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The Voice Of A Woman

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  • The Voice Of A Woman


    Dr. Yusuf al-Qaradawi

    Many Muslims have adopted the Judeo-Christian ethic which
    views women as the source of human tragedy because of her
    alleged biblical role as the temptress who seduced Adam into
    disobedience to his Lord. By tempting her husband to eat the
    forbidden fruit, she not only defied Allah, but caused
    humankind's expulsion from Paradise, thus instigating all
    temporal human suffering. Those misogynists who support this
    Biblical myth, dredge from the archives of psuedo-Islamic
    literature such as false and weak hadiths.

    This Old Testament myth is a widely circulated belief in the
    Islamic community despite the fact that Allah in the Qur'an
    stresses that it was Adam who was solely responsible for his
    mistake. In 20:115 it is stated: "We had already, beforehand,
    taken the convenant of Adam, but he forgot; and we found on
    his part no firm resolve." Verse 20:121-122 continues: "In
    result, they both ate of the tree...thus did Adam disobey His
    Lord, and fell into error. But his Lord chose for him (From
    His Grace): He turned to him, and gave him guidance."
    Therefore, there is nothing in Islamic doctrine or in the
    Qur'an which holds women responsible for Adam's expulsion
    from paradise or the consequent misery of humankind.
    However, misogyny abounds in the pronouncements of many
    Islamic "scholars" and "imams."

    The result of such misinterpretation of hadiths and spreading
    negativity is that entire societies have mistreated their
    female members despite the fact that Islam has honored and
    empowered the woman in all spheres of life. The woman in
    Islamic law is equal to her male counterpart. She is as
    liable for her actions as a male is liable. Her testimony is
    demanded and valid in court. Her opinions are sought and
    acted upon. Contrary to the pseudo hadith: "Consult women
    and do the opposite," the Prophet (SAW) consulted his wife,
    Um Salama on one of the most important issues to the Muslim
    community. Such references to the Prophet's positive
    attitudes toward women disprove the one hadith falsely
    attributed to Ali bin Abi Talib: "The woman is all evil, and
    the greatest evil about her is that man cannot do without

    The promotion of such negativity against women has led many
    "scholars" and "imams" to make the unsubstantiated ruling
    about female speech. They claim that women should lower
    their voice to whispers or even silence except when she
    speaks to her husband, her guardian or other females. The
    female act of communication has become to some a source of
    temptation and allurement to the male.

    The Qur'an, however, specifically mentions that those seeking
    information from the Prophet's wives were to address them
    from behind a screen (33:53). Since questions require an
    answer, the Mothers of the Believers offered fatwas to those
    who asked and narrated hadiths to whomever wished to transmit
    them. Furthermore, women were accustomed to question the
    Prophet (SAW) while men were present. Neither were they
    embarassed to have their voices heard nor did the Prophet
    prevent their inquires. Even in the case of Omar when he was
    challenged by a woman during his khutba on the minbar, he did
    not deny her. Rather, he admitted that she was right and he
    was wrong and said: "Everybody is more knowledgeable than

    Another Qur'anic example of a woman speaking publicly is that
    the daughter of the Shaykh mentioned in the Qur'an in 28:23.
    Furthermore, the Qur'an narrates the coversation between
    Sulayman and the Queen of Sheba as well as between her and
    her subjects. All of these examples support the fatwa that
    women are allowed to voice their opinion publicly for
    whatever has been prescribed to those before us is prescribed
    to us, unless it was unanimously rejected by Islamic

    Thus, the only prohibition is the female talking softly and
    flirting in a manner meant to excite and tempt the male.
    This is expressed in the Qur'an as complacent speech which
    Allah mentions in 33:32: "O consorts of the Prophet! Ye are
    not like any of the other women: If ye do fear Allah, be not
    too complaisance of speech, lest one in whose heart is a
    disease should be moved with desire: but speak ye a speech
    that is just."

    What is prohibited then is alluring speech which entices
    those whose diseased hearts may be moved with desire and
    that is not to say that all conversation with women is
    prohibited for Allah completes the verse: "...but speak ye
    a speech that is just." (33:32)

    Finding excuses to silence women is just one of the
    injustices certain scholars and imams attempt to inflict upon
    women. They point to such hadiths as narrated by Bukhari
    about the Prophet which says: "I have not left a greater harm
    to men than women." They assume that the harm implies that
    women are an evil curse to be endured just as one must endure
    poverty, famine, disease, death and fear. These "scholars"
    ignore the fact that man is tried more by his blessings than
    by his tragedies.

    And Allah says: "And We test you by evil and by good way of
    trial." (21:35). To support this argument Allah says in the
    Qur'an that two of the most appreciated blessings of life,
    wealth and children, are trials. Allah says: "And know ye
    that your posessions and your progeny are but a trial."
    (Anfal 28) A woman, despite the blessings she bestows on her
    relations, can also be a trial for she may distract a man
    from his duty toward Allah. Thus, Allah creates awareness
    how blessings can be misguided so that they become curses.
    Men can use their spouses as an excuse for not performing
    jihad or for eschewing sacrafice for the compiling of
    wealth. Allah in the Qur'an warns: "Truly among your wives
    and children are enemies for you." (64:14)

    The warning is the same as for the blessings of abundant
    welath and offspring (63:9). In addition, the sahih hadith
    says: "By Allah I don't fear for you poverty, but I fear that
    the world would be abundant for you as it has been for those
    before you so you compete for it as they have competed for
    it, so it destroys you as it has destroyed them." (Agreed
    upon) This hadith does not mean that the Prophet (SAW)
    encouraged poverty.

    Poverty is a curse from which the Prophet sought refuge from
    Allah. He did not mean for his Ummah to be bereft of wealth
    and abundance for he said: "The best of the good wealth is
    for the pious person." (narrated by ahmed and Al-Hakam) Women
    are also a gift for the pious person for the Qur'an mentions
    the Muslim men and women (the Muslimat), the believing men
    (Mumins) and women Muminat as aids and comforts for each
    other here and in the hereafter. The Prophet did not condemn
    the blessings Allah provided for his Ummah. Rather the
    Prophet wished to guide the Muslims and his Ummah away from
    the slippery slope whose bottomless pit is a mire of
    callousness and desire.
    You are not aware of the consequences that would result (if you were granted what you desire) because what you seek might be to your detriment. (O soul) be conscious that your Master is more aware about your well-being than you are.

    ~Ibn Al-Jawzee

  • #2
    .لا نريد زعيما يخاف البيت الإبيض
    نريد زعيما يخاف الواحد الأحد
    دولة الإسلامية باقية



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