Never Speaking With a Girl Again Islam

This article is almost women that appear in the Quran. For the roles, rights, and duties of women equally laid out in the Quran, meet Women in Islam.

Women in the Quran are of import characters and subjects of discussion in the stories and morals taught in Islam. Most of the women in the Quran are represented every bit either the mothers or wives of leaders or prophets. They retained a certain amount of autonomy from men in some respects; for example, the Quran describes women who converted to Islam before their husbands or women who took an contained oath of allegiance to Prophet Muhammad.^[1]

While the Quran does not name any adult female except for Mary directly, women play a role in many of its stories. These stories have been subject to manipulation and rigid interpretation in both classical commentary and popular literature from patriarchal societies.^[2] The cultural norms existing within a patriarchy have shaped the way that these societies approached the text and created a pervading narrative that dictated the way future generations were ready upwardly to interpret these stories and the role of women within the Quran. Throughout history, dissimilar Islamic scriptural interpreters and lawmakers constantly reinterpreted the women presented in the Quran as a result of the dominating ideology and historical context of the time. In the wake of modernity and the rise of Islamic feminism, many scholars are looking back to the original text, reexamining the accustomed classical interpretations of women, and reimagining women's function within the Quran.^[2]

Women are non seen as prophets in mainstream Islam as all of the prophets are men, therefore in that location are no female prophets in Islam. Although many scholars in past had different views.

Adam'southward spouse [edit]

Eve (Hawa), Adam's spouse, is mentioned in Q2:30-39; 7:11-25; xv:26–42; 17:61–65; 18:50–51; 20:110–124; and in verses 38:71–85, merely the name "Eve" (Arabic: حواء , Ḥawā') is never revealed or used in the Quran. Eve is mentioned by proper name merely in hadith.^[3] The Quranic narrative of Adam and Eve'southward creation and fall differs thematically from the more fleshed out story in the Jewish and Christian traditions. Similar to the Christian and Jewish tale, Allah created Adam and Eve and a place for them to live, Paradise. Notwithstanding, in the Quran, Hawa's office is minimal, equally she is the accomplice to human sin rather than the instigator. It is Adam who is forewarned by Allah that Iblis, Satan, is their natural enemy and the threat to their removal from heaven.^{[ citation needed ]}

"So We said: O Adam! This is an enemy to you lot and to your wife; therefore let him not drive you both forth from the garden so that you should exist unhappy; "

—Quran, Sura 20 (Ta-Ha), ayat 117 ^[a]

The literal Quranic text in many ways removes the blame that is oftentimes placed upon Eve. Instead of beingness portrayed as the crusade of Adam's fall, Eve is merely presented as equally compliant in the sin and then later, equally compliant in the penalty and amende.^[4] However early critical interpretation surrounding the cosmos and fall story was influenced heavily by the pervading Christian and Jewish notions of Eve.^[5] Therefore, early on medieval interpretations focus on depicting Hawa every bit morally and mentally compromised. As in the Christian and Jewish tradition, Hawa is seen as the ane who tempts the prophet Adam into sin. The early work of Hadith-based scholar al-Tabari in particular showcases many passages that merits women'due south catamenia and the illness of bearing children are a straight issue of Hawa'due south foolishness.^[6]

"Were it not for the cataclysm that afflicted Hawa, the women of this world would non menstruate, would be wise, and would bear their children with ease."

—al-Tabari (I:529)^[7]

However, in modernistic times the explanation and full general understanding of Hawa take shifted and are deeply debated. Her status as the first woman in the globe is relevant since she is looked upon as the model for her sexual practice and Allah'southward archetype of a woman.^[6] Today both traditional and modernist thinkers expect to Hawa either to back up or deny their argument regarding the equality of women in the religion. Specifically, those with a traditionalist view believe in the hadith and the interpretation that Hawa was created from one of Adam's crooked ribs. And therefore when the Prophet explained women were created from the crooked office of the rib, "He was not blaming the woman, but was defining women's natural disposition and the preponderance of emotions over rationality."^[8] In response, more than liberal interpretations cite no direct and incontestable truth that Hawa was created from a "crooked rib"; they claim such suggestions do not stem from verifiable sources. Rather, they strive to emphasize the purpose of the creation and fall story itself. This was not to decry the human nature of either sex activity just act every bit an example of Allah'southward guidance, penalisation and ultimate forgiveness.^[6]

Wives of Noah and Lot [edit]

Oftentimes the names of these women are confused, withal, the full general scholarly consensus is that Noah's married woman was Amzura while Lot'southward married woman was Wā'ila.^[2] This continual reversal of the 2 names underscores exactly how both women have ultimately served the same purpose in Islamic scriptural interpretation. In the case of Noah's married woman many theorists surmise that she died in the flood and was non allowed on the ark because of her continual insinuation that her husband was crazy.^[nine] In turn, Lot's wife is thought to have died alongside the people of Sodom since she betrayed her duty as a wife and conspired aslope the decadent people.^[2] In both examples the wives of Allah's prophets were the but ones punished for their disbelief and betrayal of their husbands. This is an important distinction, since Islamic theorists highlight that this establishes the spiritual individuality of women.^[2] Information technology is they who have the liberty to cull their religiosity, and it is they who in turn pay the price. Ultimately, the purpose of their mention in the Quran is to set an example of the effect for active atheism in Allah and his prophets.^{[ citation needed ]}

The three verses in the Quran mentioning the wives of Noah and Lot, or Nuh and Lut in Arabic, are a conjoined entry depicting the consequences and response past Allah to non-believers.^{[ citation needed ]}

"God sets forth an instance to those who disbelieve: the wife of Noah and the wife of Lot, they were both nether ii of Our righteous servants, but they acted treacherously towards them so they availed them naught against God, and it was said: Enter both the fire with those who enter."

—Quran, Sura 66 (At-Tahrim), ayat 10 ^[b]

Daughters of Lot [edit]

The role that Lot'due south daughters play in these interpretations is largely passive and an try to demonstrate his devotion to God. However, beyond that simple explanation, they also deed every bit a foil to their female parent who conspired with the people of Sodom by alerting them to Lot'south guests. While their mother was therefore condemned to the aforementioned fate every bit the sinners in Sodom, Lot'southward daughters were spared and escaped owing to their personal atonement.^[2]

And his people came rushing towards him and they had been long in the habit of practising abominations. He said: "O my people! Here are my daughters: they are purer for you (if ye marry). Now fright God and encompass me non with shame about my guests! Is there not among you a single right-minded man?" They said: "Well dost 1000 know nosotros have no need of thy daughters: indeed thousand knowest quite well what we desire!"

—Quran, Sura xi (Hud), ayat 79 ^[c]

However, the people of Sodom reject Lot'southward offer and proceed their sinful deeds. At next mention in Sura 15 (al-Hijr) Lot again offers his daughters. This fourth dimension though, his actions were taken to prevent the people of Sodom from committing abominations against the guests in his house.^[2]

He said, "Here are my daughters, if you must exist doing what yous intend to do!"

—Quran, Sura fifteen (al-Hijr), ayat 71 ^[d]

Sarah, Wife of Abraham [edit]

In contrast to the Sometime Testament and the Torah, Sarah, wife of the Prophet Abraham, plays a decidedly smaller function in the Quran. In both the Christian and Jewish traditions she is the mother of the chosen son, Isaac, and therefore a more than important person.^[ii]

In the hadith Sarah is not mentioned directly but rather alluded to in Hagar.

Sarah, and Their Children: Jewish, Christian, and Muslim Perspectives (1st ed.). Louisville, Ky.: Westminster John Knox Press.</ref> Hagar'south struggles, dealt with extensively in Sahih al-Bukhari, are of import to the Islamic tradition since many Muslims paint her as the female parent of all Arabs and 1 of the pre-Islamic pioneers.^[10] While this may seem to castigate Sarah as the villain in Hagar's story, she is non seen or depicted in Islamic writing as the impetus for Hagar'southward exile. Unlike the more than traditional Jewish and Christian explanations that paint a contentious relationship between Hagar and Sarah, Islamic interpretations are largely devoid of commentary on Sarah, choosing rather to focus on the hardships and successes of Hagar.^[six]

And his wife, standing [nearby], laughed [with happiness]; whereupon We gave her the glad tiding of [the birth of] Isaac and, after Isaac, of [his son] Jacob. Quran, Sura 11 (Hud), ayat 71–72 ^{[due east]}

At 2nd time, Sarah is mentioned is Surah Al-Dhazariyat Poetry#29.

Aziz'south Wife (Zulaykha) and the Ladies [edit]

The story of Yusuf and Zulaykha, wife of Joseph's master the Aziz, is one of the most all-encompassing depictions of women in the Quran.^[2] She appears in Surah 12 (Yusuf) as function of Joseph's chronological narrative presently subsequently he is sold into slavery in Egypt. In this narrative Zulaykha attempts to seduce Joseph, at first outright and and so by using guile and wit.

Simply she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come up, yard (dear i)!" He said: "God forbid! Truly (thy husband) is my lord! He made my sojourn agreeable! Truly to no good come up those who do wrong!"

—Quran, Sura 12 (Yusuf), ayat 23 ^[f]

After Joseph rebuffed her advances, the women of lodge began to gossip nigh Zulaykha'southward affection for him. She, in turn, prepared a feast in these women's laurels. At this banquet when Joseph appeared, the women extolled him and yelled out to God that he must exist an affections.^[11] The story continues with Zulaykha attempting to trick Joseph into entering into an affair with her. The results of this lands Joseph in jail. When the King the women and Zulaykha of their office they respond:

"The king said (to the ladies): "What was your matter when ye did seek to seduce Joseph from his (true) self?" The ladies said: "God preserve us! No evil know we confronting him!" Said the 'Aziz'south wife: "At present is the truth manifest (to all): it was I who sought to seduce him from his (true) self: He is indeed of those who are (always) true (and virtuous)."

—Quran, Sura 12 (Yusuf), ayat 51^[yard]

Renditions of this story outside the Quran have focused historically on and sought to establish the natural duplicitous and cunning nature of women.^[vi] Especially in the works of early interpreters, Zulaykha and the ladies are not portrayed as the multi-faceted characters the Quran suggests but rather are considered but for "their unbridled sexuality and guile."^[two] This delineation is used as still another conservative example of the inherent threat the female sex activity poses to men and their piety. al-Baydawi'southward interpretation specifically highlights the inherent contrast between a prophet's devotion to God and the sly nature of women.^[12] Recently, yet, the critical explanation surrounding Zulaykha has expanded to present unlike possible interpretations. In many instances this story is now used as an apologue depicting the power of pious people, in this case, a prophet, to overcome the temptations of the globe and adversity.^[2] In these cases, interpreters fence Zulaykha'southward presence in the Quran is not meant to imply the evil nature of all women, merely rather the different possible distractions that order in general can present and the need to brushoff them.^[half-dozen]

Mother and sis of Moses [edit]

Moses'southward mother is the only woman in the Quran to receive divine inspiration.^[13] God inspired her to suckle the child until she feared for his life and then to cast him into the river without sadness or fear because God would somewhen restore him to her and make him one of the messengers.^[13]

"God sent an inspiration to Moses's mother that she should put Moses in a chest and throw the breast into the river, which would ultimately wash upward on the shore of God'southward enemy and he would be taken in."

When the Pharaoh's married woman discovered Moses on the shore, God had to strengthen Moses's mother'southward heart to make her a business firm laic.^[13]

"And the heart of Musa's female parent was empty she would have almost disclosed it had We not strengthened her heart so that she might exist of the believers."

Then, later on Moses's sister sees that he refuses to nurse with his new nurse, she suggests that Moses's mother become his nursemaid. In a sense, they were reunited.^{[ commendation needed ]}

"And We had before forbidden foster-mothers for him, so she said: Shall I prove you lot a household who volition rear him for y'all and have care of him? So We restored him to his mother that she might be comforted and not grieve, and that she might know that the hope of Allah is true. Merely nearly of them know non."

Wife of Moses [edit]

Moses'south wife called Safura was the daughter of a Madyanite flockherder whom Moses met earlier he became a prophet. The Madyanite flockherder immune Moses and his girl to wed in exchange for Moses performing viii to ten years of work.^[thirteen]

"Said one of the (damsels): "O my (beloved) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty. He said: "I intend to wed 1 of these my daughters to thee, on condition that 1000 serve me for viii years; but if thou consummate 10 years, it will exist (grace) from thee. Simply I intend not to place thee under a difficulty: thou wilt detect me, indeed, if God wills, 1 of the righteous."

—Quran, Sura 28 (Al-Qasas), ayat 26–27 ^[k]

She is not mentioned by name in the Quran, but some qisas al-anbiya' place her as Zipporah.^[13] Many of the details surrounding Moses's wife have been filled in throughout history. Contemporary Muslims run across her as a righteous Muslim female because of her respect for the different gender spheres. When she first met Moses, she was getting water in public, but was afraid because it is typically a male domain.^[14]

"And when he arrived at the watering (place) in Madyan, he plant there a group of men watering (their flocks), and besides them, he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds accept dorsum (their flocks): And our begetter is a very sometime human being."

—Quran, Sura 28 (Al-Qasas), ayat 23 ^[fifty]

Asiyah, Wife of the Pharaoh [edit]

The married woman of the Pharaoh, known in some traditions as Asiyah, played a large part in Moses'southward life considering she became his foster female parent. She saved his life when she took him in and raised Moses from infancy in a household of non-believers while God watched over him.^[13]

Of all the women in Moses's life, Pharaoh's wife is the field of study of the greatest corporeality of interpretive literature. In that location is a large amount of emphasis on her as an example for the believers.^[15] Many think of her as a righteous woman because of her function in keeping Moses alive, every bit shown in Q 28:9.

"And the wife of Pharaoh said: (He will exist) a consolation for me and for thee. Kill him not. Peradventure he may exist of use to united states, or we may choose him for a son. And they perceived not."

—Quran, Sura 28 (Al-Qasas), ayat 9 ^[1000]

Additionally, Asiyah is praised because in Q 66: 11, which is dated into the belatedly Medinan period, she prayed to God to build her a firm in paradise and salve her from her wicked husband, Pharaoh.^[two]

"And Allâh has set forth an case for those who believe; the married woman of Fir'aun (Pharaoh), when she said: "My Lord! Build for me a domicile with Y'all in Paradise, and relieve me from Fir'aun (Pharaoh) and his piece of work, and save me from the people who are Zâlimûn (polytheists, wrong-doers and disbelievers in Allâh)."

—Quran, Sura 66 (At-Tahrim), ayat 11 ^[n]

Asiyah represents the platonic of virtue as one of the four well-nigh outstanding women of the world and one of the four "ladies of heaven" that include: Mary, the mother of Jesus; Khadija, Muhammad'south wife; and Fatima, Muhammad'southward daughter.^[2] She married Pharaoh as a sacrifice for her people, just never consummated it.^[2] She died a martyr's decease subsequently the tyrannical Pharaoh had killed many of the believers in the palace and she tried to avenge their deaths.^[16]

Ibn Kathir, office of the medieval tradition speaks of Pharaoh's married woman equally one of the prophet'due south "celestial wives". This is a supreme honour shared with the Prophet's earthly wives and Mary.^[sixteen] Asiyah is celebrated in the Islamic faith considering she remained true-blue to God even though her own married man, Pharaoh, idea of himself as God. She demonstrates a woman has the ability to practice faith and believe in God, even against the wishes of a harsh husband.^[fourteen]

The Queen of Sheba (Bilqis) [edit]

The Quran speaks of the Queen of Sheba, besides known as Bilqis. She was a sovereign ruler over her people who engaged in political negotiations fix in the jahiliyya period. Her story takes place in Quran, surah 27 (Al-Naml): 22–44.

The hoopoe reported to Solomon of a Queen from Sheba who led her people in infidel rituals worshipping a Sun God instead of Allah.^[17]

"I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne. ^[o] "I found her and her people worshipping the sun besides God: Satan has fabricated their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,- ^[p]

Solomon wrote a letter to the Queen. The hoopoe delivered it to her palace leaving information technology on her chest while she was sleeping. Then Bilqis prepared presents for Solomon to test whether he was a "pious" or "worldly" prophet using a series of riddles.^[eighteen] The queen set out to visit Solomon. Some say that Solomon magically moved her throne while others say that he wished for the throne and knew he had to acquire it earlier the Queen and her followers submitted to Allah.^[18]

She said: "Kings, when they enter a state, denude it, and brand the noblest of its people its meanest thus exercise they behave. ^[q]

"Only I am going to send him a nowadays, and (look) to come across with what (reply) return (my) ambassadors." ^[r]

Then when she arrived, she was asked, "Is this thy throne?" She said, "Information technology was just like this, and knowledge was bestowed on united states of america in accelerate of this, and we have submitted to God (in Islam)."^{[due south]} }}

The Queen of Sheba submits to God with Solomon.^[eighteen]

She was asked to enter the lofty Palace: but when she saw it, she thought it was a lake of water, and she (tucked upwardly her skirts), uncovering her legs. He said: "This is merely a palace paved smooth with slabs of glass." She said: "O my Lord! I have indeed wronged my soul: I exercise (now) submit (in Islam), with Solomon, to the Lord of the Worlds." ^[t]

Legend says that Solomon married Bilqis who then bore him a son. Some say she returned to Yemen as a queen and Solomon would visit her there for 3 days a month; others say that Solomon married her off to the king of Hamadan.^[19]

Many historians have attempted to humiliate or downplay the Queen of Sheba. Historian Mas'udi (10th Century) was convinced Bilqis could not take been fully human because she had a throne and led people.^[20] He said she had a human father but a jinn mother because he felt the need to attack Bilqis and question her humanity as a manner to cope with the fact that she was a adult female in political power.^[xix] Additionally, to traditional Islamic interpreters, the story of the Queen of Sheba is difficult to grasp because of the way that a woman in political power falls outside of the traditional gender part of women in club.^[21] Classical Islamic authors shy away from addressing the question apropos the Queen of Sheba and the potential implications that it could have on female rulers.^[two]

Bilqis remains one of the more than mysterious women in the world of scholarly estimation.^[21] Some of the main problems that ascend are how she became ruler, her competence in the function and how this can impact Islamic society. The cute Sheba married a tyrannical Himyarite rex, got him boozer, cut off his caput and convinced his ministers to declare their loyalty to her.^[22] She gained her position through proximity to a male person ruler and deceived him using her female characteristics.^[2] Against Solomon, the Queen of Sheba demonstrates the ability to hold her own and validates her intelligence and expert judgment, qualities typically reserved for men.^[2] However, her big fault is mistaking the glass for a pool and revealing her (hairy) legs, an act that she cannot redeem.^[2]

In contemporary terms, the story of the Queen of Sheba represents the righteousness of incorruptibility, exemplified when Solomon refused to exist bribed by her elaborate gifts.^[23] The lesson that contemporaries draw is the ultimate submission to no one but God. But God sees all the truthful believers equally and the ultimate submission should exist to Him and not to anyone else, whether He is a leader or a prophet.^[23]

Wife of Imran [edit]

In the Quran, the mother of the Virgin Mary (and thus Isa'south grandmother) is not named in the Quran, just referred to in 2 passages of the narratives department as the married woman of Imran, Imran being Joachim in Christianity.^[2] In Judeo-Christian tradition she is identified equally Hannah. According to the Quran she invoked God for a kid:^[24]

"Behold! a wife of Imran said: "O my Lord! I exercise dedicate into Thee what is in my womb for Thy special service: So take this of me: For Yard hearest and knowest all things." "When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and God knew all-time what she brought along- "And whatever no wise is the male like the female. I have named her Mary, and I commend her and her offspring to Thy protection from Satan, the Rejected."

—Quran, Sura 3 (Al Imran), ayat 35–36^[u]

Information technology is important to note that while the proper noun Imran is attributed to both the father of Mary and the father of Moses and Aaron, interpreters explain that these ii people are not to exist dislocated.^[2] They are separated by a long time period—i,800 years according to some sources—and are called unlike names. The begetter of Mary is called Imran b. Mathhan/Matan while the male parent of Moses and Aaron is chosen Imran B. Yashar or Imran b. Qadith.^[2]

Mary (Maryam) [edit]

Mary, the mother of Jesus, is one of the most important women in the Quran, as she is the only one identified by proper noun.^[6] Maryam is described equally the greatest women of all time in the Quran also.^{[25] [26]} Her name not only appears far more in the Quran than in the New Testament, but it is also the title of Sura nineteen, which discusses the annunciation, Jesus'southward birth and Jesus'southward first words, spoken before birth and in the cradle—"almost other personal names used as titles of Quranic chapters are those of prophets."^[6] A hadith claims that Mary was consecrated to God, thus "escaping the pricking of the devil" at nascency; this is said "to have played a office in the formation of the later Islamic doctrine of prophetic 'isma" (innate quality of 'impeccability', 'amnesty from sin and mistake' of prophets).^[6]

Every bit a immature girl and a virgin, Mary stayed in the Mihrab, where she received "glad tidings of a word (kalima) from God" about her giving nativity to a "pure son".^[6] In Sura 19, the angel Gabriel, sent past God, says to Mary, "I am only your Lord'southward messenger, to requite you a pure boy."^[five] The Quran also states the conception of Jesus by Mary was miraculous:

"Mary the daughter of Imran, who guarded her chastity; and We breathed into (her body) of Our spirit; and she testified to the truth of the words of her Lord and of His Revelations, and was one of the devout (servants)." ^[west]

Islamic scholars accept long debated this happening, specifically the meaning of "spirit" (ruh) and the "discussion" (kalima) that Mary received from God. If she were informed of things to come by God'southward word, even through his affections, and infused with God's spirit, was Mary, so, a Quranic prophet?^[vi] Scholars who focus on the literal meaning of the text have found proof of her prophethood, for "she differs from other Quranic women in nature and life experiences".^[xiv] Yet, perhaps because of her sex, Mary's prophethood is not widely accepted.

Notwithstanding, Mary is still revered by many Muslims, mostly women, throughout the Islamic world. She is praised in the Quran: "Behold! the angels said: 'O Mary! God hath chosen thee and purified thee – chosen thee higher up the women of all nations.'"^[x]

In Sura 21:91 Mary is revealed as a sign (ayah) from God: "And she who guarded her chastity. And then We breathed into her of Our spirit, and Nosotros made her and her son a sign for the worlds."^[y] Sura 66 establishes Mary equally the "example for believers" because of her guiltlessness, obedience, and faith; however, "religious government have attempted to ascertain the social applicability of Mary'south qualities, that is, the facets of her model status suited for emulation."^[half-dozen] When Gabriel informs her of God'south plan, Mary wonders: "How can I accept a son when no man has ever touched me, nor am I unchaste?" ^[z] Subsequently, "the pains of childbirth drove her to the trunk of a palm-tree. She said:"Alas! I wish I had died before this, and was a thing long forgotten!"^[aa]. But she was comforted past God.^[ab]

Mary besides appears in Quran 3, where she and her story are closely continued to that of her guardian, the prophet Zakariyya. The affections'southward words about the nascency of John to Zakariyya (Sura 3:39) are virtually identical to those on Jesus's (Sura iii:45). Similarly, both respond by questioning the message (Sura iii:40;47) and receive the same answer.

Wives of Muhammad [edit]

The wives of Muhammad are known to Muslims every bit the "Female parent of the believers", or in Arabic, umm'ul mu'mineen' , coming from a Sura 33:half dozen:

"The Prophet is closer to the Believers than their ain selves, and his wives are their mothers."^{[27] [air-conditioning]}

While Sura 4:3 limits Muslim men to having four wives, hadith maintain "that the Prophet's right to unrestricted polygamy was a prerogative that God's sunna had extended to all prophets: a 'natural right' of His spokesmen on globe."^[6] They are mentioned in several places in the Quran, only never by proper name, making the hadith as scripturalist interpretation most of import, all the same they "are not like any [other] women."^[28] Muhammad's wives play a prominent function in Islam and Muslim practices; "their reception of specific divine guidances, occasioned by their proximity to the Prophet, endows them with special dignity."^[6] They form the footing for the condition of women in Islam and are thus important for gender debates and study.

Just a few "are consistently presented as key figures in the hadith accounts of contexts of specific revelations ('occasions of revelation', Asbab al-nuzul)".^[6] Stowasser states: "The Quranic legislation directed at the Prophet'due south wives, then, is entirely of Medinan provence and belongs into the last six or vii years of the Prophet's life."^[6] Sura 33:50 outlines the lawful "categories of females" that are able to marry the Prophet: "wives with whom the Prophet contracted matrimony involving a dower; female prisoners of state of war (slaves) who fell to him as function of his share of spoils; both paternal and too maternal cousins who had migrated with him to Medina; and "a assertive woman, if she gives herself to the Prophet and [He] also wishes to ally her(Al-Quran 33:l)."^[6]

Except Aisha, Muhammad only married widows and divorced women.^[27] Aisha bint Abi Bakr is often thought of every bit the Prophet'south favorite wife. She is linked to the Quran'south injunctions confronting slander in Sura 24:xi–26, for her involvement in "the affair of the lie [or, slander]" (al-ifk), in which she was falsely accused of "being with" another man, Safwan ibn al-Mu'attal al-Sulami.^[vi] She is considered to exist the first woman to choose "God and His Prophet" over "the globe and its adornment".^[6] In Sura 33:28–29, God ordered Muhammad's wives to make a decision as to their preference, after the Prophet was annoyed by the wives' growing desire for material possessions.^{[half dozen]} Aisha is also important in mainstream Sunni Islam.

Muhammad'southward wives were the start women to follow the practice of veiling with a Hijab.^{[half dozen]} Sura 33:53, unremarkably chosen the "hijab poetry," states that if "believers" want something from Muhammad's wives, they must ask "from behind a hijab"; information technology also forbids "believers" from marrying Muhammad's wives afterwards him.^{[6] [ad]}

Sura 33:32–34 declare that women of the prophet are not similar other women so specifies special etiquette for them.

"O women of prophet! You are not like other women; if yous remain pious then do non be so much polite in speaking so that he who has disease in his heart make a hope and speak in recognized mode. And stay in your homes, do not prove of your adornments similar those in beginning Jahiliyya, offer Salat and zakah."

Daughters of Muhammad [edit]

The Prophet, Muhammad, had four daughters with his wife, [[Khadija bint Khuwaylid](female parent)]: Zainab, Umm Kulthum, Ruqayyah, and Fatimah.

The Quran speaks of Muhammad's daughters in Sura 33:59.

"O Prophet! tell thy wives and daughters, and the believing women, that they should draw over themselves some of their outer garments (when in public): that is most convenient, that they should be known (as decent women) and non annoyed. And God is Oft-Forgiving, Most Merciful." ^[ae]

The Quran refers to the daughters as a whole, banatika, never identifying them by name.

The adult female who complained to God about her husband [edit]

The Quran speaks of The woman who complained to God about her hubby in Sura 58 (Al-Mujadila), simply not by proper noun. Hadith provides her name, Khawlah bint Tha'labah.

"God has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to God: and God (always) hears the arguments betwixt both of y'all: for God hears and sees (all things)."^[af]

The verses that follow are to restore her rights (as well every bit those of any other woman in her position), when a husband mistreats his married woman. Muslims refer to this woman and her story to express the mercy of God.^{[ citation needed ]}

Wife of Abu Lahab [edit]

The Quran mentions the married woman of Abu Lahab in Sura 111 Al-Masad, but not by proper noun. Hadith claims that her proper name is Umm Jamil bint Harb and the sister of Abu Sufyan. Information technology is said that she interrupted Muhammad and Abu Bakr praying in the Ka'ba and, unaware that the Prophet was present, spoke desperately of him and his religion. Therefore, the Quran describes how she will be punished, alongside her husband, in Hell for hurting Muhammad.

"His married woman shall deport The (crackling) wood as fuel. A twisted rope of palm-leaf fibre Round her (own) neck."

^[ag]

See likewise [edit]

• Women in Islam
• Mary in Islam
• Houri
• List of characters and names mentioned in the Quran
• Sahaba in the Quran
• Women as theological figures
• Women in the Bible

Notes [edit]

1. ^ Quran, 20:117
2. ^ Quran, 66:10
3. ^ Quran, eleven:79
4. ^ Quran, fifteen:71
5. ^ Quran, xi:71_72
6. ^ Quran, 12:23
7. ^ Quran, 12:51
8. ^ Quran, 28:seven
9. ^ Quran, 28:10
10. ^ Quran, 28:12–13
11. ^ Quran, 28:26–27
12. ^ Quran, 28:23
13. ^ Quran, 28:9
14. ^ Quran, 66:eleven
15. ^ Quran, 27:23
16. ^ Quran, 27:24
17. ^ Quran, 27:33
18. ^ Quran, 27:35
19. ^ Quran, 27:2
20. ^ Quran, 27:44
21. ^ Quran, three:35–36
22. ^ Quran, xix:twenty
23. ^ Quran, 66:12
24. ^ Quran, 3:42
25. ^ Quran, 19:21
26. ^ Quran, 19:20
27. ^ Quran, 19:23
28. ^ Quran, xix:24-26
29. ^ Quran, 33:half-dozen
30. ^ Quran, 33:53
31. ^ Quran, 33:59
32. ^ Quran, 58:ane
33. ^ Quran, 111:4–5

References [edit]

1. ^ "From the article on Women and Islam in Oxford Islamic Studies Online". Oxfordislamicstudies.com. 2008-05-06. doi:x.1093/0198297688.003.0006. Archived from the original on 2014-05-25. Retrieved 2012-08-22 .
2. ^ ^{a b c d e f yard h i j thou l 1000 n o p q r s t u} Encyclopaedia of the Quran. Leidan: Brill, 2001. Print.
3. ^ Across The Exotic: Women'south Histories In Islamic Societies – Page 9, Amira El Azhary Sonbol – 2005
4. ^ Chand, Chiliad. (1991). Adam, Eve, & Satan in the Garden of Eden. The Academy of Singh Arts Research Journal, xxx(1), 25–35.
5. ^ Pregill, M. (2008). Isra'iliyyat, myth and pseudepigraphy: Wabb b. Munabbih and the early Islamic versions of the fall of Adam and Eve. Jerusalem Studies in Arabic and Islam,
6. ^ ^{a b c d due east f g h i j k l 1000 northward o p q r s t u v} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Estimation. New York: Oxford Academy Press
7. ^ Ṭabarī, Cooper, J., Madelung, W., & Jones, A. (1987). The commentary on the Quran [Jāmiʻ al-bayān ʻan taʼ wīl āy al-Qurʼān.English]. London; New York: Oxford University Printing.
8. ^ Muhammad Mutawalli al-Sha'rawi, Qadaya al-mar'a al-muslima (Cairo: Dar al-Muslim, 1982), pp. 32–33 qtd. Stowasser, B. F. (1994). Women in the Quran, traditions, and interpretation. New York: Oxford University Press.
9. ^ Maḥallī,Jalāl al-Dīn Muḥammad ibn Aḥmad, Suyūṭī, & Hamza, F. (2008). Tafsīr al-jalālayn. Louisville, Ky.: Fons Vitae.
10. ^ Trible, P., & Russell, L. G. (2006). Hagar, Sarah, and Their Children :Jewish, Christian, and Muslim Perspectives (1st ed.). Louisville, Ky.: Westminster John Knox Press.
11. ^ Quran, Sura 12 (Yusuf), ayat 31
12. ^ al-Bayḍāwī, ʻ. A. i. ʻ.Baiḍāwī'southward Commentary on Sūrah 12 of the Quran. Oxford: Clarendon Press.
13. ^ ^{a b c d e f} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Estimation. New York: Oxford University Press, 57
14. ^ ^{a b c} Stowasser, B. F. (1994). Women in the Quran, traditions, and estimation. New York: Oxford University Printing. lx
15. ^ Encyclopaedia of the Quran. Leidan: Brill, 2001. Print.; Stowasser, B. F. (1994). Women in the Quran, Traditions, and Interpretation. New York: Oxford University Press. 58
16. ^ ^{a b} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Estimation. New York: Oxford University Press. 59
17. ^ Mernissi, F. (1993). The Forgotten Queens of Islam. Minneapolis: University of Minnesota Press. 142
18. ^ ^{a b c} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Interpretation. New York: Oxford University Printing. 64
19. ^ ^{a b} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Interpretation. New York: Oxford University Printing. 65
20. ^ Mernissi, F. (1993). The Forgotten Queens of Islam. Minneapolis: University of Minnesota Press. 143
21. ^ ^{a b} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Estimation. New York: Oxford Academy Press. 62
22. ^ Stowasser, B. F. (1994). Women in the Quran, Traditions, and Interpretation. New York: Oxford University Printing. 64; Encyclopedia of the Quran, "Women and the Quran," p. 533
23. ^ ^{a b} Stowasser, B. F. (1994). Women in the Quran, Traditions, and Interpretation. New York: Oxford Academy Press. 66
24. ^ "Maryam", Encyclopaedia of Islam
25. ^ Qur'an 3:42; cited in Stowasser, Barbara Freyer, "Mary", in: Encyclopaedia of the Qurʾān, General Editor: Jane Dammen McAuliffe, Georgetown University, Washington DC.
26. ^ J.-M. Abd-el-Jalil, Marie et fifty'Islam, Paris 1950
27. ^ ^{a b} Mernissi, F. (1993). The Forgotten Queens of Islam. Minneapolis: University of Minnesota Press.
28. ^ Quran 33:32

External links [edit]

• Women and Islam in Oxford Islamic Studies Online

wardupentold.blogspot.com

Source: https://en.wikipedia.org/wiki/Women_in_the_Quran

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