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in public
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Da’wah Institute of Nigeria
Islamic Education Trust
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SHOULD MUSLIM
WOMEN SPEAK?
2
©Islamic Education Trust, 1429/2008
ISBN 978-2159-55-7
3
CONTENTS
Foreword
Acknowledgements
Preface
4
4. Woman‟s voice in salat, and when leading other women
5. Women reciting Qur‟an aloud
6. The Saying: “the voice of a woman is „awrah”
7. The Hadith: “A woman is „awrah”
8. Women spoke to the Prophet ()
9. Women spoke to non-mahram Companions
10. Saying “salam” to and by women
11. Hadith narrated orally by women
12. Women singing
13. Women giving oral testimony
Conclusion
Bibliography
Recommended Websites
5
FOREWORD TO THE SERIES
6
Justice Sheikh Ahmed Lemu, OFR
National President
Islamic Education Trust
November 2008/Dhul-Qa‟dah, 1429 AH
7
ACKNOWLEDGMENTS
All praise and gratitude is due to Allah Who has made this
work possible. And may the peace and blessings of Allah be in His
last messenger, Prophet Muhammad.
The Prophet () said: “Whoever does not show gratitude to
people does not show gratitude to Allah”. It is therefore with great
pleasure that the Da‟wah Institute of Nigeria (DIN) takes this
opportunity to express its sincere gratitude to all the brothers and
sisters from all over the world, who have in various ways
contributed to the development of the Train the Trainers Course
in Islam and Dialogue (TTC) and its study material of which this
book is a part.
The material has evolved into its present form over a long
period before and after the TTC became an organized course in
1994.
The contributions to the course and its material have come in
many ways, through numerous channels, both formally and
informally, and from all over the world. They have come from
contributors of various backgrounds, age-groups, organizations,
and specializations.
It has unfortunately become practically impossible to cite all
who deserve mention - but Allah has counted them all, and we
continue to pray Allah to bless them with the best in this life and
the next. We will however mention at least the countries where the
major contributors have come from, and may Allah forgive us for
any omissions.
Contributions to the development of the course have come
from Australia, Bahrain, Burundi, Cameroun, Egypt, the Gambia,
Ghana, Jordan, Kenya, Liberia, Malaysia, New Zealand, Niger, the
Philippines, Qatar, Saudi Arabia, Sierra Leone, South Africa, Sri
Lanka, Sudan, U.K., U.S.A., and most importantly, Nigeria.
8
In Nigeria, we would like to acknowledge the following
organizations for their key support in the development of the TTC
material. They include the Da‟wah Coordination Council of
Nigeria (DCCN), the Federation of Muslim Women‟s Associations
in Nigeria (FOMWAN), the Movement for Islamic Culture and
Awareness (MICA), the Muslim Students Society of Nigeria
(MSSN), the Muslim Corpers Association of Nigeria (MCAN), and
the Nasirul Fatih Society of Nigeria (NASFAT). Others include
numerous University departments, Colleges of Education, Colleges
of Arts and Islamic Legal Studies, etc.
We wish to acknowledge those who, to the best of our
knowledge, had the greatest input to the TTC 101 Series. The chief
editor of the material was Asiya Rodrigo, who also located most of
the references and citations in this work. Others who greatly
assisted in important capacities such as structure, content, clarity,
style and preparation of the materials for printing include Justice
Sheikh Ahmed Lemu, B. Aisha Lemu, Abdullahi Orire, Isa Friday
Okonkwo, Muhammad Dukuly, Salatu Sule, Bashir Mundi,
Nuruddeen Lemu, and Aliyu Badeggi.
Finally, and on behalf of all the research team and staff of the
Da‟wah Institute of Nigeria (DIN), I would like to pray for the
Trustees and minds behind the Islamic Education Trust (IET), and
the DIN in particular, Justice Sheikh Ahmed Lemu and B. Aisha
Lemu, whose wisdom, support, encouragement and leadership
have helped bring the DIN to where it is today alhamdulillah and
jazākum Allahu khair.
As only the Qur‟an is perfect, this material will by Allah‟s leave
continue to evolve through revisions and improvements with
better contributions from people like you, the reader, inshā Allah.
May the reward for whatever benefit comes from this material
go to those who have in any way contributed to it. The Da'wah
Institute of Nigeria (DIN) takes full responsibility for any
9
imperfection in this work, and we pray that such will be forgiven
by Allah and you the reader.
10
NOTES ON TERMINOLOGY AND
TRANSLITERATION
Use of “”
It is a time-honored and cherished tradition among Muslims
that whenever the name of any of the numerous Prophets of God
is mentioned, peace and blessings of God are invoked upon him.
In line with this tradition and the injunction in Qur‟an 33:56,
wherever the title “the Prophet,” “Messenger of Allah,” “Apostle
of Allah,” or the Prophet's name, “Muhammad,” appears in this
text, the blessing in Arabic () appears next to it. It means “may
the peace and blessings of Allah be upon him.” Contemporary
writings on Islam by Muslims use many variations and
abbreviations of this benediction in Arabic or English or other
languages such as “S.A.W.”, “s.a.s.”, “s”, “p”, “pbuh” and others.
In deciding which customary symbol to use, it is worth mentioning
that in manuscripts belonging to the first two centuries of Islam‟s
intellectual heritage the writers did not rigidly adhere to the custom
of writing a benediction after the Prophet‟s name1, and hence,
there is no „best‟ way of representing it.
11
Reservations expressed by respected authorities about the
authenticity of any hadith have been indicated in footnotes, even
as its presence in this text indicates that it is considered authentic
by other scholars of repute. An abundance of Islamic classical
texts and some of their translations now exist on CD-ROMs.3 The
present material has made use of some of these CD-ROMs for
obtaining ahadith and their commentaries (tafasir). The most
commonly utilized CD-ROM database of hadith in English has
been the Alim Version 6.0 software. Hence, references to hadith
collections that end with the phrase “in Alim 6.0” throughout this
material refer to those obtained from the Alim Version 6.0
database (ISL Software Corporation, 1986-2000). References to
collections of hadith commentaries which have been drawn from
other CD-ROMs have been noted in footnotes throughout the
text.
3
Database software for viewing information on computers.
4
With a few exceptions.
12
PREFACE
5
„Awrah, in this context, means private, concealed, and not to be heard or
revealed to the public.
13
The restriction of women and girls from making use of the
opportunities provided by Islam also threatens their participation
in Islamic propagation, cooperation with males in the co-
ordination and implementation of various activities at grassroots
and professional levels, and the fulfillment of numerous social
responsibilities (fardu-kifāyah) where female involvement is crucial.
14
Should Muslim Women Speak?
6
A Mahram man is a man that is prohibited for a woman to marry, such as
her father, son, brother, father - in – law, son – in – law, uncle, etc.
15
is „awrah”).
6) Allah says in the Qur‟an, “stay quietly in your houses...”
(Q.33:33)
7) The Qur‟an says, “do not speak in a soft or seductive way…”
(Q.33:32). It is assumed that all women‟s voices are
inherently soft and seductive, and therefore the Qur‟an is
indirectly telling women not to speak to men at all.
8) The lack of taqwa (God-consciousness) of today‟s Muslims
necessitates extra
restrictions on women In matters which have to do with
to avoid fitnah social norms and affairs
(corruption and (mu‟āmalāt), the principle in
mischief) in society. Shari‟ah is that “everything is
permissible except what is
prohibited by an explicit and
Though the view that categorical text of the Qur‟an or
the voice of a woman is Sunnah”
„awrah is common, the
supporting arguments above, upon further investigation, suffer
from some defects. Indeed, abundant evidence exists from the
Qur‟an and Sunnah to the contrary. These proofs will be
examined in the light of the general juridical principle that in
matters which have to do with social norms and affairs
(mu‟āmalāt), “everything is permissible except what is
prohibited by an explicit and categorical text of the Qur‟an or
Sunnah”7.
7
This well-known universal principle of Islamic jurisprudence (Usul al-Fiqh)
states: “the legal premise of everything is permissibility” (in Arabic, “Al-„asl
fil ashya„i al-ibaahah”). See Yusuf al-Qaradawi‟s discussion of this principle
in The Lawful and the Prohibited in Islam (London: Al-Birr Foundation,
16
1. A woman’s voice in congregational salat
One of the most frequently repeated hadith that is used as
evidence for the voice of a woman being „awrah relates to the
rules for interrupting the imam in salat (ritual prayers) if it is
necessary to direct his attention to something.
This story is narrated by both Sahl ibn Sa'd and Abu
Hurayrah. Sahl reports, “The news about the differences
amongst the people of Bani 'Amr bin 'Auf at Quba reached
Allah‟s Apostle and so he went to them along with some of his
companions to affect a reconciliation. Allah‟s Apostle was
delayed there and the time for the prayer became due. Bilal
came to Abubakr and said, „O Abubakr! Allah‟s Apostle is
detained (there) and the time for the prayer is due. Will you lead
the people in prayer?‟ Abubakr replied, „Yes, if you wish.‟ So
Bilal pronounced the Iqāmah and Abubakr went forward and
the people said Takbir. In the meantime, Allah‟s Apostle came
piercing through the rows till he stood in the (first) row and the
people started clapping. Abubakr would never look hither and
thither during the prayer but when the people clapped much he
looked back and saw Allah‟s Apostle. The Prophet beckoned
him to carry on. Abubakr raised both his hands, praised Allah
and retreated till he stood in the row and Allah‟s Apostle went
forward and led the people in the prayer. When he had finished
the prayer, he addressed the people and said, „O people! Why
did you start clapping when something happened to you in the
prayer? Clapping is for women. Whenever one is confronted
with something unusual in the prayer one should say, “Subhān
Allah”.‟ Then the Prophet looked towards Abubakr and asked,
17
„What prevented you from leading the prayer when I beckoned
you to carry on?‟ Abubakr replied, „It does not befit the son of
Abu Quhāfah to lead the prayer in the presence of Allah‟s
Apostle.‟”8
The argument of those who infer a woman‟s voice to be
„awrah is that, in the above-mentioned hadith, the women would
have been commanded to speak up with “Subhān Allah!” (Glory
be to Allah) if this were permitted for them, but since the
Prophet () did not tell them to do so, it must be because their
voices are „awrah.
It is difficult to conclude a universal rule on speech at all
times based on the Prophet‟s specific instruction on how a
woman may call the attention of the imam during
congregational prayer. The only ruling that may be extrapolated
from the hadith above is that a woman should avoid saying
“Subhān Allah!” to call the imam‟s attention towards a matter
when worshippers are concentrating on congregational prayer.
However, scholars have not prohibited her correcting his
recitation aloud if he makes a serious mistake or needs help in
recollecting what verses to recite in salat.9
8
Sahih al-Bukhari, book 22, no.309. Other versions of Sahl's report may be
found in Sahih al-Bukhari, book 11, no.652, Sahih Muslim, book 4, no.845
and al-Muwatta, book 9, no.9.20.64. Abu Hurayrah's narration may be found
in Sahih al-Bukhari, book 22, no.295 and Sahih Muslim, book 4, no.850, etc.
9
For more discussion on juristic deductions and analysis of this hadith, see
Khaled Abou El-Fadl, Speaking in God‟s Name: Islamic Law, Authority and
Women (Oxford: Oneworld Publications, 2001), pp.185-188.
18
2. Speaking in places of value of bridal gift (mahr)
worship given to the bride.
In a well-known incident - Ibn Kathir
during the Caliphate of „Umar
ibn al-Khattab, a woman openly disagreed with him in the
mosque over the issue of limiting the value of the bridal gift
(mahr) given in marriage. Being convinced of her argument,
„Umar agreed with her and publically reversed his opinion. He
even went so far as declaring, “… everyone‟s knowledge is
better than mine”.10 In another version, „Abdul-Razaq cites
„Umar as saying, “A woman debated with „Umar and outdid
him in the debate.”11
Had the voice of a woman been part of her „awrah, and had
women been prohibited from speaking in public, or in the
mosque, the lady would surely have been corrected by „Umar or
any of the several Companions present.12
10
Tafsir Ibn Kathir 1/468
11
Tafsir Ibn Kathir 7/180. A similar narration is found in Ibn Hajr‟s Fath al-
Bari, vol.9, p.191; cited in Afzalur Rahman, The Role of Muslim Woman in
Society (London: Seerah Foundation, 1986), p.79
12
Prohibiting women from speaking in church is a teaching found in early
Christianity, as observed in the New Testament of the Bible, 1Corinthians
14:34-35 that, “As in all the Churches of the Saints, the women should keep
silence in the churches. For they are not permitted to speak, but should be
subordinate, as even the law says. If there is anything they desire to know, let
them ask their husbands at home. For it is shameful for a woman to speak in
church.” This is a view that is not found in any of the two foundational
sources of Islamic Law (i.e. the Qur‟an and Sunnah).
19
women in congregational prayer. „Ata also reported from Aisha
that she called the adhan, recited iqamah before prayers, and led
the women in prayers while standing in the middle of the row as
their imam.13 The authenticity of such hadiths have been
verified by other contemporary hadith scholars such as
Nasiruddin al-Albani, who quotes other hadiths which show that
some of the companions of the Prophet (), such as Abdullah
ibn „Umar even discouraged those who felt uncomfortable with
women calling the adhan from trying to stop them. In one
incidence, a man approached Ibn „Umar, requesting, “Will you
not stop the women from making the adhan”, whereby he
responded by repeating to the man three times, “Do you want
me to stop women from calling people to the dhikr
(remembrance) of Allah?” 14
The fact that some men The fact that some men were
were complaining about complaining about women
women calling the adhan calling the adhan indicates that
indicates that the adhan was the adhan was called to the
called to the hearing of men, hearing of men, even if it was
even if it was not for the not for the congregational salat
congregational salat of men. of men.
Accordingly, the Shafi„i and
Hanbali Schools of jurisprudence consider the adhan of women
as permissible.15 This is provided that the women hold their
13
Mustadrak, vol.1, p.204; cited in Afzalur Rahman, The Role of Muslim
Woman in Society (London: Seerah Foundation, 1986), p.91; also reported in
al-Baihaqi as cited in Fiqh us-Sunnah, vol.1, no.104a in Alim 6.0
14
See al-Albani‟s book Silsilat al Hadith Daeef, hadith no.879, p.269-271,
for an example of a “fabricated hadith” prohibiting women from calling the
Adhan, and hadith strengthening its permissibility.
15
Fiqh-ul-Sunnah, vol.1, no.104a in Alim 6.0
20
congregational prayer separately from men, and that it does not
cause any chaotic consequences.
21
The assumption, therefore, that women‟s silence in salat is
due to their voice being „awrah does not have a clear
authoritative basis from the Qur‟an or Sunnah. And Allah knows
best.
20
Imam Malik ibn Anas was the founder of the Maliki Madhhab (juristic
school of thought). The Maliki Madhhab is one of the major schools of
Islamic jurisprudence.
21
Al-Muwatta, book 15, No.15.5.16
22
of a lie.” Ibn Abi Malaika explained that she knew this verse
more than anybody else because it was revealed about her.22
22
Sahih al-Bukhari, vol.5, no.465
23
Some quote the Qur‟an 33:32
following hadith narrated
by Ibn Mas‟ud as evidence
that the woman‟s voice is „awrah: “The Prophet () said, „A
woman is „awrah (and thus should be concealed), for when she
goes out the shaytan looks at her.‟”23
Regarding this hadith, however, Ibn Qudama in Al-Mughni,
said that, “the face and hands constitute a specific exemption to
the general meaning of this hadith”. This is supported by Imam
al-Razi, who states, “Since the showing of the face and hands is
necessary, the jurists had no choice but to agree that they are not
„awrah.24 In addition, the fact that there are at least two
authentic hadiths making it explicitly clear that the hands and
face are not part of a woman‟s „awrah25, and the fact that
women at the time of the Prophet () did speak in public to
„non-mahram‟ men as discussed below, means that the above
hadith must have restrictions to its apparent general meaning.
Moreover, this hadith is referring to physical attributes and not
to sound. The hadith, therefore, may not be used as evidence to
prohibit women from speaking in public.
23
Tirmidhi, no.3109 in Alim Version 4.5
24
Tafsir al-Kabir of Fakhr al-Deen al-Razi, vol.20, pp.205-206
25
See the book, “The Hijab Q&A” , or the topic on “Hijab” in the relevant
sections of the Train-the-Trainers Course in Islam and Dialogue by the
Da‟wah Institute of Nigeria (DIN). Also, for more details on the face and
hands not being part of a woman‟s awrah, see “To Veil or Not to Veil: The
Niqab Debate” by the Da‟wah institute of Nigeria (DIN); also, Nasiruddeen
al-Albani‟s Jilbab Al-Mar‟ah Al-Muslimah fil Kitab was-Sunnah (Beirut: Al-
Maktab al-Islamiyyah, 1994), pp.57-59.
24
The Prophet () used to
listen to the voices of women Women at the time of the
other than his wives. In Qur‟an Prophet () did speak in
58:1, reference is made to a public to „non-mahram‟ men.
woman who came to lodge her
complaint verbally to the Prophet (), and a revelation came to
him about it. This is an obvious proof that the Prophet () never
considered women‟s voices as part of their “awrah”.
The Qur‟an actually commands that when women speak,
they should “speak in a way that is customary” - “wa qulna
qawlan ma‟rūfa” (Qur‟an 33:32). This is a clear command to the
Prophet‟s wives to speak to non-mahram men in a particular
way, and thus cannot be interpreted as a prohibition to be heard.
In fact, it is evidence that women are permitted to speak to men
who are not their mahram (i.e., men that are prohibited for them
to marry, such as fathers, sons, brothers, fathers - in – law, etc).
Women are not prohibited from speaking to non-mahram
men. However, they are advised not to speak in a seductive tone,
as Allah indicates in Qur‟an 33:32: “... be not over-soft in your
speech, lest any whose heart is diseased should be moved to
desire (you), but speak in a
customary way.” “... be not over-soft in your
speech, lest any whose heart is
Similarly, women are
diseased should be moved to
not prohibited from raising
desire (you), but speak in a
their voices. In a hadith,
normal/customary way.”
Ibn Abi Hatim reported
that the Prophet () heard Qur‟an 33:32
a woman reciting the first
verse of Qur‟an 88 (Surat al-Ghashiyah) aloud at night as he
was walking in the streets of Madina and he did not stop her.
Women during Hajj and Umrah also regularly join in the
25
chanting of the Talbiyyah aloud – an act which is recognized as
lawful and not prohibited by any known text (nass) from the
Qur‟an or Sunnah – and Allah knows best.
There is no record that the Prophet or any of his
Companions disapproved of women speaking publically.
26
Ibn Majah, also Sahih al-Bukhari vol.2, hadith no.95, etc.
27
E.g. Sahih al-Bukhari vol.1, no.340 in Alim 6.0), and of a woman standing
up in the mosque in the presence of men and asking the Prophet () a
question (Sahih Muslim Book 4, No.1926).
26
For example, the Prophet () said, “A Muslim has six
obligations to another Muslim.” When asked what these were,
he replied, “To greet another Muslim when you meet him; to
respond when he invites you; to give him your (sincerest) advice
when he seeks it; to say „may Allah have mercy upon you‟ when
he sneezes and says „may Allah be praised‟; to visit him when he
falls ill; and when he dies, to attend his funeral.”28 He also said,
“The young should greet the old, the passerby should greet the
sitting one, and the small group of persons should greet the
large group of persons.”29 None of these obligations mentions
gender as a condition.
Another example of greeting women is mentioned by Kuraib
who narrated, “I was sent to “… I (Umm Hani) offered him
Aisha by Ibn Abbas, Al- (the Prophet) the salutation of
Miswar bin Makhrama and peace.”
Abdur-Rahman bin Azhar.
They told me to greet her on their behalf....”30
Sahl ibn Sa„ad relates that, “There was a woman among us
who would put beetroot in a kettle and add some ground barley
and cook them together, When we returned from the Friday
service, we would greet her and she would offer it to us.”31
Umm Hani bint Abu Talib narrates, “I went to the Holy Prophet
on the day of the fall of Makkah. He was taking a bath while
Fatima was holding up a cloth to screen him. I offered him the
salutation of peace.”32
28
Fiqh us Sunnah vol.4, no.3 in Alim 6.0
29
Sahih al-Bukhari, vol.8, no.250
30
Sahih al-Bukhari, vol.2, no.325
31
Bukhari, cited in Riyadh us-Saliheen, no.867
32
Muslim, cited in Riyadh us-Saliheen, no.868; See also Sahih al-Bukhari,
vol.2, no.60 in Alim 6.0
27
11. Hadith narrated orally by women
28
If the voice of women was female companions and wives
“„awrah”, we would not have of the Prophet (p)
today so many hadith narrated
(orally) by female companions and wives of the Prophet.33
Indeed, the names of Hafsa, Umm Habiba, Maymuna, Umm
Salama, and A„isha, are familiar to every student of hadith as
being among its earliest and most distinguished transmitters.
Furthermore, many great scholars of Islamic history also had
female teachers. Among the most notable early women scholars
found in the books of Seerah and al-Rijāl are names such as
Rubaiyy‟ bint Mu„awwidh34, Fatimah bint Qais (Tahdhīb al-
Tahdhīb, vol.12, p.44435), Umm „Atiyyah (al- Isti‟ab fi Asma al-
Ashab36), „Amra bint Abd al-Rahman (Ibn Sa‟d, Tabaqāt, vol.8,
p.35337), A„isha bint Sa„d ibn Abi Waqqas whose pupils
included Imam Malik and other jurists (Tahdhīb al-Tahdhīb,
vol.12, p.43638), and Nafisah the grand-daughter of Hasan ibn
Ali who taught hadith to Imam Shafi‟i (Ibn Khalikan, Wafayat
al-A„yān, vol.2, p.12939).
33
Bukhari Vol.2, No.26; Bukhari Vol.2, No.545; Bukhari Vol.5, No.168;
Vol.7, No.192 “Ubaid ibn Umar narrates “I heard Aisha saying…”; Bukhari
Vol.2, No.757; al-Muwatta Vol.20, No.170; Bukhari Vol.5, No.539 which
includes the words, “Asma' later on said, „I saw Abu Musa and the other
people
of the boat coming to me in successive groups, asking me about this
narration‟; Muslim No.1373
34
Al-Isti‟ab fi Asma al-Ashab, cited in Afzalur Rahman, The Role of Muslim
Woman in Society (London: Seerah Foundation, 1986), pp.62-63
35
Cited in Afzalur Rahman, The Role of Muslim Woman in Society. London:
Seerah Foundation, 1986, p.63
36
Cited in Ibid.
37
Cited in Ibid.
38
Cited in Ibid.
39
Cited in Ibid.
29
12. Women Singing
The fact that women Men and women sang together
sang songs and poetry at the while welcoming the Prophet
time of the Prophet and the (and Abubakr) to Madina from
Companions is well- Makkah. In the ninth year A.H.,
documented and just a year before he passed
authenticated. This included away, the people of Madina also
girls singing during „Eid welcomed him in a similar way
festivals and weddings in on his return from Tabuk.
the presence of the Prophet
().40 Men and women sang together while welcoming the
Prophet () (and Abubakr) to Madina from Makkah.41 In the
ninth year A.H., the people of Madina also welcomed him in a
similar way on his return from Tabuk.42 Therefore, if it is
assumed that the first incident was a pre-Islamic practice which
was later abrogated as unacceptable, it is unlikely that the
Prophet () would permit the second incident to occur.
If a woman‟s voice was „awrah, women‟s singing in the
presence of men would certainly have been prohibited. What is
prohibited in a woman‟s voice, therefore, is not the sound of
melody43, but for her to sing with the intention to seduce or
encourage what is prohibited. The same applies to men as well.
40
Sahih al-Bukhari Vol.5, No.336; Tirmidhi, No.943; An-Nasa‟i and al-
Hakim also transmitted it; Ibn Hibban transmitted it in his Sahih; and again
Tirmidhi, No.940 in the Alim 6.0
41
Muntaqan Nuqool, p.329; Al-Raheeq al-Makhtum (The Sealed Nectar:
Biography of the Noble Prophet), by Safiur-Rahman al-Mubarakpuri,
Revised edition (Riyadh: Darussalam Publications, 2002), p.193
42
Ibn Qayyim, Zaad al-Ma‟ād, Vol.3, p.551
43
For more on the topic of women singing, refer to Nayl al-Awtar by Imam
Shawkani, vol.8, pp.264-266, and Sheikh Yusuf al-Qaradawi‟s Fatawa al-
30
13. Women giving oral testimony
The fact that women were permitted by the Qur‟an to stand
as witnesses (Q.2:282) who may have to testify in court to what
transaction they witnessed is evidence that women at times were
not merely permitted, but even legally required to speak.
31
BIBLIOGRAPHY
English Sources
32
ALI, MUHAMMAD MOHAR: Sirat al-Nabi and Orientalists,
(Volume 1A & 1B). Madinah, Saudi Arabia: King Fahd
Complex for the Printing of the Holy Qur'an, 1997.
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43
RECOMMENDED WEBSITES44
www.altafsir.com
www.discoverislam.net
www.ietonline.org
www.irf.net
www.islam.about.com
www.islam-guide.com
www.islamic-awareness.org
www.islamicgarden.com
www.islamicity.com
www.islamicweb.com
www.islamonline.net
www.islamunveiled.com
www.jannah.com
www.jannah.org
www.masud.co.uk
www.muhaddith.com/index.html
www.muslimtube.blogspot.com
www.renaissance.com.pk
www.shamela.ws (Arabic)
www.soundvision.com/info
www.sunnipath.com
www.uga.edu/islam
www.witness-pioneer.org/
www.zaytuna.org
44
These online resources have very useful information and products on
Islam. This list is, however, far from being exhaustive, as new websites debut
on the internet daily. Other Islamic websites may be even more informative
than the above listed, and whereas these websites are recommended, not all
the views and opinions expressed in them necessarily reflect those of DIN or
the IET.
44
PUBLICATIONS OF THE DA’WAH INSTITUTE
OF NIGERIA (DIN)
45
BLANK PAGE
46
“Should the voice of a woman be heard by men outside her family?”
Some Muslims have said that her voice is part of her „awrah‟ and
should therefore not be heard by any man outside her immediate
family.” Is this truly a teaching of Islam from its sources of the Qur‟an
and authentic Sunnah of the Prophet Muhammad (p)?
47