Wahabism And Monotheism

Wahabism And Monotheism23%

Wahabism And Monotheism Author:
Publisher: www.alhassanain.org/english
Category: Debates and Replies

Wahabism And Monotheism
  • Start
  • Previous
  • 20 /
  • Next
  • End
  •  
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 16788 / Download: 4906
Size Size Size
Wahabism And Monotheism

Wahabism And Monotheism

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Chapter: 2 Trends Towards Verses And Hadiths Of Divine Attributes

Since first century four or more schools were originated due to the Sunnis' engagement in admissibility in hadiths of Allah's optical seeableness. These ideological schools were come forth a long time before emergence of their jurisprudential schools. Up to now these ideological trends prevailed masters and followers of these jurisprudential schools.

The first trend is school of interpretation. This school is almostly the nearest to Ahlul-­Beit's sect. Its basic sentiment is regarding the decisive Verses of Allah's oneness such as (Nothing like a likeness of Him;) and (Visions comprehend him not.) as the base of promoting Allah the Exalted against unfitting affairs. It also tends to represent any text signaling at Allah's corporeality or optical seeableness in a way harmonizing intellectual judgments and other Quranic and prophetic texts. It seems that followers of this school are forming the majority among the former as we ass the recent Sunni scholars. Philosophers and Mutazilites enter under this class. It is the trend adopted by Ahlul-­Beit; the Prophet's household (peace be upon them).

The second trend is school of commendation. Followers of this school abstain from construing Quranic and prophetic texts respecting the divine attributes. They commend their meanings to God. This trend is followed by most of the former narrators and few of the recent.

The third trend is school of extrinsic meanings. Followers of this school suspend the extrinsic meanings of the divine texts. They believe that Allah the Exalted has material hand face leg and rim. Christians and Jews adopt this trend. Ka'bul­Ahbar Wahab Bin Munebbih and their associates took the task of publicizing this trend among Muslims. It became the formal trend adopted by 12. Ahlul­-Beit stands for the Prophet's progeny, and their sect is Shism.

the ruling regimes in the Umayid reign. Hanbalites as well as part of the Asharists adopted that trend. Ibn Teimiya and Wahabists attempted at attaching this trend to the worthy ancestors and Sunnis.

The fourth trend is school of commuters vacillators and the perplexed. Models of such three categories have been rendered in our Al-­Aqa'idul­Islamiya Volume One.

The name 'Metawila' ­interpreters­ commonly used in Syria Palestine and Egypt at describing the Shias was seemingly originated from the corporalists who ruled of the Shias' atheism. They also ruled of atheism of Muslims apart from their sects whose course was finding suitable representation for the Quranic and prophetic texts.

Although majority of Sunnis our brothers are 'interpreters' the name of 'Metawila' with all of its ill meanings and effects was stuck to the Shias the wronged. The description 'Mitwali' gave an idea in mentalities of the Shias' rivals worse than that of 'kafir'- ­disbeliever­.

The following is a rather detailed submission of these trends.

SCHOOL OF INTERPRETATION

Followers of school of interpretation who form majority of scholars allege that it is normal that every idiom should be interpreted in the most suitable way. An utterance is exposed pursuant to its real meaning unless there is a pronunciational or intellectual obstacle against appropriating. Only then metaphorical meaning is adapted according to principals of discourse experienced by specialists.

The Arabic is highly remarkable in rhetoric and eloquence due to various expressive styles of metaphor metonymy allegory simile …etc. Thus the Prophet's companions and their associates dealt with expressions of the Holy Quran and hadiths on this basis. They appreciated that texts appearances of which contrast Allah's divine exaltation were metaphoric listed under comparing the percipient to the materialistic so that Allah's attributes and deeds would be evidently conceived by ordinary mentalities. They decided the unintendedness of susceptible appearances of such divine texts. Hence metaphor should be referred to for interpreting. In God's saying (The hand of Allah is above their hands. 48:10) neither the organic hand nor is any akin thing had by Allah is intended. He the Exalted alludes that the other party of allegiance of fealty altogether with His propensity prevalence and elevation is higher than the previous. As a matter of fact this is very natural in any language. In our daily speech expressions of gratitude are said as an answer for those who address at you "You have done a heartbreaking job." Immediately it is understood that a heartbreaking job is a deed of an expressive value that it affected emotions. It does not mean that due to that job spears or bullets were sent to hearts that made them breakable. Hearts however cannot be broken materially.

EYAD THE JUDGE ASSERTS THE MUSLIMS' UNANIMITY ON INTERPRETATION

In his Sharhu Sahihi Muslim volume 3 part 5 page 24 An­Nawawi records:

Eyad the judge states:

Including jurisprudents and hadithists Muslims unanimously rest upon that the skyey phenomena mentioned in the Holy Quran should not be taken for their preliminary meaning of their aspects. The entire Muslims found interpretation for such expressions.

An­Nawawi in volume 5 part 9 page 117 of the same reference records the following:

Eyad the judge states:

Al-­Marizi interprets 'Yadnu'- ­come close­-mentioned in the Holy Quran as coming close of His mercy and dignity. It does not stand for the material closeness which is connected to distance and contiguity.

In Jami'ul­Ahadithil­Qudsiyyeti Mines­Sihah part 1 page 74 the following is recorded:

An­Nawawi: This is one of the divine attributes texts. Two trends are regarded to the idea of this text. Trend of majority of theologists and a good number of the worthy ancestors is that the most fitting interpretation should be found for explicating such hadiths. Hence Malik Bin Anas interpreted the most suitable meaning. He stated "His mercy and affairs or angels are the things descended in stages."

On page 160 of part 1 of the same reference the following is written down:

The ever first matter to be believed is promoting Allah the Exalted against qualities of His creatures. Believing in a contrary matter is actually prejudicing faithfulness. Unanimously the entire master Muslims agreed upon the fact that it is imperative to believe in the unintendedness of the extrinsic meanings thrown by Quranic Verses respecting Allah's attributes and ascribing material attributes to Him the Exalted. It is inapplicable to accredit the apparent meanings of Quranic Verses to Allah the Exalted.

The following is recorded in part 1 page 167 of the same reference:

In his Sharhul-­Ahadith Al-­Mazini states:

This is among the matters obligatorily interpreted. It comprises God's having a hand. This may lead to the Lord's corporeality and limitedness.

In Siyeru A'lamin­Nubela part 8 page 243 At­Thehbi states:

At­Tufi: Scholars and regardable individuals unanimously agreed on the metaphoricality of this expression and the metonymically statement of Allah's giving victory aid and support to His slave. He the Exalted corresponds His divine Entity to instrumentalities used by His slaves. "By ­through­ Me he perceives. By me he sees. By me he strikes. By me he walks." This is a piece of a hadith.

For Wahabists as it will be detailedly debated soon they rule that interpretation ­of the Holy Quran and hadiths­ is wholly deviation ­from God's right path­ and atheism. Correspondingly they must have ruled of the deviation and atheism of all of those who interpreted including Ibn Khuzeima their master in conception of Allah's corporeity. Bin Baz however advises of reviewing Ibn Khuzeima's books.

IBN KHUZEIMA INTERPRETS THE HADITH "GOD CREATED ADAM ON HIS LOOK."

Sunnis our brothers narrate:

As he heard a man revile at a friend by saying "Deformed be your look and its like." the Prophet (peace be upon him and his family) addressed at him "Seek not deformation of his look. God had surely created Adam on his look."

Some of the Prophet's companions adhered to this saying claiming its concordance to the Jews' conception of Allah's creating Adam on His divine look. This means that mankind's look is as same as Allah's. We the Shias followed our imams (peace be upon them) who assert that the Prophet's intendment was "The look of the man you are deforming is as same as the look of Adam." Hence the pronoun in 'his look' refers to the addressee not God the Exalted.

A good number of Sunni scholars agreed with us in this question. Ibn Khuzeima the criticizer of Aisha and the so called 'the grand master' who embraces fanatically conception of Allah's optical seeableness was one of those scholars involved.

In His At­Tawhid page 37 Ibn Khuzeima says:

Some of the unacquainted misthought that 'his look'- ­intended in the hadith involved­ refers to Allah. The Beneficent our Lord be more exalted than being intended. The pronoun 'his' in fact refers to the reproached man. The Prophet (peace be upon him) intended that that reproached's look was the same chosen by Allah to be Adam's. As the reviler was censured by the Prophet for imputing deformation to his acquaintance's face and those bearing the same this means he imputed deformation to Adam's face since his sons' faces are as same as his. God's mercy be upon you perceive this point in this form so that you should evade errors and misunderstanding otherwise you will be deviating the right path by adopting for conception of Allah's corporeity that is actual deviation.

An expression more ambiguous than that reported by Abu Hureira was mentioned in another report:

Yousuf Bin Musa: Jarir: Al-­Amesh: Habib Bin Abi Thabit: Atta Bin Abi Rebah: Ibn Omar:

The Prophet (peace be upon him) said "Impute not deformation to faces. Sons of Adam were created on the look of the Beneficent."

At­Thawri reported the same wanting uninterrupted documentation.

Abu Musa Mohammed Bin Al-­Muthenna: Abdurrahman Bin Mahdi: Sufian: Habib Bin Abi Thabit: Atta:

The Prophet (peace be upon him) stated "Deformation should not be imputed to faces. Sons of Adam were created on the look of the Beneficent."

By this expression a famous scholar who should not surmise knowledge was perplexed. They misthought that attaching 'the look' to 'the Beneficent' is a sort of attaching attributes of entity. Yet this is a big mistake and an ugly statement comparable to that of the anthropomorphists. May God protect Muslims and us against their statements!

As much as I can perceive regarding interpreting this report providing authenticity of communication is proved there are three points of error. First At­Thawri contrasted Al-­Amesh in documentation. He relate without referring to Ibn Omar. Second Al-­Amesh is fabricator. He could not receive the report directly from Habib Bin Abi Thabit. Third Habib is also fabricator. He could not receive the report directly from Atta. Assuming authenticity of documentation of the report it may hint at the idea that attaching 'the look' to 'the beneficent' is a sort of attaching creation to the Creator. Creatures are attached to the Beneficent since He was the Creator. Similarly looks are attached to the Beneficent the Creator. This is clear by God's sayings (This is Allah's creation but show Me what those besides Him have created. 31:11). Allah attaches creation to Him since He was the creator.

(This will be as Allah's she­camel for you a sign. 7:73). Allah attached the she­camel to Him. He added (Leave her to pasture on Allah's earth).

(They shall say: Was not Allah's earth spacious so that you should have migrated therein? 4:97)

(Surely the land is Allah's; He causes such of His servants to inherit it as he pleases. 7:128). Allah attached the land to Him since it was He the Creator.

(-­Allah's nature­- The nature made by Allah in which He has made men. 30:30). Allah attached that nature to Him as He made people in. God has not attached

to Him two attached items; one attachment of entity and the other is that of creation.

For evading errors you should understand these two meanings. Considering the authenticity of communicative documentation of the report sons of Adam were created according to the look created by the Beneficent when He first created and ­puffed spirit in­ Adam. Allah the Exalted says (And certainly We created you then We fashioned you. 7:11).

The following narrative is a good evidence on accuracy of the interpretation we have recently rendered:

Abu Musa Mohammed Bin Al-­Muthenna: Abu Amir Adul­Melik Bin Omar: Al-­Mughira Bin Abdirrahman: Abuz­Zinad: Musa Bin Abi Othman: his father: Abu Hureira:

The Prophet (peace be upon him) stated "Allah created Adam on his look. His was sixty yard long…etc."

Owing to its concordance to logic and our sect we the Shias admit Ibn Khuzeima's interpretation involved. Wahabists however adopted for hadith of 'on the look of the Beneficent'. They alleged that Omar the caliph admitted the Jews' claim Allah's creating Adam on ­according to­ His divine look. So they opted for a (god) of a look of mankind!!

SAMPLES OF AN­NAWAWI'S INTERPRETATION

In Sharhu Sahihi Muslim part 2 page 116 An­Nawawi states:

"…he keeps on supplicating God till this causes God to laugh…" Scholars determine that God's laughter is an expression of His satisfaction with His slave's act His affability to him and attiring the slave with His grace.

In the same reference part 10 page 249 An­Nawawi says:

(Release of Allah's hands) stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

In the same reference volume 2 part 3 page 12 An­Nawawi states:

"O Apostle of Allah! Have you seen your Lord?" asked Abu Dherr. "He is brilliance. How can I see brilliance?!" answered the Prophet. This implies that Allah's curtain is brilliance that cannot be seen. Eyad the judge asserts "It is impossible to regard Allah's entity as a brilliance that is a corporeality. Allah the Praised the Exalted is excellently elevated against being so.

In the same reference volume 4 part 7 page 6 An­Nawawi says:

The Prophet (peace be upon him) stated "Our Lord descends to the lowest heavens every night." Two conceptions vex this saying. First majority of the

worthy ancestors and some of theologists claim that it is right as much as it conforms to Allah the Exalted. Aspect of the saying is unintended. Allah is promoted against having His creatures' qualities. Second this saying is metaphoric.

In the same reference volume 4 part 7 page 98 An­Nawawi records:

"…the beneficent should take with the right hand…" Al-­Maziri claims that such statements are subject to customary expressions. Taking with the right hand is an expressive phrase that stands for Allah's admissibility to the alms. Allah the Exalted is excellently promoted against being a corporeality.

In the same reference volume 6 part 12 page 212 An­Nawawi writes down:

Eyad the judge declares:

Good conditions and sublime standing are the real meanings of being to the right of Allah.

Ibn Arafa:

Coming from the right side implies the very suitable side.

In the same reference part 8 page 16 An­Nawawi states:

"The just shall be on rostra of brilliance to the right of Allah. Allah's both hands are right."

Ibn Arafa explicates: The second expression draws attentions to the fact that 'the right' intended is not that limb.

In the same reference part 8 page 44 An­Nawawi records:

Al-­Mawardi states: God's indignation mentioned in the Prophet's saying stands for rage. This is by reason that indignation is not ascribed to Allah the Exalted and Praised.

On page 132 part 17 volume 9 of the same reference An­Nawawi records:

Regarding explaining Ibn Omar's narrative of Allah's corporeality Eyad the judge states: We do believe in Allah the Exalted and His divine attributes. We do not resemble Him to anything. The Prophet's clutching and opening his fingers is a representation of grabbing extending and gathering creatures. It is also a representation to the grabbed and the extended; that are heavens and earths. It does not indicate to attributes of grabbing and extending that are attributes of Allah the Grabber the Extender. 'Release of Allah's hands' stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

On page 60 part 17 volume 9 of the same reference An­Nawawi records:

The Prophet (peace be upon him) said "Allah is more blissful for His slaves' repentance." Scholars explained Allah's bliss by His satisfaction. For assuring significance of satisfaction in receivers' minds expression of bliss was used.

On page 182 part 17 volume 9 An­Nawawi states:

The Prophet (peace be upon him) stated: "The hell shall not be saturated unless Allah the Blessed the Elevated lays His leg in."

This is one of the most famed hadiths of divine attributes. Scholars were of two variant opinions regarding its exegesis. First interpretation of these words should be neglected. The extrinsic meaning however is not intended since there is a suitable meaning involved. This opinion is adopted by majority of the worthy ancestors and a good number of theologists. Eyad the judge says:

The most apparent interpretation of this hadith is that they are people who deserved and were created for the hell. It is essential to pass over the surface of the text since it is decisively evidential that limbs are impracticably ascribed to Allah the Exalted.

On page 44 part 10 of the same reference An­Nawawi states:

Regarding the Prophet's saying "Allah created Adam on his look." this is one of hadiths of divine attributes. Some scholars discard stating any interpretation claiming that they believe it but there should be a more suitable meaning since the surface is not intended. This opinion is adopted by most of the worthy ancestors. It is however the most cautious and appropriate. Another opinion states that such texts should be interpreted on bases of promoting Allah the Exalted against such descriptions.

On page 200 of Riyadhus­-Salihin An­Nawawi records:

On Resurrection Day believers shall be close to their Lord. This closeness expresses dignity and benevolence. It does have nothing to do with distances. Allah the Praised is promoted against distances.

WAHABISTS DISCARDED AN­NAWAWI'S MASTERY

Wahabist committee of issuing verdicts part 3 page 136; Question 12 Verdict 4264:

Q. Some claim An­Nawawi's resting upon Asharism in questions regarding the divine names and attributes. Is this true? What is your proof? Is it acceptable to provide such questions regarding scholars? Some claimed that in his book titled 'Bustanul­Arifin' An­Nawawi proves his being Sufi. To which extent is this claim true?

A. Regarding the divine attributes An­Nawawi had a number of errors in which he rested upon course of the interpreters. Hence he is disregardable in this affair. It is obligatory to adhere to sayings of Ahlus­Sunna(13) concerning confirming the divine names and attributes mentioned in the Holy Quran and the infallible authentic traditions of the Prophet. It is also obligatory to believe in such names and attributes in a way becoming to Allah the Exalted passing over distortion denudation modification or representation. Hence it is imperative to apply God's saying (Nothing is like a likeness of Him; and He is the Hearing the Seeing.) and the like.

The Permanent Committee of Scholastic Searches and Issuing Verdicts.

MODELS OF INTERPRETATION OF Al-­QASTALANI

On page 235 part 4 of Irshadus­Sari Al-­Qastalani records:

Rage of creatures is a feeling engaging minds. It is unbecoming to ascribe such a quality to the Creator the Exalted. Thus this should be interpreted in a way fitting Allah the Exalted.

On page 319 part 5 of the same reference Al-­Qastalani writes down:

Abu Hureira: The Prophet (peace be upon him) stated "Allah created Adam on his look."

This indicates that Allah suspends him on the look He had created on. This interpretation however is contrasted by another hadith "Adam was created on the look of the Beneficent."

On page 36 part 7 of the same reference the following is written down:

The judge: Regarding the Prophet's saying that Allah laughs to two men Allah's laughter however is a metaphoric expression. Corporealities only may laugh. Allah is promoted against being a corporeality. Satisfaction is the significance of laughter mentioned in the hadith.

On page 187 part 9 of the same reference Al-­Qastalani says:

The descending mentioned in the hadith implies descending of God's mercy affair or angels. Al-­Beidawi comments: It is proved by positive evidences that Allah is highly promoted against being a corporeality or occupying a definite space; therefore it is impracticable to credit transferable descending to Him.

On page 348 part 9 of the same reference it is recorded:

13. Ahlus­Sunna stands for people of the Prophet's traditions. They are the Sunnis.

The Prophet (peace be upon him) said: "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it." Some discussed that 'foot' in this regard refers to the most evil people God had prepared to be preceded to hell.

On page 250 part 10 he records:

Ire of Allah the Exalted stands for His desire to penalize.

On page 269 part 10 the following is written down:

God says (The hand of Allah is above their hands). God named the Prophet's hand as the hand of Allah since it advanced others'. Allah the Praised the Elevated is exaltedly promoted against having limbs and corporeal characteristics. Meaning of the Verse however is recognition that a covenant contracted with the Prophet (peace be upon him) is regarded as same as that contracted with Allah.

On page 388 part 10 Al-­Qastalani states:

A man addressed at the Prophet (peace be upon him) that Allah holds the heavens with a single finger and the earth with another. The Prophet (peace be upon him) laughed to excess. These characteristics are impracticable to Allah the Exalted.

On page 391 part 10 the following is recorded:

God says (Then He settled on the Throne. 7:54). Ahlus­Sunna state that Allah the Praised the Exalted describes Himself with 'on' which is one of attributes of Entity. Mutazilites state that the preposition stands for prevalence by means of power and pertinence. The corporalists claim that it indicates settlement.

On page 398 part 10 of the same reference Al-­Qastalani records:

The Prophet (peace be upon him) stated "On Resurrection Day you tranquilly and peacefully shall see your Lord as clear as this moon." This means that you shall not wrong each other on that situation since the Lord shall be seen from every side. Allah is exceedingly promoted against being having a definite space. Simile here is for the view not the viewed.

God says (Looking at [waiting for] their Lord). Ways conditions and distances are nonexistent during looking at the Lord.

On page 402 part 10:

"…he keeps on supplicating till this causes God to laugh…". The matter intended is accomplice of laughter; satisfaction.

On page 420 part 10 Al-­Qastalani records:

God says (Then He settled on the Throne). It is wrong to explain 'the Throne' as a bench and 'settled' as an act of stability. This explanation is adopted by anthropomorphists. Allah the Exalted was being before the Throne when there was no space. Now He is as same as he was being. Moveableness is a characteristic of cosmoses.

On page 435 part 10 the following is recorded:

Abu Hureira: The Prophet (peace be upon him) stated "Our Lord the Blessed the Elevated descends to the lowest heavens every night." This means that He orders an angel of descending. Ibn Hazm interpreted that this act is done by Allah in the lowest heavens for commencing responding supplications. Ibn Khuzeima adds "At daybreak He returns to the Throne."

Al-­Qastalani tries to say that Ibn Khuzeima adopt for corporalism as he states that Allah Himself descends and returns.

MANY OTHERS CONSENTED INTERPRETATION

In his At­Tasihil Fi Ulumit­Tanzil part 3 page 283 Ibn Jazi records:

Doctrinally imputing characteristic of being up to Allah the Elevated is dedicated to the meaning fitting His divine region not the meaning that may illusively refer to limitation.

As­Suheili in his Ar­Rawdul­Anif part 3 page 24 records:

Ibnul­Lebban: Laying hands to Allah is a form of metaphor. He the Exalted the Praised is greatly promoted against having a limb.

On page 24 part 3 of the same reference As­Suheili records:

Attaching shadow to Allah the Elevated the Praised is a form of honoring. He the Exalted is promoted against having a shadow which is one of specifications of corporealities. Shadow of His divine Throne is intended. This is clear in Selman's report.

On page 48 part 3 of the same reference the following is recorded:

Significance of the Lord's laughter is pleasing to excess.

Ar­Razi's Al-­Mettalibul-­Aliya volume 1 part 1 page 10:

Philosophers agreed upon proving the existence of beings that are neither occupying certain spaces nor falling in a locale. Intellects souls and prime matters are examples of such beings. Like Muammar Bin Ebbad the Mutazilite and Mohammed Bin An­Numan the Rafidite(14) a good number of grand masters of Muslims' scholars opted for this conception.

14. Rafidism is a name Sunnis addressed at Shias. It stands for mutiny.

Mohammed Bin An­Numan previously mentioned by Ar­Razi is Sheik Al-­Mufid; one of the grand masters of Shias. Rivals of Shias accused him of opting for corporalism. Ar­Razi communicates Al-­Mufid's opinion that there are beings self­sufficient from occupying spaces. Creator of these beings should be more willingly having this characteristic.

Ibn Hazm's Al-­Fasl volume 2 part 2 page 167:

The Prophet (peace be upon him) stated "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it."

In this text 'foot' stands for precedence. This meaning is mentioned in God's saying (A footing of firmness with their Lord. 10:2). Hence meaning of the hadith is that Allah should fill in hell with people who preceded others in evildoing. The same is said about the authentic hadith "Allah created Adam on his look." This indicates that Allah had opted for the look according to which He created Adam.

MODELS OF RASHID RIDA'S UNRESPONSIVE INTERPRETATION

Tafseerul­Menar part 3 page 220­1:

Some claimed impermissibility of resting upon other than the Quran and the uninterruptedly documented hadiths regarding the divine attributes. Single reports interpretation and narratives should not be admitted engaged and regarded in this question since these matters depend upon surmise.

This saying however is not that far away from fact except that it is disagreeing the worthy ancestors' apparent modes. These reports and narratives were admitted recorded and ruled of being authentic as the narrators were trustful. At any rate there are two answers to be provided for this question.

First followers of the Prophet's companions recognized by doctrinal proofs it is impermissible to accuse trustful individuals of fabrication especially in matters pertaining to the divine attributes. Refuting a report narrated by As­Siddiq ­Abu Bakr­ (God please him) for example and related directly to the Prophet (peace be upon him) is regarded as belying him and judging of his invention or inadvertence. On that account followers of the Prophet's companions admitted and communicated such a narratives accrediting them to Abu Bakr or Anas and directly to the Prophet (peace be upon him). From this cause it is provable by doctrinal evidences that paths to accusing the pious and the decent among the Prophet's companions of fabrication are totally blocked; how is it then obligatory to avoid accusing conjecture of reporters of single narratives? Similarly how is it obligatory to treat with surmise as same as the decent's reporting disregarding the fact that suspicion in some cases is a sin? The divine Legislator ordered of admitting communicating and publicizing reports of decent individuals. This does in no means suggest that personal surmise and conjecture should be admitted publicized and communicated. For

that reason we are to say that whatsoever is reported by other than the decent concerning question of the divine attributes should be shunned and neglected. Reports of admonition and examples should be scrutinized accurately.

Second these reports were communicated by the Prophet's companions only after they had certainly heard from the Prophet personally. Their followers likewise admitted and communicated so. During their communication the followers had been wont to refer to the Prophet's companions before they refer to the Prophet (peace be upon him). They were honest. As each hadith had a definite point they neglected no single one except those bearing expressions that may convey a meaning opposite to the intended. As an example the following hadith is cited.

The Prophet (peace be upon him) stated: "Our Lord descends to the lowest heavens every night …"

This hadith was communicated in this form for the purpose of urging on performing prayers and worshipping rites and practices. It has an enormous effect in driving towards night worship which is the most excellent. This great advantage would have been negative had this text been let pass. Such an advantage should not be negligible. For children and ordinary people the hadith may hint at Allah's practical descending. At any rate it is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending. A well­-grounded may use the following style "Providing God's descending to the lowest heavens is for making us perceive His call this descending shall be useless since we could not perceive. The Lord however could have called at us from His Throne or the most elevated heavens."

This would make ordinary people understand nullity of practical descending. The following example can also be cited. It is futile for a man in the furthest west of the earth to advance just few steps for making a man in the east hear his call. This advancement should be reckoned with deeds of the insane. This amount however is so sufficient that ordinary people would understand the nullity of practical descending. It is also conceivable that corporealities are impracticable for Allah. This leads to the fact that impracticability of moveableness of other than corporealities is as same as impracticability of descending without moveableness.

This proves that advantage of communicating such reports is great while harm is scanty. This should by no means be equal to question of communicating personal surmise as truths.

Rashid Rida this well-­educated exegesist was guided by his intellect to the very right! He could prove that the serious questions of beliefs should not be admitted by a single report series of its narrators is totally unrealizable. Avoiding this perplexity the well-­educated exegesist submitted his mind to

deeds of the worthy ancestors who ruled of obligation of admitting reports of a single companion even if concerning beliefs or contrasting the Holy Quran! On that account they admitted hadiths of Allah's descending and seeableness although each was related by a single narrator. They issued the obligation of admitting relations of definite individuals claiming Allah's giving orders of admitting such narratives. Correspondingly the ruled of obligation of denying fabrication making mistakes and inadvertence of such individuals. Finally they proposed denial of any contradiction between any two narratives related by two of the Prophet's companions.

As if he had not been acquainted of confusion troubles and conflicts broken out between Muslims due to the variant conceptions respecting beliefs it is noticeable how that exegesist alleviated mischances probably encountered by Muslims and sometimes their scholars owing to hadiths of corporalism and anthropomorphism. Such hadiths were the direct reason beyond publicity of reports and legends of the Jews Christians and Magi regarding the Lord's corporeity appearance and descriptions. Some of such fables suppose that Allah the short rough­haired breadless and youth descends ­to the lowest heavens­ on the back of a donkey. The most pious and godly individuals went on searching for the Lord inspecting the descriptions given among boys. They also fabricated stories about their meeting shaking hands and associating with the Lord. This is only a minute part of the misfortunes of corporalism and anthropomorphism opposed firmly by the Prophet's household Aisha and other virtuous companions of the Prophet. They confronted flamers of spark of this disaster warned Muslims against its dangers and demanded them with refuting and belying such matters.

Viewing at his saying "It is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending." we perceive how that exegesist allayed removal of effects and reports of corporalism. Had his claim been true why then it would have been impossible for scholars and philosophers to persuade corporalists and anthropomorphists of the other opinion? As a matter of fact those people could plant such misplaced beliefs in ordinary people's mentalities. In alike fashion had the matter been so easily let a well-­grounded scholar plant Allah's elevation and exaltation against corporalism in the hearts of Ibn Teimiya Mohammed Bin Abdil­Wahab Bin Baz and Al-­Albani and enlighten them with nullity of the practical descending.

Finally how did this well-­informed exegesist espy that when Allah the Exalted intended to drive Muslims towards performing prayers and night worshipping rites He used a funny style "Every night I descend to the lowest heavens; therefore I order you of worshipping at night." This style duped and made them bear an illusive belief about the Lord.

Reality of this matter is that Rashid Rida and his likes intend only to defend personality of Omar the caliph since he was the originator of Allah's corporeity and descending. What should we do then if it is not serviceable to defend such an unreasoning idea the caliph had taken in from Ka'bul­Ahbar's culture?

SCHOOL OF COMMENDATION AND FORBIDDING INTERPRETATION

As we have previously mentioned the Prophet's companions and their associates referred to rules of the Arabic during dealing with expressions of the Quranic and prophetic texts. Whenever there is an intellectual or expressional presumption metaphorical significances were preferred. They also referred to the Prophet (peace be upon him and his family) who spared no efforts in explicating intendments of Verses and hadiths. A curious view at their numerous usual inquiries addressed at the Prophet and his most knowledgeable companions concerning purports of Quranic and prophetic texts it is noticeable that some questions were customary inquisition to certain conceptions and judgments. Some in fact were purposed for defining a definite meaning personally intended. Others were the cause of decline and ignorance of their mental levels and rhetoric.

Before he departed them for good the Prophet (peace be upon him and his family) had nominated the reference they should rest upon. "I am leaving with you the two weighty things; Book of Allah and my progeny; my household."

Unfortunately they did not refer to these two things after the Prophet. Consequently various ideological problems were originated in the midst of Muslims. This was because of variety of references commenting on Quranic and prophetic texts. By the same token surmise conjecture exegeses and sayings of different companions of the Prophet or their followers were contrasted. Soon after contradictory hadiths all ascribed to the Prophet (peace be upon him and his family) emerged. In due course a group opted for trend of interpretation. Some scholars of the other sect issued verdicts of obligation of keeping silence in the face of exegeses so that they would keep their principal religion and evade committing a mistake in such a serious question. "Read them find not any exegesis and commend your affair regarding these questions to Allah the Exalted." This was the advice commonly provided for followers of this trend; trend of commendation.

This is the exact meaning of commendation and abstinence from interpretation. This school became a formal trend for majority of Muslims in time of publicity of contradictory exegeses and supporting hadiths. The foremost text respecting trend of commendation and forbiddingness of interpretation I could

distinguish was that recorded by As-­Suyouti who relates it to Malik and Sufian Bin Uyeina in Ad­Durrul­Manthour part 3 page 91:

Al-­Beihaqi recorded: Abdullah Bin Wahab:

We were attending at Malik when a man entered and asked about the way of the Beneficent's settling on the Throne. For a considerable time Malik nodded the head down and shivered. Finally he raised his head and addressed at the man "(The Beneficent settled on the Throne) is as exactly as He had described. It is impracticable to ask 'how' about Him. This word is canceled for Him. In addition you are a heretic man!" Malik ordered of throwing that man out.

Al-­Beihaqi recorded: Ahmed Bin Abil­Hawari: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting and acquiescing in it.

Al-­Beihaqi recorded: Isaaq Bin Musa: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting. Saving Allah the Exalted and His Apostles (peace be upon them) none is admitted to interpret such matters.

At­Thehbi's Siyeru A'lamin­Nubela part 8 page 466:

Mohammed Bin Isaaq As­Sagani Luwein:

As he was asked about hadiths regarding Allah's seeableness Sufian Bin Uyeina answered "They are right as long as we could perceive from our trustful and honest ones."

Ahmed Bin Ibrahim Ad­Dawraqi: Ahmed Bin Nasr:

Importunately I insisted on Sufian Bin Uyeina seeking answers for my questions about the exegeses of the hadiths "Allah bears the heavens on a single finger." "Hearts of people are fixed between two of the Beneficent's fingers." and "Allah laughs if He is mentioned in marts."

"These hadiths are as they were conveyed. We recognize without commenting." Sufian answered.

At­Thehbi's Siyeru A'lamin­Nubela part 10 page 505:

Abu Mohammed Bin Alwan: Abdurrahman Bin Ibrahim: Abdul­Mughith Bin Zuheir: Ahmed Bin Ubeidullah: Mohammed Bin Ali Al-­Ashari: Abul­-Hassan Ad­Darqutni: Mohammed Bin Mukhalled: Al-­Abbas Ad­Dawri:

Having mentioned hadiths of Allah's optical seeableness the Chair place of the two feet laughter and previous space of the Lord Abu Ubeid Al-­Qasim Bin Selam commented "These are authentic hadiths conveyed by hadithists and

jurisprudents one another. For us these are doubtless. If an interpretation of the way of our Lord's laughter and place of feet is required we should answer that we neither have an exegesis nor did we hear anyone interpret."

INDICATIONS OF THE COMMENDERS' TEXTS

Many substances are shown from texts rested upon by the commenders. The following are the most remarkable:

First school of commendation came after that of interpretation.

Second generation of the Prophet's companions were totally dependent on the Prophet's presence among them. They were either questioning him or not. The same thing occurred to the caliphs and their words or imams of the Prophet's household (peace be upon them) and their words.

Third majority of followers of the Prophet's companions depended upon interpretation or commendation. The third and fourth generations were almostly commenders that this was taken as the formal trend of hadithists facing Shias and Mutazilites who were interpreters.

Fourth commendation was nearly dedicated to the divine attributes and reports such as Allah's settling on the Throne laughter and ire. Attributes of operations were approximately interpreted.

Fifth it is unnecessary for commenders to leave interpretation at all. Commendation and interpretation could be opted according to the question involved.

As we have previously referred to on page 187 part 9 of Irshadus­Sari Malik the master says:

The descending mentioned in the text implies descending of God's mercy affair or angels.

On page 91 part 3 of Ad­Durrul­Manthour Malik's relying upon commendation in question of Allah's settling on the Throne is recorded. Question of Allah's settling on the Throne was largely distorted and adopted by the corporalists as an evidence.

Commendation and interpretation followed one of two matters. First recognizing the narrator who is usually one of the Prophet's companions who communicate the significance of the text involved. Second existence of an authentic hadith that is irrefutable and untranslatable on bases of reasoning.

Chapter 1: Seeking Clarity

O Mankind! Be careful of your duty to your Lord, who created you from a single entity and created its mate of the same kind and spread from these two, many men and women; and be careful of your duty to Allah, by whom you demand one another your rights, and to the ties of relationship; surely Allah ever watches over you. (4:1)

Fatma: Allah1 expresses that He created mankind “from a single entity” then created its mate; is “mate” in reference to the woman being created from the substance of man? Furthermore, is the Qur’an implying that the creation of the woman came after the making of the man?

Sayyid: There are some Muslim scholars who assert that the man was created first and then the woman was created from the remaining substance of the man. However, by examining the above verse, Allah indicates that the woman and the man were created simultaneously, and that their creation came from the same substance.

This is the meaning of “a single entity: min- nafsin waahida.” The creation of the human is a dichotomy in which one body or mass was divided into two parts. Therefore, both genders were created from the exact substance, simultaneously, and thus no element in the creation of the genders is superior to the other.

Fatma: Then, to who is Allah referring when He mentions, “and created its mate?”

Sayyid: “Its mate” refers to both the wife and husband. Allah affirms that from the same entity He created the spouses. They were not necessarily individually addressed as the wife or the husband. The Qur’an gives compelling evidence that the creation of the man and woman came from one and the same material. Allah divided the genders into two equal parts. There is no precedence, superiority, or inferiority in the creation of the genders. There is equality. The Qur’an states,

“And one of His signs is that He has created for you [men & women], from your own type, spouses so that you may enjoy comfort in their company.” (30:21)

Fatma: I have read in some Islamic references that Eve was created from the rib or remnants of Adam.2 I have always associated this concept with Christian doctrine, not Islam. What is Islam’s position regarding this issue?

Sayyid: There are some ambiguous Islamic references that claim Eve was created from the rib or remnants of Adam, but there is no substantial evidence regarding the authenticity of such references.

Fatma: How did equivocal references appear in Islamic resources? How do Islamic scholars determine whether references have enough substantial evidence to be considered reliable?

Sayyid: Elaborating and defining all Islamic resources that scholars rely on would be too extensive. In brief, I will mention two of the most predominant Islamic sources: the Qur’an and the hadiths3 (traditions of the Prophet Muhammad).4

All Muslim scholars, regardless of their school of thought, agree upon the authenticity of the Qur’an.5 There is no dispute among the schools regarding the immaculateness and flawlessness of the Qur’an. The Qur’an is exactly the

same text today as it was when it was revealed to Prophet Muhammad over 1400 years ago. However, the interpretation of the Qur’an becomes problematic when Islamic scholars attempt to explain the Qur’an. One scholar may elucidate or perceive a verse one way while another scholar may view it from a different perspective or interest.

When it comes to examining traditions of the Prophet, Muslim scholars are very careful about ensuring authenticity. Scholars do not accept every tradition as genuine. First, scholars closely study and thoroughly examine the credibility and reliability of the chain of narrators, as well as, what exactly the narrators said.

If scholars discover any author or narrator to be unreliable or not trustworthy then the traditions of that narrator will be disregarded. At the same time, if scholars perceive authors or narrators to be even somewhat questionable, they will refer to their traditions as being “weak.” The acceptance of a tradition depends on two things.

First, the tradition must be validated through the household of the Prophet, the twelve infallible Imams,6 or through the trustworthy companions of the Prophet. Second, their traditions must not contradict the Qur’an. Once these two criteria are met, then scholars are certain that the tradition is authentic.

In Islamic literature, there is an abundance of unauthentic traditions referred to as “Israelites.”7 In the history of Islam, there were some people who, upon converting to Islam, were truly incognizant and unacquainted with Islamic ideology, yet still wrote unwarranted traditions. Some of these people started to propagate traditions that were unfounded; for instance, indoctrinating traditions that allege some prophets as sinning, committing adultery, and being drunk. Such outlandish lies are alien to the Islamic creed. Muslim scholars label these narrators and their traditions as “Israelite.”

There were also some Muslim narrators who became influenced by non- Muslims; they socialized with them, read their books, and agreed with some of their ideas. Hence, these narrators implemented non- Muslim standards and customs as Islamic traditions. Some of the narrated traditions contradicted the Qur’an, in addition to, the traditions of the Prophet, or had no relation or credibility to Islamic philosophy.

Amidst the two major branches of Islam,8 there is a relentless controversy regarding some narrators of Islamic tradition and what the narrators said. For example, some of the main contributors to Sunni traditions are not regarded in the same fashion in Sh’ia traditions.

Sh’ia scholars cannot accept all traditions written by such known narrators; for instance, one narrator was reprimanded for exorbitant traditions,9 while others wrote extensive traditions in which only a measure can be considered reliable. Occasionally some scholars will use these narrators’ traditions to corroborate a point, if proven from other narrated sources, that the narration was authentic.

To summarize, scholars do not regard every written tradition as authentic. If scholars suspect that a narrator wrote unattested traditions then they will thoroughly examine everything the narrator had said before accepting the authenticity of his traditions.

Returning to your question, there are some Islamic traditions that originated from previous scriptures, which claim Eve was created from the rib of Adam or his remnants, but the authentic sources deny this to be true.

Fatma: I have read traditions that claim Eve instigated Adam to act against Allah’s command, and that she was the reason why man was ousted from Paradise. Is there any truth to these traditions?

Sayyid: Adam and Eve were both dismissed from Paradise because they both disobeyed Allah’s instruction.10 However, the Qur’an puts forth the notion that Adam was more to blame than Eve.11 Nonetheless, they both repented to Allah and both were forgiven.12 Additionally, the Christian doctrine of “original sin” has no place in Islam. This is based on the clear statement in the Qur’an that no person carries the burdened sin of another.13

“Every soul draws the meed of its acts on none but itself, no bearer of burdens can bear the burden of another.” (6:164)

Fatma: What I find astonishing is that, during the Prophet’s short period of preaching, he was able to abolish many of the pre- Islamic rituals among pagan Arabs, such as burying daughters alive. He was able to implement rights for women at a time when the concept of women’s rights was unheard of within the society.14

He was able to reform the attitude of a society, that a few years prior was barbaric toward women. What I find perplexing is that soon after the Prophet’s death, the rights and the attitude toward Muslim women ironically appeared to relapse. Today, Muslim women are still struggling in securing their rights and trying to overcome the perception of being treated like second- class citizens amongst their society. Why do you suppose this happened?

Sayyid: The premise you gave is not entirely correct. Certainly, the Prophet abolished all of the uncivilized acts that were being perpetrated against women, such as female infanticide,15 forced prostitution,16 and matrimonial mistreatment.17

At the same time, Islam gave women rights to participate in political affairs,18 to conduct and maintain their business affairs,19 and rights to claim inheritance.20 However, it would not be correct to state that the Prophet was able to reform the attitude of that society entirely.

Examine the chapters “Repentance” and “Hypocrites” in the Qur’an. These chapters depict the duplicity and indisposition of some people in that society.

Analyze how Allah contemptibly addressed some people in that society. Examine how some behaved toward the Prophet and how they caused him a great deal of grief by demonstrating disrespect and disobedience. Some members of that society were insincere, unwitting, and obstinate.

Even after the Prophet’s death, the first successor, Abu Bakr, spent most of his time defending attacks caused by deceitful defectors. It would not be correct to presume that justice, respect, and harmony prevailed.

Islam granted women rights to inherit from their families. However, as an example of a slow- to- change society, shortly after the death of the Prophet, his most beloved daughter Fatima was denied her inheritance. Although she was mainly denied inheritance because of political and economical implications, still the denial was unjustified. In the minds of some people, cultural traditions and customs continued to prevail, especially when they pertained to women.

Women, then and now, are struggling for their rights in Islam. Neither Islam nor the Prophet can be blamed for the societal mistreatment of women. Religion cannot be criticized for denying women their rights. Granted, Muslim women in the 21st century are in a much better position than their predecessors; but still, today, some women are continuously dealing with tribal societies that are ignorant of the true teachings and practices of Islam.

Fatma: Considering what you mentioned about the Prophet not entirely being able to reform the minds and practices of some people surrounding him, then what exactly did the Prophet achieve if the Qur’anic laws were not being adhered to?

Sayyid: Guidance is a divine task based on man’s willingness. The Qur’an states:

“Verily O’ Muhammad you guide not whom you like but Allah guides whom He will and He knows best those who are [willing to be] guided.” (28:56)

The Prophet’s achievement was in initiating laws according to the Qur’an for the sake of humanity, and furthermore, in setting an exemplary lifestyle by teaching others how to manage and deal with events or situations throughout their lifetime.

Qur’anic laws were not exclusively meant for a group of people who lived in Medina or Mecca over 1400 years ago. The Prophet knew that his society would not change easily. Those who embraced Islam during the Prophet’s time were mainly between the ages of thirty and sixty. Their personalities, characters, perceptions, and views on life were already established.

The Prophet could not reform the mentality of everyone in such a short period. It was a transitional period from the age of ignorance and paganism to the age of faith and justness. Qur’anic laws were to be achieved by future generations. Comparatively, as we are working for bettering our children’s lives, likewise was the Prophet. The Prophet was working for the next generation, for those who would adhere and practice to the teachings of Islam.

Fatma: “And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance.” (33:33)

“And stay quietly in your houses.”

This Qur’anic verse seems to be in regards to the wives of the Prophet; however, some Muslim scholars also apply this verse to all Muslim women. Is this verse directed at all Muslim women or just the wives of the Prophet?

Sayyid: This particular verse was addressed to the wives of the Prophet, but this does not mean that every time the Qur’an referred to the wives of the Prophet it was exclusively for them and no other women. While studying the Qur’an, one will come across many verses in which Allah addresses the Prophet, but in truth, Allah is not only addressing the Prophet. Allah required the Prophet to acknowledge the revelations and wanted the rest of the Muslim community to listen and administer them.

“Stay quietly in your house” does not mean that women cannot venture outside of their homes. It is informing women about making unnecessary excursions or being in “questionable environments.” Let me give you an example. If on the battlefield there are enough men working and fighting, then there is no need for women to be there. Certainly, women may assist within other areas, but they should not be on the battlefield, on the frontline in combat.

Some scholars have also interpreted this verse as a forewarning toward one of the wives of the Prophet, informing the wife not to cause any adversity - to remain home. Years after the Prophet’s death, one of his wives assisted in deflecting a war against the legitimate caliph of the time, Imam Ali in the Battle of Camel, in which thousands of Muslims died.

Fatma: How does Islam regard the nature of women?

Sayyid: Women and men are born with the same humanistic qualities and are partners in humanity, according to Islam. A woman is as genuine of a human being as a man, and must, therefore, enjoy the irrefutable and undeniable rights as Allah’s creation.

A woman is in no way born imperfect or less intelligent than that of her counterpart.

“We created man (men and women) in the best of molds.” (95:4)

A woman’s innate disposition in distinguishing right from wrong is the same as a man; she is not more predisposed to evil or its instigation.

“By the soul as it perfected and inspired it about its wrong and its right.” (91:7 & 8)

According to the Qur’an, Allah characterizes a woman as having,

“A great deal of good.” (4:19)

A woman comes into this world with a clean, pure, and unburdened soul.

“Every soul draws the meed of its acts on none but itself; no bearer of burdens can bear the burden of another.” (6:164)

A woman’s obligation in fulfilling her religious ritual toward Allah is equal to that of a man, and her rewards and condemnations are the same.

“I shall not lose the sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other.” (3:195)

A woman can reach the same closeness to Allah as a man.

“If any do deeds of righteousness, be they male or female and have faith, they will enter Heaven.” (4:124)

Fatma: What is the view of Islam on the position and accountability of Muslim women in society?

Sayyid: Women were created to be half of society. Women are to assist in ensuring the morality, preserving the safety, and securing the well- being of future generations, and to become mothers. Women are created to become mothers and educators of children, among other significant roles.

In our era, some women have lost pride in being or becoming mothers. The honor, dignity, and admiration for motherhood has fallen. Some regard the title of “mother” or “homemaker” as demeaning. There is no shame or degradation in being a homemaker or mother. There is nothing amiss in loving and nurturing the family.

On the contrary, motherhood is the most important foundation on which children depend. Mothers are the educators of children; they are their teachers. Children look up to their mothers; they admire them, learn from them, inherit their character, their moral beauty, and their compassion. Motherhood is something beautiful, precious, and important. It is a long and difficult journey to become a devoted mother.

Nevertheless, the importance of fatherhood should not be lessened. A father’s role is extremely significant to the family’s well being and his absence would create difficulties. Yet, the absence of a mother could be a disaster for a family. Mothers are the threads that keep the family united.

Mothers are the builders of society. They are the ones who foster great leaders, scientists, doctors, husbands, wives, fathers, and mothers. A mother can change a whole society by raising one child. This child could reform a whole nation; in essence, mothers write history.

Fatma: Does Islam encourage women to be independent and self- sufficient? Can they be free to choose what they want to become in life?

Sayyid: Women need to be independent and self- sufficient before marriage, during marriage, and even in the event of a divorce or death. Women should be prepared, at any given moment, to depend upon themselves. No one is

certain of what the future holds. Being independent and self- sufficient can have many beneficial consequences. It creates feelings of confidence, security, and courage. However, Islam also wants a woman to be mindful that some of her decisions should be made in consultation with someone in her life, like her parents.

Fatma: Does Islam favor segregation of the genders?

Sayyid: Segregation of the genders is entirely dependent on the occasion, circumstance, or establishment. For example, Islam would recommend segregation for social gatherings for the sake of pleasure and amusement, since they may lead to maleficent outcomes.

However, Islam would not object to appropriate mixed gatherings in which intellectual, informative, or spiritual lectures were discussed. The main point is that, if immoral outcomes are not feared then mixed social gatherings are acceptable.

Fatma: Regarding the precepts concerning women in Islam, there is a copious body of literature that instructs women on what is not recommended for them. For example, it is not recommended for women to attend mosques, recite the Qur’an in the presence of men, lecture in the presence of men, or pursue fields that are dominated mainly by men. One tends to find an array of varying restrictions. What is the consensus, amongst the scholars, regarding these issues?

Sayyid: There is no consensus amongst the scholars regarding these issues by reason of controversy. Primarily, when scholars mention the boundaries of women, they are considering that particular society in which women live. For instance, there are some societies where women are not highly visible publicly; therefore, men are socially unaccustomed to women.

In societies where women predominantly stay at home, rarely venture out, even as far as the market, it would not be surprising for scholars to advise women not to patronize the mosques too often. Scholars that make such guidelines do so in an attempt to safeguard women.

In a similar fashion, in societies where women are engaged in and actively participate publicly (such as in the work force or educational institutions) then such an advisement would neither be applicable nor appropriate.

Fatma: I would like to read to you a quote from a Muslim woman who wrote an article in the “London Times” on women in Islam.

Our religion doesn’t give women any human dignity; women are considered slaves, I write against the religion because if women want to live like human beings they will have to live outside the religion of Islamic law.21

What do you suppose this is indicative of?

Sayyid: This quotation is full of bigotry and emotionalism. The author is neither objective nor accurate in her description. Unmarred Islamic laws are contrary to the author’s opinionated conclusions. Islam not only elevated the humanistic stature of women, but also secured women’s positions by empowering them with social rights.

Unfortunately, there are some countries that claim to be Muslim, but they are not adherents of the genuine Islamic faith. This person may have been raised in such a country that claims to be a representative of Islam, but its Islamic practices and values have been abandoned. Perhaps, in her country, Islam is a slogan rather than an exercised religion.

There are some countries that claim to practice Islam, yet deprive women of education, isolate them from social activism, and do not allow them to voice their political opinion. They strip women of their rights, honor, dignity, and continue to maintain that they are representatives of Islam. Unfortunately, we have this today, but this is not Islam; it is social culture.

Additionally, there are some Muslim countries that attempt to depict modernism by electing women as their prime minister. Although they may have women representing their countries in the highest office, in general, they continue to disrespect women within their society. Upon examination of these societies, one may find mistreatment or abuse of women.

Some even arrange marriages for their daughters without their consent. Some husbands regard their wives as bondswomen. Such practices (and others) are customs of society, not customs or values of Islam.

Fatma: Attitudes and practices that are conducted in the name of Islam are actually contrary to the basic messages found in the Qur’an. If one examines some Arab societies in which both Christians and Muslims live together, one tends to find that the Muslim woman living amongst her own people is not respected in the same manner as compared to the Christian woman amongst her fellow citizens.

Generally, the Christian woman is shown more appreciation and respect within her community. Why do you suppose that in some Muslim societies Muslim women are looked upon as secondary amongst her people?

Sayyid: The respect of Christian women you describe is not a result of religion, but tradition. Likewise, the comparative lack of respect that Muslim women receive in their society also did not originate from religion, but from tradition.

There are many Qur’an verses that assert the notion that men and women are to live concordantly with one another. There are considerable amount of verses in the Qur’an that state men and women are equal. The Prophet even described men and women as being halves of one another.

Traditionally, in some Eastern societies, women have been viewed as secondary, but Islam opposes such viewpoints or mistreatments. Some people, however, might read certain passages of the Qur’an and wrongly draw inaccurate conclusions based on the laws of inheritance and testimony that women are placed in a lesser class than that of men.

To understand the laws, one must analyze their derivations, the deeper reasoning, and logic behind them. The laws mostly are based on economic and social foundations and nothing else. They are not based on the wrong assumption that women are secondary or inferior. Islamic laws were made to ensure not only the rights of the individual, but also the rights of society as a whole.

One must also keep in mind that not only Arab or Muslim societies mistreated women. Christian, Jew, Persian, Indian, etc., and non- religious societies have also misused women, and in some places, continue to do so. Even today, in the West, women are mistreated and disrespected in many areas.

Fatma: You mentioned earlier that we are still dealing with tribal societies, and that people continue to be ignorant of the teachings and practices of Islam. Often the foundation of a Muslim family is centered on giving preference, opportunities, and more affection toward their sons than their daughters. Why is this?

Sayyid: Formerly, many people tended toward mainstream society, which perceived men as being superior to women. This perception of superiority was also reflected within the genders of the family. Partiality toward sons was the case in families that were uninformed about the true practices of Islam. This would not be the case in a well- informed Muslim family that based its teachings on the Qur’an and traditions of the Prophet.

Nonetheless, we cannot blame Islam for the way parents mistreat their daughters. Islamic literature encourages more affection to be given toward the daughter than the son. Allah instructs parents to offer more attention to their daughters by way of example.

For instance, when parents leave on a trip, the last one they should say good- bye to is their daughter, and upon their return home, she should be the first one to be greeted. This is what the Prophet did to his own daughter, Fatima. Whenever she walked into the room the Prophet used to stand up, kiss her, and offer her his seat.

He would invite her to eat meals with him. Whenever the Prophet returned home from a trip, he would stop at his daughter’s home before going to see his wives.

There are numerous verses in the Qur’an and traditions of the Prophet that detail the manner in which a daughter is to be treated. I will cite a few of the Prophet’s traditions regarding the treatment of daughters.

The best of your children are your daughters.22

The sign of a lucky woman is that her first child is a girl.23

First, he should give to his daughters then to his sons. Whoever keeps his daughter happy will get a reward equal to the one who has freed a slave from the progeny of Prophet Ishmael.24

Whoever brings up faithful daughters, educates them, disciplines them, and marries them will be rewarded Paradise.25

Fatma: When the subject of female circumcision is addressed, the word “Islam” is often associated to it. Is there any association between Islam and female circumcision?

Sayyid: There is no association between Islam and female circumcision. Female circumcision may commonly be practiced by some African societies. The fact that those who practice female circumcision may be Muslim, does not justify concluding that it is based on Islamic rituals or practices.

Fatma: In some Muslim countries, and in some cases, when a Muslim woman is suspected or rumored to have committed an illicit act male members of the family would take it upon themselves to execute her. This disturbing act is known as “Death by Honor.” Usually the perpetrator is sentenced to a few years in prison and released. Would this form of conviction be a reflection of Islamic law?

Sayyid: Any crime or sin committed in an Islamic society must be dealt with accordingly through the Islamic and civil courts. Vigilantism is forbidden. Islam honors the life and the lives of all people. Taking the life of another person is considered a cardinal sin. The only person that is permitted to execute the law is a qualified Islamic judge, not a family member.

Therefore, “Death by Honor” has no basis in the Islamic tradition. In fact, the Qur’an comments on the penalty for those who accuse or rumor on the subject of adultery or fornication without providing credible witnesses.

And those who launch a charge against chaste women, and produce not four witnesses to support their allegations- flog them with eighty strips; and reject their evidence ever after; for such men are wicked transgressors. (24:4)

Notes

1. Arabic word for God.

2. Sahih Al- Bukhari.

3. Hadiths, Sunnah, or traditions are actions, words, and consents of the Prophet Muhammad in matters pertaining to the meaning and practices of Islam which have been transmitted through a line of narrators.

4. Prophet Muhammad proclaimed the message of Islam.

5. Inquires about Shi'a Islam, Sayyid Moustafa Al- Qazwini.

Schools of Islamic thought are paths Muslims follow to the Qur’an and traditions of the Prophet Muhammad. There are five schools of thought:

Ja’fari: comprise 23% of the Muslims. Established by Imam Ja’far ibn Muhammad al- Sadiq in Medina, Hijaz 148 H (Islamic calendar). Imam Ja’far al- Sadiq was the sixth imam of the twelve designated imams of the school of Ahlul Bayt (family members of the Prophet Muhammad).

Hanafi: comprise 31% of the Muslims. Established by Imam al- Numan ibn Thabit, better known as Abu Hanafi in Kufa, Iraq during the Abbasid Empire.

Maliki: comprise 25% of the Muslims. Established by Imam Malik ibn Anas al- Asbahi in Medina, Hijaz during the Abbasid Empire in 148 H.

Shafi: comprise 16% of the Muslims. Emerged in Egypt by Imam Muhammad ibn Idris al- Shafi during the Fatimid Dynasty.

Hanbali: comprise 4% of the Muslims. Established by Imam Ahmad ibn Hanbal in Baghdad, but only gained popularity in the Arabian Peninsula due to the ideas of Muhammad ibn Abd al- Wahhab, the founder of Wahhabism.

6. The twelve Imams are the descendents and successors of the Prophet, according to the Ahlul Bayt school of thought.

7. Israelite is a term referring to a set of Biblical stories and accounts which were introduced into the Islamic tradition.

8. Sh’ia: followers of the Prophet through his infallible family (for reference to Ahlul Bayt, see Qur’an 33:33).

Sunni: followers of the Prophet through his companions.

9. Sharh Ibn Aby Al- Hadia, v.1 p. 360.

10. Qur’an, 2:36 & 7:20- 24. Adam & Eve’s disobedience was not considered a sin since Allah’s command was not obligatory. Rather, it was an advisement, according to the Ahlul Bayt school.

11. Qur’an, 20:115- 121.

12. Qur’an, 7:23 & 2:36.

13. Qur’an, 17:15.

14. Few examples: inheritance, voting, freedom of expression, marketing, and education.

15. Qur’an, 16:58/59 & 17:31.

16. Qur’an, 24:33.

17. Qur’an, 2:231- 232.

18. Qur’an, 60:12.

19. Qur’an, 4:32.

20. Qur’an, 4:7.

21. London Times, 22 June 1994, Taslima Nasreen, a Bangladeshi author.

22. Mustadrak Al- Wasel, v. 2, p. 615.

23. Mustadrak Al- Wasel, p. 614.

24. Makarin Al- Akhaq, authority of Ibn Abbas.

25. Wasail Al- Sh’iah, v. 15, p. 100.

Chapter 1: Seeking Clarity

O Mankind! Be careful of your duty to your Lord, who created you from a single entity and created its mate of the same kind and spread from these two, many men and women; and be careful of your duty to Allah, by whom you demand one another your rights, and to the ties of relationship; surely Allah ever watches over you. (4:1)

Fatma: Allah1 expresses that He created mankind “from a single entity” then created its mate; is “mate” in reference to the woman being created from the substance of man? Furthermore, is the Qur’an implying that the creation of the woman came after the making of the man?

Sayyid: There are some Muslim scholars who assert that the man was created first and then the woman was created from the remaining substance of the man. However, by examining the above verse, Allah indicates that the woman and the man were created simultaneously, and that their creation came from the same substance.

This is the meaning of “a single entity: min- nafsin waahida.” The creation of the human is a dichotomy in which one body or mass was divided into two parts. Therefore, both genders were created from the exact substance, simultaneously, and thus no element in the creation of the genders is superior to the other.

Fatma: Then, to who is Allah referring when He mentions, “and created its mate?”

Sayyid: “Its mate” refers to both the wife and husband. Allah affirms that from the same entity He created the spouses. They were not necessarily individually addressed as the wife or the husband. The Qur’an gives compelling evidence that the creation of the man and woman came from one and the same material. Allah divided the genders into two equal parts. There is no precedence, superiority, or inferiority in the creation of the genders. There is equality. The Qur’an states,

“And one of His signs is that He has created for you [men & women], from your own type, spouses so that you may enjoy comfort in their company.” (30:21)

Fatma: I have read in some Islamic references that Eve was created from the rib or remnants of Adam.2 I have always associated this concept with Christian doctrine, not Islam. What is Islam’s position regarding this issue?

Sayyid: There are some ambiguous Islamic references that claim Eve was created from the rib or remnants of Adam, but there is no substantial evidence regarding the authenticity of such references.

Fatma: How did equivocal references appear in Islamic resources? How do Islamic scholars determine whether references have enough substantial evidence to be considered reliable?

Sayyid: Elaborating and defining all Islamic resources that scholars rely on would be too extensive. In brief, I will mention two of the most predominant Islamic sources: the Qur’an and the hadiths3 (traditions of the Prophet Muhammad).4

All Muslim scholars, regardless of their school of thought, agree upon the authenticity of the Qur’an.5 There is no dispute among the schools regarding the immaculateness and flawlessness of the Qur’an. The Qur’an is exactly the

same text today as it was when it was revealed to Prophet Muhammad over 1400 years ago. However, the interpretation of the Qur’an becomes problematic when Islamic scholars attempt to explain the Qur’an. One scholar may elucidate or perceive a verse one way while another scholar may view it from a different perspective or interest.

When it comes to examining traditions of the Prophet, Muslim scholars are very careful about ensuring authenticity. Scholars do not accept every tradition as genuine. First, scholars closely study and thoroughly examine the credibility and reliability of the chain of narrators, as well as, what exactly the narrators said.

If scholars discover any author or narrator to be unreliable or not trustworthy then the traditions of that narrator will be disregarded. At the same time, if scholars perceive authors or narrators to be even somewhat questionable, they will refer to their traditions as being “weak.” The acceptance of a tradition depends on two things.

First, the tradition must be validated through the household of the Prophet, the twelve infallible Imams,6 or through the trustworthy companions of the Prophet. Second, their traditions must not contradict the Qur’an. Once these two criteria are met, then scholars are certain that the tradition is authentic.

In Islamic literature, there is an abundance of unauthentic traditions referred to as “Israelites.”7 In the history of Islam, there were some people who, upon converting to Islam, were truly incognizant and unacquainted with Islamic ideology, yet still wrote unwarranted traditions. Some of these people started to propagate traditions that were unfounded; for instance, indoctrinating traditions that allege some prophets as sinning, committing adultery, and being drunk. Such outlandish lies are alien to the Islamic creed. Muslim scholars label these narrators and their traditions as “Israelite.”

There were also some Muslim narrators who became influenced by non- Muslims; they socialized with them, read their books, and agreed with some of their ideas. Hence, these narrators implemented non- Muslim standards and customs as Islamic traditions. Some of the narrated traditions contradicted the Qur’an, in addition to, the traditions of the Prophet, or had no relation or credibility to Islamic philosophy.

Amidst the two major branches of Islam,8 there is a relentless controversy regarding some narrators of Islamic tradition and what the narrators said. For example, some of the main contributors to Sunni traditions are not regarded in the same fashion in Sh’ia traditions.

Sh’ia scholars cannot accept all traditions written by such known narrators; for instance, one narrator was reprimanded for exorbitant traditions,9 while others wrote extensive traditions in which only a measure can be considered reliable. Occasionally some scholars will use these narrators’ traditions to corroborate a point, if proven from other narrated sources, that the narration was authentic.

To summarize, scholars do not regard every written tradition as authentic. If scholars suspect that a narrator wrote unattested traditions then they will thoroughly examine everything the narrator had said before accepting the authenticity of his traditions.

Returning to your question, there are some Islamic traditions that originated from previous scriptures, which claim Eve was created from the rib of Adam or his remnants, but the authentic sources deny this to be true.

Fatma: I have read traditions that claim Eve instigated Adam to act against Allah’s command, and that she was the reason why man was ousted from Paradise. Is there any truth to these traditions?

Sayyid: Adam and Eve were both dismissed from Paradise because they both disobeyed Allah’s instruction.10 However, the Qur’an puts forth the notion that Adam was more to blame than Eve.11 Nonetheless, they both repented to Allah and both were forgiven.12 Additionally, the Christian doctrine of “original sin” has no place in Islam. This is based on the clear statement in the Qur’an that no person carries the burdened sin of another.13

“Every soul draws the meed of its acts on none but itself, no bearer of burdens can bear the burden of another.” (6:164)

Fatma: What I find astonishing is that, during the Prophet’s short period of preaching, he was able to abolish many of the pre- Islamic rituals among pagan Arabs, such as burying daughters alive. He was able to implement rights for women at a time when the concept of women’s rights was unheard of within the society.14

He was able to reform the attitude of a society, that a few years prior was barbaric toward women. What I find perplexing is that soon after the Prophet’s death, the rights and the attitude toward Muslim women ironically appeared to relapse. Today, Muslim women are still struggling in securing their rights and trying to overcome the perception of being treated like second- class citizens amongst their society. Why do you suppose this happened?

Sayyid: The premise you gave is not entirely correct. Certainly, the Prophet abolished all of the uncivilized acts that were being perpetrated against women, such as female infanticide,15 forced prostitution,16 and matrimonial mistreatment.17

At the same time, Islam gave women rights to participate in political affairs,18 to conduct and maintain their business affairs,19 and rights to claim inheritance.20 However, it would not be correct to state that the Prophet was able to reform the attitude of that society entirely.

Examine the chapters “Repentance” and “Hypocrites” in the Qur’an. These chapters depict the duplicity and indisposition of some people in that society.

Analyze how Allah contemptibly addressed some people in that society. Examine how some behaved toward the Prophet and how they caused him a great deal of grief by demonstrating disrespect and disobedience. Some members of that society were insincere, unwitting, and obstinate.

Even after the Prophet’s death, the first successor, Abu Bakr, spent most of his time defending attacks caused by deceitful defectors. It would not be correct to presume that justice, respect, and harmony prevailed.

Islam granted women rights to inherit from their families. However, as an example of a slow- to- change society, shortly after the death of the Prophet, his most beloved daughter Fatima was denied her inheritance. Although she was mainly denied inheritance because of political and economical implications, still the denial was unjustified. In the minds of some people, cultural traditions and customs continued to prevail, especially when they pertained to women.

Women, then and now, are struggling for their rights in Islam. Neither Islam nor the Prophet can be blamed for the societal mistreatment of women. Religion cannot be criticized for denying women their rights. Granted, Muslim women in the 21st century are in a much better position than their predecessors; but still, today, some women are continuously dealing with tribal societies that are ignorant of the true teachings and practices of Islam.

Fatma: Considering what you mentioned about the Prophet not entirely being able to reform the minds and practices of some people surrounding him, then what exactly did the Prophet achieve if the Qur’anic laws were not being adhered to?

Sayyid: Guidance is a divine task based on man’s willingness. The Qur’an states:

“Verily O’ Muhammad you guide not whom you like but Allah guides whom He will and He knows best those who are [willing to be] guided.” (28:56)

The Prophet’s achievement was in initiating laws according to the Qur’an for the sake of humanity, and furthermore, in setting an exemplary lifestyle by teaching others how to manage and deal with events or situations throughout their lifetime.

Qur’anic laws were not exclusively meant for a group of people who lived in Medina or Mecca over 1400 years ago. The Prophet knew that his society would not change easily. Those who embraced Islam during the Prophet’s time were mainly between the ages of thirty and sixty. Their personalities, characters, perceptions, and views on life were already established.

The Prophet could not reform the mentality of everyone in such a short period. It was a transitional period from the age of ignorance and paganism to the age of faith and justness. Qur’anic laws were to be achieved by future generations. Comparatively, as we are working for bettering our children’s lives, likewise was the Prophet. The Prophet was working for the next generation, for those who would adhere and practice to the teachings of Islam.

Fatma: “And stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance.” (33:33)

“And stay quietly in your houses.”

This Qur’anic verse seems to be in regards to the wives of the Prophet; however, some Muslim scholars also apply this verse to all Muslim women. Is this verse directed at all Muslim women or just the wives of the Prophet?

Sayyid: This particular verse was addressed to the wives of the Prophet, but this does not mean that every time the Qur’an referred to the wives of the Prophet it was exclusively for them and no other women. While studying the Qur’an, one will come across many verses in which Allah addresses the Prophet, but in truth, Allah is not only addressing the Prophet. Allah required the Prophet to acknowledge the revelations and wanted the rest of the Muslim community to listen and administer them.

“Stay quietly in your house” does not mean that women cannot venture outside of their homes. It is informing women about making unnecessary excursions or being in “questionable environments.” Let me give you an example. If on the battlefield there are enough men working and fighting, then there is no need for women to be there. Certainly, women may assist within other areas, but they should not be on the battlefield, on the frontline in combat.

Some scholars have also interpreted this verse as a forewarning toward one of the wives of the Prophet, informing the wife not to cause any adversity - to remain home. Years after the Prophet’s death, one of his wives assisted in deflecting a war against the legitimate caliph of the time, Imam Ali in the Battle of Camel, in which thousands of Muslims died.

Fatma: How does Islam regard the nature of women?

Sayyid: Women and men are born with the same humanistic qualities and are partners in humanity, according to Islam. A woman is as genuine of a human being as a man, and must, therefore, enjoy the irrefutable and undeniable rights as Allah’s creation.

A woman is in no way born imperfect or less intelligent than that of her counterpart.

“We created man (men and women) in the best of molds.” (95:4)

A woman’s innate disposition in distinguishing right from wrong is the same as a man; she is not more predisposed to evil or its instigation.

“By the soul as it perfected and inspired it about its wrong and its right.” (91:7 & 8)

According to the Qur’an, Allah characterizes a woman as having,

“A great deal of good.” (4:19)

A woman comes into this world with a clean, pure, and unburdened soul.

“Every soul draws the meed of its acts on none but itself; no bearer of burdens can bear the burden of another.” (6:164)

A woman’s obligation in fulfilling her religious ritual toward Allah is equal to that of a man, and her rewards and condemnations are the same.

“I shall not lose the sight of the labor of any of you who labors in My way, be it man or woman; each of you is equal to the other.” (3:195)

A woman can reach the same closeness to Allah as a man.

“If any do deeds of righteousness, be they male or female and have faith, they will enter Heaven.” (4:124)

Fatma: What is the view of Islam on the position and accountability of Muslim women in society?

Sayyid: Women were created to be half of society. Women are to assist in ensuring the morality, preserving the safety, and securing the well- being of future generations, and to become mothers. Women are created to become mothers and educators of children, among other significant roles.

In our era, some women have lost pride in being or becoming mothers. The honor, dignity, and admiration for motherhood has fallen. Some regard the title of “mother” or “homemaker” as demeaning. There is no shame or degradation in being a homemaker or mother. There is nothing amiss in loving and nurturing the family.

On the contrary, motherhood is the most important foundation on which children depend. Mothers are the educators of children; they are their teachers. Children look up to their mothers; they admire them, learn from them, inherit their character, their moral beauty, and their compassion. Motherhood is something beautiful, precious, and important. It is a long and difficult journey to become a devoted mother.

Nevertheless, the importance of fatherhood should not be lessened. A father’s role is extremely significant to the family’s well being and his absence would create difficulties. Yet, the absence of a mother could be a disaster for a family. Mothers are the threads that keep the family united.

Mothers are the builders of society. They are the ones who foster great leaders, scientists, doctors, husbands, wives, fathers, and mothers. A mother can change a whole society by raising one child. This child could reform a whole nation; in essence, mothers write history.

Fatma: Does Islam encourage women to be independent and self- sufficient? Can they be free to choose what they want to become in life?

Sayyid: Women need to be independent and self- sufficient before marriage, during marriage, and even in the event of a divorce or death. Women should be prepared, at any given moment, to depend upon themselves. No one is

certain of what the future holds. Being independent and self- sufficient can have many beneficial consequences. It creates feelings of confidence, security, and courage. However, Islam also wants a woman to be mindful that some of her decisions should be made in consultation with someone in her life, like her parents.

Fatma: Does Islam favor segregation of the genders?

Sayyid: Segregation of the genders is entirely dependent on the occasion, circumstance, or establishment. For example, Islam would recommend segregation for social gatherings for the sake of pleasure and amusement, since they may lead to maleficent outcomes.

However, Islam would not object to appropriate mixed gatherings in which intellectual, informative, or spiritual lectures were discussed. The main point is that, if immoral outcomes are not feared then mixed social gatherings are acceptable.

Fatma: Regarding the precepts concerning women in Islam, there is a copious body of literature that instructs women on what is not recommended for them. For example, it is not recommended for women to attend mosques, recite the Qur’an in the presence of men, lecture in the presence of men, or pursue fields that are dominated mainly by men. One tends to find an array of varying restrictions. What is the consensus, amongst the scholars, regarding these issues?

Sayyid: There is no consensus amongst the scholars regarding these issues by reason of controversy. Primarily, when scholars mention the boundaries of women, they are considering that particular society in which women live. For instance, there are some societies where women are not highly visible publicly; therefore, men are socially unaccustomed to women.

In societies where women predominantly stay at home, rarely venture out, even as far as the market, it would not be surprising for scholars to advise women not to patronize the mosques too often. Scholars that make such guidelines do so in an attempt to safeguard women.

In a similar fashion, in societies where women are engaged in and actively participate publicly (such as in the work force or educational institutions) then such an advisement would neither be applicable nor appropriate.

Fatma: I would like to read to you a quote from a Muslim woman who wrote an article in the “London Times” on women in Islam.

Our religion doesn’t give women any human dignity; women are considered slaves, I write against the religion because if women want to live like human beings they will have to live outside the religion of Islamic law.21

What do you suppose this is indicative of?

Sayyid: This quotation is full of bigotry and emotionalism. The author is neither objective nor accurate in her description. Unmarred Islamic laws are contrary to the author’s opinionated conclusions. Islam not only elevated the humanistic stature of women, but also secured women’s positions by empowering them with social rights.

Unfortunately, there are some countries that claim to be Muslim, but they are not adherents of the genuine Islamic faith. This person may have been raised in such a country that claims to be a representative of Islam, but its Islamic practices and values have been abandoned. Perhaps, in her country, Islam is a slogan rather than an exercised religion.

There are some countries that claim to practice Islam, yet deprive women of education, isolate them from social activism, and do not allow them to voice their political opinion. They strip women of their rights, honor, dignity, and continue to maintain that they are representatives of Islam. Unfortunately, we have this today, but this is not Islam; it is social culture.

Additionally, there are some Muslim countries that attempt to depict modernism by electing women as their prime minister. Although they may have women representing their countries in the highest office, in general, they continue to disrespect women within their society. Upon examination of these societies, one may find mistreatment or abuse of women.

Some even arrange marriages for their daughters without their consent. Some husbands regard their wives as bondswomen. Such practices (and others) are customs of society, not customs or values of Islam.

Fatma: Attitudes and practices that are conducted in the name of Islam are actually contrary to the basic messages found in the Qur’an. If one examines some Arab societies in which both Christians and Muslims live together, one tends to find that the Muslim woman living amongst her own people is not respected in the same manner as compared to the Christian woman amongst her fellow citizens.

Generally, the Christian woman is shown more appreciation and respect within her community. Why do you suppose that in some Muslim societies Muslim women are looked upon as secondary amongst her people?

Sayyid: The respect of Christian women you describe is not a result of religion, but tradition. Likewise, the comparative lack of respect that Muslim women receive in their society also did not originate from religion, but from tradition.

There are many Qur’an verses that assert the notion that men and women are to live concordantly with one another. There are considerable amount of verses in the Qur’an that state men and women are equal. The Prophet even described men and women as being halves of one another.

Traditionally, in some Eastern societies, women have been viewed as secondary, but Islam opposes such viewpoints or mistreatments. Some people, however, might read certain passages of the Qur’an and wrongly draw inaccurate conclusions based on the laws of inheritance and testimony that women are placed in a lesser class than that of men.

To understand the laws, one must analyze their derivations, the deeper reasoning, and logic behind them. The laws mostly are based on economic and social foundations and nothing else. They are not based on the wrong assumption that women are secondary or inferior. Islamic laws were made to ensure not only the rights of the individual, but also the rights of society as a whole.

One must also keep in mind that not only Arab or Muslim societies mistreated women. Christian, Jew, Persian, Indian, etc., and non- religious societies have also misused women, and in some places, continue to do so. Even today, in the West, women are mistreated and disrespected in many areas.

Fatma: You mentioned earlier that we are still dealing with tribal societies, and that people continue to be ignorant of the teachings and practices of Islam. Often the foundation of a Muslim family is centered on giving preference, opportunities, and more affection toward their sons than their daughters. Why is this?

Sayyid: Formerly, many people tended toward mainstream society, which perceived men as being superior to women. This perception of superiority was also reflected within the genders of the family. Partiality toward sons was the case in families that were uninformed about the true practices of Islam. This would not be the case in a well- informed Muslim family that based its teachings on the Qur’an and traditions of the Prophet.

Nonetheless, we cannot blame Islam for the way parents mistreat their daughters. Islamic literature encourages more affection to be given toward the daughter than the son. Allah instructs parents to offer more attention to their daughters by way of example.

For instance, when parents leave on a trip, the last one they should say good- bye to is their daughter, and upon their return home, she should be the first one to be greeted. This is what the Prophet did to his own daughter, Fatima. Whenever she walked into the room the Prophet used to stand up, kiss her, and offer her his seat.

He would invite her to eat meals with him. Whenever the Prophet returned home from a trip, he would stop at his daughter’s home before going to see his wives.

There are numerous verses in the Qur’an and traditions of the Prophet that detail the manner in which a daughter is to be treated. I will cite a few of the Prophet’s traditions regarding the treatment of daughters.

The best of your children are your daughters.22

The sign of a lucky woman is that her first child is a girl.23

First, he should give to his daughters then to his sons. Whoever keeps his daughter happy will get a reward equal to the one who has freed a slave from the progeny of Prophet Ishmael.24

Whoever brings up faithful daughters, educates them, disciplines them, and marries them will be rewarded Paradise.25

Fatma: When the subject of female circumcision is addressed, the word “Islam” is often associated to it. Is there any association between Islam and female circumcision?

Sayyid: There is no association between Islam and female circumcision. Female circumcision may commonly be practiced by some African societies. The fact that those who practice female circumcision may be Muslim, does not justify concluding that it is based on Islamic rituals or practices.

Fatma: In some Muslim countries, and in some cases, when a Muslim woman is suspected or rumored to have committed an illicit act male members of the family would take it upon themselves to execute her. This disturbing act is known as “Death by Honor.” Usually the perpetrator is sentenced to a few years in prison and released. Would this form of conviction be a reflection of Islamic law?

Sayyid: Any crime or sin committed in an Islamic society must be dealt with accordingly through the Islamic and civil courts. Vigilantism is forbidden. Islam honors the life and the lives of all people. Taking the life of another person is considered a cardinal sin. The only person that is permitted to execute the law is a qualified Islamic judge, not a family member.

Therefore, “Death by Honor” has no basis in the Islamic tradition. In fact, the Qur’an comments on the penalty for those who accuse or rumor on the subject of adultery or fornication without providing credible witnesses.

And those who launch a charge against chaste women, and produce not four witnesses to support their allegations- flog them with eighty strips; and reject their evidence ever after; for such men are wicked transgressors. (24:4)

Notes

1. Arabic word for God.

2. Sahih Al- Bukhari.

3. Hadiths, Sunnah, or traditions are actions, words, and consents of the Prophet Muhammad in matters pertaining to the meaning and practices of Islam which have been transmitted through a line of narrators.

4. Prophet Muhammad proclaimed the message of Islam.

5. Inquires about Shi'a Islam, Sayyid Moustafa Al- Qazwini.

Schools of Islamic thought are paths Muslims follow to the Qur’an and traditions of the Prophet Muhammad. There are five schools of thought:

Ja’fari: comprise 23% of the Muslims. Established by Imam Ja’far ibn Muhammad al- Sadiq in Medina, Hijaz 148 H (Islamic calendar). Imam Ja’far al- Sadiq was the sixth imam of the twelve designated imams of the school of Ahlul Bayt (family members of the Prophet Muhammad).

Hanafi: comprise 31% of the Muslims. Established by Imam al- Numan ibn Thabit, better known as Abu Hanafi in Kufa, Iraq during the Abbasid Empire.

Maliki: comprise 25% of the Muslims. Established by Imam Malik ibn Anas al- Asbahi in Medina, Hijaz during the Abbasid Empire in 148 H.

Shafi: comprise 16% of the Muslims. Emerged in Egypt by Imam Muhammad ibn Idris al- Shafi during the Fatimid Dynasty.

Hanbali: comprise 4% of the Muslims. Established by Imam Ahmad ibn Hanbal in Baghdad, but only gained popularity in the Arabian Peninsula due to the ideas of Muhammad ibn Abd al- Wahhab, the founder of Wahhabism.

6. The twelve Imams are the descendents and successors of the Prophet, according to the Ahlul Bayt school of thought.

7. Israelite is a term referring to a set of Biblical stories and accounts which were introduced into the Islamic tradition.

8. Sh’ia: followers of the Prophet through his infallible family (for reference to Ahlul Bayt, see Qur’an 33:33).

Sunni: followers of the Prophet through his companions.

9. Sharh Ibn Aby Al- Hadia, v.1 p. 360.

10. Qur’an, 2:36 & 7:20- 24. Adam & Eve’s disobedience was not considered a sin since Allah’s command was not obligatory. Rather, it was an advisement, according to the Ahlul Bayt school.

11. Qur’an, 20:115- 121.

12. Qur’an, 7:23 & 2:36.

13. Qur’an, 17:15.

14. Few examples: inheritance, voting, freedom of expression, marketing, and education.

15. Qur’an, 16:58/59 & 17:31.

16. Qur’an, 24:33.

17. Qur’an, 2:231- 232.

18. Qur’an, 60:12.

19. Qur’an, 4:32.

20. Qur’an, 4:7.

21. London Times, 22 June 1994, Taslima Nasreen, a Bangladeshi author.

22. Mustadrak Al- Wasel, v. 2, p. 615.

23. Mustadrak Al- Wasel, p. 614.

24. Makarin Al- Akhaq, authority of Ibn Abbas.

25. Wasail Al- Sh’iah, v. 15, p. 100.


4

5

6

7

8

9

10

11

12

13