28. Jami' AlOsool, of Ibn AlAthir.
The first part of this book contains the narrations taken from Saheeh AlBukhari and Saheeh Muslim, and in the second part other traditions are recorded. The order and classification of traditions are done in the same manner as that of Saheeh AlBukhaari.
The author claims that the traditions whose weakness was widely known have not been stated in this book "vol.II, p.8". In the introduction to volumes I & II a brief account on the most distinguished women narrators is introduced. Number of women whose biographies are shown was forty, of whom 27 names appeared in volume I and thirteen names in volume II. A short biography also of the Prophet's wives is given in the outset of volume I. In the footnotes the author mentions the sources of traditions, adding to them details about chain of transmission "sanad", narrators, and meaning of some words. He states that the traditions reported by 'A'ishah were 2210 ones "vol.I, p.11". In the conclusion of the book he gives indices of notable women "'Alaam", with parties and themes of the traditions, for facilitating its use for readers.
It is clear that this book, with this extensive shape, can be considered novel and taken as a reference and basis for better and stronger works. Hence the effort of the author deserves appreciation and applause.
Bibliography
Chapter 7
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38. Rejal AnNajaashi, AdDawari Library, Qum, in Arabic.
39. Rooh AlBayaan, by Ismaa'il Brousi, AlJa'fari Library, Tehran, in Arabic.
40. Rooh AdDeen AlIslami, by Afeef Abd AlFattah Tabbarah.
41. Zanashui Wa Akhlaaq, in Persian.
42. Zan Bi Zan, Taareekh Banafshah Hijazi, Nashr Shahr Ashub, 1991, in Persian.
43. Zan Wa Ayinah Jalaal Wa Jamal, by Abdallah Jawadi Amuli, 2nd edition, Isra Publications, Qum, 1418H/1998AD, in Persian.
44. Zan Wa Payamawari, by Murtaza Faheem Kermani, 1st edition, Farhang Islami Publications, Tehran, 1992, in Persian.
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46. Silsilat AlAhaadeeth AzZa'ifah WalMawzu'ah, by Mohammed Nasir AdDeen AlAlbani, Maktabat AlMa'arif, ArRiyad, 1412H/1992AD, in Arabic.
47. Sunan Ibn Maaja, by Abu Abdallah Mohammed Ibn Yazid AlQazweeni, Daar Ihyaa AtTurath AlArabi, 1395H/1975AD, in Arabic.
48. Sunan Abi Dawood, by Sulayman Ibn Ash'ath AsSijistani, Daar Ihyaa AsSunnah AnNabawiyyah, in four volumes, in Arabic. 49. Simaay Zan Dar Farhang Iran, by Jalaal Sattari, Nashr Markaz, Tehran, 1994, in Persian.
50. Sharh Qaysari Bar Fusus AlHikam, in Persian.
51. Shnaasnaameh Matbu'at Iran, in Persian.
52. Saheeh AlBukhaari, of AlImaam AlBukhari, Daar AlJeel, Beirut, 9 volumes, in Arabic.
53. Saheeh Muslim, exposition by AnNawawi, 2nd edition, Daar Ihyaa AtTuraath AlArabi, Beirut, 1392H/1972AD, 18 volumes,
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54. AtTabaqaat AlKubra, by Ibn Sad, Dar Beirut, Beirut, 1405H/1985AD, 8 volumes, in Arabic.
55. Awaalim Sayyidat AnNisa', by Abdallah AlBahrani AlIsfahani, AlImaam AlMahdi Foundation, Qum.
56. Uyoon AlAkhbar, by Ibn Qutaybah, Manshoorat AshShareef ArRazi, Qum, 1415H/1994AD, in Arabic.
57. Fatimah Dar Ayinah Kitaab, by Isma'il Ansari Zanjani, 2nd edition, AlHaadi Publications, Qum, 1996, in Persian.
58. Fatawa Ibn Taymiyyah, in Arabic.
59. Fath AlBaari, by Ibn Hajar AlAsqallani, 1st edition, Daar AlKutub Al'Ilmiyyah, Beirut, 1410H, 13 volumes, in Arabic.
60. Fusul 'An AlMar'ah, by Hadi Al'Alawi, Daar AlKunooz AlAdabiyyah, Beirut, 1996AD, in Arabic.
61. Fihrist Kitabkhanah Markazi Danishgah, in Persian.
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63. Fihrist Mawzu'i Kutub Wa Maqalat Dar Bara Zan, Ministry of Islamic Guidance, 2nd edition, Tehran, 1986, in Persian.
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65. AlKafi, of Mohammed Ibn Yaqoob AlKulayni, Daar AlKutub AlIslamiyyah, Tehran, 8 volumes, in Arabic.
66. Kitabshinasi Athar Mazhabi Zanan Irani, Majid FarrukhZadah, Mutahhar Publications, Tehran, 1994, in Persian.
67. Kitaab Muqaddas, Society of distribution of sacred books among nations, in Persian.
68. AlKitaab AlMuqaddas, 1st edition, Holy Book Society in Lebanon, 1993, in Arabic.
69. Kitabnamah Zan, index of books written and translated by women, "19791995", Researching Department in AzZahra University, Tehran, 1995, in Persian.
70. Kashf AzZunoon, by Hajji Khalifah, Daar AlKutub Al'Ilmiyyah, Beirut, 1413H/1992AD, in Arabic.
71. Kanz AlUmmal, by Ala' AdDeen AlHindi, ArRisaalah Foundation, Beirut, 1409H/1989AD, in Arabic.
72. AlLibaas WazZeenah Min AsSunnah AlMutahhrah, by Mohammed AbdAlHakeem AlQazi, Daar AlHadeeth, Cairo, 1409H/1989AD, in Arabic.
73. Lisaan AlArab, by Ibn Manzoor, 2nd edition, Daar Ihyaa AtTurath AlArabi, Beirut, 1413H/1992AD, in Arabic.
74. Majma' AlBayan, by AbuAli AtTabrsi, AlMaktabah Al'Ilmiyyah AlIslamiyyah, Tehran, 5 volumes, in Arabic.
75. Majma' AzZawaa'id, by Noor AdDeen AlHaythami, 3rd edition, Daar AlKitaab AlArabi, Beirut, 1402H, 10 volumes, in Arabic.
76. AlMahajjah AlBayzaa, by Muhsin AlKashani, Islamic Publications Bureau, Qum, 8 volumes, in Arabic.
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80. Mustadrak AlWasa'il, by Husayn Noori, Ismaa'iliyan Publications, Qum, 3 volumes, in Arabic.
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95. Mizan AlHikmah, by Mohammed Mahdi ReyShahri, Daar AlHadeeth, Tehran, 1416H/1995AD, 5 volumes, in Arabic.
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Journals & Newspapers
1. Ayinah Pijohish, bimonthly, Islamic Propagation Bureau, Theological School in Qum, in Persian.2. Payam Zan, a monthly, Islamic Propagation Bureau, Theological School in Qum, in Persian.
3. Hawzah, bimonthly, Islamic Propagation Bureau, Theological School in Qum, in Persian.
4. Risalat AlIslam, a quarterly, Rapprochement Centre between Islamic Schools, Cairo, in Arabic. "not published any more".
5. Kolak, an art cultural monthly of Mir Kisrah Hajj Sayyid Jawadi, in Persian.
6. Goftogo, a quarterly, Riza Thaqafi, in Persian.
7. Nada, a quarterly, Women Society of Iran, in Persian.
8. Noor 'Ilm, bimonthly, Clergy Society of Theological School in Qum, in Persian. "not published any more".
9. Neema Digar, a quarterly, a cultural political and social journal for women.
10. Hamshahri, morning daily in Iran, issued by Tehran Municipality, in Persian.
Appendix
Hijaab
Appeared in Fadak issue of Sha'ban 1420/1999· When one marries a woman for her beauty only, Allah makes her beauty destruction for him.
· When one marries a woman for her wealth, Allah makes her wealth destruction for him.
· When one marries a woman for her social status, Allah makes her status destruction for him.
· When one marries a woman for her religion, then Allah given him all three encompasses in her beauty, wealth and social status.
A woman who adheres to the principles of Islam is required to follow the dress code called "hijaab". its other definitions are veil, pardah (cover, barrier) or just covering. it is an act of faith and establishes a Muslim's life with honour, respect and dignity. The hijaab is regarded as liberation for woman, in that the covering brings about as aura of respect and woman are recognised as individuals who are admired for their mind and personality. They are not judged by their beauty or its lack of and they are not treated as sex objects. The hijaab acts as a "barrier" between a woman and the opposite sex, although she retains her femininity, she does not display or exposes her sexuality.
When a woman follows the true Islam, she is free to be who she wants to be from within and express herself in her environment,
whilst guaranteed to be immune from being portrayed as a sex symbol and lusted after. Islam exalts the status of a woman by commanding that she enjoys equal rights to those of a man in everything. She stands on an equal footing with man and both share mutual rights and obligations in all aspects of life.
· Islam believes that a woman is to be judged by her character and actions rather than by her looks or physical features.
The holy Quran teaches us that the only thing that makes one person better than the other is his or her character. In western world, the hijaab has come to symbolise either forced silence or unconscionable militancy. Actually, it is neither! It is simply a woman's assertion that judgement on her physical appearance is to play no role whatsoever in social interaction. When she covers herself, she puts herself on a higher level as her hijaab symbolises a religion and as a result men will tread cautiously in their approach and look upon her with respect. Instead of her physique and sexuality, she is being noticed for her intellect, faith and personality.
· A Muslim woman may wear whatsoever she pleases in the presence of her husband and family - parents, aunts & uncles, grandparents, brothers & sisters, nephews & nieces, motherinlaw, sons & daughters - and amongst other females. But when she goes out, or when foreign men (other than those mentioned above) are present, she should practice her hijaab by covering her hair and all parts of the body and not reveal her figure.
We cannot elaborate on this subject without mentioning the effects of western trends on today's young Muslim woman. Youngsters living in the west are alarmingly being influenced by their surroundings, peer pressure and ironically, by some ulamas who pretend to be shi'ah but distort its true teachings by confirming that such outfits comply with the Islamic dress code.
· Please be advised that jeans, pants and other tight revealing outfits are not the Islamic hijaab and neither are Nike or Tommy Hilfiger trendy Hijabs, bodytight outfits or
bright and attractive colours.
They are, in fact, a bad excuse and misrepresentation of hijaab. The idea of an Islamic dress code is to refrain form displaying anything that is beautifying - wearing make - up and dressing inappropriately defies the objective of hijaab. You cannot change, modify or improve upon the Islamic hijaab unless it is for a better and a stricter one. Islam has clear guidelines for the minimum requirement of a woman's hijaab:
· You may ONLY show your face, hands up to the wrist, and the bottom of your feet. If a woman's face is seductively beautiful, she cannot show her face to strange men. This is it! You either agree and do your best to follow or disagree and lag behind in this world and more so in the next one - as the word "Islam" clearly states, "surrender" to your Creator and all the rules of Islam.
The practice of an Islamic dress code is a big contrast compared to the western fashion which evolves year to intentionally product more seductive and revealing outfits that expose yet newer part of the body for the public gaze! The intention of every western dress is to expose the figure and display its owner whilst the intention of the Muslim dress is to dignify its owner and conceal and cover her flesh, at least from the public. A woman in Islam, is considered as valuable and precious as a jewel and should therefore be kept like one - safe.
A Muslim woman does not feel the pressure to be beautiful or attractive. She dose not have to live up to the expectation of what is desirable and what is not. Superficial beauty for the public is not her concern. Her main goal is her inner beauty - she does not have to use her charms and vital statistics to progress or gain recognition within society.
Another benefit of the hijaab is protection.
· Muslims believe that when a woman displays her beauty, she degrades herself by becoming an object of sexual desire and consequently vulnerable to men who would look
upon her as "gratification for their sexual desires."
The hijaab makes her out as a lady belonging to the class of modest chaste women and whilst she behaves accordingly, transgressors and sensual men recognise them as such and dare not tease out of mischief.
When a man receives mixed signals from the way a woman reveals her body, he may be misled to believe that she desires his advances. Hijaab solves the problems of sexual harassment and uninvited sexual advances which are greatly demeaning for woman.
According to the Quran, the same high standards of moral conduct are required from men as they are required from women. Islam also commands proper behaviour and dress code for men. They too must dress modestly and their special commandment is to lower their years and not to brazenly stare at women.
In Surat anNoor of the holy Quran, it says:
· "Say to the believing men that they should lower their gaze and guard their modesty; That will make for greater purity for them, and god is well acquainted with what they do}
If both sexes adhere to their individual Islamic dress codes, corruption would gradually diminish within society.
