Women in Dawah
by Abdul Lateef M. Al-Hassan and Sumayyah Bint Joan, al-Jumu’ah Magazine
From the very beginning, women have played vital roles in the propagation of the fundamental truths of Islamic da’wah. From the sacrifices of Sumayyah, to the collected Ahadeeth of Aisha, women have been instrumental in the flourishing and spreading of this deen. Unfortunately during these times, the Islamic revival suffers from weaknesses in its properly qualified personnel, which limits its spreading and restricts the da’wah work to an elitist group of activists, with finite and limited efforts of da’wah and tarbiyah being focused on women. Da’wah amongst women deserves, and should get, far more attention than it does. So far, except in a few instances, women have been distanced from the field of da’wah work. If we look at the reality, and the situation of Islamicda’wah work, and the position of women in it today, we can easily find the following problems:
1- Deficiency in da’wah capabilities among and by women.
2- The ill use of existing limited-resources in combination with a lack of personal initiative on the part of women.
3- A neglect or omission of women’s issues in the planning of Islamic da’wah.
4- Absence of strong tarbiyah and the lack of fundamental Islamic knowledge in the da’iyat (female callers) in the field of da’wah. Only a few of the wives and daughters of dou’at (male callers) have any worthwhile Islamic knowledge.
5- Most women do not possess a proper understanding the role of da’wah made incumbent on their husbands. Because of this, they may not understand the importance of time given to projects outside the home, which in turn may, become a source of tension within the home.
6- The level of general Islamic knowledge among most women is low.
7- Women’s da’wah programs, as well as overall da’wah programs and institutions are rare, and not well organized.
ROOTS of the PROBLEM
Many obstacles and restraints have been the causes behind the weakness and neglect of da’wah work amongst women. One they have been recognized and analyzed, viable solutions can be sought and implemented.
One major reason, is that many men are not convinced about the importance of women’s role and responsibilities in the field of da’wah. The Qur’anic verse “…remain at your homes…” [33:33] has been misinterpreted by many, and sohas the right of stewardship or Qawama. In many instances we see men objecting to women’s participation in da’wah and thus preventing them from fulfilling their role toward their fellow Muslims and to the larger society in general. Spreading Islam has been made incumbent on all Muslims, men and women.
“It is vital that husbands encourage their wives to participate in da’wah work,” said Dr. Aisha Hamdan, Director of the Islamic Education Foundation, based in Minneapolis, Minnesota. She has a Ph. D. in Clinical Psychology with a specialty in child and family issues. She teaches at a private university in the Twin Cities. The IEF is a two-year-old organization, with one of its goals being, to increase the level of awareness and to provide training in giving da’wah, amongst Muslim women and men. “They should encourage them to spread the message of this deen, perhaps by taking them along when they go out, and by instructing them on the proper ways of giving presentations about Islam.”
A more particular reason is the absence or confusion of priorities in the minds of dou’at. Many of them have been overwhelmed and distracted by thestate of the Ummah, even to the extent of ignoring to give proper attention to their homes and families. Their energies having been exhausted in the work outside the home, leaving them with nothing left for their families. Thisimbalance hurts not only the families, but also the community as a whole.
The level of women’s education and awareness of their position and responsibility plays an important role. As education and awareness decline, women become disinterested, their level of giving and sense of sacrifice weakens. “Unfortunately, not a lot of Muslim women feel that they know enough about Islam to share it with others. They need to realize that it is their responsibility to obtain that knowledge and then share it with others. Many women also feel uncomfortable presenting to groups of people due to various reasons.” Dr. Hamdan said. “This is why we are conducting training sessions here, about how to conduct da’wah. We are committed to trying to arm women with the necessary skills, that will give them the confidence to take up this very important, and often neglected role in their lives as Muslims.”
Indulgence in luxuries, even if they are halal things, usually force women to devote more time to them and less time to doing da’wah. This also happens when they find it difficult to balance rights with duties. Sometimes women lose perspective, forgetting that the work inside the home is the core of their mission. By neglecting this role, or when they fail to arrange their priorities, and get tied to a job that distracts them, they ultimately fail at fulfilling their da’wah roles both inside and outside the home. “For many women, their jobs as wife, mother, cook, and teacher, inside their homes, are so time consuming, that the main barrier to engaging in da’wah work isoftentimes, a lack of time itself,” said Dr. Hamdan. “This is why it is so important for husbands to be supportive to their wives in fulfilling their obligations both within and outside the home.”
Another unfortunate reality is that most da’wah organizations have failed to absorb and utilize the energies of women, and have also failed to adjust their plans and programs in a way that would incorporate women as core assetsin their da’wah work.
The media, and many other elements of the promiscuous society we live in, have had major impacts on the psyche of Muslim women. This psychic crippling has kept many women away from their mission and distorted the image of Islamin the minds of most of them.
A Desired ROLE for the MUSLIM WOMEN
A Crucial Role:
According to recent data, there are more women accepting Islam in this country, than any other group. The same can be said of Canada, England and many other places. A recent survey Al Jumuah magazine have conducted in the Dominican Republic, showed that about 75% of those who accepted Islam among the natives were women. Because of this, there is a tremendous need for Muslim women to participate in the field of da’wah. ” The role of calling to this deen, does not stop at the pronunciation of the Shahada,” Dr. Hamdansaid. “Women are needed to help other women come to Islam, and are needed to instruct them after they become Muslims.” The reasons women’s participationis important are various and diverse:
1. Women are more capable than men are in communicating with other women. Women are usually more affected by word, deed, and conduct of other women, more so than by men. Women are more capable of recognizing the particularities and problems associated with women’s education and tarbiyah.
2. Women can better comprehend the direction in which women’s da’wah workshould be geared. They can best discern the order of priorities, because they are more familiar with this sphere.
3. Women are more free than men in communicating with other women, either individually for da’wah activities, or in women’s learning and other forums and places of meeting.
4. Many Muslim women who are in need of guidance, education, and direction lack the presence of men-folk who can provide this service, therefore it makes sense that qualified women in the community should offer this.
5. The educational and the tarbiyah need of women are greater than that of men. They get pregnant, give birth, and nurse children. The children are more tied to them than they are to their fathers. Women stay at home with their sons and daughters, and thus can bring them up as they please. If they are not allowed to share in the da’wah efforts of their husbands, a lot of the much-needed results may not be attained.
6. Women have a great effect on their husbands. If they have strong emaan and character, they have a very good chance at helping their husbands become strong as well.
7. Women have a lot of characteristics that stress the importance of their da’wah role. They should also be taken into account whenever any da’wah work is planned. Some are:
* Women have the innate ability to communicate strongly what they believe to be true in their hearts. Dr. Hamdan also points out that, “Women are also generally stronger in terms of verbal abilities and emotionality.”* Women sometimes lack will power and a sense of direction, and therefore need the assistance of other women to give strength and motivation.
A Definite Role
The work of the Muslim woman in the field of da’wah strengthens the man’s work, and it expand it into areas where her effectiveness supersedes that of the man. It is sad that this role is so grossly overlooked and underestimated. By her nature as a spiritual and psychological comforter of man, the woman can play an important role in da’wah, for a man cannot – if his mind is preoccupied with works and goals- cope with his own problems, let alone undertake the burdens of giving da’wah. Many have failed on the path ofda’wah for this very reason. Khadija’s comfort, help, and support of the Prophet, sallallaahu alayhe wa sallam, offer the greatest proof of the vital importance of this role. The Prophet’s companions who left their homes to go places that were thousands of miles away to take the new religion to peoplealso had the support and the backing of their wives.
Very few women today understand or are aware of such a role, let alone carry it out. A woman may think that the marriage home is a place of rest and easy. They have yet to realize that marriage is the starting point of struggle, sacrifice, giving and responsibility.
The woman’s role does not end at door. She can be greatly effective by being a good example to others, by being good-hearted, kindly spoken, and of friendly conduct. She can offer assistance, and share concerns as well as joys. She can also use all appropriate opportunities to educate, guide andcall others though observing the conditions of those whom she addresses.
Examples Are Needed
Women, who understood their role, started educating themselves and achieving their rights to education and tarbiyah. Look at the hadeeth narrated by AbuSaeed that the women said to the Prophet, sallallaahu alayhe wa sallam, “The men are keeping you busy and we do not get enough attention from you. Would you specify a day for us, women? He promised them a day to meet them and educate and admonish them.” (Bukhari) The fruits of this understanding and concern by the women companions of the Prophet, sallallaahu alayhe wa sallam,and the attention he gave them, are shining examples and a source of pride for Muslim women. Here are a few more to ponder:
Here is Umm Sulaim teaching her son Anas Ibn Malik about Islam, even though her husband rejected Islam. When Abu Talha proposed to her (before accepting Islam) she told him that her dowry was Islam, he in-turn embraced Islam and she married him. She made her son Anas the servant of the Prophet, sallallaahu alayhe wa sallam. Umm Hakeem was the reason behind her husband embracing Islam, and the aunt of Adi ibn Hatem led him to Islam. Amra, the wife of Habib Al-Ajami would wake up her husband to make salah at night. Asmaa, the daughter of Abu Bakr, forbade her son, Abdullah ibn Az-Zubair, to accept a demeaning way out to escape death although she was very old and needed him beside her.
If we move to a wider circle, we will find that Muslim women played a great role in sacrifice and service for the religion of Allah. Sumayyah gave up her life when Abu Jahl killed her for becoming a Muslim. She was the first Muslim, and woman, killed in Islam. Khadijah, the first wife of the Prophet, who was very rich, spent of her money to support the da’wah. Umm Salamah lefther husband and saw her children persecuted when she migrated. Umm Imarah fought in defense of the Prophet, sallallaahu alayhe wa sallam, in the Uhud battle. Tending the wounded in battles was the role Muslim Women played throughout history.
Building SUCCESSFUL Da’wah Programs
There are conditions that must be met for women’s da’wah work to succeed and achieve its expected outcome. Many of the items in the following discussion are good to consider at all time, but it is always important to be in touch with the specific environment one is working with, study it and design all programs to fit the specific reality and needs.
First: Important Guidelines
The fact that we stress the importance of women’s role in Islamic da’wah should not lead us away from keeping the women’s creation, nature and priorities clear in mind. There are important points that should be used as guidelines when planning or doing da’wah work:
1- Typically, the woman’s main role and job is at home. This is clearly stated in Qur’an and Hadeeth. Allah says, “And stay in your houses.” [33:33] Of course women can go out for salah in the masjid, participate in any otheractivities she may need and to do da’wah. However, none of these activities should conflict with her essential duties at home as wife and mother. In many cases, it is this balance between the woman’s essential duties and the requirements of da’wah work, that have caused problems and misunderstandings in families and communities. “Women may find ways to fulfill their da’wah obligations at home, such as engaging in office work for an Islamic organization, answering telephones, or any other number of possibilities,depending on the skills and interest of each woman, ” she said.
2- There are special injunctions regarding women, and the mixing of men and women, that must be observed in any da’wah activity and under any circumstances:
a) Proper hijab between men and women must be observed at all times.
b) Women cannot travel without a male companion who is her mahram.
c) Women cannot intermix freely with men who are not directly related to her.
d) Women cannot exit from their homes except by permission of those who are
in charge of them and care for them, i.e. their husbands or fathers.
3- The enemies of Islam usually exploit these injunctions and use them to defame Islam as demeaning to women. Some dou’at get affected by these allegations and they are thereby led to be lax and unmindful. The true dou’at guided by the Sunnah must watch out, lest they be affected by the lusts and whims of society.
4- Men have the original right in da’wah activities to take the lead as was the case in the age at the Prophet, sallallaahu alayhe wa sallam, and the excellent generations that followed. Women’s role in da’wah work is undeniable, provided the appropriate guidelines are adhered to.
Second: Objectives of the Program:
As the Prophet, sallallaahu alayhe wa sallam, saw a need to set aside a specific time to address the needs of women in his community, so organizations should try to tailor their da’wah work to the women and issues of the communities. Any da’wah program directed towards women should strive to, at least, serve the following ends:
Strengthening the Emaan: This comes about by increasing worship, remembrance of Allah (thikr), and reflection on Allah’s names, and His power and creation in ourselves and in the universe. There is great power in reflection. And its positive impact on one’s heart and emaan is almost limitless. This however, would not be possible without the inculcation of the right understanding of certain issues related to our aqeedah; the emphasis has to be on Tawheed.
Increasing knowledge: Without it one cannot achieve much. Special emphasis has to be put on the basics of Islam and on subjects that the da’iyah needs in her environments. Knowledge should be spread about deviant thoughts, ideas, groups and sects. Awareness must be raised concerning those who do not like to see the spreading of Islam and who are gaining grounds in the hearts and minds of people.
Building of the da’wah personality: Da’wah requires sacrifices and therefore women must be prepared to bear the burdens of calling to Islam. This comes through awakening them to the conditions of the Muslims and the endeavors of the enemies of Islam. Leadership, responsibility and individual initiative should be taught. Theoretical and practical educational faculties must be nurtured. The da’iyah must be taught the necessary social skills and the importance of da’wah through good example and conduct. They also must be taught the value of time, its management and how to use halal fun activity during their times of leisure.
Building up immunity to sin: This includes recognizing the ills of sins, particularly those relating to women, and blocking the way to them by shunning the means leading to them and the places where they exist.
Third: Training
A- On the theoretical side of this step, preparation may need to consider these aspects:
1- Educational preparation through providing a good presentation of appropriates materials. Islam gave women the rights to education. The knowledge meant to be attained, is that which is helpful to women in da’wah, like the shari’ah branches and the disciplines leading to understanding them. But seeking knowledge should not be a barrier to giving da’wah, as is the case with many today. Balance must be maintained.
2- Psychological preparation by ensuring that the women callers have faith inAllah sincerity, hopefulness, coverage in truth, pride in Islam, patience, and knowledge of the conditions and environments of those they are addressing. This is a very important aspect of preparedness, because the preacher is tied to the people, who have different characters and inclinations.
3- Social preparation by having the women da’iyat live an Islamic life in the family and society in a practical application of Islam. They should abide by the ethics of Islam and of the da’wah. Capping the elements of social preparation is the feeling that the da’wah is a right to all people that must reach them with sincerity, generality, honesty, gentleness and meekness.
B- Adequate practical training and preparation is must:
This involves training female callers in speaking and writing to be able to bring Allah’s religion to the people through speeches, lessons, lectures, and writing. These are the methods of addressing people with the da’wah and they complete the theoretical preparation and ensure that it bears fruit. This aspect has largely been neglected resulting in severe shortcomings in the da’wah.
Da’iyat delivering lectures, seminars, sermons, etc. should be able to persuade the listeners by addressing their minds through proofs and evidence. They should also be able to arouse their passions, emotions, and feelings. Those making speeches and addresses must be well versed in the art and its importance, and should also practice delivering speeches to women in mosques, schools, or other places where women gather. They should also watch over and guide women trainees, and gently correct their mistakes.
Writing and publishing must not be neglected in an age when people are easily reached by and engrossed in all sorts of books, booklets, newspapers, and articles. Writings should both be eloquent and convincing, through sincere, sound and documented arguments. Writing is the form of da’wah which is in many ways one of the most appropriate and important means for women. They can write at home and thus make use of their spare time. They can in this way reach all classes of society.
AREAS of Da’wah for WOMEN
The educational field: These are related to the ennoblement of the spirit and the purification of the soul through faith. The minds and souls can thus be touched. These fields are to be found in mosques, schools, associations, da’wah groups, and others.
The social field: These relate to bodily and psychological health as well as to social development and interaction between people that reflect positively on the realization of spiritual education and the formation of Muslim character.
Both sides, spiritual and physical, are tied together and they should both be fulfilled in balance. To give the upper hand to the soul would be asceticism, and to the body would be hedonism. Fulfilling the physical needs has often been cause for many people embracing the guidance of Islam. Preachers of Christianity today, concentrate on this approach. It is difficult for the hungry, the naked, or the sick and homeless to listen to sermons.
More specific example of what women can take part in as da’wah are:
1. The Home: This is surely the most fertile and most effective channel. Allah has ordained both husbands and wives as nurtures for each other and the family. The mother shares with the father the responsibilities of educating and nurturing in all physical, moral, psychological, social, and external aspects each other and their children. Members of the family are gathered together in the home for many hours and this creates harmony among them as well as affords an opportunity for presenting good examples and guidance.
2. The Muslim Community: Charity, advice, and direction can be offered to relatives, neighbors, and the needy.
3. The Islamic School: Educational activities and curriculums can be used for the guidance of girl students as well as women teachers and staff.
4. The Masjid: Women should be allowed to go to the masajid to benefit from the lessons held there. The masjid is a suitable place for some of the women activities like Qur’an study groups and other training.
5. Hospitals, Prisons, and Social Welfare Institutions, Women’s Colleges or Universities. “Women-only conferences can also be incorporated into an already scheduled major conferences, thus providing them with someone to travel with,” Dr. Hamdan says.
“Also, da’wah work can be done on an individual level; such as with friends, families, peers, particularly those who are not Muslims, “said Dr. Hamdan. “Many women who have converted to Islam have families who are non-Muslim and this is a prime, although challenging, opportunity to do da’wah work.”
What the Qur’an and Sunnah Said: Muslim Women, Callers and Called
Certainly, the injunctions of Islam, from the Qur’an and the Sunnah, cover and apply to both males and females. Male pronouns were usually used mostly, only because that is the custom of the language. Nevertheless, there are certain injunctions that are exclusively meant for men. And at the same time, Allah has enjoined things upon women only. This shows that they have a character and a personality independent of men. This stresses the need to address women with the da’wah, education, reform, and guidance, in a way that is specific to them. They should not be ignored. It was on account of this that the Prophet, sallallaahu alayhe wa sallam, addressed women specifically, especially after addressing men, and that he fixed a special day of the week on which he taught them alone.
Qur’an tells us that man is responsible for his home and family, “O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stones, over which are angel stern and severe,” [66:6]. And the Prophet, sallallaahu alayhe wa sallam, also said, “The man is a shepherd of his family and he is responsible for his guardianship.” (Bukhari and Muslim) In another hadeeth, the Prophet’s, sallallaahu alayhe wa sallam, told of a double reward for the man who teaches well, cultivates and then frees any female-slave he has. (Bukhari) This surely stresses the need for the education of and care for women. On the other hand, there are many evidences from the Qur’an and the Sunnah that testify to the fact that women are also obligated to do da’wah work:
1- There many verses in the Qur’an that obligate Muslim men and women to do da’wah, and enjoin good and forbid evil. For example, Allah says, “Let there arise out of you a group of people inviting to all that is good (Islam), enjoining good and forbidding evil. And it is they who are the successful.” [3:104]
2- Women have been expressly addressed with the duty of the da’wah because Allah, subhanahu wa ta’ala, says, “O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah) then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but say that which is Ma’roof (good).” [33:32] Ibn Abbas understood Allah’s injunction to the Prophet’s wives, to “say good,” to mean that they have to enjoin what is good and forbid what is evil. This can be taken as a general address to all Muslim women. Allah also says, “The believers, men and women are Auliya (helpers, protectors) of one another, they enjoin the good and forbid the evil, they perform salah and give away zakah and obey Allah.” [9:71] It is clear in this verse that women are addressed with this task, just as men, whenever they are capable of discharging it. The Prophet, sallallaahu alayhe wa sallam, said, “The woman is a steward of her husband’s home and children and she is responsible for them.” A steward here is a person entrusted with what has been put in his charge, cherishing and preserving it.
Furthermore, the following points, when properly put into perspective, also lead to the understanding that women are as responsible for carrying out da’wah as men are:
a) Because Islam prohibits the free intermingling of men and women, and the maintenance of hijab, it becomes vital, as well as practical, to have qualified women to do da’wah work among women in the community.
b) Some of the shari’ah rulings were reported from the Prophet, sallallahu alayhe wa sallam, only through women companions.
c) Sometimes, it is difficult for the male-dou’at to carry out all that the da’wah among women requires because women have some private conditions that they may not feel comfortable revealing to men, and would rather convey them only to other women.
What We Sow We Reap
1. Banishing ignorance, increasing intellectual broad-mindedness, and the creation of qualified women da’wah cadres. These results have a lasting and beneficial influence, not only on women and the Muslim community, but also on the whole society at large.
2. Rectifying conduct and restitution of many erroneous practices that have come to be social phenomenon in many societies.
3. Da’iyat will develop maturity and show more disciplined characters. This in turn will result in stronger relationships between men and women.
4. Women’s place and status in Islam would be highlighted and Muslim women would attain a better awareness of their rights and duties.
5. Efforts would be geared toward the cultivating of our young people, in order to ensure the Ummah, virtuous Muslims in the generations to come.
6. A sense of belonging to Islam would be fostered, and the key Muslim rite of enjoining good and forbidding the evil would be upheld.
7. An important financial tributary for da’wah work would be secured; i.e. women’s charitable spending.
It is time that Muslims who profess to follow the Sunnah rethink the issue of dawah among women and by women. We should remember Khadijah, Aisha, Sumayyah, and many other Muslim women throughout our history, and what they did for Islam and learn from it. We also have to realize that mere talk and emotionalism are useless. We need to do something about our immediate situation now. Education, preparation, and qualification of women will be the key to our future success. Throughout history, the yardstick used to measure the well being of any society has been the condition of its women. Let us therefore, strive to improve the intellectual, spiritual and emotional condition of the Muslim woman by allowing her to fulfill all the God-given abilities and responsibilities made incumbent on her.
The Muslim Woman As A Da’iyah
(An Excerpt from the Book “The Ideal Muslimah: The True Islâmic Personality of the Muslim Woman as Defined in the Qur’ân and Sunnah”, Pp. 451-459)
By Dr. Muhammad ‘Ali Al-Hishimi
Translated by Nasiruddin Al-Khattab and Revised by Ibrahim M. Kunna and Abu Aya Sulaiman Abdus-Sabur Copyright and published by the International Islâmic Publishing House (IIPH), Riyadh, Saudi Arabia in 1999.
The Muslim woman calls people to the truth
The true Muslim woman understands that mankind was not created in vain, but was created to Fulfill a purpose, which is to worship Allah (subhanahu wa ta’ala):
“I have only created Jinn and men, that they may serve Me.” (Qur’an 51:56)
Worshipping Allah (Subhanahu wa ta’ala) may be done through any positive, constructive action undertaken to cultivate and populate the world, to make the word of Allah (Subhanahu wa ta’ala) 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 (Subhanahu wa ta’ala) has promised those who sincerely call others to the truth, as the Prophet (sallallahu ‘alayhi wa sallam) said to ‘Ali (radhiallahu anhu):
“By Allah (subhanahu wa ta’ala) if Allah (Subhanahu wa ta’ala) were to guide just one man through you it would be better for you than red camels.”[1]
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 (subhanahu wa ta’ala) will have an effect on them, and will come back to the sister who calls others to Allah (Subhanahu wa ta’ala) 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 (sallallahu ‘alayhi wa sallam) 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.”[2]
The Muslim woman does not think little of whatever knowledge she has if she is calling other women to Allah (subhanahu wa ta’ala). 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 (subhanahu wa ta’ala). This is what the Prophet (sallallahu ‘alayhi wa sallam) used to tell his Companions to do:
“Convey (knowledge) from me even if it is just one ayah . . .”[3]
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 (Subhanahu wa ta’ala) 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 (Subhanahu wa ta’ala) 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 (subhanahu wa ta’ala) that distinguish her from ordinary women. They are noble, worthy characteristics that were highly praised and encouraged by the Prophet (sallallahu ‘alayhi wa sallam):
“May Allah (Subhanahu wa ta’ala) 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.”[4]
The Muslim woman who is truly guided by the Qur’an and Sunnah is like a lighted lamp that shows travelers 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 (Subhanahu wa ta’ala) 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 regular prayers, 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 honor , 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 specialized 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 (sallallahu ‘alayhi wa sallam):
“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.”[5]
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 (sallallahu ‘alayhi wa sallam) explained most eloquently when he summed up Islam in one word: nasihah. If that is indeed the case, then the Muslim woman has no option but to enjoin what is good and forbid what is wrong, in order to fulfill the definition of sincerity as stated by the Prophet (sallallahu ‘alayhi wa sallam):
“Religion is sincerity (nasihah).” We asked, “To whom?” He said, “To Allah (subhanahu wa ta’ala) to His Book, to His Messenger, and to the leaders of the Muslims and their common folk.”[6]
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 (sallallahu ‘alayhi wa sallam) 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.”[7]
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 (Subhanahu wa ta’ala) and His Messenger, and to protect herself from the punishment of Allah (Subhanahu wa ta’ala) which befalls those societies where no voice is raised to enjoin what is good and forbid what is evil.
When Abu Bakr (radhiallahu anhu) became the khalifah, he ascended the minbar, praised Allah (subhanahu wa ta’ala) 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 (sallallahu ‘alayhi wa sallam) say: ‘Those people who see some evil and do not oppose it or seek change will shortly all be punished by Allah (subhanahu wa ta’ala).’”[8]
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 (Subhanahu wa ta’ala) 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 (Subhanahu wa ta’ala) will surely turn the hearts of some of you against others, and curse you as He has cursed them.”[9]
She is wise and eloquent in her da’wah
The Muslim woman who seeks to call others to Allah (Subhanahu wa ta’ala) is eloquent and clever in her da’wah, speaking wisely and without being pushy to those whom she calls, and taking into account their intellectual levels and social positions. With this wise and good preaching, she is able to reach their hearts and minds, just as the Qur’an advises:
“Invite [all] to the Way of your Rabb (Cherisher and Sustainer) with wisdom and beautiful preaching . . .” (Qur’an 16:125)
The sister who is calling others is careful not to be long-winded or boring, and she avoids over-burdening her audience. She does not speak for too long, or discuss matters that are difficult to understand. She introduces the idea that she wants to convey in a brief and clear fashion, using attractive and interesting methods, and presenting the information in stages, so that her audience will understand it easily and will be eager to put their new knowledge into practice. This is what the Prophet (sallallahu ‘alayhi wa sallam) used to do in his own preaching, as the great Sahabi ‘Abdullah ibn Mas’ud (radhiallahu anhu) tells us. He used to preach a little at a time to the people, every Thursday. A man said to him, “I wish that you would teach us every day.” He said, “What prevents me from doing so is the fact that I would hate to bore you. I show consideration towards you by choosing a suitable time to teach you, just as the Prophet (sallallahu ‘alayhi wa sallam) used to do with us, for fear of making us bored.”[10]
One of the most important qualities of the wise and eloquent da’iyah is that she is gentle with the women she is calling. She is patient with the slowness or inability to understand on the part of some of them, their ignorance of many matters of religion, their repeated mistakes and their many tedious questions, following the example of the master of all those men and women who call others to the way of Allah (Subhanahu wa ta’ala) – the Prophet (sallallahu ‘alayhi wa sallam) – who was the supreme example of patience, kindness and open-heartedness. He responded to questioners like a tolerant, caring guide and gently-correcting teacher, never frustrated by their slowness to understand, or irritated by their many questions and the need to repeat the same answers many times until they understood and left him, content with the lesson they had learned.
An example of this gentle approach is the account of the Sahabi Mu’awiyah ibn al-Hakam al-Sulami (radhiallahu anhu), who said:
“Whilst I was praying with the Prophet (sallallahu ‘alayhi wa sallam), one of the men in the the congregation sneezed, so I said, ‘Yarhamuk Allah (may Allah have mercy on you).’ The people glared at me, so I said, ‘May my mother be bereft of me! What are you staring at me like that for?’ They began to strike their thighs with their hands, and when I realized that they were telling me to be quiet, I fell silent. The Prophet (sallallahu ‘alayhi wa sallam), may my father and mother be sacrificed for him, finished the prayer, and I have never seen a better teacher than he, before or since. By Allah (subhanahu wa ta’ala) he did not rebuke me or strike me or insult me. He merely said, ‘This prayer should contain nothing of the everyday speech of men; it is just tasbih, takbir and the recitation of Qur’an,’ or words to that effect. I said, ‘O Messenger of Allah, I am still very close to the time of jahiliyyah (i.e., I am very new in Islam). Allah (Subhanahu wa ta’ala) has brought us Islam, yet there are some among us who still go to soothsayers.’ He said, ‘Never go to them.’ I said, ‘And there are some who are superstitious.’ He said, ‘That is just something that they imagine; it should not stop them from going ahead with their plans.’” [11]
Another characteristic of the successful da’iyah, and one of the most attractive and influential methods she can use, is that she does not directly confront wrongdoers with their deeds, or those who are failing with their shortcomings. Rather she is gentle in her approach when she addresses them, hinting at their wrongdoing or shortcomings indirectly rather than stating them bluntly, and asking them, gently and wisely, to rid themselves of whatever bad deeds or failings they have. She is careful not to hurt their feelings or put them off her da’wah. This wise, gentle approach is more effective in treating social ills and moral and psychological complaints, and it is the method followed by the Prophet (sallallahu ‘alayhi wa sallam), as ‘A’ishah (radhiallahu anha) said:
“When the Prophet (sallallahu ‘alayhi wa sallam) heard that someone had done something wrong, he did not say ‘What is wrong with so-and-so that he says (such-and-such)?’ Rather, he would say, ‘What is wrong with some people that they say such-and-such?. . .”[12]
Another important feature of the da’iyah, that will guarantee her success, is that she speaks clearly to her audience and repeats her words without boring them until she is certain that they have understood and that her words have reached their hearts. This is what the Prophet (sallallahu ‘alayhi wa sallam) used to do, as Anas (radhiallahu anhu) said:
“The Prophet (sallallahu ‘alayhi wa sallam) used to repeat things three times when he spoke, so that they would be understood. When he came to a people, he would greet them with salam three times.”[13]
‘A’ishah (radhiallahu anha) said:
“The speech of the Prophet was very clear. Everyone who heard it understood it.”[14]
Footnotes:
[1] Fath al-Bari, 7/476, Kitab al-maghazi, bab ghazwah Khaybar.
[2] Sahih Muslim, 16/227, Kitab al-’ilm, bab man sanna sunnah hasanah [?]
[3] Fath al-Bari, 6/496, Kitab hadith al-anbiya’, bab ma dhukira ‘an Bani Isra’il.
[4] Reported by Tirmidhi, 5/34, in Kitab al-’ilm, 7; he said it is a hasan sahih hadith.
[5] Sahih Muslim, 2/22, Kitab al-iman, bab bayan kawn al-nahy ‘an al-munkar min al-iman.
[6] Sahih Muslim, 2/37, Kitab al-iman, bab bayan an al-din nasihah.
[7] 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.
[8] Hayat al-Sahabah, 3/233.
[9] Reported by al-Tabarani, 10/146; the men of its isnad are rijal al-sahih.
[10] Bukhari and Muslim. See Riyad al-Salihin, 374, Kitab al-adab, bab fi’l-wa’z wa’l-iqtisad fihi.
[11] Sahih Muslim, 5/20, Kitab al-masajid, bab tahrim al-kalam fi’l-salah.
[12] Hayat al-Sahabah, 3/129.
[13] Fath al-Bari, 1/188, Kitab al-’ilm, bab man a’ada al-hadith thalathan li yufham ‘anhu.
[14] Reported by Abu Dawud, 4/360, Kitab al-adab, 21; its isnad is sahih.