Maryam Amir – Women
AI: Summary ©
AI: Transcript ©
One time, Asmaa dental Mace was sitting with House called the
daughter of Allah William,
and Amar walks in, and he sees his daughter, and he sees Asmaa, and
he asks his daughter, Hustla, who is this? Because he didn't
recognize Asmaa.
And then she says, First, this is Asmaa to
ramayze,
and then Abu Asmaa, who realizes who Asmaa said? He says, Oh, the
one who came from abusia, the one that came on the shipmays, was one
of the woman who accepted Islam in the very early days of the
Revelation, and she had made hijra with the Prophet, excuse me, with
the prophet's companions, Salafi. She was one of the first to make
Hijra to epithelium
with her husband, Jehovah rodilla, and they spent many years in
Abyssinia before they came to Medina.
So now in Medina, after so many years of being away from the
prophets of the Lord, and he said that he would have been known
Asmaa all those years ago because they were not put together in the
early days. And so now he's seen her for the first time in a very
long time. And so then when he says, Oh, the one from abusive,
the one from the ship. Hafsa doesn't respond. Well, the Asmaa
responds,
and she says, Yes.
And then at this point, Abu Radi Allahu Amen says to her, we got
here first. We have more of a right to the Prophet Salla. He
defend them than you do,
there was a sentiment that a number of people in Medina were
sharing, because the people who came from the ship, these people
of the ship, were coming later.
So this was a discussion that some of the people in Medina were
having.
And then when Pierce is from Allah Abu,
certainly as a man promised paradise, as a man who shaped one
himself ran away from a man who was so humble and so beloved to
Allah
that it would be understandable if anyone were to hear anything from
Rama, will be Allah
that they would say, you're right,
that they would say, please forgive me for existing, that they
would say anything because of the Malam of Allah William,
but
Asmaa, the narration says she got angry, and this is in Bucha, and
in Muslim
she got angry, and she responded to amaldi Aloha, and she said, No,
you were with the Prophet.
So Allah, He taught you, and he fed you, and he was with you while
we were far away,
and she promised that she's not going to eat or drink anything
until she goes to the Prophet sallallahu alayhi wa and tells him
what Allah said, and she's not going to add anything to what he
said or take away anything to see it as it is.
And she went to the Prophet sallallahu alayhi wa sallam, what
did the Prophet? Peace be upon him? Respond
with his response, changed policy because the Prophet SAW, are they
affirmed to have heard that all of his companions don't have more of
a right over me than you and your companions. They may hit you up
once, and you and your companions may
hit you twice. Abu, famous convenience of the Prophet
sallallahu alayhi wa sallam was part of this people of the boat
group. He is the one who narrates his headi and Asmaa respond saying
about this hadith, the Abu Musa al SHA Adi kept coming back to me,
asking me to narrate this hadith over and over again, because it
would make him and the people of the boat so happy. These are a
group of people who, many times, like many of us might have heard,
maybe, for example, someone who's a convert
for Muslims have more of a right to the masjid space because we
know better as for Muslims,
maybe women don't feel like we have as much of a right to
domestic space, because we are made to feel that way. Maybe
someone of a different race than the main majority of the
individuals who attend that particular message may not feel
like they have that particular space,
but
I'm happy because she chose to use the agency of her voice she helped
change policy for that small group of people, because the prophets of
the law, Friday, the settlement, was a legislator of law. What the
Prophet, if you have to decide, is it simply a reflection, it is a
reflection of law. So when the prophets of the law, Providence
has made that statement, it impacted the culture of the way.
Me that this group of people were looked at
the Prophet sallallahu was policy for women.
Was about access,
and it was ensuring that women were not simply
participants who may or may not have existed, but they were
actively shaping the political, the economical, the social and the
spiritual community of the Prophet sallallahu. So for example, when
we look at the society of the Prophet sallallahu, we talked
about Khadija.
How do you know Khadija? What do you know about her, that she was a
businesswoman, right? That she was the wife of the Prophet sallallahu
alayhi wa sallam, that she was a beautiful mother of the amazing
children of the Prophet sallallahu alayhi wa sallam. But have you
ever heard of her role politically? What she accepted of
the revelation of the very first convert to Islam? Being a woman
was not simply accepting to worship Allah subhanaw taala
directly. It was political upheaval. Islam changed the entire
economic system and the entire structure of society. This is a
complete political change. So when, when accepts Islam,
she is taking a stance,
and she was persecuted because of it.
But Shaykh Asmaa diada, she wrote a book called The role of a woman
in politics in the time of the Prophet thinking upon him and the
righteous.
And in this book, she completed the book that her father, scholar
had begun, but he passed away before he could finish it. Rahul
mom.
And she looks at the different political roles of women in the
time of the Prophet salallahu, alayhi wa sallam, for example, the
fact that Ismailis and Omi khadiah and om Salalah. And she said it
Abdullah and a number of other women like
Luba,
that all of these companions who were women, maybe they are to the
Prophet sallallahu, alayhi wa sallam at the early stages of
Islam, before dawah established. This is a political act. Maybe she
was seeking
political asylum, which we know. Many of us know the story that she
helped the Prophet
sallallahu, alayhi wa sallam, and that she helped when they were
fleeing from who the Quraysh was fugitive.
She went and she ripped her own clothing to provide provision for
them. Have you heard of this narration before that she's the
one of two ropes because of what she did. But did you know that she
was in her third trimester of pregnancy,
that a woman in that vulnerable state was the one to come to the
aid of Abu Asmaa Quran and come to the aid of Abu Bakr as they were
fleeing, and that she was physically assaulted because of
that, despite how pregnant she was with the
when we look at women in this lens, it shifts the way that many
of us ask questions. I receive questions all the time from
sisters, Oh, and one of the biggest questions I hear is, what
exactly is a woman's status in this death?
Is she like
somewhere between men and animals,
young girls ask me whether or not a loss sees woman spiritually in
the same light as men,
and I want you to consider the psyche of an eight year old girl
who goes into a masjid with a huge chandelier with a beautiful
message space, and she gets to talk to the Imam every single day,
and she's Welcomed, and everyone's giving her candy, and she's
excited to be there, and then one day, she's no longer able to go.
And many massage in mashallah have beautiful spaces for women and
access to scholars, where women have questions, but so many don't.
And if she grows up in a message where there isn't space for her to
be walk?
How does she feel?
I've had women tell me that they've been on the street wearing
hijab until it has spit on them and in Islamophobic hate crime,
and they've come to a masjid, a completely empty masjid, because
they come at a random time in the day, because they're just seeking
comfort after what happened. They just want to reaffirm holding on
to their faith, because Wang hijab publicly was difficult, especially
in that moment
and that she's told she's not allowed to come in because there's
no woman section.
It.
And so instead, she goes to the church down the street and asks if
she can pray there.
These are stories I hear about on a weekly basis from women.
And part of the reason, I think, is because women have so often not
seen ourselves as scholars, as Quran reciters for other women,
just for other women, just for other women.
Sometimes when women can see, when young girls can grow up seeing who
they want to be like,
it shifts the way that we feel about our space in Islam,
the question of women's rights shifts
because it's one that women feel and they see on a regular basis.
Of course, every community is different, every institute is
different. There are so many that are providing so much access for
women.
But even in the concept of access, how many of us come to have women
resident scholars hired alongside the imam for a woman to access
regularly.
When we look in the community of the Prophet sallallahu alayhi wa
sallam, we see that women were not just present. They were not just
quiet spectators. They impacted the community in every realm. So
what would say is protecting the Prophet sallallahu, highlighting
something that she battles in warfare and seven other battles
which she narrates that she helped, whether it was fighting or
to provide food and water for those who were fighting, or to
help with protecting the wounded or to help with moving the dead or
Rabbi's glad that she explains the same thing that she And the woman
used to go and they used to help take care of the fighters. Or
whether we're looking at rufada Asmaa Walid Rahab, who was a
surgeon amongst the companion that Ibn Hajar explains that the
Prophet sallallahu alayhi wa had started in Murad, put in a tent
that was close to the masjid so that while she was taking care of
him as a nurse or as a doctor, he could visit him Radi Allahu anha.
When we see these women in these roles, we connect to who the women
were to
when the Prophet sallallahu alayhi wa sallam established the message
many of us may have heard the narrations of how the Prophet
peace be upon him was short in his prayer, if there was a child
crying, the Prophet said, alone or the US woman would make the the
prayers shorter, so that the mother would not feel anguish
while her child cried And the prayer is law, but the act of a
long prayer is extra reward. The longer one stands in prayer,
reciting the Quran, feeling that connection, that extra reward, the
Prophet sallallahu alayhi wa sallam is cutting short that extra
reward. Why? Because Ashoka mentioned
to make the masjid space accessible for mothers. It was a
higher priority for the Prophet, peace be upon him, to make the
masjid accessible for moms with children than to have a wrong
salah. What does that say about generational planning for our
Ummah, that ensuring that the children feel safe and comfortable
and welcome, of course, respectfully in the masjid was a
priority for the Prophet is to come because how it doesn't impact
the next generation.
The Prophet sallallahu alayhi wa salam used to hold his
granddaughter in its law.
And Ibn Hajar quotes ima
when he talks about the Prophet salah, said, in doing this, why?
Because the abus used to do what bury their baby girls alive. They
used to inherit women like property. And by holding his own
granddaughters of Allah, He
is emphatically teaching
the people who are watching how to honor their children, their girls,
especially in a space of worship.
And that example from the Prophet sallallahu, alaihi wasallam, where
so many women were present in the masjid in other spaces that we
have hundreds of narrations coming from a woman describing title the
Prophet sallallahu ay. Because they were there, the Prophet
sallallahu alayhi salam was asked for a special day where women
could ask their questions to the Prophet peace be upon him. And
that didn't mean they only had one day with the Prophet, peace be
upon him. It meant they were always present. But they wanted a
special time where they got to ask more intimate questions without
the men overhearing them.
This
providing of access, we can see in the narration of what Hashem is
Tabitha, when she says that she memorized floral often.
Lips of the Prophet, peace be upon him, because he would recite in
every single Friday salah.
How is she doing that? Other than being present to learn to throw
Paul from the Prophet sallallahu alayhi wa, as he's teaching, as
he's treating
the Prophet, peace be upon him. Example of access shifted the way
that men saw women in society, because um
said that they used to see women as nothing,
until Allah revealed what he revealed, and he divided, what he
divided,
if you come from a society where women are inherited like property,
where 20 women are married at a time, where where's is rampant,
where baby girls were looked at, discussing the disgusting, buried
alive. How is that going to impact the psyche of men and women in
that society?
So Allah
affirms that they didn't see what it is, anything until what? Until
Revelation? Revelation shifted the way that women were seen, and
that's why Allah, who went from someone
who beat women
pre revelation, before he was Muslim,
and they said the only reason he's stopping is because he's bored.
And then he shifted into someone who would weaken the night he gave
women rights, she would stop everything to listen to a woman
that was stopping when he was the Khalifa and who appointed a woman,
she found Abdullah to be the minister of the market under his
rule,
the impact that the revelations had on how men saw women is
incredible. And just a span of a generation, the Prophet, peace be
upon him, taught that men and women, our twin has and partners.
The Quran talks about the men and women being allies to one another
in towards the Toba. This shift is huge. But imagine the shift
psychologically for women
to grow up in a society like this and then to receive right
because of Allah subhanho wa taala, not a 20 year movement, not
calling for rights, but from the Divine. How does that impact their
senti? In the Quran, there is an ayah that talks about men
witnessing to women that there are two men, excuse me, there's one
man and 112
men, one man and one man to be asked as witnesses in a death
contract
that there should be two men witnessing a death contract. This
is a political but if there are not two men available, then one
man and two women. Why? So that if one of the women forgets, the
other one can remind her this ayah today, I'm asked about often, why
would Allah have two women equal to one man's testimony? Have you
been asked this question? Have you wondered this question? And that's
understandable, because we are reading the Quran through our
lens, the lens of a society. We have access everywhere, in
general, as women, and then suddenly come to Muslim spaces,
and that access looks very different sometimes and be trauma.
All of us have our own experiences. All of us have our
own struggles and traumas, and we read Revelation in that lens,
because we're human. But look
at what abusho
talks about in about this ayah
that yes,
was a businesswoman, of course,
but it wasn't common to have a whole bunch of women as
businesswoman in that time free revelation. So if two random women
are walking on the street and talking and hanging out and all of
a sudden there's someone here who needs someone to witness a debt
contract, and they go out into the street and they say, excuse me, we
need two witnesses. The chances of two women knowing the lingo of
legislative, contracts for contracts for financial affairs,
is not high because it wasn't part of their norm. It wasn't part of
their experiences regularly. Yes, there were some women involved,
but that wasn't their norm for women, but for men, that was what
they did every day. They went back and forth to different countries.
It was part of their labor to do financial transactions all the
time. That was part of the conversations they had together,
privately when they were hanging out.
It was about the experiences that they had, not the lack of
intelligence of women. It.
Even take Mia mentioned that there comes a time when a woman would
know these issues like men do. Then one witness of a woman is
enough. This is the statement of even taking law.
But what I want you to focus on is Abu statement, which is that women
were not involved in financial transactions, in general,
revelation came down and brought women into a space they actually
used to not be.
Allah brought down revelation to bring women into spaces that a
society didn't use to include women in. So when we look at the
Prophet so long why are they? He was sadna
in the fear among sermon telling people to treat women well, that
women have rights over you. It's with a strong awareness of the
culture that the men and women needs to come from, and what the
revelation has done to shift that perspective
when we look at women throughout history, we see that women were
actually involved in connecting with the Quran.
The revelation came and the Prophet sallallahu alayhi wa
sallam ran to Khadijah.
The second revelation was revealed in the house of Khadija will be
Allah,
the narrations of what happened in the beginning of the Revelation
when the Prophet saw them see dream that were true, that he
would dream about what's going to happen the next day, and it would
happen, and it happened for a number of months. That description
of how the revelation started
is described by Aisha Ali Allahu Anka. Even though she wasn't
present at the time, she was the one who described it.
The Prophet sallallahu alayhi wa sallam came to Khadija Allahu
Akbar for comfort when the revelation came, and Aisha
radiAllahu anha had the Prophet sallallahu alayhi wa sallam did.
In her lap when the revelation, when the one who was revealed to
Salah Alaska and passed the first bound to muff,
the first written Bucha was exchanged by one Talib to the next
and has salad Allahu Akbar was the very first non Talib to hold the
must have to keep it.
This history of woman being in spaces of knowledge and spaces of
Revelation is one that started in the time of the Prophet sallallahu
alayhi salam, after his passing salah, Abu Salam, Abu.
So let's go visit Prophet sallallahu alayhi wa salam used to
do.
They went to visit one Amon, and they found her crying,
and they said to her, why are you crying? Don't you know that what
is with Allah, it's better for the messenger, so Aloha, they always
send them. And she replied, I'm not crying because I don't know
that what, what? What is this? Allah is better than
the messenger. Salah. I'm crying because
the revelation has been cut off from the heavens, and then Allah
and I have started to cry together.
That commitment to man
is something that especially today, especially here, we have to
revive and of course, this already revived Rama. All over the world.
There are men and women who are memorizers of Quran, who are
lovers of Quran, who live the Quran.
But something I was asked over and over and over when I was reciting
Quran in all women's events,
was I had no idea a woman could recite the Quran like this. I had
no idea a woman could be Quran reciters. And had I, had I seen
it, I would have wanted to do it too. And how can I start her now?
Is it too late for me to start? I've been asked this question by
grandmothers. I've been asked this question by 40 year old mothers.
I've been asked this question by late teenagers. Is it too late to
start? It's never too late to start with a quick round. It's one
of the reasons we created audio, the one important advertisers have
a team. Download right now. It's on Apple, play maple. Source for
great Q, A R, I h, w, w, w, dot. Q, A R, I H, dot. EPP, if you have
any questions on the tower of women's recitation but this is an
app for women, and it's women reciters all over the world, for
women in different
and this act. So many times, people have told me, you've you've
done that revolution for this ummah. And I've been like, I know
I actually haven't respectfully, respectfully, you just haven't
been exposed to the woman of this ummah,
because they exist, and they existed,
the woman companions were the beginning of the teachers of us
today as women, of course, you.
But men and women scholars learn from one another.
Asmaa
was the teacher of Imam
Malik Sayyidina Na, great grandma of the Prophet sallallahu,
as a teacher of Imaan,
the greatest researcher of Sahib bucharedi, Karima al aziyah, in
her time, was the teacher
of
the solace, the MO that they would consult, was
she,
I can
continue, Ibn Taymiyyah, all studying with women.
Women were their teachers,
and men taught women. And why this is so important is because I often
hear from young women that they're tired of feeling discluded in the
Muslim community, and they said things like, I don't trust any
male scholars. All of those guilt rulings were made from men.
Anyway,
I understand why some women feel this way because of the pain and
trauma that many women have experienced, but it comes beyond
99% of my teachers have been men. I was so blessed and honored to
study with scholars who are men who have taught me to see my value
as a woman in his dad, and when we make statements like that, we we
don't recognize the fact that the men who we call were taught by
women.
And that impact is so critical, because our religion is
comprehensive. It's balanced, and it's perfect for anyone who seeks
it. Allah says in the Quran I was going to finish
the party, he has chosen you. He has chosen you. And Imago kabari
mentions that
that means he's chosen you for equality that he sees within you,
that you may not even see in yourself.
The question isn't whether or not women are honored or valued in
snag, because the revelation clearly sent rights to honor and
value us. The question is, how are we as men and women together,
going to look at vulnerable communities and change the way
that people feel about our own selves so that inshaAllah, we can
connect to Allah in a way that, yes, brings healing and revolution
back to our Ummah, Where we claim this legacy, and we wear it
proudly, and we know that Los pansaila has chosen us for this
reason I want to come to.