ‘Umays was famous for her interpretation of dreams. Several female Companions were noted for their skill in medicine an dsurgery. Aslamia Umm Mattaa’a, Umm Kabsha, Hamna bint Jahsh, Mu’aatha, Ammayma, Umm Ziad, Rabee’a bint Mu’awath, Umm ‘Atiya and Umm Saalim were some of them, well known for their skills. Rufayda Aslamia’s tent, set up as a surgery with all the necessary instruments, was situated close to the Prophet’s Masjid in Madeena.
The era before the advent of the Prophet was known as the age of illiteracy, but some of these wordly women were highly educated and skilled in the arts of penmanship an dcalligraphy. Shifaa bint ‘Abdullaah learned to read and write even during these dark ages and was celebrated for her skill at this art. Hafsa, Umm Kulthuum bint ‘Uqba and Kareema bint Miqdaad were all literate. ‘Aa-isha and Umm Salma could not write but they could read. Both of them were blessed with remarkable memories and inquiring minds; and because of their close association with the Prophet many of the authentic Ahaadeeth originated from them.
The arts were not neglected by any means. Some of the most noted poetesses were Sa’di, Safiya, ‘Atika, bint Zaid, Hind bint Athaatha, Umm Ayman, Kabasha bint Raafee’a, Ummaama Maridia, Hind bint Haarith, Zaynab bint ‘Awaam Azdi, Maymuuna and Ruqayya. A book of verses by Khansaa, the best known among them has been published.
The daughters of the Ansaar would compose verses and poems for festive occasions and sing. According to the Hadeeth narrated by Fre’a bint Ma’auth, they recited their poems in the presence of the Prophet, who had appreciated their literary skills.
Industry, Trade and Commerce The women Companions also practiced the practical or survival skills as we know them today. Agriculture, business, trade and commerce, writing, editing, cottage industries like weaving, manufacture and designing of clothes- all these are mentioned in the Musnad (collection of Ahaadeeth) of Imaam Ahmad.
Agriculture was not so common, but was mainly practiced in the rural fertile areas around al-Madeena, especially by the women of the Ansaar. Among the immigrants, or Muhaajireen as they were known, Asmaa also practiced farming.
Some of the Sahaabiyaat also ran businesses. Khadeeja was a very successful businesswoman and used to send trading caravans to different countries. Khaula, Maleeka, Thaqafiya and bint Fakhariya used to trade in the oriental oil-based perfumes known as ‘Itar. Sauda operated a leather tanning industry.
Thus there was no sphere of activity- social or cultural- that was not influenced and assisted by the presence of these great ladies. Was this not the best generation of women on the planet? This level was not even approached until centuries later by any other society. Let us all strive after this example.May Allaah have mercy on their souls!
Allaah Will Be Pleased with them and they with Him.
How old was ‘Aa-isha, Mother of the Believers, beloved wife of Prophet Muhammad (sAaws), daughter of the first Khaleefa, renowned scholar, and military general, at the time of her marriage? 6? 9? 17? 20?
Photo of a traditional Yemeni wedding (NOT a picture of ‘Aa-isha)
This issue is the focus of attacks against the character of Prophet Muhammad, the status of the Sharee’a, and the morality of the Sahaaba (Companions of Prophet Muhmammad). The usual story is that she was contractually married at 6, and consummated her marriage at 9. This version of the story is used to launch slanders of pedophilia at the Prophet and the Muslims.
However, it’s much deeper than that. Here are 3 articles- one Sunni, one Shee’i, and one Lahori Ahmadiyya- exploring the issue, and revealing the depth and breadth of Islamic thought:
Our Mother A’isha’s Age At The Time Of Her Marriage to The Prophet
This is a scholarly, and thus convoluted, article. It discusses the marriage and child-bearing age at the time of revelation (1400 years ago). Then it discusses certain narrators, revealing the sciences of evaluating hadeeth (narration) narrators, and of evaluating the validity and strength of chains of narration. It then goes into actual ahadeeth (narrations) that discuss the likely year of ‘Aa-isha’s birth and marriage in relation to other events (birth records were not kept at the time and the calendar counted months, not years). NOTE: It is written scholar-to-scholar, not scholar-to-public, so it requires a high reading level and some patience.
Was Hazrath Aisha 9 years old when she got married?
This article represents Shi’a scholarship. They have a different approach to ahadeeth, so their sources, and evaluation of sources, varies. This article explores the issue mainly by using ahadeeth to establish dates, clarifying, again, her birth and marriage date and age.
Age of Aisha (ra) at time of marriage
This is a Lahori Ahmadiyya article. It is the easiest to read. It focuses on the work of a scholar named Muhammad Ali, and more or less summarizes his research. It concludes with a discussion of marriage and childbirth age amongst Christian populations. While many Muslim scholars consider Ahmadiyya beliefs to be heretical, I have included this article because it references sources (see the footnotes) that Muslims generally consider valid. Therefore, it is a good point for further research.
The views here represent the research and views of their respective authors, websites, and presenters. They are not necessarily mine. I am not endorsing any particular group or point of view. As a Muslim, I accept what I find to be true whatever its source. I do endorse the view that whoever claims ‘Aa-isha was a child bride or victim of pedophilia needs to consider this in their research, and in their discussion of the matter.
In response to Bikini vs. Burqa, I was asked the following question:
“In the context of Islam, are women who do not choose to dress modestly “asking for it”? Who gets the
blame when a woman is sexually harassed or assaulted?”
Here’s my response:
I believe this question is referring to the wording of the translation of Qur-an 33.59:
“O Prophet, say to your wives and your daughters, and the women of the believers to draw part of their outer garments over themselves. It is likelier that they will be recognized andnot molested.”
I supposed this could be taken as implying- or at least allowing- that women who do not dress this way will be molested (or harassed) and that it’s their fault.
This is absolutely not the case, however. I base that on my understanding of other verses in the Qur-an, the primary source of Islamic information, including moral and legal information.
(1) Qur-an 53.36-38
“Hasn’t he been informed of what is in the scrolls of Moses
And of Abraham, the one who fulfilled (his covenant)?:
That no bearer of a burden shall bear the burden of another…”
No one can bear the blame for someone else’s actions. That’s clear. If someone does wrong, he or she alone is to blame. It should be pointed out that Muslims believe this concept to also be in the lost books of Moses and Abraham, so we don’t believe that Allah has ever allowed a person to be blamed for another’s actions.
(2) Qur-an 24.30
“Say to the believing men to lower their gazes and to guard their private parts…”
Islaam has a practical approach to sexual harassment and assault.
The same directive is addressed to the believing women, followed by instructions about modest dress. In the explanation given by scholars, this refers to lowering their gaze from women, other people’s private parts (i.e. those which are supposed to be covered) and at obscene objects. The term “lower the gaze” is explained in narrations reported from the Prophet as not following the first (unintentional) look with a second (intentional) look or stares.
So regardless of how a woman is dressed (and she is allowed to dress in a way considered “immodest” in Islamic values) a man is not supposed to look at her. If he’s not supposed to be ‘ogling’ her, or ‘checking her out’, then of course he is not allowed to go further than that.
(3) Qur-an 17.32
“And do not approach zinaa…”
The word zinaa means sexual intercourse with someone to whom you are not legally married. So it includes fornication (sex outside of wedlock) and adultery (sex with someone married to someone else), among others.
Now, look carefully at the wording. In the original Arabic, the wording is not “wa laa taznuu”, which would mean ‘and do not commit fornication, etc.’. It is “wa laa taqrabu az-zinaa”, which means “and do not APPROACH fornication, etc.” So, regarding your question, regardless of how a man feels about a woman (or about how she is “making” him feel) he is already not supposed to be looking at her, as discussed above. Further, he is not to, in any way, do anything that brings him close to sex with her. No catcalls. No advances. No smiles. No come-ons. No touching. No introductions. NOTHING. If he does any of these things, never mind surpassing all of them to grope or sexually assault her, he is clearly in the wrong.
(4) Qur-an 23.1,3
“The believers have surely succeeded…
who turn away from laghw,…”
I think this relates more to the issue of sexual harassment than sexual assault. Laghw is translated as, among other things “futile and/or indecent speech”, depending on the translator and context. So the kinds of things that men harass women with are forbidden, regardless of the context. In fact, there is no context in which futile, indecent speech is allowed. Therefore, considering that such speech is wrong, and considering that, as above, no one can be blamed for what another person does, if a man harasses a woman, it is his fault, not hers.
That’s a brief review of what I think the Qur-an contains on the subject. Now, turning to the secondary source of Islamic law and morals, the guided lifestyle of the Prophet, these are things that the Prophet either:
(1) did,
(2) said,
(3) commanded, or
(4) allowed (by staying silent about in its presence)
This, the sunna, is not in the Qur-an, but has been compiled in books of narrations or ahadeeth (singular: hadeeth). Every hadeeth goes through a scientific process of scrutiny where the reputation of every individual narrator is graded, and the entire chain of narration is also graded for authenticity. Here is an example:
Narrated Wa’il ibn Hujr:
When a woman went out in the time of the Prophet for prayer, a man attacked her and overpowered [raped] her. She shouted and he went off, and when a man came by, she said: “That [man] did such and such to me”. And when a company of the Emigrants came by, she said: “That man did such and such to me”. They went and seized the man whom they thought had had intercourse with her and brought him to her.
She said: “Yes, this is he”. Then they brought him to the Apostle of Allah.
When he [the Prophet] was about to pass sentence, the man who [actually] had assaulted her stood up and said: “Apostle of Allah, I am the man who did it to her”.
He [the Prophet] said to her: “Go away, for Allah has forgiven you”. But he told the man some good words [Abu Dawud said: "meaning the man who was seized"], and of the man who had had intercourse with her, he said: “Stone him to death.” Sunan Abu Dawud, Book 38, #4366
So it is clear that the victim was not to blame.
Now, do people always judge by the book of Allah and the example of His Prophet? No. Of course, the majority of the people in the world are not Muslim, so they are unaware. As for the Muslims, not all of them are knowledgeable, and not all of them are sincere. If a person is insincere, his or her knowledge does not benefit, and much less their ignorance. If a person is ignorant, her or his sincerity does not benefit them, and much less so their insincerity. Somewhere in the fray, among other things, women may not get their rights. If that is so, it is not Islam, but those individual Muslims- or hypocrites posing as Muslims- who are to blame.
Now, in what way can a woman be to blame? If she dresses immodestly, she is wrong for doing so, but the matter is between her and Allah. To my knowledge there is no legal penalty for immodest dress, so it is not a matter between her and the authorities. (A general goal of the sharee’ah is to stop the spread of indecency, so I imagine there are measures that can be taken in extreme cases, though.) In any case, as we have shown, it does not in any way excuse sexual harassment or assault. We must recognize, though, that while it cannot be said that she has encouraged harassment or assault, neither can it be said that she has discouraged it. This is one of the benefits and purposes of modesty, to discourage the men who are not fearful of Allah. It is a pre-cautionary measure mandated by Allah long ago, whose relevancy is still being proven today (see here).
(Everything I’ve written here is subject to the limits of my knowledge and understanding. The truth of it is from Allah, and any inaccuracies are only from my self.)
