Have women been whitewashed from Islamic history

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IntroductionIslam has positioned heaven in the feet of women when they get the owner to be mothers; they are the cause of the entering of the fathers to the paradise. Islam reached as direction for all mankind and as a facilitator in the existence of women, improving their position instantly. A morality of women is an idea that was formerly ignored and then was sustained, adopted and protected. From being just a sheer commodity in the houses, women grow into a foundation of self-respect and self-esteem. The Friends of the Prophet (saws) has seen the love of Prophet (SAWS) for his daughters and his sincere conduct with his daughters and were shocked at the point that it was not even thinkable to demonstrate females with this kind of affection(Spencer, 2005)Muslim women have taken part in the bequest of Islam as benefactresses, researchers, jurists, leaders, soldiers, business-women, and lawful specialists. The Prophet’s family was observed by all his Friends as an inspiration of direction. Prophet’s wife, Hazrat Khadija (RA), she is furthermore than his friend and companion, a rich business-woman and merchant, backed Prophet (saws) morally and economically. When Prophet (SAWS) was granted prophethood; Aisha bint-a- Abu Bakr (RA), communicated spans of information from him, she becomes a great jurist and researcher; Umm Salama (RA)’s guidance was acknowledged by the Prophet (SAW) himself, at the period of the agreement of Hudabiyah, Hafsa (RA), which is the daughter of Umar Ibn Al-Khattab was the 1st person to be delegated with the hand-transcribed Qur’an afterward the passing of her father(Dols, 1974).Significant Role of Women in Islamic HistoryThe input of women in the protection of Hadith was a major work. A review of the transcripts discloses that majority of the significant compilers of Hadith from the initial era acknowledged most of them from the women instructorsIn the 4th century, Fatima-bint Abdur-Rehman, famous as As-Sufiyyah on reason of her great piousness; Fatima granddaughter of Abu Dawud reputation; Amat al-Wahid, the grand-daughter of the notable jurist Umm al-Fath Amat As-Salam, al-Muhamili, the descendant of the judge advocate, Jumuah bint Ahmad ,Abu Bakr Ahmad, whose lessons were at all times attended by respectful listeners(Hussain, 2004)Fatima bint al-Hasaan ibna Ali-Aad-Daqaq aal Qushayri was a Hadith researcher of the 5th and 6th centuries, who was famous not merely for her piousness and mastery of writing, but then also for her information of hadith and the superiority of the isnads (chains of speakers) she identified. Even further famous was Karameh-al-Marweziyyeh, who was deliberated as the finest consultant on the Sihah of Al-Bukhari in her period. Abu Dharr who belongs to Herat, which is one of the prominent researchers of that time, devoted such moral reputation to her expert that he directed his learners to learn about Sahih under no one else for the excellence of her grant. Amongst her learners were Al-Humaydi and Al-Khatib al-Baghdadi.Fatima bin Muhammad, who is famous as Shahadah, the Author, acknowledged the honored designation of Musnida Asfahan (who is the prodigious hadith specialist of Isfahan). She originated a Sufi cabin which her husband made more liberally. Her speeches on Sahih al-Bukhari were taken by a huge gathering of learners and numerous even incorrectly appealed that they have been her learners or students(Mernissi, 1996)Renowned as a specialist on Sahih-al-Bukhari is Sit-al-Wuzra, who, moreover her expertise in Islamic rule, convey speeches on the topic of Sahih in Damascus (Syria) and present Egypt. Similarly, Amat al-Khaliq, Umm al-Khayr is viewed as the last pronounced hadith researcher of the Hijaz(Baden, 1992).In 17th century Damascus (Syria), there was Umm-al-Darda, She teaches the hadith and fiqh, in the mosque. Ilyas-ibn-Mu’awiyah is a significant researcher of her time and a judge advocate of un-disputed worth, deliberated her to be higher to all the other hadith researchers of the era(Roded, 2008)Important Muslim Women in HistoryKhadija b. KhuwaylidEarlier to her well-known marriage to the Prophet Muhammad (SAW), she was a significant personality in her right. She was the popular dealer, and she was one of the leading personalities of Mecca. She frolicked a dominant protagonist in backup and spreading the new trust of Islam and has the honor of being the 1st Muslim women. As the Prophet Muhammad (SAW) himself is thought to have said in a hadith well-maintained in Sahih Al-Muslim. It states that God Almighty had never given me anybody superior in this life than Khadija.(Lapidus, 2002)Nusayba b. Kab al-Andsriayya She is moreover identified as Umm ‘Ammara, she was a family member of the Banu Najjar community, and she was one of the earliest women who change her religion to Islam in Medina. As a Companion of the Prophet (SAW), there was numerous intrinsic worth accredited to her. She is supreme remembered, though, to take part in the Battle of Uhud, in which she has taken a sword and safeguard and struggled with the Meccans. She safeguarded the Prophet Muhammad (SAW) from opponents in the fight and often continued numerous spear injuries and arrows as She Company herself in the lead of him to defend him. It is being said that after she persistent her 12th coiled, she chops comatose and the 1st question she inquired when she woke up (in the next day in Medina) was “did the Prophet Muhammad (SAW) survive.” (Tucker, 2008)Khawla b. al-Azwar She is one of the contemporary of the Holy Prophet (SAW). She is famous for her contribution in the Fight of Yarmuk with Byzantines. In accord to the later narratives of the Islamic subjugation, she has the ability and hostile capability of the famous Muslim general Hazrat Khalid bin Wahid(Roded, 2008). Aisha b. Abe Bakr A personality that needs practically no introduction, Hazrat Aisha was the wife of the Prophet Muhammad (SAW) who had maybe the utmost impact on the Muslim community afterward his expiry. She has played a dominant part in the radical antagonism to the 3rd, and 4th caliphs Uthman bin Affan and Ali bin Abu Ṭalib have even prominent an army against the latter at Basra. Though she has taken retirement from radical lifetime after she loses the war, she had continued to play a significant part as a spreader of Islamic education. She is one of the main speakers of the hadith in the Sunni custom(Roded, 1994).Zaynab b. Ali Zaynab b. Ali was the grand-daughter of the Prophet (SAW) from his daughter Fatima and her spouse Ali bin Abu Talib. She was one of the furthermost memorable and venerable women of the Ahl al-Bayt (Family of the Prophet (SAW)) and played a dominant role both during and later the Massacre at Karbala, where her comrade al-Husain and 72 of her cousins and other comrades were exterminated by the Umayyad’s. For a moment, she was the operative frontrunner of the Ahl al-Bayt and assisted as the main protector of the source of her brother, al-Hussain, she protected her cousin Ḥussain from convinced passing by the ruler of the city and, when shown to the Yazid bin Murawiya at Damascus in Syria, provided such an emotional and powerful dialogue in the regal law court that enforced the caliph to discharge her and the detainees were being taken to Karbala. (Moghadam, 1994)Rabia al-Adawiyya One of the utmost significant spiritualists (or Sufis) in the Muslim custom, Rabia al-Adawiyya has consumed most of her initial life as a slave in the south part of Iraq earlier to the attaining of her liberty. She is deliberated to be one the earliest originators of the Sufi school of Heavenly Love, which highlights the loving of the God for His sake, despite than out of distress of penalty or wish for the prize(Hambly, 1998)Women in Islamic SocietyThe woman has complete pecuniary rank that is not fewer than that of the man. She has the rights, in the similar approach that a male does have, to own all kinds of treasure despite it be in the custom of possessions, property or currency. She has the rights by Islam to consume her capital in any way she desires to as long as it is permitted by the Sharia. So she could purchase, trade, sale, exchange, deliver awards and credits, take loans, exchange their possessions etc. All of these activities do not necessitate the accord of any man whether this be her husband, father, or brother. In his sahih Al-Bukhari headings one chapter: “A woman is allowable to freed slaves and offers largesse to somebody except to her partner or husband, except she is spiritually unbalanced. In this he stated that Umm al-Muminin, the spouse of the Messenger of Allah (SAAS), Maimunah bint Al-Harith frees a girl born as her slave deprived of inquiring for the Prophet’s (SAAS) approval. When she stated this to him he said: ‘If you had given her to your maternal uncle as a gift, your reward (with Allah) would have been greater.'(“The Role of Women in Islam,” n.d.)Educational Role of Muslim womanThere is no disbelief that the woman has a significant role in the education of the child. Any educator or anybody else cannot take the place of women. The teacher can deliver the children the result of the info and awareness with which a compendium of information may be organized, but the result females can provide them cannot be provided by any teacher or anyone else except her. This is the reason the Islamic researchers have commended to select a woman who can play a significant role in educating the children. Furthermore, it is essential to select such a woman earlier to their marriage. Emphasizing on the similar fact, they state that the education of a child must be beforehand birth by selecting good mothers (21). Abu Aswad ad dealer told his sons that I prepared well earlier to your birth, in your childhood, and in your youth. His son replied that How moral was prepared to us earlier to our birth, he said that I had chosen the finest mother for you, due to whom you cannot be mocked in public. This is one of the mother’s 1st right on their offspring to select such mother who is devout, pure, substantial and can up grow their child fine. They can determine their matters; they can have a judgment upon their spiritual matters because a child has the inheritance of his mother’s personality, ethical and divine abilities and these potentials remain in his entire life. It is essential for a mother that she should be prepared herself with instructive and decent armaments to grow up her children. Muslim Women has played a significant role in the teaching of their children according to Islamic regulations. Women scholars have played a vital role in the growth and preaching of Islam(Shaban, 1978)ConclusionThere are no fewer than 8,000 factual Muslim women who have played significant parts in the protection and growth of Islamic civilizations ever since the period of the Prophet (PBUH) himself. These were special women who not only contributed to culture but positively transformed it. Greatest outstanding was their ability for intelligent attainment and the admiration and gratitude they have gotten for it(Nasir, 2009).Islam has given special privileged and importance to the women. Islam has professed the woman a complement of man. Islam says that the best person is one who is more sympathetic to her family. A Muslim woman has been given the privileges to stand-in, care for and best education. It is the teaching of Islam that has made the women significant in the society, and their significance will always be remembered in the Islamic history(Afshar, 2001)Women can never be whitewashed from the Islamic history because Islam could not spread to the whole world without the contribution of the Muslim women. They have contributed to every aspect of life from the contribution in the war to the provide treatment to the injured people of the war. They have played a significant role in the in the education sector. God has also admired the services of the Muslim women. Islamic History is widely filled with the role and significance of the women that have played a very important role for the prosperity of Islam and women cannot be whitewashed in Islamic history. ReferencesAfshar, H., 2001. Islam and feminisms: an Iranian case-study. Refug. Surv. Q. 20.Baden, S., 1992. The position of women in Islamic countries: possibilities, constraints and strategies for change. University of Sussex. IDS.Dols, M.W., 1974. Plague in early Islamic history. J. Am. Orient. Soc. 371–383.Hambly, G.R., 1998. Women in the Medieval Islamic World. Power Patronage Piety Lond.Hussain, J., 2004. Islam: Its law and society. Federation Press.Lapidus, I.M., 2002. A history of Islamic societies. Cambridge University Press.Mernissi, F., 1996. Women’s rebellion & Islamic memory.Moghadam, V.M., 1994. Identity Politics and Women Cultural Reassertions and Feminisms in International Perspective.Nasir, J.J., 2009. The status of women under Islamic law and modern Islamic legislation. Brill.Roded, R., 2008. Women in Islam and the Middle East: a reader. IB Tauris.Roded, R., 1994. Women in Islamic Biographical Collections: From Ibn Saʻd to Who’s Who. Lynne Rienner Publishers.Shaban, M.A., 1978. Islamic History: Volume 2, AD 750-1055 (AH 132-448): A New Interpretation. Cambridge University Press.Spencer, R., 2005. The politically incorrect guide to Islam (and the crusades). Regnery Publishing.The Role of Women in Islam [WWW Document], n.d. URL http://www.iupui.edu/~msaiupui/roleofmuslimwomen.html (accessed 9.21.17).Tucker, J.E., 2008. Women, family, and gender in Islamic law. Cambridge University Press Cambridge.

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