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A joint statement from Muslim scholars, academics, journalists, et al
In the Name of Allah, the Most Merciful, the Giver of Mercy —
Peace be upon all of the prophets, teachers to mankind, until the last of them, Muhammad —
Due to the recent changes in the government of Afghanistan resulting from a war of fighting foreign influence and a political solution not transpiring among Afghans with the previous regime, the notion that the Islamic Emirate of Afghanistan will aim to implement an Islamic system of governance brings to the forefront the time for there to be more discussion among Muslim scholars, politicians, academics, and specialists on defining core Islamic values and policies that an Islamic government will aspire to rule by. Many conversations are taking place on a range of issues that encompasses every aspect of society and governance and further dialogue is needed to mete out details in such conversations. Details of policy and application of law are just one aspect. Issues dealing with the social structure of society is another. One of these critical discussions is the issue of womens’ and girls’ education in Afghanistan. Due to the track record of the Taliban in the 90s, the current ambiguous nature of the policies on education announced by the current government, and the fear of foreign infringement of values on an education system reflective of Islamic values — it is integral to elucidate Islamic teaching on women’s education to further such dialogue.
Islam’s stance on education is unequivocally one of the most important foundations of faith. The entire objective of revelation from God to humanity was to remove the darkness of ignorance with enlightenment of knowledge.
Islam in fact came to bring literacy & it was at the heart of paving forward education for men and women.
The Prophet Muhammad (peace be on him) said, “seeking knowledge is an obligation on every Muslim” (Narrated by Imam Muslim in his Sahih). An addition which is weak states that he said “on every Muslim man and woman.” Yet, Imam Al Nawawi said, “even if this (portion of the) hadith is weak, it’s meaning is correct.”
While the knowledge mentioned in this hadith primarily refers to sacred knowledge that connects a person to the Almighty as well as sacred guidance for every facet of life it is not limited to it and encompasses all knowledge. Scholars in Islam not only extensively discussed the merits of different branches of knowledge but actively participated in the sciences, mathematics, poetry and the arts, liberal arts, and more. Muslim thinkers like Ibn Rushd, Ibn Sina, Al Ghazali, Ibn Al Jawzi, Ibn Taymiyyah, Al Nanotwi the founder of Dar Al Ulum in Deoband, India, as well as many contemporaries, and countless more are known for their contributions. Muslims advanced in every field of knowledge and became the bastion for it for centuries.
George Saliba in his book, Islamic Science and Making of the European Renaissance, discusses how Islam was the source of the innovations in the sciences and all branches of knowledge that impacted Europe and the globe for these reasons. Islam encouraged education and was the foundation of the Muslim state to establish schools in localized educational systems in masjids which then led to formalized schools being established in masjids and then others outside of the masjid. Not just Islamic disciplines but all branches of knowledge and the sciences were even taught in these masjid based institutions. Saliba also asserts that “the European paradigm of conflict between religion and science does not really apply to the Islamic world. The religion of Islam encourages rational and scientific inquiry. Therefore, Muslims see no insurmountable contradictions between their faith and natural laws. Hence, studying religion and studying natural sciences does not create a conflict for Muslims” (Nuh Aydin, Fountain Magazine). Islamic scholars based such pursuit of all knowledge on the principle that the study of science will never contradict revelation from God who created the natural universe and brought about its perfect function.
Scholars such as Nadwi (in Islam & the World) and Al Attas (in Islam & Secularism) extensively discuss the post-colonial need to revitalize such pursuit of knowledge for Muslim advancement in all levels of special sector education, specialization, technology, etc.
The word for knowledge (‘ilm) in Arabic even is defined as “the inverse of ignorance” (Ibn Mandhur).
Among the first institutions the Prophet peace be on him established is the educational institution. Not only was the Prophet’s masjid a center of learning but the Prophet commissioned people to learn in the community learning institutions known as Bayt Al Midras.
The Prophet Muhammad’s injunctions and practice shows that the need for education is a right of people that must be delivered by every Islamic governance.
The Universal Islamic Declaration of Human Rights (UIDHR), adopted by the Islamic Council of Europe on 19 September 1981/21 Dhul Qaidah 1401 H states:
“XII. Right to Freedom of Belief, Thought and Speech
… b) Pursuit of knowledge and search after truth is not only a right but a duty of every Muslim.”
It has been unfortunately a mark of global ignorance of Islamic history, from both Muslims and non-Muslims, of the collective role and contribution of women in every facet of education and Muslim society in Islamic tradition. Women have been a source of education and wisdom from the stories of the women mentioned as examples for all of humanity in the Quran: Maryam (Mary)’s servitude, Asiyah (Pharoah’s wife)’s perseverance on truth, the Queen of Sheba’s establishing justice, the mother & sister of Musa (Moses) being paragons of trusting God, the mention of the mothers of the believers the wives of the Prophet Muhammad, and his daughters who became some of the greatest sources of Islamic scholarship in history. His wife Khadijah was the first believer in faith, and one of the most important backers and counsels to him. She was a successful businesswoman and well known in Makkah who proposed to him due to the trustworthiness and loyalty she witnessed as his employer. His wives like ‘Aishah and Umm Salmah, went on expeditions with the Prophet and later, behind veils, taught, counseled, and were some of the most important political advisors to the caliphate. They are known as some of the greatest scholars in Islamic history. Some female companions fought in physical battle and a woman is among the only known people on earth that physically saved the life of the Prophet Muhammad peace be on him by taking multiple blows to her body while she fought off an attacker in battle, Umm ‘Ammarah Nusaybah bint Ka’b. Besides the fact that the Prophet (peace be on him) actively engaged women’s consultation in governmental and political matters, among the most important moments of political involvement in the history of Islam was the participation of women among those who signed an accord and pledge at Aqabah. The pledge of ‘Aqabah was a political pledge from the people of Madinah affording safety, protection, and allegiance to the Prophet Muhammad (peace be on him) and signaled one of the most integral moments in establishing the Islamic governance. Two women were among the seventy-two who pledged to the Prophet Muhammad (peace be on him) in this vital political agreement. They were Nusaybah bin Ka’b and Asma bint ‘Amr. This is only one example of the other many political pledges and allegiances in which the Prophet Muhammad (peace be on him) not only sought active counsel from women, but they were actively involved in and counted among those who established political precedence for their establishment.
The Prophet Muhammad would enjoin women to attend the masjid and commanded that they not be prevented from attending by saying “do not prevent the female servants of Allah from the masjids of Allah” (Narrated in Sahih Al Bukhari and Muslim).
He would even give special care to teach a women’s-only class so that it gave access to seeking knowledge, heard their complaints, and responded to their queries.
Aishah said, “Blessed is the One Whose hearing encompasses all things. I heard some of the words of Khawlah bint Tha’labah (when she came to speak with the Prophet Muhammad peace be on him), but some of her words were not clear to me, when she complained to the Messenger of Allah about her husband, and said: ‘O Messenger of Allah, he has consumed my youth and I split my belly for him (i.e., bore him many children), but when I grew old and could no longer bear children he declared Zihar (he angrily said to her a statement which she understood from it a pronunciation of divorce) upon me; O Allah, I complain to You.’ She continued to complain until Gabriel brought down these Verses: ‘Indeed Allah has heard the statement of she who pleads with you (O Muhammad) concerning her husband, and complains to Allah” (58:1)” (Narrated by Ibn Majah).
It was from his kindness to make himself available to women in need even though he was the head of state.
Narrated Anas ibn Malik that a woman who came to the Messenger of Allah and said: “Messenger of Allah: I have some need with you. He said to her: ‘Mother of so and so, go to any street you wish and I will sit with you. So she sat and the Messenger of Allah sat with her till until he fulfilled her need.” (Narrated by Abu Dawud)
The Prophet enjoined women to come to the masjid and learn. He would visit them in their villages and teach and hear their questions. He would dedicate for them to come from their villages to Madinah. His masjid would fill for a women’s-only educational gathering and listen and address their questions.
‘Aisha reported: A woman asked the Messenger of Allah (may peace be upon him) how to wash herself after menstruation. She mentioned that he taught her how to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that? He (the Holy Prophet) said: Praise be to Allah, purify yourself with it, and covered his face (out of shyness). A’isha reported: I dragged her to my side for I had understood what the Messenger of Allah (may peace be upon him) intended… (Narrated in Sahih Muslim). The Prophet Muhammad tacitly approved Aishah teaching the woman.
The Prophet dedicated time even to young girls to ask him questions, and give them time.
Anas bin Malik said, “If a female servant among the people of Madinah were to take the hand of the Messenger of Allah, he would not take his hand away from hers until she had taken him wherever she wanted in Madinah so that her needs may be met” (Narrated by Ibn Majah).
The stories of countless visionaries & leaders in Islamic history must be revived: such as one of the greatest spiritual leaders Rabiah Al ‘Adawiyyah, one of the main preservers of prophetic hadith in Sahih Al Bukhari Fatimah Al Marwaziyyah, Zubaydah bint Ja’far, the wife of Harun Al Rashid, and her historic humanitarian projects in the Abbasid caliphate that provided shelter for every pilgrim on the path of migration in Arabia and from Iraq to Madinah and Makkah, Fatimah Al Fihriyyah who founded the historic Qarawiyyin masjid which would become one of the most historic learning institutions in the world, Lubna of Cordoba and her position as the secretary of the caliph AbdulRahman III marked her as one of the most noble in the Umayyad palace for her knowledge. Andalusi scholar Ibn Bashkuwal said, “She excelled in writing, grammar, and poetry. Her knowledge of mathematics was also immense and she was proficient in other sciences as well. There were none in the Umayyad palace as noble as her” (Narrated in Kitab Al Sila). Others like female Muslim scholars and jurists like Fatimah the daughter of Imam Malik, Fatimah Al Sharrat in Andalus, Fatimah Al Samarqandiyyah, and thousands of others. Even political leaders like the famous Mamluk Shajar Al Durr, Sayyida Al Hurra, Kösem Sultan & Hurrem Sultan of the Turkic Ottomans, Razia Sultan of the Delhi Sultanate, and thousands of others. Their mention is only a reflection of the world’s collective amnesia of their contribution and history. Afghanistan’s history and tradition of women who were impactful in society as government figures, scholars, and their contributions are recognized as well. Gawhar Shad was a renowned political figure during the Timurid dynasty in the 15th Century. She was married to Emperor Shahrukh and in addition to being a queen, Gawhar Shad was a minister and a leader in promoting arts and culture. She became one of the most influential leaders of the country for decades in Herat where she is buried. She is just one example of impactful women in Afghanistan’s history. Many of these women were pioneers in building educational institutions in Muslim lands, many of them which exist to this day as waqfs (trusts). This in addition to the thousands of Afghan women who have graduated and studied shariah and Islamic studies from learning institutions.
There is therefore no doubt, and goes without saying, that limiting education in the capacities mentioned to only men & boys while not allowing women & girls to study is against Islam’s teachings, the injunctions of the Quran, against the practice of the Prophet Muhammad peace be on him, and antithetical to the objectives & foundations of Islam.
Muslim societies today even boast the active involvement of women in every facet of education, government and politics, and society. Some Muslim countries even have more women in academia and positions of government than men. Yet, challenges such as abuse, cultural infringement rather than correct religious understanding that takes away from women’s rights, domestic violence, the right to learn, and many more issues Muslim societies must actively address and work to alleviate.
An environment of acceptance of critical feedback and complaint must be cultivated. Open dialogue with women, government officials and policy makers, scholars, and specialists must be the staple of any successful Islamic society in fulfilling the needs of women.
The Islamic imperative for women’s education is a primary right that must be instated.
In light of the shariah and in what has been mentioned, we call on the Islamic Emirate of Afghanistan:
- to re-instate women & girls education at every level without further delay.
- to clearly elucidate what the challenges are that are preventing women & girls education programs from being established so that if problems exist they can be quickly resolved.
- to openly allow qualified women’s involvement at all ministerial levels for the betterment of the country.
- to allow for women specifically on the discourse in development of the curriculum of Afghanistan in the Ministry of Education.
- to establish conferences that welcome dialogue on educational developments from specialists and scholars.
- to develop literacy programs for the rural areas and develop education centers as a priority in establishing societal benefit.
- to actively seek the consultation of scholars and Islamic education specialists from around the world in the betterment of Afghan society and education.
- a formation of an independent Shura-e-Ulama (scholarly council) to have dialogue on this and other religious matters
- to actively seek the consultation of Muslim educational organizations around the world to help mold best practice models.
- to consult other Muslim societies in modeling Islamic values, gender and role involvement in society, and vibrant Islamic education curriculum and programs such as: Qatar, Malaysia, Turkey, etc.
We hope that this is taken seriously as millions have been spent on women’s education that can be capitalized by the current Afghan government. The corruption, mismanagement, and infringement of values of the past can be rectified by not dismissing the dire needs of today. The government must act now.
The countries of the world, starting with Muslim countries and neighbors, must aid Afghanistan. Those perpetuating ill advised policies of freezing government assets hinder the ability of the government to serve people in these critical fields and the international community must do its best to support Afghan society in every outlet possible, economically and politically and not harm them. Sanctions have been shown to do more harm than good and diplomacy will net more results than societally impacting a population by instating sanctions on them. Education must be depoliticized and fully funded. All impediments must be removed, and all avenues of allowing the educational infrastructure must be supported for the future of women and girls in Afghanistan. Yet, we remind the Afghan government leadership that the harm done by others does not absolve them of the responsibility to their people.
In conclusion, the Prophet Muhammad peace be on him said, “Seek to be kind toward women…” (Narrated in Sahih Al Bukhari and Muslim). This hadith of the Prophet Muhammad peace be on him must be the absolute principle under which an Islamic government deals with womens issues. “Seek to be kind” is a direct injunction to fulfill these rights and the needs via governance in regard to the formulation of policy, advancing opportunities for women, and even in the manners and conduct from government officials to police behavior. From kindness is to instate policies on women’s issues that the world can look up to and not one that the world, and Muslims, disagree with.
The Prophet Muhammad (peace be on him) even made it a marker and condition of the best society being one whose people are best to their women. He said, “the best of you are the best to your women” (Narrated by Ibn Majah in his Sunan, Ibn Hibban, and Al Hakim). The marker of being the best to women starts with family, then community, then the governance and policies of a nation, and then globally. May Afghanistan be a marker of that greatness in implementing this hadith as a principle in governance and policies dealing with women.
May Allah Almighty guide all Muslim leaders, give them the ability to serve the people they are responsible for, and fulfill the trust that they will be held accountable for. May He protect the world and Afghanistan from harm and oppression from inside and out.
We encourage the global Muslim community and especially its scholars and political leaders to sign on to this support of the Islamic imperative for Women’s Education in Afghanistan.
Signed,
(Signatories are continuously updated — if you’d like to become a signatory please fill out the following form by clicking here)
Mi. Sh. Hasib Noor — Founder & Director, The Legacy Institute مؤسسة التراث الإسلامي and Faith. Global
Ustaza Fatima Gailani — Board Member of the Afghan Red Crescent Society
Dr. Sh. Omar Suleiman — Founder & President of Yaqeen Institute for Islamic Research. Professor of Islamic Studies and board member of Ethics Center at Southern Methodist University
Dr. Sha. Tamara Gray — Executive Director of Rabata, member of the Fiqh council of North America, Professor of Islamic studies at Rabata’s Ribaat Academic Institute, the Islamic Seminary of America, and the United Theological Seminary of the Twin Cities.
Mi. Sh. Mustafa Umar Nadwi — Executive member of the Fiqh Council of North America, Founder & President of the California Islamic University, and the Director of Education and Outreach at the Islamic Institute of Orange County
Sha. Zaynab Ansari — Women’s Scholar In-Residence, Tayseer Seminary
Sha. Muslema Purmul — Religious Director, The Majlis
Sh. Jamaal Diwan — Resident Scholar, The Majlis and Islamic Studies Teacher, Bright Horizon Academy
Dr. Sh. Yasir Qadhi — Dean Of Academic Affairs At The Islamic Seminary of America, Resident Scholar, East Plano Islamic Center
Sh. Suhaib Webb — Resident Scholar, Center DC, and North American Fiqh Council
Dr. Zuhra Faizi — Lecturer at the Massachusetts Institute of Technology (MIT), and Postdoctoral Researcher at the Harvard Graduate School of Education
Mariam Wardak — Founder of Her Afghanistan
Haroun Rahimi — Assistant Professor of Law at AU of Afghanistan
Muska Dustageer — Lecturer, Political Science and Public Administration at AU of Afghanistan
Masuda Sultan — Co-founder, All in Peace
Mohsin Amin — Afghan Policy Analyst and Researcher
English:
https://medium.com/@JointStatementA...-womens-education-in-afghanistan-616f7e04e8bd
In the Name of Allah, the Most Merciful, the Giver of Mercy —
Peace be upon all of the prophets, teachers to mankind, until the last of them, Muhammad —
Due to the recent changes in the government of Afghanistan resulting from a war of fighting foreign influence and a political solution not transpiring among Afghans with the previous regime, the notion that the Islamic Emirate of Afghanistan will aim to implement an Islamic system of governance brings to the forefront the time for there to be more discussion among Muslim scholars, politicians, academics, and specialists on defining core Islamic values and policies that an Islamic government will aspire to rule by. Many conversations are taking place on a range of issues that encompasses every aspect of society and governance and further dialogue is needed to mete out details in such conversations. Details of policy and application of law are just one aspect. Issues dealing with the social structure of society is another. One of these critical discussions is the issue of womens’ and girls’ education in Afghanistan. Due to the track record of the Taliban in the 90s, the current ambiguous nature of the policies on education announced by the current government, and the fear of foreign infringement of values on an education system reflective of Islamic values — it is integral to elucidate Islamic teaching on women’s education to further such dialogue.
Islam’s stance on education is unequivocally one of the most important foundations of faith. The entire objective of revelation from God to humanity was to remove the darkness of ignorance with enlightenment of knowledge.
Revelation to humanity from Adam, Nuh, Ibrahim, Musa, ‘Isa, and Muhammad (peace be on them all) was founded on education and dissemination of knowledge. The first revelation of the Quran was an instruction to read, recite, to an Arab society which had mass illiteracy.
It has been quoted by historians that the companion Umar ibn Al Khattab (Allah be pleased with him) was one of only seventeen people in all of Makkah at the time that could read and write.
Islam in fact came to bring literacy & it was at the heart of paving forward education for men and women.
The Prophet Muhammad (peace be on him) said, “seeking knowledge is an obligation on every Muslim” (Narrated by Imam Muslim in his Sahih). An addition which is weak states that he said “on every Muslim man and woman.” Yet, Imam Al Nawawi said, “even if this (portion of the) hadith is weak, it’s meaning is correct.”
While the knowledge mentioned in this hadith primarily refers to sacred knowledge that connects a person to the Almighty as well as sacred guidance for every facet of life it is not limited to it and encompasses all knowledge. Scholars in Islam not only extensively discussed the merits of different branches of knowledge but actively participated in the sciences, mathematics, poetry and the arts, liberal arts, and more. Muslim thinkers like Ibn Rushd, Ibn Sina, Al Ghazali, Ibn Al Jawzi, Ibn Taymiyyah, Al Nanotwi the founder of Dar Al Ulum in Deoband, India, as well as many contemporaries, and countless more are known for their contributions. Muslims advanced in every field of knowledge and became the bastion for it for centuries.
George Saliba in his book, Islamic Science and Making of the European Renaissance, discusses how Islam was the source of the innovations in the sciences and all branches of knowledge that impacted Europe and the globe for these reasons. Islam encouraged education and was the foundation of the Muslim state to establish schools in localized educational systems in masjids which then led to formalized schools being established in masjids and then others outside of the masjid. Not just Islamic disciplines but all branches of knowledge and the sciences were even taught in these masjid based institutions. Saliba also asserts that “the European paradigm of conflict between religion and science does not really apply to the Islamic world. The religion of Islam encourages rational and scientific inquiry. Therefore, Muslims see no insurmountable contradictions between their faith and natural laws. Hence, studying religion and studying natural sciences does not create a conflict for Muslims” (Nuh Aydin, Fountain Magazine). Islamic scholars based such pursuit of all knowledge on the principle that the study of science will never contradict revelation from God who created the natural universe and brought about its perfect function.
Scholars such as Nadwi (in Islam & the World) and Al Attas (in Islam & Secularism) extensively discuss the post-colonial need to revitalize such pursuit of knowledge for Muslim advancement in all levels of special sector education, specialization, technology, etc.
The word for knowledge (‘ilm) in Arabic even is defined as “the inverse of ignorance” (Ibn Mandhur).
Among the first institutions the Prophet peace be on him established is the educational institution. Not only was the Prophet’s masjid a center of learning but the Prophet commissioned people to learn in the community learning institutions known as Bayt Al Midras.
The Prophet Muhammad’s injunctions and practice shows that the need for education is a right of people that must be delivered by every Islamic governance.
The Universal Islamic Declaration of Human Rights (UIDHR), adopted by the Islamic Council of Europe on 19 September 1981/21 Dhul Qaidah 1401 H states:
“XII. Right to Freedom of Belief, Thought and Speech
… b) Pursuit of knowledge and search after truth is not only a right but a duty of every Muslim.”
It has been unfortunately a mark of global ignorance of Islamic history, from both Muslims and non-Muslims, of the collective role and contribution of women in every facet of education and Muslim society in Islamic tradition. Women have been a source of education and wisdom from the stories of the women mentioned as examples for all of humanity in the Quran: Maryam (Mary)’s servitude, Asiyah (Pharoah’s wife)’s perseverance on truth, the Queen of Sheba’s establishing justice, the mother & sister of Musa (Moses) being paragons of trusting God, the mention of the mothers of the believers the wives of the Prophet Muhammad, and his daughters who became some of the greatest sources of Islamic scholarship in history. His wife Khadijah was the first believer in faith, and one of the most important backers and counsels to him. She was a successful businesswoman and well known in Makkah who proposed to him due to the trustworthiness and loyalty she witnessed as his employer. His wives like ‘Aishah and Umm Salmah, went on expeditions with the Prophet and later, behind veils, taught, counseled, and were some of the most important political advisors to the caliphate. They are known as some of the greatest scholars in Islamic history. Some female companions fought in physical battle and a woman is among the only known people on earth that physically saved the life of the Prophet Muhammad peace be on him by taking multiple blows to her body while she fought off an attacker in battle, Umm ‘Ammarah Nusaybah bint Ka’b. Besides the fact that the Prophet (peace be on him) actively engaged women’s consultation in governmental and political matters, among the most important moments of political involvement in the history of Islam was the participation of women among those who signed an accord and pledge at Aqabah. The pledge of ‘Aqabah was a political pledge from the people of Madinah affording safety, protection, and allegiance to the Prophet Muhammad (peace be on him) and signaled one of the most integral moments in establishing the Islamic governance. Two women were among the seventy-two who pledged to the Prophet Muhammad (peace be on him) in this vital political agreement. They were Nusaybah bin Ka’b and Asma bint ‘Amr. This is only one example of the other many political pledges and allegiances in which the Prophet Muhammad (peace be on him) not only sought active counsel from women, but they were actively involved in and counted among those who established political precedence for their establishment.
The Prophet Muhammad would enjoin women to attend the masjid and commanded that they not be prevented from attending by saying “do not prevent the female servants of Allah from the masjids of Allah” (Narrated in Sahih Al Bukhari and Muslim).
He would even give special care to teach a women’s-only class so that it gave access to seeking knowledge, heard their complaints, and responded to their queries.
Aishah said, “Blessed is the One Whose hearing encompasses all things. I heard some of the words of Khawlah bint Tha’labah (when she came to speak with the Prophet Muhammad peace be on him), but some of her words were not clear to me, when she complained to the Messenger of Allah about her husband, and said: ‘O Messenger of Allah, he has consumed my youth and I split my belly for him (i.e., bore him many children), but when I grew old and could no longer bear children he declared Zihar (he angrily said to her a statement which she understood from it a pronunciation of divorce) upon me; O Allah, I complain to You.’ She continued to complain until Gabriel brought down these Verses: ‘Indeed Allah has heard the statement of she who pleads with you (O Muhammad) concerning her husband, and complains to Allah” (58:1)” (Narrated by Ibn Majah).
It was from his kindness to make himself available to women in need even though he was the head of state.
Narrated Anas ibn Malik that a woman who came to the Messenger of Allah and said: “Messenger of Allah: I have some need with you. He said to her: ‘Mother of so and so, go to any street you wish and I will sit with you. So she sat and the Messenger of Allah sat with her till until he fulfilled her need.” (Narrated by Abu Dawud)
The Prophet enjoined women to come to the masjid and learn. He would visit them in their villages and teach and hear their questions. He would dedicate for them to come from their villages to Madinah. His masjid would fill for a women’s-only educational gathering and listen and address their questions.
‘Aisha reported: A woman asked the Messenger of Allah (may peace be upon him) how to wash herself after menstruation. She mentioned that he taught her how to take bath and then told her to take a piece of cotton with musk and purify herself. She said: How should I purify myself with that? He (the Holy Prophet) said: Praise be to Allah, purify yourself with it, and covered his face (out of shyness). A’isha reported: I dragged her to my side for I had understood what the Messenger of Allah (may peace be upon him) intended… (Narrated in Sahih Muslim). The Prophet Muhammad tacitly approved Aishah teaching the woman.
The Prophet dedicated time even to young girls to ask him questions, and give them time.
Anas bin Malik said, “If a female servant among the people of Madinah were to take the hand of the Messenger of Allah, he would not take his hand away from hers until she had taken him wherever she wanted in Madinah so that her needs may be met” (Narrated by Ibn Majah).
The stories of countless visionaries & leaders in Islamic history must be revived: such as one of the greatest spiritual leaders Rabiah Al ‘Adawiyyah, one of the main preservers of prophetic hadith in Sahih Al Bukhari Fatimah Al Marwaziyyah, Zubaydah bint Ja’far, the wife of Harun Al Rashid, and her historic humanitarian projects in the Abbasid caliphate that provided shelter for every pilgrim on the path of migration in Arabia and from Iraq to Madinah and Makkah, Fatimah Al Fihriyyah who founded the historic Qarawiyyin masjid which would become one of the most historic learning institutions in the world, Lubna of Cordoba and her position as the secretary of the caliph AbdulRahman III marked her as one of the most noble in the Umayyad palace for her knowledge. Andalusi scholar Ibn Bashkuwal said, “She excelled in writing, grammar, and poetry. Her knowledge of mathematics was also immense and she was proficient in other sciences as well. There were none in the Umayyad palace as noble as her” (Narrated in Kitab Al Sila). Others like female Muslim scholars and jurists like Fatimah the daughter of Imam Malik, Fatimah Al Sharrat in Andalus, Fatimah Al Samarqandiyyah, and thousands of others. Even political leaders like the famous Mamluk Shajar Al Durr, Sayyida Al Hurra, Kösem Sultan & Hurrem Sultan of the Turkic Ottomans, Razia Sultan of the Delhi Sultanate, and thousands of others. Their mention is only a reflection of the world’s collective amnesia of their contribution and history. Afghanistan’s history and tradition of women who were impactful in society as government figures, scholars, and their contributions are recognized as well. Gawhar Shad was a renowned political figure during the Timurid dynasty in the 15th Century. She was married to Emperor Shahrukh and in addition to being a queen, Gawhar Shad was a minister and a leader in promoting arts and culture. She became one of the most influential leaders of the country for decades in Herat where she is buried. She is just one example of impactful women in Afghanistan’s history. Many of these women were pioneers in building educational institutions in Muslim lands, many of them which exist to this day as waqfs (trusts). This in addition to the thousands of Afghan women who have graduated and studied shariah and Islamic studies from learning institutions.
There is therefore no doubt, and goes without saying, that limiting education in the capacities mentioned to only men & boys while not allowing women & girls to study is against Islam’s teachings, the injunctions of the Quran, against the practice of the Prophet Muhammad peace be on him, and antithetical to the objectives & foundations of Islam.
Muslim societies today even boast the active involvement of women in every facet of education, government and politics, and society. Some Muslim countries even have more women in academia and positions of government than men. Yet, challenges such as abuse, cultural infringement rather than correct religious understanding that takes away from women’s rights, domestic violence, the right to learn, and many more issues Muslim societies must actively address and work to alleviate.
An environment of acceptance of critical feedback and complaint must be cultivated. Open dialogue with women, government officials and policy makers, scholars, and specialists must be the staple of any successful Islamic society in fulfilling the needs of women.
The Islamic imperative for women’s education is a primary right that must be instated.
In light of the shariah and in what has been mentioned, we call on the Islamic Emirate of Afghanistan:
- to re-instate women & girls education at every level without further delay.
- to clearly elucidate what the challenges are that are preventing women & girls education programs from being established so that if problems exist they can be quickly resolved.
- to openly allow qualified women’s involvement at all ministerial levels for the betterment of the country.
- to allow for women specifically on the discourse in development of the curriculum of Afghanistan in the Ministry of Education.
- to establish conferences that welcome dialogue on educational developments from specialists and scholars.
- to develop literacy programs for the rural areas and develop education centers as a priority in establishing societal benefit.
- to actively seek the consultation of scholars and Islamic education specialists from around the world in the betterment of Afghan society and education.
- a formation of an independent Shura-e-Ulama (scholarly council) to have dialogue on this and other religious matters
- to actively seek the consultation of Muslim educational organizations around the world to help mold best practice models.
- to consult other Muslim societies in modeling Islamic values, gender and role involvement in society, and vibrant Islamic education curriculum and programs such as: Qatar, Malaysia, Turkey, etc.
We hope that this is taken seriously as millions have been spent on women’s education that can be capitalized by the current Afghan government. The corruption, mismanagement, and infringement of values of the past can be rectified by not dismissing the dire needs of today. The government must act now.
The countries of the world, starting with Muslim countries and neighbors, must aid Afghanistan. Those perpetuating ill advised policies of freezing government assets hinder the ability of the government to serve people in these critical fields and the international community must do its best to support Afghan society in every outlet possible, economically and politically and not harm them. Sanctions have been shown to do more harm than good and diplomacy will net more results than societally impacting a population by instating sanctions on them. Education must be depoliticized and fully funded. All impediments must be removed, and all avenues of allowing the educational infrastructure must be supported for the future of women and girls in Afghanistan. Yet, we remind the Afghan government leadership that the harm done by others does not absolve them of the responsibility to their people.
In conclusion, the Prophet Muhammad peace be on him said, “Seek to be kind toward women…” (Narrated in Sahih Al Bukhari and Muslim). This hadith of the Prophet Muhammad peace be on him must be the absolute principle under which an Islamic government deals with womens issues. “Seek to be kind” is a direct injunction to fulfill these rights and the needs via governance in regard to the formulation of policy, advancing opportunities for women, and even in the manners and conduct from government officials to police behavior. From kindness is to instate policies on women’s issues that the world can look up to and not one that the world, and Muslims, disagree with.
The Prophet Muhammad (peace be on him) even made it a marker and condition of the best society being one whose people are best to their women. He said, “the best of you are the best to your women” (Narrated by Ibn Majah in his Sunan, Ibn Hibban, and Al Hakim). The marker of being the best to women starts with family, then community, then the governance and policies of a nation, and then globally. May Afghanistan be a marker of that greatness in implementing this hadith as a principle in governance and policies dealing with women.
May Allah Almighty guide all Muslim leaders, give them the ability to serve the people they are responsible for, and fulfill the trust that they will be held accountable for. May He protect the world and Afghanistan from harm and oppression from inside and out.
We encourage the global Muslim community and especially its scholars and political leaders to sign on to this support of the Islamic imperative for Women’s Education in Afghanistan.
Signed,
(Signatories are continuously updated — if you’d like to become a signatory please fill out the following form by clicking here)
Mi. Sh. Hasib Noor — Founder & Director, The Legacy Institute مؤسسة التراث الإسلامي and Faith. Global
Ustaza Fatima Gailani — Board Member of the Afghan Red Crescent Society
Dr. Sh. Omar Suleiman — Founder & President of Yaqeen Institute for Islamic Research. Professor of Islamic Studies and board member of Ethics Center at Southern Methodist University
Dr. Sha. Tamara Gray — Executive Director of Rabata, member of the Fiqh council of North America, Professor of Islamic studies at Rabata’s Ribaat Academic Institute, the Islamic Seminary of America, and the United Theological Seminary of the Twin Cities.
Mi. Sh. Mustafa Umar Nadwi — Executive member of the Fiqh Council of North America, Founder & President of the California Islamic University, and the Director of Education and Outreach at the Islamic Institute of Orange County
Sha. Zaynab Ansari — Women’s Scholar In-Residence, Tayseer Seminary
Sha. Muslema Purmul — Religious Director, The Majlis
Sh. Jamaal Diwan — Resident Scholar, The Majlis and Islamic Studies Teacher, Bright Horizon Academy
Dr. Sh. Yasir Qadhi — Dean Of Academic Affairs At The Islamic Seminary of America, Resident Scholar, East Plano Islamic Center
Sh. Suhaib Webb — Resident Scholar, Center DC, and North American Fiqh Council
Dr. Zuhra Faizi — Lecturer at the Massachusetts Institute of Technology (MIT), and Postdoctoral Researcher at the Harvard Graduate School of Education
Mariam Wardak — Founder of Her Afghanistan
Haroun Rahimi — Assistant Professor of Law at AU of Afghanistan
Muska Dustageer — Lecturer, Political Science and Public Administration at AU of Afghanistan
Masuda Sultan — Co-founder, All in Peace
Mohsin Amin — Afghan Policy Analyst and Researcher
English:
https://medium.com/@JointStatementA...-womens-education-in-afghanistan-616f7e04e8bd
