TO VEIL OR NOT TO VEIL, THAT IS THE QUESTION
by Afra Jalabi
The Oprah Show did an introduction of Islam on October 5, 2001, which was called Islam 101. Oprah, whose program is broadcast to most of the world, wanted to introduce Islam to the American public. “Since our world was horribly shaken three weeks ago,” she told her viewers, “all eyes have focused on a part of the world and a set of beliefs that many of us know very little about. We're told that terrorism violates the teachings of Islam, but what is Islam? Who are Muslims? What are their practices?”
This was promising. Moreover, Oprah was friendly and open to what Muslims, who constituted the majority of the audience during that show, had to say. Even the expert she had asked to the show, anthropologist Akbar Ahmed, was Muslim. But did we discuss the meaning of being Muslim, or the problem of violence, or even the rage caused by American foreign policy in the region? No, the Muslim audience had more pressing things to discuss. The show proved to be a mirror of our intellectual bankruptcy, a mirror of our true obsessions and fixations, because after a quick discussion of what Islam was about, the show veered off to discuss women in Islam, particularly the dress code. The “after show” segment, which the program puts daily on its website after the live recording in the studio, was entirely about “Hijab.” This was both insightful and disheartening. It seemed that the gender question in Islam had become the central issue and what Muslim women wear the core of the debate on Islam, both internally and externally. It was disgraceful to see how our contemporary discourse as "modern Muslims” has become so focused on the scarf at the expense of the real paradigms that define Islam, its history and its universal values.
It is truly sad to see a certain culturally and historically specific edict with controversial roots and implications--becoming the raison d'être for contemporary Muslims while the larger parameters of Islam and its challenges are rendered into obscure shadows in the background.
In a pervious show, a woman from Oprah’s audience, asked if Muslim women could take off their scarves, at least until things calmed down. Oprah had to apologize in this show for that question after a big amount of mail from Muslims was sent to her (When did Muslims start writing so much mail? If it is about the Hijab, I guess, we will write). But, Oprah did not have to apologize for something the very religious establishment in the Middle East had raised in the last few weeks. This was a legitimate question, although it was received with hostility, even when it came from Imams in the form of affirmative fatwas in the larger community, published in Al Majalah magazine a couple of weeks ago-- allowing women to remove their scarves in the wake of recent events.
I understand Muslim women’s sensitivity regarding the recent fatwas or the question on Oprah’s show. They feel this is who they are and they are not about to quit when the going gets tough. They perhaps even feel somewhat betrayed by such fatwas, since wearing the Hijab has not always been easy anyway in a society which has equated it with gender oppression and fanaticism. But for Muslim women living in North America, keeping the Hijab in the current crises has also represented a spirit of defiance against racism and ignorance. This shows the contextual nature of Hijab, which could be a symbol of oppression or courage and independence, depending on the circumstances. In fact, an American women organization called for American women to cover their hair on October 8th as a sign of solidarity and protest against racial harassment.
Nevertheless, it is obvious that the scholars acted out of concern and open mindedness. But I also find it interesting how, for the first time since the Hijab has become central to our identity in the last few decades, the scholars suddenly realized the relativity and conditional nature of the verses dealing with covering, and the principles of recognition and safety implied in them. --In the case of early Islam, free women were asked to cover to be distinguished from slave women while slave women were not allowed to. I do not think the well-meaning Muslim women in Oprah's audience knew anything about this or even wanted it aired in front of Oprah.
I have always hesitated to discuss the issue of Hijab in public, or its controversial historical roots I had come across in my reading of classical Islamic texts for fear of falling into the same hole of centralizing this marginal edict of Islam. I also did not want to associate myself with an issue that I consider marginal, yet so sensitive to the entire Ummah. In fact, I adopted a culturally specific code of dress for myself. I cover in Muslim circles and the Middle East and do not in the West. If I do otherwise, I will put too much time into having to explain why I am not wearing it or why I am wearing it, depending on where I am. By adopting a chameleonic way of dressing, --and not a chameleon character-- I have reduced the amount of time and energy spent discussing the scarf while creating a different context to discuss things other than what I am wearing. I also did this because, while I believe in modesty, I do not define myself through the scarf, nor shy away from it. It is simply a way of dressing that can be beautiful, empowering and protective but also, at times, limiting, misleading and impractical. In addition, I felt, by discussing the juristic and historical facts, which informed my decision, I would be digging out some trivial nuance while invoking tremendous opposition from the community.
But after the Oprah Show last Friday I was so disturbed that I realized this issue, at least regarding its centrality in our contemporary discourse, has to be questioned. Muslim women are still forming their identities and no one should have the final word on how we should come to terms with being Muslim in this age.
It was interesting to see the Muslim women in Oprah’s audience appeal to the ideals of pluralism and civil liberties in defense of their visibility and difference. However, when Queen Rania of Jordan appeared via satellite, there was a murmur in the audience and some of the Muslim women said that the Queen should be covered. Is it possible that Muslims think it is acceptable to use civil liberties to practice their truth, but if given the power to decide, they will coerce others to wear and do what Muslims want? These kinds of questions are far more pressing. We have to create internal debates about liberties, democracy and the need for various efforts of interpretation within the Muslim communities. Such debates should replace the non-issues of dress codes and small edict matters in mainstream Muslim communities.
We can no longer afford to have the scarf as the core of the debate on Islam, nor as the symbol by which the level of a Muslim woman’s piety or commitment to Islam is measured. We can no longer afford to have every opportunity and discussion about Islam turn into a conversation on dressing, nor can we afford as Muslim women, in our communities, to be judged and awarded degrees and ranks of religiosity according to the level of the dress code we abide by. The darker the color the better, the bigger the garment the more pious. The race of ranking morally high through fabric has no end in a path where the Taliban model seems to be the only logical conclusion. It makes more sense to judge women on matters relating to the basic tenets of Islam: regular prayer, fasting, paying alms. But even such things were not acceptable to the Prophet as criteria for assessing a person. When one of his companions praised another companion, the Prophet said to him it was not enough to see him going up and down in prayer at the Mosque. The Prophet asked him: Have you traveled with him? Have you seen him angry? Have you dealt with him in matters of money?
When people are not noble enough to resort to the Prophetic method of assessing a person, I try to bring them back to the basic requirements, without getting lost in juristic and historical details, by citing the story of the Bedouin man who came to the Prophet and asked him what makes a good Muslim. The Prophet then listed for him the five tenets of Islam, while the Bedouin was saying, at each tenet, he would do it, but would not do more, nor less. After the Bedouin left, the Prophet said, “The Bedouin will succeed if he is truthful.”
Interestingly, an African American woman in the “after show” segment asked precisely about this, how the list of the basic commands and prohibitions of Islam, which the show presented at the beginning, did not deal with the scarf, and I guess for her, did not reflect the level of Muslims’ obsession with it. But it is not enough to have such questions thrown at us from others. Muslim women need to start thinking for themselves and learn the difference between a command and what a social practice open to different interpretations.
The challenge, however, is that most Muslim women are not equipped to stand up and provide an alternative juristic view of the matter, and the scholars who do are not willing to discuss it in public out of concerns of inflaming Muslim sensitivities about an issue which they, and rightly so, believe is not a pressing one. Even those who are brave enough to dissent like Jamal Al-Banna face rejection and opposition from mainstream Muslims, despite being a scholar whose views are rooted within traditional Islam.
The centrality of the scarf reduces Islam to a piece of garment and places Muslims perpetually on the defensive explanatory panel. De-centralizing and de-romanticizing the scarf, I am afraid, is fast becoming increasingly urgent and necessary. The recent fatwas are revealing. The scholars would not ask Muslim women or men, to compromise easily in something they believed to be a core command of Islam. The events of the last week have, it seems, started to urge us to rethink our priorities and what defines being Muslim. This is in itself a big step.
However, for the moment, until those who are politically and juristically mature and sophisticated want to discuss this matter openly without getting bogged down by the many implications and problems it will raise, we will remain hostage to the centrality of the scarf. And until something is done, we will be stuck with the rosy and romanticized views of the sweet Muslim ladies on Oprah's show and forever caught up in the centrality of the scarf.
For eternity the question will not be for us, Muslims, why our young men are turning themselves and others into bombs, or why we do not have democracy in Muslim societies, or whether American foreign policy is based on principles of equality and liberty for all. The question will be, it seems, for a long time: To veil or not to veil.
Saturday, 12 March 2011
Free Muslim Women
Free Muslim Women
If the media and its ensuing stereotypes are to be believed then Islam does not have very much to offer women, except for a life of misery, oppression and slavery. However, if one bothers to look closely at Islam then it has an abundance to offer men and women alike.
There is little doubt that many Muslim women are subject to abuse and subjugation - without making sweeping generalizations, many women in some so called Muslim lands are denied the rights given to them by Islam - rights to which they are entitled as human beings and as women. However we must separate Muslims from Islam; we must separate theory from practice. In Islam this separation is possible - Islamic legislation has given women unprecedented status, even if Muslims did not always live up to these amazing standards.
Let us take a quick look at some of the rights of women in Islam, comparing them with some of the legislation relating to women in Britain:
Education
Considered by many these days as a basic human right, in Islam both men and women are duty bound to seek education for the Prophet Muhammad said: "The search for knowledge is a duty on every Muslim." (Bukhari) So, while there were no places at British Universities until the late 1870s (Ox. Ill. His. Brit. p493), there have been records of Islamic Universities with women students throughout the history of Islam: Nafisah was an early 8th century hadith scholar and the great jurist Shafi participated in her circle at Al-Fustat. Shaika Shuhuda another 8th century scholar was a lecturer at Baghdad University - the Oxford and Cambridge of its time. Nazhun was a 12th century scholar and of course we cannot forget Ayesha, the wife of the Prophet who in the 7th century was one of the greatest relaters of hadith.
So, whilst Muslim women were attending universities and were lecturers and scholars in the 8th century, 80% of London Women and 100% of East Anglican women were illiterate in 1640 - figures taken from A. Fraser page 129 and D. Cressy page 178.
Political Participation
Women in the UK managed to gain the right to vote in 1918, but that was only for women over thirty. They did not manage to gain full voting rights equal with men until 1928. These gains were not achieved easily though - to gain the vote the Suffragettes marched, rallied, chained themselves to railings, went on hunger strike and eventually one of them jumped in front of the Royal Horse on Derby Day. Muslims women however each had the right to give or not to give their allegiance from the beginning - and this right was given them without them having to march, rally, not eat or jump in front of a horse.
Property
Up until 1801 British women did not have the right to own anything - not even themselves. For up until this time a husband had the right to sell his wife. In Sweden in 1984 a man was entitled to half his wife's earnings. Islam though has allowed women to own their own property from the outset. Everything a woman earns belongs to her. She is not a chattel to be bought and sold, but rather an individual human being, responsible to no one for her income except for God. A married woman may remind her husband: "What's his is theirs, what's hers is her own!"
It would be easy to go on with a list of the rights of women in Islam - but how does Islam really benefit women?
Islam has given women the right to be themselves! They are equal before God - on the Day of Judgment they will be answerable as individuals and cannot say "my husband told me to do it", "my, father, brother, uncle - led me astray". Nor will they be treated unfairly because they are women - women have souls in Islam - and there has never been any debate about that in Islamic history unlike in Christianity!
Islam offers to women, as it does to men, a belief in God, and this upholds everything. Belief in the Creator gives life a wholeness, and a balance, for it means that we do not look at everything in the short term - the intrinsic whole is this world and the Hereafter. This belief in God, this taqwa - God consciousness - thus shapes everything in Islam.
Men and women in Islam are protecting friends of one another; they are garments of each other hiding each other's faults. The Qur'an says:
"Verily, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before God, and all men and women who give in charity, and all self-denying men and self-denying women, and all men and women who are mindful of their chastity, and all men and women who remember God unceasingly: for all of them has God readied forgiveness of sins and a mighty reward"
(Surah 33: verse 35).
This verse offers women so much; it offers them paradise on the basis of their own actions. It demands of them good character, tells both men AND women to be active; and instills in them the sense of individual responsibility.
So, Islam offers to women, as it offers to men - paradise as a reward, it offers a complete picture which considers both this world and the hereafter - built solidly upon the foundation of a believe in The Creator. A relationship with one's Creator brings untold peace - for men and for women.
Islam allows women to know themselves as they are. Thus in Islam women are equal to men, but they are not the same. Men and women are equal before God - they are the protecting friends of one another, they are garments of one another, hiding one another's faults; but they are not the same. In Islam - imitation is not liberation.
Women are not men - an obvious statement, but one which is often overlooked. Islam offers a balance - which can be seen if one looks to nature - black and white, up and down, day and night etc. etc. Two halves to form a whole. Balance is absolutely vital. But, after the industrial revolution women and men are becoming more and more alike. Men have become cogs in the system. Women have also been pulled into the consumerism of an industrialized society and have been forced into the work place, but still receive no help at home - a recent study showed that 9 out of 10 men were not 'New Men' and did not help out at home (The Times, Nov. 1995).
Western society has ignored the balance and told women that for them to have status they must achieve what men achieve. Western society has created a new image for women based on the male - and this is very objectionable. Rather than highlighting her individual strengths, she is told to compete according to male criteria in order to have value. But she is not given any help to cope with her additional responsibilities. "Work, have a career to achieve status - but we will not provide crhche facilities, or time off during school holidays." We are now facing a situation where, as the President of Bosnia, Alija Ali Izebegovic, said:
"Modern civilization has disgraced motherhood... It has preferred the calling of a salesgirl, model, teacher of other people's children, secretary, cleaning woman and so on to that of mother. It has proclaimed motherhood to be slavery and promised to free women from it." (Islam Between East and West p.144-145)
So, we have put down the feminine and are saying: 'masculine criteria is the best, indeed only thing to judge by, feminine criteria is second class - useless'.
But in Islam both are equal, but they are different. So in Islam we do not have the situation where: -the logical is perceived as better than the lateral; the firm is perceived as better than the tender; the analytical is perceived as better than the intuitive. In Islam women do not say: "I'm only a housewife" - Where did this ONLY come from? - It came from taking the masculine criteria as best. Why is being in the rat-race superior to being a mother? Because we see the masculine as superior to the feminine. Where is the spirit of the Malcolm X (Malik El Shabazz) quote:
"If you educate a man you educate one person; if you educate a woman you educate and liberate a nation".
Women in Islam of course have a role beyond that of motherhood - one does not spend 25 years preparing for and another 25 years recovering from motherhood - but the point is do not demean motherhood; and do not demean and belittle the feminine. Islam offers to women pride in the feminine. The equal but different roles of men and women in Islam have to be understood, and in understanding - individuals can be themselves, and thus find a balance and true happiness.
And this peace and security allows and gives room for the development of a woman's potential based on her own strengths.
If the media and its ensuing stereotypes are to be believed then Islam does not have very much to offer women, except for a life of misery, oppression and slavery. However, if one bothers to look closely at Islam then it has an abundance to offer men and women alike.
There is little doubt that many Muslim women are subject to abuse and subjugation - without making sweeping generalizations, many women in some so called Muslim lands are denied the rights given to them by Islam - rights to which they are entitled as human beings and as women. However we must separate Muslims from Islam; we must separate theory from practice. In Islam this separation is possible - Islamic legislation has given women unprecedented status, even if Muslims did not always live up to these amazing standards.
Let us take a quick look at some of the rights of women in Islam, comparing them with some of the legislation relating to women in Britain:
Education
Considered by many these days as a basic human right, in Islam both men and women are duty bound to seek education for the Prophet Muhammad said: "The search for knowledge is a duty on every Muslim." (Bukhari) So, while there were no places at British Universities until the late 1870s (Ox. Ill. His. Brit. p493), there have been records of Islamic Universities with women students throughout the history of Islam: Nafisah was an early 8th century hadith scholar and the great jurist Shafi participated in her circle at Al-Fustat. Shaika Shuhuda another 8th century scholar was a lecturer at Baghdad University - the Oxford and Cambridge of its time. Nazhun was a 12th century scholar and of course we cannot forget Ayesha, the wife of the Prophet who in the 7th century was one of the greatest relaters of hadith.
So, whilst Muslim women were attending universities and were lecturers and scholars in the 8th century, 80% of London Women and 100% of East Anglican women were illiterate in 1640 - figures taken from A. Fraser page 129 and D. Cressy page 178.
Political Participation
Women in the UK managed to gain the right to vote in 1918, but that was only for women over thirty. They did not manage to gain full voting rights equal with men until 1928. These gains were not achieved easily though - to gain the vote the Suffragettes marched, rallied, chained themselves to railings, went on hunger strike and eventually one of them jumped in front of the Royal Horse on Derby Day. Muslims women however each had the right to give or not to give their allegiance from the beginning - and this right was given them without them having to march, rally, not eat or jump in front of a horse.
Property
Up until 1801 British women did not have the right to own anything - not even themselves. For up until this time a husband had the right to sell his wife. In Sweden in 1984 a man was entitled to half his wife's earnings. Islam though has allowed women to own their own property from the outset. Everything a woman earns belongs to her. She is not a chattel to be bought and sold, but rather an individual human being, responsible to no one for her income except for God. A married woman may remind her husband: "What's his is theirs, what's hers is her own!"
It would be easy to go on with a list of the rights of women in Islam - but how does Islam really benefit women?
Islam has given women the right to be themselves! They are equal before God - on the Day of Judgment they will be answerable as individuals and cannot say "my husband told me to do it", "my, father, brother, uncle - led me astray". Nor will they be treated unfairly because they are women - women have souls in Islam - and there has never been any debate about that in Islamic history unlike in Christianity!
Islam offers to women, as it does to men, a belief in God, and this upholds everything. Belief in the Creator gives life a wholeness, and a balance, for it means that we do not look at everything in the short term - the intrinsic whole is this world and the Hereafter. This belief in God, this taqwa - God consciousness - thus shapes everything in Islam.
Men and women in Islam are protecting friends of one another; they are garments of each other hiding each other's faults. The Qur'an says:
"Verily, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before God, and all men and women who give in charity, and all self-denying men and self-denying women, and all men and women who are mindful of their chastity, and all men and women who remember God unceasingly: for all of them has God readied forgiveness of sins and a mighty reward"
(Surah 33: verse 35).
This verse offers women so much; it offers them paradise on the basis of their own actions. It demands of them good character, tells both men AND women to be active; and instills in them the sense of individual responsibility.
So, Islam offers to women, as it offers to men - paradise as a reward, it offers a complete picture which considers both this world and the hereafter - built solidly upon the foundation of a believe in The Creator. A relationship with one's Creator brings untold peace - for men and for women.
Islam allows women to know themselves as they are. Thus in Islam women are equal to men, but they are not the same. Men and women are equal before God - they are the protecting friends of one another, they are garments of one another, hiding one another's faults; but they are not the same. In Islam - imitation is not liberation.
Women are not men - an obvious statement, but one which is often overlooked. Islam offers a balance - which can be seen if one looks to nature - black and white, up and down, day and night etc. etc. Two halves to form a whole. Balance is absolutely vital. But, after the industrial revolution women and men are becoming more and more alike. Men have become cogs in the system. Women have also been pulled into the consumerism of an industrialized society and have been forced into the work place, but still receive no help at home - a recent study showed that 9 out of 10 men were not 'New Men' and did not help out at home (The Times, Nov. 1995).
Western society has ignored the balance and told women that for them to have status they must achieve what men achieve. Western society has created a new image for women based on the male - and this is very objectionable. Rather than highlighting her individual strengths, she is told to compete according to male criteria in order to have value. But she is not given any help to cope with her additional responsibilities. "Work, have a career to achieve status - but we will not provide crhche facilities, or time off during school holidays." We are now facing a situation where, as the President of Bosnia, Alija Ali Izebegovic, said:
"Modern civilization has disgraced motherhood... It has preferred the calling of a salesgirl, model, teacher of other people's children, secretary, cleaning woman and so on to that of mother. It has proclaimed motherhood to be slavery and promised to free women from it." (Islam Between East and West p.144-145)
So, we have put down the feminine and are saying: 'masculine criteria is the best, indeed only thing to judge by, feminine criteria is second class - useless'.
But in Islam both are equal, but they are different. So in Islam we do not have the situation where: -the logical is perceived as better than the lateral; the firm is perceived as better than the tender; the analytical is perceived as better than the intuitive. In Islam women do not say: "I'm only a housewife" - Where did this ONLY come from? - It came from taking the masculine criteria as best. Why is being in the rat-race superior to being a mother? Because we see the masculine as superior to the feminine. Where is the spirit of the Malcolm X (Malik El Shabazz) quote:
"If you educate a man you educate one person; if you educate a woman you educate and liberate a nation".
Women in Islam of course have a role beyond that of motherhood - one does not spend 25 years preparing for and another 25 years recovering from motherhood - but the point is do not demean motherhood; and do not demean and belittle the feminine. Islam offers to women pride in the feminine. The equal but different roles of men and women in Islam have to be understood, and in understanding - individuals can be themselves, and thus find a balance and true happiness.
And this peace and security allows and gives room for the development of a woman's potential based on her own strengths.
Does Islam allow wife beating?
Does Islam allow wife beating?
Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:
"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum: 21)
The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (An-Nisa’: 19)
It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.
However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.
The Qur'an is very clear on this issue. Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace, Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (An-Nisa': 34-35)
It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.
Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)
It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:
"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.
Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.
b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so commonplace that they are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."
In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”
d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."
You can also read: Islamic Guidance on Treating Wives Read also: Islam & Wife Beating (Special Folder)
Allah Almighty knows best.
Respected scholars! Does Islam allow wife beating? Some husbands are violent and they say that the Qur'an allows them to beat their wives. Is there any logical explanation given regarding men being allowed to beat their wives, as stated in surat An-Nisa', verse 34?
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear questioner, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
The verse you mention has been greatly misconceived by many people who focus merely on its surface meaning, taking it to allow wife beating. When the setting is not taken into account, it isolates the words in a way that distorts or falsifies the original meaning. Before dealing with the issue of wife-battering in the perspective of Islam, we should keep in mind that the original Arabic wording of the Qur'an is the only authentic source of meaning. If one relies on the translation alone, one is likely to misunderstand it.
Commenting on this issue, Dr. Muzammil H. Siddiqi, former President of the Islamic Society of North America, states:
"According to the Qur'an the relationship between the husband and wife should be based on mutual love and kindness. Allah says: "And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect." (Ar-Rum: 21)
The Qur'an urges husbands to treat their wives with kindness. [In the event of a family dispute, the Qur'an exhorts the husband to treat his wife kindly and not to overlook her positive aspects]. Allah Almighty says: “Live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.” (An-Nisa’: 19)
It is important that a wife recognizes the authority of her husband in the house. He is the head of the household, and she is supposed to listen to him. But the husband should also use his authority with respect and kindness towards his wife. If there arises any disagreement or dispute among them, then it should be resolved in a peaceful manner. Spouses should seek the counsel of their elders and other respectable family members and friends to batch up the rift and solve the differences.
However, in some cases a husband may use some light disciplinary action in order to correct the moral infraction of his wife, but this is only applicable in extreme cases and it should be resorted to if one is sure it would improve the situation. However, if there is a fear that it might worsen the relationship or may wreak havoc on him or the family, then he should avoid it completely.
The Qur'an is very clear on this issue. Almighty Allah says: "Men are the protectors and maintainers of women, because Allah has given the one more strength than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in the husband's absence what Allah would have them to guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly); but if they return to obedience, seek not against them means (of annoyance); for Allah is most High and Great (above you all). If you fear a breach between them twain, appoint (two) arbiters, one from his family and the other from hers. If they wish for peace, Allah will cause their reconciliation; for Allah has full knowledge and is acquainted with all things." (An-Nisa': 34-35)
It is important to read the section fully. One should not take part of the verse and use it to justify one's own misconduct. This verse neither permits violence nor condones it. It guides us to ways to handle delicate family situation with care and wisdom. The word "beating" is used in the verse, but it does not mean "physical abuse". The Prophet (peace and blessings be upon him) explained it "dharban ghayra mubarrih" which means "a light tap that leaves no mark". He further said that face must be avoided. Some other scholars are of the view that it is no more than a light touch by siwak, or toothbrush.
Generally, the Prophet (peace and blessings be upon him) used to discourage his followers from taking even this measure. He never hit any female, and he used to say that the best of men are those who do not hit their wives. In one hadith he expressed his extreme repulsion from this behavior and said, "How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)
It is also important to note that even this "light strike" mentioned in the verse is not to be used to correct some minor problem, but it is permissible to resort to only in a situation of some serious moral misconduct when admonishing the wife fails, and avoiding from sleeping with her would not help. If this disciplinary action can correct a situation and save the marriage, then one should use it."
Dr. Jamal Badawi, professor at Saint Mary's University in Halifax, Nova Scotia, Canada, and a cross-appointed faculty member in the Departments of Religious Studies and Management, adds:
"If the problem relates to the wife's behavior, the husband may exhort her and appeal for reason. In most cases, this measure is likely to be sufficient. In cases where the problem persists, the husband may express his displeasure in another peaceful manner, by sleeping in a separate bed from hers. There are cases, however, in which a wife persists in bad habits and showing contempt of her husband and disregard for her marital obligations. Instead of divorce, the husband may resort to another measure that may save the marriage, at least in some cases. Such a measure is more accurately described as a gentle tap on the body, but never on the face, making it more of a symbolic measure than a punitive one.
Even here, that maximum measure is limited by the following:
a. It must be seen as a rare exception to the repeated exhortation of mutual respect, kindness and good treatment. Based on the Qur'an and Hadith, this measure may be used in the cases of lewdness on the part of the wife or extreme refraction and rejection of the husband's reasonable requests on a consistent basis (nushuz). Even then, other measures, such as exhortation, should be tried first.
b. As defined by Hadith, it is not permissible to strike anyone's face, cause any bodily harm or even be harsh. What the Hadith qualifies as "dharban ghayra mubarrih", or light striking, was interpreted by early jurists as a (symbolic) use of siwak! They further qualified permissible "striking" as that which leaves no mark on the body. It is interesting that this latter fourteen-centuries-old qualifier is the criterion used in contemporary American law to separate a light and harmless tap or strike from "abuse" in the legal sense. This makes it clear that even this extreme, last resort, and "lesser of the two evils" measure that may save a marriage does not meet the definitions of "physical abuse," "family violence, " or "wife battering" in the 20th century law in liberal democracies, where such extremes are so commonplace that they are seen as national concerns.
c. The permissibility of such symbolic expression of the seriousness of continued refraction does not imply its desirability. In several hadiths, the Prophet (peace and blessings be upon him) discouraged this measure. Here are some of his sayings in this regard:
"Do not beat the female servants of Allah";
"Some (women) visited my family complaining about their husbands (beating them). These (husbands) are not the best of you."
In another hadith the Prophet (peace and blessings be upon him) is reported to have said: “How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?”
d. True following of the Sunnah is to follow the example of the Prophet (peace and blessings be upon him) who never resorted to that measure, regardless of the circumstances.
e. Islamic teachings are universal in nature. They respond to the needs and circumstances of diverse times, cultures and circumstances. Some measures may work in some cases and cultures or with certain persons but may not be effective in others. By definition, a "permissible" act is neither required, encouraged or forbidden. In fact it may be to spell out the extent of permissibility, such as in the issue at hand, rather than leaving it unrestricted or unqualified, or ignoring it all together. In the absence of strict qualifiers, persons may interpret the matter in their own way, which can lead to excesses and real abuse.
f. Any excess, cruelty, family violence, or abuse committed by any "Muslim" can never be traced, honestly, to any revelatory text (Qur'an or Hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet (peace and blessings be upon him)."
You can also read: Islamic Guidance on Treating Wives Read also: Islam & Wife Beating (Special Folder)
Allah Almighty knows best.
Qualities of Aisha and her role in Islam
Qualities of Aisha and her role in Islam
In any discussion on the age of Aisha (ra: may Allah be pleased with her) at the time of her marriage with the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him), it is of the greatest relevance to note the pivotal role she played as a teacher, exponent and interpreter of the religion of Islam. Aisha was an exceptionally intelligent and astute woman, a young prodigy, and this was the main reason why she was got married to the Holy Prophet, as is clearly proved by events after the Holy Prophet’s life. She entered his household, shortly after his emigration to Madina, just at the time when the teachings of Islam in all fields of life for the Muslim community were starting to be revealed to the Holy Prophet and demonstrated by him by his example and practice. An intellectually gifted person was required who would have daily contact with the Holy Prophet at the closest and most personal level, so as to absorb the teachings that he was giving on all aspects of life by his words and actions. Such a person would need to possess the following qualities:
an excellent, precise memory to retain a vast amount of detail accurately,
the understanding to grasp the significance and the principles of the teachings,
powers of reasoning, criticism and deduction to resolve problems on the basis of those teachings,
the skills to convey knowledge to a wide range of audience,
and, finally, have the prospect of living for a considerable period of time after the death of the Holy Prophet in order to spread his message to distant generations.
That Aisha possessed all these qualities and carried out this mission is an absolutely positive and undeniable, historical fact. After the Holy Prophet’s death, she acted as a teacher and interpreter of Islam, providing guidance to even the greatest of the male Companions of the Holy Prophet Muhammad. They made a special point of going to her to gain knowledge and seek her opinion. A vast number of sayings and actions of the Holy Prophet are reported from her in books of Hadith. She not only quoted his sayings and reported her observations of events, but interpreted them to provide solutions to questions. Whenever necessary, she corrected the views of the greatest of the Companions of the Holy Prophet. She made rulings and judgments on which Islamic law is based.
The following are two examples of what the Holy Prophet’s male Companions said about her:
“Abu Musa said: Whenever there was any hadith that was difficult [to understand] for us, the Companions of the Messenger of Allah, and we asked Aisha we always found that she had knowledge about that hadith.”
“Musa ibn Talha said: I never saw anyone more eloquent than Aisha.” [1]
In the famous compilation of the lives of saints in Islam, Tadhkirat-ul-Auliya, the author Farid-ud-Din Attar, who lived eight centuries ago, introduces the life of the early female saint Rabia of Basra as follows:
“If anyone says, ‘Why have you included Rabia in the rank of men?’, my answer is that the Prophet himself said, ‘God does not regard your outward forms’. … Moreover, if it is proper to derive two-thirds of our religion from Aisha, surely it is permissible to take religious instruction from a handmaid of Aisha.” [2]
It is thus recognised, from the earliest times in Islam, that some two-thirds of Islamic Sharia is based on reports and interpretations that have come from Aisha.
In view of these exceptional qualities of Aisha and the towering role played by her in the transmission of the teachings of Islam, it is simply preposterous and outrageous to suggest that she was the victim of some form of child and marital abuse. We ask in particular the Christian and Jewish critics of Islam, who are reviling the Holy Prophet Muhammad on the basis of his marriage with Aisha, whether they can point out any example of a woman in their religions who played a role like that of Aisha in learning the religion from its founder and becoming the teacher and instructor of all his followers, including men, after his death.
Age of Aisha at time of marriage with Holy Prophet Muhammad
It is believed on the authority of some Hadith reports that the marriage ceremony (known as nikah, amounting to betrothal) of Aisha with the Holy Prophet Muhammad took place when she was six years of age, and that she joined the Holy Prophet as his wife three years later at the age of nine. We quote below from two such reports in Bukhari.
“It is reported from Aisha that she said: The Prophet entered into marriage with me when I was a girl of six … and at the time [of joining his household] I was a girl of nine years of age.”
“Khadija died three years before the Prophet departed to Medina. He stayed [alone] for two years or so. He married Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.” [3]
As to the authenticity of these reports, it may be noted that the compilers of the books of Hadith did not apply the same stringent tests when accepting reports relating to historical matters as they did before accepting reports relating to the practical teachings and laws of Islam. The reason is that the former type of report was regarded as merely of academic interest while the latter type of report had a direct bearing on the practical duties of a Muslim and on what was allowed to them and what was prohibited. Thus the occurrence of reports such as the above about the marriage of Aisha in books of Hadith, even in Bukhari, is not necessarily a proof of their credibility.
Determination of the true age of Aisha
It appears that Maulana Muhammad Ali was the first Islamic scholar directly to challenge the notion that Aisha was aged six and nine, respectively, at the time of her nikah and consummation of marriage. This he did in, at least, the following writings: his English booklet Prophet of Islam, his larger English book Muhammad, the Prophet, and in the footnotes in his voluminous Urdu translation and commentary of Sahih Bukhari entitled Fadl-ul-Bari, these three writings being published in the 1920s and 1930s. In the booklet Prophet of Islam, which was later incorporated in 1948 as the first chapter of his book Living Thoughts of the Prophet Muhammad, he writes in a lengthy footnote as follows:
“A great misconception prevails as to the age at which Aisha was taken in marriage by the Prophet. Ibn Sa‘d has stated in the Tabaqat that when Abu Bakr [father of Aisha] was approached on behalf of the Holy Prophet, he replied that the girl had already been betrothed to Jubair, and that he would have to settle the matter first with him. This shows that Aisha must have been approaching majority at the time. Again, the Isaba, speaking of the Prophet’s daughter Fatima, says that she was born five years before the Call and was about five years older than Aisha. This shows that Aisha must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be. This is further borne out by the fact that Aisha herself is reported to have stated that when the chapter [of the Holy Quran] entitled The Moon, the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. All these considerations point to but one conclusion, viz., that Aisha could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal. And there is one report in the Tabaqat that Aisha was nine years of age at the time of nikah. Again it is a fact admitted on all hands that the nikah of Aisha took place in the tenth year of the Call in the month of Shawwal, while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijra in the same month, which shows that full five years had elapsed between the nikah and the consummation. Hence there is not the least doubt that Aisha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage.” [4] (Bolding is mine.)
To facilitate understanding dates of these events, please note that it was in the tenth year of the Call, i.e. the tenth year after the Holy Prophet Muhammad received his calling from God to his mission of prophethood, that his wife Khadija passed away, and the approach was made to Abu Bakr for the hand of his daughter Aisha. The hijra or emigration of the Holy Prophet to Madina took place three years later, and Aisha came to the household of the Holy Prophet in the second year after hijra. So if Aisha was born in the year of the Call, she would be ten years old at the time of the nikah and fifteen years old at the time of the consummation of the marriage.
Later research
Research subsequent to the time of Maulana Muhammad Ali has shown that she was older than this. An excellent short work presenting such evidence is the Urdu pamphlet Rukhsati kai waqt Sayyida Aisha Siddiqa ki umar (‘The age of Lady Aisha at the time of the start of her married life’) by Abu Tahir Irfani.[4a] Points 1 to 3 below have been brought to light in this pamphlet.
1. The famous classical historian of Islam, Ibn Jarir Tabari, wrote in his ‘History’:
“In the time before Islam, Abu Bakr married two women. The first was Fatila daughter of Abdul Uzza, from whom Abdullah and Asma were born. Then he married Umm Ruman, from whom Abdur Rahman and Aisha were born. These four were born before Islam.” [5]
Being born before Islam means being born before the Call.
2. The compiler of the famous Hadith collection Mishkat al-Masabih, Imam Wali-ud-Din Muhammad ibn Abdullah Al-Khatib, who died 700 years ago, has also written brief biographical notes on the narrators of Hadith reports. He writes under Asma, the older daughter of Abu Bakr:
“She was the sister of Aisha Siddiqa, wife of the Holy Prophet, and was ten years older than her. … In 73 A.H. … Asma died at the age of one hundred years.” [6]
(Go here to see an image of the full entry in Urdu.)
This would make Asma 28 years of age in 1 A.H., the year of the Hijra, thus making Aisha 18 years old in 1 A.H. So Aisha would be 19 years old at the time of the consummation of her marriage, and 14 or 15 years old at the time of her nikah. It would place her year of birth at four or five years before the Call.
3. The same statement is made by the famous classical commentator of the Holy Quran, Ibn Kathir, in his book Al-bidayya wal-nihaya:
“Asma died in 73 A.H. at the age of one hundred years. She was ten years older than her sister Aisha.” [7]
Apart from these three evidences, which are presented in the Urdu pamphlet referred to above, we also note that the birth of Aisha being a little before the Call is consistent with the opening words of a statement by her which is recorded four times in Bukhari. Those words are as follows:
“Ever since I can remember (or understand things) my parents were following the religion of Islam.” [8]
This is tantamount to saying that she was born sometime before her parents accepted Islam but she can only remember them practising Islam. No doubt she and her parents knew well whether she was born before or after they accepted Islam, as their acceptance of Islam was such a landmark event in their life which took place just after the Holy Prophet received his mission from God. If she had been born after they accepted Islam it would make no sense for her to say that she always remembered them as following Islam. Only if she was born before they accepted Islam, would it make sense for her to say that she can only remember them being Muslims, as she was too young to remember things before their conversion. This is consistent with her being born before the Call, and being perhaps four or five years old at the time of the Call, which was also almost the time when her parents accepted Islam.
Two further evidences cited by Maulana Muhammad Ali
In the footnotes of his Urdu translation and commentary of Sahih Bukhari, entitled Fadl-ul-Bari, Maulana Muhammad Ali had pointed out reports of two events which show that Aisha could not have been born later than the year of the Call. These are as follows.
1. The above mentioned statement by Aisha in Bukhari, about her earliest memory of her parents being that they were followers of Islam, begins with the following words in its version in Bukhari’s Kitab-ul-Kafalat. We quote this from the English translation of Bukhari by M. Muhsin Khan:
“Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah’s Apostle visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant.” [9]
Commenting on this report, Maulana Muhammad Ali writes:
“This report sheds some light on the question of the age of Aisha. … The mention of the persecution of Muslims along with the emigration to Ethiopia clearly shows that this refers to the fifth or the sixth year of the Call. … At that time Aisha was of an age to discern things, and so her birth could not have been later than the first year of the Call.” [10]
Again, this would make her more than fourteen at the time of the consummation of her marriage.
2. There is a report in Sahih Bukhari as follows:
“On the day (of the battle) of Uhud when (some) people retreated and left the Prophet, I saw Aisha daughter of Abu Bakr and Umm Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, ‘carrying the water skins on their backs’). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.” [11]
Maulana Muhammad Ali writes in a footnote under this report:
“It should also be noted that Aisha joined the Holy Prophet’s household only one year before the battle of Uhud. According to the common view she would be only ten years of age at this time, which is certainly not a suitable age for the work she did on this occasion. This also shows that she was not so young at this time.” [12]
If, as shown in the previous section above, Aisha was nineteen at the time of the consummation of her marriage, then she would be twenty years old at the time of the battle of Uhud. It may be added that on the earlier occasion of the battle of Badr when some Muslim youths tried, out of eagerness, to go along with the Muslim army to the field of battle, the Holy Prophet Muhammad sent them back on account of their young age (allowing only one such youngster, Umair ibn Abi Waqqas, to accompany his older brother the famous Companion Sa‘d ibn Abi Waqqas). It seems, therefore, highly unlikely that if Aisha was ten years old the Holy Prophet would have allowed her to accompany the army to the field of battle.
We conclude from all the evidence cited above that Aisha (may Allah be pleased with her) was nineteen years old when she joined the Holy Prophet as his wife in the year 2 A.H., the nikah or betrothal having taken place five years previously.
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The Bible on marriage of young girls with much older men
As it is Christian evangelists and other believers in the Bible who have been bitterly reviling the Holy Prophet Muhammad on account of his marriage with Aisha, we put to them the practices of the great patriarchs and prophets that are recorded in the Bible itself in this connection. The main accusations regarding the marriage of Aisha are that she was too young in age while the Holy Prophet was a much older man, being fifty years of age, and that consent to marriage was either not obtained from her or she was not capable of giving it.
Abraham
In the book of Genesis in the Bible it is recorded about Abraham:
“Now Sarai, Abram’s wife, had borne him no children. But she had an Egyptian maidservant named Hagar; so she said to Abram, ‘The Lord has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her.’ Abram agreed to what Sarai said. So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife. He slept with Hagar, and she conceived. … So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. Abram was eighty-six years old when Hagar bore him Ishmael.” (Genesis, chapter 16, verses 1–4, and 15–16, New International Version. Bolding is mine.)
Firstly, it is evident that as Abraham (who then had the name Abram) was 86 years old, Hagar must have been some fifty years younger than him, and probably even younger, to bear a child. Secondly, the Bible speaks of Sarai giving her maidservant Hagar to Abraham. So Hagar’s consent was not obtained but rather she was commanded by Sarai to go and become Abraham’s wife.
David
The first book of Kings in the Bible begins as follows:
“When King David was old and well advanced in years, he could not keep warm even when they put covers over him. So his servants said to him, ‘Let us look for a young virgin to attend the king and take care of him. She can lie beside him so that our lord the king may keep warm.’ Then they searched throughout Israel for a beautiful girl and found Abishag, a Shunammite, and brought her to the king. The girl was very beautiful; she took care of the king and waited on him, but the king had no intimate relations with her.” (1 Kings, chapter 1, verses 1–4, New International Version. Bolding is mine.)
So there seems nothing wrong, according to the Bible, in procuring a young virgin, again apparently without her consent, whose duties include lying with the elderly king in bed. The intention was certainly for sexual enjoyment, otherwise there was no necessity of looking for a young, beautiful virgin. A much older woman, perhaps a widow, could have performed all these duties, including lying with the king to keep him warm.
Mary and Joseph
The most famous marriage in Christianity is no doubt that of Mary, Jesus’ mother, with Joseph. While the following details are not in the canonical Gospels in the Bible, it appears from other early Christian writings (known as apocryphal writings) that Mary was twelve years old when the temple elders decided to find a husband for her. They selected the husband by drawing lots, and Joseph whom they chose was an elderly man, being according to some accounts ninety years old. The husband was selected and Mary was handed over to him, and she played no part in his selection.
These accounts are summed up in the Catholic Encyclopedia, 1913 edition, which is available online, as follows:
“It will not be without interest to recall here, unreliable though they are, the lengthy stories concerning St. Joseph’s marriage contained in the apocryphal writings. When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children … A year after his wife’s death, as the priests announced through Judea that they wished to find in the tribe of Juda a respectable man to espouse Mary, then twelve to fourteen years of age, Joseph, who was at the time ninety years old, went up to Jerusalem among the candidates; a miracle manifested the choice God had made of Joseph …” [13] (Bolding is mine.)
Although these apocryphal accounts are not now accepted by many Christians, and the Catholic Encyclopedia says that they “are void of authority”, yet it also speaks of their influence as follows:
“they nevertheless acquired in the course of ages some popularity; in them some ecclesiastical writers sought the answer to the well-known difficulty arising from the mention in the Gospel of the Lord’s brothers; from them also popular credulity has, contrary to all probability, as well as to the tradition witnessed by old works of art, retained the belief that St. Joseph was an old man at the time of marriage with the Mother of God.”
However, these accounts are accepted by the Eastern churches. The website of the Ukrainian Orthodoxy has an article on this subject entitled An Elderly Joseph which agrees with the presentation in the apocryphal writings “of Joseph as an elderly man, a widower with adult children”. It concludes:
“The Christian East’s picture of Joseph as a courageous, faithful, God-centred elderly widower rings true.” [14]
We give below, as Appendix, a quotation from one of these apocryphal books, The Infancy Gospel of James, describing how Mary’s husband was selected.
While the Western Christian churches may not accept these accounts as authentic, the Eastern churches in Europe do accept that Mary was 12 years old and Joseph a widower 90 years old when they married. Moreover, there is nothing in the Gospels of the New Testament to contradict these accounts, and the Gospel stories are not at all inconsistent with these ages for Mary and Joseph.
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References
[1]. Tirmidhi, Abwab-ul-Manaqib, i.e. Chapters on Excellences, under ‘Virtues of Aisha’.
[2]. Muslim Saints and Mystics, abridged English translation of Tadhkirat-ul-Auliya, by A.J. Arberry, p. 40.
[3]. Bukhari, Book of Qualities of the Ansar, chapter: ‘The Holy Prophet’s marriage with Aisha, and his coming to Madina and the consummation of marriage with her’. For Muhsin Khan’s translation, see this link and go down to reports listed as Volume 5, Book 58, Number 234 and 236.
[4]. Living Thoughts of the Prophet Muhammad, 1992 U.S.A. edition, p. 30, note 40.
[4a]. This Urdu pamphlet was published by the Ahmadiyya Anjuman Isha‘at Islam, Bombay, India. A partial English translation is available at this Lahore Ahmadiyya website.
[5]. Tarikh Tabari, vol. 4, p. 50.
[6]. Mishkat al-Masabih, Edition with Urdu translation published in Lahore, 1986, vol. 3, p. 300–301. (Go here to see an image of the full entry in Urdu.)
[7]. Vol. 8, p. 346.
[8]. Those four places in Sahih Bukhari are the following: Kitab-us-Salat, ch. ‘A mosque which is in the way but does not inconvenience people’; Kitab-ul-Kafalat, ch. ‘Abu Bakr under the protection of a non-Muslim in the time of the Holy Prophet and his pact with him’; Kitab Manaqib-ul-Ansar, ch. ‘Emigration of the Holy Prophet and his Companions to Madina’; and Kitab-ul-Adab, ch. ‘Should a person visit everyday, or morning and evening’.
[9]. Muhsin Khan’s English translation of Bukhari, Volume 3, Book 37, Number 494. See this link.
[10]. Fadl-ul-Bari, vol. 1, p. 501, footnote 1.
[11]. Sahih Bukhari, Kitab-ul-Jihad wal-Siyar, Chapter: ‘Women in war and their fighting alongside men’. See this link in Muhsin Khan’s translation and go down to report listed as Volume 4, Book 52, Number 131.
[12]. Fadl-ul-Bari, vol. 1, p. 651.
[13]. In article St. Joseph, under letter J. Here is a link to this article in the online Catholic Encyclopedia.
[14]. Here is a link to this article An Elderly Joseph.
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Appendix: The Infancy Gospel of James, Chapter 8 verse 2 to Chapter 9 verse 11
“When she [Mary] turned twelve, a group of priests took counsel together, saying, ‘Look, Mary has been in the temple of the Lord twelve years. What should we do about her now, so that she does not defile the sanctuary of the Lord our God?’ And they said to the high priest, ‘You have stood at the altar of the Lord. Go in and pray about her. And if the Lord God reveals anything to you, we will do it.’ And the priest went in taking the vestment with twelve bells into the holy of holies and prayed about her. Suddenly, an angel of the Lord stood before him, saying, ‘Zachariah, Zachariah, depart from here and gather the widowers of the people and let each one carry a staff. And the one whom the Lord God points out with a sign, she will be his wife.’ So the heralds went out to the whole surrounding area of Judea and the trumpet of the Lord rang out and all the men rushed in.
Throwing down his axe, Joseph went out to meet them. And after they had gathered together with their rods, they went to the high priest. After receiving everyone’s rod, the high priest went into the temple and prayed. When he was finished with the prayer, he took the rods and went out and gave them to each man, but there was no sign among them. Finally, Joseph took his rod. Suddenly, a dove came out of the rod and stood on Joseph’s head. And the high priest said, ‘Joseph! Joseph! You have been chosen by lot to take the virgin into your own keeping.’ And Joseph replied, saying, ‘I have sons and am old, while she is young. I will not be ridiculed among the children of Israel.’ And the high priest said, ‘Joseph, fear the Lord your God and remember what God did to Dathan and Abiron and Kore, how the earth split open and swallowed them because of their rebellion. Now fear God, Joseph, so that these things do not happen in your house.’ Fearing God, Joseph took her into his own possession.”
In any discussion on the age of Aisha (ra: may Allah be pleased with her) at the time of her marriage with the Holy Prophet Muhammad (may peace and the blessings of Allah be upon him), it is of the greatest relevance to note the pivotal role she played as a teacher, exponent and interpreter of the religion of Islam. Aisha was an exceptionally intelligent and astute woman, a young prodigy, and this was the main reason why she was got married to the Holy Prophet, as is clearly proved by events after the Holy Prophet’s life. She entered his household, shortly after his emigration to Madina, just at the time when the teachings of Islam in all fields of life for the Muslim community were starting to be revealed to the Holy Prophet and demonstrated by him by his example and practice. An intellectually gifted person was required who would have daily contact with the Holy Prophet at the closest and most personal level, so as to absorb the teachings that he was giving on all aspects of life by his words and actions. Such a person would need to possess the following qualities:
an excellent, precise memory to retain a vast amount of detail accurately,
the understanding to grasp the significance and the principles of the teachings,
powers of reasoning, criticism and deduction to resolve problems on the basis of those teachings,
the skills to convey knowledge to a wide range of audience,
and, finally, have the prospect of living for a considerable period of time after the death of the Holy Prophet in order to spread his message to distant generations.
That Aisha possessed all these qualities and carried out this mission is an absolutely positive and undeniable, historical fact. After the Holy Prophet’s death, she acted as a teacher and interpreter of Islam, providing guidance to even the greatest of the male Companions of the Holy Prophet Muhammad. They made a special point of going to her to gain knowledge and seek her opinion. A vast number of sayings and actions of the Holy Prophet are reported from her in books of Hadith. She not only quoted his sayings and reported her observations of events, but interpreted them to provide solutions to questions. Whenever necessary, she corrected the views of the greatest of the Companions of the Holy Prophet. She made rulings and judgments on which Islamic law is based.
The following are two examples of what the Holy Prophet’s male Companions said about her:
“Abu Musa said: Whenever there was any hadith that was difficult [to understand] for us, the Companions of the Messenger of Allah, and we asked Aisha we always found that she had knowledge about that hadith.”
“Musa ibn Talha said: I never saw anyone more eloquent than Aisha.” [1]
In the famous compilation of the lives of saints in Islam, Tadhkirat-ul-Auliya, the author Farid-ud-Din Attar, who lived eight centuries ago, introduces the life of the early female saint Rabia of Basra as follows:
“If anyone says, ‘Why have you included Rabia in the rank of men?’, my answer is that the Prophet himself said, ‘God does not regard your outward forms’. … Moreover, if it is proper to derive two-thirds of our religion from Aisha, surely it is permissible to take religious instruction from a handmaid of Aisha.” [2]
It is thus recognised, from the earliest times in Islam, that some two-thirds of Islamic Sharia is based on reports and interpretations that have come from Aisha.
In view of these exceptional qualities of Aisha and the towering role played by her in the transmission of the teachings of Islam, it is simply preposterous and outrageous to suggest that she was the victim of some form of child and marital abuse. We ask in particular the Christian and Jewish critics of Islam, who are reviling the Holy Prophet Muhammad on the basis of his marriage with Aisha, whether they can point out any example of a woman in their religions who played a role like that of Aisha in learning the religion from its founder and becoming the teacher and instructor of all his followers, including men, after his death.
Age of Aisha at time of marriage with Holy Prophet Muhammad
It is believed on the authority of some Hadith reports that the marriage ceremony (known as nikah, amounting to betrothal) of Aisha with the Holy Prophet Muhammad took place when she was six years of age, and that she joined the Holy Prophet as his wife three years later at the age of nine. We quote below from two such reports in Bukhari.
“It is reported from Aisha that she said: The Prophet entered into marriage with me when I was a girl of six … and at the time [of joining his household] I was a girl of nine years of age.”
“Khadija died three years before the Prophet departed to Medina. He stayed [alone] for two years or so. He married Aisha when she was a girl of six years of age, and he consummated that marriage when she was nine years old.” [3]
As to the authenticity of these reports, it may be noted that the compilers of the books of Hadith did not apply the same stringent tests when accepting reports relating to historical matters as they did before accepting reports relating to the practical teachings and laws of Islam. The reason is that the former type of report was regarded as merely of academic interest while the latter type of report had a direct bearing on the practical duties of a Muslim and on what was allowed to them and what was prohibited. Thus the occurrence of reports such as the above about the marriage of Aisha in books of Hadith, even in Bukhari, is not necessarily a proof of their credibility.
Determination of the true age of Aisha
It appears that Maulana Muhammad Ali was the first Islamic scholar directly to challenge the notion that Aisha was aged six and nine, respectively, at the time of her nikah and consummation of marriage. This he did in, at least, the following writings: his English booklet Prophet of Islam, his larger English book Muhammad, the Prophet, and in the footnotes in his voluminous Urdu translation and commentary of Sahih Bukhari entitled Fadl-ul-Bari, these three writings being published in the 1920s and 1930s. In the booklet Prophet of Islam, which was later incorporated in 1948 as the first chapter of his book Living Thoughts of the Prophet Muhammad, he writes in a lengthy footnote as follows:
“A great misconception prevails as to the age at which Aisha was taken in marriage by the Prophet. Ibn Sa‘d has stated in the Tabaqat that when Abu Bakr [father of Aisha] was approached on behalf of the Holy Prophet, he replied that the girl had already been betrothed to Jubair, and that he would have to settle the matter first with him. This shows that Aisha must have been approaching majority at the time. Again, the Isaba, speaking of the Prophet’s daughter Fatima, says that she was born five years before the Call and was about five years older than Aisha. This shows that Aisha must have been about ten years at the time of her betrothal to the Prophet, and not six years as she is generally supposed to be. This is further borne out by the fact that Aisha herself is reported to have stated that when the chapter [of the Holy Quran] entitled The Moon, the fifty-fourth chapter, was revealed, she was a girl playing about and remembered certain verses then revealed. Now the fifty-fourth chapter was undoubtedly revealed before the sixth year of the Call. All these considerations point to but one conclusion, viz., that Aisha could not have been less than ten years of age at the time of her nikah, which was virtually only a betrothal. And there is one report in the Tabaqat that Aisha was nine years of age at the time of nikah. Again it is a fact admitted on all hands that the nikah of Aisha took place in the tenth year of the Call in the month of Shawwal, while there is also preponderance of evidence as to the consummation of her marriage taking place in the second year of Hijra in the same month, which shows that full five years had elapsed between the nikah and the consummation. Hence there is not the least doubt that Aisha was at least nine or ten years of age at the time of betrothal, and fourteen or fifteen years at the time of marriage.” [4] (Bolding is mine.)
To facilitate understanding dates of these events, please note that it was in the tenth year of the Call, i.e. the tenth year after the Holy Prophet Muhammad received his calling from God to his mission of prophethood, that his wife Khadija passed away, and the approach was made to Abu Bakr for the hand of his daughter Aisha. The hijra or emigration of the Holy Prophet to Madina took place three years later, and Aisha came to the household of the Holy Prophet in the second year after hijra. So if Aisha was born in the year of the Call, she would be ten years old at the time of the nikah and fifteen years old at the time of the consummation of the marriage.
Later research
Research subsequent to the time of Maulana Muhammad Ali has shown that she was older than this. An excellent short work presenting such evidence is the Urdu pamphlet Rukhsati kai waqt Sayyida Aisha Siddiqa ki umar (‘The age of Lady Aisha at the time of the start of her married life’) by Abu Tahir Irfani.[4a] Points 1 to 3 below have been brought to light in this pamphlet.
1. The famous classical historian of Islam, Ibn Jarir Tabari, wrote in his ‘History’:
“In the time before Islam, Abu Bakr married two women. The first was Fatila daughter of Abdul Uzza, from whom Abdullah and Asma were born. Then he married Umm Ruman, from whom Abdur Rahman and Aisha were born. These four were born before Islam.” [5]
Being born before Islam means being born before the Call.
2. The compiler of the famous Hadith collection Mishkat al-Masabih, Imam Wali-ud-Din Muhammad ibn Abdullah Al-Khatib, who died 700 years ago, has also written brief biographical notes on the narrators of Hadith reports. He writes under Asma, the older daughter of Abu Bakr:
“She was the sister of Aisha Siddiqa, wife of the Holy Prophet, and was ten years older than her. … In 73 A.H. … Asma died at the age of one hundred years.” [6]
(Go here to see an image of the full entry in Urdu.)
This would make Asma 28 years of age in 1 A.H., the year of the Hijra, thus making Aisha 18 years old in 1 A.H. So Aisha would be 19 years old at the time of the consummation of her marriage, and 14 or 15 years old at the time of her nikah. It would place her year of birth at four or five years before the Call.
3. The same statement is made by the famous classical commentator of the Holy Quran, Ibn Kathir, in his book Al-bidayya wal-nihaya:
“Asma died in 73 A.H. at the age of one hundred years. She was ten years older than her sister Aisha.” [7]
Apart from these three evidences, which are presented in the Urdu pamphlet referred to above, we also note that the birth of Aisha being a little before the Call is consistent with the opening words of a statement by her which is recorded four times in Bukhari. Those words are as follows:
“Ever since I can remember (or understand things) my parents were following the religion of Islam.” [8]
This is tantamount to saying that she was born sometime before her parents accepted Islam but she can only remember them practising Islam. No doubt she and her parents knew well whether she was born before or after they accepted Islam, as their acceptance of Islam was such a landmark event in their life which took place just after the Holy Prophet received his mission from God. If she had been born after they accepted Islam it would make no sense for her to say that she always remembered them as following Islam. Only if she was born before they accepted Islam, would it make sense for her to say that she can only remember them being Muslims, as she was too young to remember things before their conversion. This is consistent with her being born before the Call, and being perhaps four or five years old at the time of the Call, which was also almost the time when her parents accepted Islam.
Two further evidences cited by Maulana Muhammad Ali
In the footnotes of his Urdu translation and commentary of Sahih Bukhari, entitled Fadl-ul-Bari, Maulana Muhammad Ali had pointed out reports of two events which show that Aisha could not have been born later than the year of the Call. These are as follows.
1. The above mentioned statement by Aisha in Bukhari, about her earliest memory of her parents being that they were followers of Islam, begins with the following words in its version in Bukhari’s Kitab-ul-Kafalat. We quote this from the English translation of Bukhari by M. Muhsin Khan:
“Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah’s Apostle visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant.” [9]
Commenting on this report, Maulana Muhammad Ali writes:
“This report sheds some light on the question of the age of Aisha. … The mention of the persecution of Muslims along with the emigration to Ethiopia clearly shows that this refers to the fifth or the sixth year of the Call. … At that time Aisha was of an age to discern things, and so her birth could not have been later than the first year of the Call.” [10]
Again, this would make her more than fourteen at the time of the consummation of her marriage.
2. There is a report in Sahih Bukhari as follows:
“On the day (of the battle) of Uhud when (some) people retreated and left the Prophet, I saw Aisha daughter of Abu Bakr and Umm Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, ‘carrying the water skins on their backs’). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.” [11]
Maulana Muhammad Ali writes in a footnote under this report:
“It should also be noted that Aisha joined the Holy Prophet’s household only one year before the battle of Uhud. According to the common view she would be only ten years of age at this time, which is certainly not a suitable age for the work she did on this occasion. This also shows that she was not so young at this time.” [12]
If, as shown in the previous section above, Aisha was nineteen at the time of the consummation of her marriage, then she would be twenty years old at the time of the battle of Uhud. It may be added that on the earlier occasion of the battle of Badr when some Muslim youths tried, out of eagerness, to go along with the Muslim army to the field of battle, the Holy Prophet Muhammad sent them back on account of their young age (allowing only one such youngster, Umair ibn Abi Waqqas, to accompany his older brother the famous Companion Sa‘d ibn Abi Waqqas). It seems, therefore, highly unlikely that if Aisha was ten years old the Holy Prophet would have allowed her to accompany the army to the field of battle.
We conclude from all the evidence cited above that Aisha (may Allah be pleased with her) was nineteen years old when she joined the Holy Prophet as his wife in the year 2 A.H., the nikah or betrothal having taken place five years previously.
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The Bible on marriage of young girls with much older men
As it is Christian evangelists and other believers in the Bible who have been bitterly reviling the Holy Prophet Muhammad on account of his marriage with Aisha, we put to them the practices of the great patriarchs and prophets that are recorded in the Bible itself in this connection. The main accusations regarding the marriage of Aisha are that she was too young in age while the Holy Prophet was a much older man, being fifty years of age, and that consent to marriage was either not obtained from her or she was not capable of giving it.
Abraham
In the book of Genesis in the Bible it is recorded about Abraham:
“Now Sarai, Abram’s wife, had borne him no children. But she had an Egyptian maidservant named Hagar; so she said to Abram, ‘The Lord has kept me from having children. Go, sleep with my maidservant; perhaps I can build a family through her.’ Abram agreed to what Sarai said. So after Abram had been living in Canaan ten years, Sarai his wife took her Egyptian maidservant Hagar and gave her to her husband to be his wife. He slept with Hagar, and she conceived. … So Hagar bore Abram a son, and Abram gave the name Ishmael to the son she had borne. Abram was eighty-six years old when Hagar bore him Ishmael.” (Genesis, chapter 16, verses 1–4, and 15–16, New International Version. Bolding is mine.)
Firstly, it is evident that as Abraham (who then had the name Abram) was 86 years old, Hagar must have been some fifty years younger than him, and probably even younger, to bear a child. Secondly, the Bible speaks of Sarai giving her maidservant Hagar to Abraham. So Hagar’s consent was not obtained but rather she was commanded by Sarai to go and become Abraham’s wife.
David
The first book of Kings in the Bible begins as follows:
“When King David was old and well advanced in years, he could not keep warm even when they put covers over him. So his servants said to him, ‘Let us look for a young virgin to attend the king and take care of him. She can lie beside him so that our lord the king may keep warm.’ Then they searched throughout Israel for a beautiful girl and found Abishag, a Shunammite, and brought her to the king. The girl was very beautiful; she took care of the king and waited on him, but the king had no intimate relations with her.” (1 Kings, chapter 1, verses 1–4, New International Version. Bolding is mine.)
So there seems nothing wrong, according to the Bible, in procuring a young virgin, again apparently without her consent, whose duties include lying with the elderly king in bed. The intention was certainly for sexual enjoyment, otherwise there was no necessity of looking for a young, beautiful virgin. A much older woman, perhaps a widow, could have performed all these duties, including lying with the king to keep him warm.
Mary and Joseph
The most famous marriage in Christianity is no doubt that of Mary, Jesus’ mother, with Joseph. While the following details are not in the canonical Gospels in the Bible, it appears from other early Christian writings (known as apocryphal writings) that Mary was twelve years old when the temple elders decided to find a husband for her. They selected the husband by drawing lots, and Joseph whom they chose was an elderly man, being according to some accounts ninety years old. The husband was selected and Mary was handed over to him, and she played no part in his selection.
These accounts are summed up in the Catholic Encyclopedia, 1913 edition, which is available online, as follows:
“It will not be without interest to recall here, unreliable though they are, the lengthy stories concerning St. Joseph’s marriage contained in the apocryphal writings. When forty years of age, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children … A year after his wife’s death, as the priests announced through Judea that they wished to find in the tribe of Juda a respectable man to espouse Mary, then twelve to fourteen years of age, Joseph, who was at the time ninety years old, went up to Jerusalem among the candidates; a miracle manifested the choice God had made of Joseph …” [13] (Bolding is mine.)
Although these apocryphal accounts are not now accepted by many Christians, and the Catholic Encyclopedia says that they “are void of authority”, yet it also speaks of their influence as follows:
“they nevertheless acquired in the course of ages some popularity; in them some ecclesiastical writers sought the answer to the well-known difficulty arising from the mention in the Gospel of the Lord’s brothers; from them also popular credulity has, contrary to all probability, as well as to the tradition witnessed by old works of art, retained the belief that St. Joseph was an old man at the time of marriage with the Mother of God.”
However, these accounts are accepted by the Eastern churches. The website of the Ukrainian Orthodoxy has an article on this subject entitled An Elderly Joseph which agrees with the presentation in the apocryphal writings “of Joseph as an elderly man, a widower with adult children”. It concludes:
“The Christian East’s picture of Joseph as a courageous, faithful, God-centred elderly widower rings true.” [14]
We give below, as Appendix, a quotation from one of these apocryphal books, The Infancy Gospel of James, describing how Mary’s husband was selected.
While the Western Christian churches may not accept these accounts as authentic, the Eastern churches in Europe do accept that Mary was 12 years old and Joseph a widower 90 years old when they married. Moreover, there is nothing in the Gospels of the New Testament to contradict these accounts, and the Gospel stories are not at all inconsistent with these ages for Mary and Joseph.
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References
[1]. Tirmidhi, Abwab-ul-Manaqib, i.e. Chapters on Excellences, under ‘Virtues of Aisha’.
[2]. Muslim Saints and Mystics, abridged English translation of Tadhkirat-ul-Auliya, by A.J. Arberry, p. 40.
[3]. Bukhari, Book of Qualities of the Ansar, chapter: ‘The Holy Prophet’s marriage with Aisha, and his coming to Madina and the consummation of marriage with her’. For Muhsin Khan’s translation, see this link and go down to reports listed as Volume 5, Book 58, Number 234 and 236.
[4]. Living Thoughts of the Prophet Muhammad, 1992 U.S.A. edition, p. 30, note 40.
[4a]. This Urdu pamphlet was published by the Ahmadiyya Anjuman Isha‘at Islam, Bombay, India. A partial English translation is available at this Lahore Ahmadiyya website.
[5]. Tarikh Tabari, vol. 4, p. 50.
[6]. Mishkat al-Masabih, Edition with Urdu translation published in Lahore, 1986, vol. 3, p. 300–301. (Go here to see an image of the full entry in Urdu.)
[7]. Vol. 8, p. 346.
[8]. Those four places in Sahih Bukhari are the following: Kitab-us-Salat, ch. ‘A mosque which is in the way but does not inconvenience people’; Kitab-ul-Kafalat, ch. ‘Abu Bakr under the protection of a non-Muslim in the time of the Holy Prophet and his pact with him’; Kitab Manaqib-ul-Ansar, ch. ‘Emigration of the Holy Prophet and his Companions to Madina’; and Kitab-ul-Adab, ch. ‘Should a person visit everyday, or morning and evening’.
[9]. Muhsin Khan’s English translation of Bukhari, Volume 3, Book 37, Number 494. See this link.
[10]. Fadl-ul-Bari, vol. 1, p. 501, footnote 1.
[11]. Sahih Bukhari, Kitab-ul-Jihad wal-Siyar, Chapter: ‘Women in war and their fighting alongside men’. See this link in Muhsin Khan’s translation and go down to report listed as Volume 4, Book 52, Number 131.
[12]. Fadl-ul-Bari, vol. 1, p. 651.
[13]. In article St. Joseph, under letter J. Here is a link to this article in the online Catholic Encyclopedia.
[14]. Here is a link to this article An Elderly Joseph.
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Appendix: The Infancy Gospel of James, Chapter 8 verse 2 to Chapter 9 verse 11
“When she [Mary] turned twelve, a group of priests took counsel together, saying, ‘Look, Mary has been in the temple of the Lord twelve years. What should we do about her now, so that she does not defile the sanctuary of the Lord our God?’ And they said to the high priest, ‘You have stood at the altar of the Lord. Go in and pray about her. And if the Lord God reveals anything to you, we will do it.’ And the priest went in taking the vestment with twelve bells into the holy of holies and prayed about her. Suddenly, an angel of the Lord stood before him, saying, ‘Zachariah, Zachariah, depart from here and gather the widowers of the people and let each one carry a staff. And the one whom the Lord God points out with a sign, she will be his wife.’ So the heralds went out to the whole surrounding area of Judea and the trumpet of the Lord rang out and all the men rushed in.
Throwing down his axe, Joseph went out to meet them. And after they had gathered together with their rods, they went to the high priest. After receiving everyone’s rod, the high priest went into the temple and prayed. When he was finished with the prayer, he took the rods and went out and gave them to each man, but there was no sign among them. Finally, Joseph took his rod. Suddenly, a dove came out of the rod and stood on Joseph’s head. And the high priest said, ‘Joseph! Joseph! You have been chosen by lot to take the virgin into your own keeping.’ And Joseph replied, saying, ‘I have sons and am old, while she is young. I will not be ridiculed among the children of Israel.’ And the high priest said, ‘Joseph, fear the Lord your God and remember what God did to Dathan and Abiron and Kore, how the earth split open and swallowed them because of their rebellion. Now fear God, Joseph, so that these things do not happen in your house.’ Fearing God, Joseph took her into his own possession.”
Eve ("Hawwa")
Eve ("Hawwa")
By Sister Aishah Ho from Hawwa magazine
Hawwa was the first woman and the first Muslimah to be created by Allah (s.w.t).
Hawwa represents, on the one hand, womanhood and, on the other, the source of human population. In fact, her name means "the source of life". Hawwa also has another meaning which is used to denote a reddy colour that is closer to the darker tone. There is an opinion that this could allude to her skin colour.
The name Hawwa itself is not mentioned in the Qur'an but is mentioned in hadeeth literature. For it is there that we get such information as the meaning of her name, how she was created and how many children she had.
For instance, Hawwa, according to the Qur'an, was created from Adam (see Surah an-Nisaa:1 and Surah az-Zumar:6). From Bukhari, this was further elucidated and we find that Hawwa was created from the upper rib of Adam.
Narrated Abu Huraira (r) Allah's Apostle (s) said: "Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break; but if you leave it as it is, it will remain crooked. So treat women nicely." (Bukhari) This hadeeth does not literally mean that women are crooked or evil by nature. What it means is that women are delicate and should be treated gently and with care. Furthermore, it has been explained that the breakage of the rib in case one tries to straighten it, stands for divorce which is the natural results of disagreement between the wife and her husband. In the Qur'an, the story of Adam and Hawwa can be found in three places, namely Surah al-Baqara:30-39, Surah al-A'araf:11-25, and Surah Ta-Ha:116-123. As the story goes, Allah created Adam from clay and taught him the names of things, that is knowledge. Then Allah said in the Qur'an (surah Ta-Ha:116-123):
When We said to the angels, "prostrate yourselves to Adam", they prostrated themselves, but Iblis: he refused. Then We said "O Adam! Verily this is an enemy to you and your wife: so let him not get you both out of the Garden, so that you art landed in misery. There is therein (enough provision) for you not to go hungry nor go naked. Nor to suffer from thirst, nor from the sun's heat.
But Satan whispered evil to him. He said "O Adam! Shall I lead you to the tree of eternity and to a kingdom that never decays?" In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: Thus did Adam disobey his Lord and fell into error.
But his Lord chose him (for His Grace): He turned to him and gave him guidance. He said "Get you down both of you, all together, from the Garden, with enmity one to another: but if as is sure, there comes to you guidance from Me, whosoever follows My guidance will not lose his way nor fall into misery.
In all cultures and its religious beliefs, traces of the story of Adam and Hawwa can be found, though it has been greatly distorted. However, it is important to note that the Quranic story of Adam and Hawwa differs from the Old Testament in that :
(i) Both Adam and Hawwa were equally guilty of disobeying Allah by eating from "that" tree. "That" tree does not mean an apple tree. Only Allah knows what fruit "that" tree bears.
(ii) Allah forgave Adam's and Hawwa's sins before their descent to earth.
(iii) It was part of Allah's will that Adam and Hawwa were to reside on earth. For, Allah in surah al-Baqara, ayah 30, He said that He is creating Adam as a vicegerent on earth. Furthermore, from the hadeeth we have: Abu Hurairah reported: The Apostle of Allah (s) said: 'When Adam and Moses held a discussion, Adam won. Moses said: "You are the same Adam who set people astray and had them ousted from Heaven". Adam asked: "Art you the same Moses whom Allah gave knowledge of all things and honoured you with Apostleship?" He replied: "Yes!" Adam said: "And yet you accused me of that which has written in my fate!" (Al-Muwatta')
When Adam and Hawwa landed on earth they were separated. According to traditions Hawwa landed in Jeddah while Adam landed somewhere in India (some say in Sri Lanka). Then on the ninth of Zhuh Hijjah, they met at 'Arafat. Thus, began their life together on earth till they were called back to Allah.
Hawwa gave birth twenty times and each time she had twins with the exception of her last birth, where she gave birth to only a son. In other words, she had thirty-nine children in total. The gap between each birth was two years
By Sister Aishah Ho from Hawwa magazine
Hawwa was the first woman and the first Muslimah to be created by Allah (s.w.t).
Hawwa represents, on the one hand, womanhood and, on the other, the source of human population. In fact, her name means "the source of life". Hawwa also has another meaning which is used to denote a reddy colour that is closer to the darker tone. There is an opinion that this could allude to her skin colour.
The name Hawwa itself is not mentioned in the Qur'an but is mentioned in hadeeth literature. For it is there that we get such information as the meaning of her name, how she was created and how many children she had.
For instance, Hawwa, according to the Qur'an, was created from Adam (see Surah an-Nisaa:1 and Surah az-Zumar:6). From Bukhari, this was further elucidated and we find that Hawwa was created from the upper rib of Adam.
Narrated Abu Huraira (r) Allah's Apostle (s) said: "Treat women nicely, for a woman is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break; but if you leave it as it is, it will remain crooked. So treat women nicely." (Bukhari) This hadeeth does not literally mean that women are crooked or evil by nature. What it means is that women are delicate and should be treated gently and with care. Furthermore, it has been explained that the breakage of the rib in case one tries to straighten it, stands for divorce which is the natural results of disagreement between the wife and her husband. In the Qur'an, the story of Adam and Hawwa can be found in three places, namely Surah al-Baqara:30-39, Surah al-A'araf:11-25, and Surah Ta-Ha:116-123. As the story goes, Allah created Adam from clay and taught him the names of things, that is knowledge. Then Allah said in the Qur'an (surah Ta-Ha:116-123):
When We said to the angels, "prostrate yourselves to Adam", they prostrated themselves, but Iblis: he refused. Then We said "O Adam! Verily this is an enemy to you and your wife: so let him not get you both out of the Garden, so that you art landed in misery. There is therein (enough provision) for you not to go hungry nor go naked. Nor to suffer from thirst, nor from the sun's heat.
But Satan whispered evil to him. He said "O Adam! Shall I lead you to the tree of eternity and to a kingdom that never decays?" In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: Thus did Adam disobey his Lord and fell into error.
But his Lord chose him (for His Grace): He turned to him and gave him guidance. He said "Get you down both of you, all together, from the Garden, with enmity one to another: but if as is sure, there comes to you guidance from Me, whosoever follows My guidance will not lose his way nor fall into misery.
In all cultures and its religious beliefs, traces of the story of Adam and Hawwa can be found, though it has been greatly distorted. However, it is important to note that the Quranic story of Adam and Hawwa differs from the Old Testament in that :
(i) Both Adam and Hawwa were equally guilty of disobeying Allah by eating from "that" tree. "That" tree does not mean an apple tree. Only Allah knows what fruit "that" tree bears.
(ii) Allah forgave Adam's and Hawwa's sins before their descent to earth.
(iii) It was part of Allah's will that Adam and Hawwa were to reside on earth. For, Allah in surah al-Baqara, ayah 30, He said that He is creating Adam as a vicegerent on earth. Furthermore, from the hadeeth we have: Abu Hurairah reported: The Apostle of Allah (s) said: 'When Adam and Moses held a discussion, Adam won. Moses said: "You are the same Adam who set people astray and had them ousted from Heaven". Adam asked: "Art you the same Moses whom Allah gave knowledge of all things and honoured you with Apostleship?" He replied: "Yes!" Adam said: "And yet you accused me of that which has written in my fate!" (Al-Muwatta')
When Adam and Hawwa landed on earth they were separated. According to traditions Hawwa landed in Jeddah while Adam landed somewhere in India (some say in Sri Lanka). Then on the ninth of Zhuh Hijjah, they met at 'Arafat. Thus, began their life together on earth till they were called back to Allah.
Hawwa gave birth twenty times and each time she had twins with the exception of her last birth, where she gave birth to only a son. In other words, she had thirty-nine children in total. The gap between each birth was two years
Maryam, Um Isa
Maryam, Um Isa
(Mary, the Mother of Jesus)
Maryam (Mary), the mother of Isa (Jesus), was a pious Muslim woman during the time of Prophet Zakariyya. She was Maryam daughter Imran from the family lineage of Dawud (David), the offspring of the Children of Israel. In the Quran there is a chapter named Maryam which talks about Maryam, her birth, her story, the birth of her son Prophet Isa (Jesus), and other things. Allah also mentioned the story of her mother's pregnancy with her in Surah Al Imran.
Maryam's mother, Hannah, conceived and delivered Maryam when she was an old woman, at an age when women usually can no longer have babies. With the birth of a son in mind, Hannah vowed that she would dedicate the child to the service of the Sacred House in Jerusalem, dedicate the child for worship, freed from all worldly affairs. Instead Almighty Allah blessed Hannah with a daughter. She named the girl "Maryam," which literally means "maidservant of Allah," and she asked Allah to protect Maryam and her offspring from evil. Maryam could not be devoted to temple service as her mother had intended, due to being a female, under the Mosaic Law at the time. However, as the new born was marked out for a special destiny to be the mother of the miracle-child, Prophet Isa, Allah had accepted her for His service.
The Holy Quran says:
(Remember) when the wife of 'Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All-Knowing."
Then when she delivered her [child Maryam (Mary)], she said: "O my Lord! I have delivered a female child," - and Allah knew better what she delivered, - "And the male is not like the female, and I have named her Maryam, and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast." (Surah Al-Imran:35-36)
Since Maryam's father had died, she lived under the care of Zakariyya, who was the husband of Maryam's sister and the father of John “the Baptist”. He was a great man among Children of Israel at the time, to whom they would refer their religious matters. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavoring greatly in performing obedience to Him. Zakariyya saw astonishing miracles occur from her that amazed him.
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zachariyya. Every time he entered Al-Mihrâb (a praying place or a private room) to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit." (Surah Al-Imran:37)
It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter.
She became the best of the women in the world. It is mentioned in the Quran that the angels said Allah chose Maryam and preferred her to the other women of the world.
And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you, and chosen you above the women of the 'Alamîn (mankind and jinns)."
O Maryam! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." (Surah Al-Imran:42-43)
And as the Prophet Muhammad (peace be upon him) said, "Many men reached the level of perfection, but no woman reached such a level except Maryam, the daughter of Imran and Asia, the wife of Pharaoh." (Hadith - Sahih Bukhari 4.643, Narrated Abu Musa Al Ashari )
Maryam was unique in that she gave birth to a son by a special miracle, without the intervention of the customary physical means. This of course does not mean that she was more than human, any more than her son was more than human. When Allah wanted to grant her His servant and messenger, Isa (peace be upon him), Maryam withdrew from her family and secluded herself from them. She retired to the eastern side of the Sacred Mosque in Jerusalem where she prayed. It was in this state that the angel appeared to her in the shape of a man. As she thought the angel was a man, she was frightened and asked him not to invade her privacy:
She withdrew in seclusion from her family to place facing east. (Surah Maryam:16)
Then, Allah sent His Ruh, the angel Jibril (Gabriel), to her.
And he appeared before he in the form of a man in all respects. (Surah Maryam:17)
When the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought he wanted to rape her. Therefore, she said,
Verily I seek refuge with the Most Gracious from you, if you do fear Allah. (Surah Maryam:18)
She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime.
The angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am a the messenger of your Lord." By this he meant, "Allah has sent me to you." [At-Tabari 18:164]. It is said that when she mentioned the Name of the Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form as an angel. He responded,
'I am only a messenger from your Lord, to provide to you the gift of a righteous son.' (Surah Maryam:19)
She said: "How can I have a son..."
Maryam was amazed at this. How she could have a son when she did not have a husband nor did she commit wicked acts like fornication? For this reason she said,
...when no man has touched me, nor am I Baghiyya (unchaste)? (Surah Maryam:20)
He said: "Thus said your Lord: 'That is easy from Me (Allah)..." (Surah Maryam:21)
The angel responded to her "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, he is the Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words,
And (We wish) to appoint him as a sign to mankind (Surah Maryam:21)
This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male or female. Then he created Hawwa (Eve, Adam's spouse) from a male (from the rib of Adam) without a female (mother). Then, He created the rest of their progeny from male and female, except Isa. He created Isa to be born from a female without a male. Thus, Allah completed the four types of creation of the human being, which proves the perfection of his power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him.
Concerning Allah's statement:
and a mercy from Us.. (Surah Maryam:21)
This means, "we will make this boy a mercy from Allah and a Prophet from the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,
(Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih (The Christ), Isa (Jesus), the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous. (Surah Al-Imran:45-46)
Finally Jibril completes his dialogue with Maryam, informing her that this matter was preordained by Allah's power and will.
and it is a matter (already decreed (by Allah). (Surah Maryam:21)
This means that Allah determined to do this, so there is no avoiding it. [At Tabari 18:165]
So she conceived him and she retired with him to a remote place. (Surah Maryam:22)
Later, Maryam, being human, suffered the effects of childbirth as any expectant mother would during these times.
And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " (Surah Maryam:23-26)
When Mary showed the baby to her people, they said that this was truly an amazing thing that had happened. The newly born baby (Jesus) replied to the people:
He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! (Surah Maryam:30-33)
And that is what is reported of the story of Maryam. Even though Maryam is the mother of Isa (Jesus) and occupies a highest position among women, neither Maryam nor Isa have any divine attributes in them. The Holy Quran makes this clear in the following verse:
They do blaspheme who say: "Allah is Christ the son of Maryam." But said Christ: "O children of Israel! worship Allah my Lord and your Lord." Whoever joins other gods with Allah, Allah will forbid him the garden and the Fire will be his abode. There will for the wrong-doers be no one to help.
They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy) verily a grievous penalty will befall the blasphemers among them.
Why turn they not to Allah and seek His forgiveness? For Allah is Oft-forgiving Most Merciful. Christ the son of Maryam was no more than an Apostle; many were the Apostles that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth makes His Signs clear to them; yet see in what ways they are deluded away from the truth!
Say: Will ye worship besides Allah something which hath no power either to harm or benefit you? But Allah He it is that heareth and knoweth all things." Say: "O people of the Book! exceed not in your religion the bounds (of what is proper) trespassing beyond the truth nor follow the vain desires of people who went wrong in times gone by who misled many and strayed (themselves) from the even way. (Surah Al-Ma'idah:72-77)
Say: He is Allah the One and Only; Allah the Eternal Absolute; He begetteth not nor is He begotten; And there is none like unto Him. (Surah Al-Ikhlas
(Mary, the Mother of Jesus)
Maryam (Mary), the mother of Isa (Jesus), was a pious Muslim woman during the time of Prophet Zakariyya. She was Maryam daughter Imran from the family lineage of Dawud (David), the offspring of the Children of Israel. In the Quran there is a chapter named Maryam which talks about Maryam, her birth, her story, the birth of her son Prophet Isa (Jesus), and other things. Allah also mentioned the story of her mother's pregnancy with her in Surah Al Imran.
Maryam's mother, Hannah, conceived and delivered Maryam when she was an old woman, at an age when women usually can no longer have babies. With the birth of a son in mind, Hannah vowed that she would dedicate the child to the service of the Sacred House in Jerusalem, dedicate the child for worship, freed from all worldly affairs. Instead Almighty Allah blessed Hannah with a daughter. She named the girl "Maryam," which literally means "maidservant of Allah," and she asked Allah to protect Maryam and her offspring from evil. Maryam could not be devoted to temple service as her mother had intended, due to being a female, under the Mosaic Law at the time. However, as the new born was marked out for a special destiny to be the mother of the miracle-child, Prophet Isa, Allah had accepted her for His service.
The Holy Quran says:
(Remember) when the wife of 'Imran said: "O my Lord! I have vowed to You what (the child that) is in my womb to be dedicated for Your services (free from all worldly work; to serve Your Place of worship), so accept this, from me. Verily, You are the All-Hearer, the All-Knowing."
Then when she delivered her [child Maryam (Mary)], she said: "O my Lord! I have delivered a female child," - and Allah knew better what she delivered, - "And the male is not like the female, and I have named her Maryam, and I seek refuge with You (Allah) for her and for her offspring from Shaitan (Satan), the outcast." (Surah Al-Imran:35-36)
Since Maryam's father had died, she lived under the care of Zakariyya, who was the husband of Maryam's sister and the father of John “the Baptist”. He was a great man among Children of Israel at the time, to whom they would refer their religious matters. She grew up as a righteous, pure, and pious Muslim woman worshipping Allah and endeavoring greatly in performing obedience to Him. Zakariyya saw astonishing miracles occur from her that amazed him.
So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner and put her under the care of Zachariyya. Every time he entered Al-Mihrâb (a praying place or a private room) to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this?" She said, "This is from Allah." Verily, Allah provides sustenance to whom He wills, without limit." (Surah Al-Imran:37)
It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter.
She became the best of the women in the world. It is mentioned in the Quran that the angels said Allah chose Maryam and preferred her to the other women of the world.
And (remember) when the angels said: "O Maryam (Mary)! Verily, Allah has chosen you, purified you, and chosen you above the women of the 'Alamîn (mankind and jinns)."
O Maryam! "Submit yourself with obedience to your Lord (Allah, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down etc.) along with Ar-Râki'ûn (those who bow down etc.)." (Surah Al-Imran:42-43)
And as the Prophet Muhammad (peace be upon him) said, "Many men reached the level of perfection, but no woman reached such a level except Maryam, the daughter of Imran and Asia, the wife of Pharaoh." (Hadith - Sahih Bukhari 4.643, Narrated Abu Musa Al Ashari )
Maryam was unique in that she gave birth to a son by a special miracle, without the intervention of the customary physical means. This of course does not mean that she was more than human, any more than her son was more than human. When Allah wanted to grant her His servant and messenger, Isa (peace be upon him), Maryam withdrew from her family and secluded herself from them. She retired to the eastern side of the Sacred Mosque in Jerusalem where she prayed. It was in this state that the angel appeared to her in the shape of a man. As she thought the angel was a man, she was frightened and asked him not to invade her privacy:
She withdrew in seclusion from her family to place facing east. (Surah Maryam:16)
Then, Allah sent His Ruh, the angel Jibril (Gabriel), to her.
And he appeared before he in the form of a man in all respects. (Surah Maryam:17)
When the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought he wanted to rape her. Therefore, she said,
Verily I seek refuge with the Most Gracious from you, if you do fear Allah. (Surah Maryam:18)
She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime.
The angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am a the messenger of your Lord." By this he meant, "Allah has sent me to you." [At-Tabari 18:164]. It is said that when she mentioned the Name of the Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form as an angel. He responded,
'I am only a messenger from your Lord, to provide to you the gift of a righteous son.' (Surah Maryam:19)
She said: "How can I have a son..."
Maryam was amazed at this. How she could have a son when she did not have a husband nor did she commit wicked acts like fornication? For this reason she said,
...when no man has touched me, nor am I Baghiyya (unchaste)? (Surah Maryam:20)
He said: "Thus said your Lord: 'That is easy from Me (Allah)..." (Surah Maryam:21)
The angel responded to her "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, he is the Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words,
And (We wish) to appoint him as a sign to mankind (Surah Maryam:21)
This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male or female. Then he created Hawwa (Eve, Adam's spouse) from a male (from the rib of Adam) without a female (mother). Then, He created the rest of their progeny from male and female, except Isa. He created Isa to be born from a female without a male. Thus, Allah completed the four types of creation of the human being, which proves the perfection of his power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him.
Concerning Allah's statement:
and a mercy from Us.. (Surah Maryam:21)
This means, "we will make this boy a mercy from Allah and a Prophet from the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,
(Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih (The Christ), Isa (Jesus), the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous. (Surah Al-Imran:45-46)
Finally Jibril completes his dialogue with Maryam, informing her that this matter was preordained by Allah's power and will.
and it is a matter (already decreed (by Allah). (Surah Maryam:21)
This means that Allah determined to do this, so there is no avoiding it. [At Tabari 18:165]
So she conceived him and she retired with him to a remote place. (Surah Maryam:22)
Later, Maryam, being human, suffered the effects of childbirth as any expectant mother would during these times.
And the pains of childbirth drove her to the trunk of a palm-tree: she cried (in her anguish): "Ah! would that I had died before this! Would that I had been a thing forgotten and out of sight!" But (a voice) cried to her from beneath the (palm-free): "Grieve not! for thy Lord hath provided a rivulet beneath thee; "And shake towards thyself the trunk of the palm-tree: it will let fall fresh ripe dates upon thee. "So eat and drink and cool (thine) eye. And if thou dost see any man say `I have vowed a fast to (Allah) Most Gracious and this day will I enter into no talk with any human being.' " (Surah Maryam:23-26)
When Mary showed the baby to her people, they said that this was truly an amazing thing that had happened. The newly born baby (Jesus) replied to the people:
He said: "I am indeed a servant of Allah: He hath given me revelation and made me a prophet; "And He hath made me Blessed wheresoever I be and hath enjoined on me Prayer and Charity as long as I live; "(He) hath made me kind to my mother and not overbearing or miserable; "So Peace is on me the day I was born the day that I die and the Day that I shall be raised up to life (again)"! (Surah Maryam:30-33)
And that is what is reported of the story of Maryam. Even though Maryam is the mother of Isa (Jesus) and occupies a highest position among women, neither Maryam nor Isa have any divine attributes in them. The Holy Quran makes this clear in the following verse:
They do blaspheme who say: "Allah is Christ the son of Maryam." But said Christ: "O children of Israel! worship Allah my Lord and your Lord." Whoever joins other gods with Allah, Allah will forbid him the garden and the Fire will be his abode. There will for the wrong-doers be no one to help.
They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy) verily a grievous penalty will befall the blasphemers among them.
Why turn they not to Allah and seek His forgiveness? For Allah is Oft-forgiving Most Merciful. Christ the son of Maryam was no more than an Apostle; many were the Apostles that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth makes His Signs clear to them; yet see in what ways they are deluded away from the truth!
Say: Will ye worship besides Allah something which hath no power either to harm or benefit you? But Allah He it is that heareth and knoweth all things." Say: "O people of the Book! exceed not in your religion the bounds (of what is proper) trespassing beyond the truth nor follow the vain desires of people who went wrong in times gone by who misled many and strayed (themselves) from the even way. (Surah Al-Ma'idah:72-77)
Say: He is Allah the One and Only; Allah the Eternal Absolute; He begetteth not nor is He begotten; And there is none like unto Him. (Surah Al-Ikhlas
Hajar, Mother of Isma'il
Hajar, Mother of Isma'il
from Dr. Muhammad Ali Al-Hashimi
One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah (SWT), and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the will and decree of Allah (SWT); whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds - acts of worship and other acts - by whatever means one can, putting all his trust in Allah (SWT), submitting to His will, and believing that he is always in need of Allah's (SWT) help and support.
The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim 'May peace be upon him' (PBUH) left her at the Ka'bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma'il. She asked Ibrahim, calmly and with no trace of panic: "Has Allah (SWT) commanded you to do this, O Ibrahim?" Ibrahim (PBUH) said, "Yes." Her response reflected her acceptance and optimism: "Then He is not going to abandon us." (Reported by Bukhari in Kitab al-Anbiya)
Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar's heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and 'umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa' and Marwah, as Hajar did on that most trying day...
"The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka'ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah saying the following prayers:
'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times."
The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."
The Prophet added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth." The Prophet further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.
After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).
Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.'
Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet added, "Then they raised the foundations of the House (i.e. the Ka'ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet added, "Then both of them went on building and going round the Ka'ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." [Narrated Ibn Abbas: Bukhari]
from Dr. Muhammad Ali Al-Hashimi
One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah (SWT), and her sincere conviction that whatever happens in this universe, and whatever fate befalls human beings, only happens through the will and decree of Allah (SWT); whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds - acts of worship and other acts - by whatever means one can, putting all his trust in Allah (SWT), submitting to His will, and believing that he is always in need of Allah's (SWT) help and support.
The story of Hajar offers the Muslim woman the most marvellous example of deep faith in Allah (SWT) and sincere trust in Him. Ibrahim 'May peace be upon him' (PBUH) left her at the Ka'bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Hajar had no-one with her except her infant son Isma'il. She asked Ibrahim, calmly and with no trace of panic: "Has Allah (SWT) commanded you to do this, O Ibrahim?" Ibrahim (PBUH) said, "Yes." Her response reflected her acceptance and optimism: "Then He is not going to abandon us." (Reported by Bukhari in Kitab al-Anbiya)
Here was an extremely difficult situation: a man left his wife and infant son in a barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and a skin filled with water. Were it not for the deep faith and trust in Allah (SWT) that filled Hajar's heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered night and day by those who perform hajj and 'umrah at the house of Allah (SWT), every time they drink the pure water of Zamzam, and run between the mounts of Safa' and Marwah, as Hajar did on that most trying day...
"The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka'ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah saying the following prayers:
'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had).
When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times."
The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."
The Prophet added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth." The Prophet further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.
After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).
Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.'
Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet added, "Then they raised the foundations of the House (i.e. the Ka'ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet added, "Then both of them went on building and going round the Ka'ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." [Narrated Ibn Abbas: Bukhari]
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