The Muslim Woman and Her Community / Society

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She does not imitate men

The Muslim woman who is proud of her Islamic identity does not imitate men at all, because she knows that for a woman to imitate men, or a man to imitate women, is forbidden by Islam. The wisdom and eternal law of Allah (SWT) dictate that men have a character distinct from that of women, and vice versa. This distinction is essential for both sexes, because each of them has its own unique role to play in life. The distinction between the basic functions and roles of each sex is based on the differences in character between them; in other words, men and women have different characters and personalities.

Islam put things in order when it defined the role in life of both men and women, and directed each to do that for which they were created. Going against this divinely-ordained definition is a rebellion against the laws of nature according to which Allah (SWT) created man, and is a distortion of the sound, original nature of man. This is surely abhorrent to both sexes, and nothing is more indicative of this than the fact that women despise those effeminate men who imitate women, and men despise those coarse, rough women who act like men. The universe cannot be cultivated and populated properly, and humanity cannot achieve true happi, unless the sexes are clearly differentiated, so that each may appreciate and enjoy the unique character of the other, and both may work together to achieve those aims.

For all these reasons, Islamic teachings issue a severe and clear warning to men who imitate women and women who imitate men.

Ibn `Abbas (RAA) said:

"The Messenger of Allah (PBUH) cursed the men who act like women and the women who act like men."304

Note: 304. See Fath al-Bari, 10/332, Kitab al-libas, bab al-mutashabbihin bi'l-nisa' wa'l-mutashabbihat bi'l-rijal.

In another report, Ibn `Abbas said:

"The Prophet (PBUH) cursed men who act effeminate and women who act like men, and said, `Expel them from your houses.' The Prophet (PBUH) expelled So-and-so [a man], and Abu Bakr expelled So-and-so [a woman]."305

Note: 305. See Fath al-Bari, 10/333, Kitab al-libas, bab ikhraj al-mutashabbihin bi'l-nisa' min al-buyut.

Abu Hurayrah (RAA) said:

"The Messenger of Allah (PBUH) cursed the man who dresses like a woman and the woman who dresses like a man."306

Note: 306. A sahih hadith narrated by Abu Dawud, 4/86, Kitab al-libas, 31; Ibn Hibban (13) 63, Kitab al-hizr wa'l-ibahah, bab al-la'n.

When the Muslims were in good shape, governed by the shari`ah of Allah (SWT) and guided by the light of Islam, there was no trace of this problem of men and women resembling one another. But nowadays, when the light of Islam has dimmed in our societies, we find many young girls wearing tight, body-hugging trousers and unisex shirts, with uncovered heads and arms, who look like young men; and we find effeminate men, wearing chains of gold around their necks that dangle on their bare chests, and with long flowing hair that makes them look like young women. It is very difficult to tell the difference between them.

These shameful scenes, that may be seen in some Islamic countries that have been overcome by al-ghazw al-fikri (intellectual colonialism) and whose youth are spiritually defeated, are alien to the Islamic ummah and its values and customs. They have come to us from both the corrupt West and faithless East, which have been overwhelmed by waves of hippies, existentialism, frivolity and nihilism, and other deviant ideas that have misguided humanity and caused great suffering, as they have led people far away from their true, sound nature (fitrah) and distorted them, bringing the worst problems and diseases to those people as a result.

We have also suffered from the fall-out of all this, which overtook the lives of men and women who deviated from the guidance of Allah (SWT) in some Muslim countries after the collapse of the khilafah and the disintegration of the ummah. Many Islamic values were lost, and these deviant men and women became alienated from the ummah, rebelling against its true, original values and distinct character.

She calls people to the truth

The true Muslim woman understands that mankind was not created in vain, but was created to fulfil a purpose, which is to worship Allah (SWT):

( I have only created Jinns and men, that they may serve Me.) (Qur'an 51:56)

Worshipping Allah (SWT) may be done through any positive, constructive action undertaken to cultivate and populate the world, to make the word of Allah (SWT) supreme on earth, and to apply His laws in life. All of these constitute part of that truth to which Muslim men and women are required to call people.

Hence the true Muslim woman is aware of her duty to call as many other women as possible to the truth in which she believes, seeking thereby the great reward which Allah (SWT) has promised those who sincerely call others to the truth, as the Prophet (PBUH) said to `Ali (RAA):

"By Allah (SWT), if Allah (SWT) were to guide just one man through you it would be better for you than red camels."307

Note: 307. Fath al-Bari, 7/476, Kitab al-maghazi, bab ghazwah Khaybar.

A good word which the Muslim woman says to other women who are careless about matters of religion, or to a woman who has deviated from the guidance of Allah (SWT), will have an effect on them, and will come back to the sister who calls others to Allah (SWT) with a great reward that is worth more than red camels, which were the most precious and sought-after wealth among the Arabs at that time. In addition, a reward like that of the ones who are guided at her hands will also be given to her, as the Prophet (PBUH) said:

"Whoever calls people to the truth will have a reward like that of those who follow him, without it detracting in the least from their reward."308

Note: 308. Sahih Muslim, 16/227, Kitab al-'ilm, bab man sanna sunnah hasanah [??]

The Muslim woman does not think little of whatever knowledge she has if she is calling other women to Allah (SWT). It is sufficient for her to convey whatever knowledge she has learned, or heard from other peoples' preaching, even if it is just one ayah from the Book of Allah (SWT). This is what the Prophet (PBUH) used to tell his Companions to do:

"Convey (knowledge) from me even if it is just one ayah . . ."309

Note: 309. Fath al-Bari, 6/496, Kitab hadith al-anbiya', bab ma dhukira 'an Bani Isra'il.

This is because whether or not a person is guided may depend on just one word of this ayah which may touch her heart and ignite the spark of faith, so that her heart and her life will be illuminated with the light of guidance.

The Muslim woman who is calling others to Allah (SWT) does not spare any effort in calling other women to the truth - and how great is the need for this call in these times - seeking the pleasure of Allah (SWT) and spreading awareness among those women who were not fortunate enough to receive this teaching and guidance previously, and thus proving that she likes for her sister what she likes for herself. These are the characteristics of the woman who calls others to Allah (SWT), that distinguish her from ordinary women. They are noble, worthy characteristics that were highly praised and encouraged by the Prophet (PBUH):

"May Allah (SWT) make his face shine, the one who hears something from us and conveys it as he hears it, for perhaps the one to whom it is conveyed will understand it better than the one who conveyed it."310

Note: 310. Reported by Tirmidhi, 5/34, in Kitab al-'ilm, 7; he said it is a hasan sahih hadith.

The Muslim woman who is truly guided by the Qur'an and Sunnah is like a lighted lamp that shows travellers the way on the darkest night. She cannot conceal her light from her sisters who are stumbling in the darkness when she has seen the great reward that Allah (SWT) has prepared for true, sincere callers to the truth.

She enjoins what is good and forbids what is evil

The duty of enjoining what is good and forbidding what is evil (al-amr bi'l-ma`ruf wa'l-nahy `an al-munkar) is not confined only to men; it applies equally to men and women, as is stated in the Qur'an:

( The Believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil: they observe regulprayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah is Exalted in Power, Wise.) (Qur'an 9:71)

Islam gave women a high social standing when it gave her this great social responsibility of enjoining what is good and forbidding what is evil. For the first time in history, women were to be the ones issuing instructions, whereas everywhere else except in Islam they had been the ones to receive instructions

In response to this responsibility, which in fact is a great honour, the Muslim woman rises up to carry out the duty of enjoining what is good and forbidding what is evil, within the limits of what suits her feminine nature. Within the limits of her own specialised field, she confronts evil - which is no small matter in the world of women - whenever she sees it, and she opposes it with reason, deliberation, wisdom and a clever, good approach. She tries to remove it with her hand, if she is able to and if doing so will not lead to worse consequences. If she cannot remove it by her actions, then she speaks out to explain what is right, and if she is not able to do so, then she opposes it in her heart, and starts to think of ways and means of opposing and eradicating it. These are the means of opposing evil that were set out by the Prophet (PBUH):

"Whoever of you sees an evil action, let him change it with his hand, and if he is not able to do so, then with his tongue, and if he is not able to do so, then with his heart - and that is the weakest of faith."311

Note: 311. Sahih Muslim, 2/22, Kitab al-iman, bab bayan kawn al-nahy 'an al-munkar min al-iman.

When the alert Muslim woman undertakes this duty of enjoining what is good and forbidding what is evil, she is in effect being sincere towards her wayward or negligent Muslim sisters, for religion is sincerity (or sincere advice), as the Prophet (PBUH) explained most eloquently when he summed up Islam in one word: nasihah. If that is indeed the case, then the Muslimwoman has no option but to enjoin what is good and forbid what is wrong, in order to fulfil the definition of sincerity as stated by the Prophet (PBUH):

"Religion is sincerity (nasihah)." We asked, "To whom?" He said, "To Allah (SWT), to His Book, to His Messenger, and to the leaders of the Muslims and their common folk."312

Note: 312. Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din nasihah.

The Muslim woman's speaking out to offer nasihah and to enjoin what is good and forbid what is evil in women's circles will lead to the correction of many unIslamic customs, traditions and habits that are prevalent among some women. How many such practices there are among women who neglect or deviate from Islam; the Muslim woman who confronts these customs and explains the correct Islamic point of view is doing the best thing she can for her society and ummah, and she is one of the best of people:

A man stood up whilst the Prophet (PBUH) was on the minbar and asked: "O Messenger of Allah, which of the people is the best?" He said, "The best of the people are those are most well-versed in Qur'an, those who are most pious, those who most enjoin what is good and forbid what is evil, and those who are most respectful towards their relatives."313

Note: 313. Reported by Ahmad and al-Tabarani; the men of their isnads are thiqat. See Majma' al-Zawa'id, 7/263, Bab fi ahl al-ma'ruf wa ahl al-munkar.

The alert Muslim woman is a woman with a mission. She never remains silent about falsehood or fails to uphold the truth or accepts any deviation. She always strives to benefit her sisters in the Muslim community, and save them from their own shortcomings, backwardness, ignorance and deviations. She undertakes her duty of enjoining what is good and forbidding what is evil, in obedience to the command of Allah (SWT) and His Messenger, and to protect herself from the punishment of Allah (SWT) which befalls those societies where no voice is raised to enjoin what is good and forbid what is evil.

When Abu Bakr (RAA) became the khalifah, he ascended the minbar, praised Allah (SWT), then said, "O people, you recite the ayah, ( `O you who believe! Guard your own souls: if you follow [right] guidance no hurt can come to you from those who stray . . .') (Qur'an 5:105) and you are misinterpreting it. Verily I heard the Prophet (PBUH) say: `Those people who see some evil and do not oppose it or seek change will shortly all be punished by Allah (SWT).'"314

Note: 314. Hayat al-Sahabah, 3/233.

The Muslim woman who is sincere in her Islam, whose faith is strong and whose mind is open to the guidance of Islam, is always active in the cause of goodness, enjoining what is good and forbidding what is evil, offering sincere advice and reforming corrupt situations. She does not accept negativity, passiveness, negligence or vacillation in herself, and never accepts any compromise or deviance in matters of Islam and its rituals. Religion and `aqidah are serious matters; it is no joke, and it is not permitted to remain silent about any deviance or error in religious matters, otherwise we will end up like the Jews, who earned Allah's wrath when they vacillated and became careless with regard to their religion:

"Among the people who came before you, the children of Israel, if any one of them did wrong, one of them would denounce him so that he could say that he had done his duty, but the next day he would sit and eat with him as if he had never seen him do anything wrong the day before. When Allah (SWT) saw this attitude of theirs, he turned the hearts of some of them against others and cursed them by the tongue of Dawud and `Isa ibn Maryam, because they disobeyed and persisted in excesses [cf. Qur'an 5:78]. By the One in Whose hand is my soul, you must enjoin what is good and forbid what is evil, and you must stay the hand of the wrongdoer and give him a stern warning to adhere to the truth, otherwise Allah (SWT) will surely turn the hearts of some of you against others, and curse you as He has cursed them."315

Note: 315. Reported by al-Tabarani, 10/146; the men of its isnad are rijal al-sahih.

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