Arguments rage from time to time in Arab and Islamic countries regarding the appointment of official fatwa institutions and institutions as "mufti" women, between supporters and opponents;
It is a controversy that was reinforced by multiple factors, including the control of the Sultan of custom, considering most of the muftis and jurists throughout history were men.
And confusion in people's minds between the two functions of fatwas and the judiciary, as a dispute arose between the two senior citizens regarding the permissibility of a woman becoming a judge, and the fatwa was not like that.
This is what makes the need to return to the scientific glory days of Islamic civilization.
To uncover the close relationship that existed between women, fatwas, jurisprudence, and the various arts of forensic science in general, and to identify the aspects of that relationship in terms of theory and practice.
This is what we seek in this article, which monitors the impact of the feminist component on the scientific life of Islamic societies, and the prominent and distinguished presence they have had upon which the male imams have been compelled, and with which they have - in many cases - contributed to the formation of these imams.
Early feminist fatwa
called
Imam Ibn Jawziyyah (d .
751 AH / 1350 AD) the
term "signature of God" on the
'fatwa industry' which Ohbaha discussed in his
book 'informing the
signatories of the
Lord of the
Worlds'.
The fatwa and its practice have conditions that Imam al-Nawawi (d. 676 AH / 1277 CE) summed up for us by saying in 'Etiquette of Fatwa, Mufti and the Opinionist': “The condition of the mufti is that he is responsible for the trust of our trustworthy person. , Whether in it the free, the slave, and the woman.
The focus of the fatwa, then, in Islam is due only to the scholarly faculty, the moral reason, and the correctness of consideration and deduction.
Addressing fatwas in Islamic history did not require a political decision to appoint, unlike the judiciary, because the fatwa in the definitions of the jurists is: “Informing the legal ruling is not obligatory,” just as informing the legal ruling did not require permission except from scholars who testify to the student and The student deserving of this degree, whose terminology is called "the mufti," "the scholar," or "the jurist."
The naming of titles for the ancient people was not easy, especially the titles that entail responsibilities in the size of the fatwa whose owner bears the responsibility of "signing for the Lord of the Worlds."
Hence, we find Imam Judge Ayyad Al-Hasabi (d. 544 AH / 1149 CE) saying in 'The Order of Perceptions': “We do not see that a seeker of knowledge be called a jurist until he has completed his age, strengthened his vision, excelled in preserving opinion, narrating and insight, and distinguishing the classes of his men. He governs contracting documents, knows their causes, reads the difference, and knows the doctrines of scholars, interpretation and the meanings of the Qur’an. Then he deserves to be called a jurist, otherwise the name 'student' is more appropriate for him.
From this we know that every woman described in jurisprudence in books of translations deserves to issue fatwas, as these books state that many women undertake fatwas.
And the scholar Ibn al-Qayyim mentioned that “from whom the fatwa was preserved from among the companions of the Messenger of God are a hundred and thirty souls, between a man and a woman,” and he mentioned about twenty-two muftis, and they are few and many according to the order of their fatwas: Aisha, the mother of the believers, mother of the believers. Salamah, Umm Atiyah, Mother of the Believers Safiyyah, Mother of the Believers Hafsa, Mother of the Believers Umm Habibah, Laila bint Qanaf al-Thaqafiyya, Asma bint Abi Bakr, Umm Shurek, al-Hulaa bint Tuwayt al-Asadiya, Umm al-Darda al-Kubra, Wa’ataka bint Zaid bin Amr, and Sahla bint Suhail, Juwayriyah, the Mother of the Believers, Maymouneh, the Mother of the Believers, Fatimah bint the Messenger of God, Fatimah bint Qais, Zainab bint Umm Salamah, Umm Ayman al-Habashiya, the custodian of the Messenger of God, Umm Yusuf, an Ethiopian woman who served the Messenger of God, and al-Ghamdiyya.
And the researcher in the history of fatwas through the Islamic ages realizes that this number - with its high percentage - of "The Signs on the Lord of the Heavens" reflects the extent of the presence of women and their role in jurisprudence and fatwas in the Prophet's era, and this presence or prosperity confirms to us the saying of Abdul Halim Abi Flat (d. 1416 AH) / 1995), which he made the title of his pioneering encyclopedia: “The Emancipation of Women in the Age of Mission”.
Aisha and the making of the fatwa The
qualitative presence of women among the practitioners of fatwas in the first century was evident in the jurisprudence of the Mother of the Believers Aisha (d. As described by Ibn al-Qayyim in the 'Notification of the Signatories', and Imam al-Dhahabi (d. 748 AH / 1347 CE) said about her in 'The Biography of the Flags of the Nobles': “I do not know in the ummah of Muhammad - rather, nor among women at all - a woman who is more knowledgeable than her.”
And because also, as proven by the owner of the 'Great Classes' Ibn Saad al-Basri (d.230 AH / 845 CE), “she was independent through the fatwa regarding the succession of Abu Bakr, Umar, Othman and so on until she died.” And “Al-Akbar was one of the companions of the Messenger of God, Umar and Othman. After him they send her to her and ask her about the Sunnah.
Aisha’s proximity - may God be pleased with her - from the Messenger of God played a major role in her frequent narrations of hadeeths and fatwas, and she increased the narration of the jurisprudential rulings until al-Hakim al-Nisaburi (d. 405 AH / 1015 CE) said about what Imam Badr al-Din al-Zarkashi (d. 794 AH / d. 1396 AD) in his following book he mentioned - that she “carried a quarter of the Sharia”, and the total narrations of Aisha from the Sahih al-Bukhari and Muslim are about “two hundred and seventy hadiths, except for the rulings from them except for a small amount.” Sheikh Saeed Fayez al-Dakhil compiled her jurisprudence and fatwas in a volume He called it: 'Encyclopedia of Jurisprudence of Aisha, Mother of the Believers ... Her Life and Jurisprudence.'
Aisha was known for her independent fatwas and jurisprudential opinions that she was unique to, and that includes her alone in the fatwa not to differentiate between the child of adultery and others in leading the prayer as long as he is the one who reads the Book of God and the understanding in the Sharia, since “he does not have anything from his parents’s sin, Other ".
Among her feminist exclusives, she said that a woman’s passport without a mahram is absolutely free if she is safe from temptation. “On the authority of Al-Zuhri, he said: It was mentioned in Aisha that a woman does not travel except with a mahram, and Aisha said: Not all women find a mahram.”
Sheikh Saeed Al-Dakhil notes - in his book on the jurisprudence of Aisha mentioned previously - that many of her fatwas "emanate from her as a distinguished pious female, because she lived with the Messenger, may God bless him and grant him peace, under one roof, and learned from him what other men did not know."
Aisha's jurisprudential role was not limited to issuing fatwas and updating Sunan only.
Rather, she was analogous to the Companions and took up the fatwas of their elders, such as her father Abu Bakr Al-Siddiq and Omar Al-Faruq.
Imam Al-Zarkashi compiled her conclusions on the honorable companions in an interesting book entitled: 'The Answer to Include What Aisha Compiled from the Companions'.
Aisha also graduated muftis who practiced fatwas afterwards, and on her the jurisprudence and knowledge were taken from many of the women of her household, such as: her sister Umm Kulthum and Hafsa, the daughter of her brother Abd al-Rahman bin Abi Bakr (d.58 AH / 679 CE).
And among those who graduated at the hands of Aisha and carried the banner of the Fatwa afterwards: “Umrah, the daughter of Abd al-Rahman al-Ansariyya,… Aisha and her student…, and she was a scholar of jurisprudence, with a great knowledge of knowledge.”
And "Safia bint Shaybah, Umm Mansur al-Faqih, the scholar ... al-Qurashi";
And “Umm al-Darda al-Soghra .. al-Faqih (d. After 81 AH / 701 CE), and was famous for knowledge, work and asceticism,” and scholars have agreed “to describe it with jurisprudence, reason, understanding and majesty.”
As Imam al-Nawawi says in 'Refining names and languages'.
Celebrity scientists go out
in the
era of
followers became famous in the
city of the
Prophet seven scholars evacuated the
title of the
seven scholars of the
city, and tell us to
take the
books of
biography each one of these seven celebrities knowing about Fiqihat;
So the first of them is Saeed bin Al-Musayyib (d. 94 AH / 714 AD), taken from Aisha and Umm Salamah.
And 'Urwah ibn al-Zubayr (d. 93 AH / 713 CE), on the authority of his mother Asma bint Abi Bakr al-Siddiq, and on the authority of his aunt, the Mother of the Believers, Aisha, whom he “followed and understood with him”;
And Al-Qasim Bin Muhammad Bin Abi Bakr Al-Siddiq (d. 107 AH / 726 AD) was brought up "in the lap of his aunt, the Mother of the Believers, Aisha, and he learned from her and learned more about her."
The seventh of them was the jurist and poet Ubayd Allah bin Abdullah Al-Hudhali (d. 98 AH / 718 AD), taking knowledge on the authority of Aisha and Umm Salamah.
The four imams were not influenced by significant education from the hands of women.
However, the Imam of Madinah, Malik bin Anas (d. 179 AH / 795 CE), was taken on the authority of Aisha bint Sa'd bin Abi Waqas (Aisha al-Soghra), and he took from him his daughter Fatima, who was mentioned by al-Hafiz Ibn Nasir al-Din al-Dimashqi (d.842 AH / 1440 CE) in the narrators of Muwatta. Her father, and he said: “Malik had a daughter who kept his knowledge ... and she would stand behind the door. If the reader [whoever asked him] made a mistake, she clicked the door, and Malik realized he would respond to him.”
The reason for the great imam Abu Hanifa's departure to jurisprudence and fatwa was a question asked by a woman.
In later eras, we find that a great juristic figure such as Imam Abu Muhammad Ibn Hazm Al-Andalusi (d. 456 AH / 1065 CE) - who was known for his apparent doctrine and his mastery in all sciences - said about the role of women in his initial scientific formation: “I have seen women and learned from their secrets what Others hardly know him, because I grew up in their locks, and I grew up in their hands, and I did not know anyone else ...; and they taught me the Qur’an, they told me a lot of poems, and they trained me in calligraphy. "
This early association with this unique knowledge of women made him one of the great analysts of the human psyche in ancient history, especially matters related to women.
When we head east - in the fifth century itself - we find a man of the size of Hafez al-Sharq, Imam al-Khatib al-Baghdadi (d. 463 AH / 1072 CE) who hears the hadith from the modern jurist Tahera bint Ahmad al-Tanukhiya (d. 436 AH / 1045 CE), and Imam Ibn Asakir (d. 571 AH) / 1175 AD) - in his book Mujam al-Niswan - for 80 sheikhs to study with.
Al-Dhahabi said - in al-Sirah - that al-Hafiz al-Salafi (d. 576 AH / 1180 CE) “heard from women about Asbahan… and only eight sheikhs heard in Baghdad from women.” One of his students collected a dictionary of his sheikhs.
And Imam al-Dhahabi himself narrated on the authority of several women he mentioned in his sheikhs' dictionary.
Imam Najm al-Din Ibn Fahd al-Makki (d. 885 AH / 1480 CE) declared that 130 sheikhs were taken, and al-Hafiz Ibn Hajar al-Asqalani (d. 852 AH / 1448 CE) translated into 170 hadiths in his book 'The pearls lurking in the notables of the eighth hundred', of whom 54 are his sheikhs, and in his book 'The Approximation' was translated by 824 women who became famous for the novel.
And to his student al-Sakhawi (d. 902 AH / 1497 CE), about 85 sheikhs he mentioned in 'Al-Dhah' al-Lame ', and the sheikhs of his contemporary al-Hafiz al-Suyuti (d.911 AH / 1506 CE) praying 44 sheikhs.
If Imam Ibn Shihab al-Zahri (d. 124 AH / 743 CE) was known for his saying: “The hadeeth is a male that males love and hates by their females.”
Imam al-Dhahabi instilled in the people's minds his saying in 'Mizan al-Moderation': “I did not know about women who were accused [of developing hadith] nor those who left her” in his narration.
These two sayings express the time of those who say them culturally:
At the time of Al-Zuhri, hadith was a disgusting work for men, and in the time of Al-Dhahabi, hadiths spread in the Islamic world, especially in the scientific families, because the journey in seeking knowledge and hadith was not available to the goddess of deception.
And the language of numbers says that the number of hadiths in the seventh and eighth centuries arrived in Egypt and the Levant about 334 hadiths, from whom the famous hadiths of that era were taken from whom we gave proverbs by Ibn Asakir, Ibn Hajar and others.
Generally speaking, there is no person engaged in speaking in those ages without taking - at least - on the authority of a modern woman.
Muftis over the centuries, and
if we dealt with the field of jurisprudence and fatwa-making specifically;
We will find that in one era of Islam, Qatar was not without the presence of women who were "signatories to God."
In the third century AH we meet in Kairouan the two jurists of Tunisia - according to the expression of the historian of Tunisian culture, Hassan Hosni Abd al-Wahhab al-Samadhi (d. 1388 AH / 1968 CE) - The first: Asma bint Asad ibn al-Furat (died about 250 AH / 864 CE), who was taught by Her father was a scholar, an imam and a great judge, and she participated in the debate and question boards that he held, and understood the doctrine of Abu Hanifa, whose father was an expert in it despite the fame of the Maliki school of thought.
As for the second jurist of Tunisia, it is Khadija bint Imam Sahnoun (died around 270 AH / 883 CE) the second founder of the Maliki school and its publisher in the Islamic West.
Not far from Tunisia and in the same era;
In Egypt, we find the sister of Ismail bin Yahya al-Muzni (died 264 AH / 878 CE) - a supporter of the Shafi'i school of thought (d.204 AH / 819 CE) - who was competing and debating with him.
Al-Suyuti stated - in 'Hasan the lecture' - that she “was attending the Shafi’i council.”
The Shafi’i jurist Abu al-Qasim al-Rafi'i (d.623 AH / 1226 CE) - in 'al-Aziz Sharh al-Wajeez ’- commented on the saying:“ Al-Muzni narrated it in al-Mukhtasar on the one who trusts him on the authority of al-Shafi’i. ”
By saying: "Some of the commentators mentioned that his sister told him that on the authority of Al-Shafi’i ... He did not like her name."
As her brother Al-Mazni overlooked her name;
The books of biographies neglected her news and the date of her death, except for what al-Suyuti said, that it was "mentioned by Ibn al-Subki and al-Asnawi in al-Tabaq."
It appears that she is the mother of Imam Abu Jaafar al-Tahawi al-Azdi (d.321 AH / 933 CE).
Al-Muzni is his uncle, and no other sisters are mentioned for him.
And in Andalusia;
Its historian Ibn Umayrah al-Dhabi (d. 599 AH / 1203 CE) - in “the purpose of the petitioner” - mentioned Fatima bint Yahya ibn Yusuf al-Maghami (d. 319 AH / 931 CE), describing her as “a pious scholar of jurisprudence, who settled in Cordoba and in it she died ..., and was not seen on the coffin of a woman. What was seen on her coffin "from the multitude of mourners.
And in Iraq;
Ibn al-Hawzi translates - in al-Muntazim - to Umm Issa bint Ibrahim al-Harbi (d.328 AH / 940 CE) who “was a virtuous scholar who fatwas in jurisprudence.” Al-Dhahabi says - in 'Al-Abr' - that the Ummah of the One is the daughter of Judge Hussein al-Mahamili (d.377 AH). / 988 AD) “She excelled in the Shafi’i school of thought, and she was a fatwa with Abu Ali bin Abi Huraira” Sheikh of the Shafi’i (d. 345 AH / 956 CE).
And in Khorasan in the far east;
The biography books tell us about Umm al-Fadl Aisha bint Ahmad al-Kumasani al-Marziyya (d.529 AH / 1135 CE) described by Abu Saad al-Samani (d. 562 AH / 1167 CE) - in 'Inking in the Great Lexicon' - that she is "a woman of scholarly jurisprudence ..., her grandmother heard my eyes. The daughter of Zakaria al-Makki al-Hilali.
In the same century we read about “the scholar… the pious Shahada bint Ahmad” al-Ibri (d. 574 AH / 1178 CE), who “excelled in sciences…. Her virtue in the horizons became famous and grew in Iraq, and she has a participation in many sciences, especially jurisprudence .., She used to sit behind a veil, read the students, and taught her a great deal. "
Among the most famous jurists who practiced the fatwa and left fingerprints in the Hanafi school of thought is the Mufti Fatimah Fatimah bint Ala al-Din al-Samarqandi (her father died around 540 AH / 1145 CE), the author of the book Tuhfat al-Faqih, and the wife of Imam Ali al-Din al-Kassani (d.587 AH / 1193 CE) died. Badaa`a Sanai`.
Has "Tvgaht on her father and saved his work 'Masterpiece' .. [and] was the movement of doctrine well, quoting, and was her husband Kasaani probably interested in Afattia Fterdh to the right and you know the wrong face goes back to the saying .. was give an advisory opinion ... The fatwa first comes out on its line of line Her father, Samarqandi, when she married Al-Kasani, the author of Al-Badi'ah, the fatwa was issued in the line of the three, meaning their signatures.
Significant titles and
in the seventh century we came across Fatimah bint al-Imam al-Sayyid Ahmad al-Rifai al-Kabir (d. 607 AH / 1210 CE). She was a Faqih in the Religion of God, and the virtuous scholar, Zainab, daughter of Abi al-Qasim, famous for Umm al-Muayyad ... A group of prominent scholars realized, And I took from them a narration and authorization ..., and among those who authorized it .. Al-Zamakhshari (d.539 AH / 1144 CE) is the author of [Tafsir] 'The Scout', and among the most senior scholars, the scholar who authorized them, is the historian .. Judge Judge Ibn Khallakan (d.681 AH / 1282 CE).
As the self-taught Lebanese writer Zainab Fawaz Al-Amili (d. 1332 AH / 1915 CE) says in her book, “The Durr Scattered in the Layers of Ribat al-Dakhour”.
The eighth century was famous for the abundance of modern scholars and encyclopedic jurists, and the encyclopedia in which al-Hafiz Ibn Hajar translated the notables of this century - his book “The Pearls Lurking in the Eight Hundred Notables” - with translations of many jurists, scholars and hadiths, as mentioned above.
In this era, it has become common practice to give female scientists names and titles with a funny connotation, and among those names and titles are: six scholars, six jurists, six judges, six scribes, six ministers, and six kings.
Among those who were given these titles: Sitt al-Ulema bint Sheikha Rabat Darb al-Mahrani (d.712 AH / 1312 CE);
The Sit-Fiqh of the Ummah of Al-Rahman, daughter of Abraham Al-Salihiyah Al-Hanbali (d.726 AH / 1326 AD);
Sitt al-Fiqh, bint al-Khatib Sharaf al-Din al-Abbasi (d.765 AH / 1364 CE), she and her brother Ala al-Din spoke with Hafiz Abi al-Hajj al-Mazzi (d.742 AH / 1341 CE) parts of 'Amali al-Joo';
And her sister Sitt Al-Qudah, daughter of Al-Khattib.
Al-Hafiz al-Dhahabi mentioned both: Sitt al-Wazarah bint Umar ibn al-Munja (d. 716 AH / 1316 CE), describing her as “the timetable of time.”
Six Kings Fatimah bint Ali bin Abi Al-Badr (d.710 AH / 1310 CE).
Some researchers have restricted the number of female jurists who have a relationship with Makkah Al-Mukarramah residence, neighborhood or visit - during the ninth century - so they reached about 270 jurists, and one of the authors mentioned that the number of women who were translated by Al-Sakhawi in his book 'The Bright Light of the People of the Ninth Century' They reach 1,080 women, most of whom are modern jurists.
This indicates that the women's effort in the aspect of jurisprudence and fatwa needs to be re-written and evaluated.
Among the dignitaries of the tenth century AH;
Umm Abd al-Wahhab bint al-Baouni al-Dimashqiyya (d.922 AH / 1516 CE), described by Najm al-Din al-Ghazi (d.1061 AH / 1650 CE) - in ‘the traveling planets with the tenth notables’ - emerges as “members of the age ... It was carried to Cairo and gained ample luck from the sciences, and was authorized by fatwas and teaching. "
And in the eleventh century;
We met in Makkah the modern Quraish bint Abdul Qadir al-Tabari (d.1107 AH / 1695 CE) who was a "Faqih .. from a large house of knowledge .. on which books of hadith were read in her home."
Al-Zarkali says in "Al-Alam".
It was also mentioned that the Moroccan scholar Muhammad Abd al-Hay al-Kettani (d.1382 AH / 1962 CE) counted it - in the 'Index of Indexes and Evidence' - from “the seven pillars of the Hijaz with whom the thorn of hadith was strengthened in the eleventh century and beyond.”
Female preachers on the pulpits
Historians of the eighth century AH paused a lot at the life of Umm Zainab Fatimah bint Abbas al-Baghdadi (d. 714 AH / 1314 CE), who was called “Ribat al-Baghdadiya” in Cairo upon its founding in 684 AH / 1285 CE;
Al-Dhahabi described her - in his 'biography' - as “the sheikh of the mufti al-faqih, the scholar ... the Hanbali,” and he said - in his book, “The Lessons” - that she was a "lady of the women of her time."
Historian Salah al-Din al-Safadi (d. 764 AH / 1362 CE) - in 'notables of the era' - stated that she “used to ascend the pulpit and preach to women ... [and] a group of women in Damascus reformed with it ..., [then] after the seventh century, it turned to Egypt, and benefited from it. In Egypt there are women in a group, and her fame has disappeared. "
Among the functions of that bond, which was named after her, was that "women who were divorced or deserted were placed in it until they were married or returned to their husbands in order to safeguard them, because of the severity of control and the utmost precaution and perseverance in the functions of worship."
On the relationship of this Hanbali al-Baghdadi mufti with jurisprudence;
Al-Safadi says: “At al-Muqadasah (= a Hanbali family whose generations have inherited knowledge), she understood Sheikh Shams al-Din (al-Maqdisi Abu Muhammad“ Sheikh of Hanbali ”who died in 682 AH / 1283 CE) and others ... and she knew the jurisprudence, its subtle ambiguities, and its difficult issues.
She learned from her scholarly and jurisprudential presence that a man of the size of Imam Ibn Taymiyyah (d. 728 AH / 1328 CE) was “astonished by her knowledge and intelligence,” as his golden student who inherited from him the admiration for this scientist lady until he said about her in 'Al-Abr': “And it was her Excessive acceptance and falling into the souls. "And he said in" Al-Seer ":" I visited her and I liked her character and she was humiliated. "
As for Al-Hafiz Ibn Hajar, he asserted - in the 'latent pearls' - that "fewer women have children like her" !!
And before this Al-Jalila Al-Baghdadi;
We find another Damascene sheikh whose rise made the pulpit a reason for her being called “the scholar,” and she is the mother of the Shafi’i jurist Shihab al-Din al-Ansari, al-Qadi al-Khalil, known as Ibn al-Alamah. The great, just king, when he died (year 615 AH / 1218 CE) saw a woman speaking about the mourning, and they mentioned her that she was righteous, so they came to her request and she disowned it because she had no experience of what was appropriate for that situation, so they compelled her and took her as a compulsion, and she kept a lot of the 'vegetarian sermons' ( = The sermons of Sheikh Ibn Nabatah al-Fariqi (died in the year 374 AH / 985 CE); she said: I used to ask God Almighty on the way not to expose me in that forum, and I am tremendous for a difference from that.
She said: When I came and went up the pulpit, it was secret from me, so I read something from the Qur’an and sermonized with a 'death sermon' ... which is one of the buzzers of sermons.
It was agreed in that council to cry ... unless it was agreed in others.
She was known as the scholar. ”Al-Dhahabi says - in 'History of Islam' - that he was famously known by the title 'Ibn al-Alamah', another flag,“ Abu al-Fadl Ibn al-Alamah, known as the shkaf (d. 530 AH / 1136 CE) ”, as well as Ahmad bin Asaad Abu Al-Abbas, known as Ibn al-'Alama, "Dahn al-almond, which was the sign of Damascus."
Temperance
in writing
despite
this remarkable scientific presence of women throughout the
ages;
The books of jurisprudence neglected to mention the sayings of these jurisprudential scholars, with the exception of the sayings of the Mothers of the Believers, especially Aisha, and ignored the doctrines of many of them.
This is due, in our opinion, to four things:
The first: that the fuqaha 'relied on the transmission of the sayings on the fame of the one who said it and its promulgation, and therefore they did not transmit in the books of the dispute except on the authority of "famous imams of the regions."
And the second: that most of the jurists were in the custody of a great scholarly father or husband, so their fame and stature overshadowed that feminist distinction.
The third thing: Women scientists rarely write books, and books alone have the power to keep words alive and immortal.
And the fourth: that women - in the culture of Arab sociology - are considered "shame", and some scholars believe that Arabs quickly restored pre-Islamic customs in women's and social issues, and so we found Imam Al-Muzni - as previously said - did not declare the name of his sister, who is a man From the Mouzinah Al Madhria tribe.
Some researchers have been able - after a lot of effort - to enumerate only the name of 36 authors from the second century AH until the twelfth century, and most of these works do not exist, but rather their titles are mentioned in the books of translations by extension.
This very small number reflects the asceticism of scholars in writing books that preserve their knowledge, and this asceticism made the books of translations - especially the books of the classes of jurists - to neglect them.
The researcher Muhammad Khair Ramadan Yusuf - after his tour of the books of translations of the jurists of the schools of thought - was amazed at her neglect of women jurists and their news.
In the book 'Al-Jawaher al-Madiha fi al-Hanafi biography' - which contains about 2115 translations, only five jurists were found from the biographies of women.
In the books of the Maliki translations, he did not find a translation for any woman.
Likewise, the book “Tabaqat al-Shafi’i al-Kubra” by al-Subki (d. 771 AH / 1370 CE), in its ten volumes, is narrow to mention any Shafi’i jurisprudence, and only the annual mention of “sister of al-Muzni,” whose name is unknown.
There is no mention of any Hanbali jurist in 'Tabaqat al-Hanbali' by Ibn Abi Ali (d.526 AH / 1132 CE), and this was replaced by mentioning the women who asked Imam Ahmad bin Hanbal (d. 241 AH / 850 CE) under the title: “Mentioning the women mentioned in the question to our Imam Ahmad".
This neglect of the scientific history of women is also evident in several Andalusian issues.
First: The news of Umm Abi Al-Walid Al-Baji (died 474 AH / 1071 AD), she was a jurist and was not mentioned in the biography books except for her relationship with her son who corrected his birth date, as was reported by Ibn Asakir al-Dimashqi in the History of Damascus.
The second issue: we find it in the translations that Al-Maqri Al-Tlemceni (d. 1041 AH / 1632 AD) singled out - in Nafah al-Tayyib - about twenty famous women from Andalusia.
In those Andalusian translations, the images of neglect are clearly and unfortunately manifested with few exceptions.
Most of those who were mentioned by al-Maqri used her name singly, similar to the surname, with her attribution to one of the Andalusian cities, with complete omission of the rest of the information related to the triple name, date of birth, whom you taught and learned, and when you died.
The strangest thing about that neglect is the story that Al-Maqri told in the form of nursing at the end of his mention of the famous Andalusian women, he said: “It was said that some of the judges [of the city] of Lusha had a wife who surpassed the scholars in knowing the rulings and calamities ... So he gets up to it and she indicates to him what he is judging by! "
As for the third issue;
So it is evident in the feature that the people of the Islamic West became famous for, which is their collection of the various fatwas of their scholars in one book, such as 'Al-Maqar Al-Ma'arab wa Al-Maghrib Al-Maghrib on the Fatwas of the People of Ifriqiya, Andalusia and the Maghrib' by Abu Al-Abbas Al-Wansharisi (d. Any fatwa for any jurist, and this is how the encyclopedias of fatwas that were collected after his era were emulated !!