Alhassanain(p) Network for Heritage and Islamic Thought

Women are Deficient in Intellect

The sermon regarding women that has received the most attention in Nahj al-Balaghah is the sermon on the deficiencies of women.1 Presented as ‘[An excerpt] from his speech after the Battle of the Camel, in condemnation of women’, it reads:

O people! Women are deficient in faith, deficient in shares, and deficient in intellect (inna al-nisa’ nawaqis al-iman nawaqis al-huzuz nawaqis al-’uqul). As for their deficiency in faith, it is their sitting back from ritual prayers and fasting in the days of their menstruation. And as for their deficiency in their intellects, it is because the testimony of two women is like the testimony of one man. As for their deficiency in shares, it is because their inheritance is half that of men. So beware the evils of women. Be on guard against the good ones among them, and do not obey them in good so that they do not desire evil.2

Reactions among Shi’i scholars with respect to this sermon have been multifold. Historically, commentators tended accept these views as facts about the nature of women,3 as did the prominent modern Sunni reformer, Shaykh Muhammad ‘Abduh (d. 1905), who wrote that ‘it is a thing corroborated by the experience of centuries!’ He describes the sermon as apt on the grounds that women’s mental capacities are geared towards their primary responsibilities in child-rearing and domestic duties; his comments are a reminder that this way of thinking is not limited to Shi’ism.4

A common view is that these words were actually directed at ‘A’ishah bint Abi Bakr, the instigator of the Battle of the Camel - which was the first major civil war among Muslims and resulted in tremendous loss of life - but out of respect for the fact that ‘A’ishah was a widow of the Prophet Muhammad, ‘Ali ibn Abi Talib spoke to her in the plural (‘women’) rather than to her directly (‘you’). This view is expressed in Sharh Nahj al-Balaghah by Ibn Abi al-Hadid, generally taken as the starting point for launching an investigation into Nahj al-Balaghah. He takes the statements about women’s deficiencies at face value but then explains that they are directed at ‘A’ishah who erred in what she did (at the Battle of the Camel).5 This view is reinforced by one of the alternative sources, Tadhkirat al-Khawas, which says that the speech was directed at ‘A’ishah. (Of course, that still leaves the question of whether Tadhkirat al-Khawas, which was compiled significantly after Nahj al-Balaghah, should be accepted as a reliable source.).

This view, espoused by the prominent Shi’i scholar Naser Makarem Shirazi, is popular today, perhaps because it sidesteps the issue - that is, it neither necessitates rejecting the authenticity of the passage, nor does it necessitate that these statements about women be taken as truth. However, the fact remains that even if the quotation is addressed to ‘A’ishah alone, it still reflects a very negative view of women; if a similar statement were addressed to an ethnic minority, it would not be accepted.6

Additionally, even if these criticisms were only directed at ‘A’ishah, that would still set a precedent of demonizing ‘A’ishah for her gender. That is to say, rather than being criticised for leading a rebellion, she is being criticised for stepping out of her place as a woman, with the implication that other women should stay in line lest they end up like ‘A’ishah. This is not dissimilar to a (presumably, spurious) narration in another book which denigrates ‘A’ishah on the grounds that she menstruated (an attack which is both figuratively and literally ‘below the belt’); that is, it attacks her via her femininity, a common tactic for intimidating women into leaving male space.7

This brings up the greater issue of historical narrative - how history is told, and what morals are presented from the story. Traditionally, the main critique of ‘A’ishah is that she disobeyed the Qur’anic verse telling the wives of the Prophet to stay in their homes (Q 33:32-33). However, firstly, this verse is directed solely at the wives of the Prophet and not women in general; in fact, women such as Zaynab bint ‘Ali or Nusaybah are praised for their public stance during times of conflict. Secondly, over ten thousand men are reported to have joined ‘A’ishah in the campaign, hence violating the Qur’anic commandments not to engage in sedition or killing, but similar criticisms are not levied against them.

The real issue is not that ‘A’ishah left her home but, rather, what she did. Nonetheless, ‘A’ishah is usually condemned for leaving her home. For this reason, it will be particularly interesting to see how ‘A’ishah’s rebellion is portrayed in Kitab Sulaym, and whether or not, in that work, Imam ‘Ali condemns her as a woman, or as a rebel.

This historical narrative, combined with this sermon, is what the contemporary scholar Naser Makarem Shirazi uses to justify an ideology of gender which restricts women:

Imam ‘Ali wished to speak of her and her actions in an indirect manner to open the eyes of the people and therefore the method which he chose was to explain the religious rulings which are specific to women, and the rulings highlighting the ‘limitations’ and ‘restrictions’ in the rights and privileges of women and men, and to show us that they are not equal - in all areas of life - and that this too is for a reason. Through this, he wanted to show the people that ‘A’ishah is the same as other women in these certain issues and to make them question themselves as to why they should have followed her and listened to her advice (over that of Allah and the Noble Prophet).8

While he mentions ‘limitations’ and ‘restrictions’ on both women and men, no limitations or restrictions for men are outlined in this sermon; therefore, ‘equal’ is a euphemism. Ironically, the points that Makarem Shirazi brings up here are in opposition to the efforts of contemporary Shi’i apologists to ‘prove’ that Islam is not unfair or oppressive to women; for instance, today, it is common to argue that the differences between men and women in giving testimony or receiving inheritance are not due to any innate difference in worth or intellectual capacity between men and women. Even more ironically, Makarem Shirazi begins his discussion with the insistence that these words apply only to ‘A’ishah, but concludes by explaining that they really should apply to all women because all women suffer from these deficiencies!

The remaining view is that these sermons are inauthentic on the basis that they conflict with the Qur’anic treatment of women. Ayatollah Ishaq Fayyad (a marja’ living in al-Najaf al-Ashraf) and Ayatollah Fadlallah have expressed this view, and it has been attributed to Ayatollah Sane’i as well.9 Despite his adoption of a theological theory centring on inherent spiritual differences between the female and male, Ayatollah Javadi Amoli also implies that he doubts the authenticity of this sermon by saying that these words are beneath Imam ‘Ali - even if they were only directed at one woman - and that the best thing to say about the authenticity of the sermon is ‘I don’t know’.10 It has also been suggested that this sermon was fabricated to defame Fatimah al-Zahra’ (the wife of ‘Ali ibn Abi Talib) in order to reduce her claim to Fadak, a conflict which is seen as symbolizing whether Abu Bakr or ‘Ali ibn Abi Talib had the right to succeed the Prophet as caliph.

This view is not without merit since the sermon itself refers to a woman’s lesser standing in receiving inheritance and offering testimony, both of which were pivotal issues regarding Fadak, in that Abu Bakr claimed that prophets did not leave inheritance, and that one female witness (namely, Umm Ayman) was insufficient because the Qur’an requires one male or two female witnesses.11 Mahdi Mehrizi, an Iranian scholar who has written extensively on the subject of women and Shi’i ahadith, observes that this narration conflicts with the Qur’an and with other ahadith, including ahadith which refer to the ‘aql of women.12

It has also been suggested that these statements should be taken as socially contextualized, in that girls in that era tended to marry quite young (as young as nine years old), and at an age before they were intellectually mature enough to advise their husbands; or that women in general tended to be denied education opportunities and hence lacked opportunities for intellectual growth. However, these interpretations are incompatible with the perception of Imam ‘Ali as a man whose wisdom and words transcended his era, as well as the fact that his wife and daughter were known for being knowledgeable. Lastly, in her book on the view of women in Shi’i sources, Rawand Osman also questions how this sermon fits in with the Qur’an and the historical actions of the women from the household of the Prophet.13

Five alternative texts are identified in secondary literature as verifying this sermon:

1. Tadhkirat al-Khawas by Sibt Ibn al-Jawzi (d. 1256/1257 ce, Hanafi)

2. Qut al-Qulub by Abu Talib al-Makki (d. 996 ce, Sufi Shafi‘i)

3. al-Kafi by Shaykh al-Kulayni (d. 941 ce, Shi’i)

4. al-Amali by Shaykh al-Saduq (d. 991 ce, Shi’i)

5. al-Ikhtisas by Shaykh al-Mufid (d. 1022 ce, Shi’i)14

Of these works, the strongest - according to modern Shi’i scholarship - would be al-Kafi; not only is it the most highly regarded hadith collection, but it is also the earliest source listed. The next strongest sources would be al-Amali and al-Ikhtisas, both of which are hadith collections by well-known Shi’i scholars in roughly the same era. The least reliable would be Qut al-Qulub and Tadhkirat al-Khawas, since - like Nahj al-Balaghah - they do not include chains of narration or sources, and are not by Shi’i scholars; Tadhkirat al-Khawas is particularly weak, given the centuries elapsed between it and Nahj al-Balaghah.

Al-Kafi, therefore, is the most logical source to start with. However, an investigation into al-Kafi reveals only the last sentence of the sermon:

From a group of our companions, from Ahmad ibn Abi ‘Abd Allah, from whoever related it, from al-Husayn ibn al-Mukhtar, from Abi ‘Abd Allah, peace be upon him: ‘The Commander of the Faithful, peace be upon him, said, “Beware the evils of women, and be on guard from them. And if they command you to good, then oppose them, so that they may not desire evil from you.”’15

While this sentence is, admittedly, not the most favourable towards women, it does not explicate the intellectual and spiritual deficiencies of women in the same way that the sermon does. This narration is also questionable from a rijali (biographical) standpoint, in that it has a gap in its chain of narration. Therefore, to say this sermon is substantiated by al-Kafi is misleading.16

The next two sources, al-Amali and al-Ikhtisas, contain texts that are essentially identical to the excerpt from al-Kafi, but with slightly different chains of narration. However, the context of this narration is different. In this narration, ‘Ali ibn Abi Talib is giving ethical advice, such as not being suspicious of others, and there is no indication that it is connected with the Battle of the Camel. This, therefore, raises a question as to whether the sentiments in the sermon can really be said to have been directed at ‘A’ishah at the Battle of the Camel. The narration concludes with him saying:

[… ] And it is upon you to [associate with] sincere brothers, and increase your benefit from them, for they are a resource in ease and a shield in misfortune. And, in your speech, consult those who fear Allah, and love your brothers according to their amount of piety, and beware of the evils of women, and be on guard from the good among them. If they command you to good, then disobey them so that they may not make you desire evil.17

Like in al-Kafi, only the last sentence of the sermon is mentioned. However, a key point is the way in which ‘brothers’ are discussed as a group separate from ‘women’. While the Qur’an does not separate female from male believers, and instead frequently refers to them together (for instance, as al-mu’minun wa al-mu’minat, lit. ‘the male believers and female believers’), this separation implies that that men are normative in humanity, and women are exceptions. As in al-Kafi, there are gaps in the chain of narration in both of these sources; additionally, two of the narrators are considered questionable. One is Abu Jarud, the founder of Zaydi-Jarudi Shi’ism - that is to say, someone who defected from the Imams and hence might be considered suspect from a Twelver Shi’i view, albeit his narrations are not necessarily rejected.18

The other is Muhammad ibn Sinan, considered by some to be among the ghulat (heterodox extremists); this would be in line with an association noticed between misogynistic narrations and some narrators described as being among the ghulat.19 In any case, given its different context, this narration is insufficient to reinforce the sermon in Nahj al-Balaghah.20

This exhausts the Shi’i sources, and leads to the Sunni sources. While Sunni sources can be admissible as a valid source of narrations in Shi’i scholarship, the fact remains that Sunni and Shi’i scholars have different standards for the acceptability of narrators, and many Sunni narrators are not accepted in the Shi’i tradition, and vice versa. Additionally, the possibility that this sermon may have been fabricated for polemical reasons also makes a non-Shi’i transmission of this sermon insufficient from a Shi’i perspective.

In any case, the first Sunni source is Qut al-Qulub, which contains a number of misogynistic and gynophobic statements (including an exegesis equating ‘fools’ (sufaha’) with ‘women and children’.21 (The equation of ‘fools’ with ‘women’ is also mentioned in al-Faqih, a point which will be revisited later.)22 With respect to this sermon, it contains this passage:

And in the advice of Luqman to his son: ‘O my son, beware the evil woman, for she will make you old before you grow old; and beware the evils of women, for they do not call to good,’ and he was on guard from the good ones among them.23

Clearly, this passage is even less substantial in its support for the sermon. Firstly, it also only contains the last sentence; secondly, it also does not appear in the context of the Battle of the Camel; and, lastly, it is not even attributed to ‘Ali ibn Abi Talib! In fact, the mention of Qut al-Qulub as a supporting reference for the sermon is quite a stretch (albeit one which is only discovered when one actually opens up Qut al-Qulub to see what it says). Additionally, this statement contains neither a source nor a chain of narration - particularly important since it is a non-Shi’i text - and so it can be set aside.

The final source is Tadhkirat al-Khawas. Unlike the previous four sources, this work actually does contain the full text of the sermon (with some slight differences in wording), and is attributed to ‘Ali ibn Abi Talib at the Battle of the Camel. However, accepting Tadhkirat al-Khawas as a supporting source is also problematic since, like the above, it contains neither sources nor a chain of narration; the excerpt is simply introduced by ‘biographical scholars have said (qala ‘ulama’ al-siyar)’, and sirah is a known area of hadith fabrication. Additionally, because it was compiled roughly three centuries after Nahj al-Balaghah (and six centuries after ‘Ali ibn Abi Talib), it cannot verify whether this sermon was present in earlier sources.

In short, while five sources are traditionally listed as supporting this sermon, a deeper examination of these sources shows that they do not actually lend credence to the authenticity of the sermon or locate it at the Battle of the Camel. None are considered authentic via the methodology of traditional hadith analysis, and only one actually contains the ‘meat’ of the sermon which is the discussion of the deficiencies of women. Although, as Makarem Shirazi mentions, it is not outside the realm of possibility for ‘Ali ibn Abi Talib to have said the same thing more than once, that then makes it difficult to argue that these words were addressed specifically to ‘A’ishah.

There is, however, one source that is not traditionally mentioned, and that is Sahih al-Bukhari, in which essentially the same statement is ascribed to the Prophet:

Once Allah’s Apostle, peace and blessings be upon him, went out to the musalla for ‘Id al-Adha or ‘Id al-Fitr prayer. Then he passed by the women and said, ‘O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire are you (women).’

They asked, ‘Why is it so, O Allah’s Apostle?’

He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you.’

The women asked, ‘O Allah’s Apostle! What is deficient in our intelligence and religion?’

He said, ‘Is not the evidence of two women equal to the witness of one man?’

They replied in the affirmative.

He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women replied in the affirmative.

He said, ‘This is the deficiency in her religion.’24

Since Sahih al-Bukhari is not considered a source of Shi’i hadith, there is no need to consider whether or not this narration should be taken as authentic within the Shi’i tradition. At first glance, the attribution of an essentially identical statement to the Prophet, albeit in a different circumstances, would seem to bolster the possibility of the authenticity of the sermon. However, it also raises a new problem, in that it suggests an entirely new origin for these sentiments.25

The Aristotelian connection

This leads to a deeper examination of the text of the tradition, and a surprising and almost entirely neglected concordance between this (and other) selections of Nahj al-Balaghah with quotations from Aristotle, to the degree that if one were to publish the quotations from Aristotle and put the name of Imam ‘Ali on them, they would probably be accepted at first glance. The first idea that emerges is the concept of the ‘deficiency’ of women (nawaqis literally meaning ‘deficient’). The idea that a woman is deficient, or is an incomplete man, traces back to ancient Greece, in that Aristotle held that women were incomplete copies of men and were deficient in two main ways: their reproductive physiology and their intellectual faculty.

Aristotle’s view of the female as a ‘mutilated male’ parallels a description of Bilqis found in Tafsir al-Qummi, saying that Bilqis could not have been given ‘of every thing’ (Q 27:23) because she lacked a male organ and a beard.26 (This identification of women with eunuchs and pre-pubescent boys, and the implication that women, eunuchs, and pre-pubescent boys are inferior to men and hence should not be given authority, is also found in another saying in Nahj al-Balaghah.)27 Hence, women are closer to animals. Aristotle maintained that because men are naturally superior to women in terms of intellect, men are the rulers and women are the ruled.28 He elaborates on this in his Politics:

Hence there are by nature various classes of rulers and ruled. For the free rules the slave, the male the female, and the man the child in a different way. And all possess the various parts of the soul, but possess them in different ways; for the slave has not got the deliberative part at all, and the female has it, but without full authority, while the child has it, but in an undeveloped form. [...] [T]he temperance of a woman and that of a man are not the same, nor are their courage and justice, as Socrates thought, but the one is the courage of command, and the other that of subordination, and the case is similar with the other virtues. […] [A]s the poet said of woman: ‘Silence gives grace to woman’ - though that is not the case likewise with a man.29

The tacit comparison between women and slaves here resembles an equivalency between marriage and slavery for women which underpins classical Islamic perceptions of marriage.30 In this quotation, it is also of note that Aristotle treats the woman as an exception to the human norm rather than as part of the human norm (a trend which even continues in much of contemporary Islamic thought), and the mention of woman’s ‘courage’ calls to mind a statement in Nahj al-Balaghah that courage is a virtue for men and a defect for women;31 another quotation attributed to Imam ‘Ali says that a woman’s image is on her face, but a man’s in his speech.32

Of course, such a description of women does not take into account the strict social restrictions on women (in both ancient Greece as well as Islamic Mesopotamia) that kept them cloistered inside, and socially and financially dependent, giving the average woman no recourse for survival but jealousy, scolding, and tears. Since ancient Greek thought is considered to have heavily influenced the development of the first few centuries of Islamic thought, and Nahj al-Balaghah was not compiled until the eleventh century ce, it is entirely possible that beliefs of ancient Greek origin could have been ascribed to the Prophet or ‘Ali ibn Abi Talib, particularly since it is generally felt today that Byzantine and Mesopotamian cultural restrictions on women were imported into classical Islamic culture and were not present in the Islamic community during the time of the Prophet.33 The fact that, as will be seen, comparable ideas are not found in the earlier text, Kitab Sulaym, lends credence to this idea.34

In discussing Aristotle’s view of women, Lynda Lange cites a seventeenth century Frenchman who says:

Aristotle [...] pretends that women are but monsters [...]. If a woman (how learned soever she might be) had wrote as much of men, she would have lost all her credit; and men would have imagined it sufficient to have refuted such a foppery by answering that it must be a woman, or a fool, that had said so.35

Although dealing with entirely different traditions (ancient Greek and Christian European), Lange’s observations summarize the entire problem of saying the sermon is directed to ‘A’ishah: if such things were said about men - or any other group - they would never be accepted.

Aristotle, Nahj al-Balaghah, and contemporary Shi’i ideologies of gender

It should be emphasised that the question of the authenticity of this sermon is not a theoretical or historical issue. Instead, these ideas persist in dominant views of women among contemporary Shi’is. Even in translation, Aristotle’s description of women strongly resembles descriptions of women by some twentieth-century Shi’i scholars who argue that because a man is more spiritually, ethically, and intellectually complete than a woman, men must be in authority over women at all times. (Of course this is not the only contemporary Shi’i view on gender; however, it is taken as ‘orthodox’ in many circles.). The interested reader is invited to pause and take a moment to guess which words are Aristotle’s, and which belong to twentieth century Shi’i scholars, and to reflect on how this exercise indicates the sharp relevance of these concepts to the Shi’i experience here and now. (The very interested reader is invited to consult the endnotes to discover which quotations are from antiquity and which from the modern era.)

a) For man’s nature is the most complete, so that these dispositions too are more evident in humans. Hence a wife is more compassionate than a husband and more given to tears, but also more jealous and complaining and more apt to scold and fight. The female is also more dispirited and despondent than the male, more shameless and lying, is readier to deceive and has a longer memory; furthermore she is more wakeful, more afraid of action, and in general is less inclined to move than the male, and takes less nourishment. The male on the other hand, as we have said, is a readier ally and is braver than the female […].36

b) The feelings of woman are aroused quicker than a man’s. Her sentiments are excited sooner than those of man; that is, a woman, in matters with which she is involved or of which she is afraid, reacts sooner and with more acuteness just as she feels, while a man is more cool headed […]. In activities based on reasoning, and in abstruse intellectual problems, woman cannot equal man, but in literature, painting and all matters that are related to aesthetics, she is not behind man. Man has more ability to keep a secret than woman, and he keeps unpleasant private matters to himself better than a woman […]. Woman is more soft-hearted, and instantly resorts to weeping, and occasionally to fainting.37

c) Men have much greater judicious prudence than women, and consequently they are much stronger and braver and more capable of performing strenuous tasks requiring intrepidity and forbearance, while women’s life is dominated by feelings […]. ‘Men are the maintainers of women’ is not confined to husbands […]; rather, it gives authority to the men, as a group, over the whole group of women, in the common affairs which affect lives of both sexes on the whole. The general social aspects which are related to man’s excellence as, for example, rulership and judiciary, are the things on which a society depends for its continuance. It is because of the prudence and judiciousness which are found in men in a higher degree than in women. Likewise, fighting and defence depend on strength and far-reaching strategic planning. In such affairs men have authority over women.

d) As far as the broad issues and general social aspects - like rulership, judiciary and war - are concerned, they have to be controlled by intellect, free from the influence of emotions and feelings. Thus they have to be entrusted not to women but to men who are governed more by intellectual power than emotional feelings.38

e) [As for woman] because of her lack of rationality and her deficiency in organization and her inability to get to the level of men, by-and-large Islam does not allow her to be appointed as a judge or to give her the guardianship over her children even in case of the death of the father. So, how can it be possible for her to be allowed to guard the interests of the umma and whatever is related to such an overwhelming task?39

From these passages - four of which come from twentieth-century Shi’i thinkers and only one of which comes from Aristotle - it is clear that the concept of the ‘deficiency’ of woman as well as the sense of a woman being ethically weaker continues to have a far-reaching impact on Shi’i thought.

Textual analysis continued: menstruation and evil

The second issue of note is the negativity associated with menstruation. A discussion of perceptions of menstruation in the Shi’i tradition, as in the Sunni tradition, is complex; suffice it to say here that there is, at least, a logical problem, in that menstruating women do not actually fast less since they are expected to make up missed fasts during the year. Additionally, it is hardly fair to criticize women for a natural process.

It goes without saying that uneasiness with menstruation predates Islam, and it is quite possible that some ancient attitudes towards menstruation influenced the discussion of it among Muslims. Even in the twentieth century, menstruation was still mentioned as a ‘biological’ and ‘scientific’ reason for the need for male authority;40 similarly, in his commentary on his sermon, Makarem Shirazi explains that ‘during the time of their menstruation, they enter into an almost-ill period in which they require rest and are not in a position to engage in acts of worship.’

Lastly, there is the characterization of women as evil, which recurs three other times in Nahj al-Balaghah - once in another sermon (to be discussed in the next section), and in the sayings ‘a woman is a scorpion whose grip is sweet’ and ‘a woman is evil entirely, and the worst evil in her is that one cannot do without her.’41 The narrations equating woman with evil are inconsistent with another saying in Nahj al-Balaghah which says that ‘the doer of evil is worse than evil itself’ (saying 32), which separates the person from evil.

The portrayal of woman as evil is not found in the Qur’an, and Sayyid Fadlallah politely says that this narration is irreconcilable with the Qur’an unless another meaning is intended.42 The perception of woman as evil dates back to antiquity, including Judaeo-Christian and Sunni perceptions of Eve, as well as in the trope of demon-goddesses and evil seductresses - mythologies which persist even in today’s popular literature. The image of woman as a devourer of man also plays on a primal (male) fear, and the imagery of a scorpion-goddess also dates back to ancient mythologies; whether or not Imam ‘Ali actually said these things, he did not invent them.

It would seem unlikely that these statements would issue forth from Imam ‘Ali given the favourable reports of domestic harmony in his marriage to Fatimah al-Zahra’.43 While some scholars would maintain that Fatimah al-Zahra’ was an exception to womanhood, and that that these statements apply to ‘ordinary’ women (perhaps, those who menstruate), Mahdi Mehrizi notes that the Qur’an itself presents the Virgin Mary and Asiyah as ‘examples for the believers’ and not as ‘exceptions’.44

This sermon can be read in tandem with another sermon in Nahj al-Balaghah which offers the notion of ‘womanly views’; unlike the above, here, the textual evidence supports the view that it is directed at ‘A’ishah.

As regards a certain woman, she is in the grip of womanly views, and malice is boiling in her bosom like the furnace of the blacksmith. If she were called upon to deal with others as she is dealing with me she would not have done it. Even hereafter she will be allowed her original respect, while [her] reckoning is an obligation on Allah […].45

As above, directing these insults to ‘A’ishah does not change the fact that they are demeaning to other women, and are along the same lines as an ethnic slur. While women may suffer particularly from the stereotype of harbouring malice, ‘A’ishah is hardly the only person to have rode out to war harbouring malice. The alternative sources in this case neither provide additional information nor pre-date Nahj al-Balaghah; some are copied from Nahj al-Balaghah itself, and one is narrated from a drunkard who was reputed to narrate hadith while imbibing. Therefore, they cannot lend support to the presence of this text in earlier sources.46

Should the sermon on women’s ‘deficiencies’ really be looked at as three separate passages?

Up until now, there has been a tacit assumption that this sermon should be treated as one whole, originating from one source, and which is either authentic or inauthentic as a whole. However, the presence of snippets of it in other sources suggests that it in fact may be an amalgamation of three different pieces. This idea is reinforced by the differing style between the three pieces. The sermon can be broken up as follows:

a) The eloquent statement: ‘O people! Women are deficient in faith, deficient in shares, and deficient in intellect.’

b) The gloss: ‘As for their deficiency in faith, it is their sitting back from ritual prayers and fasting in the days of their menstruation. As for their deficiency in shares, it is because their inheritance is half that of men. And as for their deficiency in intellect, it is because the testimony of two women is like the testimony of one man.’

c) The exhortation: ‘So beware the evils of women. Be on guard against the good ones among them and do not obey them in good so that they do not desire evil.

Despite the fact that the phrase ‘women are deficient in faith, deficient in shares, and deficient in intellect’ may be unpleasant to some people, language-wise, it is eloquent, succinct, and powerful; no doubt this is why Sharif al-Radi selected this line. As discussed above, it may have resulted from the attribution of ancient ideas to Imam ‘Ali; the attribution of the sayings of wise people to the Prophet or Imams is a known cause of hadith fabrication.47 The second part of the sermon comes across as an explanatory gloss. Often, in hadith, explanatory glosses by transmitters were mistakenly added to hadiths as part of the text (this is referred to as a hadith being mudraj); although, in this case, it could have been taken from Bukhari as well.48 Not only is the style of this section different, in that it lacks the eloquence and force of the first sentence, but it also is easy to challenge logically. Then, the sermon concludes with the third part - the exhortation - which appears as a separate narration attributed to various people in different circumstances.49

Needless to say, the likelihood that this passage was constructed of separate parts, each of which appears in different books attributed to various people at various times, lends further support to the view that these words were not actually said to ‘A’ishah at the Battle of the Camel, or even by Imam ‘Ali at all.

Summary of Narrations

Topic

Sources

Implications

Notes

1. This sermon is frequently numbered as Sermon 80, although differences in numbering appear in different editions.

2. My translation, aimed at a literal rendition of the passage. Some of the translations in this article from Nahj al-Balaghah are my own, while others are taken or adapted from the widely circulated English translation Peak of Eloquence, translated by Askari Jafery ([Bombay]: Islamic Seminary for World Shia Muslim Organisation, 1978).

3. In Surat al-Mar’ah fi al-Turath al-Shi’i, Muhammad al-Khabbaz cites the following examples: ‘Ali ibn Zayd al-Bayhaqi Farid al-Khurasani says in Ma’arij Nahj al-Balaghah, ‘The intellects of women are intellects which are overcome by greed, desire, and fear’; al-Shaykh al-Mirza Habib al-Hashimi al-Khu’i says in his Manhij al-Bara’ah fi Sharh Nahj al-Balaghah ‘As for categorizing their intellects with “the intellects of women”, it is because they have the shared qualities of shortcoming and deficiency, and a paucity of understanding regarding the commonweal specifically with respect to civil administration and warfare’; al-Sayyid Muhammad al-Husayni al-Shirazi says in Tawdih Nahj al-Balaghah, ‘The weakness of the intellectual faculties of women established in ‘ilm al hadith; and she is emotional and cannot be depended on for important/great matters […]. Allah the Exalted has created the woman for domestic tasks […] and therefore he has placed in her strong emotions so that she will care for her house and her children, and with this, her intellectual power decreases’. Muhammad Khabbaz, Surat al-Mar’ah fi al-Turath al-Shi’i (Beirut: al-Intishar al-’Arabi, 2009), 79-100.

4. Muhammad ‘Abduh, Sharh Nahj al-Balaghah I, 4 vols. (Beirut: Dar al-Ma’rifah, n.d.), 129.

5. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah VI, 20 vols. (n.p.: Dar al-Ihya’ al-Kutub al-‘Arabiyah, n.d.), 214.

6. Osman notes the view that says it was aimed at ‘A’ishah, and suggests that could have been part of a time that had ‘anti-woman sentiments’ since Sunni narrations condemning women’s political leadership also emerged at a similar time, although that presupposes that the passage in Nahj actually dates to the era of Imam ‘Ali. Fatima Mernissi suggests that the Sunni narration condemning female leadership emerged due to the fact that from 629-632, there were various claimants to the Sassanid throne, including two women. Fatima Mernissi, The Veil and the Male Elite: A Feminist Interpretation of Women’s Rights in Islam, trans. M. Lakeland (Cambridge, Massachusetts: Perseus Books, 1991), 50; Rawand Osman, Female Personalities in the Qur’an and Sunna: Examining the Major Sources of Imami Shi’i Islam (London & New York: Routledge, 2015), 157-158.

7. The section in Bihar reads: ‘Maryam was batul, and Fatimah is batul. Al-Batul is one who does not see redness ever - that is, she does not menstruate, for menstruation is disliked (makruh) among the daughters of the prophets. […] The Prophet said: ‘O ‘A’ishah, O Hamra’ [the Red], Fatimah is not like human women - she does not get ill as they get ill.’ Using ‘Hamra’’ [the Red] in this manner is a way of turning around the nickname ‘Humayrah’, often treated as a flattering nickname given to her. Muhammad Baqir al-Majlisi, Bihar al-Anwar al-Jami’ah li-Durar Akhbar al-A’immat al-Athar XLIII, 110 vols. (Beirut: Mu’assasat al-Wafa’, 1983), 15, no. 13. This is particularly relevant given the demonization of menstruation in this sermon.

8. Nasir Makarem Shirazi, The “Deficiencies” of Women [a partial translation of his extensive commentary on Nahj al-Balaghah], trans. S. Bhimji ([Canada]: Islamic Publishing House, 2012), 3.

9. Ayatollah Fayyad expressed this view privately in a discussion with a Shi’i scholar in London on the grounds that this statement contradicts the Qur’an.

10. ‘Abd Allah Javadi Amoli, Tafsir-e Tasnim XI, 34 vol. (Tehran: Asra’, 2014), 294-5. Special thanks to Shaikh Mohammed Ali Ismail for pointing this out.

11. See discussion of this in Ahmad Kazemi Moussavi & Karim Douglas Crow, Facing One Qiblah: Legal and Doctrinal Aspects of Sunni and Shi’ah Muslims (Singapore: Pustaka Nasional, 2005), 47. Abu Bakr also rejected Imam ‘Ali as a witness on the grounds that he was married to Fatimah.

12. Mahdi Mehrizi, ‘Ta’ammoli dar Ahadith-e Nuqsan-e ‘Aql-e Zanan’, in ‘Ulum-e Hadith LXXXI, 81-99.

13. Rawand Osman, Female Personalities in the Qur’an and Sunna, 158-162. I was once told privately by an Iranian of the older generation that Ayatollah Motahhari held this view but that it was posthumously removed from his work.

14. ‘Abd al-Zahra’ al-Khatib, Masadir Nahj al-Balaghah wa Asaniduhu II, 4 vols. (Beirut: Dar al-Adwa’, 1985), 86-97. Al-Khatib’s work is considered one of the standard works today for sourcing Nahj al-Balaghah. Additionally, Makarem Shirazi lists several others, but the texts he lists do not contain any of the passages from the actual sermon and only contain supplementary material, such as a letter from ‘Ali ibn Abi Talib to ‘A’ishah asking her why she performed jihad as a woman.

15. al-Kulayni, al-Kafi V, 517, no. 5.

16. ‘Allamah al-Majlisi, Mir’at al-’Uqul XX, 334, no. 5.

17. Muhammad ibn ‘Ali ibn al-Husayn ibn Babawayh al-Qummi (al-Shaykh al-Saduq), al-Amali (Qum: Markaz al-Tiba’ah wa al-Nashr, 1417 AH), 380, no. 8; Muhammad ibn Muhammad ibn al-Nu’man al-Baghdadi al-Mufid, al-Ikhtisas, ed. ‘Ali Akbar al-Ghaffari (Qum: Jama’at al-Mudarrisin, n.d.), 226.

18. Hossein Modarressi, Tradition and Survival, 121-125.

19. al-Tustari cites al-Tusi as saying that his narrations are confused and contain ghuluw. However, the tendency in modern scholarship is to accept his narrations. Muhammad Taqi al-Tustari, Qamus al-Rijal IX, 12 vols. (Qum: Jama’at al-Mudarrisin, 1419 AH), no. 306 (entry 6807). He is also described as ‘very weak’ in Muhammad ibn ‘Ali al-Ardabili, Jami’ al-Ruwwat II, 2 vols. (Qum: Maktabat Ayatullah al-Mar’ashi al-Najafi, 1403 AH), 124.

20. The chain of narration in al-Amali (50th session) is: [unspecified] from Muhammad ibn al-Husayn ibn Abi al-Khattab, from Muhammad ibn Sinan, from Abu al-Jarud, from Abu Ja‘far al-Baqir, from his father, from his grandfather, the Commander of the Faithful. Muhammad ibn Babawayh al-Qummi (al-Shaykh al-Saduq), al-Amali, 380 no. 8

The chain of narration in al-Ikhtisas is: Muhammad ibn al-Hasan, from Muhammad ibn Sinan, from some men (ba’d rijalihi), from Abu Jarud, narrating without links (yarfa’uhu) from the Commander of the Faithful. Muhammad ibn Nu’man al-’Akbari al-Baghdadi al-Mufid, al-Ikhtisas, ed. ‘Ali Akbar al-Ghaffari (Qum: Jama’at al-Mudarrisin, n.d.). Muhammad ibn Muhammad ibn al-Nu’man al-Baghdadi al-Mufid, al-Ikhtisas, 226.

21. Abu Talib al-Makki, Qut al-Qulub II, 3 vols. (Beirut: Dar al-Kitab al-‘Ilmiyyah, 1997), 424.

22. Muhammad ibn ‘Ali ibn al-Husayn ibn Babawayh al-Qummi (al-Shaykh al-Saduq), Man La Yahduruhu al-Faqih IV, 4 vols. (Qum: Jama’at al-Mudarrisin fi al-Hawzah al-’Ilmiyyah, n.d.), 226, no. 5534.

23. Abu Talib al-Makki, Qut al-Qulub II, 400.

24. Muhammad ibn Isma’il al-Bukhari, Sahih al-Bukhari II (n.p.: Dar al-Fikr li-al-Taba’ah wa al-Nashr wa al-Tawdi’, 1981/1401 AH), book 24, no. 541. This idea recurs in other parts of Bukhari as well. One of my former students, Mohsan Mear, has argued that in all of the Sunni recensions of this narration, the narrators should be considered as inauthentic as per Sunni rijal works.

25. A similar phenomenon is found in an infamous narration in which men are instructed not to let their daughters learn how to read, in that it is attributed through different chains to both ‘A’ishah as well as the Imams. (This is despite the fact that both ‘A’ishah and many women in the Imams’ households were learned.)

26. ‘The female is, as it were, a mutilated male’. Aristotle, Generation of Animals, trans. A. L. Peck [Greek and English] (London & Cambridge, Massachusetts: Loeb Classical Library & Harvard University Press, 1942), 175 (Book II, section 3). This translation uses the phrase ‘deformed male’, although ‘mutilated male’ is commonly used in literature debating the ideological ramifications of this sentence. While Aristotle’s erroneous descriptions of the physical inferiority of women (such as women possessing fewer teeth or a smaller brain) are taken in conjunction with the rest of his worldview to imply that he was attempting to provide a biological basis for male domination - as, indeed, is done in the some contemporary Shi’i gender ideology.

The opposing view should also be noted, in that Robert Mayhew in The Female in Aristotle’s Biology. Reason or Rationalization argues that Aristotle was not ideologically motivated and that feminist critiques of Aristotle are not loyal to what Aristotle actually wrote. Paul Schollmeier offers a defence of Aristotle’s view, and suggests that some of Aristotle’s views could be construed as ‘revolutionary’ or gender egalitarian, albeit, at the same time, he concedes that ‘Aristotle does argue that men and women by nature have different psychologies, and even that men are psychologically superior to women’. Paul Schollmeier, ‘Aristotle and Women: Household and Political Roles’, in Polis XX no. 1-2 (2003), 22-42. However, in this case, the use of it in the narration is similar to that by Aristotle, regardless of what he intended - that is, the female is reproductively imperfect compared to the male. The narration about Bilqis is in al-Majlisi, Bihar al-Anwar XIV, 110, no. 3 (citing Tafsir ‘Ali ibn Ibrahim).

27. Nahj al-Balaghah, saying number 102: ‘Shortly a time will come for people when high positions will be given only to those who defame others, when vicious people will be regarded as witty and the just will be regarded as weak. People will regard charity as a loss, consideration for kinship as an obligation, and worship grounds for claiming greatness among others. At this time, authority will be exercised through the counsel of women, the posting of young boys in high positions and the running of the administration by eunuchs.’

This description could refer to the harem culture of the ‘Abassids, with some women exerting authority in a behind-the-scenes manner and the employment of eunuchs. Otherwise, even today, neither the counsel of women nor eunuchs is politically prevalent in the Muslim world, although dire predictions such as this are sometimes used in sermons about the evils of the end of time to indicate why women should not have authority.

28. In discussing Aristotle’s work, Nicholas Smith specifically notes Aristotle’s description of women as ‘alogical’ and as inherently psychologically different from men due to their different role (what would be described in contemporary Shi’i terminology as ‘separate-but-equal’). In his discussion of Aristotle, he mentions that women are seen as having deliberative intellect over household and procreative matters but not political matters; this is similar to ‘Abduh’s view that women are understood to have been granted by nature the intellectual capacity necessary to carry out domestic tasks. ‘Plato and Aristotle on the Nature of Women’, in Journal of the History of Philosophy II, no. 4 (October 1983), 467-478. Maryanne Cline Horowitz holds that Aristotle’s view of the inferiority of female human nature led to many of the historical Western views of the inferiority of womankind and the subordination of women to men. Maryanne Cline Horowitz, ‘Aristotle and Woman’, in Journal of the History of Biology IX, no. 2 (Fall 1976), 183-213. Much of what they say would hold true if ‘Western’ were substituted with ‘Islamic’.

29. Aristotle, Politics, trans. H. Rackham [Greek and English] (London & Cambridge, Massachusetts: Loeb Classical Library & Harvard University Press, 1932), 63-65.

30. The assumption that marriage is somehow akin to slavery for women (milk al-nikah, or ‘ownership through marriage’, as opposed to ‘milk al-yamin’, or slave-owning) underlies most Shi’i and Sunni classical discourse on marriage, and is thought to have emerged from the prevalence of slave-wives in the ‘Abbasid era. It has been challenged in recent years by Kecia Ali, who has written extensively on this subject.

31. ‘The best traits of women are those which are the worst traits of men, namely: vanity, cowardice and miserliness. Thus, since the woman is vain, she will not allow anyone access to herself; since she is miserly, she will preserve her and her husband’s property; and since she is weak-hearted, she will be frightened by everything that befalls her.’ Nahj al-Balaghah, saying number 234.

32. Surat al-mar’ah fi wajhhiha wa surat al-rajul fi mantiqihi. Muhammad Baqir al-Majlisi, Bihar al-Anwar LXVIII, 293, no. 63.

33. See the seminal work by Leila Ahmed, Women and Gender in Islam: Historical Roots of a Modern Debate (New Haven & London: Yale University Press, 1992).

34. Muhammad al-Khabbaz mentions the similarities between the portrayal of women between Aristotle and Nahj al-Balaghah in Surat al-Mar’ah fi al-Turath al-Shi’i; however, he does not develop the idea.

35. Lynda Lange, ‘Woman is not a Rational Animal’, in Discovering Reality CLXI (1983), 1-15. Accessed 27 February 2015. Citing François Poulain de la Barre.

36. The mystery speaker is Aristotle. Aristotle, History of Animals, Books 7-10, ed. and trans. D. M. Balme [Greek and English] (London & Cambridge, Massachusetts: Loeb Classical Library & Harvard University Press, 1991), 219. This quotation indicates that the idea that women are ‘weak-hearted’ also predates Imam ‘Ali; Aristotle, in his case, extends it to animals as well as humans - for instance, calling upon the precedent of female and male cuttlefish. Aristotle, History of Animals, Books 7-10, 219-220.

37. The mystery speaker is Ayatollah Motahhari. Translation taken from Ayatollah Morteza Motahari, Woman and Her Rights in Islam [A translation of Nezam-e Huquq-e Zanan], trans. M. A. Ansari (n.p.: Islamic Seminary Publications, [1982]), 54.

38. The mystery speaker here is the renowned exegete ‘Allamah Muhammad Huasyn Tabataba’i (d. 1981). This translation was quoted from the exegesis of verse 4:34 in ‘Allamah Tabataba’i, al-Mizan: An Exegesis of the Qur’an, trans. S. A. Rizvi (Tehran: WOFIS, 1983); however, it has been lightly edited for grammar.

39. The final mystery speaker is the late Ayatollah al- Khu’i, who was almost universally acknowledged as the most learned scholar among Twelver Shi’a during his time. Ironically, I wrote much of this while living in his former house, which at the time was inhabited by religious students from abroad. I hope he is not raising objections from the grave! Talib Aziz quoting Ayatollah al-Khu’i in ‘Fadlallah and the Remaking of the Marja‘iya’ in Linda Walbridge (ed.), The Most Learned of the Shi’a: The Institution of the Marja’ Taqlid (New York: Oxford University Press, 2001), 208-209.

40. Ayatollah Motahhari, Woman and Her Rights in Islam, 7.

41. Regarding the comparison between a woman and a scorpion, there is nothing substantive regarding alternative sourcing in Masadir Nahj al-Balaghah (see volume 4, page 52); one alternative source (Ghurar al-Hikam) is given for the saying equating woman with evil (Masadir Nahj al-Balaghah, volume 4, page 185).

42. Rawand Osman, Female Personalities in the Qur’an and Sunnah, 155, citing Sayyid Fadlallah.

43. A Sunni narration mentions marital strife between Imam ‘Ali and Fatimah al-Zahra’; however, this narration is not accepted in the Shi’i tradition, and the marriage of ‘Ali and Fatimah is held up as the example of an ideal marriage.

44. Mahdi Mehrizi, ‘Ta’ammoli dar Ahadith-e Nuqsan-e ‘Aql-e Zanan’. In the Shi’i tradition, Fatimah al-Zahra’ is described as not having ever menstruated.

45. Sermon 156.

46. The alternative sources are listed as (1) al-Tusi (d. 1067), Talkhis al-Shafi; (2) al-Hilli (16th century), Mukhtasar Basa’ir al-Darajat; (3) al-Tabrisi, al-Ihtijaj (beginning of the sixth century hijri); (4) al-Muttaqi al-Hindi (d. 1567), Kanz al-’Ummal; (5) al-Majlisi (d. 1698), Bihar al-Anwar. Of these, I was only able to find the exact text in the latter two, although this could be an issue of manuscripts. Kanz al-’Ummal lists it in volume XVI, page 186, no. 44216; however, the chain of narration is simply given as ‘Yahya ibn ‘Abd Allah ibn al-Hasan, from his father’, with no indication of how it reached al-Muttaqi al-Hindi many centuries later. ‘Ali ibn ‘Abd al-Malik al-Muttaqi al-Hindi, Kanz al-’Ummal, 18 vols. (Beirut: Mu’assasat al-Risalah, 1979).

Shaikh Yahya Seymour also noted some other problems with the chain of narration. First, while most rijali scholars consider Yahya ibn ‘Abd Allah ibn al-Hasan to be unknown (majhul), he should really be seen as ‘condemned’ in the Twelver tradition because he writes a letter accusing Imam al-Kazim and Imam al-Sadiq of falsely claiming the Imamate. al-Kulayni, al-Kafi I, 366-7, no. 19.

Additionally, the sermon is narrated from Yahya ibn ‘Abd Allah by Waki’ ibn al-Jarrah, who used to contradict Imam ‘Ali on fiqh by fasting continuously (i.e. without breaking his fast) and was known for drinking nabidh [an alcoholic beverage made from dried fruits such as dates]. In this regard, an account in Tarikh Baghdad says: ‘Waki’ ibn al-Jarrah came to us and settled himself in the mosque on the Euphrates. I used to come to him to hear hadith from him. So he asked me for nabidh. So I brought it to him at night in a wineskin, and I met with him to read hadith with him while he was drinking. And when he exhausted what I had brought him, he put out the light, and I said to him, “What is this?” And so he said, “If you had given us more, we would have given you more.”’ al-Khatib al-Baghdadi, Tarikh Baghdad XIII (Beirut: Dar al-Kitab al-’Ilmiyyah, 1997), 477. See also Muhammad Taqi al-Tustari, Qamus al-Rijal X, 437.

47. See ‘Abd al-Hadi al-Fadli, Introduction to Hadith (London: ICAS Press, 2002) for a discussion on various reasons why fabricated hadiths are thought to have come into existence.

48. This, incidentally, is one of the explanations of hadith implying tahrif (alteration) of the Qur’anic manuscript in the Shi’i tradition, in that perhaps the explanations of commentators were interpolated into Qur’anic verses in ahadith. See M. S Bahmanpour, ‘Review of Revelation and Falsification: The Kitab al-Qira’at of Ahmad b. Muhammad al-Sayyari, Critical Edition’, in Journal of Shi‘a Islamic Studies III, no. 2 (Spring 2010), 231-233.

49. I would like to thank my colleague Alexander Khaleeli for bringing up this possibility, which I feel has a strong likelihood of being correct.

INTRODUCTION

‏ In The Name of Allah, The Most Compassionate, The Most Merciful

‏ Peace be on our Prophet who was sent as mercy for Mankind, the Master of all creatures and Messengers, Abi Al Qassem Mohammad and his pure and chaste Household.

‏ Since the very beginning, when the Prophet of Mercy - Al Mustafa Al Amjad (Peace be upon him and his Household) - made public the call for Islam - the religion of righteousness and guidance - following the orders of his Lord who armed him with the honor and power of faith and made him high hold the banner of jihad to raise the word of Allah Al Mighty on Earth, Allah forcefully and decisively supported his steps towards the predestined goal which is achieving victory over the enemies of Allah and humanity and establishing the pillars of Islam and its colossal edifice. This is made clear by the noble Ayah:{ It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it} .

‏ Following the victorious conquer of Holy Mecca, people started embracing Islam in groups; no soon did Islam grow strong and mighty. Tribes, peoples, and states - known historically for their might and tyranny - fully accepted Islam. It was also greatly welcomed by many peoples from around the world who found in it a savor from the yoke of oppression and servitude. All evidences and given that depend in their conclusions on the strong-woven doctrine of Islam, the vitality of its codes and regulations, the strength of its influence on the souls, and its capability to polarize give the impression and enforce the conviction that the religion of Islam must have manifested itself more over the various prevalent doctrines, religions, and social systems. It must be more spread among peoples and places, and it must have a more positive influence and presence in all the general domains and the courses of global events and civilized developments. However, the faithful believers have drunk the bitter glass of sorrows since the early ages - with the emergence of dangerous perversities that led to preventing the people of righteousness and the proper method from occupying the positions Allah had entitled them to - meaning the leadership of Muslims. The bitter taste remained the drink of the following generations over the consecutive ages and the successive rules of perverse leaders except for few. These leaders had many a time exploited the power they usurped for worldly profits and interests for themselves and for their followers and men; perversions were deeper, and weakness and feebleness spread in the body of the nation and the countries of Muslims leading to this state of great degeneration which was exploited by the enemies who were seeking the opportunity to tear the nation apart and tighten their control on it. Nevertheless, the elements of strength in Islam are perpetual, and they are represented in its tolerant doctrine and the biography of its faithful men and in the brilliant, intellectual, scientific, and cultural achievements made by Muslim scholars that have imposed themselves even on the western controllers becoming among the pillars of their modern scientific and intellectual renaissance. In fact, many fair western scholars and men of intellect have acknowledged that; furthermore, some well known westerners have expressed their great admiration of Islam and its Prophet (Peace be upon him and his Household) as well as its regulations and codes which - in their view - address all the crises and negative aspects of the western civilization.

‏ Thanks to the contributions of these men of intellect and the efforts of the activists and callers in Islamic communities in western and other countries, a procession of conversion to Islam started marching with quick accelerating steps surpassing all obstacles represented first in the deep influences of the materialistic western civilization that glorifies religious dissolution and sanctifies immoral conduct in the name of individual freedom, and second, in the incessant media, cultural, and political campaigns that aim at distorting the image of Islam and Muslims with the goal of besieging the phenomenon of conversion to Islam that is growing in the West.

‏ Still, western countries and cities witness on daily basis the conversion of many men and women of various religious and intellectual origins and diversified cultural and social classes to Islam who by declaring their Islam wrap their voyage of discovering the true religion that satisfies their minds and soothes their souls. They find in the doctrine of Islam the convincing answers to their questions on the existence and The Creator and the relation of man with Him that harmonizes with the sound human instinct. They also seek and find in it factual solutions for many social, psychological, and spiritual troubles that western societies suffer from.

‏ Figures speak about the great number of these converts to Islam. In some countries, they are tens of thousands; in others, they are hundreds of thousands; and in one of the major countries their number has become over one million. Most of these converts perform their religious duties with great enthusiasm and much care, and many of them have become callers who mastered the language of communication with their environment and societies making great influence and considerably enriching the presence of Muslims and Islam in their countries.

‏ To shed light on this valuable international Islamic phenomenon that asserts the integrity of this religion and its brilliant presence in all squares while equally highlighting the persistence of the divine promise of the manifestation of Islam on all religions and doctrines when Allah Al Mighty permits Imam Mahdi, His great Caliph on Earth, to achieve this complete and absolute manifestation, and with the sake of introducing vital and real samples of these brothers and sisters who accepted the religion of Allah with content and conviction, the Islamic cultural magazine, Noor Al Islam , which is issued by Imam Hussein Foundation in Beirut since 1988 up till now, insists in specifying in each of its issues an article entitled« Welcome to Islam « in which it presents a special interview or the story of one of these new men or women who were guided to Islam in the various countries and continents. The new convert would introduce us to his identity, environment, and religious and intellectual background and talk about the reasons and circumstances that led him to the new religion and his experience in his quest for the facts latent in it and which drew him to be convinced and actually to embrace Islam. Mostly, he would mention the difficulties he faced in his path and how he controlled them while trusting in Allah Al Mighty. Then he would talk about his contribution to the call to Islam in his environment while giving his viewpoint and remarks to this effect.

‏ To spread the benefit and in response to the hopes of some brethrens working in the domain of the call to Islam (May Allah support them), Imam Hussain Foundation had decided to gather these richly emotional interviews and stories and present them in a way that facilitates reading them all to fill with joy the hearts of these who are happy with seeing the guidance of Islam and its brilliant light that radiates everywhere. It also aids the heart of everyone who aches when seeing these falling in the abyss of corruption and perversion, for these new converts who come to the bosom of Islam and faith willingly and consciously from antagonistic or opposite backgrounds are strong evidences on corrupt Muslims. Perhaps the stories of the former would be a moral to the latter that would awaken their consciences and enlighten their hearts.

‏ Allah’s content is all what we seek, and Him we seek for assistance.

Imam Hussain Foundation

Christian comes home to Islam

Ahmad Hassan Holt

Brother Ahmad Hassan Holt, a British Muslim, wrote his touching story exclusively for «Noor Al-Islam ».

As days passed into weeks John’s visits to the village became more and more frequent. He came to know almost everyone from grandparents to grandchildren, becoming a ‘family member’ to so many families. (Unknowingly, he was being guided and taught by the best of teachers.) Although from a western society, John somehow or other found no difficulty in fitting into Arab society. Everything came naturally, just as though he were a native Arab, and although his purpose in journeying to the land had been to help the Israelis, he became more and more aware that there was another purpose, a much deeper reason... but what?

One Friday (Sabbath) evening John was walking with Shmuel, a Jewish friend, around the perimeter of the Kibbutz. As they came to the eastern side, the twinkling lights of Arab villages on the hills of Western Galilee looked very pretty against the darkness of the hills. One area of lights, much larger than the others, aroused John’s attention. Turning to Shmuel, he asked:« What is that big village over there? » Shmuel replied:« That is village Tamra. They are all Muslims. They are a bad lot causing many problems for Israel. They shelter P.L.O. terrorists, fly the Palestinian flag, and cause strikes. You can never trust them - they steal from our lands and take bicycles and things from our homes. Never go there, keep well away from them. »

Some days later, while John was working in the kitchen of the communal dining hall, he noticed a stranger who was retiling the walls of the boiler room. As John passed by, the ‘stranger’ turned, and their eyes met and held for a brief second. But no words were spoken. At about 2.30 p.m. John, whose shift had ended for the day, was making his way down the steps of the main entrance with the thought of a few hours sleep. Sitting on the bottom step was a young man who turned with outstretched hand - it was the stranger. As their hands clasped, the young man asked:« You will come home with me now to my village? » « What village is that? » , asked John.« I live in Village Tamra » , replied the young man. John’s reply was instant:« Thanks, I’ll be happy to come » , and together they set off for Tamra, a ‘village’ of 18,000 people - all of them Muslims.

Adil and John became close friends - brothers. Village Tamra opened wide its doors. Unbreakable bonds of love were forged as John spent more and more of his time in this warm-hearted village that was only 1½ hours walk across the fields from the Kibbutz. The villagers took him to their hearts, and he soon became involved in the village life. He would visit the High School, and on one occasion, the English teacher invited him to take the lessons, to the delight of the students - and indeed himself. He was often in demand to visit the homes of students to ‘help with their English’. John’s heart was deeply moved with emotion as he realized that their purpose in inviting him was not because they needed tuition in English (most of them being word-perfect already) but because of their love toward him. He was often invited to engagement and wedding receptions, staying overnight with Adil’s family, or sometimes with others.

John, through experience, knew the route through the fields to the Kibbutz and would sometimes depart from Tamra at around midnight. He enjoyed walking in the brilliant moonlight and the silent stillness of the night. He would often be given to deep thought, and he experienced the feeling that he was somehow or other related to the soil, the rocks, and trees, and he also experienced closeness - that he was not in fact alone.

One night, however, as he left village, he realized that there is no moon. But because of having walked many times, he did not feel unduly concerned being sure he would find the way. After about an hour, he became aware of the sound of horse hooves in the distance, and then he realized that the sound was getting rapidly louder. Suddenly the shape of a horse and rider loomed directly in his path. A voice cried out:« Who are you? What are you doing here at this hour? » The voice sounded cold and angry. In reply John explained that he was returning to Kibbutz Afek after visiting his brothers in Tamra.« What family did you visit? » questioned the voice. The name of the family had hardly left John’s lips before the young man jumped from the horse. He came close and pleaded« Oh English brother, please forgive me, we know about this English brother that loves us » . The two embraced. The young man’s voice now filled with warmth and pleasure as he explained:« Sometimes people come in the night and steal from us. They take our sheep, so when the dogs become restless and growl we must investigate. » (By this time two more young brothers had arrived.) The young men were from a Bedouin family camped some distance away. After some discussion, the young men invited John to return with them to their home. But because of the time - about 1, 30 a.m. - it was not possible. With understanding the young men suggested« Insha’Allah you will visit us on another occasion » . Then they told John« Our brother, you are walking along the wrong path. We will show you the right path » So it was that those young Muslim Bedouin brothers guided his steps along the path that took him to Afek. In the darkness, John had become lost and was travelling in the wrong direction.

Visiting village Jedeida with a brother for the first time, John was invited to the family home, and as is the custom, he was taken to meet the head of the family. As they entered the room, a tall distinguished figure rose to greet them. Suddenly he paused, his eyes holding John’s with a burning intensity. It seemed to John that his eyes could see into the depth of his being. Then this dear one stepped forward and took John into his arms, and with tears in his eyes gave thanks to Allah for bringing home this son to his people. And again John was overcome with emotion.

This dear soul was 109 years of age. Knowing John’s reason for coming to this land and his former attitude towards the Arabs - the Muslims - he could somehow see something within John’s heart of which he himself was still unaware.

One day brother Adil questioned:« Brother John! Would you like to marry a Muslim woman? We know a good woman who would like to marry you. » John replied:« Why do you ask this of me, oh my brother, when you know that it is not possible for a non-Muslim to marry a Muslim woman? » Adil translated this to the family gathering, and there was laughter.« Why are you laughing? » questioned John.« Because we know you » answered Adil.« All the village knows you, there are no problems. We will make a home for you and find you a job because you belong to us. »

Soon the news that John might marry among the Arabs reached the Kibbutz, becoming a topic for local gossip. Hostility from a number of Jewish ‘friends’ became obvious, soon to be followed by a visit from the Security Police, when John was questioned at length concerning his relationship with ‘the Arabs’. Eventually he was asked to leave the country. (Before his relationship with the Arabs, he had been invited to consider becoming a permanent member of the Kibbutz).

THE END OF THE BEGINNING

The memories of those few days spent visiting many loved ones in various villages are forever fresh in my mind, so too is the heartbreak and pain of parting from loved ones, whose love and kisses are forever fresh. I hear again and again their cries:« You cannot leave us, our brother, you are from us. »

As the plane climbed up into the blue sky, I pleaded« Oh God, please do not let this be the end! » At that moment in time I did not know that in fact it was an end - but only the end of the beginning.

When I arrived back in Britain - the land of my birth - I felt« This is a foreign country » . I longed for my people - the Palestinian Arabs. Eventually I joined an organization, C.A.A.B.U. (The Council for the Advancement of Arab-British Understanding) and would often attend meetings in London and other cities and towns, enjoying meeting Arabs from many countries. One day when visiting one of the Arab embassies in St. James Square in London, a brother presented me with two parcels, one containing the Holy Quran, and the other a prayer rug. Strangely perhaps for a Christian, I received them with pleasure. Other brothers presented books about Islam from time to time, and I was invited to become a member of an Islamic society based in Tripoli, attending seminars and meetings in their name.

Although not a Muslim (at least not knowingly) I found contentment of heart among Muslims.

Having received an invitation to attend a seminar in Nottingham, I journeyed to London because a coach was due to depart from Central Mosque, Regents Park, taking delegates to the conference.

This was my first visit to the mosque, and while there I developed a conversation with a brother from Iraq - a professor from Baghdad University. As we were talking together, the ADHAN was called for midday prayer. The brother suggested that we should go into the prayer hall. Oh what could I do? What should I do? I did not know how to pray and felt shy to inform him of such. Then the thought came:« Go with him; follow him » .

THE SHAHADA

Entering the prayer hall in the company of many ‘brothers’ filled me with warmth. A hitherto unknown feeling of well being came upon me, and as I recited the ‘SHAHADA’ I felt myself lifted up, as something I had been taught to fear -‘the Sword of Islam’ - struck deep into my heart, and golden moments spent among my beloved Palestinians flashed across my mind:« Please kiss me good night » ; “We love you, all our village loves you» ;« Would you marry a Muslim woman, there would be no problem, we know you » ;« Thanks but to Allah for bringing this son home to his people » .

A SHOCK, BUT...

In April 1986, I was a guest of some Libyan brothers in Tripoli, experiencing the American bombing and aggression on innocent men, women and children. Consequently, because of my anger and disgust at the British Government’s involvement, I was interviewed by the local radio and news papers which carried accounts of my experiences. One week later, I was called to the office of the director of the company by whom I was employed. Mr. Joseph (Jewish) made no secret of the reason for dismissing me - on the grounds that I was now a liability to the company; his comments to the media were somewhat different. And so for the first time in 48 years I was sacked. It was a shattering experience - a punishment - or so I thought. But the year of unemployment was in fact a blessing, because one day, out of the blue, I was given the opportunity to come to London to work for Iraqi brothers in property redevelopment.

The Oneness of Allah (Tawheed)

These dear brothers, although Muslims, are of the Shia faith, and again my heart and mind were being enriched, my eyes opened even wider as I began to meet brothers not only from Iraq but also from Iran, and other Islamic countries; the bonds of brotherhood bringing me close to Sunni and Shia’ alike, with deep and sincere love for both.

Thanks be to Allah for His bounteous blessing. I cannot differentiate, because I know that there is only one Islam - all Muslims are brothers and sisters, only evil men promote division. Allah (SWT) tells us in the Holy Quran:« Hold fast together to the covenant of Allah and be not disunited; this is better for you » .

May Allah (SWT) inspire our hearts towards true unity, and guide us together along the right path, giving us strength enough to strive to follow the example of His Prophet (P.B.U.H.)

THE SPANISH SISTER MARY SALVADOR

IMAN BASHIR

« I faced many problems in my life, but they all disappeared gradually after Islam» .

« Islam gave the women their full rights in contrast with the Western Civilization» .

The Spanish sister who was born for Christian family in Barcelona, Spain, a beautiful city on the Mediterranean, is yet another witness to testify for the fact that Islam is the religion of the Divine innate nature. When the minds receive its facts and when the hearts are struck by its light, they will be attracted to it, regardless of all obstacles and difficulties.

Although sister Iman was only eighteen years old and although she is a true daughter of the Western materialistic civilization that lures girls at her age to let themselves be driven by the swaying tide… In spite of all this, she answered the Divine call in a moment of contemplation and emancipation… And here she is now, thanking Allah, the All-Mighty, for His Grace of guidance to Islam. She thus became, through her commitment to Islam, another sound evidence against her own environment, as well as against Muslim girls and women who have deviated from the path of Islam having been deceived by the sparkling Western Civilization.

We met her along with her husband Dr. Muhammad Bashir in their Southern Suburb house (Beirut) and had the following interview.

Q: We would like you to tell us in the beginning about yourself and your life before you embraced Islam?

A: I came from Spain, where I was born and raised in the famous city of Barcelona. We were a small family of three children, in addition to our parents, and our social life was quite ordinary.

As for our religion, it is true that we belonged socially to the Christian community, but, much like most of the other families, we did not care much about its instructions. For, as you know, there is no real interest in Europe in religion generally, except for certain formalities and appearances.

Q: What was your family’s, and your social environment in general, idea about Islam?

A: Although Spain was an Islamic country for a number of centuries, we heard nothing of this historical era. This is due, of course, to a deliberate attempt to ignore and by-pass this history. We were totally surprised when we learned about Islam with its Divine Shari’a. For the prevailing idea about Islam in our environment was that of a religion that does not command any interest in, being a backward religion whose followers are mainly primitive and backward; a religion of terrorism and fanaticism.

Q: Didn’t the academic curriculum talk about the Islamic Religion?

A: Not at all. None of our schools showed any signs of concern to even mention this religion; let alone talking about it in detail.

But this is all behind us now. As a result to the new spread of Islam among us, schools began to provide detailed notions about Islam, its customs and its traditions.

Q: How did you learn about Islam? And what were the reasons that made you embrace it?

A: In the beginning, I had a very strong relationship that bounded me in friendship with a number of young Spanish men and women who, like me, were Christians by name only.

Then I began to notice certain changes in their behavior and thinking patterns. I was quite surprised, but I learnt later that it was because they have embraced Islam. I was quite shocked especially when I saw some of my female friends wearing the veil. I started to ask a lot of questions, demanding to know why they were doing this, and what the use of wearing a veil was. They only told me that I should do the same thing and learn about the Islamic Religion from those who are Muslims. They kept on trying to persuade me, until finally I agreed with them and started to go to the Islamic Ahl El-Beit Center in Barcelona. At the Center, I began to listen to some of the brothers who were explaining the basic Islamic principles and concepts and holding discussions about Islam. I was especially attracted to the Holy Quran and started to read a Spanish translation of its meanings. Gradually, I began to like to go to the Center as much as possible to attend the Islamic lectures. A new light was invading my heart and occupying my soul. A feeling of relief and tranquility was engulfing me, and I grew very happy with my new experience.

Yet, I was also experiencing a conflicting struggle between my love for the Islamic Religion, and the fear of having to confront my parents and my society. I was both afraid and happy at the same time. But it was hard for me to declare my Islam in the open, and I ended by deciding to adopt Islam secretly, without telling my parents. Nevertheless, my commitment to refrain from eating unlawful meat aroused their curiosity. In response to my mother’s inquiry, I merely claimed that I do not feel like it... Thus, my parents were left wary and surprised of my illogical behavior.

But after a short period, I was no longer able to conceal my embracement of Islam for many practical reasons that have to do with praying and ablution. I confided to my parents saying that I adopted Islam. But that did not mean much to them in the beginning, being totally ignorant of what Islam is and what being a Muslim involves. But later on, we went through a period of turmoil; they were against my Islam, and they objected in particular against my veil, which they considered equivalent to renouncing civility.

At that time, I met my husband, Dr. Muhammad Bashir, at the Islamic Center, where he used to lecture in Islamic jurisprudence, reciting the Holy Quran and Arabic language. But our relationship was quite ordinary to the extent that I was surprised when he asked me for marriage, although he was still a student of medicine.

But my parents who knew what kind of a man my husband to-be was were in favor of our engagement. Of course, all these developments came after my parents were used to my becoming a Muslim and began to accept it as a matter of fact. This provided a comfortable situation that enabled me to practice my Islamic obligations as they ought to be practiced. Then when my husband graduated we moved to Lebanon to stay there for good.

Q: As a Christian, what was particularly capturing in Islam?

A: The absolutely Divine spiritualism; the clarity and simplicity in its concepts; and its realistic approach in its jurisprudence. These are things I have never encountered before Islam.

Prayers, too, with its connotations as a means of communicating with Allah without any mediators, have touched my heart and made me understand the meaning and the necessity of religion. I used to compare all this with what I used to do when I went to church as a child. The priest used to ask us to confess our sins. What sins could an eight-year-old commit? Why should we, assuming we had committed any, confess to this man? The horror that used to fill our hearts in these occasions has swayed us away from this religion.

Q: Who is the Islamic personality that impressed you?

A: I was impressed by all the faithful and great Islamic personalities: Starting by the Greatest Prophet (P.B.U.H.), Fatima Al-Zahra (A.S.) and Imam Ali (A.S.) to all the members of Ahl El-Beit (A.S.) and the Prophet’s companions. Each and every one of them played a great role in serving Islam especially Fatima Al-Zahra (A.S.) who played a great role as a woman. I was also deeply affected by the tragedy of Karbala - Imam Hussein’s revolution. It occupied a central spot in my heart, and intensified my loyalty and attachment to this religion and especially to Ahl El-Beit and their great martyr, Imam Hussein (A.S.), who sacrificed his life for the cause of Islam.

Q: To what extent did you enjoy a feeling of peace and tranquility after Islam?

A: I faced a lot of problems but they all began to gradually disappear, when I came to know Islam and acquired the ability to surrender to Allah’s will and wisdom.

Q: On another level, having noticed the relations Muslims develop among themselves in comparison with the Western social relations; what can you say about it?

A: I have noticed a big difference, and especially with respect to women. The Western view of the women entails a lot of discrimination and a certain amount of ignorance to her role as a human being. The looks are the only thing that matters, such an inhuman view has caused frustration and depression to the majority of Western women. Islam, on the other hand, had given women their full rights at all levels, being a religion that appreciates and respects women and equates among them. It also gives them a well studied and logical degree of freedom.

Q: In the light of your experience, what is the best way a caller should pursue in the West?

A: He should, first of all, always keep in his mind the difficulty of the task he is committed to as a result of the vicious war of rumors and propaganda that is waged in the information media that builds a concrete wall between Islam and the Western people. If he wishes to be successful, he has to be armed with patience and wisdom. He also has to understand the mentality of the Western people so that he could choose the right introduction that ensures good results. In addition, cultural Islamic centers should be instituted in all foreign countries that help in introducing the people to Islam.

Q: How do you evaluate the Muslim women’s position today?

A: The woman is an essential cornerstone in the Islamic society. She is the basis of a good home and a good society for she is the one that holds the responsibility of upbringing the children in the best possible way and spreading a healthy Islamic atmosphere in her house that would immunize them against the counter currents.

I also believe that the Muslim women have become well aware of this educational Islamic role that falls upon their shoulders. On the other hand, it is regretful that many Muslim women have been deceived by the corrupted and corrupting Western civilization, to the extent that they are imitating the Western women in everything. This calls upon all of us to double our efforts to bring them back to the path of Islam.

Q: Any last word you like to say?

A: I ask Allah, the All-Mighty, to open the minds and hearts of the people here and there to the religion of Islam, since it is the only road that enables humanity to overcome its difficulties both in this life and in the hereafter.

I would also like to call upon the workers for the cause of Islam to double their efforts and to adhere always to Islamic unity and brotherhood.

THE ENGLISH GUIDED SISTER

KHADIJA

« I studied all religions... and I examined all ideas... but I did not find any logical responses that could be accepted by the mind except in Islam... When I got hold of this truth, I adopted it and felt proud to acknowledge it in public» .

…There she comes, a sparrow from the West, exactly on time... wearing her gown and her purity… looking taller and more graceful than those Eastern women who have lost their identities and dreamt of the West.

She is as young as a flower… not more than twenty years... Yet she is able to carry 14 centuries in her heart and mind... She comes out of the ranks of our incompetence and indifference and out of the ranks of their defeated culture... She comes to us from the heartland of the British, raising her fist against atheism and going astray... A witness of the Islamic upheaval that began to crack the land they stand on... We did not know where to start from and decided to leave it to her.

This is how I realized the truth

Like most members of my generation, I grew up in a Christian family who decided to do without religion.

Thus my parents raised me on the basis of having nothing to do with religion to the extent that I always thought that God existed for the sake of others only.

Such a climate and an upbringing generated a deep desire inside me to search for the truth. Such a desire to seek knowledge was so strong that although my parents were by that time divorced, I found it impossible to keep all my emotions and questions to myself. I wrote a long letter to my father telling him about all what was boiling inside me in the hope that he would have the time to read it and come to my help. I waited for a long time, but alas there was no reply whatsoever. Perhaps it was because the issue of religion did not matter to him at all.

On the other hand, my mother was preoccupied with her friends and relations that she could not have noticed what I was going through, or how much I was affected by the need to answer these questions. I was beginning to search for the« Right » , the origin of life, the meaning and aim of life, the existence of one god who governs this life...etc I studied all religions and examined all ideas, but I did not find what I was looking for, since these religions did not offer any logical answers that could be readily accepted by man’s mind or his innate nature except Islam. When I realized the truth I adopted it and was proud to acknowledge it in public... But this meant waging an all out war against me by all who were around me, whether my parents, my friends or my colleagues at work in the headquarters of one of the biggest national companies.

Confrontation... Steadfastness and Success

This war was all the more intensified because Allah has commanded us to believe in all what has been written in The Book, and not just what suits our conceptions and inclinations. Consequently, once I became a Muslim, I wore the veil, only to be faced by all sorts of mockery and sarcasm.

My father was the first to be shocked by this transformation; and he was so embarrassed by my new outlook, that he tried to prevent me from taking the path of my choice in every possible way, but he failed, and he had to admit in the end that I refused to be one of the« hypocrites » , and that I was making all possible efforts to change my life in accordance with the Islamic teachings and conceptions. In the end, he had to give in and accept me as I was... He even became convinced that Islam is something different than the behavior and thoughts of many Muslims, and even though he did not believe in God, he began to admire Islam and started to stand up to anybody who would criticize me.

As for my mother who was always preoccupied, she wished nevertheless that I would adopt any European religion for she knew that I was going to face many difficulties and obstacles.

On the other hand, my colleagues at work and my friends in general advised me to leave Britain for good and to go to any other country where I was to change my worship and my attitudes, and may be I could then come back to my senses.

They were driven by their wrong conceptions about Islam and Muslims to the extent that they treated me (having put on the veil) as somebody who has come straight from the Middle Ages. I used to sense that they were making fun of me, but this only made me pray to God to give me strength and consistence in my faith. Allah, the Most Exalted, bestowed His grace on me and many people began to change their attitude towards me, and even towards Islam as well... They all became less acute and less fanatic. The strangest thing that happened to me throughout my experience of wearing the veil was that I gained a lot of respect in general and among men in particular.

Moreover, we should always show respect and sympathy at all times and try to avoid the things that make people turn away from us such as anger, slander, hatred and revenge... We should also share with others, even if by a nice word or an advice, their problems and provide them with any kind of help we can. We should not be affected in our behavior and conceptions by the influence of our individual or national habits or any other cultural heritages. The only source and reference should be the Quran and the Prophet’s Sunna.

One more thing, we should take care of our Muslim children, who should be brought up on the ideals, percepts, and teachings of Islam, to ensure the strength of our Muslim society; a strength that is based on the unity and cohesion of the Muslim family.

Q: Since you mentioned the Muslim family, what in your view is the role of Muslim women?

A: The great prophetic teaching that sets Heaven under the feet of mothers has always been my guide. The greatest and most important role a woman can play is bringing up new generations and teaching them the right path of Islam so that they can establish an Islamic state and a great Islamic civilization... Therefore, a woman should be educated just as a man... for she has to set the good example for her children. Furthermore, she would have to provide her children with all the correct answers to all their questions... Women would have to be patient and rest assured that Allah, the All-Mighty, is aware of their work, and He bears witness to their sacrifices.

On the other hand, Muslim sisters should always meet together to promote the spirit of fraternity among them. They should also be fair in their treatment of their children and refrain from any act of discrimination between their sons and daughters. They should always be wise, responsible, and prudent for they are performing their duty towards Allah, their husbands, and their children.

Let me end by saying that my long suffering has ended when I realized the greatness of this religion, and I believe, therefore, that guiding the people to Islam is a great responsibility we are entrusted with... Islam is the true gift Allah has given us; let us share His gift with the others.

Let Us Call for Islam by Our Islamic Practice and not by Lecturing

We have to follow the example of the prophets and messengers, who did not call for Allah by words only, but they also practiced Islam in their struggle and patience until Allah’s word was the highest. Their daily practices and actions were always in full agreement with what they called for. Let us take the veil as an example. If the Muslim woman wore the veil but did not commit herself to abide by the other Islamic duties Islam has ordained on women, she would be rightly blamed by the unbelievers... We have to bear our responsibilities, and we ask Allah to give us the strength to consolidate our faith.

Q: In view of the reaction of the society you live in towards your belief in Islam, it leads us to the question: How should Islam be introduced to the West?

A: We are living now in an age of rapid change and incredible technological advancement in all fields. In such an age, many people in the West do not contemplate the idea of the existence of one god who governs this universe...

Thus, they live in a terrible and horrifying spiritual vacuum and satisfy their physical needs only. Allah the All-Mighty says in Verse 44 of the Bakara Surrah:« Would you enjoin righteousness on others and forget yourselves? Yet you read the scriptures. Have you no sense? ” . I stress on what I have said before, and I will never feel tired of repeating it. We should turn what we call for into a daily practice.

If we do good and become faithful in our belief and loyalty to Allah the All-Mighty, our call would find its way to the hearts of the people in the West. We have to show them the tolerance and simplicity of our great religion and how happy we are in adopting it as our guide that teaches us piety and kindness... Lastly, we have to introduce Islam in a language that they understand and accept.

INTRODUCTION

‏ In The Name of Allah, The Most Compassionate, The Most Merciful

‏ Peace be on our Prophet who was sent as mercy for Mankind, the Master of all creatures and Messengers, Abi Al Qassem Mohammad and his pure and chaste Household.

‏ Since the very beginning, when the Prophet of Mercy - Al Mustafa Al Amjad (Peace be upon him and his Household) - made public the call for Islam - the religion of righteousness and guidance - following the orders of his Lord who armed him with the honor and power of faith and made him high hold the banner of jihad to raise the word of Allah Al Mighty on Earth, Allah forcefully and decisively supported his steps towards the predestined goal which is achieving victory over the enemies of Allah and humanity and establishing the pillars of Islam and its colossal edifice. This is made clear by the noble Ayah:{ It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it} .

‏ Following the victorious conquer of Holy Mecca, people started embracing Islam in groups; no soon did Islam grow strong and mighty. Tribes, peoples, and states - known historically for their might and tyranny - fully accepted Islam. It was also greatly welcomed by many peoples from around the world who found in it a savor from the yoke of oppression and servitude. All evidences and given that depend in their conclusions on the strong-woven doctrine of Islam, the vitality of its codes and regulations, the strength of its influence on the souls, and its capability to polarize give the impression and enforce the conviction that the religion of Islam must have manifested itself more over the various prevalent doctrines, religions, and social systems. It must be more spread among peoples and places, and it must have a more positive influence and presence in all the general domains and the courses of global events and civilized developments. However, the faithful believers have drunk the bitter glass of sorrows since the early ages - with the emergence of dangerous perversities that led to preventing the people of righteousness and the proper method from occupying the positions Allah had entitled them to - meaning the leadership of Muslims. The bitter taste remained the drink of the following generations over the consecutive ages and the successive rules of perverse leaders except for few. These leaders had many a time exploited the power they usurped for worldly profits and interests for themselves and for their followers and men; perversions were deeper, and weakness and feebleness spread in the body of the nation and the countries of Muslims leading to this state of great degeneration which was exploited by the enemies who were seeking the opportunity to tear the nation apart and tighten their control on it. Nevertheless, the elements of strength in Islam are perpetual, and they are represented in its tolerant doctrine and the biography of its faithful men and in the brilliant, intellectual, scientific, and cultural achievements made by Muslim scholars that have imposed themselves even on the western controllers becoming among the pillars of their modern scientific and intellectual renaissance. In fact, many fair western scholars and men of intellect have acknowledged that; furthermore, some well known westerners have expressed their great admiration of Islam and its Prophet (Peace be upon him and his Household) as well as its regulations and codes which - in their view - address all the crises and negative aspects of the western civilization.

‏ Thanks to the contributions of these men of intellect and the efforts of the activists and callers in Islamic communities in western and other countries, a procession of conversion to Islam started marching with quick accelerating steps surpassing all obstacles represented first in the deep influences of the materialistic western civilization that glorifies religious dissolution and sanctifies immoral conduct in the name of individual freedom, and second, in the incessant media, cultural, and political campaigns that aim at distorting the image of Islam and Muslims with the goal of besieging the phenomenon of conversion to Islam that is growing in the West.

‏ Still, western countries and cities witness on daily basis the conversion of many men and women of various religious and intellectual origins and diversified cultural and social classes to Islam who by declaring their Islam wrap their voyage of discovering the true religion that satisfies their minds and soothes their souls. They find in the doctrine of Islam the convincing answers to their questions on the existence and The Creator and the relation of man with Him that harmonizes with the sound human instinct. They also seek and find in it factual solutions for many social, psychological, and spiritual troubles that western societies suffer from.

‏ Figures speak about the great number of these converts to Islam. In some countries, they are tens of thousands; in others, they are hundreds of thousands; and in one of the major countries their number has become over one million. Most of these converts perform their religious duties with great enthusiasm and much care, and many of them have become callers who mastered the language of communication with their environment and societies making great influence and considerably enriching the presence of Muslims and Islam in their countries.

‏ To shed light on this valuable international Islamic phenomenon that asserts the integrity of this religion and its brilliant presence in all squares while equally highlighting the persistence of the divine promise of the manifestation of Islam on all religions and doctrines when Allah Al Mighty permits Imam Mahdi, His great Caliph on Earth, to achieve this complete and absolute manifestation, and with the sake of introducing vital and real samples of these brothers and sisters who accepted the religion of Allah with content and conviction, the Islamic cultural magazine, Noor Al Islam , which is issued by Imam Hussein Foundation in Beirut since 1988 up till now, insists in specifying in each of its issues an article entitled« Welcome to Islam « in which it presents a special interview or the story of one of these new men or women who were guided to Islam in the various countries and continents. The new convert would introduce us to his identity, environment, and religious and intellectual background and talk about the reasons and circumstances that led him to the new religion and his experience in his quest for the facts latent in it and which drew him to be convinced and actually to embrace Islam. Mostly, he would mention the difficulties he faced in his path and how he controlled them while trusting in Allah Al Mighty. Then he would talk about his contribution to the call to Islam in his environment while giving his viewpoint and remarks to this effect.

‏ To spread the benefit and in response to the hopes of some brethrens working in the domain of the call to Islam (May Allah support them), Imam Hussain Foundation had decided to gather these richly emotional interviews and stories and present them in a way that facilitates reading them all to fill with joy the hearts of these who are happy with seeing the guidance of Islam and its brilliant light that radiates everywhere. It also aids the heart of everyone who aches when seeing these falling in the abyss of corruption and perversion, for these new converts who come to the bosom of Islam and faith willingly and consciously from antagonistic or opposite backgrounds are strong evidences on corrupt Muslims. Perhaps the stories of the former would be a moral to the latter that would awaken their consciences and enlighten their hearts.

‏ Allah’s content is all what we seek, and Him we seek for assistance.

Imam Hussain Foundation

Christian comes home to Islam

Ahmad Hassan Holt

Brother Ahmad Hassan Holt, a British Muslim, wrote his touching story exclusively for «Noor Al-Islam ».

As days passed into weeks John’s visits to the village became more and more frequent. He came to know almost everyone from grandparents to grandchildren, becoming a ‘family member’ to so many families. (Unknowingly, he was being guided and taught by the best of teachers.) Although from a western society, John somehow or other found no difficulty in fitting into Arab society. Everything came naturally, just as though he were a native Arab, and although his purpose in journeying to the land had been to help the Israelis, he became more and more aware that there was another purpose, a much deeper reason... but what?

One Friday (Sabbath) evening John was walking with Shmuel, a Jewish friend, around the perimeter of the Kibbutz. As they came to the eastern side, the twinkling lights of Arab villages on the hills of Western Galilee looked very pretty against the darkness of the hills. One area of lights, much larger than the others, aroused John’s attention. Turning to Shmuel, he asked:« What is that big village over there? » Shmuel replied:« That is village Tamra. They are all Muslims. They are a bad lot causing many problems for Israel. They shelter P.L.O. terrorists, fly the Palestinian flag, and cause strikes. You can never trust them - they steal from our lands and take bicycles and things from our homes. Never go there, keep well away from them. »

Some days later, while John was working in the kitchen of the communal dining hall, he noticed a stranger who was retiling the walls of the boiler room. As John passed by, the ‘stranger’ turned, and their eyes met and held for a brief second. But no words were spoken. At about 2.30 p.m. John, whose shift had ended for the day, was making his way down the steps of the main entrance with the thought of a few hours sleep. Sitting on the bottom step was a young man who turned with outstretched hand - it was the stranger. As their hands clasped, the young man asked:« You will come home with me now to my village? » « What village is that? » , asked John.« I live in Village Tamra » , replied the young man. John’s reply was instant:« Thanks, I’ll be happy to come » , and together they set off for Tamra, a ‘village’ of 18,000 people - all of them Muslims.

Adil and John became close friends - brothers. Village Tamra opened wide its doors. Unbreakable bonds of love were forged as John spent more and more of his time in this warm-hearted village that was only 1½ hours walk across the fields from the Kibbutz. The villagers took him to their hearts, and he soon became involved in the village life. He would visit the High School, and on one occasion, the English teacher invited him to take the lessons, to the delight of the students - and indeed himself. He was often in demand to visit the homes of students to ‘help with their English’. John’s heart was deeply moved with emotion as he realized that their purpose in inviting him was not because they needed tuition in English (most of them being word-perfect already) but because of their love toward him. He was often invited to engagement and wedding receptions, staying overnight with Adil’s family, or sometimes with others.

John, through experience, knew the route through the fields to the Kibbutz and would sometimes depart from Tamra at around midnight. He enjoyed walking in the brilliant moonlight and the silent stillness of the night. He would often be given to deep thought, and he experienced the feeling that he was somehow or other related to the soil, the rocks, and trees, and he also experienced closeness - that he was not in fact alone.

One night, however, as he left village, he realized that there is no moon. But because of having walked many times, he did not feel unduly concerned being sure he would find the way. After about an hour, he became aware of the sound of horse hooves in the distance, and then he realized that the sound was getting rapidly louder. Suddenly the shape of a horse and rider loomed directly in his path. A voice cried out:« Who are you? What are you doing here at this hour? » The voice sounded cold and angry. In reply John explained that he was returning to Kibbutz Afek after visiting his brothers in Tamra.« What family did you visit? » questioned the voice. The name of the family had hardly left John’s lips before the young man jumped from the horse. He came close and pleaded« Oh English brother, please forgive me, we know about this English brother that loves us » . The two embraced. The young man’s voice now filled with warmth and pleasure as he explained:« Sometimes people come in the night and steal from us. They take our sheep, so when the dogs become restless and growl we must investigate. » (By this time two more young brothers had arrived.) The young men were from a Bedouin family camped some distance away. After some discussion, the young men invited John to return with them to their home. But because of the time - about 1, 30 a.m. - it was not possible. With understanding the young men suggested« Insha’Allah you will visit us on another occasion » . Then they told John« Our brother, you are walking along the wrong path. We will show you the right path » So it was that those young Muslim Bedouin brothers guided his steps along the path that took him to Afek. In the darkness, John had become lost and was travelling in the wrong direction.

Visiting village Jedeida with a brother for the first time, John was invited to the family home, and as is the custom, he was taken to meet the head of the family. As they entered the room, a tall distinguished figure rose to greet them. Suddenly he paused, his eyes holding John’s with a burning intensity. It seemed to John that his eyes could see into the depth of his being. Then this dear one stepped forward and took John into his arms, and with tears in his eyes gave thanks to Allah for bringing home this son to his people. And again John was overcome with emotion.

This dear soul was 109 years of age. Knowing John’s reason for coming to this land and his former attitude towards the Arabs - the Muslims - he could somehow see something within John’s heart of which he himself was still unaware.

One day brother Adil questioned:« Brother John! Would you like to marry a Muslim woman? We know a good woman who would like to marry you. » John replied:« Why do you ask this of me, oh my brother, when you know that it is not possible for a non-Muslim to marry a Muslim woman? » Adil translated this to the family gathering, and there was laughter.« Why are you laughing? » questioned John.« Because we know you » answered Adil.« All the village knows you, there are no problems. We will make a home for you and find you a job because you belong to us. »

Soon the news that John might marry among the Arabs reached the Kibbutz, becoming a topic for local gossip. Hostility from a number of Jewish ‘friends’ became obvious, soon to be followed by a visit from the Security Police, when John was questioned at length concerning his relationship with ‘the Arabs’. Eventually he was asked to leave the country. (Before his relationship with the Arabs, he had been invited to consider becoming a permanent member of the Kibbutz).

THE END OF THE BEGINNING

The memories of those few days spent visiting many loved ones in various villages are forever fresh in my mind, so too is the heartbreak and pain of parting from loved ones, whose love and kisses are forever fresh. I hear again and again their cries:« You cannot leave us, our brother, you are from us. »

As the plane climbed up into the blue sky, I pleaded« Oh God, please do not let this be the end! » At that moment in time I did not know that in fact it was an end - but only the end of the beginning.

When I arrived back in Britain - the land of my birth - I felt« This is a foreign country » . I longed for my people - the Palestinian Arabs. Eventually I joined an organization, C.A.A.B.U. (The Council for the Advancement of Arab-British Understanding) and would often attend meetings in London and other cities and towns, enjoying meeting Arabs from many countries. One day when visiting one of the Arab embassies in St. James Square in London, a brother presented me with two parcels, one containing the Holy Quran, and the other a prayer rug. Strangely perhaps for a Christian, I received them with pleasure. Other brothers presented books about Islam from time to time, and I was invited to become a member of an Islamic society based in Tripoli, attending seminars and meetings in their name.

Although not a Muslim (at least not knowingly) I found contentment of heart among Muslims.

Having received an invitation to attend a seminar in Nottingham, I journeyed to London because a coach was due to depart from Central Mosque, Regents Park, taking delegates to the conference.

This was my first visit to the mosque, and while there I developed a conversation with a brother from Iraq - a professor from Baghdad University. As we were talking together, the ADHAN was called for midday prayer. The brother suggested that we should go into the prayer hall. Oh what could I do? What should I do? I did not know how to pray and felt shy to inform him of such. Then the thought came:« Go with him; follow him » .

THE SHAHADA

Entering the prayer hall in the company of many ‘brothers’ filled me with warmth. A hitherto unknown feeling of well being came upon me, and as I recited the ‘SHAHADA’ I felt myself lifted up, as something I had been taught to fear -‘the Sword of Islam’ - struck deep into my heart, and golden moments spent among my beloved Palestinians flashed across my mind:« Please kiss me good night » ; “We love you, all our village loves you» ;« Would you marry a Muslim woman, there would be no problem, we know you » ;« Thanks but to Allah for bringing this son home to his people » .

A SHOCK, BUT...

In April 1986, I was a guest of some Libyan brothers in Tripoli, experiencing the American bombing and aggression on innocent men, women and children. Consequently, because of my anger and disgust at the British Government’s involvement, I was interviewed by the local radio and news papers which carried accounts of my experiences. One week later, I was called to the office of the director of the company by whom I was employed. Mr. Joseph (Jewish) made no secret of the reason for dismissing me - on the grounds that I was now a liability to the company; his comments to the media were somewhat different. And so for the first time in 48 years I was sacked. It was a shattering experience - a punishment - or so I thought. But the year of unemployment was in fact a blessing, because one day, out of the blue, I was given the opportunity to come to London to work for Iraqi brothers in property redevelopment.

The Oneness of Allah (Tawheed)

These dear brothers, although Muslims, are of the Shia faith, and again my heart and mind were being enriched, my eyes opened even wider as I began to meet brothers not only from Iraq but also from Iran, and other Islamic countries; the bonds of brotherhood bringing me close to Sunni and Shia’ alike, with deep and sincere love for both.

Thanks be to Allah for His bounteous blessing. I cannot differentiate, because I know that there is only one Islam - all Muslims are brothers and sisters, only evil men promote division. Allah (SWT) tells us in the Holy Quran:« Hold fast together to the covenant of Allah and be not disunited; this is better for you » .

May Allah (SWT) inspire our hearts towards true unity, and guide us together along the right path, giving us strength enough to strive to follow the example of His Prophet (P.B.U.H.)

THE SPANISH SISTER MARY SALVADOR

IMAN BASHIR

« I faced many problems in my life, but they all disappeared gradually after Islam» .

« Islam gave the women their full rights in contrast with the Western Civilization» .

The Spanish sister who was born for Christian family in Barcelona, Spain, a beautiful city on the Mediterranean, is yet another witness to testify for the fact that Islam is the religion of the Divine innate nature. When the minds receive its facts and when the hearts are struck by its light, they will be attracted to it, regardless of all obstacles and difficulties.

Although sister Iman was only eighteen years old and although she is a true daughter of the Western materialistic civilization that lures girls at her age to let themselves be driven by the swaying tide… In spite of all this, she answered the Divine call in a moment of contemplation and emancipation… And here she is now, thanking Allah, the All-Mighty, for His Grace of guidance to Islam. She thus became, through her commitment to Islam, another sound evidence against her own environment, as well as against Muslim girls and women who have deviated from the path of Islam having been deceived by the sparkling Western Civilization.

We met her along with her husband Dr. Muhammad Bashir in their Southern Suburb house (Beirut) and had the following interview.

Q: We would like you to tell us in the beginning about yourself and your life before you embraced Islam?

A: I came from Spain, where I was born and raised in the famous city of Barcelona. We were a small family of three children, in addition to our parents, and our social life was quite ordinary.

As for our religion, it is true that we belonged socially to the Christian community, but, much like most of the other families, we did not care much about its instructions. For, as you know, there is no real interest in Europe in religion generally, except for certain formalities and appearances.

Q: What was your family’s, and your social environment in general, idea about Islam?

A: Although Spain was an Islamic country for a number of centuries, we heard nothing of this historical era. This is due, of course, to a deliberate attempt to ignore and by-pass this history. We were totally surprised when we learned about Islam with its Divine Shari’a. For the prevailing idea about Islam in our environment was that of a religion that does not command any interest in, being a backward religion whose followers are mainly primitive and backward; a religion of terrorism and fanaticism.

Q: Didn’t the academic curriculum talk about the Islamic Religion?

A: Not at all. None of our schools showed any signs of concern to even mention this religion; let alone talking about it in detail.

But this is all behind us now. As a result to the new spread of Islam among us, schools began to provide detailed notions about Islam, its customs and its traditions.

Q: How did you learn about Islam? And what were the reasons that made you embrace it?

A: In the beginning, I had a very strong relationship that bounded me in friendship with a number of young Spanish men and women who, like me, were Christians by name only.

Then I began to notice certain changes in their behavior and thinking patterns. I was quite surprised, but I learnt later that it was because they have embraced Islam. I was quite shocked especially when I saw some of my female friends wearing the veil. I started to ask a lot of questions, demanding to know why they were doing this, and what the use of wearing a veil was. They only told me that I should do the same thing and learn about the Islamic Religion from those who are Muslims. They kept on trying to persuade me, until finally I agreed with them and started to go to the Islamic Ahl El-Beit Center in Barcelona. At the Center, I began to listen to some of the brothers who were explaining the basic Islamic principles and concepts and holding discussions about Islam. I was especially attracted to the Holy Quran and started to read a Spanish translation of its meanings. Gradually, I began to like to go to the Center as much as possible to attend the Islamic lectures. A new light was invading my heart and occupying my soul. A feeling of relief and tranquility was engulfing me, and I grew very happy with my new experience.

Yet, I was also experiencing a conflicting struggle between my love for the Islamic Religion, and the fear of having to confront my parents and my society. I was both afraid and happy at the same time. But it was hard for me to declare my Islam in the open, and I ended by deciding to adopt Islam secretly, without telling my parents. Nevertheless, my commitment to refrain from eating unlawful meat aroused their curiosity. In response to my mother’s inquiry, I merely claimed that I do not feel like it... Thus, my parents were left wary and surprised of my illogical behavior.

But after a short period, I was no longer able to conceal my embracement of Islam for many practical reasons that have to do with praying and ablution. I confided to my parents saying that I adopted Islam. But that did not mean much to them in the beginning, being totally ignorant of what Islam is and what being a Muslim involves. But later on, we went through a period of turmoil; they were against my Islam, and they objected in particular against my veil, which they considered equivalent to renouncing civility.

At that time, I met my husband, Dr. Muhammad Bashir, at the Islamic Center, where he used to lecture in Islamic jurisprudence, reciting the Holy Quran and Arabic language. But our relationship was quite ordinary to the extent that I was surprised when he asked me for marriage, although he was still a student of medicine.

But my parents who knew what kind of a man my husband to-be was were in favor of our engagement. Of course, all these developments came after my parents were used to my becoming a Muslim and began to accept it as a matter of fact. This provided a comfortable situation that enabled me to practice my Islamic obligations as they ought to be practiced. Then when my husband graduated we moved to Lebanon to stay there for good.

Q: As a Christian, what was particularly capturing in Islam?

A: The absolutely Divine spiritualism; the clarity and simplicity in its concepts; and its realistic approach in its jurisprudence. These are things I have never encountered before Islam.

Prayers, too, with its connotations as a means of communicating with Allah without any mediators, have touched my heart and made me understand the meaning and the necessity of religion. I used to compare all this with what I used to do when I went to church as a child. The priest used to ask us to confess our sins. What sins could an eight-year-old commit? Why should we, assuming we had committed any, confess to this man? The horror that used to fill our hearts in these occasions has swayed us away from this religion.

Q: Who is the Islamic personality that impressed you?

A: I was impressed by all the faithful and great Islamic personalities: Starting by the Greatest Prophet (P.B.U.H.), Fatima Al-Zahra (A.S.) and Imam Ali (A.S.) to all the members of Ahl El-Beit (A.S.) and the Prophet’s companions. Each and every one of them played a great role in serving Islam especially Fatima Al-Zahra (A.S.) who played a great role as a woman. I was also deeply affected by the tragedy of Karbala - Imam Hussein’s revolution. It occupied a central spot in my heart, and intensified my loyalty and attachment to this religion and especially to Ahl El-Beit and their great martyr, Imam Hussein (A.S.), who sacrificed his life for the cause of Islam.

Q: To what extent did you enjoy a feeling of peace and tranquility after Islam?

A: I faced a lot of problems but they all began to gradually disappear, when I came to know Islam and acquired the ability to surrender to Allah’s will and wisdom.

Q: On another level, having noticed the relations Muslims develop among themselves in comparison with the Western social relations; what can you say about it?

A: I have noticed a big difference, and especially with respect to women. The Western view of the women entails a lot of discrimination and a certain amount of ignorance to her role as a human being. The looks are the only thing that matters, such an inhuman view has caused frustration and depression to the majority of Western women. Islam, on the other hand, had given women their full rights at all levels, being a religion that appreciates and respects women and equates among them. It also gives them a well studied and logical degree of freedom.

Q: In the light of your experience, what is the best way a caller should pursue in the West?

A: He should, first of all, always keep in his mind the difficulty of the task he is committed to as a result of the vicious war of rumors and propaganda that is waged in the information media that builds a concrete wall between Islam and the Western people. If he wishes to be successful, he has to be armed with patience and wisdom. He also has to understand the mentality of the Western people so that he could choose the right introduction that ensures good results. In addition, cultural Islamic centers should be instituted in all foreign countries that help in introducing the people to Islam.

Q: How do you evaluate the Muslim women’s position today?

A: The woman is an essential cornerstone in the Islamic society. She is the basis of a good home and a good society for she is the one that holds the responsibility of upbringing the children in the best possible way and spreading a healthy Islamic atmosphere in her house that would immunize them against the counter currents.

I also believe that the Muslim women have become well aware of this educational Islamic role that falls upon their shoulders. On the other hand, it is regretful that many Muslim women have been deceived by the corrupted and corrupting Western civilization, to the extent that they are imitating the Western women in everything. This calls upon all of us to double our efforts to bring them back to the path of Islam.

Q: Any last word you like to say?

A: I ask Allah, the All-Mighty, to open the minds and hearts of the people here and there to the religion of Islam, since it is the only road that enables humanity to overcome its difficulties both in this life and in the hereafter.

I would also like to call upon the workers for the cause of Islam to double their efforts and to adhere always to Islamic unity and brotherhood.

THE ENGLISH GUIDED SISTER

KHADIJA

« I studied all religions... and I examined all ideas... but I did not find any logical responses that could be accepted by the mind except in Islam... When I got hold of this truth, I adopted it and felt proud to acknowledge it in public» .

…There she comes, a sparrow from the West, exactly on time... wearing her gown and her purity… looking taller and more graceful than those Eastern women who have lost their identities and dreamt of the West.

She is as young as a flower… not more than twenty years... Yet she is able to carry 14 centuries in her heart and mind... She comes out of the ranks of our incompetence and indifference and out of the ranks of their defeated culture... She comes to us from the heartland of the British, raising her fist against atheism and going astray... A witness of the Islamic upheaval that began to crack the land they stand on... We did not know where to start from and decided to leave it to her.

This is how I realized the truth

Like most members of my generation, I grew up in a Christian family who decided to do without religion.

Thus my parents raised me on the basis of having nothing to do with religion to the extent that I always thought that God existed for the sake of others only.

Such a climate and an upbringing generated a deep desire inside me to search for the truth. Such a desire to seek knowledge was so strong that although my parents were by that time divorced, I found it impossible to keep all my emotions and questions to myself. I wrote a long letter to my father telling him about all what was boiling inside me in the hope that he would have the time to read it and come to my help. I waited for a long time, but alas there was no reply whatsoever. Perhaps it was because the issue of religion did not matter to him at all.

On the other hand, my mother was preoccupied with her friends and relations that she could not have noticed what I was going through, or how much I was affected by the need to answer these questions. I was beginning to search for the« Right » , the origin of life, the meaning and aim of life, the existence of one god who governs this life...etc I studied all religions and examined all ideas, but I did not find what I was looking for, since these religions did not offer any logical answers that could be readily accepted by man’s mind or his innate nature except Islam. When I realized the truth I adopted it and was proud to acknowledge it in public... But this meant waging an all out war against me by all who were around me, whether my parents, my friends or my colleagues at work in the headquarters of one of the biggest national companies.

Confrontation... Steadfastness and Success

This war was all the more intensified because Allah has commanded us to believe in all what has been written in The Book, and not just what suits our conceptions and inclinations. Consequently, once I became a Muslim, I wore the veil, only to be faced by all sorts of mockery and sarcasm.

My father was the first to be shocked by this transformation; and he was so embarrassed by my new outlook, that he tried to prevent me from taking the path of my choice in every possible way, but he failed, and he had to admit in the end that I refused to be one of the« hypocrites » , and that I was making all possible efforts to change my life in accordance with the Islamic teachings and conceptions. In the end, he had to give in and accept me as I was... He even became convinced that Islam is something different than the behavior and thoughts of many Muslims, and even though he did not believe in God, he began to admire Islam and started to stand up to anybody who would criticize me.

As for my mother who was always preoccupied, she wished nevertheless that I would adopt any European religion for she knew that I was going to face many difficulties and obstacles.

On the other hand, my colleagues at work and my friends in general advised me to leave Britain for good and to go to any other country where I was to change my worship and my attitudes, and may be I could then come back to my senses.

They were driven by their wrong conceptions about Islam and Muslims to the extent that they treated me (having put on the veil) as somebody who has come straight from the Middle Ages. I used to sense that they were making fun of me, but this only made me pray to God to give me strength and consistence in my faith. Allah, the Most Exalted, bestowed His grace on me and many people began to change their attitude towards me, and even towards Islam as well... They all became less acute and less fanatic. The strangest thing that happened to me throughout my experience of wearing the veil was that I gained a lot of respect in general and among men in particular.

Moreover, we should always show respect and sympathy at all times and try to avoid the things that make people turn away from us such as anger, slander, hatred and revenge... We should also share with others, even if by a nice word or an advice, their problems and provide them with any kind of help we can. We should not be affected in our behavior and conceptions by the influence of our individual or national habits or any other cultural heritages. The only source and reference should be the Quran and the Prophet’s Sunna.

One more thing, we should take care of our Muslim children, who should be brought up on the ideals, percepts, and teachings of Islam, to ensure the strength of our Muslim society; a strength that is based on the unity and cohesion of the Muslim family.

Q: Since you mentioned the Muslim family, what in your view is the role of Muslim women?

A: The great prophetic teaching that sets Heaven under the feet of mothers has always been my guide. The greatest and most important role a woman can play is bringing up new generations and teaching them the right path of Islam so that they can establish an Islamic state and a great Islamic civilization... Therefore, a woman should be educated just as a man... for she has to set the good example for her children. Furthermore, she would have to provide her children with all the correct answers to all their questions... Women would have to be patient and rest assured that Allah, the All-Mighty, is aware of their work, and He bears witness to their sacrifices.

On the other hand, Muslim sisters should always meet together to promote the spirit of fraternity among them. They should also be fair in their treatment of their children and refrain from any act of discrimination between their sons and daughters. They should always be wise, responsible, and prudent for they are performing their duty towards Allah, their husbands, and their children.

Let me end by saying that my long suffering has ended when I realized the greatness of this religion, and I believe, therefore, that guiding the people to Islam is a great responsibility we are entrusted with... Islam is the true gift Allah has given us; let us share His gift with the others.

Let Us Call for Islam by Our Islamic Practice and not by Lecturing

We have to follow the example of the prophets and messengers, who did not call for Allah by words only, but they also practiced Islam in their struggle and patience until Allah’s word was the highest. Their daily practices and actions were always in full agreement with what they called for. Let us take the veil as an example. If the Muslim woman wore the veil but did not commit herself to abide by the other Islamic duties Islam has ordained on women, she would be rightly blamed by the unbelievers... We have to bear our responsibilities, and we ask Allah to give us the strength to consolidate our faith.

Q: In view of the reaction of the society you live in towards your belief in Islam, it leads us to the question: How should Islam be introduced to the West?

A: We are living now in an age of rapid change and incredible technological advancement in all fields. In such an age, many people in the West do not contemplate the idea of the existence of one god who governs this universe...

Thus, they live in a terrible and horrifying spiritual vacuum and satisfy their physical needs only. Allah the All-Mighty says in Verse 44 of the Bakara Surrah:« Would you enjoin righteousness on others and forget yourselves? Yet you read the scriptures. Have you no sense? ” . I stress on what I have said before, and I will never feel tired of repeating it. We should turn what we call for into a daily practice.

If we do good and become faithful in our belief and loyalty to Allah the All-Mighty, our call would find its way to the hearts of the people in the West. We have to show them the tolerance and simplicity of our great religion and how happy we are in adopting it as our guide that teaches us piety and kindness... Lastly, we have to introduce Islam in a language that they understand and accept.