Religious Wisdom - II

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Rules Pertaining to Religious Wisdom
1- Religious wisdom is either obligatory or recommended to use. When
this term is mentioned, many people think it refers to details of
religious wisdom and avoiding doubtful matters. Therefore, they think
that religious wisdom is not an obligation and that it is specifically
for people who have been selected and righteous, and that it is not
obligatory on every individual. Shaykhul-Islam Ibn Taymiyyah said,
The religious wisdom that is recommended in the Sharee'ah and with
which Allaah The Almighty sent His Prophet Muhammad is refraining
fromwhat might make a person deserve to be dispraised or punished,
even though there is nothing in the Sharee ' ah that prohibits these
acts in the absence of what contradicts it. This includes performing
obligations and acts which seem to be obligatory, and avoiding
prohibitions and acts which seemto be prohibited. Also, if the
unfavorable acts are preformed then it may be a cause of imperfection
and punishment.
Obligatory religious wisdom is refraining from all that results in
dispraise and punishment. In other words, performing obligations and
avoiding prohibitions. The difference between the recommended and
obligatory forms of religious wisdom is in relation to the acts that
seem to be obligatory but not evidently and the acts that seem to be
prohibited but not evidently.
2- There is no religious wisdom inmatters that are absolutely and
patently permissible. Rather, religious wisdom in these matters is an
undue form of exaggeration. Ibn Taymiyyah said, "Religious wisdom does
not include avoiding absolutely permissible acts, just as there is no
religious wisdom in committing acts that are absolutely
impermissible."
3- Just as refraining from certain acts is considered to be religious
wisdom, performing certain acts is also regarded as religious wisdom,
as some people believe that it only includes refraining from
particular acts. Shaykhul-Islam Ibn Taymiyyah said,
People may misunderstand religious prudence from three aspects: first,
many people think that it is concerned with avoidingcertain acts only.
In other words, they believe that religious wisdom requires refraining
from prohibitions, not performing obligations. Many religious and wise
people have this misunderstanding, and you may see them refraining
from uttering a lie, or gaining a Dirhamwhich is not for certain
lawfully obtained as it came from the property of an oppressor or a
corrupt transaction; or that he refrains from inclining to wrongdoers
due to their religious innovations and wicked people; while he does
not observe the acts that are either individual or communal
obligations that have become an individual duty on him. For example,
maintaining ties of kinship, observing the rights of the neighbor, a
needy person, a friend, an orphan, or the rights ofa Muslim, a person
in authority orof knowledge. He may also neglect enjoining good and
forbidding evil, or the obligation of performing Jihaad or other
obligatory acts that benefit Muslims in their religion and life. He
might perform these acts sometimes, not as acts of worship dedicated
to Allaah The Almighty, but as a duty on him, or something to that
effect.
4- Religious wisdom depends upon evidence from the Quran and Sunnah .
Ibn Taymiyyah said,
The second aspect of misunderstanding religious wisdom is that when
the person performs the obligations and acts that appear to be
obligatory and refrains from prohibitions and the acts that appear to
be prohibited, this obligation or prohibition should be based on
evidence from the Quran and Sunnah and knowledge, and not on one's
whims. In fact, many people are repulsed by things that are done out
of habit or custom, so that they become strongly prohibited or
doubtful to them. Some of them may even live in fantasies and false
assumptions based on invalid religious wisdom and in such cases would
be among those whom Allaah The Almighty Says concerning them(what
means): } They follow not except assumption and what [their] souls
desire. { [Quran 53:23]
This includes the type of religiouswisdom that the Prophet dispraised
in an authentic Hadeeth. When the Prophet consented to particular acts
and knew that some people refrainedfrom them, he said: "Why do some
people deny themselves what I have made permissible formyself? I hope
that I am the most knowledgeable and fearful of Allaah The Almighty
amongst you." In another narration, the Prophet said : "I am the
person who fears Allaah The Almighty most and is most awareof what He
has made prohibited and permissible for them." Also, there is the
Hadeeth of the man who kissed his wife while he wasfasting and became
very angry, even though he was informed that the Prophet used to kiss
his wives while fasting. Therefore, the religious person who is wise
needs a great deal ofknowledge of the Quran and Sunnah and
understanding of religion. If he fails to do this, his invalid
religious wisdom may ruinhim more than benefitting him. This is the
case with the disbelievers and religious innovators from the Khawaarij
and Raafidhah and others.
5- Religious wisdom is not fulfilled except with sincerity. Perhaps
there are certain considerations that drive a person to be religiously
wise. He may have a particular status or consideration with which he
feelsthat it is not proper for someone of his rank to do certain
things. In this case, ostentation is his motive. The motive might also
bethe person's needs or desires or any other urge. Like all acts of
worship that man offers to AllaahThe Almighty, religious wisdom
requires sincerity. Shaykhul-IslamIbn Taymiyyah said, "Religious
wisdom does not benefit man or grant him a reward except with him
attainingsincerity."
6- Strictness in matters related toreligious wisdom is exclusive to
selected people and not just anyone. Al-Haafith Ibn Rajab said,
There is an important issue that people should be aware of, whichis
strictness in refraining from doubtful matters, as this is only for
those whose actions are steadfast and for those whose deeds are
similar while in a state of piety and religious wisdom.However, it
does not befit the person who violates the obvious prohibitions of
Allaah The Almighty and who wants to refrain from doubtful matters.
Rather, he should be rebuked for this attitude.
Such is the state of some pretentious people who exaggerate in their
behavior. For instance, a man from the people of Iraq asked Ibn 'Umar
about the blood of mosquitoes. He answered, "They are asking me about
the ruling of the blood of mosquitoes while they have murdered
Al-Husayn ! I heard the Prophet saying: 'They [Al-Hasan and Al-Husayn]
are my fragrant flowers in this world.' "
Ibn Rajab compiled many traditions from the righteous predecessors to
this effect, and added that Bishr ibn Al-Haarith was asked about a man
whose mother ordered him to divorce his wife. He replied, "If heis
dutiful to his mother in everything except in her order to divorce his
wife, let him divorce her. However, if he wants to be dutiful to his
mother by divorcinghis wife but he beats his mother, he should not
divorce her."
Imaam Ahmad was asked about a man who bought greens and demanded to
pay the price ofthe band that these greens were tied with. Imaam Ahmad
said: "What a strange issue!" People replied: "It is Ibraaheem ibn Abu
Nu'aym who does so." Hesaid: "If it is Ibraaheem ibn Abu Nu'aym, then
it is not strange for him to do so [as he was known for his religious
wisdom.]" Imaam Ahmad denounced such issues from people whose actions
do not resemble that of Ibraaheem.
Imaam Ahmad himself used to follow such religious wisdom, as he used
to order the person who bought grease for him to return the paper in
which the grease was put on back to the seller. Likewise, he did not
used to take ink from the inkwell of his companions, but would only
use his own inkwell. Once a man asked his permission to use his
inkwell to write something and Imaam Ahmad said: "Write, for this is
invalid religious wisdom." Another man asked thesame request, but
Imaam Ahmad smiled and said: "Your religious wisdom and mine do not
reach this level." Imaam Ahmad said so out of modesty, since he
himself used to follow such religious wisdom. On the other hand, he
would denounce it when it was adoptedby a person who had not
reachedsuch a high level of righteousness, and who committed acts that
are clearly unfavorable and continuously committed doubtful acts.
This is an important matter that we should learn carefully when
reading some narrations on the religious wisdom of the righteous
predecessors. This is necessary in order to avoid making mistakes,
which negatively affect our souls. We are in desperate need of
following the obligatory form of religious wisdom. We also need to
avoid clearly prohibited acts, and try to reform our hearts. If we
occupy ourselves with such tiny details of religious wisdom, they
would negatively affect us. For instance, we may feel proud and hold
people in contempt. This would cause us to view people as lacking
religious wisdom and this would distract the person from doing more
significant acts such as reformingthe heart and following the
obligatory form of religious wisdom./-
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Religious Wisdom 1

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praise is due to Allaah The Almighty; we praise Him, ask His help and
forgiveness and repent to Him. We seek refuge with Allaah The Almighty
from the evil of our souls and the consequences of our evil deeds. No
one can mislead a person whom Allaah The Almighty guides, and no one
can rightly guide a person whom Allaah The Almighty misguides. I
testify that there is no deity worthy of worship but Allaah Alone, who
has no partner; and I testify that Muhammad, sallallaahu 'alayhi wa
sallam , is His slave and Messenger.
Religious wisdom is a well-known term. Those who read or study the
biographies of our righteous predecessors or listen to their
instructions frequently hear about it. Some people might read their
biographies and feel as if they arereading about a historical matter
that does not concern them. Also, when we read the biographies of the
righteous predecessors and narrations concerning their religious
wisdom, asceticism as well as inspiring narrations, we may judge them
as being weak or fabricated, or may even accuse their narrators of
overstating or extremism; likewise, we might even think they are
incorrect, despite the fact that some of these narrations are true and
correct. Rarely do we blame ourselves for failing to understand these
meanings; likewise, many hearts may not bepure enough to comprehend
thatthe state of the righteous predecessors was a result of theirfear
of Allaah The Almighty. Their state was also the result of their
following the guidance of the Prophet, sallallaahu 'alayhi wa sallam ,
and those who preceded them.
In truth, I hesitated before writing about this topic to the extent
that while I was reading and collecting its references I decided not
to talk about it at all.This decision was not because the topic is not
significant or important but because I felt that only the people known
for their religious wisdom should talk about it; just as only those
who are humble, pious and truthful should talk about truthfulness.
A person who pretends to have something that he does not own is
blameworthy, just like a personwho wears two stolen
garments,therefore, I will talk about religious wisdom, but with no
comparison to my own state. My role will only be to convey the sayings
and words of wisdom excerpted from the biographies of the righteous
predecessors of this Ummah (Muslim nation), and try to connect them
with our reality. We ask Allaah The Almighty to grant us righteousness
and piety as well as religious wisdom. If we cannotattain their lofty
status, let us at least try to imitate them, for the person who
imitates a particular group is one of them. Indeed, imitating noble
people brings about success.
Religious wisdom is a prophetic term found in the Sharee'ah .
AbuHurayrah, may Allaah be pleased with him, narrated that the
Prophet, sallallaahu 'alayhi wa sallam , instructed him, saying: "Be
religiously wise so that you would be the most devoted person in
worship; be content so that you would be the most grateful person;
love for people what you love for yourself so thatyou would be a
believer; act kindly towards your neighbors sothat you would be a
Muslim; and do not laugh too much, for this makes the heart wither."
[Al-Bayhaqi]
In a Hadeeth on the authority of Huthayfah, may Allaah be pleasedwith
him, that the Prophet, sallallaahu 'alayhi wa sallam , said: "The
merit of knowledge is dearer to me than the merit of worship.
Religious wisdom is the best act in Islam." [Al-Bazzaar, Al-Haakim,
At-Tabaraani in Al-'Awsat and Al-Haakim on the authority of Sa'd, may
Allaah be pleased with him]
In these authentic texts, the Prophet, sallallaahu 'alayhi wa sallam ,
mentioned the term "religious wisdom" , thus, it is a prophetic term
related to the Sharee'ah , even though such terms are not necessarily
required to be explicitly mentioned by the Prophet, sallallaahu
'alayhi wa sallam . As long as there is no contradiction between these
terms and the texts of the Sharee'ah, there is noproblem in using
them.
There is plenty of evidence in the Quran and Sunnah of the Prophet,
sallallaahu 'alayhi wa sallam , supporting the meaning of religious
wisdom. For example, there is a comprehensive and great Hadeeth that
many scholarsconsider to be a pillar on which Islam stands. In a
Hadeeth on the authority of An-Nu'maan ibn Basheer, may Allaah be
pleased with him, he heard the Prophet, sallallaahu 'alayhi wa sallam
, say: "Both lawful and unlawful matters are evident, but betweenthem
are certain doubtful [suspicious] things which many people have no
knowledge of. Thus, whoever guards against these doubtful things keeps
his religion and his honor safe. On the other hand, whoever indulges
in these doubtful things [will eventually] indulge in unlawful
matters, just as a shepherd who grazes his cattle near the Hima
[private pasture] ofsomeone else and at any moment is liable to stray
into it."
This Hadeeth is well-known and memorized by people of all ages and is
mentioned in the books of Sunnah with many narrations. This Hadeeth
also establishes a rule for doubtful matters, where a person should be
religiously wise. Avoiding doubtful matters is only one aspect of
religious wisdom that has a much wider meaning.
Another Hadeeth in this regard is what An-Nawwaas ibn Sam'aan, may
Allaah be pleased with him, narrated that the Prophet, sallallaahu
'alayhi wa sallam , said: "Righteousness is good morals, and vice is
what rankles in your chest and you fear that it might be revealed to
people."' [Muslim] Also, there is a narrationwhen Waabisah ibn Ma'bad,
may Allaah be pleased with him, cameto the Prophet, sallallaahu
'alayhi wa sallam , who said: "Have you come to ask about
righteousness?" Waabisah said, "Yes." The Prophet, sallallaahu 'alayhi
wa sallam , said: "Consult your heart; righteousness is whatyour soul
and heart are assured of. Whereas, vice is what rankles in your heart
and chest, even if people tell you again and again that it is
permissible." [Ahmad and Ad-Daarimi] There is another Hadeeth , which
was narrated by Ahmad on the authority of Tha'labah, may Allaah be
pleased with him, that supports this Hadeeth .
This Hadeeth indicates how highlysensitive the righteous slaves of
Allaah The Almighty are; to the extent that their souls become
reassured and comforted by virtue, while at the same time they are
repulsed by misdeeds, even if the people tell them that they are
permissible acts. This Hadeeth definitely encourages us to refrain
from doubtful matters and to perform what the hearts are assured of.
It also describes the state of the righteous people and their hearts
that follow the truth by virtue of the light given to them by Allaah
The Almighty. Such hearts are comforted by virtue, guidance, piety and
righteousness. On the other hand, they feel repulsed and doubtful
about sins and all that cause them, even if people gave them different
opinions that permit them to commit these sins. Only the true slaves
of AllaahThe Almighty can make this distinction between virtue and
vice, and perhaps we can use thisas a way to test our hearts; whether
they are comforted by virtue, righteousness and piety orare averse to
disobedience and evil deeds. They would be righteous hearts – Allaah
Willing. Otherwise, their hearts would require refinement and
purification. Obviously, this does not concern the rejecters whose
hearts are totally covered, as their souls have become fettered by
their fancies and desires and their souls are only comforted by
disobedience of Allaah The Almighty and harming His righteous
believers.
There are many people whose judgments are no longer sound and who view
misdeeds to be good deeds and vice versa. Therefore, such distinction
between virtue and vice is only given to righteous people whose hearts
have totally turned to Allaah The Almighty. Such a heart loves no one
except for the sake of Allaah The Almighty, and hatesno one except for
the sake of Allaah The Almighty. It turns to Allaah Alone and faces
Him without deviation, just as the person turns towards the Qiblah
during his prayers and stands before Allaah The Almighty five times a
day. Thus, Allaah The Almighty is his sole direction. This person
loves no one except Allaah The Almighty, and turns towards Him Alone.
Such a soul has no will that contradicts the orders and Sharee'ah of
Allaah The Almighty. For that reason, such a heart has attained a high
degree and is comforted by virtueand repulsed by vice.
Accordingly,Allaah The Almighty confers on him this light and
criterion to make the distinction between right and wrong. Allaah The
Almighty Says (what means): } O you who have believed, if you
fearAllaah, He will grant you a criterion [to judge between right and
wrong] and will remove fromyou your misdeeds and forgive you. { [Quran
8:29]/-
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Tranquility: A characteristic of the Prophets and the righteous

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Tranquility is a characteristic of the Prophets
- Tranquility was a characteristic of Ibraaheem (Abraham), may Allaah
exalt his mention, in his confrontation with his father, his people
and An-Namrooth (Nimrod) the tyrant. Tranquility was also his
characteristic when he left his wife Haajar, may Allaahbe pleased with
her, and his only son Ismaa'eel (Ishmael), may Allaah exalt his
mention, in Makkah. It was also his characteristic when he was aboutto
slaughter Ismaa'eel, may Allaah exalt his mention. Ibraaheem, may
Allaah exalt his mention, was indeed composed and assured during all
incidents and affairs in his life.
- Tranquility was also the characteristic of Moosa (Moses), may Allaah
exalt his mention, in his confrontation with Pharaoh. Likewise, he
showed tranquility when he was encouraging the children of Israel to
be firm. He said (what means): } "Seek help through Allaah and be
patient. Indeed, the earth belongs to Allaah. He causes to inherit it
whom He wills of His servants. And the [best] outcome is for the
righteous." { [Quran 7:128] He wasalso tranquil when he was facing
certain destruction; the sea was before him and Pharaoh was behind
him. Thereupon, the Children of Israel said what is mentioned in the
verse (what means): } Indeed, we are to be overtaken. { [Quran 26:61]
However, Moosa, may Allaah exalthis mention, replied saying what is
mentioned in the verse (what means): } No! Indeed, with me is my Lord;
He will guide me. { [Quran 26:62]
- Tranquility was the characteristic of Yoosuf (Joseph), may Allaah
exalt his mention, in his confrontation with his brothers and the
woman who tried to seduce him. He was also tranquil when he was
imprisoned, and after assuming aposition of leadership in Egypt and
when he supplicated to Allaah The Exalted saying what is mentioned in
the verse (what means): {" My Lord, You have given me [something] of
sovereignty and taught me of theinterpretation of dreams. Creator of
the heavens and earth, You aremy Protector in this world and in the
Hereafter. Cause me to die a Muslim and join me with the righteous." {
[Quran 12:101]
- Tranquility was one of the attributes of the Prophet, sallallaahu
'alayhi wa sallam , that were mentioned in the previous scriptures,
such as where it is stated: "I [Allaah The Almighty] will send an
illiterate messenger; he will be neither impolite, rough nor noisy in
the markets. He will not be obscene or vulgar. I will make him
tranquil and good."
Assurance of the heart and consoling those who are distressed
Tranquility is a delicate feeling created by Allaah The Almighty.
Itdescended upon the heart of the Prophet, sallallaahu 'alayhi wa
sallam , and the hearts of the believers. Tranquility implies spirit
and power; hence, it reassures those who are frightened and consoles
those who are distressed. Ibn 'Abbaas, may Allaah be pleased with him,
said, "We would say that tranquility was materialized in 'Umar's, may
Allaah be pleased with him, tongue [speech] and heart."
Ibn Mas'ood, may Allaah be pleased with him, said, "Tranquility is
gain, and forsakingit is loss."
Ibn 'Abbaas, may Allaah be pleased with him, said, "Every occurrence
of the word Sakeenahin the Quran refers to tranquility, except the one
that is in Soorat Al-Baqarah." He was referring to the Quranic verse
where Allaah The Almighty Says (what means): } And their prophet said
to them, "Indeed, a sign of his kingship is that the chest will come
to you inwhich is Sakeenah [assurance] from your Lord and a remnant of
what the family of Moosa [Moses]and the family of Haaroon [Aaron]had
left, carried by the angels. Indeed in that is a sign for you, if you
are believers." { [Quran 2:248]
Sharee'ah texts enjoin us to adopt tranquility
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, he said, "Iheard the Prophet, sallallaahu 'alayhi wa sallam,
saying: 'When the Iqaamah is pronounced, do not go to prayer running;
you should walk calmly with tranquility. Pray what you catch in
congregation and complete what you miss." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "When the
Iqaamah is pronounced, do not get up until you see me. Then getup with
tranquility." [Al-Bukhaari]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Make things
easy for people, and do not make things difficult for them, and make
them tranquil [with glad tidings] and do not repulse [them]."
[Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , said to the people on
the evening of 'Arafah during the Farewell Pilgrimage: "O people!
Proceed with tranquility."
- Tranquility is from Allaah The Almighty, and like all the blessings
of Allaah The Almighty, it can never be obtained except though our
obedience to Him. Supplication is one the greatest causes of being
endowed with tranquility. Allaah The Almighty Says (what means):
· } But Allaah sent down His tranquility upon His Messenger and upon
the believers and imposed upon them the word of righteousness, and
they were more deserving of it and worthy of it. And ever is Allaah,
of all things, Knowing. { [Quran 48:26]
· } It is He who sent down tranquility into the hearts of the
believers that they would increase in faith along with their [present]
faith. And to Allaah belong the soldiers of the heavens and the earth,
and ever is Allaah Knowing and Wise. { [Quran 48:4]
- The Prophet, sallallaahu 'alayhi wa sallam , said: "That was
tranquility, which descended as aresult of the recitation of the
Quran." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Any group
of people who assemble in one ofthe Houses of Allaah to recite
andstudy the Quran, tranquility will descend upon them, mercy will
overwhelm them, angels will surround them, and Allaah will make
mention of them [to the angels]." [Muslim]
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, the Prophet, sallallaahu 'alayhi wa sallam , said: "Pride
and arrogance are thecharacteristics of camel owners, whereas,
tranquility and dignity are characteristics of sheep owners."
[Al-Bukhaari and Muslim]
Some of the most revered scholars would recite the Quranicverses that
speak about tranquility during times of disturbance, and this proved
to have a great effect. Ibn Al-Qayyim,may Allaah have mercy upon
him,said in his book Madaarij As-Saalikeen , "Whenever Shaykhul-Islam
Ibn Taymiyyah, may Allaah have mercy upon him,found things difficult,
he would recite the verses mentioning tranquility. I heard him say
abouta difficult situation that happened to him during his sickness,
'When I got very sick, I asked those who were around me to recite on
me the verses that speak about tranquility. Once they did, I recovered
completely.'"
Ibn Al-Qayyim, may Allaah have mercy upon him, also said, "I read
these verses and I found that they had a great influence on the
assurance and tranquility of the heart."
Finally, we supplicate Allaah The Exalted to bless us with tranquility
and make our feet firm when we meet our enemies.We also ask You, O
Allaah, for everything that is good in this world and in the
Hereafter, whether or not we know it; and we seek Your protection from
everything that is evil, both in this world and in the Hereafter,
whether or not we know it./-
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Brilliant Examples from the History of Muslim Women

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Allaah The Almighty Says (what means):
· } O you who have believed, fear Allaah as He should be feared anddo
not die except as Muslims [in submission to Him]. { [Quran 3:102]
· } O you who have believed, fear Allaah and speak words of
appropriate justice. He will [then]amend for you your deeds and
forgive you your sins. And whoever obeys Allaah and His Messenger has
certainly attained a great attainment. { [Quran 33:71]
A regrettable problem has surfaced in our societies, and scholars are
receiving complaints from righteous women about thetrouble they are
facing in their commununities. Who is troublingour sisters? Jews?
Christians? Secularists? No, unfortunately, these provocations are
from some Muslims, may Allaah The Almighty guide us all.
This problem is not widespread so far, but one worries that it might
escalate to an extent that we will not be able to treat it. Thus, it
is best to tell those who criticize righteous sisters: When you
criticize righteous sisters, you are criticizing the Sunnah
(tradition) of the Prophet, sallallaahu 'alayhi wa sallam .
When you criticize a certain person, the criticism is not directed to
the person himself, but to the methodology that he adopts. Such
conduct could be quite serious because some of the criticism or
mockery may be regarded as disbelief in Allaah The Almighty Who Says
(what means): } Say, "Is it Allaah and His verses and His Messenger
that you were mocking?" Make no excuse; you have disbelieved afteryour
belief. { [Quran 9:65, 66]
The Prophet, sallallaahu 'alayhi wa sallam , said: "A man may
heedlessly utter a word that angers Allaah with him, which makes him
fall in Hell for seventy years." [At-Tirmithi, Ibn Maajah and Ahmad]
Such conduct has serious repercussions not just for the observant
Muslim woman alone, but for the person who mocks her as well, because
it may lead to the loss of their religion if theydo not turn to Allaah
The Almighty in repentance.
Being observant and religious is the right thing to do, whereas
religious non-observance and mocking observant people is extremism and
deviation.
Women in the Quran and Sunnah (tradition)
The best and most brilliant examples of Muslim women are the women who
are mentioned in the Quran and the Sunnah (tradition). We may know
about them, but let us contemplate these great examples.
Many Soorahs (chapters) in the Quran have names that are related to
women. One of the longest Soorahs of the Quran is Soorat An-Nisaa'
(The Women). Another Soorah is Al-Mujaadilah (She that Disputes/ The
Pleading Woman), Maryam (Mary) and Al-Mumtahinah (Examining her).
There are numerous verses that deal with women. Allaah The Almighty
Says (what means):
· } And their Lord responded to them, "Never will I allow to be lost
the work of [any] worker among you, whether male or female; you are of
one another. { [Quran 3:195]
· } The believing men and believing women are allies of oneanother. {
[Quran 9:71]
· } Would substitute for him wivesbetter than you - submitting [to
Allaah ], believing, devoutly obedient, repentant, worshipping, and
traveling - [ones] previously married and virgins. { [Quran 66:5]
· } For men is a share of what theyhave earned, and for women is a
share of what they have earned. { [Quran 4:32]
· } So righteous women are devoutly obedient, guarding in [the
husband's] absence. { [Quran 4:34]
There are also many other verses and stories in the Quran about issues
concerning women, but I will only refer to some of them.
In Soorat Al-Ahzaab , there are the verses that refer to the wives and
daughters of the Prophet, sallallaahu 'alayhi wa sallam . andthe
believing women. Allaah The Almighty Says (what means): } O wives of
the Prophet.. { [Quran 33:32]
Moreover, the story of Maryam (Mary), may Allaah exalt her mention,
was mentioned in morethan one Soorah of the Quran. The story of the
mother of Prophet Moosa (Moses), may Allaah exalt his mention, was
mentioned in Soorat Al-Qasas . The story of the Ifk (falsehood)
incident was mentioned in SooratAn-Noor . This story is considered to
be a declaration of the innocence of 'Aa'ishah, may Allaah be pleased
with her, and of virtuous Muslim women.
The incident of the Ifk (falsehood)is related to what I have mentioned
earlier, because observant women may encountersimilar harm from
hypocrites anddeviant people, so they should beready to face it. If
women assume that they will be saved from a trial like this, it must
be remembered that 'Aa'ishah, may Allaah be pleased with her, would
have been worthier of being safe from such slander.
A long time ago, I saw a shameful cartoon in a newspaperin Kuwait and
I thought to myselfthat the Kuwaiti press had gone beyond the bounds
of propriety and had taken too much liberty. Perhaps such actions
could be to blame for what befell Kuwait.
Some years ago, when young women who attended the University of Kuwait
began adhering to the Islamic dress code, by putting on Hijaab
(Islamic covering), the Kuwaiti press expressed annoyance. The press
launched campaigns against religiously observant Muslim women. As part
of the campaign, the famous cartoonist,Nagi Al-Ali, who later faced
his doom when he was shot dead in Britain, drew a cartoon of a young
woman in Hijaab with a strand of hair on her chest, beingasked by
another young woman, who did not cover up, whose beard hair that was.
This cartoon slandered women in Hijaab and accused them of having
unlawful relationships with men with beards. The cartoon mocked
religiously observant men and women. The cartoonist in question has
already received his punishment in the worldly life and will be
reckoned by Allaah The Almighty, The Just for what he did.
The incident of the Ifk (falsehood)shook the house of the Prophet,
sallallaahu 'alayhi wa sallam , to the extent that some of the
Companions, may Allaah be pleased with them, thought ill of 'Aa'ishah,
may Allaah be pleased with her, until Allaah The Almighty declared her
innocence. Let me advise Muslim women who are attacked and falsely
accused of wrongdoing to be patient just like 'Aa'ishah, may Allaah be
pleased with her.
The wife of Fir'awn (Pharaoh), was a believing woman who observed
patience. This woman ismentioned in Soorat At-Tahreem .
Also, the wife of Ibraaheem (Abraham), may Allaah exalt his mention,
was mentioned in morethan one Soorah .
Another story is that of the Queen of Saba' (Sheba) which wasmentioned
in Soorat An-Naml . A poet composed poems about thisqueen saying that
if all women were like this queen, women would be superior to men. It
is worth mentioning that this queen was a wise woman even before she
became a Muslim. As aruler, she was never a dictator, but she used to
consult her eminent helpers. Allaah The Almighty Says (what means): }
I would not decide a matter until you witness [for] me. { [Quran
27:32] She was not too proud to believe; because she had a sound mind
and thanks to the grace of Allaah The Almighty, she was guided to
believe in Prophet Sulaymaan (Solomon), may Allaahexalt his mention.
This story should be contemplated over, as it containsmany lessons
that have been pointed out by scholars and exegetes.
Women in the Sunnah
There are many Hadeeths of the Prophet, sallallaahu 'alayhi wa sallam
, that deal with women. The Prophet, sallallaahu 'alayhi wa sallam ,
said:
· "Be advised to be good to women." [Al-Bukhaari and Muslim]
· "Be gentle to women."
Abu Hurayrah, may Allaah be pleased with him, said, 'A man came to the
Messenger of Allaah and asked him, "Who is most entitled to my best
companionship?"The Prophet, sallallaahu 'alayhi wa sallam, said :
"Your mother." The man said, "Who is next?" The Prophet, sallallaahu
'alayhi wa sallam, said : "Your mother." The man further asked, "Who
is next?" The Prophet, sallallaahu 'alayhi wa sallam, said : "Your
mother." The man asked for the fourth time, "Who is next?" The
Prophet, sallallaahu 'alayhi wa sallam, said : "Your father."
[Al-Bukhaari and Muslim]
The Prophet, sallallaahu 'alayhi wa sallam , used to allocate sometime
to answering women's questions and to help them to solve their
problems.
One of the brilliant examples of women is that of the two women from
Al-Ansaar who participated in the pledge of Al-'Aqabah, despite the
arduous circumstances. This proves that women can be brave and that
they can fulfill important roles in certain situations.
Women in the past also participated in Jihaad and we can recall the
story of Umm 'Atiyyah, may Allaah be pleased with her, who
participated in seven battleswith the Prophet, sallallaahu 'alayhi wa
sallam . She used to treat the injured, serve the fighters and guard
their belongings. (The issue of the permissibility of working as a
nurse needs further discussion, as scholars have stated certain
conditions for this, but this is notthe suitable context to discuss
this issue.)
Thus, the status of women in the Sunnah is clear and one need not talk
about it at length.

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