We find feminist bloggers, seemingly unhinged in their plight against obstructive gender norms, shamelessly republish unfounded interpretations on narrations, which are unjustifiably considered equivocal by their uneducated peers, but fairly straightforward and direct to anyone who is of sound-mind, versed in hadith literature, and w/ a first-hand understanding of the texts, as opposed to merely a second-hand understanding of the context.
They appeal to a false interpretation of a narrative that supports their misplaced zeal in trying to equate women to men, on all levels, but are disillusioned to find that to equate them on all levels, without consideration of their dispositional/biological differences, is unjust to say the least. But of course, both genders excel if suitability is taken into account.
These feminist bloggers never fail to implicitly subject themselves, as women, to the male standard; measuring their worth against men. Making a competition of something that was never meant to be one. Islam explicitly makes it clear that men and women complete each other, as opposed to inciting one against the other.
Now you find Muslim feminist bloggers going the extra mile by reflecting their unfounded specious feminist principles on the greatest women of the Salaf (pious predecessors), decontextualising cherry-picked narratives, and coupling it with a “progressive” outlook championed by contemporary, ratbag, self-proclaimed spiritual scholars; you’ll come to see through their guise by the end of this article.
“Stepfeed” ever-exacerbating the matter, commission their reprobate authors to write about semi-serious issues when not recycling anything remotely provocative and against the patriarchy into an article.
From gratifying themselves by publishing articles advocating for “queer-friendly mosques”, that accommodate people who build their entire identity on their sexual perversions, to cheering on an obscure mosque “with a female imam”, where of course the rows consist of hijabless women and beardless men, nestled against each other in an unornamented room, unsure whether their worship consists solely of disobedience.
The article accuses a female scholar from the Salaf, a wife of a notable companion, also a student of the companions, of issuing a fatwa that enables women to pray shoulder-to-shoulder with men (a Blatant Lie, btw, you’ll come to see)
“Umm al-Darda’ as-Sughra”, the article introduces her, “refused to conform to gender norms when she was a child. She often prayed in the men’s rows.” this is how Rayhana Khalaf (with her very ironic name) chose to introduce this great scholaress from the Salaf to her readers.
Author of the article continues, “as a grown-up, she continued to pray shoulder-to-shoulder with men, and went on to issue a fatwa allowing the practice.”
No references to these claims beyond basing their credibility on equally unfounded points made on other unreliable sites, but these false interpretations are just assertions by the likes of Carla Power and Amina Wadud, which are referenced in the brief paragraphs on Umm al-Darda’s Wikipedia page, individuals who seek to profit from casting ambiguity on a narration.
➤ Who is Umm al-Darda’ as-Sughra?
“Asadu’l Ghabah fi-Ma’rifat’il Sahabah” – 1/ 1512 | Abu’l Hasan Ibn al-Athir [d. 1160 CE] | [Edition: Dar Ibn al-Hazm]
[In the excerpt above] Imam al-Bukhari’s teacher, Imam Ali ibn al-Madini [d. 234 AH] explains: “Abu’l Darda’ had two wives, they were both named Umm al-Darda’, one of them named Khayra bint Abi’l-Hadrad, who witnessed the Messenger of Allaah ﷺ (thus she was a companion), and also a second Umm al-Darda’, a younger one, whom he married after the death of the Prophet ﷺ, her name is Hujaymah al-Wassabiyyah (in other places, al-Awsabiyyah), whom we relate (ahadith) from.”
“Siyar A’laam an-Nubala'” – 4/277 | Imam al-Dhahabi | [Edition: Mu’asasat ar-Risala]
Imam al-Dhahabi [in the excerpt above] states, “She is Umm al-Darda’ as-Sughra (the younger one), she related a great amount of knowledge from her husband Abu’l Darda’, and read the Qur’an to her husband when she was young. She lived a long time, and was known for her knowledge, her deeds, and her asceticism (zuhd)”
Ibn Jabir and ‘Uthman ibn Abi’l ‘Atikah explain, that Umm al-Darda’ was a young orphan in the care of Abu’l Darda’, and that she would pray with him in the rows of men, and listen in on the Qur’an sittings and memorise Qur’an, until one day Abu’l Darda’ told her: “go catch up with the rows of the women.” – She matured, and thus is required to pray in the rows of the women, she didn’t object… she actually obeyed her husband’s commands, and went to pray in the rows of women, as Islam clearly stipulates.
Ibn Jabir and ‘Uthman Ibn Abi’l ‘Atikah| “Siyar A’laam an-Nubala'” – 4/278 | Imam al-Dhahabi | [Edition: Mu’asasat ar-Risala]
The point about her issuing a fatwa that states it is fine to pray shoulder-to-shoulder with men, then this is nothing short of a slanderous lie that is based on a misunderstanding of a hadith Imam al-Bukhari narrates in his “Tarikh as-Saghir”, Ibn Rajab al-Hanbali explains in his commentary on “Sahih al-Bukhari”:
“Fath al-Bari Sharh Sahih al-Bukhari” – 4/152 | Ibn Rajab al-Hanbali | [Edition: Ibn al-Jawzi]
Ibn Rajab al-Hanbali [explains in the excerpt above] – “Umm al-Darda’ would sit in her prayer (between the two Sajdahs) in the same stance men would sit, and she was a faqihah (adept at fiqh)” meaning she had knowledge on the matter, she understood what she was doing. She studied under ‘Aisha bint Abi Bakr (May Allaah be pleased with her).
Ibn Rajab relates that Ibn ‘Umar would order his wives to sit in the stance, Imam al-Albani clarifies in his work that there is no difference in the sitting between men and women, no specification, and what is required from both is the same. Reports like this simply substantiate this view.
Logical points to consider:
- Umm al-Darda’ was young, and when she matured, she prayed in the female rows, as Islam demands.
- She was surrounded by Companions and Scholars. To suggest she would motion a ridiculous fatwa like that, in the midst of these great scholars, both male/female, and no one objects is an insult on the character of anyone who remained silent.
- No classical book even suggests anything in favour of what these
loudbints feminists suggest. You’d think at least one scholar would object or even mention it in their book. Yet, they praise her for being a true Muslimah, and one who followed the Sunnah.
- The matter was clarified above. She was a true scholar.
Umm al-Darda’s love for Abu’l Darda’ was immense she refused to marry anyone after him, even though he died early in her life. She was proposed to by Mu’awiyah ibn Abi Sufyan, and she refused. She told Abu’l Darda’ on his death bed, “you sought my hand through my parents, in this dunya, and they accepted, and I desire to keep you for myself in the hereafter.” – When Mu’awiyah proposed, she told him about the agreement she made with Abu’l Darda’, and he understood and advised her, “upon you is to fast.” — exactly what the Messenger of Allaah ﷺ advised those who aren’t married to do.
➤ Who else is on this list?
“Siyar A’laam an-Nubala'” – 4/278 | Imam al-Dhahabi | [Edition: Mu’asasat ar-Risala]
Just before you think things couldn’t get worse, you find Amina Wadud is featured as a scholar on the list – presented on the same platform as Umm al-Darda’.
The woman behind this entire fitna, Amina Wadud, is praised as “the first woman in Britain to lead British Muslims in mixed congregational prayers and deliver the Friday sermon. She has actually led mixed-gender prayers ever since 1994…”
Heralding her interpretations as “progressive and groundbreaking views” — what are her views, btw? Just to remind you this is the same woman who insulted a Prophet of Allaah.
She called Ibrahim (peace be upon him) a “deadbeat dad” and Sarah (his wife) “a selfish b**ch”, simply because she fails to understand the story of Hajar and Isma’il, who were left in the desert, by the command of Allaah, and they were left in the care of the One who created them. Ibrahim (peace be upon him) fulfilled every command, and passed every test.
Another one of her tweets claims that the Sunni schools of thought exist due to “picking and choosing.” So clearly, she’s never heard of usul al-fiqh, or has any understanding of how the schools developed either. She also has some strong Quranist tendencies. I’m fairly certain she isn’t fluent in Arabic, and she hasn’t memorised the Qur’an, too. There’s a surprise. She made it on the list, too, of “Scholars”.
If anything, this only should strengthen your resolve to learn Arabic and safeguard yourself against disgusting people like Amina Wadud who present themselves as scholars, but haven’t even memorised the Qur’an, and can’t even read an Arabic restaurant menu — you should never want to be at the mercy of these disgusting individuals. Learn Arabic.
May Allaah destroy her and her likes.
→ Ruling on a woman leading men in prayer
Abu Dawūd [ibn Salih] al-Hushayshi