What the Western World Can Learn from the Prophet Muhammad (saw)

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Gender Relations in the Prophet’s Society

Excellent article by Maryam Amirebrahimi on Gender relations at the time of the Prohet (saw) Alhamdulilah everyone needs to know these facts and the Sunnah of male/female cooperation and interaction. In my experience far too many men think banishing women from the mosque (and the public sphere as a whole) is somehow Sunnah...How wrong they are!

Ibn Abbas radi allahu `anhu (may God be pleased with him) shares with us, “A beautiful woman, from among the most beautiful of women, used to pray behind the Prophet ﷺ. Some of the people used to go to pray in the first row to ensure they would not be able to see her. Others would pray in the last row of the men, and they would look from underneath their armpits to see her. Because of this act, in regard to her, Allah revealed, “Verily We know the eager among you to be first, and verily We know the eager among you to be behind,” (Qur’an 15:24).

From this narration, we learn that the young men who lived in the very city and attended the very masjid of the Prophet of God ﷺ slipped and checked a girl out. And yet what did the Prophet ﷺ do about it?

Did he create a wall between the men and women’s sections? Nope. Did he prohibit women from going to the mosque, lest they tempt the men who attend? Never. In fact, he ﷺ did the exact opposite and commanded that women not be stopped from going to the House of God.

What he did do was allow men and woman to continue to be a part of the same society, working together as a community, existing cohesively. At the same time, he ﷺ helped train his community to keep their desires in check.

For the rest of the article see here. 

By the Stars they are Guided - Maryam Amirebrahimi

What the Western World Can Learn from the Prophet Muhammad

Showing appreciation of your spouse

Showing appreciation of your spouse in front of people in a way thats appropriate is sunnah

Amr ibn al-As: “The Prophet deputed me to read the Army of Dhat-as-Salasil. I came to him and said, "Who is the most beloved person to you?" He said, " 'Aisha." I asked, "Among the men?" He said, "Her father." I said, "Who then?" He said, "Then 'Umar bin Al-Khattab." He then named other men” (Bukhari)

Legacy of great Muslim women leaders of the past needed today

Muslim women are steeped in stubborn stereotypes as meek, oppressed and in need of rescue. Recurring images beamed into our homes and phones from abroad of Muslim women being denied access to education, the ability to drive or even the right to cast a vote or run for political office only serve to reinforce such widely held misconceptions; examples of empowered Muslim women (particularly those donning the hijab) living here or overseas seldom enjoy the same quality air time. As such, our views remain skewed on the subject.

Further, such pervasive generalizations about Islam’s inherent oppression of Muslim women are not only offensive but ultimately also unhelpful to the female subjects they purport to describe. This is because secular Western feminist notions, often viewed as the cure-all remedy for alleged misogynistic practices in the Muslim world, are frequently met with suspicion and rejected by Muslim men and women alike. They may view such ideas as unwanted foreign intrusions into their domestic, religious and family affairs.

Where Islam continues to hold political, social and religious currency in society, the human rights agenda can be effectively advanced through re-education initiatives regarding “proper” Muslim women roles through a new yet sound Islamic jurisprudential lens.

Specifically, Muslims can further the human rights agenda by re-examining the lives of the very first Muslim women who lived during Islam’s formative period as more than historical figures but as modern Islamic models to be emulated today. Indeed, these women embody viable political, social and financial models with modern applicability.

This point cannot be overstated.

While many Muslims around the world learn about such Muslim women in grade school, their relevance to contemporary time is frequently overlooked. Yet, by learning about and celebrating their examples, men and women can better understand and build upon notions of “proper” Muslim women roles while using a culturally authentic paradigm.

Indeed, Islam can empower women as is evidenced by numerous instances of religiously observant Muslim women who strive towards and achieve professional, financial and social success in accordance with their understanding of religious strictures. As for those Muslim women who are deprived of similar opportunities, Islamic law can be used to empower them.

Consider, for example, Aisha bint Abu Bakr who was a female scholar of great eminence and a voice of authority in Islamic jurisprudence almost 1500 years ago. By way of background, Aisha was the daughter of Abu Bakr, one of the Prophet Muhammad’s closest companions, one of the first converts to Islam and the first to assume leadership as Caliph over the Muslim community following the Prophet Muhammad’s death. During her marriage to the Prophet Muhammad, the couple developed a close relationship and it was in Aisha’s arms that the Prophet Muhammad died in 632 CE.

This is to say that Aisha bint Abu Bakr is accorded a highly deferential status in Sunni Islam.

Now consider this: Prophet Muhammad fostered Aisha’s education and nurtured her intellectual pursuits. She was considered more knowledgeable than most of her male contemporaries in matters related to Qur’anic interpretation, poetry, medicine and history and men and women alike studied under her instruction. Aisha also rendered legal decisions (fatwa) and delivered speeches publically, powerfully and eloquently.

During the Prophet Muhammad’s lifetime, Aisha participated in the early battles fought by the new Muslim converts against the Arab pagans who persecuted members of the fledgling faith community. During the Battle of Uhud, for example, she distributed water bags to the Muslim combatants on the battlefield.

Following the Prophet Muhammad’s death, Aisha’s role became increasingly important. When the third Caliph Othman ibn Affan was assassinated, the Muslim community’s underlying political system was jeopardized by internal division and conflict. Aisha raised a leading and quite public voice against Ali, the fourth Caliph, in 656 CE. She delivered a public address at a mosque located in Mecca where she swore to avenge the murdered Caliph’s death.

As a result, she garnered the support of many Muslims across Arabia, and eventually led an army into the Battle of the Camel. The speeches she delivered during the battle were noted for their force and candor. Following her ultimate defeat on the battlefield, she engaged in intellectual pursuits and religious instruction.

In point of fact, Aisha’s life represents a powerful model for Muslim women’s excellence in scholarship, political engagement and even military leadership. She excelled in public speaking, commanded an army on the battlefield and instructed both men and women in Islamic jurisprudence.

For those Muslims weary of Western feminism and where Islam continues to hold political, social and religious currency in society, Aisha’s standard provides a culturally authentic paradigm for Muslim women seeking a leading role in the political, judicial or religious spheres. Her standing as the Prophet Muhammad’s beloved wife and the daughter of the first Caliph is incontrovertible among Sunni adherents as is her predominant role in government, academia and the law.

There is also Sumiyyah bint Khabbat: one of the first people to believe in the monotheistic message concerning the One God of Abraham, Jacob and Joseph which was being propagated by the Prophet Mohammed. She did not enjoy the benefit of wealth or political stature. In fact, she lived with her husband and son under the control of an influential pagan family.

As such, her then pagan owners demanded she renounce her newfound faith and she refused. As a result she was systematically tortured and eventually killed by a spear through her heart. The story of Sumiyyah’s sacrifice is well known to Muslims and undermines misconceptions — in the East and the West — of women as weak beings.

We should perhaps reflect upon Ramlah Umme Salim whom the Prophet Muhammad stationed with the army during the early Muslim battles against the Arab pagans. She helped supply water to the soldiers and nursed the wounded. In this manner, she participated in the Battles of Uhud and Khyber.

Further, Nusayba Umme Amara is credited with being the first female Muslim soldier during the time of the Prophet Muhammad. Nusayba fought in the Battles of Uhud, Hunain, Yamama and Hudaibiyah. Initially, she accompanied the Prophet Muhammad to battle to provide assistance in a similar manner as Aisha and Ramlah, described above.

However, during the Battle of Uhud, the Prophet Muhammad’s archers deserted their posts. In response, Nusayba physically defended him with her own sword. In a famous tradition Prophet Muhammad is recorded as saying that when he turned to his left, he saw Nusayba; when he turned to his right, he saw Nusayba. She in fact sustained a deep wound to her shoulder as a result of combat in that battle.

During the governance of the first Caliph, Abu Bakr, Nusayba fought alongside her son in the Battle of Yamama where she lost one of her hands in addition to receiving 12 wounds. Nusayba’s contribution to Islamic history as a capable female soldier on the battlefield is in stark contradistinction to patriarchal assertions that a Muslim woman’s sole rightful place is exclusively within the confines of her home.

Finally one would be remiss to ignore Shafa Bint Adwiya who was an intelligent woman skilled in politics and respected for her wisdom (some 1500 years ago). Prior to converting to Islam, she used to administer medical treatment to patients. Following her conversion, she asked the Prophet Muhammad if she could continue and he encouraged her to do so. The Prophet Muhammad also asked Shafa to teach one of his wives how to read and write.

Thus time and again, the Prophetic position on Muslim women’s education and professional contributions was a positive one. This lesson is particularly relevant for the female population of particular Muslim countries where low literacy rates and poverty continue to be a problem. The Prophetic model also stands in contradistinction to contemporary messaging by certain minority extremist groups against the education of women.

Shafa’s skills were not limited to teaching and medicine exclusively. The second Caliph Umar ibn Khattab, who is accorded great deference in Islamic tradition, highly valued Shafa’s opinion and consulted with her.

Further, he placed her in a leadership position by entrusting her with the administration of the marketplace in Medina. As such, she was responsible for ensuring that all business transactions were in accord with the law. She protected consumers against fraud and other unsavory practices.

It is worth noting that Shafa was so successful in this post that the Caliph decided to appoint another woman (Samra bint Nuhayk) to oversee the market in Makkah as well. The significance of these appointments is underscored by the central role that the market or bazaar played in Arabian economies at that time. Shafa’s contributions create another leadership model for Muslim women today.

That the highly revered Umar ibn Khattab, commonly described by devout Muslims around the world as “rightly guided,” appointed women to leadership posts should serve as a powerful narrative in opposition to those who misunderstand women’s engagement in governance as shameful or improper.

The women described above are representative of many others who lived, fought, learned, worked and led during Islam’s foundational period, and beyond. Their male companions, and the Caliphs who assumed Muslim rule following the demise of Prophet Muhammad, treated them with respect, admiration, appreciation — and, as equals.

Indeed, the Qur’an which is considered by Muslims to be the literal word of God explains that the sole factor rendering one person better than another is her or his character or piety – not, for instance, gender, race or socio-economic status.

Moreover the lives of the first Muslim women represent valuable models transcending time and physical boundaries. Aisha bint Abu Bakr’s life contributions illustrate the tremendous impact women can have in the areas of governance, military, academia, religion and the law. Sumiyyah bint Khabbat sacrificed her life rather than her heartfelt convictions, and as such serves as a steadfast testament of the potential of women’s inner strength. Additionally, Shafa bint Adwiyya presents a leadership model for women in elected or appointed office, government and commerce.

As noted above, such Islamic models can serve as powerful, culturally authentic tools in advancing the human rights agenda towards increased female empowerment in the political, social and economic spheres within Muslim societies and communities.

Notably the contributions of these women to the Muslim community are undeniable and to some may even appear almost mythical. Some may mistakenly subscribe to the erroneous notion that contemporary Muslim women cannot attain such great stature and that these are just the tales of Muslim legends without modern day applicability.

But, they would be wrong.

In marking the one year anniversary of the populist uprisings in the Middle East and in anticipation of next month’s commemoration of women’s contributions to society, it is worth noting one singular fact: from Muslim women’s pivotal roles in the Egyptian, Tunisian, Libyan, and other revolutions to leading American Muslim female voices in U.S. law, religion, medicine, academia and a myriad of professions, a number of contemporary Muslim women are the modern realization of the continuing legacy of strong Muslim female leadership. They may, in fact, include your colleague or neighbor. Indeed, it is past time for us to view Muslim women with new eyes – they are not necessarily the stereotyped victim, they can also be the heroic protagonist much like they were some 1500 years ago.

The first Muslim female pioneers are more than mere history lessons: unlike persistent stereotypes about Islam’s oppression of Muslim women, their lives provide viable tools to help empower Muslim women in so many ways.
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Do good and throw it in the sea

"What you give is what you get", or some variation thereof, is one of the most-common expressions we encounter in our lives about the consequences of our actions. This idea gives the impression that when we act virtuously we get an equal helping of good in return, and accordingly, our acts of cruelty eventually "come back around" to bite us.

Yet the reward-punishment equation is not as simple as this expression may suggest because in fact, the recompense of our good deeds is far greater than the reprisal for our bad deeds.

Throughout the day, Muslims, those striving to live in submission to the one almighty God, will say "Bismillah Al-Rahman Al-Raheem", meaning "In the name of God, the Most-Gracious, Most-Merciful". It is probably the most-common invocation for God that we utter, yet we may not always think over what these qualities of benevolence and compassion mean for us in our daily lives.

God is constantly willing to multiply the rewards we receive for the energy we focus toward performing good deeds- charity to those in need; kindness to family, friends, colleagues and strangers; honesty, loyalty and sincerity in our conduct; keeping promises and working hard.

As for our negative acts of cruelty, cheating, dishonesty and jealousy, God will limit the return of these actions to a degree that is strictly equal to the deed we did-no more, no less.

"Whoever does a good deed will be repaid tenfold, but those who do a bad deed will only be repaid with its equivalent and they shall not be wronged," the Holy Quran informs us very clearly. (Quran, The cattle, 6:160)

Meaning "Recitation" in English, the Quran is a composition of GodÕs message to humanity charting out the path we should take to strive toward eternal peace. In its pages, we are repeatedly reminded about the importance of doing good deeds and acting with kindness and mercy. When we give in charity, for instance, we learn that our wealth will be multiplied and have greater "baraka" (blessing) in it.

Similarly, when we display kindness and mercy to our parents even in their old age, and when we pray sincerely and fast regularly with the goal of giving thanks to God for the blessings in our lives, we are promised innumerable benefits that will reach us in this life as well as, more importantly, the next life.

Sometimes it can be difficult to believe with sincerity that good deeds are generously rewarded because in our daily lives, there appears to be limited incentive to act in an unselfish way. When we do something good, we will quite frequently seek benefits and rewards with immediacy from our family members, spouses, friends, colleagues, etc. And yet when we feel these deeds have not been appreciated or reciprocated adequately, we can often feel devalued and frustrated.

Over time, this may discourage us from acting altruistically, with great care and thoughtfulness because the benefits of magnanimity are not always directly apparent. What we should realize is that it is God who has the power to return the good we do back to us at the time and in the manner He chooses.

There is an Arabic proverb that my mom will say quite frequently that goes: "عمل خير و إرميه في البحر", which translates as, "Do good--and throw it into the sea". In other words, we should do good for the sake of it, and not expect reward for our virtuous deeds.

As someone who has consistently striven to act with sincerity in her life, my mom will often say that while she has endeavored to perform good deeds for others, she will often find that those deeds are not received with gratitude nor returned back.

By pronouncing this proverb, she is relieving herself of expectation that those around her should recognize and reciprocate any act of goodness she has done. Throwing good deeds "into the sea" so to speak is her way of performing acts of kindness and justice for God alone, being confident that God is collecting these deeds with Him, and that He will return them to her in a way that is greatly multiplied.


"For whatever good deed you send on before your souls, you will find it with God. It will be improved and richly rewarded by Him"
(Quran, The wrapped one, 73:20)
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