Enjoining Good and Forbidding Evil
The third social activity that the Quran attributed to women being to enjoin good and forbid evil "alamr bil ma'ruf wannahy anilmunkar".
It is known that bidding to decent deeds and forbidding from indecent acts being one of social duties with which Islam charged every mature man and woman. Eleven verses are revealed in the Quran talking about this religious duty and rule, as a kind of social guardianship that the believers have over each other. In the following verse this duty is introduced as a common obligation on women and men:
"And the believer men and the believer women they are guardians to one another; they enjoin good and forbid evil and they establish "the regular" prayer and pay the poorrate and obey God and His Apostle "Mohammed". These, God will bestow on them His mercy; verily God is AllMighty, AllWise." "9:71"
This verse indicates that the Islamic society enjoys one and the same identity, which cannot be disintegrated by masculinity and femininity. Within this group, having one identity, every individual has guardianship over the other. Hence, they should all undertake and commit themselves to perform this duty and Divine charge.
Ownership
The holy Quran confirms doing business and exerting efforts on part of women and men for earning living, arranging and establishing their right of ownership over what they have earned.
"Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned." "4:32"
In this verse, both earning the living and ownership for woman and man have been spoken out. And it separated between women and men for the only reason to dismiss the
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wrong notion and view which confines and distinguishes ownership, earning and economical labour for men alone.
It is to be noted that no evidence is there in the verse indicating that what is intended by earning and business being only intellectual and moral practices. On this basis, the exegetes gave three probabilities for this verse: wages and labour remuneration, economical earning and activity, and inheritance. 118 Some others gave only two interpretations: wages and remuneration for work, and inheritance. 119
Performing EconomicSocial Activities
The holy Quran refers to daughters of Shu'ayb in state of performing economicsocial activities, reiterating their modesty during work. In the following verses, the connection between women and men can be clearly seen:
"And when he arrived at the water of Madyan, he found on it a group of men "watering their flocks" and found he besides them two women keeping back "their flocks"; Said "Moses": "What aileth you?" Said the two "women": "We cannot water until the shepherds take away "their sheep from the water", and our father is very old. So he watered "their flocks" for them, then retired he unto the shade, "and" then said he: "O my Lord! Verily of what Thou hast sent down unto me of the good, I stand in need." Then came unto him one of the two women walking bashfully; Said she: "Verily my father calleth thee so that he may recompense thee for what thou hath watered for us. So when came he unto him and narrated unto him his story, said he "the old man": "Fear thou not, thou art "now" secure from the unjust people." Said one of the two women: "O my father! Employ him, verily the best of those who thou canst employ is the strong "man" the trusted "one"." "28:2326"
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118. Fath Al-Baari, vol. XI, p. 345
119. At-Tahreer Wat-Tanweer, vol. V, p. 32.
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In these verses, the shepherd Shu'ayb's daughters, relation and speaking with men, social insight and recognising the individuals, and bashfulness and modesty have been well manifested, and confirmed by God.
Sovereignty
The story of Queen of Saba' and her sovereignty is cited in the Quran without any criticism or censure. On the other hand the Quranic verses introduce her as a person of opinion and consultation and truthseeking, since when receiving the letter of Prophet Sulayman, she tried to find a solution for the problem, having an inclination toward Sulayman:
"Verily I found a woman ruling over them, and she hath been given plenty of every thing, and she hath a throne magnificent." "27:23"
"Said "the Queen of Shebah": "O ye chiefs! Verily, has been delivered unto me a letter honourable!" "27:29"
"Said she: "O ye chiefs! advise me in "this" my affair; "ye know" that I decide not any affair but in your view." "27:32"
"... Said "the Queen": "My Lord! verily I have been unjust to myself, and I submit "along" with Solomon unto God, the Lord of the worlds." "27:44"
Ibn Khaldoon considers Balqees "the Queen" to be the designer and builder of Dam of Ma'rab, with having "ruling over" a populous country full of different fruits with no match ever found in the world. 120
Some of the writers viewed this issue in this way:
I had no doubt in regard of what was quoted by AlBayhaqi, had I not seen with my own eyes women like Indirah Gandi, daughter of Nehru, who managed and administered seven hundred million people, with a handful of needy people starving to death on the sidewalks, reaching them, through a
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120. At-Tafseer Al-Muneer, vol. V, pp. 45-46.
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green revolution, to a position of a wheatexporting nation. 121
Many of clearsighted men have taken hold of this story, regarding the woman's occupying the highest political posts to be something admissible. 122
ReligioSocial Conduct
In the event of mubahalah "cursing each other", which being a religiosocial conduct.
"And unto him who disputeth with thee therein after the knowledge hath come unto thee, say "O Our Apostle Mohammed!" "unto them": "come ye, let us summon our sons, and "ye summon" your sons, and "we summon" our women and "ye" your women, and "we summon" ourselves and "ye" yourselves and then let us invoke and lay the curse of God on the liars!" "3:60"
Sister for Deliverance
The holy Quran reiterates the attempts of the sister of Prophet Moses"A" for his deliverance, as in this verse:
"When thy sister went "unto Pharaoh's wife" and said: "Shall I show you one who will take care of him?" "20:40"
Participation in Jihad
Participation of women in jihad "Islamic struggle" during the early Islamic era and after it, is known for all. As the women made haste to aid the warriors in the battlefields, preparing the food and looking after the patients, and other things.
1. Anas "Ibn Malik" is reported to have said: During Battle of Uhud, 'A'ishah and UmmSalamah were shifting and handling the leathern bottles of water and pouring them
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121. Jami' Al-Moqaddimaat, vol. II, pp, 922-923.
122. ibid., p. 911.
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out into mouths of people "giving to thirsty people". 123
2. UmmAtiyyah is reported to have said: "I have accompanied the Messenger of Allah"S" in seven battles "campaigns" altogether, remaining behind their men "in tents", cooking and preparing food for them."124
3. Hafsah, daughter of Sirin, reported from a Christian woman that she said: My brotherinlaw took part in twelve campaigns with the Prophet"S", and my sister was accompanying him in six battles, saying: We were taking care and looking after the patients "wounded"." 125
4. Rabi daughter of Miwaz is reported to have said: "We used to participate in the campaigns with the Prophet"S", replacing and returning the wounded and the killed to Medina." 126
5. Anas is reported to have said: "The Messenger of Allah"S" used to take with him in his battles "against disbelievers" UmmSalim and some Christian women, for looking after and curing the wounded."127
During Battle of Uhud, when the Muslims left the battlefield UmmImarah remained behind holding the weapon for protecting the Prophet.
Omar Ibn AlKhattaab used to say: I heard the Messenger of Allah"S" saying during Battle of Uhud: To every side I was
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123. Journal of Farzanah, issue no. I, p. 9; payam Zan, issue no. 3, p. 14; Al-Mar'ah Wal-A'mal As-Si yaasiyyah Ru'yah Islamiyyah, p, 120; journal of Al-Ba'th Al-Islami, vol. XXXIV, issue no. 3, article: Shar'iyyat Qiyaadat Al-Mar'ah Lil-Hukm Fi Ad-Duwal Al-Islamiyyah.
124. Saheeh Al-Bukhaari, vol. VI, p, 418. Kitaab Al-Jihaad, Baab: Ghazwa An-Nisa Wa Qitaalihinna Ma'a Ar-Rijaal.
125. Saheeh Muslim, vol. V, p. 199, Kitaab Al-Jihaad.
126. Saheeh Bukhaari, vol.III, p. 122, Kitaab Al-Idayn, Baab: Idha lam Yakun Laha Julbaab Fi Al-'Id.
127. ibid., vol. VI, p. 420.
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turning my face I would see only UmmImarah fighting in defence of me." 128
During Battle of Hunayn UmmSalim was seen holding a dagger. When the Messenger of Allah"S" asked her for what she was holding a dagger, she said:
I have held it for the reason that if one of the polytheists comes near me "to attack the Muslims", I will rip open his belly. Then the Messenger of Allah"S" broke into a laugh.129
This issue was so explicit and manifest that many chapters were dedicated for it throughout books of hadeeth and Sirah. In Saheeh AlBukhari & Saheeh Muslim, we can see a chapter under the heading: "The Women's Fighting with the Men."
Employment
Women's engagement in business and employment during the Prophet's lifetime was so extensively common, and women were seen in every and all kinds of professions and trades prevalent and current at that time.
The trade of selling women's adornment outfit was practised by Zaynab Attarah, 130 and Mulaykah daughter of Aqra' Thaqafiyya,131 and Asma' daughter of Makhrabah.132 Besides, Zaynab bint Jahash occupied herself with handicrafts.133
An old woman used to occupy herself with business of selling off milk, when Omar "Ibn AlKhattaab" came in contact with her giving her a good advice. 134 Also Khawwat bint Jubayr
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128. Saheeh Muslim, vol. V, p. 196.
129. At-Tabaqaat Al-Kubra, vol. VIII, p. 415.
130. Saheeh Muslim, vol. V, p. 196.
131. At-Tawheed, p. 276.
132. Usd Al-Ghaaba, vol. V, p. 548.
133. ibid., p. 452.
134. ibid., p. 565; Nathr Ad-Durar, vol. I, p. 157.
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engaged herself with sale of cooking oil. 135Moreover some other women used to do pastoral occupation and tending flocks, like Sallamah, UmmHani and others.136
A woman called Zaynab was a doctor of Tribe of Bano Awd, and occupied herself with curing the patients. 137 Further other women, like Qaylah mother of Bano Namar, used to exercise commerce business.138
After establishing evidences from religious sources on permission of women's social cooperation and participation, hereafter I will state the incentives and motives behind cooperation "of women".
