After reading this who has an excuse for not working for the Khilafah?

 The clear Evidences for the Obligation of the Khilafah

Islam has been reduced to merely a state "religion" and Secularism is hailed as the states Ideology. The Kuffar succeeded in divorcing our system, the Khilafah, from our lives.

"We must put an end to anything which brings about any Islamic unity between the sons of the Muslims. As we have already succeeded in finishing off the Khilafah, so we must ensure that there will never arise again unity for the Muslims, whether it be intellectual or cultural unity"
The British Foreign Minister addressing the British Prime Minister shortly before World War II.

"The situation now is that Turkey is dead and will never rise again, because we have destroyed it's moral strength, the Khilafah and Islam" Lord Curzon, British Foreign Minister, infront of the House of Commons after the Lausanne Treaty of July 24th 1924.

Is it any wonder, then, that Muslims today don't even know about their true ruling system? That they've never even heard the word Khilafah uttered in any discussion related to their revival? The British have succeeded in "educating" us to such an extent that we run towards their system and rush to abandon our Deen. So what is this Khilafah? Why is it so vital for Islam?

The mechanism through which we live Islam is the Khilafah ruling system. This is the same Khilafah ruling system that the Khulafa Rashideen implemented and the same one which existed right up until 3rd March, 1924, when it was destroyed by the British agent and traitor, Mustafah Kemal. The Prophet (saw) said:

"The knots of Islam will be broken one by one until everyone of them is undone. The first to be undone will be the knot of ruling and the last will be the knot of Salah" (Musnad of Imam Ahmed)


THE FARD (OBLIGATION) OF AL-KHILAFAH
In the Glorious Qur'an:

Allah (SWT) says in the translation of the meaning of the Qur'an ul-Kareem (TMQ):

1. "But no, by your Lord, they will not have Eeman until they make you (O Prophet) rule between them in that wich they dispute, and they find in their souls no resistance against your decisions, but accept them with the fullest conviction" (TMQ 4:65).

2. "Indeed, we have revealed to you the book with the truth so that you may rule between mankind by that which Allah has shown you" (TMQ 4:105).

3. "So rule between them by that which Allah has revealed, and follow not their desires, but beware of them in case they seduce you from just some part of that which Allah has revealed to you" (TMQ 4:49).

4. "Whosoever does not rule by that which Allah has revealed, they are disbelievers (Kafiroon).....the thaalimoon (oppressors)....the fasiqoon (evil doers)"
(TMQ 4. 5:44-47)

These ayaat(versus) of Qur'an, and many others, prove beyond doubt the obligation of ruling by what Allah has revealed. The first one in particular refers to the Muslims directly by stating that we have no real Imaan (belief) until we make them judge between us by Allah's revelation. This is an indication of the obligation for all Muslims to establish Allah's ruling system.


In the Ahadeeth of our beloved Prophet (saw):

1: Imam Muslim narrated from Abu Hazim who said:
I was with Abu Hurairah for five years and I heard him narrate from the Prophet (SAW) that he said: "The Prophets used to rule Bani Israel. Whenever a prophet died another prophet succeeded him, but there will be no prophets after me; instead there will be Khulafaa' (Khalifahs) and they will number many". They asked: what then do you order us? He said: "fulfil allegiance to them one after the other. Give them their dues. Verily Allah will ask them about what he entrusted them with".

This Hadeeth is a clear statement of the fact that the form of government in Islam, after the Prophet (SAW) is the Khilafah, and not an Islamic Republic, Islamic Socialist Republic or Islamic Imarah. This understanding is supported by numerous other Hadeeth that indicate the only system of government in Islam is the Khilafah.

2: Imam Muslim narrated from Abdullah bin 'Umar who said that the Prophet (saw) said,

"One who dies without having bound himself by an oath of allegiance (to a Khalifah) will die the death of one belonging to the days of ignorance (Jahiliyah)".

3. Ahmed and Ibn abi 'Asim narrated that the Prophet (saw) said,

"Whosoever dies and he does not have over him an Imaam, he dies the death of Jahilyyah".

Thus the Prophet (SAW) made it compulsory that every Muslim should have over him an Imaam, which is also represented by having a pledge of allegiance (bayah) on his or her neck. The pledge of allegiance is not given to anyone except the Khalifah. The Ahadeeth inform us that those who run the affairs of Muslims are Khalifahs (some times called Amir ul-Mu'mineen or the Imam). Therefore, this is a command to establish or appoint them.


In the sayings of the Sahabah:

Ali ibn abi Taalib (r.a.) said, "The people will not be straightened except by an Imaam (Khaleefah), whether he is good or bad".
(Bayhaqi, No. 14286, Kanz ul-ummal)

Abdullah ibn 'Umar (r.a.) said "The people in the Ummah will not suffer even if they were oppressors and sinful if the rulers were guided and were guiding. But the people in the Ummah will suffer and perish even if they were guided and were guiding if the rulers were oppressors and sinful".
(Abu Nu'aim narrated in 'Hulayat Awliyyah.)

'Umar ibn al-Khattab (r.a.) said,
"Laa Islam bi laa Jamaa'ati wa laa jamaa'ati bi laa Imaarah, wa laa Imaaratu bi laa sam'on wa taa'ah".
"There is no Islam without a community, and there is no community without a leadership, and there is no authoruty without hearing and obeying".

In the sayings of the Ulemaa:

Imam al-Qurtubi said in his Tafseer of the verse, "Indeed, man is made upon this earth a Khaleefah" (TMQ 2:30) that:
"Haatheeh il-Aayatu asalun fee nasabi Imaamin wa Khaleefatin, yosma'oo lahu wa yotaa'u li-tajtami'i bihi il-kalimatih, wa tonaffithu bihi ahkaam il-Khaleefah, wa laa khalaafu fee wajoobi thalik bayna al-Ummati wa laa bayn al-a'immah, illa maa rawaya 'an il-Asam al-Mu'tazzili..."
"This Ayah is a source in the selection of an Imaam, and a Khaleefah, he is listened to and he is obeyed, for the word is united through him, and the Ahkam (laws) of the Khaleefah are implemented through him, and there is no difference regarding the obligation of that between the Ummah, nor between the Imams except what is narrated about al-Asam, the Mu'tazzili (a deviant group)...".
(Tafseer ul-Qurtubi 264/1.)

Imam al-Qurturbi (rh.a.) also said,
"The Khilafah is the pillar upon which other pillars rest".

Imam an-Nawawi (rh.a.) said,
"Ijma'oo 'alaa annahu yajib 'alal-Muslimeena nasabun Khaleefah".
"(The scholars) consented that it is an obligation upon the Muslims to select a Khaleefah".
(Sharhu Sahih Muslim page 205 vol 12)

Imaam al-Ghazali (rh.a.) when writing of the potential consequences of losing the Khilafah said,
"The judges will be suspeneded, the Wilayaat (provinces) will be nullified, ... the decrees of those in authority will not be executed and all the people will be on the verge of Haraam".
(al Iqtisaad fil Itiqaad page 240.)

Ibn Taymiyyah (rh.a.) said,
"Yajib an yo'rafa anna wilayata amr in-naasi min a'thami waajibaat id-Deen, Bal laa qiyaamu li-Deen illa bihaa".
"It is obligatory to know that the office in charge of commanding over the people (ie: the Khilafah post) is one of the greatest obligations of the Deen. In fact, their is no establishment of the Deen except by it....this is the opinion of the salaf, such as al-Fadl ibn 'Iyaad, Ahmed ibn Hanbal and others".
(Siyaasah Shariyyah - chapter: 'The obligation of adherence to the leadership'.)

Imam abu ul-Hasan al-Mawardi (rh.a.) said,
"'Aqd ul-Imamati li man yaqoomu bihaa fil-ummati wajib bil-Ijmaa' ".
"The contract of the Imamah (leadership) for whoever is standing with it, is an obligation by Ijmaa'a (consensus)".
(al-Ahkam us-Sultaniyyah [Arabic] p 56.)

Imam Ahmed (rh.a.) said:
"Al-Fitnatu Ithaa lam yakun Imaamun Yaqoomu bi amril-Muslimeen", which means,
"The Fitna (mischief and tribuulations) occurs when there is no Imaam established over the affairs of the people".

Abu Hafs Umar al-Nasafi (rh.a.) a noted scholar of the 6th century Hijri states;
"The Muslims simply must have an Imam (Khaleefah), who will execute the rules, establish the Hudud (penal system), defend the frontiers, equip the armies, collect Zakah, punish those who rebel (against the state) and those who spy and highwaymen, establish Jum'ah and the two 'Eids, settle the dispute among the servants (of Allah), accept the testimony of witnesses in matters of legal rights, give in marriage the young and the poor who have no family, and distribute the booty".

Imam Al-Juzayri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "The Imams (scholars of the four schools of thought- Shafi'i, Hanafi, Maliki, Hanbali)- may Allah have mercy on them- agree that the Imamah (Leadership) is an obligation, and that the Muslims must appoint an Imam who would implement the deen's rites, and give the oppressed justice against the oppressors".
("Fiqh ul-Mathahib ul- Arba'a" [the Fiqh of the four schools of thought], volume 5, page 416.)

Imam al-Haythami said,
"A'lamu anna Sahabata- Ridhwaan Allahu 'alayhim -Ajma'oo 'ala anna nasab al-Imaamata ba'd inqiraadhi zaman in-Naboowa waajibon bal ja'aloohu ahamu wajibaat hayth ushtaghloo bihi 'an dafani rasool illah".
"It is known that the Sahabah (r.a.h) consented that selecting the Imaam after the end of the era of Prophethood was an obligation (Wajib). Indeed they made it (more) important than the (other) obligations whilst they were busy with it over the burial of the Prophet (saw)".
(al-Haythami in Sawaa'iq ul-haraqah:17.)



THE OBLIGATION OF THERE BEING ONLY ONE KHALIFAH FOR THE ENTIRE MUSLIM UMMAH:
In the ahadeeth of the beloved Prophet (saw)

1) The Prophet (saw) said: "When the oath of allegiance has been taken for two Khalifs, kill the latter of them". (Narrated in Sahih Muslim by Sa'id al-Khudri)

2) The Prophet (saw) also said: "Whoso comes to you while your affairs has been united under one man, intending to break your strength or dissolve your unity, kill him." (Narrated in Sahih Muslim by 'Arfajah)

So what is with the Muslims who insist on establish regional Islamic Imarah's (Governments) based upon nationalistic divisions drawn up by the British and her fellow colonialists? Cannot we see beyond the plans of the Kuffar? What of those Muslims who wish to establish Islamic Governments in "their own" country and then to resume normal relationships with the rest of the Muslim countries, as if the rest of the Muslim countries are perfectly legal under Islam? Having more than one Khalifah for the entire Ummah is a sin, a fitnah and a division in our ranks.


In the Ijma'a (consensus) of the Sahabah (r.a.)

It is in the books of "As-Sirah" of Ibnu Kathir, "Tarikh ut-Tabari" by at-Tabari, "Siratu Ibn Hisham" by Ibn Hisham, "As-Sunan ul-Kubra" of Bayhaqi, "Al-fasil-fil Milal" by Ibnu Hazim and "Al-A'kd Al-Farid" of Al-Waqidi, that Al-Habbab Ibn ul-Munthir said when the Sahaba met in the wake of the death of the Prophet (SAW) (at the thaqifa hall) of Bani Sa'ida:

"Let there be one Amir from us and one Amir from you (meaning one from the Ansar and one from the Mohajireen)". Upon this Abu Bakr replied: "It is forbidden for Muslims to have two Amirs (rulers)..." Then he got up and addressed the Muslims.

It has additionally been reported in "as-Sirah" of Ibnu Ishaq that Abu Bakr went on to say on the day of Thaqifa: "It is forbidden for Muslims to have two Amirs for this would cause differences in their affairs and concepts, their unity would be divided and disputes would break out amongst them. The Sunnah would then be abandoned, the bida'a (innovations) would spread and Fitna would grow, and that is in no one's interests".

The Sahabah (ra) agreed to this and selected Abu Bakr (ra) as their first Khalifah. Habbab ibn Mundhir (ra) who suggested the idea of two Ameers corrected himself and was the first to give Abu Bakr the Baya'a (pledge of allegiance). This indicates an Ijma'a of all of the Sahabah (ra) and thus is a divine source for us. Ali ibni abi Talib(ra), who was attending the body of the Prophet (saw) at the time, also consented to this.


In the quotes of famous scholars:

1. Imam ash-Shawkaani wrote in his book "Tafseer al-Qur'an al-Atheem", volume 2, page 215: "It is known from Islam by necessity (bi-dharoorah - i.e.: like prayer and fasting) that Islam has forbidden division amongst Muslims and the segregation of their land".

2. The well renowned Imam Hassan Al-Mawardi(ra) in his book "Al-ahkam Al-Sultaniyah" page 9 says: "It is forbidden for the Ummah to have two Imams (leaders) at the same time."

3. Imam An-Nawawi in his book "Mughni Al-Muhtaj", volume 4, page 132 says: "It is forbidden to give an oath to two Imams or more, even in different parts of the world and even if they are far apart".

He also stated in his book, "Sharhu Sahih Muslim" (explanation of Sahih Muslim) chapter 12 page 231, "If a baya'a were taken for two Khalifahs one after the other, the baya'a of the first one would be valid and it should be fulfilled and honoured whereas the baya'a of the second would be invalid, and it would be forbidden to honour it. This is the right opinion which the majority of scholars follow, and they agree that it would be forbidden to appoint two Khalifah's at one given time, no matter how great and extended the Islamic lands become".

4. The Imam Ibnu Hazm in his book "Al-Muhalla", volume 4, page 360 says: "It is unlawful to have more than one Imam in the whole of the world".

5. Al-Imam Al-Juzieri, an expert on the Fiqh of the four great schools of thought said regarding the four Imams, "...It is forbidden for Muslims to have two Imams in the world whether in agreement or discord."
From: "Fiqh ul-Mathahib ul- Arba'a" (the fiqh of the four schools of thought), volume 5, page 416.


CONCLUSION: 

In Conclusion it can be seen that the Khilafah ruling system implements the whole of Islam, thus Islam and the Muslims depend on it. It is not just one fard but the mechanism through which Islam is implemented. This is why the Prophetic calender of the Muslims starts with Yr 1 Hijri. What the Hijrah signifies is the leaving behind of the Makkan Shirk and the establishment of Islam in Madina as a governing system. So year 1 Hijri begins from the first day of Islamic Government, not from the date of first revelation, or the Prophets (saw) birth as it could have done, and as the Christians practice. Thus anyone who makes excuses for this issue will be neglecting the biggest duty in Islam, to establish the Deen. The death of Jahillyyah will be upon him and so it is Fard to work with those who know about the Khilafah and who are working for it according to the methodology of the Prophet (saw), and this is the biggest duty upon the Muslims today above all else. Nobody can claim that this is an impossible task as Allah (swt) promises the victory of the believers and confirms:

"Allah has promised those amongst you who believe and work righteous deeds, that he will indeed grant them inheritance of power in the earth, as he granted it to those before them; that he will establish in authority their Deen, which he has chosen for them, and that he will change their state from a state of fear into a state of security and peace. They will worship me alone and not associate
partners with me, and those who reject faith after this, they will be the rebellious and the wicked" TMQ (an-Noor :55)

Imam Ahmed ibn Hanbal extracted that Huthayfah said the Messenger of Allah (saw) said:"The Prophecy will remain amongst you as long as Allah wills, then Allah will lift it when he wishes, then it will be a Khilafah Rashidah (i.e.: The first four Khalifahs) on the method of the Prophecy, it will remain for as long as Allah wills, then he will lift it when he wills, then it will be a hereditary leadership (i.e.: the Abbasid and Ummayid dynasties etc.) for as long as Allah wills then he will lift it when he so wills. Then there will be a tyrannical rule (i.e.: all the current Kufr regimes of the Muslims) for as long as Allah wills, then he will lift it when he so wills, then there will be a Khilafah Rashidah on the method of the Prophecy, then he kept silent."
(Musnad Imam Ahmed 4/273)

and concerning the liberation of Masjid al-Aqsa from the Jews, the Prophet (saw) said,

"Two Hijrah's will take place, and the latter will be to the place where your father Ibrahim may peace be upon him had immigrated (i.e.: Palestine)"
Note: Hijrah occurs when Muslims emigrate from Kufr lands to the Islamic state.

Subsequently, nobody can claim that this task is an impossible one as it has been promised success by Allah (swt) and his Messenger (saw). All that remains is for the faithful to rush to carry out this noble work and to carry the da'wah to this ummah and remind her of her Deen.

Imam Ahmed reported in his Musnad (5/35) that the Messenger (saw) said:
"If the people of as-sham (Palestine, Lebanon, Jordan, Syria) went astray then there would be no goodness amongst you, but however there will continue to be a group supported from my ummah, and they will not be bothered by those who disapproved until the day of Judgement".

May Allah make us from that group, and support us in re-establishing his Deen on his earth. Ameen.

By Abu 'Ammar

كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

“You are the best of the nation raised up for mankind because you enjoin what is right and forbid the wrong and believe in Allah” [TMQ Al-Imran: 110]

There many evidences in the Qur'an and Sunnah that obligates ALL Muslims, men and women to do da'wah, and enjoin good and forbid evil.

The Qur’an and Sunnah have expressed the idea of da’wa with the terms; tableegh (delivering the call), enjoining the good (ma’ruf) & forbidding the evil (munkar), recommending one another on the truth (tawaasi), being sent to give good tidings and to warn, clarifying the truth, advising (naseeha) and reminding the people, and debate and discuss with the people in the manner which is best and the struggling to make the Deen prevail.

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ

Allah (swt) says, “Invite to the way of your Lord (i.e. Islaam) with Hikmah (divine evidences), and argue with them in a way that is better.” [TMQ 16: 125]

What we can notice when we look at the evidences is that they have come in a general form, addressing Muslims as a whole – not being specific to men or women.

The fuqaha have explained that Da’wah to non-Muslims is in origin Fard Kifayah (obligation of sufficiency), meaning if some people are fulfilling it – the rest of the Ummah are not sinful and are encouraged to also perform it. However, it can become Fard Ayn (individual obligation) in the case where we know a non-Muslim who does not know about Islam and is unlikely to hear about it except through you – in this case it is our obligation to convey the message of Islam to them.

Da’wah to non-Muslims differs from da’wah to Muslims which includes enjoining the Ma’ruf and forbidding the Munkar which is an individual duty. 

Ahmad narrated on the authority of Abu Bakrah that the messenger said: "If the people see the Munkar (evil, wrong doing) and they do not change it, Allah will take them with a punishment".

The Muslims, as individuals, are required to enjoin that which they are commanded with and forbid that which they are ordered to abstain from - if anything happens in front of them that necessitates that – according to the knowledge each individual has.

Furthermore, the Messenger (saw), when addressing the people used to say, “Let the one who is present convey what he has heard to the one who is absent” (Al-Bukhari).

Consequently, enjoining the ma’roof and forbidding the munkar becomes an individual obligation (fard ayn) for which the Muslim will be sinful if he or she did not undertake it, and he is not excused for abandoning it. Thus the Muslimah, in her daily life with her husband, children, relatives, neighbours, customers, acquaintances or anyone else who they happen to meet; each one of such people needs be given the naseeha (advice), if they failed to perform a duty or was disobedient. How can this not be the case when there are sins that only she may be aware of. Such as a sin committed in front of her at a sitting where no one else is present. If she did not advise them then she will be sinful. No one else can take her place, and in his sphere, nobody other than her can fulfil it. For every munkar that appears in his sphere, no one other than the individual who witnesses it is responsible.

If one of our friends is not wearing the khimar, taking riba, has haram relations with men before marriage or engages in any other definitive haram – then you are obliged to forbid this munkar.

The Prophet (saw) said in a hadith narrated from Imam Muslim from Abu Sa’id al Khudri: “Whosoever sees a Munkar (an evil or wrong) let him change it by his hand, if he could not let it be by his tongue. If he could not let it be by his heart, and this is the weakest of Iman”

We are also obliged to work to establish the mechanism which will establish the Ma’ruf and ensure the removal of Munkar, the Islamic state – which has been emphasised by the hadith in Sahih Muslim, the Prophet (saw) said:

“Whosoever dies without a bay'ah on their neck dies the death of Jahiliyyah.'' [Sahih Muslim]

Women have been expressly addressed with the duty of the da'wah because Allah, subhanahu wa ta'ala, says:

يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَعْرُوفًا

"O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah) then be not soft in speech, lest he in whose heart is a disease should be moved with desire, but say that which is Ma'roof (good)." [33:32]

Ibn Abbas understood Allah's injunction to the Prophet's wives, to "say good," to mean that they have to enjoin what is good and forbid what is evil. This can be taken as a general address to all Muslim women. Allah also says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاء بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلاَةَ

"The believers, men and women are Auliya (helpers, protectors) of one another, they enjoin the good and forbid the evil, they perform salah and give away zakah and obey Allah." [9:71]

It is clear in this verse that women are addressed with this task, just as men, whenever they are capable of undertaking it.

* Removing ignorance, increasing awareness of Islam, and the creation of qualified women da'wah carriers. These results have a lasting and beneficial influence, not only on women and the Muslim community, but also on the whole society at large

* Women's place and status in Islam would be highlighted and Muslim women would attain a better awareness of their rights and duties.

* Making dawah should be part of our children’s upbringing by making them aware that they are the future carriers of Islam; and Islam is their identity; without it they are lost.

Examples from Muslim women in the past

The Prophet's companions who left their homes to go places that were thousands of miles away to take the new religion to people also had the support and the backing of their wives. Let’s look at some examples:

- Khadija's (ra) comfort, help, and support of the Prophet, sallallaahu alayhe wa sallam, offer the greatest proof of the vital importance of this role. Khadijah was very rich, and she spent her money to support the da'wah

- If we look at the hadeeth narrated by Abu Saeed that the women said to the Prophet, sallallaahu alayhe wa sallam, "The men are keeping you busy and we do not get enough attention from you. Would you specify a day for us, women? He promised them a day to meet them and educate and admonish them." (Bukhari) The fruits of this understanding and concern by the women companions of the Prophet, sallallaahu alayhe wa sallam, and the attention he gave them, are shining examples and a source of pride for Muslim women

- Aisha, may Allah be pleased with her, is also a perfect example of what the Muslim women should strive to be like. After the Prophet Muhammad, peace be upon him, died, Aisha (ra) was the main source of knowledge about the Prophets teachings. She was active in telling people about Islam and giving knowledge to those who sought it. Abu Musa Ash'ari narrated, "We never had a problem to tackle but always found a relief from Aisha (ra). Her knowledge was stupendous." Imam Zuhri, a Tabe'ie of great renown said, "Aisha was the greatest among the living scholars."

- Umm Sulaim (ra) teaching her son Anas Ibn Malik (ra) about Islam, even though her husband rejected Islam. When Abu Talha proposed to her (before accepting Islam) she told him that her dowry was Islam, he in-turn embraced Islam and she married him. She gave her son Anas to the Prophet (saw) as a servant.

- Umm Hakeem (ra) was the reason behind her husband embracing Islam, the aunt of Adi ibn Hatem (ra) also led him to Islam. Amra, the wife of Habib Al-Ajami would wake up her husband to make salah at night. Asmaa (ra), the daughter of Abu Bakr, encouraged her son, Abdullah ibn Az-Zubair (ra), to stand up for the truth and not fear death in the face of a tyrant.

- Sumayyah (ra) gave up her life when Abu Jahl killed her for becoming a Muslim. She was the first martyr in Islam.

- Umm Salamah (ra) left her husband and saw her children persecuted when she migrated. (She is the one who narrated the famous speech of Ja’far to Najashi). Umm Ammarah (ra) fought in defence of the Prophet, sallallaahu alayhe wa sallam, in the Uhud battle. Tending the wounded in battles was the role Muslim Women played throughout history.

- It is reported that Dawud ibn Husayn (ra), a companion of the Prophet, used to take Qur'anic lessons from Umm Sa'd Jamilah bint As'ad Ansariyyah (ra), daughter of As'ad ibn Rabi who fought in the Battle of Badr and achieved martyrdom in the Battle of Uhud. According to Ibn Athir, Umm Sa'd had memorized the Qur'an and used to give regular lessons.

Even in later generations Muslim women continued to play a large part in Da’wah and the propagation of Islam.

- Nafisa bint al-Hasan (d. 208/824) taught hadith to Imam ash-Shafi'i.

- Ibn Hajar mentioned 12 women who were musnida (transmitters of collection of hadith). He studied with 53 women.

- Ibn Asakir al-Dimashqi (499-571) took hadith from 1,300 male shaykh and 80-odd female shaykha.

What contribution can women make?

Many obstacles and restraints have been the causes behind the weakness and neglect of da'wah work amongst women.

One major reason, is that many men are not convinced about the importance of women's role and responsibilities in the field of da'wah. This is due to the influence of eastern Mushrik culture where women are seen as slaves to men. Unfortunately some attempt to justify this by misinterpreting Islamic evidences, for example:

The Qur'anic verse: وَقَرْنَ فِي بُيُوتِكُنَّ "...remain at your homes..." [33:33] has been misinterpreted by many, and so has the right of guardianship or Qawama. In many instances we see men objecting to women's participation in da'wah and thus preventing them from fulfilling their role toward their fellow Muslims and to the larger society in general. Spreading Islam has been made incumbent on all Muslims, men and women.

It is vital that husbands encourage their wives to participate in da'wah work. Unfortunately, not a lot of Muslim women feel that they know enough about Islam to share it with others. They need to realize that it is their responsibility to obtain that knowledge and then share it with others. Many women also feel uncomfortable presenting to groups of people due to various reasons.

Although many women are busy due to their responsibility as a wife, mother, cook, and teacher, inside their homes, etc – as with any fard, we must make time and organise our lives such that it becomes a centre point of our lives. Women have the ability to make a real difference:

- They generally have a great effect on their husbands. If they have strong Iman and character, they have a very good chance at helping their husbands become strong as well.

- Women are more free than men in communicating with other women, either individually for da'wah activities, or in women's learning and other forums and places of meeting.

- Women stay at home with their sons and daughters, and thus can bring them up as they please.

Practical Steps for women

* Where to do dawah: ideally where people gather regularly, such as the mosques, girls schools – trying to influence the teacher and the curriculum, associations, da'wah groups, friends, families etc.

* We need to start by seeking knowledge and developing our Islamic personalities.

Proper Islamic rules of mixing between men and women must be observed at all times

* Building of the da'wah personality: Da'wah requires sacrifices and therefore women must be prepared to bear the burdens of calling to Islam

* Da'iyat delivering lectures, seminars, sermons, should be able to persuade the listeners by addressing their minds through proofs and evidences.

* Utilising the latest communication technology is important for fruitful dawah. Radio, TV, and the internet are very efficient means for local and international mass-dawah.

* Writing and publishing such as books, newspaper, articles etc are means by which you can easily reach people. Writings should both be eloquent and convincing, through sincere, sound and documented arguments.

So, let us strive to aid in the revival of the Ummah, by being da’wa carriers – possessing thought and articulation to uphold the truth.

Each of us has a gift from Allah we should not ignore our obligation in fear of rejection or failure but, join together to contribute our talents and reasons to share the gift of Islam, truly a mercy from Allah (swt).

وَمَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ

"Who is better in speech than the one who calls (people) to Allah, works righteousness, and says I am one the Muslims?" (41:33)

Shifaa bint Mukhlis Miah