International Journal of Civil Engineering and Technology (IJCIET) Volume 10, Issue 02, February 2019, pp. 1116 1120, Article ID: IJCIET_10_02_107 Available online at http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=10&itype=2 ISSN Print: 0976-6308 and ISSN Online: 0976-6316 IAEME Publication Scopus Indexed THE ROLE OF MUSLIM WOMEN IN ISLAMIC PROPAGATION AND EDUCATIONAL PERFORMANCES IN LIGHT OF THE NOBLE QUR AN Abdelgelil. M.F.M* Hassan, A.F Musolin, M. H Senior lecturer, Faculty of Usuluddin and Quranic Sciences, Sultan Abdul Halim Mu'adzam Shah International Islamic University, MALAYSIA Omar. N Aziz. N. S *Corresponding Author: mfathy@unisza.edu.my ABSTRACT The Noble Qur an has been fair to the Muslim women by giving them a high position and a lofty status. Nevertheless, those who do not ponder the Qur anic verses may think that women are deprived of their rights in the Noble Qur an. The research problem lies in the lack of understanding the book of Allah, which results in wrong interpretations. This article aims to confirm the lack of credibility of these false claims and similar cases. It also highlights on the status of women and their impact on Islamic propagation and education in light of the Noble Qur an. This article is intended to enlighten those who have been dragged behind these false claims and explain to the Muslim women about their status evident in the Qur'an. The study adopted an inductive method to extrapolate the Qur anic verses. Also, an analytical approach was used to extract relevant information from Qur anic verses. This study concluded that women are influential in the aspect of Islamic propagation based on http://www.iaeme.com/ijciet/index.asp 1116 editor@iaeme.com
Abdelgelil. M.F.M, Hassan A.F, Musolin M.H, Omar. N, Aziz. N.S evidences from the Noble Qur'an's. Also, the Qur'an revealed the women's ability and influence in education. Key words: Women, Islamic Propagation, Education, Qur an. Cite this Article: Abdelgelil. M.F.M, Hassan A.F, Musolin M.H, Omar. N, Aziz. N.S, The Role of Muslim Women in Islamic Propagation and Educational Performances in Light of the Noble Qur an, International Journal of Civil Engineering and Technology (IJCIET) 10(2), 2019, pp. 1116 1120. http://www.iaeme.com/ijciet/issues.asp?jtype=ijciet&vtype=10&itype=2 1. INTRODUCTION Upon the honor provided to the woman in the Noble Qur an, she was reserved a prestigious position in the Islamic society, and she was even provided same rights between her and a man in many duties and entitlements, and no doubt that every word of conversation in which the man was directed to propagate Islam the participation of the woman is in the origin of that assignment. The Qur an did not distinguish between the two in assignment, punishment, dignity, and propagating the call to Allah the Glorified and the Almighty. 2. LINGUISTIC CONCEPTUAL DEFINITION The Arabic word Daur : consisting of Al-dal, Al-waw and Al-raa, indicates the fact that something is related to something about it. Therefore, the word "daur" indicates on circumference, and is referred here, to the work done by the Muslim woman, The Arabic word Binaa : consisting of Al-Baa', Al-Nun, and Al-Ya', from the same origin, which is the construction of the thing by combining it with one another[1], referring to the construction, development and touches carried out by the Muslim woman. 3. THE EQUALITY DEMONSTRATED BY THE QUR'AN ON MEN AND WOMEN IN REWARD AND PUNISHMENT The Muslim woman was addressed on the call for propagating Islam and delivering the message according to her positions and capabilities. She is undoubtedly shouldering a large part of the responsibility of this mandate, and hence shows her involvement with the man in all the responsibilities that should be promoted by men towards the development of Muslim society and the advancement of the Ummah of Muhammadiyah. Upon that, it could be extrapolated that it is necessary for her to be armed with the weapon of lawful knowledge, as reported in the saying of the Almighty: The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those - Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise. (Al-Qur an, Al-Tawbah, 9: 71). By observing this generous verse, it could be found that the Noble Qur an has placed the believing woman in the ranks of the believing man in shouldering the responsibilities of Islamic propagation and the transmission of Allah s righteous religion and the right to enjoin good and forbid evil. The equality of the woman and the man in reward and punishment has been contained in many verses. The Almighty said: And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed. (Al-Qur an, Al-Nisa, 4: 124). http://www.iaeme.com/ijciet/index.asp 1117 editor@iaeme.com
The Role of Muslim Women in Islamic Propagation and Educational Performances in Light of the Noble Qur an The Almighty said: Whoever does an evil deed will not be recompensed except by the like thereof; but whoever does righteousness, whether male or female, while he is a believer - those will enter Paradise, being given provision therein without account. (Al-Qur an, Ghafir, 40: 40). The Almighty said: And their Lord responded to them: Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward." (Al-Qur an, Al- Imran, 3: 195). Hence, it emerges from all of the above that the Qur'an equates men and women with reward and punishment in this life and in the Hereafter, and that no one's reward is lost, and that their role in creation and the continuation of life is one. The woman is entrusted with what the man was entrusted upon. 4. THE EFFECT OF THE MUSLIM WOMAN IN ISLAMIC PROPAGATION AND EDUCATIONAL PERFORMANCES IN THE LIGHT OF THE NOBLE QUR AN Women have a visible effect on the propagation of the message of the Prophet (peace and blessings of Allah be upon him). It could be deduced from the acceptance of allegiance of the Prophet (peace and blessings of Allah be upon him) by the woman, her equality with the man in Islamic propagation and educational performances and even politics. However, this participation must be regulated by Shari'ah rules, or else it would be absolute[2]. Some of the women mentioned in the Qur an have demonstrated the finest examples of religious propagation and educational performances which indicates the concern of the Qur an on women as the same for men, and that the entity sorted for the Muslim man was also sorted for the Muslim woman. The importance of the preparation of the woman to the call to Allah the Almighty was made clear in what is called (the women s bai ah) which was mentioned in Surah Al-Tahrim, in the saying of the Almighty: O Prophet, when the believing women come to you pledging to you that they will not associate anything with Allah, nor will they steal, nor will they commit unlawful sexual intercourse, nor will they kill their children, nor will they bring forth a slander they have invented between their arms and legs, nor will they disobey you in what is right - then accept their pledge and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful. (Al-Qur an, Al-Mumtahanah, 60: 12). It was narrated from Umm 'Atiyyah, who said: When the Messenger of Allah (S.A.W) came to Medina, he gathered the women of Ansar in a house, and sent to us (to them) 'Umar b. al-khattab. He stood at the door and gave the salutation to us and we returned it (the salutation) to him. Thereupon, he said: I am the messenger of the Messenger of Allah (S.A.W) to you. We said: The Messenger of Allah (S.A.W) and the messenger of the Messenger of Allah are welcome. He said: you pledge that you will not associate anything with Allah, nor will you commit unlawful sexual intercourse, nor will you kill your children, nor will you bring forth a slander you have invented between your arms and legs, nor will you disobey him in what is right? We said: Yes. We extended our hands from inside the house, and he extended his hand from outside the house, and said: O Allah bear witness the hadith.[3]. http://www.iaeme.com/ijciet/index.asp 1118 editor@iaeme.com
Abdelgelil. M.F.M, Hassan A.F, Musolin M.H, Omar. N, Aziz. N.S Perhaps we realize through thinking and reflection in Surah Al-Masad that the woman as she is equal to the man in committing the crime, by extending the hand of harm to the Prophet (peace be upon him), the Qur an also equated her with the man in the punishment in the same surah. Upon that, it is clear that as the Qur an equated them in the punishment, it is also a matter of equal opportunity between them in the effort to call to Allah the Almighty and the education of Muslim generations, with upright and useful upbringing. The Almighty said: May the hands of Abu Lahab be ruined, and ruined is he. His wealth will not avail him or that which he gained. He will [enter to] burn in a Fire of [blazing] flame. And his wife [as well] - the carrier of firewood. Around her neck is a rope of [twisted] fiber. (Al-Qur an, Al- Masad, 111: 1-5). Abu Lahab was very hostile to the Prophet (peace be upon him), where he used to walk behind the Prophet (peace be upon him) when he calls the tribes to the religion of Allah, and forbade them from Islam, and his wife was the same degree of enmity and hatred. Her name was Umm Jameel bint Harb, she used to carry thorns and saffron, spreading it in the way of the Prophet (peace be upon him), and the Qur an descended to promise a fire to put into it Aba Lahab with his wife. As this woman, who was a response to her husband Abi Lahab in her hostility to the Prophet (peace be upon him), will enter the fire with him. She used to walk around the gossiping between people, and set between them the fire of enmity and hatred, in addition to the thorns she used to put in the way of the Prophet (peace be upon him). She even would be specified in a color of intense torment, where a rope of fire that paralyzes her movement will run around her neck. This is because she had a precious necklace from diamond, so she swears to spend it on the enmity of the Prophet (peace and blessings of Allah be upon him), and as such Allah punished her with a rope in her neck from an abuser in Hell[4]. As well as what was mentioned in the story of the two women in Surah Al-Qasas, where Allah the Almighty said: And when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, "What is your circumstance?" They said, "We do not water until the shepherds dispatch [their flocks]; and our father is an old man. So he watered [their flocks] for them; then he went back to the shade and said, "My Lord, indeed I am, for whatever good You would send down to me, in need." Then one of the two women came to him walking with shyness. She said, "Indeed, my father invites you that he may reward you for having watered for us." So when he came to him and related to him the story, he said, "Fear not. You have escaped from the wrongdoing people." (Al-Qur an, Al-Qasas, 28: 23-25). Here, we consider the finest Qur anic examples of good education and good example of two girls who were in desperate need of water, but prevented themselves from modesty to compete with men. The meaning of the verse: "We do not water our livestock until the shepherds leave, because we (two) are women that could not be able to water, and we cannot compete with men. If they leave, then we can water our livestock with what is left by their cattle in the basin Moses watered their livestock for them. When they returned to their father early before the people and their sheep s stomach filled and satisfied, he said to them: "What made you finish quickly?" They said, "We found a good man that showed mercy on us and he watered our sheep for us. He said to one of them: Go and call him. She came to him walking timidly. Omar ibn al-khattab (may Allah be pleased with him) said: She was not a bold bully on men, not baking and extracting on men, but she came veiled and has put much shield on her face shyly. She said that my father invites you to reward you on what you watered for us." [5]. http://www.iaeme.com/ijciet/index.asp 1119 editor@iaeme.com
The Role of Muslim Women in Islamic Propagation and Educational Performances in Light of the Noble Qur an 5. CONCLUSIONS Through tracking the places of concern in the Noble Qur an on women and their impact in the area of Islamic propagation and education, it was found that there are various Qur anic verses discussing about this issue, and the following findings are obtained: Women have a clear influence evident in the Noble Qur an in the field of Islamic propagation and educational aspects. The ability of women to carry out their function of Islamic propagation and educational performances is great, while observing the results and fruits related to this issue. A woman may have more influence in the area of Da wah than a man, depending upon the case of the recipient. Therefore, women must arm themselves with the weapon of knowledge, religiousness and good manners. ACKNOWLEDGEMENT Special thanks go to the Research Management, Innovation and Commercialization Centre (RMIC), Universiti Sultan Zainal Abidin. REFERENCES [1] Ibn Faris, A. Z. (1979). Mu ujam Maqayees Al-Luggah, Bairut: Dar Al-Fikr. [2] Abdelgelil, M.F., Abd Wahid, N., Yusof, F., Yunus, A.M., and Hasan, A.F. (2018). The Administrative and Political Work of Women in the Light of the Verses of the Holy Quran, International Journal of Civil Engineering and Technology (IJCIET) 9(11), 2018, pp. 2732 2738. [3] Ibn Hanbal, A. (2001). Al-Musnad, Cairo: Mu assat Al-Risala, vol. 34, p. 394. [4] Al-Tabari, M.J. (2000). Jami ul Bayan fi Ta awil Al-Qur an, Cairo: Mu assat Al- Risala, vol. 24, p. 675. [5] Al-Bagwi, A.M. (1997). Ma alimul Tanzil fi Tafsir Al-Qur an, Riyad: Dar Taibah, 4 th Edition, vol. 6, p. 200. http://www.iaeme.com/ijciet/index.asp 1120 editor@iaeme.com