Al-Mar'ah Fil-Fikr Al-Islami
By Jamaal Mohammed Haqqi Rasool Al-Bajuri
1st edition: General Secretariat for Culture and Youths in Kurdistan, Iraq, 1406H1986" two volumes, 286+255 pages.This book constituted a part of Master thesis of the author in Baghdad University, of which he defended in 1985. This work is constituted of an introduction and two sections.
In the introduction he reiterates the situation of the woman in the past communities and religions.
In the first section, he discusses the subject of the woman in the Islamic thought, and in the second section, he broaches new questions related to woman.
· The first section has three chapters:
1. Natural characteristics of woman;
2. Woman's rights in the house and society;
3. Woman's duties in the house and society.
· The second section has also three chapters:
1. Social issues; 2. legal issues; 3. political issues.
Herewith I give a brief account of the two sections.
In chapter one of the first section he considers the intrinsic and natural characteristics of woman to lie in power, capability, and the man's superiority over the woman "the author regards the man to be superior to the woman in faculty of reason and strength of body, and it is surprising that he deems this to be one of woman's intrinsic traits".
In continuation, he considers pudency, deceit, ornament, compassion, and kindness as special morals of the woman.
In chapter two, which is dedicated for rights, he presents a theoretical discussion on baab of rights, talking about humanity of the woman and her equality with the man. In respect of humanity he resorts to some Quranic verses and woman's participation in rulings. In regard of equality he refers to equality in belief and faith, performing good deeds, ownership, marriage, learning and education between the man and woman.
In the meantime, in the continuation of the discussion, he enumerates the differences between woman and man in worships, some of financial duties like alimony, inheritance, and guardianship. He deems qualification to be one of traces of humanity and equality between woman and man, maintaining certain dimensions for it like religious, economical, social and family qualifications.
The other trace he believes to be employment which is permitted in itself but due to social and sentimental irreparable detriments he considers it to be something unnecessary. In regard of choosing the spouse and capability, he considers it as a right for the woman.
In the third chapter, he discusses the duties that to be performed by the woman. The first duty on her part is staying at home. The belief held by him being that the legislation of this precept was on the basis of women's condition, not that this precept was ordained exclusively for the Prophet's wives.
Of course he recommends retirement at home on the part of woman, for the sake of undertaking housekeeping in the best manner. In the continuation of this issue, he points out the wife's obedience to her husband, which being a result of men's authority over women. The author declares that men's authority "over women" never means their despotism or obstinacy.
The second duty of the wife is hijaab "covering", that is the woman is prescribed to lower her gaze from looking at a foreign man and cover her body with a wide clothing. He says that the necessary limit of covering being veiling all the body except the face and two hands up to the wrist.
The last question in this chapter being polygamy and marrying more than one wife. He presents a short history of this practice among ancient nations, believing that it was so current among advanced nations, being approved and modified by Islam. He then sets forth for discussion the factors leading to legislation of the rule.
The second section is allocated exclusively for introducing new issues, in three fields: social, legal and political.
In chapter one, which is concerning social issues, he refers to issue of education of women which he deems permissible according to some evidences. Then he says that Muslim thinkers have two viewpoints in this connection: a group believing in nonexistence of any difference between women and men in respect of education; and the other group binding themselves with some restrictions and limitations, with whom the author agrees.
The second issue is employment, in connection of which he states three views. A group believing that women's occupation in all fields of life to be permissible or rather necessary. The second group believing in forbiddance of every kind of work and business on the part of the woman, outside the house. The third group, including the author himself, believing that the social conditions require the women to go out the house but stipulating certain provisions
and limits for this practice. Then he turns to military business for women, saying that fighting is forbidden for women, but all other works related to war being permissible for women, citing evidences from the reporting and practical "Prophet's" Sunnah. He turns then to talk about the right of providing security to women, like men, for disbelievers to be fought, regarding this to be a privilege given by Islam to the woman.
In continuation of this subject, he turns to giving a share to women from war spoils, believing in women's right to take a share, against those believing in forbiddance of such thing.
The third subject set forth for discussion, is the hijaab "veil". The author holds that propounding novel issues on the part of the Western thinkers in connection to issue of hijaab is divided into three parts. A group believing that hijaab means staying in the house and this being a special feature for the Prophet's wives. Generalising this prescription to other women is a sediment from other nations, that the Muslim women are allowed to frequent among crowds with bare hands up to the wrists and uncovered face. This view is held by Qaasim Ameen and other writers.
The other group holds that out of Islamic texts it can be deduced that the Islamic Law permits going to and fro by women outside the house, with uncovered face and hands up to the wrist. The third group believing that the best shelter for women being home and family, and women's going out of the house with uncovered face and bare hand is allowed only in emergent and exigent cases.
In chapter two he sets forth legal issues, initiating the discourse with question of marrying the children by their guardians, considering it, contrary to opinion of the Sunni Fuqaha, to be something inadmissible. Also regarding the question of great difference in age between woman and man in time of marriage, which is done sometimes by coercion on the part of family of the woman, he considers it a rejected habit.
The second subject of discourse in this chapter being the issue of polygamy, in regard of which he cites three views. Some Fuqaha, like Mohammed Abduh, permit it conditioned to exigency and with the judge's decision, seeing this opinion to exist in laws of so many Arab countries.
Another group considering polygamy to be totally inadmissible, believes that Islam wanted to prevent it step by step. Of course the author believes that polygamy is something allowed in Islam.
The third subject of this chapter being population control, which he set forth for debate in four topics. First he talks about the legal rule of isolation "'azl", admitting the third view of these three: prohibition, allowance and aversion.
The second topic being extermination of offspring. The author says that every act entails extinction of issue is haraam "unlawful". The third topic is control of Nasl "seed", regarding which two views are there: Some deeming the government's action to control of procreation as unlawful, and some others deeming it permissible, and the author holds the first view. The last question in this topic being the abortion, concerning which he cites various verdicts.
The fourth topic of this chapter is the issue of guardianship and testimony on the part of woman. The Fuqaha consider the innate and acquired virtue of men to be the agent of guardianship. He then refutes the doubts that suspect the guardianship of the man, like that related to the period of mastership of men and slavery or related to era of ignorance of women, and the time when the women had no economic earning.
Then he turns to the issue that whether the realm of men's authority is limited to marital life or being vaster than this, regarding which he cites two views, believing in limitation of authority to marital life.
Regarding the question of woman's giving witness, he quotes several statements showing that a group of Fuqaha believing
that limitation is confined to financial affairs, and other than this the generalities of proofs being a witness in force. Apart from the fact that this pertains to ordinary circumstances, and in exigent cases the women's testimony is approved like that of men, as the witness of people of Scripture "Ahlal-Kitab" is approved.
The fifth topic being custody "hazaanah". The important point in this subject is the fact that custody is regarded mother's right, and in respect of expiry of custody "period" of mother, he prefers the court's decision from among various opinions.
The sixth topic is divorce. In this connection, the author, from the two opinions, whether divorce being the husband's right or that the judicial device should intervene, approves of the first opinion that it is the husband's right seeing no room for interference of a judge.
The seventh topic is inheritance by the wife. He refutes four suspicions raised by critics of woman's inheritance.
Chapter three is allocated for political topics. The first issue set for discussion in this chapter is the issue of women's participation in elections, citing two views of opposers and supporters, with criticising them with evidences. But in the end he accepts permission to women's participation in elections.
In respect of post of minister, he repeats first the meaning of ministry in the past and at present, turning then to cite the views of supporters and opposers with the proofs the both have presented. The author is of the opinion that there should be distinction among the ministries, since some of them agree with woman's affairs and some are not compatible, thus there being two views, the first of which being totally disapproved.
He considers women's being ambassadors among countries to be impermissible, because, in his view, this job necessitates things that are incompatible with a Muslim woman's nature and position.
Concerning women's judgeship, he quotes three views: a group believing in incompetence of woman for judgeship "being a judge", another group deeming woman's judgeship to be absolutely right, and the author believing judgeship to be permissible on part of women in cases other than punishment limits "hodood" and retaliation "qisaas".
The author regards the woman's undertaking jurisdiction affairs to be forbidden, deeming such work to be unfit and incompatible with woman's duties in the house, her kindness and her mercy. Also he believes that woman's assuming state presidentship to be unfit for woman's conditions.
Jami' Masaanid An-Nisa Wa Dhikrihinnah Wa Ahwalihinna
By Ibraaheem Mohammed Al-Jamal
First edition: Ad-Daar Al-Misriyyah Al-Lubnaaniyyah, Cairo, 1412H/1992AD". In two volumes, 307+320 pages.Woman's human evolution under the auspices of the Divine Shari'ah - Islam - is unquestionable. And the human areas spread by the Messenger of Allah"S" before the women can never be compared to the past time. Women's human maturity in two arenas, knowledge and moral behaviour, is something liable to investigation and proving. It can be found in the Quran, the Prophetic Sunnah and history of first era of Islam, and can be also debated in other stages of Muslims' history.
The holy Quran has opened and clarified the way of moral behaviour before the women to the extent that it remembering Mary and wife of Pharaoh as two examples and patterns for all believers "66:1112". Also it praised Mary with the most exalted terms "He hath chosen thee and made thee pure". "3:42"
This manifestation of the Quran was so profitable that several gnostic and ascetic women shone throughout Islamic history. AbuAbd ArRahmaan Salmah "325412H." has compiled the
book Dhikr An-Niswah AlMuta'abbidaat As-Sufiyyahat, citing in it names of eighty gnostic women. Abd Ar-Rahmaan Ibn Ahmad Jami' "817898H.", in his book Nafahat Al-Uns, 227 mentions names of gnostic women.
Women's perseverance on moral behaviour was so well-known that Az-Zuhri said in their description:
"No woman has ever apostatised after being faithful." 228
Further so many women have attained to the highest degrees of knowledge. This can be also deemd as indebted to recommendations of the Quran and the Prophet's invitation to reservation of knowledge on part of women: "Seeking knowledge is a duty incumbent upon every Muslim man and Muslim woman." 229 In this connection, learning, writing, narrating, scrutiny in sciences of Quran, hadeeth, Fiqh, and Osool, and alike are considered to be parts of this arena.
Here, under the pretext of introducing Jami' Masaanid An-Nisa, I am going to set forth an account of the narrative role of women. In other words, an effort will be exerted to reiterate their notable contribution in safeguarding and spreading the legacy of traditions.
Men scholars hold that the narration reported by a woman is not rejected because its being reported by a woman. In this connection Ash-Shawkaani said: "It is never reported from anyone of the Olamaa' that he disapproved any report by a woman due to her being a woman only, as many sunnahs have been approved and adopted by the Ummah, which were reported by one woman from among the Sahabah, the fact that can never be denied by anyone having the least
____________
227. Nafahat Al-Uns, pp. 615-635.
228. Tahreer Al-Mar'ah Fi Asr Ar-Risaalah, vol. II, p. 423 quoted from Saheeh Al-Bukhari, vol. VI, p, 281.
229. Bihaar Al-Anwaar, vol. 117, HA, 54; Mustadrak Al-Wasa'il, vol. XVII.
knowledge of the Sunnah. 230
Also no scholar has ever rejected any hadeeth reported by a woman just because it is reported by a woman, since the Ummah approved so many traditions reported by a woman. More than this, he claims that Adh-Dhahabi has said: "It is never reported from any woman that she has ever falsified a hadeeth." 231
More than ten books were written with the title Musnad Fatimah or Mushaf Fatimah, containing narrations and speeches uttered by Fatimah Az-Zahra"A", the daughter of the Prophet"S".232 Also some other books with other titles were compiled in this field, like Nahj Al-Hayaat or Farhang Sukhanan Fatimah,233 and 'Awaalim Sayyidat AnNisa,234 and others.
Badr Ad-Deen Zarkashi "d.794" has produced the book Al-Ijabah Li Irad Ma Istadrakathu 'A'ishah 'Ala As-Sahaabah, 235 gathering in it all the narrations said by 'A'ishah in criticism of the Companions. In this book ninety traditions are recorded showing objection against the Sahabah.
He says that AdhDhahabi has compiled a book under the title Akhbar Umml-Mu'mineen. 236 Ibn Hajar Al-Asqallani "772852H." has also written a book calling It Musnad
____________
230. Tahreer Al-Mar'ah, vol. I, p. 118, quoted from Mizan Al-'Itidaal, the introduction.
231. ibid., quoted from Nayl Al-Awtar, vol. VIII, p. 122.
232. Fatimah Dar Ainah Kitaab, pp. 322-325.
233. Nahj Al-Hayaat, by Mohammed Dashti.
234. 'Awaalim Sayyidat An-Nisa, by Abdallah Al-Bahrani Al-Isfahani, pp. 279-634.
235. Al-Ijaabah (op. cit.) of BAdr Ad-Deen Zarkashi.
236. TAdhkirat Al-Huffaz, vol. I, p. 29; Mizan Al-'Itidaal, vol. I, (intr4oduction).
'A'ishah. 237 In the book Mawsu'at Ummahaat Al-Mu'mineen, 1470 traditions, which were reported by the Prophet's wives, are cited, categorised according to their subjects.238
Further there have been many women who were authorised to grant licenses with great men learning in their hadeeth schools. Ibn Hajar AlAsqallani holds eightyone shaykhs licenses that he got from women. Ibn 'Asaakir, also used to acquire hadeeth in a school "maktab" run by a woman called Fatimah bint Al-Manja. 239 Also Ibn Al-Arabi "560-638H." has got his narration license from Fakhr An-Nisa. 240 Further Al-Azhari and Al-Farra used to report hadeeth from a woman named UmmSalamah, and Al-Khatib Al-Baghdadi used to study Saheeh AlBukhari under a woman called Karimah, and he with Sama'nai studied the same book under another woman named Muruziyyah. Ibn Al-Jawzi also learnt Musnad Ash-Shafi'i under a woman called Fatimah bint Al-Husayn, and others. 241
In the contemporary history of Iran, the name of Lady Ameen is so notable. She has granted permits of narration to eminent dignitaries like Al-'Allamah Al-Amini, the author of Al-Ghadeer, and Ayatullah Al-Mara'shi An-Najafi.242
In many books on rijaal of the Shi'ah and Ahl As-Sunnah, a portion is allocated for exposing biography of woman narrators. As a sample I can refer to some Shi'i books:
1. Rijaal Ibn Dawood, by Ibn Dawood Al-Hilli, Ar-Razi publications, pp.222224, names of 22 woman narrators.
____________
237. Musnad A'ishah, of Ibn HAjr Al-Asqallani.
238. Mawsu'at Ummahaat Al-Mu'mineen, of Abd As-Sabur Shaheen and Islah Abd As-Salam Ar-Rifa'i.
239. Dhikr An-NIswa Al-Muta'abbidaat, pp. 11-12.
240. Tarjuman Al-Ashwaq, by Ibn Al-Arabi, pp. 7-8.
241. Fusul an Al-Mar'ah, by Hadi Al-'Alawi, pp. 67-68.
242. Banoye Mujtahid Irani, pp. 113-116.
2. Tanqih Al-Maqal, by Abdallah Al-Mamaqani, Al-Murtazawiyyah press, Najaf, vol.III, pp.6983.
3. Mu'jam Rijaal Al-Hadeeth, by Ayatullah Al-Khui, Madinat Al-Ilm publications, vol.XXIII, pp.170201, names of 134 woman narrators.
4. 'Alaam An-Nisa AlMu'minaat, by Mohammed Al-Hassoon, Uswah publications, pp.687693, names of 148 woman narrators.
5. In the references of Rijaal "transmitters of hadeeth", a reference can be made to: Tahdheeb Al-Kamal, of Abul-Hajjaj, Daar Al-Fikr publications, Beirut, vol.XXII, pp.290503", containing names of 256 woman narrators.
Other than these, many separate books have been written in which names of woman narrators are recorded, like:
1. Muhaddithat Shi'ah, by Nahlah Gharawi Na'ini, University of Teachers Training, Tehran, 1996. This book is a Doctorate thesis exposing biography of 195 women narrators.
2. Zanan Danishmand Wa Rawi Hadeeth, by Ahmad Sadiqi Ardasdistani, Islamic Propagation Bureau, Qum, 1996. In this work, 176 women narrators of hadeeth were subjected to study and investigation.
Now I present a brief account on the book Jami' Masaanid An-Nisa. It is a name of a book in which traditions being reported that were collected by women. In this twovolume collection, 1752 unrepeated traditions are cited, of which 814 traditions appeared in volume I and 938 ones in volume II. Number of women who reported these traditions exceeded one hundred.
The books and references on which the author depended and from which he extracted the traditions, are twenty-eight. Here is their titles:
1. Saheeh Al-Bukhaari.
2. Saheeh Muslim.
3. Sunan Ibn Majah.
4. Saheeh Sunan Ibn Majah.
5. Mustadrak Al-Hakim.
6. Sunan Ad-Daraqutni.
7. Musanaf Ibn Abi Shaybah.
8. Saheeh Ibn Hayyan.
9. Saheeh Ibn Khuzaymah.
10. Musnad Ash-Shafi'i.
11. Musnad Abi Hanifah.
12. Musanaf Abd Ar-Razzaq.
13. Musnad Ad-Daarimi.
14. Hilyat Al-Awliya'.
15. Saheeh Ibn Awwanah.
16. Sunan Al-Bayhaqi.
17. Sunan Abi Dawood.
18. Sunan At-Tirmidhi.
19. Saheeh Abi Dawood.
20. Musnad Ahmad.
21. Al-Fath Ar-Rabbani.
22. Mawt'a' Imam Malik.
23. Ma'ajim AtTabarrani.
24. Musnad Abi Ya'la.
25. Musnad Al-Bazzaz.
26. Nayl AlAwtar.
27. Majma' AzZawa'id of AlHaythami.
