Reply to a Twisted Interpretation of Shari'ah Evidence
In the name of Allah, the Beneficent, the Merciful.
Indeed all praises are due to Allah, we praise Him, we seek His help, we ask for His forgiveness, and we rely solely on Him. We seek His refuge from the evil in our souls and from our wicked deeds. Whoever Allah guides, no one can misguide. And whomever Allah misguides, no one can guide. I bear witness that there is no one worthy of worship except Allah, He is One, with no partners, and I testify that Mohammad (pbuh) is His Messenger and His slave.
O mankind, fear your Lord, the One who created you from one soul and created from it its mate and from them spread many men and women. O People fear Allah, as he should be feared, and always speak the truth. He will direct you to righteous deeds and He will forgive your for your sins. And whoever obeys Allah and His Messenger has indeed achieved a great achievement.
The Prophet (pbuh) said: "The best speech is the Book of Allah and the best guidance and example is that of Muhammad (pbuh). And the worst of all things are the newly invented things (in religion), for every innovation is error and misguidance." [Reported by Muslim] and in another narration, "every newly invented matter (in religion) is a bid'ah and every bida'a is a misguidance and every misguidance is in the (hell) Fire." [Reported by At-Tirmithi].
In another warning the Prophet (pbuh) said: "Whoever introduces into this affair of ours something that we have not commanded, it is to be rejected." [Reported by Al-Bukhari and Muslim].
The Prophet (pbuh) said: "He among you who witnesses an evil, let him change it with his hand, if he cannot do that, then by his tongue, if he cannot do even that, then with his heart, and this is the weakest faith." [Reported by Muslim].
To proceed:
مَن يَهْدِ اللّهُ فَهُوَ الْمُهْتَدِي وَمَن يُضْلِلْ فَأُوْلَـئِكَ هُمُ الْخَاسِرُونَ
"Whom Allah doth guide, he is on the right path: whom He rejects from His guidance, such are the persons who perish." Al-A’araf 178
The Prophet (pbuh) said: “Adhere to My Sunnah and the Sunnah of the righteous Caliphates after me, stick to it firmly, bite hard on it, and beware of the newly introduced practices. As every newly introduced matter is Bida’a, and every Bida’a is a misguidance” reported by Abu Dawood and Ibn Majah.
This is a reply to a message that claims that women have the right to lead prayers in Masjids and give Khutba of Juma’a! The message contains nothing but twisted concepts and distorted interpretation of Shari’ah evidence. However, before we get into the detailed reply, I will state some general rules that all people of Bida’a have in common as stated by the scholars of Ahlul Sunnah.
General Comments:
- Ignorance of Shari’ah and lack of knowledge: It is common between those who invent and introduce such contrary concepts to Sunnah to have absolutely no knowledge of Islamic sciences. If any of those inventors (Mubtadi’een مبتدعين) is asked about his/her studies in Shari’ah, the answer will hardly fill half a page worth of articles on the web, handful of tapes or at most, listening to Khutbas (speeches) of their like. No Islamic sciences would be present in any of these people’s resumes to suggest Islamic knowledge; such as Terminology of Hadith, Methodology of Muhaditheen, Usool Fiqh (Principles of Jurisprudence), Al-Ashbah Wal Natha’er (the Similes and the Likes) or any other subject in Shari’ah.
Dependency on Al-Mutashabih المتشابه (Intricate) and Rejecting Al-Muhkam المحكم (Perspicuous/Firm): Allah SWT said:
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاء الْفِتْنَةِ وَابْتِغَاء تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الألْبَابِ
“He it is Who has sent down to thee the Book; in it are Perspicuous verses (basic or fundamental of established meaning); they are the foundation of the Book: others are intricate (can be understood in different meanings). But those in whose hearts is perversity follow the part thereof that is not of well-established meaning. Seeking discord and searching for its hidden meanings, but no one knows its true meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.” A’al Imran-7
As this is not the place to elaborate in details on this specific point of Jurisprudence, in short, the Muhkam of any text is what every one can understand without the need for any other source of interpretation, and by the consensus of those who understand the plain Arabic language. Mutashabih is any text that can have more than one meaning, carries different interpretations, or needs other evidence to pinpoint the intended meaning.
We will see in this refutation of the twisted evidence, presented below, that it’s a common methodology of such people to just choose whatever suits their pre-determined opinion (apart from the established and firm view of Shari’ah) and ignore whatever is firm and consented upon. The idea is to use Quran and Sunnah to manipulate and confuse the minds of the masses away from Shari’ah, while appearing to follow it!
Relying on their own interpretations of Quran and Hadith, without reference to any scholars Hadith sciences, although they use their Hadiths in their argument. For instance, they report a Hadith of Al-Bukhari, but they refuse his judgement on its chain of reporters.
Rejection of the Sahih Hadith of the Imams of Hadith Science, such as Al-Bukhari and Muslim. Many of the people of Bida’a use this approach, such as Sufis and Mu’tazilah.
- Confusing the General (A’am) with the Specific (Khas), the Absolute (Mutlaq) with the Qualified (Muqayad), and the Ambivalent (Mujmal) with the Clarified (Mubayyan): it is elementary for those who study the basics of Usool Al-Fiqh (Principles of Jurisprudence) to go over the topic of “Rules of Interpretation” of Text. Amongst these rules is the understanding of the General vs. the Specific. An example of the General would be when the text states a sentence with a general linguistic reference such as “all” or “every”, or the use of the letters “ال” which means “THE”. The general is then considered to encompass all the individual cases under its subject, unless some of the individual cases are exempted or “Specified” out of the generalization of the text. For example: Allah SWT said: ‘And for the Divorcées, ….” Al-Baqara-228. However, the generality of the word ‘The Divorcées” was specified in the Aya of Al-Talaq-4 when Allah SWT said: “and those who have load (pregnant)…..”. Thus, scholars determine the limits of the general after considering all the specifics that are related to the subject, whether in other Quranic text or in Sahih Hadith.
The Same rules apply to the Ambivalent (Mujmal) Ayas, where the text refers to a subject that needs to be detailed in other place. Example of that is the Ayah of Al-Baqara-179: “and you have life in applying the punishments…”. The word “punishment” is ambivalent (Mujmal) and needs to be detailed. The details of which are in other Ayas and Hadiths.
We will see throughout the claim that confusion between these different categories of the text causes twisted interpretations of the evidence.
Detailed Reply:
I will follow InshaAllah the format which I used for refutation of other subjects. I will state the original body of the claim, and elaborate as required. The body of the claim is in Blue, and the reply below it. I have also included the Arabic text for all the referenced quotes.
Their Argument:
بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
"The male believers and the female believers are each others allies, they enjoin good and forbid harm, they establish prayers, practise charity, and obey God and His messenger. On them will God have mercy, for God is Exalted in power, Wise." al-Quran 9:71
1-The Prophet (pbuh) commanded Umm Waraqah, a woman who had collected the Qur’an, to lead the people of her area in prayer. She had her own mu’adhdhin (person who performs the call to prayers). [1]
2-The above hadith is the reason why some medieval Muslim scholars supported female leadership. These include Tabari (d.310/923), author of the famous tafsir: Jami‘ al-bayan ‘an ta’wil ay al-Qur’an and Tarikh al-Rusul wal Muluk, and the founder of the Zahirite school of jurisprudence, Abu Sulayman Dawud ibn Khalaf al-Isfahani (d.270/884). The Zahirite school was known for its strict adherence to the sunna of the prophet. In addition to the mu'adhdhin, there was at least one other male person living in her area: her male slave who eventually ended up murdering her. 'Umar had him crucified for his deed.
Reply:
The attempt to use the Hadith of Umm Waraqah is a clear example of what we stated in the general comments above. We will show that the Hadith proves exactly the opposite of the claim.
In the Book of Tabakat Ibn Sa’ad (الطبقات الكبرى), Umm Waraqah’s biography is as follows:
“Al-Fadl Ibn Dukain told us, Al-Waleed Ibn Abdullah said: my grandmother told me about Umm Waraqah Bint Abdullah Ibn Al-Harith, whom the Prophet (pbuh) used to visit and nick-named “the Martyr”, that she used to collect Quran. When the Prophet (pbuh) carried out the battle of Badr, she asled the Prophet: ‘Would you allow me to go with you so I can take care of the wounded and look after the sick? Perhaps Allah will grant me the bounty of martyrdom’. The Prophet (pbuh) said: Allah already granted you Martyrdom status, and so he (pbuh) used to call her “the martyr”. The Prophet (pbuh) then ordered her to lead the prayers at her home. She used to have a Muazin and she used to lead her family until a slave boy of hers and a female slave killed her”.
" أخبرنا الفضل بن دكين حدثنا الوليد بن عبد الله بن جميع قال حدثتني جدتي عن أم ورقة بنت عبد الله بن الحارث وكان رسول الله يزورها ويسميها الشهيدة وكانت قد جمعت القرآن وكان رسول الله حين غزا بدرا قالت له تأذن لي فأخرج معك أداوي جرحاكم وأمرض مرضاكم لعل الله يهدي لي شهادة قال إن الله مهد لك شهادة فكان يسميها الشهيدة وكان النبي صلى الله عليه وسلم قد أمرها أن تؤم أهل دارها وكان لها مؤذن وكانت تؤم أهل دارها حتى غمها غلام لها وجارية لها كانت دبرتهما فقتلاها في إمارة عمر " (الطبقات الكبرى ابن سعد جـ8 طبقات النساء)
Hadith of Abu Dawoud:
“Uthman Ibn Abi Shaiba said: Wakie told us, Al-Waleed Ibn Abdullah told us, that his grandmother told him and Abdul-Rahman Ibn Khalid Al-Ansari about Umm Waraqah that when the Prophet (pbuh) carried out the battle of Badr she said: would you allow me to go with you so I take care of the wounded and look after the sick? Perhaps Allah will grant me the bounty of martyrdom. The Prophet (pbuh) said: Stay in your home, Allah will grant you Martyrdom status”.
أبو داود : حدثنا عثمان بن أبي شيبة ثنا وكيع ، ثنا الوليد بن عبد الله بن جميع ، حدثتني جدتي وعبد الرحمن بن خلاد الأنصاري ، عن أم ورقة بنت نوفل ، أن رسول الله صلى الله عليه وسلم لما غزا بدرا قالت : يا رسول الله ، ائذن لي في الغزو معك أمرض مرضاكم لعل الله يرزقني الشهادة . فقال لها : " قري في بيتك فإن الله يرزقك الشهادة " .
Before referring to what the scholars of Ahlul Sunnah ruled in this regard, we will state the following comments:
- The Prophet (pbuh) denied her what she asked for; i.e. going out to Badr. How can this be taken as a permission to go out and lead prayers?!?!
- The Prophet (pbuh) explicitly told her to “Stay home” and not even to go out to the Masjid to pray! Subhana Allah! How can this be seen as an evidence for women to go out and lead prayers in a Masjid? He could have asked her to go to the Masjid and be the Imam(ah). Instead, he (pbuh) instructed her to stay home.
- Scholars of Usool Al-Fiqh call the explicit meaning of a text (Al-Thahir) الظاهر. Al-Thahir is the meaning that is explicitly mentioned in a text even if the text is not specifically stated for it. The (Nass) النص of a text is what the text was specifically intended and said for. Nass is stronger than Thahir and has to be considered before it in the case where the meaning appears to conflict. In this Hadith, staying home is Nass as the Prophet (pbuh) was explicitly answering a request to go out to war.
- The claim that this Hadith proves that women can be Imams is unsubstantiated as that meaning is not even a Thahir of the text (no word in the Hadith states that women can be Imams in Masjids and men can pray behind them). This is an implicit meaning that is much lower in consideration to both Thahir and Nass, and has to be considered in consolidation with other evidences of Shari’ah.
Al-Qurtuby said:
Al-Shafi'ee said a man who prays behind a woman has to repeat the prayer. Abu Thawr said; no he does not have to repeat it (this does not mean that it can take place in the first place, it only means that if it happens by mistake he does not have to repeat it). Our scholars consented upon the ruling that women can not lead prayers, not even for other women. They look at the Hadith of Umm Waraqah as a special case that stands alone, specific to her status as a living martyr, so she was ordered to stay home and lead her family in prayers … not other people.
قال القرطبي:
وأما المرأة فروى البخاري عن أبي بكرة " قال : لما بلغ رسول الله صلى الله عليه وسلم أن أهل فارس قد ملكوا بنت كسرى قال ( لن يفلح قوم ولوا أمرهم امرأة ) وذكر أبو داود عن عبد الرحمن بن خلاد عن أم ورقة بنت عبد الله قال : (وكان رسول الله صلى الله عليه وسلم يزورها في بيتها قال : وجعل لها مؤذنا يؤذن لها وأمرها أن تؤم أهل دارها) قال عبدالرحمن : فأنا رأيت مؤذنها شيخا كبيرا ، قال ابن المنذر : والشافعي يوجب الإعادة على من صلى من الرجال خلف المرأة . قال أبو ثور لا إعادة عليهم . وهذا قياس قول المزني .
قلت : وقال علماؤنا لا تصح إمامتها للرجال ولا للنساء و روى ابن أيمن جواز إمامتها للنساء . وأما الخنثى المشكل فقال الشافعي : لا يؤم الرجال ويؤم النساء . وقال مالك : لا يكون إماما بحال ، وهو قول أكثر الفقهاء .
In Sahih Muslim,
Abu Hurayrah said: the Prophet (pbuh) said: "the best rows of men are the front rows and the worst [rows of men] are the back rows, and the best rows of women are the back rows and the worst [rows of women] are the front rows". This explicitly states that if women are in the front they are in the worst position to pray. So how can she be making Khutba facing the worshipers and then praying ahead of even the first front row?
عن أبي هريرة قال : قال رسول الله (pbuh) : «خير صفوف الرجال أولها وشرها آخرها،وخير صفوف النساء آخرها وشرها أولها» (رواه مسلم).
Another point is the reference to Ahlul Sunnah scholars as "medieval scholars". This is a desperate attempt to cast doubt on the relevance of the rulings of the scholars in this matter. It is, however, a matter that time has no bearing on its ruling. If women are not allowed to lead prayers a thousand years ago, there still is no need for them to lead it now. There is no shortage of male Imams to justify that claim in the modern times!
Ibn Hazm and Dawoud Al-Zaherie:
It is ironic that this claim refers to the Zaheiries. However, it is wrong to say that the Zaheiries are known as the most adherent to Sunnah. On the contrary, the consensus of Ahlul Sunnah is that the Zaheries’ opinions in Fiqh are only considered if they agree with Ahlul Sunnah, but if not, their opinions are not considered. That is because the Zaheiries adopted a methodology that adheres strictly to the meaning of the words of Hadith without any application of methodical thinking about the text. That is why they refused “Qiyas” (analogy) as evidence in Usool al-Fiqh. Some scholars considered Zahiriyah a Bida’a of the third century (see Al-I’etesam الإعتصام – Imam Shatiby v.1).
Having said that, the reference to Ibn Hazm and Dawoud is not substantiated with any text of their rulings in that regard! It is just a claim without proof. However, Ibn Hazm in his most famous work in Fiqh (Al-Muhalla المحلى) stated that women can not be even Muazins, and he used the Hadith that requires the Imam to be a male as evidence.
Ibn Hazm said:
It is not allowed to make Athan or Iqamah except by a Muslim male, adult and sane, who can recite the letters of Athan and Iqamah properly. And the Athan of a person who is out of his mind like a drunk is not valid. Athan of a sinner can be valid however, a just man is better. And the proof for that is that women were never asked to make Athan for men. The Hadith of the Prophet (pbuh)“if you start prayer, one (male[1] أحدكم) of you should make Athan, and the oldest (male) of you (أكبركم). So, (Ibn Hazm continues) those who are ordered to attend Jama’a prayers, which are men not women, are those who can make Athan as women are not obligated to attend Jama’a.” Al-Muhalla, Book of Prayer.
قال بن حزم : مسألة
ولا يجوز أن يؤذن ويقيم إلا رجل بالغ عاقل مسلم مؤد لالفاظ الأذان والإقامة حسب طاقته ، ولا يجزئ أذان من لا يعقل حين أذانه لسكر أو نحو ذلك ؛ فإذا أذن البالغ لم يمنع من لم يبلغ من الأذان بعده ؛ ويجزئ أذان الفاسق ؛ والعدل أحب إلينا ؛ والصيت أفضل .
برهان ذلك : أن النساء لم يخاطبن بالأذان للرجال ؛ لقول رسول الله صلى الله عليه وسلم : فليؤذن لكم أحدكم وليؤمكم أكبركم أو أكثركم قرآنا فإنما أمر بالأذان من ألزم الصلاة في جماعة وهم الرجال فقط ؛ لا النساء على ما ذكرنا قبل .
- If Ibn Hazm said that women can not make Athan or Iqamah, which are far less important than leading the prayer itself, how can he support a women Imam!!??
- He used the reference in the Hadith to the Muazin to be a male just same as the reference to the Imam of the prayers as the same linguistic rule is used for both. Ibn Hazm did not refer to the imam to be a female as it never occurred to him that such "geniuses" will come one day and claim such a thing!
- Ibn Hazm stated the conditions that have to be satisfied in being Imam in its broader meaning. How come he never mentioned explicitly that a woman can lead prayers and be Imam(ah)?!
- How come the Prophet (pbuh), for that matter never said to a woman or chose a woman to lead prayers in the Masjid during the whole 16 years that prayers where commanded upon Muslims!? He could have chosen A’aisha, the mother of believers, when he was dying. He could have chosen Fatima, the lady of the women of Jannah, to lead the prayers in his Masjid; even one time to show us that this is acceptable, especially that his Masjid was a part of his home?!
These Questions only take a third grader student to answer; simply because women are not supposed to lead prayers in the version of Islam that the Prophet (pbuh) promoted.
Their Argument:
3-The basis on which some medieval Muslim scholars prohibited female leadership in major matters such as congregational prayers, Eid and Friday sermons, head of state and judgeship, is a tradition ascribed to the prophet. This hadith was transmitted on the testimony of Abu Bakrah and states that a people will not prosper who give the ordering of their affairs to a woman. [2] However, both the reliability of Abu Bakrah and the contents of the hadith are unacceptable on the basis of the Qur’an. Abu Bakrah was known to have accused a Muslim man and woman of adultery without the necessary testimonies and was whipped eighty lashes during the reign of ‘Umar ibn al-Khattab.[3] He was also known never to have repented.[4] Compare the following Qur’anic verse:
وَالَّذِينَ يَرْمُونَ الْمُحْصَنَاتِ ثُمَّ لَمْ يَأْتُوا بِأَرْبَعَةِ شُهَدَاء فَاجْلِدُوهُمْ ثَمَانِينَ جَلْدَةً وَلَا تَقْبَلُوا لَهُمْ شَهَادَةً أَبَدًا وَأُوْلَئِكَ هُمُ الْفَاسِقُونَ
"And those who slander chaste women and do not produce four witnesses: flog them eighty lashes and reject their evidence ever after: these are the transgressors." Al-Quran 24:4
Reply:
This is a Hadith of Al-Bukhari!!! If those who were born and bread in a Western society with absolutely no Shari’ah knowledge give themselves the right to question Al-Bukhari, no argument can solve their problem! However, it is a consensus between the scholars of Islam to accept Abu Bakrah’s report, and here is what they say:
Those who reported his Hadith: Al-Hasan Al-Basri, Ibrahim Ibn Abdul Rahman, Al-Ahnaf Ibn Qais, Mohammad Ibn Sereen and others. Those are amongst the top of the followers of the Prophet (pbuh).
The Scholars said about him:
- Al-Hasan Al-Basri said: there is no one who came to reside in Basra better than Abi Bakrah and Imran Ibn Haseen. (Usd Al-Ghabah v.4p.193)
- Ibn Hajar Al-Asqalani said: He was one of the best companions (Al-Isabah v.1p.381)
- Al-Eijlie said: He was one of the best companions (Tahtheeb Al-Tahtheeb v.1p.964
- Al-Thahabi said: He was one of the Fuqahaa (Scholars of Fiqh) of the companions (Seyar A’lam Al-Nubalaa v.3p.5)
- Of course the opinion of Al-Bukhari, Muslim and Ahmad Ibn Hanbal are known about him because they reported his Hadiths (he reported 132 Hadith of the prophet (pbuh)).
- Ibn Katheer said: Abu Bakrah is a great companion that the consensus of this Ummah has been established to accept his Hadith. (Al-Bidayah Wal Nihaya v.8p.75)
- Ibn Qudamah Al-Maqdisy said: The Ummah has a consensus to accept Abu Bakrah’s Hadith (Al-Mughni)
- Ibn Al-Qayyim said: The great people of Hadith has consented on accepting Abu Bakrah’s Hadith, and they are the specialists that have to be followed (A’alam Al-Muwaqi'een v.1)
أقوال أهل العلم في عدالة أبي بكرة - رضي الله عنه - قال علي بن محمد الجزري في كتابه أسد الغابة -4/193-:
كان أبوبكرة من فضلاء أصحاب رسول الله - صلى الله عليه وسلم - وصالحيهم ، كثير العبادة حتى مات .
وقال الحسن البصري : لم ينزل البصرة من الصحابة ممن سكنها أفضل من عمران بن حصين وأبي بكرة -المصدر السابق-.
وقال الحافظ ابن حجر في كتاب الإصابة -01/381- عن أبي بكرة - رضي الله عنه - مشهور بكنيته ، وكان من فضلاء الصحابة .
ونقل الحافظ ابن حجر قول العجلي في أبي بكرة إنه كان من خيار الصحابة . -تهذيب التهذيب ج01/964-.
قال الذهبي في سير أعلام النبلاء -3/5-: -كان من فقهاء الصحابة-.
أما رأي الشيخين - البخاري ومسلم - فمعروف في تعديل أبي بكرة ، فقد رويا له في صحيحيهما .
قال العيني في عمدة القاري -7/802-: -روى له - يعني أبا بكرة - عن رسول الله صلى الله عليه وسلم مائة حديث واثنان وثلاثون حديثاً اتفقا على ثمانية وانفرد البخاري بخمسة ومسلم بحديث .
وقال الحافظ أبونعيم الأصبهاني : كان رجلا صالحا ورعا ، آخى رسول الله - صلى الله عليه وسلم - بينه وبين أبي برزة . -تهذيب الكمال 81/042- .
وقال ابن كثير في البداية والنهاية -8/75- : أبوبكرة صحابي جليل كبير القدر وقد أجمعت الأمة على قبول رواية الصحابي الجليل أبي بكرة ونقل الإجماع ابن قدامة وقال : -ولا نعلم خلافاً في قبول رواية أبي بكرة رضي الله عنه- .
وقال ابن القيم : -وقد أجمع المسلمون على قبول رواية أبي بكرة رضي الله عنه-. -إعلام الموقعين 1/721-.
هذه أقوال جهابذة أهل العلم في أبي بكرة - رضي الله عنه - وهم أهل الاختصاص بهذا الفن، وبهذا يتضح خطأ د. محمد في حق هذا الصحابي الجليل - رضي الله عنه .
Al-Bukhari and all the scholars of Ahlul Sunnah knew of this incident about Abi Bakrah. Still, it did not prevent him or any other Imam of Hadith from reporting the Hadith of Abi Bakrah. This is because of the following main points:
- The consensus between Ahlul Sunnah scholars of Hadith is that companions are all trustworthy, including those who were punished for a mistake or a sin. It is important to mention that Abu Bakrah was punished not because he committed adultery himself or because it was proven that he lied in his testimony, rather because the number of the witnesses was less than four. That is why Al-Bukhari, who knows about Islam more than those who put out such a claim, did use his Hadith.
- In the science of “the Similar and the Likes” الأشباه والنظائر it is known that Testimony is different than Reporting الفرق بين الشهادة والرواية. A person can be denied testimony but still his/her Reporting is accepted. Women’s reports in Hadith can be accepted from only one woman if she satisfies the conditions of trustworthiness and precision. However in testimony, only two women’s testimony is accepted for one man. There are many reasons for such distinction (Al-Forouq Al-Qarafi v.1p.12). However, such fine science is only known to those who acquire real knowledge rather than searching Shari’ah to hunt for an evidence to twist! In this case, although we do not promote discussing the reliability of companions, but this point would explain why the scholars of Hadith accept the Report of a man that might not be accepted any more for testimony.
- Allah SWT said in the same Ayah “Unless they repent thereafter and mend (their conduct): for Allah is Oft-Forgiving, Most Merciful.”
إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
So, as said before, the person who Abu Bakrah testified against was Ziyad Ibn Abeeh. He was one of the worst people ever (not a companion). However, because Umar Ibn Al-Khattab was ultimately fair, he asked the three people who testified against Ziyad to withdraw their testimony if they want to get their testimony accepted, but Abu Bakrah stood firmly by his testimony. The scholars said that this means that he preferred to get punished and not to lie and deny what he saw. This is how his stand should be understood, as all scholars did understand it, not in such twisted sick way.
- It is wrong to say that this Hadith is the only reference to the limitations of leadership of women in some positions where decision making would affect the Ummah. It is important to state that there is a difference between women being “EQUAL” to men and being “SIMILAR” to men. In Islam women and men are equal, but not similar. Each of the two genders has its own limitations physically and hence in obligations.
- It is not the “medieval scholars” who said that the testimony of two women is equivalent to one man. It is Allah SWT who said that. And based on that, and the fact that Allah SWT never sent a female prophet or messenger, and many other Hadith that shows that women’s role in an Islamic society is not to compete with man just for the sake of competition. It is to guard the family unit inside the house and take care of the new generations. Also, women are viewed in Islam as precious creations that have to be respected and defended against the predators of man. That is why the whole attitude of Shari’ah is to make women inside and man outside except under special circumstances where a woman has to work to help establish a family unit, with all the necessary conditions applied. Hijab is a proof of such inclination of the Islamic Shari’ah. However, it is obvious that Hijab is not acceptable by the measures of such group.
Their Argument:
Compare also the contents of the hadith with the Qur’anic verses on the Queen of Sheba 27:23-44. She led her people to Islam: thus her people prospered. In the category of non-prophets, she is the Qur’anic role model for positive leadership. Her method of leadership included transparency, public consultation, and putting the welfare of her people first. Pharaoh, a man, is the Qur’anic role model for negative leadership. Compare his words in verse:
"أَنَارَبُّكُمُ الْأَعْلَى".
"I’m the big boss" 79:24
Thus gender is no guarantee for a successful leader, but women can be successful leaders as well. It is up to us Muslims to choose whether we wish to follow the guidance of the Qur’an or whether we wish to put it aside and follow the guidance of Abu Bakrah and the traditions of some of our ancestors.
Reply:
There is no need to create contradiction between Quran and Hadith. Allah SWT said: “And Obey Allah and obey His messenger”, and said: “whoever obeys the messenger obeys Allah”, and said: “Say: if you love Allah, obey me so Allah would love you and forgive your sins”. Obedience of the messenger is a pre-requisite for Islam. Obedience of the Prophet (pbuh) does not happen when a person dislikes a Shari’ah command, and tries to deny it by claiming that a Hadith contradicts Quran. There are rules to know the Sahih (correct) Hadith. If it is proven by the real scholars of Hadith that it is a correct Hadith, there is no room for invention and denial. It is better for those who want to break the Islamic rules to just do what they wish and do not claim it is Islam, because it is not. It is exactly like what Allah SWT said in Al-Baqarah: “they deceive Allah and the believers, but (in fact) they deceive only but themselves without feeling it”.
Queen of Sheba, followed Suliman, after she was a leader in a Kafir society that made her a queen. She did not lead her people to safety before she became a Muslim. We have to distinguish between two things:
- Dawa Duty (calling for the path of Allah SWT), which is obligatory upon every man and woman in Islam as much as they can, provided that all other rules of Islam are respected. For instance, if a man or woman says: I am going to visit a Nude colony to make Dawa there! It is not acceptable as it breaks another important rule.
- Leadership and leading in specific positions in respect to making vital decisions for people or Ummah. For instance, a woman can be a school headmaster or principal with male teachers working in the staff. This is an administrative function that is not vital to any person. However, judicial positions that are about rights and lives can not be handled by women in an Islamic society. Of course women can be judges in any other society, but it would not be, in the Islamic perspective, the society that Allah SWT wants Muslims to establish for themselves. It will bread lower quality in society.
- This does not mean that every man is more capable than every woman. It only means that in certain positions, most men will definitely perform better than women. The creator of mankind, SWT, decreed that in Quran. This is why Queen of Shiba is better than The Pharaoh.
- It is not the guidance of Abu Bakrah that Muslims follow. It is the guidance of the whole Shari’ah as it was established and practiced throughout the time of the Prophet and the four Caliphates and the successors and the followers of the successors; the three righteously guided generations, whom the misguided people of such Bida’a call “medieval scholars”!.
- Using the same logic, if a sane Muslim is asked if he wants to follow the guidance of Al-Bukhari and his judgement on Hadith or the guidance of a group of Westernized individuals in the 21st century, with no background or knowledge of Shari’ah or Arabic whatsoever, the answer is clear to any sane and sincere Muslim.
Their Argument:
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ
2:170 When it is said to them: "Follow what God has revealed:" They say: "No! We shall follow the ways of our ancestors;" even if their ancestors were not rational and not guided?
Reply:
This Ayah clearly talks about the unbelievers who follow their unbelieving ancestors without the guidance of Allah. Unless these people consider all the scholars of Ahlul Sunnah Kuffar (unbelievers) it is irrelevant to quote it here. It is better to listen to Allah SWT in Quran distinguishing between those who have knowledge and those who are full of ignorance “Say: Can the knowledgeable equal those who do not have knowledge?” Let those who write such nonsense show their credentials and qualifications before refuting Al-Bukhari’s judgment.
Their Argument:
4- God addresses gender discrimination from the moment a baby girl is born in the following verses:
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالأُنثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيم. يَتَوَارَى مِنَ الْقَوْمِ مِن سُوءِ مَا بُشِّرَ بِهِ أَيُمْسِكُهُ عَلَى هُونٍ أَمْ يَدُسُّهُ فِي التُّرَابِ أَلاَ سَاء مَا يَحْكُمُونَ.
6:58 When news is brought to one of them of (the birth of) a female (child), his face darkens, suppressing his anger.
16:59 He hides himself from the people, because of the bad news he has had! Shall he retain it in abasement, or bury it in the dust? Bad is what they judge!
Preventing female Muslims from major leadership positions, such as giving sermons or leading congregational prayers is gender discrimination and a way of abasing female Muslims.
Reply:
It is just hypocritical and misleading statement to compare killing an innocent baby girl to restricting women from working in specific positions for the interest of the whole society. If the way Islam as revealed to the Prophet (pbuh) does not suite an individual, let him/her be brave and find another religion that accommodates their desires.
Their Argument:
5. Men need to hear what women have to say in enjoining good and forbidding harm. Friday and Eid sermons are an excellent opportunity for them to do so.
الامؤمنون وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللّهُ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ
Reply:
Again, men can listen to what women want to say in forbidding the bad and commanding the good, on the condition that it does not break other rules and commands of Shari’ah. If a woman wants to voice her opinion in any matter, it does not have to be by leading prayers and making Fitna in such places. It is only a devilish thought that pushes such stray people to spread this non-sense and think it holds any basis or knowledge.
It is of significance and for reason that the Arabic language does not have a work for female Imam! It would be “Imamah”! This is just comedy for those who know the Arabic tongue.
Their Argument:
FOOTNOTE:
[2] Ibn Hajar al-‘Asqalani, Fath al-Bari bi Sharh Sahih al-Bukhari (al-Qahira: Dar al-Rayyan, 1988) vol.13 , Kitab al-Fitan 92:7099, p.58.
[3] ‘Izz al-Din Ibn al-Athir, Usd al-Ghaba fi Ma‘rifat al-Sahaba, (al-Qahira: al-Maktabah al-Ta‘awuniya, 1964) p.39 and Taqi al-Din Ibn Taymiyya, Tafsir Surat al-Nur (Bayrut: Dar al-Kutub al-‘Ilmiya, 1983) p.73.
[4] ibid
Reply:
The use of these references might give the elusion that Ibn Hajar or Ibn Al-A’atheer share the same opinions. This is called Tadlees, where a person makes a reference to some one just to create the delusion that he agrees with him/her! Old tricks .. and new Bida’as.
We have stated what Ibn Hajar, and all other scholars said about said Abu Bakrah (RA).
However, how come such stray people do not follow Ibn Hajar, and Al-Bukhari in other Hadith that talks about Hijab and Khimar and other duties of women in Islam!
CONCLUSION
It is more dignifying to such people to declare their denial of this Deen of Islam and adopt whatever Deen they create, instead of twisting the words of Allah SWT. They have to realize that what they attempt is un-attainable. It is impossible to spread such Bida’as as Allah SWT has promised to protect His book, the words and the right interpretation of it as well.…
It is just a bubble that will burst soon, when the wind of the evil that is blowing from the West on our Ummah dies down … and It will InshaAllah.
وآخر دعوانا أن الحمد لله رب العالمين