Showing posts with label women. Show all posts
Showing posts with label women. Show all posts

Monday, August 10, 2015

Unveiling the Hoor al-Ayn (Part 1)

Originally published here for AlJumuah Magazine.

{… And wide-eyed beauties [Ḥûr În] to wed, who look as though they were well-preserved pearls.} [Surat Al-Wâqi'ah, 56:22-23]
There are few âyât which trigger as much emotional turmoil as those describing the Ḥûr Al-În: those otherworldly women created to spend eternity in Paradise, without ever stepping foot in the Dunya.
The Quran describes these women in detail alongside the other pleasures of Jannah. And while many Muslim men exult in these verses and make a point of repeating and emphasizing them, many Muslim women find them to be a source of discomfort and even emotional pain.
It is all too easy for others to respond with, “You must accept the Quran and be content with the Words of Allah.” While this may sound correct theoretically – after all, every believer is obliged to accept the Divine Revelation as being the ultimate source of truth, justice, and wisdom – this approach does not address human reality. It is human nature to question, and indeed, the Quran itself recognizes this, responds to this, and many times even encourages an inquisitive spirit. However, the Quran and Sunnah also present a method of responding to such questions with emotional depth as well as facts.
Unfortunately, there tends to be a callous attitude when it comes to discussing the Ḥûr Al-În and especially in responding to the concerns that women express regarding them. Rather than taking the time to understand why so many women feel uncomfortable, the standard answer is often one of rebuke. ‘Worry about getting into Jannah yourself,’ some retort; ‘Be good to your husband, and you will be better than the Hûr,’ others say.
All of these answers, however, completely miss the point and do little (if anything) to provide the reassurance that women seek.
Human Women vs. Al–Hûr Al-‘În
Many discussions regarding the Ḥûr Al-În are framed in such a way as to present them as rivals or even enemies to believing human women. It is no wonder, then, that some Muslim women feel antagonistic towards them and question just how ‘perfect’ Jannah is.
Whether classical scholars or modern-day imams, there is a clear focus on describing the Ḥûr Al-În in detail – often disproportionately in comparison to the many, many other rewards and features of Jannah that are mentioned in the Quran and Sunnah. From the opalescence of their skin to their large, dark eyes, their virginity and their ample bosoms, men in general are very enthusiastic when talking about the Ḥûr. Unfortunately, they also phrase these descriptions in contrast to human women. One common sentiment is that the Ḥûr are ‘better’ than human women because they don’t experience ‘dirty’ bodily functions such as urinating, excreting, menstruating, child-birthing, and so on.
Another way that the Ḥûr are pitted against human women is as a threat. There are men who will deliberately quote the following ḥadîth as a means of emotionally and spiritually blackmailing their wives:
No woman annoys her husband (without legitimate reason) in this world except that his wife among the Ḥûr Al-În said: ‘Do not annoy him, may Allah destroy you; he is only like a guest with you, soon he will part from you for us.’ (Tirmidhi and Ibn Mâjah)
While the intent of this ḥadîth was as a deterrent against excessive marital discord, it is largely misused to make Muslim women feel inferior. Though the Arabic phrasing of the du'â’ they invoke is quite harsh, it is a turn of phrase found in other Arabic expressions that are commonly used, such as “May your mother be bereft of you,” “May your nose be rubbed in the dust,” and so on. Such phrases are often lost in translation, and misused inappropriately.
Furthermore, discussions about the Ḥûr are inescapably linked to the topic of polygamy – which in turn has, in general, been spoken about, taught, and practiced in a less than ideal manner. Due to the lack of positive frameworks and references for earthly polygamy, it is no surprise that the idea of polygamy in Paradise is met with similar resistance. When polygamy is so often used as a tool to oppress women and to deprive them of their rights, while at the same time accusing women of not being ‘pious’ or ‘patient’ enough, we truly cannot blame such women for having such negative reactions.
In short, it is all too common to see many men purposely using the idea of the Ḥûr Al-În to manipulate women, and as a means of spiritual abuse. This is extremely disturbing when one considers the fact that Jannah was created as a reward for all believers, men and women alike. Paradise is meant to be a source of motivation, something that is looked forward to and is desired by the believers. In fact, Jannah is explicitly described as a place wherein there is no sorrow, grief, jealousy, or any type of negative emotion whatsoever.
Why, then, are some people so determined to make Jannah appear more favorable to men than to women?
For the Believing Women…
“Do women get male Hûr?” is the question asked as a retort to repeated mentions of the Ḥûr Al-¢În. “What do women get in Jannah?” The reactions to such questions tend to be predictable – “AstaghfirAllah! Women won’t want anyone other than their husbands!” “Women don’t have a desire for more men anyway.” “You’ll get jewelry!”
It is quite understandable that many women are unsatisfied with these responses. Indeed, there are those who try to actually downplay a woman’s reward in Jannah, by implying or saying outright that unlike men, women will have no sexual desires whatsoever. There are also those who say that those who were unmarried (or divorced, or whose earthly husbands did not enter Jannah) will be satisfied being alone.
However, none of these statements holds any weight whatsoever. In fact, there is an explicit ḥadîth to the contrary:
It was narrated that a group of the Companions once either boasted or discussed whether there would be more men or women in Paradise. Abû Hurairah said: “Did not Abû Al-Qâsim (the Prophet œ) say: The first group to enter Paradise will look like the moon when it is full, then those who follow them will look like the most brilliant planet in the sky. Each man among them will have two wives whose marrow can be seen beneath their flesh, and there will be no one in Paradise who is unmarried.” (Muslim, Ḥadîth No. 7147 (2834), Book of Paradise and Description of its Delights and its People)
From this ḥadîth alone, it is clear both that women will make up the majority of the inhabitants of Paradise, and that all women will be married to similar believing spouses.
In addition, the believing women are described in two other narrations:
Umm Salamah (the Prophet’s wife) narrates that she once said to the Prophet: “O RasûlAllâh, are the women of this world superior or the Ḥûrs (the houris of Paradise)?” He replied: The women of this world will have superiority over the Ḥûrs just as the outer lining of a garment has superiority over the inner lining.
Umm Salamah then asked: “O RasûlAllâh, what is the reason for this?” He answered: Because they performed Salah, fasted, and worshipped [Allah]. Allah will put light on their faces and silk on their bodies. [The human women] will be fair in complexion and will wear green clothing and yellow jewelry. Their incense-burners will be made of pearls and their combs will be of gold. They will say: ‘We are the women who will stay forever and we will never die. We are the women who will always remain in comfort and we will never undergo difficulty. We are the women who will stay and we will never leave. Listen, we are happy women and we will never become sad. Glad tidings to those men for whom we are and who are for us!’ (Ṭabarâni)
Abû Hurairah narrated that the Prophet œ said: Every man in heaven will go to seventy-two of the creatures of Allah (houris) and two of the women of mankind. These two (human, believing) women are superior to the houris with their worshipping (good deeds) they had performed in this world. (Bayhaqi and Ṭabarâni)
Another fascinating narration exists that references an âyah from the Quran itself.
An old woman once came to the Prophet and said: “O Messenger of Allah! Supplicate for me that Allah grants me entrance into Jannah.” He replied: Mother! Don’t you know that old women cannot enter Jannah? The woman began to weep, and turned to leave. The Prophet quickly told his Companions to follow her and inform her: Allah will make all the women of Jannah young virgins, for didn’t Allah say: Indeed, We have produced the women of Paradise in a [new] creation, and made them virgins, lovers and of equal age… [Surat Al-Wâqi'ah, 56:35-37] (Al-Shamâ’il Al-Muhammadiyyah)
These above texts are the most explicit regarding the status of the believing women in Jannah, and in particular, their superiority over the Ḥûr Al-În.
However, there still remains a great deal to discuss with regards to concerns that women have regarding the Ḥûr Al-¢În, and how one may try to address them. Part two of this article will, Inshâ’Allah, delve into more detail and consider various questions and responses that arise.

Monday, July 27, 2015

Guardian of the Qur'an

Hafsah bint ‘Umar (radhiAllahu ‘anha) is one of the wives of RasulAllah (sallAllahu ‘alayhi wa sallam) who stands out at the forefront, along with her co-wives A’ishah, Umm Salamah, and Zaynab bint Jahsh.

Her name has two meanings: one being ‘young lioness,’ and the other being a reference to a certain type of bird that was known for being beautiful, elegant, strong, and predatory. With Hafsah (radhiAllahu ‘anha), everyone around her testified to the fact that she indeed lived up to her name – a creature of power as well as beauty.  

Hafsah was amongst the eldest of ‘Umar ibn al-Khattab’s children, and of the early believers of Makkah. She was described as being “her father’s daughter” and indeed, she had a very close relationship with him. Although they used to have strong words with each other quite often, they also respected each other greatly and loved each other dearly.
‘Umar would often go to his daughter in matters of both family dispute – for example, when he disapproved of something that one of his sons did – or politically, such as when he was the khalifah and Hafsah acted as an intermediary between him and various plaintiffs. He also referred to her for Islamic knowledge, drawing upon her understanding of legal rulings as well as an understanding of the society around her.

Hafsah’s first husband was Khunays ibn Hudhaafah, a believer who fought in the Battle of Badr and then fell ill in Madinah after the Hijrah. When he died and Hafsah was left a widow, ‘Umar (radhiAllahu ‘anhu) was determined to find a husband who would be suitable for his daughter. With a personality that so matched his own, he knew that not any man would be right for Hafsah – only a strong man could marry a woman like Hafsah.

With this in mind, ‘Umar approached both Abu Bakr and ‘Uthmaan (radhiAllahu ‘anhum), hoping that one of them would be as eager about the match as ‘Umar himself was. To his dismay, both of them refused. However, his disappointment was quickly alleviated when RasulAllah (sallAllahu ‘alayhi wa sallam) proposed to Hafsah.

As RasulAllah’s wife, Hafsah quickly established herself amongst her co-wives. She and A’ishah (radhiAllahu ‘anha) were similar in temperament and immediately hit it off; A’ishah laughingly described the two of them as being ‘one hand.’ They spent time together both in camaraderie and friendly rivalry, forming their own little clique and backing each other up in conflicts with their other co-wives.

Hafsah was a woman of both strength and skills. As A’ishah (radhiAllahu ‘anha) said drily, “She was her father’s daughter” in temperament, and equal in intelligence. She was one of privileged few who were not only literate, but were able to write as well. She was eager to study and quick to learn, which RasulAllah (sallAllahu ‘alayhi wa sallam) recognized and encouraged, especially when he found Hafsah (radhiAllahu ‘anha) sitting with ash-Shifa bint ‘Abdullah, who was famous for her skills as a doctor. RasulAllah specifically instructed ash-Shifa to teach Hafsah medicine, thus adding to her skillset.

In addition to the ‘secular sciences,’ however, Hafsah was unique in that she was one of the female Companions who memorized the Qur’an completely. She committed it firmly to memory and was well-versed in it, to the point that she would engage in debate with RasulAllah (sallAllahu ‘alayhi wa sallam) and quote ayaat of the Qur’an to bolster her points.

Jabir bin 'Abdullah Ansari narrates an incident which was related to him by Umm Mubasher. She, Hafsah and RasulAllah (sallAllahu ‘alayhi wa sallam) were sitting together and conversing. RasulAllah mentioned that all the people who had given the pledged of allegiance at Hudaybiyah under the tree would go to Paradise, and not to Hell. Intrigued, Hafsah asked how this was possible, and quoted the verse: {There is not one of you but will pass over it (Hell).} (Quran 19:71)
In answer, he replied with the verse immediately after it: {Then We shall save those who use to fear Allah and were dutiful to Him. And We shall leave the wrongdoers therein to their knees (in Hell).} (Noble Quran 19:72)[1]

Hafsah was not merely a passive caretaker of the mus’haf; she was a powerful guardian, who was also an active participant in the process of the preservation of the Qur’an.

During the lifetime of RasulAllah (sallAllahu ‘alayhi wa sallam), the Sahabah used to write down the ayaat of the Qur’an on various sheets of paper and leather. Those sheets of paper were not collected in the proper order of the Qur’an itself, but rather were left loose. This was not an issue at the time as RasulAllah was still alive, and there were many Sahabah who memorized the Qur’an and taught it to those around them.
However, during the khilaafah of Abu Bakr, there arose a problem – not only were there hundreds of thousands of individuals newly accepting Islam, but there were many military expeditions against political rebels. Due to the fact that those who memorized the Qur’an were those most keen to die in Jihad, huge numbers of qurraa’ (recitors of the Qur’an) died in those battles. With their deaths came the risk of the Qur’an being lost.
Abu Bakr and ‘Umar (radhiAllahu ‘anhum) came to the conclusion that it was now necessary for Zayd ibn Thabit – the personal scribe of RasulAllah (sallAllahu ‘alayhi wa sallam) – to take part in collecting all the manuscripts of the Qur’anic verses. They did so, and Abu Bakr became the first custodian of those scrolls until his death, whereupon ‘Umar took them into his care, and after his death, it was Hafsah bint ‘Umar who became the guardian of the mus’haf. (Narrated in Bukhari)[2]

It is further interesting to note that when ‘Umar ibn al-Khattab (radhiAllahu ‘anhu) passed away, he not only bequeathed the ownership of the mus’haf to Hafsah, but also appointed her as the executor of his will and his estates.[3] Considering the fact that Hafsah had several brothers – including the famous Abdullah ibn ‘Umar – it is a significant matter that Hafsah was regarded so highly by her father, and respected by others.

Hafsah (radhiAllahu ‘anha) was extremely protective of the manuscripts in her care. She understood their importance and felt a personal bond with them – after all, she had been witness to the revelation of so many of those verses, and heard her husband, the Messenger of Allah (sallAllahu ‘alayhi wa sallam), recite them in front of her.
When ‘Uthmaan ibn ‘Affaan (radhiAllahu ‘anhu) became the khalifah and made it his mission to provide a standardized copy of the mus’haf in order to prevent confusion regarding the different qira’aat (modes of recitation), he first asked Hafsah’s permission to use the manuscripts in her possession. Only after he promised to return the scrolls to her when he was done, would Hafsah permit him access to the scriptures. 

 Nonetheless, during Hafsah’s lifetime, her ownership of the scrolls was undisputed and unchallenged – no one could take them from her or dictate how she used them. Truly, she guarded her treasure with all the ferocity and dedication of a lioness.

When we look at the lives of the Ummahaat al-Mu’mineen and indeed, at great women throughout Islamic history, we need to consider them with more than a passing glance. It’s not enough to mention them as being ‘righteous’ and ‘pious’ – which they indeed were – but we do need to focus on how they contributed meaningfully to our history and our faith.
Without Hafsah’s dedication to being a strong protector and guardian of the mus’haf, we would not have had the Qur’an’s impeccable preservation; since we know that Allah promised us that He would never allow the Qur’an to be corrupted, Hafsah’s role is highlighted further. In essence, she was a manifestation of the promise of Allah – and indeed: {No doubt - the promise of Allah is true.} (Qur’an 10:55)

In Hafsah, we have the example of a woman who spent her life dedicated to the Qur’an; to memorize it, to protect it, to preserve it, and to live according to it. Jibreel (‘alayhissalaam) himself told RasulAllah (sallAllahu ‘alayhi wa sallam): “She is sawwaamah (constantly fasting), qawwaamah (constantly standing in prayer), and she will be your wife in Jannah.”
This devotion to Allah, to His Words and His Commands, is precisely what we need to revive amongst ourselves should we hope to see the rise of another generation of heroines of Islam. 




[3] (Ibn Sa’d; Kitāb al-Tabaqāt al-Kubrā. Vols. 3 and 8. Beirut, Lebanon: Dar Bayrut.)