Few scholars (and yet many “religious” Muslims) claim that women scholars should not teach mixed gatherings openly as men scholars do and that if she does she should do so behind a curtain. It is also suggested as evidence against this that women should generally stay at home and that her face as well as her voice is of her nakedness (`aura), and they shouldn’t be seen or heard! For those who came to Islam or latched on to it because it is generally so practical and reasonable, you are probably thinking, well, that is ridiculous. The following article will show the strong scriptural refutation most scholars would make against such claims.

The discussion is mainly based in the commentary and juristic interpretation of surah al-Ahzab (Qur’an 33). Surah al-Ahzab is themed contextually with many verses over a few pages which address the pronoun for the feminine plural. These are always referring back to “the wives or women of the Prophet ﷺ (peace be upon him) (أزواج أو نساء النبي)” whereas the word “female believers (مؤمنات)” is only used once at the very end of the context in the verse enjoining the modest covering of Islam which is customarily referred to as Hijab in English. This can be confusing because the “verse of Hijab” is not referring to the modest clothing; rather it was an injunction for us to ask the wives of the Prophet ﷺ from behind a curtain when visiting their homes.

The first occurrence of the feminine plural pronoun is in dealing with the Prophet’s wives desire for extra wealth and provisions. God tells them that if they desire this worldly life then the Prophet should divorce them whereas if they want the Hereafter then that is the reward for exceptional Muslims:

“Dear Prophet, tell your wives that if they want this life and its adornments…” (Qur’an, 33:28).

The next time the pronoun appears, it is referring back to a specific warning against the wives of the Prophet ﷺ from sexual immorality which will bring a double punishment.

“Dearest women of the Prophet whoever among you would commit adultery…” (Qur’an, 33:30).

The next verse with the plural feminine pronoun makes the case in point of the whole issue!

“Dear wives of the Prophet, You are not like any other women. If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea. Live in tranquility in your homes and don’t make a spectacle of yourselves as the women did before Islam…” (Qur’an, 33:32-33).

This verse is clearly denoting the special status of the wives of the Prophet ﷺ and how they carry a much more specific and cautious ruling. As we saw in the previous verses, the deeds of the wives of the Prophet ﷺ carry double the impact and so naturally the law carries double the seriousness. There are clearly unique rules to the wives such as the fact that they do not inherit from the Prophet ﷺ, no man can marry them after, and according to many commentators and jurists, they should stay home and if visited, they should speak from behind a curtain.

The surah then goes into the generality of spiritual equality between women and men, and then goes into a page and a half of other matters clearly moving away from the specificity of either the wives of the Prophet ﷺ or the women believers.

It picks back up admonishing the Prophet ﷺ and his wives about the general rules of their relationship and again we have reference to the plural feminine pronoun again referring to the Prophet’s wives.

“Dear prophet, We have permitted you to be with your wives to whom you have given the bridal dowry…” (Qur’an, 33:50).

Immediately following that is the “verse of the Hijab”. Let us look at the verse and see who it was referring to and the scholarly difference of interpretation and what may have led to such difference while it will probably seem plain and evident to most readers.

“Dear believers don’t hang around the Prophet’s house hoping to be invited for a meal. If you are invited, then go and eat, but don’t linger around too long afterwards hoping to talk as that often annoyed the Prophet and he was shy to tell you to leave. God is not shy to say the truth. If you ask them (feminine plural), then do so from behind a curtain. That is purer for your (masculine plural) hearts and theirs (feminine plural). You must not annoy the Prophet nor should you ever marry his wives after he passes. Indeed these are of the most serious of affairs to God.” (Qur’an, 33:53)

Three verses later, the surah reveals the injunction for the modest covering women are to wear and God felt it necessary to specify the wives of the Prophet ﷺ, his daughters and all the believing women so as to leave no doubt about its legislative intention.

“Dear prophet, tell your wives, your daughters and the believing women to cover their entire bodies with clothing…” (Qur’an, 33:59).

This was the last verse in the surah using the plural feminine pronoun in which we see all previous verses specifying that to the wives of the Prophet ﷺ.

Interpretations of the Verse Regarding Staying at Home

As you can see, the context and linguistics is addressing the wives of the Prophet ﷺ, although some scholars said that it should address all other female believers as well since they are our example. They said it is similar to the verses which address the Prophet ﷺ. On the other hand, other scholars held the position of the specificity of the text to the wives of the Prophet ﷺ as both a specific admonition and to clarify their special status.

Prominent Classical Commentaries

Al-Tabari (310) — Indicates that the verse about staying in the house except for need is for all women. He narrates many narrations of circumstances in which the verse of Hijab was revealed all of which indicate it is specific to the wives of the Prophet ﷺ. He does mention one opinion of Qatada that it was for all homes to have a curtain between strange men and the women of the house. Ibn Kathir follows Imam al-Tabari’s commentary.

Ibn Atiya (546) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Ibn al-Jawzi (597) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam al-Razi (606) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Al-Qurtubi (671) — Indicates that the rulings are general for all women.

Al-Nasafi (710) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to wives of the Prophet ﷺ.

Imam Al-Sutooti (864) — Makes no mention of the verses being general for all women rather his commentary follows the natural linguistics which are specific to the wives of the Prophet ﷺ.

Ibn Ashoor (1393) — Actually makes the point that the verses are specific to the wives of the Prophet ﷺ when speaking about things which the believing women weren’t generally commanded to elsewhere in the Qur’an. He states that it would be noble for a believing woman to follow them, but she is not obligated to.

Related Hadiths

Ibn Hajar, radi Allahu `anhu (may God be pleased with him), narrates the hadith in his commentary on al-Bukhari — This verse stay in your homes is in reality specific to the wives of the Prophet ﷺ since Umm Salamah used to say: “I won’t be moved by a camel’s back until I am reunited with the Prophet,” (al-Fath 3561).

It is also narrated in most of the historical commentaries how after the verse of Hijab was revealed, Umar saw Sawdah (ra) — the wife of the Prophet ﷺ— walking around outside for some reason and asked her why she is outside. She went and asked the Prophet ﷺ about Umar’s rebuking her and he responded: “God has permitted you to go out if you need to,” (Muslim 2170).

It is also narrated in many sound narrations that after the loss of the Battle of the Camel led by A’ishah (ra), she would cry when reading the verse about staying in the house.

Is a Woman’s Face of her Nakedness?

In Sura al-Noor men and women were commanded to lower their gaze since the face is apparent. So if that is to be a proof for men not watching a female speaker then that would also prevent women from watching a male speaker. The vast majority of the scholars say that the face and hands of a woman are not from her nakedness, but should still not be stared at. In commenting on this verse many commentators particularly from the Hanafis say that the injunction to lower the gaze is understood at the moment of desire. If there is no desire then the verse is inapplicable. Others said that the restriction is lightened in professional interactions like buying and selling or teaching etc.

Is a Woman’s Voice of her Nakedness?

Hanafi’s: Ibn Abideen Al-Darr Al-Mukhtar: “Like her face and hands, her voice is not of her nakedness.”

Maliki’s: Hashiyat al-Dasooqi: “It is said that the women’s voice is not of her nakedness since we have so many female scholars of Hadith. It can only be of her nakedness if a man is attracted by it so then it would be disliked to listen to it.” It is the well-established opinion that her voice is not nakedness as mentioned by al-Adawi.

Shafi’ee: Majmoo al-Nawawi: “It was said that Al-Qadhi Husain was asked if the woman’s voice is of her nakedness and he answered that both opinions are found in the school, but that the more correct is that it isn’t.”

Hanbali: Insaaf al-Mardawi: “It is the more correct opinion that the voice of a woman is not of her nakedness.”

Dr. Su’ad Salih the previous Deen of Islamic Law at Azhar University says the there is nothing wrong with a female scholar teaching a mixed gathering since it is well established that great women scholars of the past did so. There is nothing in the scripture that would prohibit a modest woman of knowledge and character to preach to the masses. She states that the fact widows were commanded to stay in the house for mourning is evidence that generally they may leave the house. She similarly negates the claim that a woman’s voice is of her nakedness since the Qur’an did ask us to ask the wives of the Prophet ﷺ behind a curtain thus hearing their voice. She also reminds us that there were thousands of female scholars of hadith and fiqh who taught many men. The verse does not prohibit all speech; rather it forbids a sweet soft toned voice that may be seen as attractive:

“…If you are to be pious then do not speak in a soft sweet tone which could lead a person with a diseased heart to get the wrong idea.” (Qur’an 33:32)

Dr. Husam al-Farfoor and Dr. Abdul-Hameed al-Ubaydee, both professors of comparative jurisprudence in Syria and Iraq as well as the great scholar Muhammad Al-Didow al-Shanqeeti agree with her fatwa.

By Anum Zamir

The path to paradise is outlined most brilliantly in the following verse of Surah Ahzaab (The Confederates):

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا

Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.

(Qur’an, 33:35)

This verse works like a blueprint. By so powerfully mentioning both men and women together yet separately, Allah, subhanahu wa ta`ala (exalted is He), highlights the equality and justice with which He views His servants. It is this justice that also affords women a distinct status in general society.

Surah Ahzaab empowers the Muslim woman in ways previously not seen in Arabia, specifically with regard to inheritance and marriage. Interestingly, it is reported that this verse was revealed after Umm Salamah, the wife of the Prophet ﷺ (may the peace and blessings of Allah be upon him), had requested greater mention of women in the Qur’an¹.

The Framework

1. Belief. The believing Muslim submits entirely to Islam. Surrendering one’s own will and desires to that of Allah (swt), the Muslim prefers the Divine Commands and Decree over all else.
2. Faith. A greater degree than belief, faith requires accepting the six pillars (Allah, the Angels, the Books, the Prophets, the Last Day and the Divine Decree). It is to worship Allah (swt) with ihsaan (excellence)—knowing that Allah can see us—and implementing knowledge into action.
3. Obedience. True obedience is omnipresent—on one’s heart and tongue and limbs, in every place and at every point in time. Whether at the grocery store or at a relative’s house, at the workplace or at the mosque, the obedient Muslim is compliant to Allah (swt) with every action and every statement. No deed is too small. “And to Him belongs whoever is in the heavens and earth. All are to Him devoutly obedient,” (Qur’an, 30:26).
4. Truthfulness. The siddeeqeen (truthful ones) have a rank alongside the prophets of Allah (swt). A believer might be many things across the vicissitudes of life, but can never be liar². Avoiding the hypocrisy in lying³, the Muslim always speaks the truth, solely to please Allah (swt).
5. Patience. Prophet Ya’qub `alayhi as salaam (peace upon him) said it best: “Patience is most fitting,” (Qur’an, 12:18). And Allah (swt) says, “O you who have believed, seek help through patience and prayer. Indeed, God is with the patient,” (Qur’an, 2:153). The patient Muslim trusts that Allah (swt)’s decisions are the best possible, and knows that with it, ease and reward are most certainly ahead.
6. Humility. Across the spectrum of life, humility refines and beautifies a person. The Muslim is aware that all blessings are from Allah (swt), and humility is in return an essential form of gratitude. Equally necessary is humility before people. Good character is the essence of Islam, and without it, a person’s faith is incomplete.
7. Generosity. Spending on one’s parents, relatives and the poor and needy purifies wealth and intentions. Financial assistance is encouraged, but spending one’s time and efforts in these causes is just as laudable.
8. Fasting. A deed that in turn increases one’s obedience, patience and humility is also a pillar of Islam. The Muslim prioritizes fasting days both involuntary (during Ramadan) and voluntary (three days of each lunar month, for example).
9. Modesty. Physically adorning one’s self with the dress code mandated by Allah (swt) coupled with the appropriate characteristics in thought and speech illustrates modesty. Spiritually, the Muslim is modest in character. Modesty is a “branch of faith”⁴, and a hallmark of Islam.
10. Remembrance of Allah (swt). On the tongue, in the heart and in actions, the remembrance of Allah (swt) is habitual for the Muslim. Never forgetting Allah (swt) is a responsibility, whether by uttering “subhan Allah” (glory to God) upon seeing a beautiful sunset, or guarding one’s prayers with due diligence on a daily basis.

For those who solidify these ten qualities in their daily routines, Allah (swt) promises forgiveness and a great reward. Principally, it means entry into Paradise, along with a clean slate in the Hereafter, freedom from worries and concerns, limitless enjoyment and eternal peace. More simply, an abode better than any human being could ever imagine.

May we learn to embody these qualities and become worthy of the Almighty’s forgiveness and reward. Ameen.

Author’s biography:

Anum obtained a Bachelor of Science in Global Business and later a Master of Public Affairs (MPA). After graduating, Anum turned her focus and attention toward the study of the Qur’an, and has recently  completed a comprehensive Qur’anic tafseer certificate course. She plans on teaching, insha’Allah after completing her teacher certification. Her interests include teaching, blogging, reading and cooking, as well as Islamic studies and history.

References

1 Musnad Ahmad 6: 305; An-Nasai in Al-Kubra 6:431; At-Tabari 20:270

2 Imam Malik, Mishkaat Book 56, Hadith 19

3 Sahih al Bukhari 2749, Book 55, Hadith 12

4 Sunan an-Nasa’i 5005, Book 47, Hadith 21

Complete References

1. Umm Salamah radi Allahu `anha (may Allah be pleased with her) the wife of the Prophet said, “I said to the Prophet, ‘Why is it that we we are not mentioned in the Qur’an as men are?’ Then one day without my realizing it, he was calling from the Minbar and I was combing my hair, so I tied my hair back then I went out to my chamber in my house, and I started listening out, and he was saying from the Minbar: O you who believe, indeed Allah says in His Book: (Verily, the Muslims: men and women, the believers: men and women…) to the end of the Ayah.”

[Musnad Ahmad 6:305; al-Sunan al-Kubra al-Nasa’i 6:431; At-Tabari 20: 270]

2. Malik related to me that Safwan ibn Sulaym said, “The Messenger of Allah, may Allah bless him and grant him peace, was asked, ‘Can the Believer be a coward?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a miser?’ He said, ‘Yes.’ He was asked, ‘Can the Believer be a liar?’ He said, ‘No.’ “

[Imam Malik, Mishkaat Book 56, Hadith 19]

3. Narrated Abu Huraira: The Prophet ﷺ said, “The signs of a hypocrite are three: 1. Whenever he speaks, he tells a lie. 2. Whenever he promises, he always breaks it (his promise). 3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it).”

[Sahih al Bukhari 2749, Book 55, Hadith 12]

4. It was narrated that Abu Hurairah said: “The Messenger of Allah ﷺ said: ‘Faith has seventy-odd branches, the most virtuous of which is La ilaha illallah (there is none worthy of worship except Allah) and the least of which is removing something harmful from the road. And modesty (Al-Haya’) is a branch of faith.'”

[Sunan an-Nasa’i 5005, Book 47, Hadith 21]

One of the biggest problems facing religion today is modern relevance. For many people of faith, this means coming to terms with reforming their religion to fit modern times by dismissing or “re-interpreting” scripture. The beauty of Islam among religions is in its universality, its compatibility with science, and its versatile legal tradition which remains relevant across times and cultures.

Modernity between Acceptance of Reality and Rejectionism

For the Muslim, the correct attitude is not to resist or reject modernity, rather embrace it with our divine law. Unfortunately, some “conservative” Muslims fear modernity for one reason or another, thus detracting from their relevance. This way of thinking alienates many educated, reasonable Muslims, because they have to live in reality and Islam seems to be at odds with it.

We have ample means of accommodating modernity embedded in the Qur’an, the Sunnah and our vast, rich, 14-century legacy of jurisprudence. So for us, it is not a matter of reform per se, rather that of revivalist research of scriptural interpretation. The Islamic orthodoxy of law is quite vast and versatile. There are two issues that have hindered the proper manifestation of this versatility: closing of the doors of ijtihad (deriving new rulings from legal principles) for centuries, and a huge decline in the general quality of education in the Muslim world in the last two centuries. These two issues have led to some scholars blindly following certain, fixed schools of thought, and in turn to the subjugation of religious values to popular culture; thus our current dilemma/dichotomy.

Female Role in Society

One of the issues of modernity is female leadership. So you have the culture and its supporting fatwas from the Muslim world that women are not to be leaders outside of motherhood. You have a general consensus that women can be scholars and preach Islam, but only to other women, lest they corrupt the men with their sex appeal! In the west, Muslims are divided three ways over the issue of female leadership.

1. Since immigrants are still the major stakeholders in the Mosques, most mosques have not had a female board member, executive director (Amirah) and have never had a woman scholar or preacher speak to the community.
2. Some movements have started to make women Imams, leading prayers and giving Friday sermons to mixed gatherings. This has no traction in mainstream mosques due to the lack of precedent in the history of Islamic Law.
3. Some Mosques are empowering sisters as female board members and executive directors, and inviting female preachers to speak to mixed gatherings. They are reviving some historical precedents of Islamic Law to achieve relevance in dealing with modernity.

Women Scholars Preaching Islam to Mixed Gatherings

The subject I would like to tackle now, with divine providence, is having female scholars who advise and preach to both men and women. Naturally, some people will object, saying it is un-Islamic to have a woman speak to a mixed crowd, counsel or give fatwa to men. The same people would not object to a male scholar counseling a woman, outside of seclusion of course! To give them the benefit of the doubt, they have never seen or heard of this in the Muslim community. Here lies the power of culture in defining our traditions. The resolution of such issues should not be determined by what we see people doing, rather by what Islam says about the matter.

So the question is, what does Islam say about having women scholars, preachers and teachers who address both men and women?

The Holy Qur’an tells us:

“The believing men and women are patrons of each other. They command to good, rebuke evil, establish prayers, give alms, obeying God and His messenger. They will have God’s mercy. Indeed God is Mighty and Wise.” (Qur’an, 9:71)

This verse, like many others, puts men and women on equal footing regarding the practice of religion. It is especially significant regarding our question, because its linguistics equates men and women working together in preaching.

Umar sums up the drastic change to Arabia regarding women

“.كنا في الجاهلية لا نعد للنساء شيئا حتى أنزل الله فيهن ما أنزل وقسم لهن ما قسم،” و في رواية: “فلما جاء الإسلام وذكرهن الله، رأينا لهن بذلك علينا حقا”

 “Back in the days of ignorance before Islam, we didn’t consider women of much significance at all. This all changed with the emergence of Islam in which God mentioned them with respect and gave them new rights then we realized their rights over us.” (Sahih al-Bukhari, 5843)

Aisha – The Founding Mother Scholar, Judge and Orator

There are many texts which unquestionably show that Aisha was a huge precedent for female scholarship. Trained for 9 years in the house of the Prophet ﷺ, Abu Musa al-Ash’ari the great scholar of the companions is reported to have said about her:

“.ما أُشكل علَينا أصحابُ محمَّدٍ صلَّى اللهُ عليْهِ وسلَّمَ حَديثٌ قطُّ ، فسأَلنا عائشةَ ، إلَّا وجَدنا عِندها منه عِلمًا”

“Sometimes we the companions of Muhammad ﷺ would get confused about Islamic teachings. We would then go and ask Aisha about itand we found she always had the knowledge we were seeking in it.” (Jami` at-Tirmidhi, 3883)

It was also authentically transmitted by al-Zubair bin al-Awam, the great companion who was of the six nominated by Umar to decide among them the Caliph after him:

ما رأيت أحدا من الناس اعلم بالقرآن ولا بفريضة ولا بحلال ولا بحرام ولا بشعر ولا بحديث العرب ولا بنسب من عائشة رضي الله عنها

“I never saw anyone more knowledgeable of the Qur’an, Islamic Law, poetry, Arab history and lineages than Aisha radi
Allahu
`anha
 (may God be pleased with her).” (Al-Hakim, 4/11)

In his masterpiece on the biographies of the greatest prominent Muslims of our past, Imam al-Dhahabi relates that the famous scholar and general of the tabi’in (the generation of Muslims who were born after the death of the Prophet ﷺbut who were contemporaries of His companions) in Iraq, Al-Ahnaf bin Qays, said:

سمعت خطبة أبي بكر الصديق وعمر بن الخطاب وعثمان بن عفان وعلي بن أبي طالب والخلفاء من بعدهم فما سمعت الكلام من في مخلوق أحسن ولا أفخم من في عائشة

“I heard the sermons of Abu Bakr, Umar, Uthman, Ali and the Caliphs after them and yet I never heard speech from the mouth of anyone better or more eloquent than from Aisha.” (Siyar al-A’lam al-Nubalaa)

This should close the case, but some might say that Aisha was an exception. Well, she was in fact unique, since she was the greatest woman scholar among the companions, and greater than the top handful of men as well. That being said, as the mother of the believers, she naturally became a standard of excellence and an example to be followed by other women.

In his famous work Al-Isabah fee Tamyeez as-Sahabah, Imam ibn Hajar al-Asqalani reports on 1543 women scholars of Islamic Law, Hadith and Arabic literature!

As for teaching, the great granddaughter of the Prophet ﷺ Nafeesah bint al-Hasan was reported to have lectured to the masses in the Prophet’s mosque as well as in Cairo. It is also well-documented that scholars like Ibn Taymiyyah, Ibn Hajar, Ibn al-Jawzi and Imam al-Thahabi were all taught by female scholars.

For those of you who are still not convinced that it is acceptable for a sister to assert herself,

Imam Al-Haythami relates a story about the woman Umar put in charge of the policing of the marketplace of Madinah. Yahya bin Abi Saleem said:

رأيْتُ سَمْرَاءَ بنتَ نُهَيْكٍ وكانَتْ قد أَدْرَكَتِ النبيَّ صلَّى اللهُ عليهِ وسلَّمَ عليْها دِرْعٌ غَلِيظٌ وخِمارٌ غَلِيظٌ ؛ بيدِهِا سَوْطٌ تُؤَدِّبُ الناسَ ، وتَأْمُرُ بالمعروفِ وتَنْهَى عَنِ المنكرِ

“I saw Samraa bint Nuhayk, who met the Prophet ﷺ, wearing a rough Hijab with chainmail and a whip in her hand. She would discipline the people commanding to good and rebuking evil.” (Majma’ al-Zawa’id 9/267)

The majority of our scholars throughout history have said that there is nothing wrong with listening to a woman’s speech unless it is flirtatious or provocative. Both men and women were prohibited from (prolonged) looking at an attractive person. To say a woman clergy member cannot speak in front of men because some men may find her attractive is the same as prohibiting women from listening to a male Imam, since women have desires as well, and were equally rebuked from looking where there is attraction.

Just because the Muslims have strayed from the scholarly tradition of old and have become used to certain ways of dealing does not mean that our traditional sources of law do not support a different way of doing things more suitable for the reality we live in today.

It is of the utmost importance that we not judge Islam by the state of Muslims today. Our religion is much bigger and better than that. There were many great generations who were not only relevant but standard setters for civilization in general wherever they were.

There are many causes and struggles going on here in the US right now. Our religion is completely capable of addressing and solving the world’s problems. We are obligated to create a generation that has the right tools to bring moral balance to issues like feminism, economy, racism, class warfare, political corruption, oppression or anything else related to morality or ethics.

By Sameen Sadaf

“We have certainly created man in the best of stature.” (Qur’an 95:4)

God acknowledges that the human being is the best of His creation. Thus, to desire the best is intrinsic to human nature. It is this very urge to achieve excellence that drives all men and women and enables them to traverse the vicissitudes of life. In the past few centuries, this very instinct has led the female half of humanity to strive and distinguish its role from that of the male.

The new feminism, a form of difference feminism, asserts that men and women have different strengths, perspectives and roles, while advocating for the equal worth and dignity of both sexes. It emphasizes belief in an integral complementarity of men and women.

In 1995 at the Fourth World Conference on Women in Beijing, Hilary Clinton emphasized the responsibility of women in developing the family and, ultimately, the nation. In an article in the July 2012 issue of The Atlantic, Anne-Marie Slaughter confessed how hard it can be for a woman with children to keep the work-family balance. Her article went instantly viral, raising new debates amongst feminists.

Research titled ‘Opting out among women with elite education’ by Joni Hersch was published by Vanderbilt Law School in June 2013. Hersch claims that “[e]ven though elite graduates are more likely to earn advanced degrees, marry at later ages and have higher expected earnings, they are still opting out of full-time work at much higher rates than other graduates, especially if they have children.”

Dr Ubaid Ullah Fahad Falahi of Peace TV fame sheds light on the Qur’anic stance on a woman’s role in society. In an article for the magazine Tarjuman Ul Quran, Dr. Falahi writes that an in-depth study of the Qur’an reveals that both men and women are on the same footing regarding their worth and dignity as human beings. Women have complete freedom to thrive economically as well as socially outside of the home. He goes on to elaborate that “there is no rivalry or confrontation amongst the two genders in Islam, an Islamic society should ideally remain free from conflict over material gains thus leaving no room for pointing fingers.”

“And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing.”(4:32)

This perspective leaves no room for comparison or competition and gives space to both the genders to excel as human beings. The verse quoted above discourages men and women both from craving for the things, talents or blessings that others have. Rather, it encourages them to focus on what they have been given and develop those gifts, as both men and women will ultimately get their share in this world and the hereafter in return for how they have striven.

Dr Jamal A Badawi uses the term ‘equity’ rather than ‘equality’ in his research titled ‘Gender Equity in Islam’ for the very same reasons. According to him:

“Equity is used here to mean justice and overall equality of the totality of rights and responsibilities of both genders. It does allow for the possibility of variations in specific items within the overall balance and equality. It is analogous to two persons possessing diverse currencies amounting, for each person, to the equivalence of US$1000. While each of the two persons may possess more of one currency than the other, the total value still comes to US$1000 in each case. It should be added that from an Islamic perspective, the roles of men and women are complementary and cooperative rather than competitive.”

Another verse of the Qur’an states this truth in a beautiful manner:

“By the night when it covers and [by] the day when it appears and [by] He who created the male and female, indeed, your efforts are diverse.” (92:1-4)

The diversity between the two genders is inevitable and essential like the day and night. Both are vital but different and both complement one another. Their efforts to achieve excellence are also diverse, and for God, the sole criterion of judgment for both men and women is the same: they will be judged according to their level of goodness as Allah subhana wa ta`ala (exalted is He) tells us in the Quran:

“Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.”(33:35)

Another beautiful verse of the Holy Qur’an reveals the incredibly unique nature of this universe:

“Exalted is He who created all pairs – from what the earth grows and from themselves and from that which they do not know.” (36:36)

This verse clearly states that Allah (swt) has created every single thing and being in pairs. Pairs symbolize sharing, unity, togetherness, complementarity and completion. This verse has amazing significance scientifically, socially and otherwise. The nature of this universe thrives on the complementarity of pairs and this starts from the atomic level.

“They are as a garment to you and you are as a garment to them.” (Qur’an 2:187)

This verse celebrates the interdependent nature of both genders. It implies that not only do they beautify one another, but they hide one another’s weaknesses from the world as well. Thus, only by working together can they complete the task assigned to them by their Creator.

A research conducted by Pennsylvannia state university in 2013 on the brain reveals the different cognitive strengths in men and women. It states:

“‘These [cognitive] maps show us a stark difference—and complementarity—in the architecture of the human brain that helps provide a potential neural basis as to why men excel at certain tasks, and women at others,’” said Verma.

For instance, on average, men are more likely better at learning and performing a single task at hand, like cycling or navigating directions, whereas women have superior memory and social cognition skills, making them more equipped for multitasking and creating solutions that work for a group. They have a mentalistic approach, so to speak.”

Men and women together weave the intricate web of society, in which the women can become a binding force which binds and then strengthens the exquisite fabric of human relationships. Their emotional strength as compared to men and the ability to multitask makes them more flexible and thus more able for it. The family unit is the most basic unit of the society. Immediate or extended, a good family contributes greatly to the society. Married or not, all women have this opportunity, or rather this gift, to act as a binding force between people within families as well as organizations.

“Men are the protectors and maintainers of women because Allah has made one of them excel over the other, and because they spend out of their possessions (to support them).” (Qur’an 4:34)

According to Dr Falahi, an in-depth study of this verse reveals that Allah (swt) has acknowledged the excellence of both genders (unlike a common misinterpretation that it discusses the superiority of men). He claims that there is a purposeful ambiguousness in this verse which suggests that both genders possess distinct qualities excellent and superior to the other’s (“bimaa fadhal Allahu ba’dhahum ala ba’dhin”: “with what Allah has given one over the other”). Rather than specifically calling men superior, Allah’s (swt) use of this phrase is not coincidental but purposeful.

Men are the maintainers in a family system because they have been given the responsibility to earn and spend, while women are free from this responsibility but can earn if they wish to. Their area of excellence and responsibility is different from that of men. Women give birth to human beings; they are given an opportunity by God to chisel the raw minds provided to them in the form of children. The opportunity to carve, shape and polish God’s best creation. God has bestowed them with a special gift, to nurture, the innate ability to discover and nurture creativity within others; the ability to recognize and nurture the good and positive side of human beings and to forgive the bad; the strength to endure and not give up on people, the spirit of altruism and the habit of preferring others over themselves. All of this and much more make up a woman.

Dr Jamal Badawi writes:

“There is sufficient historical evidence of participation by Muslim women in the choice of rulers, in public issues, in lawmaking, in administrative positions, in scholarship and teaching, and even in the battlefield. Such involvement in social and political affairs was done without losing sight of the complementary priorities of both genders and without violating Islamic guidelines of modesty and virtue.”

Thus, he assures that women have successfully taught and led generations of humankind within the guidelines of Islamic values.

Feminism, like other ‘isms’, has its rightful place in Islam, but Islam gives its divine color and direction to all ideas, and feminism is no exception. Feminism focuses on the rights of women and Islam focuses on the rights of all creation; thus, it has an all-encompassing approach based on balance, in which one person’s duty is another’s right.

Allah (swt) warns all humankind that each of them has a duty to fulfill someone else’s rights; thus, they should refrain from maltreatment or oppression of others.

“O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah , through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.” (4:1)

Whoever ignores their duty consciously is guilty of oppression, because in doing so they are denying someone their rights, and in Islam there is no place for oppressors. Oppression should be fought, but to fight anything properly, its root cause should be ascertained and the most useful strategy should be applied to ensure success. Allah (swt) stresses to the believers that:

“Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.” (Qur’an 13:11)

So, the fate of one gender is deeply linked to the fate of the other. When women decide to remain oppressed by hating and resenting their situation, but not doing anything positive to change it, their hatred and resentment gives birth to more men and women filled with hatred and resentment. Thus, the oppression never ends, as Martin Luther King once said:

“Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”

It is up to the man or woman to choose his or her individual self, or sacrifice their own self for a better society. If a woman decides to show perseverance, patience, tolerance, flexibility and love for the sake of Allah (swt), her victory is destined. Women together with men can raise nations of men and women filled with love, tolerance, flexibility and a sense of duty towards others. Such positivity, sincerity and love are only inspired by faith and reliance on Allah (swt). It is actually the choices we make which decide our fate. We cannot choose our gender but we can choose the path of our striving and that, in the end, is what matters most and makes one person better than another in the eyes of Allah (swt).

I recently moved to a country in which cat-calls and invasive comments (in certain areas) have become a part of the norm. While walking down the street, it is expected that a girl will be commented at and called out for anything she is wearing. But that’s not the part that was strange to me. What really stood out to me was the fact that these men would make these comments as if they were entitled to say these things. As if the mere existence of a woman gives them the pure right to say (but not do) whatever pleases them. It was almost as if the message behind their words was actually “If we don’t look at them, and comment at them, what’s the use of having them around?”

At first, when analyzing the situation, I thought it was a young male problem. I thought that perhaps these youth just hadn’t matured yet or hadn’t realized the manners in which a woman should be dealt with. But then I realized that wasn’t the case. It was more than that. I began to notice that some of the women would actually take pride in getting commented at (and I don’t mean corny-at times funny-pick up lines, I mean full out disgusting comments). I also witnessed grown women laughing and nodding approvingly at men whistling at “nice looking” women. As a woman, it is natural to want to look attractive. It’s in a woman’s nature to want to look nice and feel nice. But is that the same thing as wanting to be looked at by strange men? Is it the same thing as wanting to be ogled at and commented at by men who have no relation or duties toward us?

I was perplexed at first, but then I realized that this was a much bigger problem than what I first thought. It was a problem of self-worth and self-definition. And I began to realize that this problem is not just one that lies within the culture that I was witnessing first hand, but also in our entire lives as women. So many of us women have begun to define who we are by the comments from others, the pleasure of others, the opinion of others; so many of us have forgotten where our true worth lies. It’s like there’s an emptiness inside that we scramble around trying to fill in any way possible even if that way is normally degrading and humiliating. And the sad part is we don’t even realize that that is what we are doing. And we don’t realize that the approval of God or focusing on the approval of God would fill up that aching emptiness better and faster than any of those comments that are received on the streets or in restaurants or even just that look in someone’s eyes. Our validation should come from one source, and one source alone. Charles Upton beautifully sums up this concept in his book Virtues of the Prophet by reminding us that “If we know for certain that God sees all we do and all we are, we will not be tempted to ask others to validate us by displaying our virtues, nor will we tempt others to judge us by displaying our sins. Only God can validate us; only God can judge.”

When we go out seeking the approval of others we are not only harming ourselves but we are making relationships and normal interactions difficult. We are allowing our own intimate space to be invaded and by doing that, we are actually invading the personal space of others. But if we are self-sufficient and we know that no matter what is said or done, when we walk out the door, our self-worth comes only for God, we allow ourselves and others to actually experience life. Charles Upton says that “this is the root of Courtesy. If we are not just intellectually but also emotionally certain that we are always in the presence of God, if we understand that He has first claim on our intimacy, then we will not demand absolute intimacy from others, which is something that no-one can really give. We will no longer try to command other people’s attention; we will stop prying into their affairs.” When we grant ourselves the courtesy of intimacy only with God, we naturally grant this courtesy to others.

But I also realized that the issue of women’s self-definition/self worth is not the only problem. The problem is also in some men, (note: I said some men. This does not pertain to all men just as my comments about women do not pertain to all women), in the sense that they feel like they have the right to look, the right to comment and the right to be pleased by anyone in their presence. They act as if they are the center of the universe and women are placed in this world simply as an enjoyment to them. I was once riding in a taxi with some family members and the (older) driver began to explain the concept to one of my male relatives. He explained, in what in his mind was a fact, that “when you look at a car and make comments about a beautiful car, what do you take from it? Nothing. What hurt comes out of it? Nothing. You are simply admiring it and making it known that you admire it. It’s the same thing with women: as long as we don’t touch, it’s not a problem.” And the truth is that this absurdity is not the problem that must be fixed, it is a symptom of an ever bigger problem: distance from God. Charles Upton addresses this issue highlighting the root of this evil, and similar evils: “To ogle and peep at other people, whether or not this is sexually motivated, is to treat them as objects. It is to say, in effect, ‘I am the one who is real, the one who is conscious; this other one only exists through my consciousness of him; he is not a person in his own right; he is nothing but a part of my experience.’ When a given society loses its belief in God, or at least its concrete sense that God is actually watching, people turn each other into objects in just this way. We forget that we are dependent for our very existence upon God’s attention to us; we treat our separate individuality, our ego, as if it were God. And when we no longer experience ourselves as dependent upon God, we become dependent upon each other for our very feeling of existence. We include the other within the circle of our ego as if he or she were a personal possession, and then demand that the other do the same with us. All this is a violation of Modesty. In the Prophet’s words, ‘Allah has mercy on the slave who feels true modesty in the face of his Lord, who protects his mind and what it perceives.”

In the end, this is what this well-rounded group of issues comes down to: we have forgotten our dependency upon God. We have forgotten that regardless of the opinion of man, if we don’t have the approval of God, our time has been wasted. We have forgotten that our self-worth is to be based purely on our relationship with the creator. And because we have forgotten this big part of our lives, we have begun to scramble around like a lost puppy searching for his mother, taking any kind of validation we can get from anyone who wants to give it. We try to get our humanity from the words, gazes, and comments of others. We try to feel alive by the opinion of others. And this, in and of itself, is a recipe for disaster because we will never please everyone. When we place our lives in the hands of the creation, we will live in a constant roller coaster—moving left and right with the whims of others. But when we place our lives in the hands of our Creator, our lives will then begin to even out. Our emotional state will not be based on the unstable opinion of humankind, but will be based on the stable opinion of the Ever-Lasting Creator. And really and truly, He’s the only one that matters anyway.

By Shaykh Dr Mohammad Akram Nadwi

www.CambridgeIslamicCollege.org

This Ramadan I had the good fortune to be able to do the retreat in the last 10 days of the month. Throughout those days I recited the Qur’an and reflected on it and many things came to my mind fresh. For example, I read that God will reward a good deed 10 times over or more than that. As for a bad deed, there is only a single punishment the equivalent of that deed. But then when I read more closely, I noticed that God has said that with that punishment there is humiliation (ذلة). At once I understood why there is no need for God to punish a bad deed with more than its equivalent — the sinner is punished in the conscience of his failure to have avoided that bad deed and done some good instead. I also understood afresh the reality that this Qur’an is indeed the word of the One who created man’s nature, who knows the inside and the outside of it, who knows the good it can do and enables that good, and who teaches and guides us on the straight path. There is no sin that does not become a means of good through repentance and seeking forgiveness. And God is ever ready to forgive. In retrospect therefore, but only in retrospect, a sin is itself a good thing if and when, but only if and when, it leads to the virtue of repentance. The Creator is the all-Merciful, and His guidance through the Qur’an and through the teaching of His Messenger is a mercy also.

That being the case, when we turn to the Qur’an and to the teaching of God’s Messenger, we should do so confident that the guidance we find therein is sufficient for us to live our lives in the way that produces good for ourselves and for our communities, here and now, and over the long term, meaning in what we leave behind for the next generations and what we carry forward to the judgment in the hereafter. The Qur’an and the teaching of God’s Messenger are not obstacles, they are not hindrances that we must use our clever wits to find a way around. Our clever wits and our energies are not to be used for that sort of “interpretation.” The Qur’an and Sunnah (prophetic traditions) are not burdens that we must strive to throw off, or to lighten in ways that are not already envisaged in the Qur’an and Sunnah (prophetic traditions). In the Qur’an and the teaching of God’s Messenger taken together there are both the general principles and the practical example we need to take good decisions in how we train our consciences and order our affairs. In other religious communities — to a limited extent also among the Shi`a (sect of Muslims) — the believers take to producing images and icons of their first-teacher as a way of focusing respect and reverence. In the mainstream Islamic tradition however, that energy was devoted, instead of building statues or painting icons, into collecting and transmitting a detailed record of what God’s Messenger said and did, what he approved and disapproved. The result of that effort is the great body of prophetic traditions which are the basis of the norms and rules that guide the life of the Muslim individual and the community. In my work on the women scholars of Islam, I have tried to record their dedication as students and teachers in preserving and transmitting that body of traditions. I have found that there is no difference in the degree of obligation, as between men and women, to study and teach that guidance. I have found that there is no difference in the degree of authority that men or women have as teachers of that guidance. I have found that there are very few if any limitations, either in principle or in practice, that distinguish between what men can do in the service of Islam and what women can do in the same service.

The Diploma in History of Female Scholarship in Islam has already begun but people can still sign up for the course. Recordings will be provided for all previously missed session. For more information and to register, please visit: http://www.cambridgeislamiccollege.org/course/diploma-in-history-of-female-islamic-scholarship

It is true of every human institution that, over time, the reasons for the founding of that institution, and the energy that went into it, become obscured and weakened in many respects. This has certainly been true of the institutions related to the teaching of Islam. That is why the greatest of Islamic scholars have always emphasized, again and again, over and over, that we must check all derived judgments by reference to the sources. ‘By the sources’ is meant the textual sources of the Qur’an and the prophetic traditions, and to a lesser extent the historical record of the practice of the earliest generations of the Muslim community. Let me give you an example of what happens when, instead of checking with reference to the sources, we simply adhere to rules or habits we have inherited. During my retreat in Ramadan, which I did in my local mosque, sometimes men would come over to me and ask questions. One of the things I was asked was whether it was permissible for women to enter into retreat in a mosque. People became very disturbed, even annoyed, when I said that it was permissible. Some people insisted that it was not. Of course, that was not the time and place to get into an argument with anyone, and so I excused myself and asked to be permitted to return to my silence. However, there are very clear and authenticated traditions from `A’ishah, radiAllahu `anha (may God be pleased with her), and other Companions that confirm that, during the lifetime of God’s Messenger, women were not prevented from entering into retreat in the mosque. So, you see the importance and the necessity of turning to the sources, and therefore the importance and the necessity of preserving, transmitting and referring to the traditions of God’s Messenger.

The differences that there are, and perhaps there will always be, among Muslims can only be resolved in a peaceful way if, as the Qur’an itself clearly commands, we allow the issue in hand to be resolved by the arbitration of God’s Messenger and, in addition to that, we accept that arbitration without rancour, without resentment.

Now, in the time and place that we are living in, it sounds very agreeable to the dominant culture that Muslim women are allowed to do something that Muslim men are allowed to do. Okay. But what then, when the same body of prophetic traditions teaches us, with the same clarity, and the same certainty, that there are some things that men are allowed to do but women are not, and vice versa? That is when as Muslims we find out whether what we are striving to do is our own will, or God’s will. That is when we discover whether we truly believe that the judgment of God’s Messenger is better than our judgment. As a Muslim I believe, and as a scholar it is my duty to teach and explain, that the merciful Creator of mankind, of women as well as men, knows what is most appropriate for the well-being of mankind, of women as well as men. God sees the well-being of mankind from his absolute and universal perspective, so this human well-being encompasses not the momentary happiness of particular individuals but the well-being of their relationships with other people near them and far from them, with other people in their own time and in the future, with the rest of the natural world in their immediate and their future environment, and above all in their relationship with their Creator. So it is the case that when men (or women) settle on norms and rules and habits that are not soundly based on the guidance of God and His Messenger, for example by developing restrictions on what women can learn and what activities they can pursue, the natural potential of individuals and societies is damaged. But so also it is the case that when men (or women) say that they will just live the way that seems pleasant and right to them, with no regard whatever for any religious tradition, then also, alongside what seems pleasant and right, there will be profound and long-lasting damage to the natural potential of both individuals and societies. And I do not know, except in the hope of God’s mercy, how then we can recover from the social or environmental breakdowns that our lifestyles provoke, or how much harder it will then become even to see, let alone follow, the straight path to God’s forgiveness.

The great Muslim women that I have written about in the Muhaddithat were Muslims before and above anything else. I neither find it agreeable nor useful to think of them as a sort of feminists, engaged in some kind of social or political battle to win their rights against the abuse of those rights by men. Such abuses exist; injustices against women exist; they are a real fact of life in Muslim societies as in others, perhaps more so. And no doubt the battle for rights, for justice, must be engaged. But my work has not been, and is not, about that battle. It is primary a historical study of the role and authority of women in the Islamic tradition. This authority was shared with men, even if in terms of numbers, men dominated the field.

Mohammad Akram Nadwi

Cambridge Islamic College

Think modesty (hayā’). What comes to mind? It could be wearing hijāb and dressing modestly. Or maybe it is using decent and clean speech. Or it might be conducting ourselves with dignity and self-respect around the opposite gender. If we know we’ve fallen short in our modesty, we feel the need to change in some way. So, we try to wear more loose-fitting clothes, for example, or wear less make-up. Or we might try to curse a little less, look at lewd images less often, or flirt a little less with a guy friend or girls at work. But sometimes we find it difficult to change these habits and behaviors. Why is that? Part of the reason is that we overlook the inner spiritual dimensions of modesty; we try to cure the symptoms without dealing with the problem at its root. It is almost like trying to save a dried out plant by dipping its leaves in water or fertilizer.

Maybe what needs our attention is less apparent. Maybe it is our attitude towards Allah (swt), or the purity of our hearts, or the depth and strength of our faith in Allah. If we develop modesty and shamefulness in our hearts, it becomes easier for our thoughts, desires, conversations, and actions to reflect that modesty. When we have modesty with Allah, our manners and behavior with His creation will naturally exude more modesty. So, outer modesty is a byproduct and manifestation of the God-consciousness and modesty we nurture within.

I recently read a book almost entirely on the inner dimensions of modesty. It is called Fiqhu`l-Hayā’ (Understanding Modesty) by Muhammad Al-Muqaddim. I’ve translated some excerpts ((Excerpts have been translated with slight modifications. The section headings are not worded exactly as found in the book)) that I felt capture the essence of hayā’ and how it relates to imān and our relationship with Allah (swt). The last translated portion includes ways to adorn our character with more modesty, both internally and externally. May it be of benefit to all insha’Allah (God-willing).

What is Hayā’?

Linguistically, hayā’ is derived from the root hayiyy, which comes from the word hayāh (life). Heavy rain is referred to as hayyan because with it comes the life of the earth, and plants and animals. Similarly, the worldly life and the afterlife are defined through hayā’; whoever does not have hayā’ would be (spiritually) dead in this life, and also miserable in the afterlife. Some linguists have said: “The life in one’s face comes from its hayā’, just as the life of a planted seed comes from watering it.”

The level of one’s hayā’ is based on how much life is in the heart…so the more alive the heart, the more complete the hayā’.

Technically, hayā’ is defined as a change or a state of humility that overtakes a person out of fear of being blameworthy. Ibn Al-Qayyim says: “Hayā’ is a state that emerges from combining exaltation with love, so when the two are coupled, hayā’ is born.” ((Madarij Al-Salikeen 2/274, as found in Manazil Al-Sa’ireen.)) Some scholars say that it stems from feeling shameful in the heart about something and feeling averse to it.

It can also emerge when the servants know that Allah, the Truth, is looking at them, making them more patient with a certain struggle, or making them feel uncomfortable with their own sin, or making them refrain from complaining.

Hayā’ can also come from recognizing the bounty and graciousness one receives. This is because a generous person would not return favorable treatment with mistreatment.

Al-Junayd, may Allah have mercy on him, said: “Hayā’ is seeing the Signs, and being aware of one’s shortcomings. Out of these two will arise a state of hayā’. In reality, hayā’ is a character trait that encourages a person to avoid shameful things and prevents one from neglecting the rights of the One Who deserves them most.” ((Riyad Al-Saliheen, p. 246.))

Hayā’ and Imān

It is narrated that the Prophet Muhammad ﷺ (peace be upon him) said: “Hayā’ and imān are two companions, so when one increases, the other also increases.” ((Reported by Al-Hakim.))

He ﷺ also said: “Hayā’ is a part of Imān.” ((Reported by Muslim.)) Imam Al-Nawawi (may Allah have mercy on him) reported that Al-Qadi `Iyad said: “Hayā’ was made to be a part of imān—even if it is innate—because it can either be acquired and adopted like all other acts of righteousness, or it can be one’s natural disposition. However, practicing hayā’ according to Islamic legislation requires that it be acquired with the right intention and with sound knowledge. That is why hayā’ is a part of imān. Another reason is that hayā’ encourages one to do acts of righteousness and it prevents one from committing sins.” ((Al-Nawawi’s Commentary on Sahih Muslim, 2/5.))

Allah’s Love of Modesty

It is narrated that the Prophet ﷺ said: “Verily, Allah the Exalted is Modest and Concealing (Sittīr); and He loves modesty and concealment. So, when any of you bathe, let him conceal himself.” ((Reported by Abu Dawud, An-Nasa’i, al-Baihaqi, and Ahmed.))

Al-Mubarakfuri (may Allah have mercy on him) said: “(The Prophet)’s statement ‘Allah is Modest’ means He is Modest in practice, or shows a lot of Modesty. Describing Allah with the Attribute of Modesty is to be understood in a way most befitting for Allah, just like all His other Attributes; we believe in them but do not delve into how (the traits are manifested).” ((Tuhfat Al-Ahwadhi, Commentary on Jami` Al-Tirmidhi, 9/544.))

Imam Ibn Al-Qayyim Al-Jawziyyah (may Allah have mercy on him) said: “…Whoever has a trait similar to one of Allah’s attributes, that trait will lead him to Allah, and will bring him closer to Allah’s Mercy, and will make him/her beloved to Allah; for Allah is Most-Merciful, and He loves the merciful; He is Most Generous, and He loves the generous; He is All-Knowing, and He loves the knowledgeable; He is strong, and He loves the strong believer—who is more beloved to Him than the weak believer; He is Modest, and he loves the people of modesty; He is Beautiful and He loves the people of beauty; He is One (witr) and he loves the people of the witr (prayer).” ((Al-Jawab Al-Kafi p. 77.))

Who Deserves Our Modesty?

A person should be modest with Allah, the All-Mighty and Exalted, with the angels, and with oneself. Whoever is modest with people but not with oneself has belittled his self because he does not see it as worthy of his own modesty. Whoever is modest with oneself but not with Allah does not truly know Allah, the All-Mighty and Exalted. As such, the Prophet ﷺ told a man he was advising: “I advise you to have shame with Allah as you would have shame (in the presence) of a righteous man from your people.” ((Reported by Ahmed.))

In the words of Allah, the All-Mighty and Exalted, “Does he not know that Allah sees (everything)?” (Qur’an, 96:14). There is an implied warning to the servant; if he knows that Allah sees him, then he should be ashamed of committing sin.  Whoever knows that the One he worships is observing his worship will be more inclined to adorn it externally with humble reverence and internally with sincerity and presence. Surely, Allah knows the secret glance of the eyes and what the hearts conceal.

The Prophet ﷺ has made modesty a standard and measure for a person’s actions. Nawwas ibn Sam`an, may Allah be pleased with him, reported that he asked the Messenger of Allah ﷺ about righteousness and wrongdoing. So he ﷺ responded: “Righteousness is good character and wrongdoing is what makes you feel discomfort, ((Author’s footnote: Meaning, there is a feeling of reluctance or discomfort [in the chest]. If it occurs in the heart, then it is doubt and fear that [the action] is sinful.)) and that you would hate for people to see (what you are doing).” ((Reported by Muslim.))

One of the areas where modesty [i.e. shamefulness] should be avoided is in seeking knowledge and in educating. `Ali (may Allah be pleased with him) said: “One who does not know should not be ashamed of asking until he has knowledge, and one who is asked about something he does not know should not be ashamed to say ‘I do not know.’” Al-Bukhari said that Mujahid said: “The one who is shy or arrogant does not gain knowledge.” `Aisha (may Allah be pleased with her) said: “How great were the women of the Ansar; their modesty did not prevent them from seeking knowledge about their religion.” ((Fath Al-Bari, Commentary on Sahih Al-Bukhari, by Ibn Hajr Al-`Asqalani.))

How Do We Become More Modest?

If a person’s character traits were completely innate, they would be difficult to change, or replace, or adjust. Islamic legislation calls for adopting beautiful moral traits and eliminating bad character traits. If it was not possible to do so, Islamic legislation would not obligate it. Allah, the Most-High, says: “He has succeeded—the one who purifies it, and he has failed—the one who corrupts it.” (Qur’an, 91:9-10)

Despite that, people vary in their ability, capability, or willingness to adopt or change certain character traits. So, if a person is naturally disposed to express a specific quality, it is easier to develop that character trait even further. This is because his innate disposition (fitra) is assisting him. As related to modesty as a character trait, it can be innate, and it can also be acquired. These are some ways to help in acquiring and developing modesty:

1. Refrain from shameless words or actions, such as foul or evil speech. This will aggravate Satan, who beautifies these actions, and tempts people with them. So, not engaging in such actions would actually make him hopeless, and he would in turn retract in disgrace.
2. Continuously learn about the benefits of modesty, and expose one’s heart to them repeatedly. Also, making a commitment to gaining the highest levels of modesty, and actively adorning oneself with it.
3. Strengthen imān and belief in the heart, because modesty is a fruit of imān and knowing Allah, the All-Mighty and Exalted.
4. Worship Allah (swt) by reflecting on His Beautiful Names and Attributes, which bring about Allah-consciousness and excellent (character and behavior). Examples of such Names would be: The Witness, The Overseer, The All-Knowing, The All-Hearing, The All-Seeing, The All-Encompassing, and The Protector. Hatim Al-Asam said: “Make a pact with yourself in three (areas): when you do something, remember that Allah sees you, and when you speak, remember that Allah hears you, and when you are silent, remember Allah’s knowledge of your inner (thoughts, feelings, and being).”
5. Consistently observe the obligatory and recommended worship, like prayer. Allah, the Most-High, said: “Verily, prayer prevents lewdness and evil deeds.” It was said to the Messenger of Allah ﷺ: “So and so prays all night, but when he wakes up he steals!” So, he ﷺ said: “What you mentioned [i.e. his prayers] will [eventually] prevent him from that.” Or he said: “His prayers will prevent him.” ((Reported by Ahmed.)) Zakah is another example. Allah, Most-Glorified, says regarding zakah: “Take a portion of their wealth as charity [zakah] to purify them and increase them with it.” (Qur’an, 9:103)
6. Always be truthful and avoid dishonesty. This is because truthfulness will guide a person to righteousness, and modesty is a part of righteousness. The Prophet ﷺ said: “You should be truthful, for truthfulness leads to righteousness, and righteousness leads to paradise…” ((Reported by Bukhari and Muslim.))
7. Actively practice modesty on a regular basis so that it becomes a natural disposition. This will require beautifying oneself with patience.
8. See righteous people, intermingle with them, listen to them, and learn from their modesty. Some scholars have said: “Enliven your modesty by sitting with those whom you would feel shameful around.” Mujahid said: “If all that a Muslim benefits from his brother is that his feeling of shame with him prevents him from sinning, then that would suffice him.” ((Makarim Al-Akhlaq [p. 84].))
9. Bring to mind the modesty of the greatest example for mankind, the Messenger of Allah ﷺ, and learn about his Seerah and his noble traits. Also, bring to mind the modesty of his companions and their lives, especially the righteous caliphs, the ten given glad tidings of paradise, those who witnessed Badr, and the Pledge of Ridwan, and the rest of the Muhajireen and the Ansar, and those who followed in their footsteps from the people of knowledge and faith.
10. Remove oneself from a corrupted environment that keeps one away from good character. Do not accompany those who show little modesty; befriend righteous people instead. In the Prophetic narration about the man who killed one hundred souls, the knowledgeable man said: “…And who can stand between you and a sincere repentance? Go to so and so land, for you will find people there who worship Allah. So, worship Allah with them, and do not return to your land because it is a land of evil…” ((Reported by Bukhari and Muslim.))

We seek Allah’s forgiveness for every misstep, and for every mistake we made with the pen; and we seek His forgiveness for any words that do not match our actions; we seek His forgiveness for anything we showed or revealed of knowledge despite our shortcomings; we ask that He makes us act upon what we know, for His sake only, and that He places this knowledge on our scale of righteous deeds when our deeds are presented before us. Verily, He is Most-Benevolent and Generous.

A common question and concern for Muslim women has been the rules regarding fasting and making up fasts or paying fidya during pregnancy and breastfeeding. There are numerous classical answers amongst the major scholars and companions. It should be made clear that there is one primary cause for these differences that will help us understand the issue.

Should the pregnant and breastfeeding mother be compared with the temporarily sick, who has to make up his fasts after Ramadan, or should she be compared with the elderly or chronically sick who are incapable of fasting and pay fidya (feeding a poor person) in place of fasting, or should she be compared to both?

Some Major Opinions on the Issue:

1. She should both make up her missed fasts and pay fidya.
2. She should only make up her missed fasts.
3. She should only pay the fidya.
4. Differentiate between the two: The pregnant woman has to make up her fasts, and the breastfeeding mom should make up her fasts and pay fidya.

My Preferred Opinion:

Generally, the fidya is considered to be the equivalent of fasting (badl) and it is not normal in fiqh (Islamic jurisprudence) for one to have to perform the wajib (obligatory) and its equivalent (badl). Thus, it should be either fasting or fidya, and not both.

The reason that women are allowed a concession to not fast in Ramadan is out of concern for their health and well-being. If a woman wants to fast during her pregnancy and breastfeeding, she should consult her doctor to see if fasting during pregnancy or breastfeeding would be ok for her and her child. If the doctor approves, the woman may fast Ramadan or even parts of it (as long as she has the energy and health). However, even if the doctor gives his ok, but the woman is still concerned and scared, she may skip fasting Ramadan.

In regards to atoning for the missed fasts, there are a few considerations.

If a breastfeeding mother is concerned for her or her child’s health (like her milk running dry, her feeling weak, the baby not getting enough nutrition), then she may elect to pay the fidya for each day she missed and that would be sufficient. She would NOT have to make up any fasts. This applies to days she missed during pregnancy and breastfeeding.

However, if after delivering, she does not breastfeed her child and her health is okay, then she should make up her fasts that she missed during pregnancy.

Thus, the breastfeeding woman is compared to someone with continuous hardship in fasting (since she may not have fasted for one year during pregnancy, and 1-2 years of breastfeeding, and if she gets pregnant again this process would continue longer), while the mother who does not breastfeed is more like someone who was temporarily sick (her pregnancy) and capable of making up her fasts later.

Hijab (the headscarf, and more broadly the clothes worn to cover a Muslim’s body) and the entire concept of the prescribed modesty in Muslim women’s attire are the subjects of excessive interest all around the world. Hijab is often deemed a form of oppression against women. It remains one of the focal points of the West’s unhealthy obsession with Islam. Therefore, donning the hijab in this critical world can be a daunting task.

I was brought up in a Muslim family where hijab was not very prevalent. Hijab was well-respected, but not practised. I, too, did not wear hijab. I believed that it was the Divine preference and I knew that I should choose to wear one. Yet, I kept putting it off. I needed, but could not gather, that extra bit of strength to go one step further. Two things were keeping me from making that final decision: apprehension of social ridicule and hesitation in making an ultimate commitment. Maybe these two things were intertwined, only showing the lack of deep imaan (faith) within me. I believe my situation was not unique and that many girls find themselves in the same shoes.

Almost after three decades of my life had passed, I could finally feel myself getting ready. Allah subhanahu wa ta`ala (exalted is He) had blessed me with the courage and confidence to reassert my faith in Him. Donning the hijab came naturally to me – and I must say, wearing this so-called ‘symbol of oppression’ has been a liberating experience for me. This sense of submission to Allah (swt), the Almighty, is purely therapeutic to the soul.

What made this happen? The insecurities and apprehension that one has in early years tend to wither away with age, experience and personal achievements. This maturity empowers you to make the right choice. This is true for every aspect of life and it certainly worked for me.

On top of this, I was fortunate enough to see many minority Muslims living in the West. Their commitment to Islam in a society adverse to it impressed me to the core. The way they carry themselves socially is, in itself, a beautiful da`wah (call) to Islam. The bond between fellow Muslimahs (female Muslims), especially in a society in which Muslims are a minority, is immensely strong. You could be in Rome, stared at in the streets and feeling alone and awkward – but when a stranger in hijab comes up to greet you, you feel an instant bond of sisterhood, no matter which part of the world she is from. This sense of ummah (community) inspired me.

Further, in this age of confusion and confrontation, blind stereotyping and blatant Islamophobia can be catalysts to an increased awareness of one’s identity as a Muslim. The more your belief is ostracized, the more you will soul-search, and chances are that you will come out a stronger believer. No wonder that more and more Muslim women, all over the world, are choosing to cover themselves to affirm their religious identity.

The after-effects of this huge change in life are many fold. One fine morning you put on hijab for the very first time. You almost feel a spiritual serenity. This is the calm after the storm of so many years of tug-of-war with your own self. You are happy to start your journey afresh on the right path, but in no time you will realize that this journey is not meant to be easy. Facing the people you know, with hijab on for the very first time, can be quite disconcerting. You have to be strong to take the stares and the remarks which will come in many shapes and forms. Some will be encouraging, some patronizing, others belittling and almost condemning – and these are only from the people who know you. Then there are people in the streets, at bus stops, train stations and the shops, who do not know you but make a point of staring at you and judging you on the basis of what you are wearing. Rest assured, this is the baggage you will have to carry and endure for the rest of your new journey.

Some people will look down upon you because, in their view, you have chosen to be ‘enslaved’ by a religious scripture. It is no use arguing with them that, in our minds, there is not even a comparison between being the slave of our Creator and being a ‘fashion slave’ or an ‘individualist’ humbug. There are others who will feel pity for you because when they look at your face surrounded by hijab, they see the sure sign of an oppressed soul. In their minds, the only scenario they can come up with is that your parents, your husband or your in-laws have ‘made’ you wear this piece of cloth against your will. They think this as if a woman with a hijab – or a niqab (face veil) for that matter – is some sort of subhuman who cannot think and act for herself! This is simply dehumanizing beyond measure. What we have to face with regards to hijab (or niqab) is nothing but stereotyping stemming from sheer ignorance and prejudice.

I have met people who like to remain politically correct and therefore abstain from criticizing hijab, but many of them cannot hide their condescending tones when they remark “you must be feeling very hot in that,” or “that (hijab) must be very uncomfortable in this climate.” They do not seem bothered about any other kind of attire or accessories that might be uncomfortable because of their shapes, materials, tightness or designs, like pointed stiletto heels or body-hugging blouses or jeans. All their concerns are concentrated on Islamic clothing! For these ‘well-meaning’ gentlemen and ladies, my answer is straightforward. Yes, we do feel hot in hot weather with these extra pieces of cloth over our bodies – but we could do without your pity, because we have chosen this for ourselves for the sake of Allah (swt). Physical comfort is not the priority here, mental comfort is. Hijab makes us feel pure, protected and dignified. By sacrificing many earthly attractions in order to please Allah (swt), we feel a certain sort of contentment that adds to our confidence and empowers us to face the hostile world boldly. Hijab is not a tool for dominance of men over women, it is an embodiment of modesty borne out of religious conviction.

“I see some differences between us that concern me. I see myself as a fairly traditional, conservative Muslim man as opposed to a liberal Muslim.” 

“I am impressed with your general Islamic knowledge. Is there a particular reason you’ve chosen more liberal approaches?”

“So, I think we’re on very different wavelengths of religion (you being on the conservative end). Hence, I am not sure how comfortable we would be with each other. I guess I am quite liberal…” 

“I believe that much of what you are looking for in a man is something I aspire for, or more appropriately wish for, but currently do not have… But I wanted to say that I respect you for being so clear on who you are and what you’re looking for in a partner. If I could do that, I think I’d be in a much better place.”

“You want to stay single for the rest of your life?”

Above are some of the things Muslim men whom I have met online or through introductions by friends have written to me.

I sometimes feel so drained from being put in boxes by others and putting myself in boxes.

Liberal. Conservative. Open-minded. Religious. Hipster. Student of knowledge. Artist. Hijabi. Environmentalist. Family-oriented. Outspoken. Writer. Non-traditional. Feminist.

Boxes. Too many boxes! Am I permitted to step out and define myself outside of these boxes?

—————————————

Like many, I had my life roughly planned out when I graduated college two years ago. Unlike most feminists who went to my women’s college, I thought I was “wicked smaaht!” for getting my priorities right so early on in life: I wanted to get married.

Living thousands of miles away from home as an international student and being financially independent from my family during my college career, I learned the importance of having a home. I wanted to create a home in the U.S. This is where I found both my identity and Islam, the main reason why America was closer to my heart than my homeland, Pakistan. The U.S. is where I would settle down to raise a family because back home, women did not attend mosques. Forget being “unmosqued”; most have never been “mosqued” even once during their entire lifetime. I wanted to stay back because I did not want to lose touch with the houses of God, nor did I want my future daughters to not experience what had taken me so long to discover.

So, I would move to a big Muslim community (in my case, Boston), fall in love, get married and have a home. I would figure out grad school and other things later because family came first. I thought that a partner in marriage in my early 20’s would make my life emotionally, financially and physically easier—giving me the chance to enhance my talents and better serve the community with the support of a significant other.

WRONG!

Yes, I moved to Boston, and yes, I fell in love right after, too. But it did not result in marriage. A broken heart and shattered spirits? Yes. A home? No.

Instead, I got placed in more new boxes than I could handle. Loud. Sensitive. Open. Immodest. Talkative. Obnoxious.

I became depressed. I could not understand what made me keep falling for the wrong men. I wondered if perhaps there was something genuinely wrong with me that caused the puzzle of my life to always fall apart right when it was about to come together. I took premarital counseling, spoke to aunties personally about the fact that I was “looking” (honestly it was one of the hardest things to do), made marriage resumes that I passed along to my contacts, and registered myself on a gazillion matrimonial websites—all because of my determination to find “the one.”

Unfortunately, the boxes my friends and I used to define me did not quite work. Based on my involvement in the community, people from the masjid introduced me to traditional-minded men with whom I was a misfit because of the independent life I lived. On the other hand, men online dismissed me for being too religious because of my hijab and Islamic endeavors.

As a result, I found myself shedding unnecessary tears as every rejection came down as a hard and personal blow. Why was God doing this to me especially when I was trying so hard? Did He not see that I was not only praying to Him but also tying my camel ((Anas (radi Allahu `anhu—may Allah be pleased with him) reported that a person asked the Messenger of God ﷺ, “Should I tie my camel and have tawakkul (trust in God for its protection), or should I leave it untied and have tawakkul?” The Messenger of God ﷺ replied, “Tie it and (then) have tawakkul.” (Hasan) [Jami At-Tirmidhi])) over and over again by taking practical steps towards the goal I had set for myself?

Amidst the chaos of my failed marriage endeavors and a career I no longer saw myself in, I became lost and confused about the direction of my life. My friends started calling me “desperate” and my loneliness became excruciatingly painful with the addition of this new box in my life. It hurt the most because it came from those who claimed to love me. The physically comfortable life that had taken years to build was of no avail, because really I had no peace of mind.

—————————————

I was blessed to have the opportunity to perform `umrah, the minor pilgrimage to Mecca, last winter under the leadership of my mosque’s imam. Before we left the U.S., he told me, “It’s been a tough year for you. Just forgive yourself and those who have hurt you, and use this trip to clean your heart and sincerely connect with God.”

Alas! It was through those full-of-tears, head-on-the-marble-floor prayers that I regained the peace I had misplaced since the day I began placing myself in boxes according to people’s expectations of me. I forgot that along the way to find “the one,” I had forgotten The One. The One who elevated a woman, Mary (`alayha as-salaam—peace be upon her), without a man through the powerful words of the Qur’an:

“…and the male is not like the female…” (Qur’an, 3:36)

He honored her by acknowledging:

“So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found her with provision. He said, ‘O Mary, from where is this [coming] to you?’ She said, ‘It is from Allah. Indeed, Allah provides for whom He wills without account.’” (Qur’an, 3:37)

Upon hearing the above ayaat (verses) in one of the prayers, I broke down in heavy sobs. Why was I placing my value in relation to a marriage all this time? While tying my camel* in the pursuit of “the one,” had I forgotten to lay my trust in The One in the first place? The One, the Ultimate Sustainer, who provided sustenance for Mary (as) in response to her devotion, sincerity and trust in Him and Him alone. God even gave her a child and eventually a family of her own, all due to her individual relationship and status with Him. What was I doing to improve my relationship with God? Was I doing anything?

—————————————

My experience finding “love” taught me—unfortunately the hard way—that there is truth in being happy with one’s own single self before hopping onto life’s roller-coaster with another person. I realized that if I needed a husband even an iota close to the caliber of Prophet Muhammad ﷺ, I had to first work on becoming a Khadija (the Prophet’s first love and wife, radi Allahu `anha—may Allah be pleased with her) myself.

And that’s when I gained the strength to take a leap of faith and seek The One before I sought “the one.”

The day before I moved to Texas to immerse myself in Qur’anic Arabic, a dear friend in Boston said,

“There’s someone waiting on the other end for the person you are about to become.”

I had tied my camel enough times and it was finally the time to act on the last step of tawakkul (trust in God).

And just like that, I walked away.