Imran Abdullah
The Arabic translation of the first analytical study on modern women in Islamic history by the American researcher of Indian origin Asma Sayyid, which is also a contribution to the cultural and social history of Islamic sciences and the history of education in Islam.
In the book "Women and the Transfer of Religious Knowledge in Islam," the author considers that Salafist Islam (or what Sunni orthodoxy refers to as the Sunni community) is the trend that has encouraged women to contribute to the transfer of religious knowledge and modern science. In the first century AH and in the era of prosperity "Sunni Salafi" between the sixth and tenth centuries AH.
The book explores the history of women's narration of the Prophet's Hadith during the ten centuries from the dawn of Islam to the beginning of the Ottoman context (1st to 10th Hijri). The author derives its extraordinary importance from the scarcity of Muslim Hadiths in history, according to the author, a professor of Islamic studies at the University of California.
It consists of an introduction, four chapters and a conclusion, in addition to the introduction of the translator Ahmed Al-Adawi, and monitors the developments in the novel of women to talk, and put them in their contexts in chronological order.
The author also analyzed the historical factors that encouraged or discouraged women's participation in the field of modern narration, and revealed the factors that formed the contributions of Muslim women in the field of modern narration, according to the publisher.
The book, published by the Cambridge University Press, is especially important because it contradicts popular impressions of the marginalization of Muslim women in the transmission of religious sciences and their narratives, and represents an alternative reading of the defensive arguments concerning the religious education of Muslim women. In contemporary times.
Early boarding and continuing
The author begins by addressing the topic of "Sahabiyat and the development of the novel" and reviews their efforts in the narration of the Hadith in the early Islamic times. It includes the role of the mothers of the believers, especially Aisha Bint Abi Bakr and Umm Salamah, as more than narrated by the Prophet among his wives.
The chapter also provides numerical statistics on the narratives of the Prophet's wives and wives in the first century AH. The statistics and percentages for the opening of the narration of Hadith in the era of Islam were issued to women, especially the first century, which witnessed greater participation than the next two centuries.
In the second chapter, the author completes the chronology by observing the narration of the Hadith by the "women" who have experienced a relative decline in women's narration. It has become a more difficult and specialized field, requiring some kind of travel and migration to scrutinize the novel.
The author argues that controversy has already been raised about the limits of mixed interaction in the study circles and the ethics of women in the context of learning, but the right of women to scientific presence has not been questioned.
Although the writer is concerned about the impact of conservative social environments on religious traditions, she says that this has not deliberately led to the "marginalization of women", but that factors have led to the emergence of "environments that have welcomed and praised women's contributions." Yet women may be more present in the process of transmission ) Than interpretation (know-how).
The third chapter discusses the role of women in the transfer of religious knowledge in the classical era, as they have given up narrators to talk and called "modern" and received hospitality, whether students of science or Shiites teach and transfer students.
The chapter referred to examples of Hadiths such as Karamah Al-Marouziyya Al-Faqihah and Modernism, which historians called the "Mother of the Believers" and Fatima bint Al-Hasan Al-Dakqaq, who was described by Al-Zahabi as Sheikh Al Abida, the mother of the sons of Nisaburia.
It is based on references from the books of translations and classes of this era, such as the layers of women in Hafiz Muhammad ibn Saad al-Zuhri, and the women's news in the process of flags of the nobles of gold, and classes and mattresses at Ibn Hajar, and others.
In the fourth chapter, the author discusses the narratives of modernity under the so-called Sunni orthodoxy and is intended by all the Sunnis according to their sects, considering that the period between the 6th and 10th centuries AH witnessed the peak of the prosperity of modern women and the emergence of hundreds of them.
She noted the three innovations chosen by the models in that era and they are the mother of Mohammed Fakhr women Shahdah bint Ahmed al-Ibri, the religious Baghdadiya, one of the signs of the Sunnis and an updated writer and a planner awarded by the Abbasid Caliph al-Muqtada by God's gift spent on the teaching of students, Zainab bint Kamal al-Din Salihiyah Jerusalem Damascene Hanbali doctrine, On the authority of Ibn Hajar al-Asqalani, "The people were brought down by their death, so much of the hadeeth was carried by Baer" and Aisha, the daughter of Muhammad bin Abdul Hadi al-Damascia, the lady of modernity in her time.
The author draws attention to the fact that these modern women were in scientific families and their families were keen to teach them religious and modern sciences, and considered that the review of the women's story in the transfer of religious knowledge in the Ottoman period is related to the focus on jurisprudence and mysticism compared to talk since the tenth century AH.