Women Education in Islam

 Knowledge

Knowledge is one of the important pillars upon which the edifice of Islam is raised. The very fact that the first revelation upon the Holy Prophet (pbuh) contained the commandment about ‘reading’ speaks volumes of the emphasis Islam lays on education. All interpreters of the Holy Qur’an have consensus on this that the first five verses of sura al-Alaq form the beginning of the sending of revelation:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَO خَلَقَ الْإِنسَانَ مِنْ عَلَقٍO اقْرَأْ وَرَبُّكَ الْأَكْرَمُO الَّذِي عَلَّمَ بِالْقَلَمِO عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْO

“(O Beloved!) Read (commencing) with the Name of Allah, Who has created (everything). He created man from a hanging mass (clinging) like a leech (in the mother’s womb). Read and your Lord is Most Generous, Who taught man (reading and writing) by the pen, Who (besides that) taught man (all that) which he did not know.” (al-‘Alaq, 96: 1-5)
The first commandment contained in these verses related to ‘reading’ as a part of process of acquisition of knowledge. In addition to the description of Allah Almighty being the Creator and Sustainer, there the mention was also made of two branches of knowledge ie sociology and creations. While indicating knowledge of biology and morality in the verse number two and three, it was also explained that Islamic concept of knowledge is very vast and when Islam talks of acquisition of knowledge, it embraces all branches of

knowledge, both religious and secular, in its fold, which are productive for the mankind. Traditional religious sciences are not exclusively meant here. Many verses of the Holy Qur’an invite man to ponder and meditate over the creation of universe; heavens and earth. This meditation and reflection led to the laying down of the foundation of modern science. History bears witness to the fact that the modern science upon which humanity takes pride today, was not only founded by the Muslims but they were also the ones who determined its rules and regulations and undertook early discoveries and inventions. (Since this is not the main subject of this article here, therefore, those interested in knowing more about it should consult Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri’s two-volume book Muqaddima Sirat-ur-Rasool.)
Following the rise of Islamic civilization for one thousand year, one of the basic reasons underlying the total decline of its civilization is that those basic and clear concepts upon which there was no ambiguity in history were not only obscured but also got polluted. One of these is related to women’s acquisition of knowledge. There is a particular mindset in the contemporary age that opposes women’s learning and education tooth and nail and if it does not oppose it in an outright way, it is in favour of putting such restrictions as make it almost next to impossible for female students to get knowledge.
No disagreement is found on acquisition of knowledge being binding and obligatory. The importance and excellence of knowledge has been highlighted both directly and indirectly at about five hundred places in the Holy Qur’an. Describing the duties of the Prophethood of the Holy Prophet (pbuh), Allah Almighty says:

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ O

“Likewise, We have sent to you (Our) Messenger from among yourselves who recites to you Our Revelations and purifies and sanctifies (your hearts and ill-commanding selves) and teaches you the Book and inculcates in you logic and wisdom and enlightens you (on the mysteries of spiritual gnosis and divine truth) which you did not know.” (al-Baqara, 2: 151)

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُواْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ O

“He is the One Who sent a (Glorious) Messenger (pbuh) among the illiterate people from among themselves who recites to them His Revelations and cleanses and purifies them (outwardly and inwardly) and teaches them the Book and Wisdom. Indeed they were in open error before (his most welcome arrival).” (al-Jumu‘a, 62: 2)
The basic principle of Islamic Sharia is that whenever a commandment is revealed, the masculine form of word is used, but female gender is also included in this commandment. If this principle is rejected then basic pillars of Islam such as prayer, fasting, pilgrimage and alms-due will become null and void for women. So this is a proved fact that though God Almighty and the Holy Prophet (pbuh) used the masculine form of sentence to describe most of the commandments, but women are also bound to act and follow those rules and regulations.
The study of these verses clearly shows that the prophetic responsibilities of Prophet Muhammad (pbuh) as his Prophethood included recital of the verses, purgation of self, education of the Book and wisdom and communication of knowledge. Four duties out of five directly talk of knowledge whereas the fifth one, and second in the sequence ie purgation of self, refers to a particular kind of knowledge, which is technically defined as mysticism or sufism. Now if the doors of acquiring knowledge are shut on women or unjustified restrictions are imposed upon their acquisition of knowledge, which religion will they act upon or what kind of contact will they have with the Prophet’s religion because the religion the Holy Prophet (pbuh) brought with him is characterized by knowledge in its entirety.
A number of Prophetic traditions also talk directly about knowledge being obligatory and binding in character. The Holy Prophet (pbuh) said: “Acquisition of knowledge is biding on all Muslims (both men and women without any discrimination)”. (Sunan Ibn Maja)
The Holy Prophet (pbuh) also said at another place: “Acquire knowledge even if you may have to go to China for it. Verily acquisition of knowledge is binding on every Muslim”. (Ibn ‘Abd al-Barr)
He (pbuh) said at another place: “Allah Almighty makes the path to paradise easier for him who walks on it for getting knowledge.” (Sahih Muslim)
Therefore when it becomes clear now that the Holy Qur’an has made acquisition of knowledge obligatory for women in the same way as in case of men, the study of the life of the Holy Prophet (pbuh) also shows that he himself made special arrangements for the education and training of women.
Abu Sa‘id Khudri reports that women said to the Holy Prophet (pbuh): ‘men have gone ahead of us (in terms of acquisition of knowledge). Therefore, appoint a special day for our benefit as well.’ The Holy Prophet (pbuh) fixed one day for them. He (pbuh) would meet them on that day, advise them and educate them about commandments of Allah Almighty. (Sahih Bukhari)
Sayyida ‘A’isha Siddiqa, mother of the faithful, was a hadith-narrator, scholar, intellectual and jurist of great standing. She is believed to have reported 2,210 traditions. Abu Hurayra, ‘Abdullah ibn ‘Amr and Anas ibn Malik were the only ones from amongst male hadith narrators who had narrated more traditions than she did. This shows that women could not only teach women but also men after fulfilling certain preconditions.
‘A’isha bint Talha reports: I stayed with Sayyida ‘A’isha. People from every city would come to me including the old ones (who would put forward questions) because they knew that I am her servant. And the students who were young would treat me like their sister and would present gifts (to Sayyida ‘A’isha through me). Many would also write me letters (so that I could reply them back after soliciting answers from Sayyida ‘A’isha. I would submit: O aunt! Mr. so and so has written a letter and there is his present as well. Sayyida ‘A’isha would say in reply to this: O daughter! Answer his query and give him present in exchange as well. If you have nothing to give, let me know, I will give. So she would return (the present in exchange and I would send it back along with the letter).” (Bukhari, al-Adab al-Mufrad)
Another misunderstanding is found that the girls’ and women’s getting of education from men is forbidden. It is better if there is arrangement of female teacher teaching the female students but in case of any problem or non-availability of female teachers, the act of men teaching female students under condition of veil is not forbidden by the Islamic law or Sharia. Since the Holy Prophet (pbuh) himself made arrangements for education and training of women, therefore, a mention of one day having been specified for women in the Prophet’s Mosque is found. (Sahih Bukhari)
Invoking the commandments of veil, certain people justify their opposition to the female education. Their contention is that since there are men around when women step out of home for education, therefore, it is impossible to observe veil. First of all, this excuse is ridiculous to say the least. If girls or women cannot go out of home for the purpose of education, it is not rightful for them to do the same for any other chore or purpose. In the eyes of such people, the act of women leaving their homes is strictly prohibited. It is another matter that there is no commandment either in Islamic law or history which favours and authenticates this approach. The verse dealing with veil is an authentication of the fact itself that the command of Islamic veil is applicable when one steps out of home. This does not apply in case women stay at their homes. Let us study the relevant verse of veil:

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا

“And direct the believing women that they (too) must keep their eyes lowered and guard their chastity, and must not show off their adornments and beautification except that (part of it) which becomes visible itself.” (an-Nur, 24: 31)
This verse prohibits the demonstration of beauty. The second thing being said here is that they should cover themselves when they step out of home so that the believing women may be distinguishable from women of other disposition. Addressing the women of the Prophet’s family by way of general education, Allah Almighty said at another place:

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا َّحِيمًا O

“O Prophet! Say to your wives, your daughters and the women of believers that (while going out) they should draw their veils as coverings over them. It is more likely that this way they may be recognized (as pious, free women) and may not be hurt (considered by mistake as roving slave girls). And Allah is Most Forgiving, Ever-Merciful.” (al-Ahzab, 33: 59)
Therefore the commandments concerning veil are themselves great justification for women stepping out of their homes. Secondly if the women’s act of stepping out of homes was prohibited, why did the revered wives of the Holy Prophet (pbuh) participate in the battles? Study the following traditions and you would come to know the range of functions women performed during the period of Prophethood.
Anas ibn Malik said: when people got separated from the Holy Prophet (pbuh), I saw ‘A’yesha bint Abi Bakr and Umm Sulaim were completely covered in attire. They would bring water-bags upon their back, offer it to the thirsty Muslims and then return. They would bring water-bags again and made the thirsty Muslims drink it. (Sahih Bukhari)
Umm ‘Atiya says: I participated in seven battles with the Holy Prophet (pbuh). I would pursue the Ghazis in their tracks, cook food for them and do dressing for the injured and make arrangements for treatment of the diseased. (Sahih Muslim)
This practice continued in the period of the rightly-guided Caliphs after the period of Prophethood. For example women used to be part of parliament (majlis shura) during the period of ‘Umar Farooq. (Musannaf ‘Abd ar-Razzaq) During the rule of ‘Uthman, women were designated as ambassadors to other countries. (Tarikh Tabari)
In the similar manner, the history of Islam is replete with the mention of such women who got distinguished positions in such fields as hadith sciences, the science of interpretation, jurisprudence, medical science, poetry and calligraphy. (Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri, Women Rights in Islam)
Therefore, the rationale of putting restrictions on women’s stepping out of their homes is not Islamic in its nature. It could well be a local custom but has nothing to do with Islam.
Let us look at this objection from another angle. Suppose if society is such as makes the fulfillment of conditions of veiling difficult and Islamic veiling is not possible, then a comparative study of two commandments will be undertaken. The commandment concerning veil has come at two places in the Holy Qur’an and the commandment about acquisition of knowledge has come at five hundred places in the Holy Book.
God forbid if conditions are such that women are to make a choice between complete Islamic veiling and acquisition of knowledge, definitely, the choice would pertain to such option about which there are more commandments than others.
Therefore banning the women education under the guise of veil is against Islam and the teachings of the Holy Qur’an and Sunna do not allow it at all. Islam did not differentiate between men and women with regard to obligatory aspect of knowledge. At the end, I want to draw the attention of the scholars and intellectuals to an important problem that acquisition of knowledge is an obligation as established by the Holy Qur’an and the Sunna. All schools of thought also agree to the fact that an outright rejection of an obligation is infidelity. Therefore if anyone considers the women education as prohibited irrespective of whatever justification he may present, he is committing an outright rejection of an obligation. Such type of baseless religious edits, which end up disfiguring the real face of Islam, putting up concocted picture and causing the ridicule of Islamic teachings, should be discouraged. All religious scholars should get their heads together and formulate joint course of action so that such elements, who are bent on defaming Islam for their vested interests, could be reined in.

Education in Islam

The Importance of Education in Islam

To seek knowledge is a sacred duty, it is obligatory on every Muslim, male and female. The first word revealed of the Qur?an was "Iqra" READ! Seek knowledge! Educate yourselves! Be educated. Surah Al-Zumr, ayah 9 reveals: "Are those equal, those who know and those who do not know?" Surah Al-Baqarah, ayah 269 reveals: "Allah grants wisdom to whom He pleases and to whom wisdom is granted indeed he receives an overflowing benefit." Centuries old monarchy, colonialism and the oppressive rule of their own people have brought about moral and spiritual degeneration of Muslims throughout the world. To retrieve them from this degeneration, it?s about time that the Muslim Ummah restructures its educational priorities along Islamic lines, fulfilling the existing needs as well. By virtue of such an educational program, the future generations will become the torch-bearers of Islamic values and play an effective role in the present world. The challenges of modern times call for rebuilding the structure of our educational program on such a foundation as to fulfil our spiritual as well as temporary obligations. Today we need an education system which can produce, what the late Sayyid Abul A?la Mawdudi said, "Muslim philosopher, Muslim scientist, Muslim economist, Muslim jurist, Muslim statesman, in brief, Muslim experts in all fields of knowledge who would reconstruct the social order in accordance with the tenets of Islam." The Muslims today are the most humiliated community in the world. And should they persist in following the same educational program as given by their colonial masters, they will not be able to recover themselves from moral and spiritual decadence. Ibn Mas?ud (Allah be pleased with him) reported that the Messenger of Allah (S) said: The position of only two persons is enviable; the person whom Allah bestowed wealth empowering him to spend it in the way of righteousness, and the person whom Allah gave wisdom with which he adjudges and which he teaches to others. According to Tirmidhi and Ibn Majah, Ibn Abbas (Allah be pleased with him) narrated that the Messenger of Allah (S) said: A single scholar of religion is more formidable against shaytaan than a thousand devout persons. Islam is our greatest gift. We have to be thankful for this gift. We have to render to Allah His due. Allah has given us so much by making us a part of the Ummah of the Prophet Muhammad (S) so we must totally commit ourselves as followers of the Prophet (S). We must become true Muslims. Now how can we become Muslims in the true sense of the word? First let?s define what a Muslim is. A Muslim is not a Muslim simply because he?s born one. A Muslim is a Muslim because he is a follower of Islam, a submitter to the Will of Allah. We?re Muslim if we consciously and deliberately accept what has been taught by the Prophet Muhammad (S) and act accordingly. Otherwise we?re not true Muslims. The first and most crucial obligation on us is to acquire knowledge and secondly to practice and preach this knowledge. No man becomes truly a Muslim without knowing the meaning of Islam, because he becomes a Muslim not through birth but through knowledge. Unless we come to know the basic and necessary teachings of the Prophet Muhammad (S) how can we believe in him, have faith in him, act according to what he taught? It is impossible for us to be a Muslim, and at the same time live in a state of ignorance. It is essential to understand that the greatest gift of Allah ? for which we are so over whelmed with gratitude ? depends primarily on knowledge. Without knowledge one can?t truly receive Allah?s gift of Islam. If our knowledge is little, then we will constantly run the risk of losing that magnificent gift, which we have received unless we remain vigilant in our fight against ignorance. A person without knowledge is like someone walking along a track in complete darkness. Most likely his steps will wander aside and he easily can be deceived by shaytaan. This shows that our greatest danger lies in our ignorance of Islamic teachings and in our unawareness of what the Qur?an teaches and what guidance has been given by the Prophet (S). But if we are blessed with the light of knowledge we will be able to see plainly the clear path of Islam at every step of our lives. We shall also be able to identify and avoid the dangerous paths of Kufr, Shirk and immorality, which may cross it. And, whenever a false guide meets us on the way, a few words with him will quickly establish that he is not a guide who should be followed. On this knowledge depends whether our children and we are true Muslims and remain true Muslims. It is therefore not a trivial to be neglected. We do not neglect doing whatever is essential to improve our trades and professions. Because we know that if we do neglect, we will starve to death and so lose the precious gift of life. Why then should we be negligent in acquiring that knowledge on which depends whether we become Muslims and remain Muslims? Does such negligence not entail the danger of losing an even more precious gift ? our Iman? Is not Iman more precious than life itself? Most of our time and labor is spent on things, which sustain our physical existence in this life. Why can we not spend even a tenth part of our time and energy on things, which are necessary to protect our Iman, which only can sustain us in the present life and in the life to come? It is not necessary to study extensively to become a Muslim. We should at least spend about one hour out of twenty-four hours of the day and night in acquiring the knowledge of this Deen, the way of life, the Islam. Every one of us, young or old, man or woman, should at least acquire sufficient knowledge to enable ourselves to understand the essence of the teachings of the Qur?an and the purpose for which it has been sent down. We should also be able to understand clearly the mission, which our beloved Prophet (S) came into this world to fulfil. We should also recognize the corrupt order and system, which he came to destroy. We should acquaint ourselves, too, with the way of life which Allah has ordained for us. No great amount of time is required to acquire this simple knowledge. If we truly value Iman, it cannot be too difficult to find one hour every day to devote for our Iman. Knowledge is identified in Islam as worship. The acquiring of knowledge is worship, reading the Qur?an and pondering upon it is worship, travelling to gain knowledge is worship. The practice of knowledge is connected with ethics and morality ? with promoting virtue and combating vice, enjoining right and forbidding wrong. This is called in the Qur?an: amr bil-l ma?ruuf wa nah-y ?ani-l munkar. Not only should we seek knowledge, but when we learn it, it becomes obligatory on us to practice it. Though we must remember that correct knowledge should come before correct action. Knowledge without action is useless because a learned person without action will be the worst of creatures on the Day of Resurrection. Also, action should not be based on blind imitation for this is not the quality of a thinking, sensible human being. Knowledge is pursued and practiced with modesty and humility and leads to beauty and dignity, freedom and justice. The main purpose of acquiring knowledge is to bring us closer to God. It is not simply for the gratification of the mind or the senses. It is not knowledge for the sake of knowledge or science for the value of sake. Knowledge accordingly must be linked with values and goals. One of the purposes of acquiring knowledge is to gain the good of this world, not to destroy it through wastage, arrogance and in the reckless pursuit of higher standards of material comfort. Another purpose of knowledge is to spread freedom and dignity, truth and justice. It is not to gain power and dominance for its own sake. Obviously, what we may call the reservoir of knowledge is deep and profound. It is a vast and open field that is not limited. It is impossible for anyone to gain anything more than a fraction of what there is to know in the short span of one?s life. We must therefore decide what is most important for us to know and how to go about acquiring this knowledge. The following ahadith shows how important and how rewarding knowledge is. "He who acquires knowledge acquires a vast portion." AND "If anyone going on his way in search of knowledge, God will, thereby make easy for him the way to Paradise." We, the children, are the future. The future lies in our hands, but only through knowledge because whoever neglects learning in youth, loses the past and is dead for the future. May Allah (SWT) give us strength to behave and act just as He likes us to do and be pleased with us, and that should be the purpose of our lives. Rabbi zidnee ilma (O Lord, increase us in knowledge). Aameen.