'' Our Lord ! grant us good in this world and good in the hereafter and save us from the torment of the Fire '' [Ameen]
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{in Arab} :->
Rabbanaa aatinaa fid-dunyaa hasanatan wafil aakhirati hasanatan waqinaa 'athaaban-naar/-
(Surah Al-Baqarah ,verse 201)
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of us may think of a woman in hijab (headscarf)or modest attire.
Hijab is indeed beautiful, but by thinking Islamic beauty is only
because of hijab, we are perpetuating the idea that beauty exclusively
applies to an image.
While our religion teaches us to take care of our bodies and to
maintain a pleasant physical appearance, it alsoemphasizes the need
for every individual to developan inward beauty: a beautythat comes
with knowing Allah subhanahu wa ta`ala (exalted is He) and obeyingHim,
and that transcends the mere image of a person. This inward beauty
can actually become so radiant that it manifests in a person's
external appearance. It is for this reason that some of the righteous
people of the past would comment on the physical beauty of those who
prayed during the night or performed other righteous deeds.
OurProphet ﷺ (peace be upon him) mentioned again and again the beauty
of he or she who embodiesgood character. He ﷺ also emphasized to
those seeking marriage to look for the one who is beautiful as a
result of theircharacter andreligion. In this way, Islam defines
beauty as something more profound than just the physical.
Our history is filled with beautiful women, women who were devout in
their service to God and who lived lives of purpose and meaning.
Their beauty is so much more than physical appearance; we see in them
the beauty of character, morals, deeds, speech and lifestyle.
While there are multitudes of incredible women to select from in our
tradition,I have specifically chosen not as well known women who will
shatter our narrow perceptions of beauty and break the stereotypes of
how a "righteous Muslim woman"should or should not be. Here is a brief
glimpse into their lives.
A West African Beauty: Princess Nana Asma'u
We begin with the story of Nana Asma'u, the daughterof Uthman don
Fodio, who was not only a renowned scholar of her time, but a poet, a
political and social activist, and a creative intellectual. She is
considered to be one of thegreatest women of 19th century Islamic
communities. She was bornin 1793 in modern-day Nigeria. A princess
with an impressive lineage,she was named after a hero in Islamic
heritage—Asma, the daughter of Abu Bakr, who was a strong woman in her
support of Islam. Shewas raised in a supportive Islamic household,
having not only memorized the Qur'an, but extensively learned the
Islamic sciencesand four languages as well.
Asma'u believed in women having a role in society andshe led the women
of her time by example throughout her life. One of her greatest
achievements was compiling the extensive collection of writings of her
father after he passed away when she was 27. The degree of respect the
scholarly community had for Asma'u is seen here because they chose her
to complete sucha monumental task. Not onlydid this job require
someone trustworthy, but also someone who was familiar with his
writings and was well-versed in the Islamic sciences.
When she was a mother of two and pregnant with herthird child, Asma'u
completed the translation of the Qur'an in her native tongue and also
translated her father's work into the various dialects of the
community. This shows herconcern for her communityand her desire to
bring the knowledge of theQur'an and Islam to her people.
Asma'u saw a dire need for the teachings of Islam to reach the women
in her community and beyond the Sokoto region. She sawthat women were
absent from the circles of knowledge and stayed in their homes as they
tendedto their familial duties. Asma'u came up with a brilliant idea
to not only teach these women but to teach them in the comfort of
their homes. It was then that she gathered knowledgeable women in her
community and trainedthem as teachers. This group, known as jajis,
traveled to neighboring communities to bring Islamic knowledge to
secluded women. This movement was called the Yan-taru movement,
whichmeans "those who congregate together" and"sisterhood". Asma'u
taught the jajis to use lesson plans, poetry, and creative mnemonic
devices in their teachings.
Nana Asma'u, by the grace and guidance of Allah (swt), revolutionized
the way her community learned Islam. She brought the knowledge of the
religion to the people in aneasy to remember fashion and wrote in
their language. Her legacy is a legacy of scholarship and activism,
and her name is still used today in West Africa.
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