لخّصلي

In the name of Allah, the most gracious, the most merciful.But those who emigrated and were driven out of their homes, and were harmed in My way, and were killed, I will surely remove from them their evil deeds." And the conclusion of the verse at the beginning of it, it is clear that this was or some of it was one of the roles that the male and the female were doing at the time of the Prophet, peace and blessings be upon him. Of course, it is assumed that from the first and second roles, and the many examples that I have mentioned, that the straight, committed Muslim woman should reintroduce herself today and reintroduce her roles, and look at what is her responsibility, what can she do, how much can he do to work in the areas of the sumo. But to be limited to a small mental block, to be a student, a student, a student, and to be in a debate, to be patient, and to be patient with the harm, and, and, and, and, and then this right becomes something easy, it may be, as I said, it is possible to argue and argue and argue, and the demand is something of the rights that Islam has, but the idea is that the brain does not contain the energy of the Muslim woman in this horizon alone, but there are many other horizons that are higher than this. The third role or field is the call to Allah, the Exalted. And this is what will be most evident in the next episode, God willing. Because in the next episode, we will talk about the Sahabiyat after the Prophet, peace and blessings be upon him. So here we will talk about the narration of the Hadith, and the teachings of the Sahabiyat, and all of this will come after the Prophet, peace be upon him. And the Dawah to Allah, peace be upon him, for the men, is much wider than the Dawah for the women. And it is in general, the Dawah to Allah, the men have more opportunities than the women, although the women have more opportunities. But I will mention some examples also in the time of the Prophet, peace be upon him. One of the famous examples is the example of Fatima with her brother Omar bin Al-Khattab in the story of Islam Omar. The story was originally from what is narrated in the biography, but I mean, like this story, there is no intensification of the hadiths, and the foundations of the rulings are not based on this story, but it is an example of the examples. So this is an example, its role is in the Dawah of her brother Omar bin Al-Khattab. The second example is the Hadith of the one who has the two extra things, and maybe he is not famous, and many people do not know him, he is a Muslim in Bukhara. The Prophet, peace be upon him, was in an expedition and he had a shortage of water, and he passed by a woman, and this woman was not a Muslim of course, and he was blessed with a lot of water, it was a miracle. Anyway, she became Muslim and this was amazing, when the Prophet sent the chariots, they were attacking areas of the infidels, that neighborhood or village or town where that woman was, they were not attacking it, it was just a protection for her place. And this woman said, I swear I see these people calling you only on purpose. So are you in Islam? She said, so are you in Islam? So they obeyed her and entered Islam. This is in Bukhari. So Allah guided that serpent with that woman. So she became Muslim and the people became Muslim and she was followed by the woman during the time of the Prophet, peace and blessings be upon him. Now, this is one of the cases that happened during the time of the Prophet, peace and blessings be upon him, regarding the woman. The fifth field, the fourth field, is the field of learning and seeking knowledge. This field and role was represented in pictures, not only in positions, in multiple pictures. One of the most prominent pictures in the time of the Prophet, the woman was learning the surah Al-Istiftaa. This is a lot. There are many hadiths in which the woman came to a questioner, a student, to know the rulings of the two Shari'a. Good. And you know that as a result of these questions, she said, who said from the wives of the Prophet, there are more hadiths from her, Aisha, she said, May Allah have mercy on the women of the Ansar, they were not prevented by shame from understanding the religion. Or from learning it. And this title summarizes the concept of understanding the religion in the way of the referendum. So, the first example, or let's say the first way of learning in the time of the Prophet, may Allah bless him and grant him peace, which has many forms, and as I said, these are not positions, but rather positions, is the fatwa, the inquiry. And the form was not that I do not ask directly, I do not go directly, but there are many examples that are clear that this is a direct question. This is a direct question, and it has many examples and proofs. The concern is that they have something special to learn from the Prophet ?. This is as you know in the authentic hadith from Bukhari. It says, O Messenger of Allah, and taught them, or gave them a lesson, and reminded them. The third example, but the opposite, is that the Prophet, peace and blessings be upon him, gave them some knowledge, or gave them some lessons. And that is in the famous hadith, in the prayer of Eid, when the Prophet, peace and blessings be upon him, crossed the ranks of men to the ranks of women, of ???? ??? ??? ???? Okay, this is the third example. The fourth example is a very simple example, not just one example. It is the knowledge that was derived from the various situations of women during the time of the Prophet ? and it is not necessary that the position itself is direct learning. I have one example from Umm Sulaym, may Allah be pleased with her, that Al-Bukhari, may Allah have mercy on him, as I mentioned in the story of Umm Sulaym in Surah Al-An'am, he has given a lot of knowledge as a result of the stories of Umm Sulaym during the time of the Prophet, peace be upon him. Okay? For example, I will read to you quickly. These are all the doors in Sahih Bukhari. Underneath are the hadiths related to Umm Sulaym. The door of shame in knowledge. The door of a woman being alone is a class. The door of the prayer of women behind men. The door of what is not ashamed of the right to be in the religion. The door of whoever visits a people and does not get spoiled with them. The door of the favor of the good. The door of the favor of whoever prepared Ghazi and followed him with good. The door of the gift to the bride. ??? ????? ????? ???? ??? ?????? ?????? ??? ?? ??? ??? ??? ??? ??? ??? ??? ????? ??? ????? ??????? ???? ???? ??? ?? ??? ??????? ??? ??????? ?????? ?? ????? ??? ?? ??? ???? ???? ????? ?? ???????? ??? ??? ???? ????? ??? ????? ??? ?????? ????? ????? ?? ?????? The door of supplication with abundance of wealth and blessings. All of these doors in Sahih Bukhari are connected to one of the Sahabias. Only one, which is Umm Sulaym. Okay? It is connected to Umm Sulaym, may Allah be pleased with her. In addition to the rest of the Hadiths or situations that happened during the time of the Prophet, may Allah be pleased with him, which resulted from it, the scientific benefit of the scholars and jurists, whether from the interpretations of the narrators or from the judgments of the jurists, So this, we can classify it as under the category of learning, we can classify it as under the category of education, we can classify it as under the category of science in general, wherever it is. The idea, as I said, is not in the correctness of the reform, but in what enters this circle. This is one now, Umm Sulaym. And these are not all the doors that Bukhari brought out in his Sahih for Umm Sulaym. But I tried to come up with these doors that direct or specialized judgments are made otherwise there are other doors. Okay, the fourth example, the fifth, the companions' concern for the presence of the status of the Prophet, whether it was a gathering of knowledge, a lesson, or whatever it was. And there is a nice and pleasant situation, which may not be known, that he is in the right Imam Muslim. Alhamdulillah, one should be careful that there are more situations than the Bukhari Muslim. The wife of the Prophet, peace be upon him, said, I used to hear people mention the Houthi, but I never heard that from the Prophet, peace be upon him. This is a matter of concern for knowledge. Look, let's go back to the big issue. You hear people mention it, so it's not a believer? It's a believer! So it's not true? It's true. So who are the people who used to say it? The companions. They are all equals. But she didn't hear it directly. You want to hear, okay? By the way, this is a big issue, of course, I'm not going to hide it from you, for men and women. After the death of the Prophet, a man went to... Al-Bukhari says, in Sahih Al-Bukhari, in the article, he says, Jabir bin Abdullah went on a journey for a month in order to ask for a single hadith. Okay? Okay. Here, what is the question? You say, I used to hear people talking about the grave, but I didn't hear that from the Prophet. So, when one day, while the neighbor was walking behind me I heard the Prophet say, O people! I said, the woman is mocking me She said, he only called men, not women I said, I am one of the people The Prophet said, I am a burden for you on the basin so be careful that none of you comes and he will be abased from me as the lost camel is abased, and I will say, What is this? And he will be said, You do not know what will happen to you after this, and I will say, A lie. This is an example of the concern for the audience, the passion for learning, when the Prophet, peace and blessings be upon him, said to me, I am from the people. The sixth example is a title of a title in the study, which is the discussion. There are several hadiths in which there is a discussion. Sometimes the discussion is a detailed discussion. Sometimes the discussion is, let's say, an attempt to extract more good from a certain hadith. When he said, we were not a woman who would give birth to three children, but we were a veil from the fire. We said, O Messenger of Allah, and two. He said, and two. Sometimes the discussion is in the form of certain texts. You know, for example, Manhusi Ibn Uddeb. O Messenger of Allah, a simple account, and the Prophet answered. That is the offer, but the account is destroyed. No one from the companions of the tree will enter the fire. The tree said, O Messenger of Allah, which of you is not a descendant? He said, Then we will save those who have feared Allah. And most of the people of the fire, by disbelief, will be saved. O Messenger of Allah, what is disbelief? There is a question, and it was a question that was a motivation for the work, that this is a punishment or this is something of intimidation. But there is a solution, yes, we believe. Clear? So, the discussion is the title of the titles of learning in the time of the Prophet, peace be upon him, for the woman. But I, may Allah help me, am ignorant, I will say, and they are the ones who discuss alone, but there were no men to discuss? When you come and say, the presence of the parliament now, but there were no men to attend the parliament now? Yesterday we wrote about women's rights, refugees and what not. But there are no refugees. Oh Allah, why did you give us such minds? Okay, so these are a group of examples of the learning during the time of the Prophet ?. For women, it is clear that the issue was present or a big issue. As I said, there are many examples of this kind of polling. There are many examples of this kind of polling, and it indicates the meaning. And from what is proven, it is also recorded. I mentioned it at the beginning, but it is important. From what is proven, women's commitment to learning is the extent of what was narrated after the Prophet, peace and blessings be upon him. This is in line with the issue of learning and the issue of Dawah. And this, even if he was represented in a group of Sahabiyat more than others, even if there was a group of Sahabiyat, it is an example that is correct in this sense. The fourth, the fifth, the fifth field is the field of imitation, and the work with knowledge. And this field, as I said, is one of the major issues that I was working on. And this is the picture I referred to at the beginning, I referred to a group of them. I won't mention many examples now, but if the book is completed, all the examples of the Muslim's resistance, the victory of Islam, etc. all of this is from the perspective of abstinence, and from the perspective of high abstinence, because abstinence has difficulties, abstinence has difficulties, so this is all. Another example, a direct example, Aisha said, may Allah have mercy on the women of the Ansar, when Allah sent down, let them beat us with their horns on their chests, we cut their throats and we drink from them. The speed of abstinence and response without being obsessed with it, it was not a matter of when the law of hijab was revealed during the time of the Prophet, peace be upon him, it was not a matter of how we will go out, how we will eat, how we will walk, how we will live, etc. No, it was, may Allah have mercy on him and grant him victory, when this was revealed, it was an abstinence, an abstinence. And this, of course, has many images during the time of the Prophet, peace and blessings be upon him, one of the greatest was the prohibition of alcohol. When he came down, he was known for his alcohol, a thing that the soul and the soul are attached to, a strange connection. But it happened gradually, then when the prohibition came down, he said, Anas, and the alcohol became a thing in the city. Also, a third example, Aisha, may Allah be pleased with her, says, We were the women of the believers, who witnessed the Fajr prayer with the Messenger of Allah, with their own will, then they returned to their homes, not knowing any of the people who were asleep. Now, the sleep is the creation of the darkness of the night with the light of the morning, and the Fajr prayer. The Fajr prayer, for the woman, to go out to the mosque at that time, of course there is no electricity, no lights, no such thing, because she said, Aisha, the Hadith is being completed, then he takes us to their house, none of them know of the darkness, and the response is to be diligent, to be diligent in the principle of work. I want to pray in the mosque, so you know, sometimes a woman comes and sometimes her children come to the mosque. I mentioned a few examples. The sixth title is in the book entitled, We can say, The Demand for Rights. This was one of the roles or examples that the demand for rights is that there are rights today, there are absolute rights in everything, even if it is disbelief, there are rights in homosexuality, etc. and the right to do so, not the right to say that women were oppressed, so let's go and demand women's rights, not in this sense. No, it is the right, and by the way, and this is a very, very, very important benefit, I hope you pay attention to it. especially the big issues that women were involved in, and the most important of which is work, and the response, and the victory of Islam and Muslims. The demand for rights, sometimes, even the word rights can be a transgressive word. Let's say the demand for the share, for what we have, for what we want, for what we strive for, and in a sense, the rights. In a sense, the Hadith that said, O Messenger of Allah, we want to strive, we see that Jihad is better than work, you didn't make us. We want to be ignorant. This is the demand, this is the idea. You understand the idea here? It's not the idea that there is no equality. This is a big difference from what is present in reality. This is the first example. The second example is also what is mentioned in the teaching. Make for us a day of self-sufficiency. O Messenger of Allah, we have overcome the men. Make for us a day of self-sufficiency. This is a demand. This is a direct demand from the Prophet, peace and blessings be upon him, that O Messenger of Allah, we want to learn as well. We want you to teach us as well. So the Prophet ? came and taught us. This is a demand. Also, the demand in some social issues that occur, in dealing with men and women, especially in the marital life, which is, The women of Muhammad's family are complaining about their wives, in terms of beating. The Prophet, peace be upon him, said, Those are not your choice. He is talking about men. Those are not your choice. Okay, this is also a third example. The fourth example is the one I want to stop at. Even if it is a very long one, but I will go over it quickly. It is in Sahih Al-Bukhari, about Abu Musa, may Allah be pleased with him, he says, I and my two brothers, I am the youngest of them. One of them is Abu Burda and the other is Abu Rohmin. Either he said a number or he said in 53 or 52 men of my people. So we boarded a ship and we threw our ship to the Nagashiya in the desert. So we agreed with Ja'far bin Abi Talib and we stayed with him until we all came. They had emigrated from the time of the battle. So we agreed with the Prophet, peace and blessings be upon him, when he opened Khaybar. And there were some people who said to us, meaning to the people of the ship, we preceded you in the migration. And Asmaa bint Umayyis, may Allah be pleased with her, and she is one of those who came with us, Upon Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, visiting. And she had emigrated to Najashiyah, who emigrated? So Umar entered Hafsa, and Asmaa was with her. So Umar said when he saw Asmaa bint Umais said Umar said, this is the Habashiya, this is the Bahriya We came from the sea Asmaa said, yes, we preceded you with the migration We are more deserving of the Messenger of Allah ? than you She got angry and said No, by Allah You were with the Messenger of Allah ? feeding your hunger and playing with your ignorance We were being harmed and we were afraid. I will mention this to the Prophet ?. I will ask him, I swear I do not lie, I do not exaggerate or exaggerate. When the Prophet ? came, she said, O Prophet of Allah, Umar said this and that. He said, so what did you say to him? She said, I said to him this and that. He said, I have no right over you. And for him and his companions is one migration, and for you, O people of the ship, is two migrations. She said, I have seen Abu Musa and the companions of the ship coming to me in letters asking me about this hadith. There is nothing in this world that they are more happy with, nor is it greater in themselves than what the Prophet said to them, may Allah bless him and grant him peace, Abu Burda said, Listen, I have seen Abu Musa, and he is not willing to repeat this hadith from me. Al-Bukhari and Muslim brought him out. This is a reflection of a part of the prophetic society. We mentioned at the beginning the balance between complexity, form and intensity and the conservative. The idea that they come to me with messages to hear this speech. Maybe now in some circles this issue is prevented. They come to hear the hadith from me. No. They come to me, I send them. All of them come to hear this hadith from me. And it is her, and her request, and this witness, and her concern, and that... No. But notice what the driver is, and what the sender is. It is not a worldly right now. It is the idea that the worry, the worry, the occupation, the anger, the movement, all of this, and not eating food, and not drinking water, is because we are immigrants. You say we are immigrants, we are tired in the way of Allah and you say we are more deserving of the Messenger of Allah than you. The issue is who is more deserving of the Messenger of Allah. May Allah be pleased with Omar bin Khattab. Okay, this is a group of examples and there are other examples as well. Now, the seventh role. Let's say the social role. This is a big topic and I can't really go into it or cover it. The women were present in the social aspect during the time of the Prophet, peace be upon him, in different roles. I don't mean specifically in the case of marriage. But in the case of, for example, the Hadith that we used to treat the sick and heal the wounded. This is something that can be included in the social issue, even if its basis is the work of Islam. But I want to bring in some issues related to the marital aspect of the woman during the time of the Prophet, peace be upon him, from this aspect. There are several examples, let's say, that reveal some aspects. This is not a matter of marriage, of course, it has to do with the social aspect on one hand and on the other. In the Bukhari Hadith, Aisha said that on the day of Eid, a group of Sudanese were playing with the Hirab. A kind of game between the two popular forces. Okay? Aisha said, either the Prophet said to me, or I asked the Prophet, or he said to me, do you want to see? Okay? So Aisha came, may Allah be pleased with her, and she was behind the Prophet, and she was present for this, let's say, celebration, social activity. And with the confirmation that, this is not a joke that is happening today, but I mean that a social event in Medina, that a group of Sudanese people are playing this game, and that Aisha has a desire to see, or the Prophet knows that she has a desire to see him, so she made him participate in the viewing of this event, until the Prophet asked her to leave, and she left after that. This is one example. Another example is in the case of... This is possible to enter into the psychological and social issues. The woman Thabit Ibn Qais, who is an important hadith. The woman Thabit Ibn Qais, may Allah be pleased with her, came to the Prophet, peace and blessings be upon him, and she wanted him to give birth to a son. She wanted to give birth to a son from the choice of the Prophet, peace and blessings be upon him, and she witnessed him in the Jinn. So she said, O Messenger of Allah, it is certain that I do not hold any moral or religious grudges against him. But I hate disbelief in Islam. The disbelief is that I disbelieve, meaning the Ashir. And there is a psychological issue. the psychological readiness to speak on such issues with the Prophet, and the complaint on such issues. Of course, the Prophet permitted this, but you are turning away from him his garden which he had given to her. This is one example. the Prophet Muhammad PBUH to the Ansar in social occasions. And sometimes there are situations in those gatherings where there is talk or practical situations that happen between the Prophet Muhammad PBUH and some of the women present. For example, in Bukhari, it is said that when Abu Usaid Al Sa'adi married, he left the Prophet and his companions. So he did not make food for them, nor did he bring it near them, except his wife, Umm Usaid. She gave him dates and dates and so on. So she gave it to the Prophet, peace be upon him. This is from a social point of view. Of course, some scholars said this before the Hijab, and some said this after the Hijab, but with the exception of the Sater and so on. Al-Nawawi said this before the first, and Ibn Hajar said this before the second, and said the issue of the Sater and so on. the woman was not only in an affected state, but also in an affected state. Of course, and so on. All of this will come, God willing. I will now mention some situations that reveal some aspects of the Prophet's society. SubhanAllah there was an example but I lost this punishment and it was an important example in my mind. But it's okay. Okay, also let's say that there is a psychological support of the Prophet ?. The woman who came to the mosque with her son and was screaming or crying during the prayer. The Prophet said, I do not enter the prayer, and I do not stay there, and I want to stay there. I hear the crying of the child, and I reduce my prayer because I know that his mother is crying. Because I know that his mother is crying. This is a worship issue. The wife of Bint Khidam, her father married her at the time of the Prophet, and she was a good woman, and she was a hateful woman. So the Prophet, peace and blessings be upon him, rejected his marriage. One of the things that... This is another matter in the psychological case, but let's leave it as a seventh field, which is the eighth, as the work of a woman. I don't mean that it has to be like the woman's actions today, there must be some hidden things, etc. But there are some exposed aspects that happened during the time of the Prophet, peace be upon him, that there are actions that a woman can do. Practical examples. The first example, I think it is Jabir ibn Abdullah, may Allah be pleased with him, in Sahih Muslim, it says, My aunt was divorced, so she wanted to plant her palm. Okay? So a man forced her to leave. Not because the woman didn't leave, not because of the work, no, because she was in mourning. Divorced, and she was in mourning. So, a man forced her to leave, so the Prophet, peace and blessings be upon him, came and said, Yes, so plant your palm, so that you may believe me or work for me."What is this crooked jurisprudence?and of the worst that can be narrated in the trials, difficulties and oppression and of the worst that can be imagined, what was the nature of the tribulation that was at that time because no matter how much you say, in Mecca the Muslims were oppressed and the companions were punished yes, it is true but when you see this particular hadith, who can understand the meaning because what does Ibn Mas'ud say?This is a reference to the previous lesson, when the covenant was made between the Prophet and the Quraysh in the Silh al-Hadaybiyya, that whoever comes to you, you should return him to us. Some believers came as emigrants, so Allah revealed the verse that they will not return to us. So do not return them to the infidels.Uqba bin Abi Mu'ayyad, you know, is one of the most rebellious, the most severe, and the most despicable of the polytheists who harmed the Prophet, peace and blessings be upon him.and the one who wants to provoke and fight and he doesn't know what cooking is and what the topic is sometimes someone comes and attacks a case and you are already saying the same case so it is like the dust rising on nothing but there is no problem as I said, one of the greatest blessings is that a person is given the focus on what he wants to convey and not be influenced by problems and battles.and we try to gather from the details and the parts the results and the titles of the entire issue and there is a group of topics that will follow this big title related to the entire issue so the last introduction is that from the correctness or methodology and the details of what was mentioned in the Prophet's time and the extraction of all the issues and what the woman does and what can be done with these parts and not to break them and to suffice with the parts and details This was the first topic in today's topic which is the major issues that the woman dealt with during the time of the Prophet.One of the situations in Sahih Bukhari and Muslim is that Aqwa bin Amir said, O Messenger of Allah, my sister's advice is to go to the house of Allah, to the Sacred Mosque.and the women today have responded to the believers who care about their religion and the purpose we have been created for, so highlighting these major issues and trying to achieve the role of women in these major circles, I think is one of the best and most pictures that can achieve the initiation of the Prophet and benefit from his school.This is a proof of a great culture, a proof of a great cause that was occupying the human being at that time, which was to achieve the imtithal to the command of Allah, to achieve the Istijabah, to achieve the Inqiyah, to achieve the Ta'aa.The first role or field is the Mu'azirah of Dua and Musleheen as a general term, but at that time the Prophet and the Companions were the ones who used it. The Mu'azirah of Dua'a and Musleheen and their support and support and support were psychological, mental and emotional.The third position is that the mother of Habibah, may Allah be pleased with her, was steadfast in the face of the retreat of her husband, Ubaidullah bin Jahsh, in the desert.and the imtithal, he can be a person, he can be a warning, he can be a warning that the woman in the time of the Prophet, peace be upon him, in all these fields that she worked in, she was preserving the objectives of Sharia and the objectives of Islam in, let's say, in this response, in this performance, and in this work, especially in the places where men are.Therefore, the focus on women in the prophetic society and the focus on women after the Prophet Muhammad is part of the emphasis of the model, although there is a series of lessons and lessons for the reformers in some of the female models.The most prominent thing that is being shown in this article today, the article on women in the prophet's society had some comforts in this aspect, and there were some constraints in this aspect, which is to break the image into detailed parts.These cases of excess originate from the existence of the issue of idolatry and the care for it. But because the status of the Prophet is balanced, he treated the excess as he treated the deficiency.When she took her Nitaqah and made it for the Prophet, may Allah be pleased with him, when he put it on him, the polytheist of Quraysh, and this is in Bukhari.Let's conclude with the eighth situation, which has a lot to do with it. The eighth situation is the situation of Umm Sulaym in her going out with the Prophet and her invasion with him on the day of Hunayn.Malik was the father of Anas ibn Malik, his mother was Um Sulaym, and his father was Malik ibn Nadir, his father was a disbeliever.This is the truth, and this is what you know, and this is the group between you and me. Okay, this is the fourth position, which is the position of Umm Habibah in the face of the aggression of her husband, Ubaidullah bin Jahsh.For example, you have Umm Kulthum, daughter of Uqba bin Abi Mu'ayyad.I ask Him to correct the situation of Muslims, men and women, and to forgive us and have mercy on us. I ask Him to correct the situation of Muslims, men and women, and to forgive us and have mercy on us. May Allah's peace, mercy and blessings be upon the Prophet Muhammad and his family and companions.Glory be to Allah, one of the most things that increases your certainty in Islam and its health, and in the Sunnah and its value, is to see its effect on your behavior.And here is an important methodological issue, which is that highlighting the correct model, and making the correct model, and having the correct model, is much more beneficial than falsifying or canceling the wrong model.Whether the result is a strong and closed relationship, or a wrong understanding, or a acceptance of the reality, or whatever it is. You find that sometimes there is a link in some situations in the time of the Prophet, peace be upon him, that we see how the woman was, praise be to Allah, she was open, she was there, and she was there, and he forgets the rules that were in place.In the case of the Prophet, whether in the case of a woman or someone else, the introduction must be in line with the meaning and not limited to the words or the apparent images.We are talking about the time of the first stage of Islam, the time of the occupation, the establishment of the Muslim society, the time of the occupation, the time of the propagation of this light.Therefore, it is natural for this to be a clear reflection on society, a reflection that the human nature has been affected by the deficiencies and errors that the Prophet, peace and blessings be upon him, has treated.The idea is that, guys, it is not a position, it is the idea that there is a previous establishment that makes the issue of imitation and response a big and advanced issue so that it is willing to stay the rest of its life in this trial, which is the struggle and it is to fall in front of people, okay?And her role is very important in the most severe stage of the time of the Prophet, may Allah be pleased with him, in his Dawah or in the Makkiah stage.The second example is the role of Asmaa bint Abi Bakr in the Hijrah.and without a doubt, the polytheists and Quraish had some Arabian principles, like this is a woman, etc.And this is Abu Umair, who the Prophet, peace and blessings be upon him, used to say to him, O Abu Umair, what did the Nughayr do when he died?She took a dagger, as is the case with the Muslim, and said, Abu Talha, what is this, Umm Sulaym?The first one was Malik ibn Nadir before Abu Talha.Malik ibn Nadir did not convert to Islam.Al-Zuhri said in Sahih Al-Bukhari We do not know of any of the immigrants who rebelled after their faith.I was putting a third title, a third role or a third field in bearing the burdens in the way of Allah and so on. Let me cancel this title, because let's consider it as part of the individual responsibility and bearing the burden of the responsibility and stability.I put Sumaya in the category of bearing the burdens and patience for Allah's sake.This explains the issue of what he was raised on, what he was raised on, what the Prophet, peace and blessings be upon him, raised them on. Okay, you know that Abu Jahl punished her, he punished her for her return to her religion, she did not return to her religion, he killed her.And the third example is in Sahih Al-Bukhari as well, The sheep of Ka'b used to graze on a sheep with a calf.And it is not only a consideration in terms of rejuvenation or facilitation, but we want to mention a case of a woman during the time of the Prophet, peace and blessings be upon him.But this connection didn't prevent that there are some conditions and the companions were watching him and the Prophet, peace and blessings be upon him, was the founder of this.For example, in the aspect of worship and intercourse in the aspect of attending prayer, the Prophet said, and the worst of them is the last one.This hadith needs to be clarified in some words and narrations, but this is a quick indication, there may be other researches on this.No doubt that the hadith is not considered to be a complete hadith, and it requires more, and it requires more words, and it requires more, but perhaps in what they came to, in what they presented, there was something of the light, and the guidance, and the indication.And may Allah's prayers be upon our Prophet Muhammad and upon his family and companions.And the other side, the well-known feminist side, and by the grace of Allah, or by his approval, this series will not be affected in terms of content in these battles.Not at all, but the focus will be specifically on the extension of the effects of the Prophet's school on women in the first generation, which is the generation of the Sahabiyyaat after the Prophet, peace and blessings be upon him, will be the focus on this meaning.The second introduction is that the woman is mentioned in, if you remove them from the biography or the Sunnah, there is a very big decrease.But when we talk about roles, there are vast spaces that you ignore, and if you think that you don't believe in the first truth, then you are ignorant.Sometimes this intensification and closure happens with good intentions or with a conscious delusion, okay?The fourth introduction is to inform the Prophet in a systematic way.Okay, this is the second issue, the big one that was a concern for women, which is the issue of obedience, response, leadership, and the continuation of knowledge through action.Whether she is active in it or she is influenced by it. Now I will mention a group of fields, roles, and actions.The fourth position, the position of Fatima also, may Allah be pleased with her, from the Prophet, may Allah be pleased with her, when she was wounded in Uhud.In Sahih Muslim it says, I went on seven expeditions with the Messenger of Allah ?.Umm Sulaim, may Allah be pleased with her, in her funeral to Abu Talha on the day of his son's death, and he loved him.You are in Mecca, in the middle of the Arabs, in the heart of the honor of the tribes, then you go to the desert, you don't know what your fate is, you don't know how long you will sit, and indeed they sat until the year 7 AH. Long years, meaning maybe half of the prophetic period they were in that country.Asia is the wife of Pharaoh and I think this is the most exemplary, standard example in the realization of this meaning.And let's say that the prophethood society represented the fact that the Prophet, peace be upon him, spoke about it. He spoke about it, not the Quran.And this was one of the reasons for Islam, Abu Talha may Allah be pleased with him.The mother of Habibah was steadfast in her Islam, and the issue was not to hand over the leadership to her husband, but to bear...But let me include her in the category of bearing personal and fateful decisions and stability.When Bilal passed by and took the alms, he did not make the Prophet Muhammad a woman who passes by and takes alms and that this is a very big problem if the man passed by and took alms.Praise be to Allah, Lord of the worlds.But this series was, and still is, and will remain, by the will of Allah, a series of building, adaptation, and methodology.This is in addition to the harsh and vulgar words and the exaggerated meanings that were used in this campaign.And this is important, that is, that the wrong examples be responded to. But the problem, and this incidentally is part of the problem that occurred during the campaign, is that there is an attack on the wrong side.I was surprised when I mentioned that women have a role in Dawah and so on, and you get an attack in the name of Sharia, and in the name of that, in short, I say, respect yourself, women are at home, and, well, women at home, this is a legal issue that is discussed, which is the exit of women, borders, and light.And I tried to arrange some of these roles and spaces so that we can try to bring the image closer, but I can't encompass the image in this material today.The state of balance means that you look at the reality of the present day from the point of view of closure, closure and intensification, then you measure it in the case of the prophetic society, you see a difference.And sometimes it is by overcoming social habits and personal desires.is that there is a legislative system and a goal that the society is striving to achieve.Today I am wearing a veil and a veil and this is seducing the Prophet.And this is a reflection of the Prophet's upbringing to them.The third major issue that the woman was dealing with during the time of the Prophet, peace be upon him, was the great common cause of victory between men and women, between the companions and the companions at that stage, which was the victory of the Prophet, peace be upon him, and Islam.This is one thing, and that the big issue was supporting Islam and Muslims.And this is a true story in Sahih Bukhari, and it is one of the most amazing stories.This is one of the images of the imtithal, the response, and the abundance.The women said to the Prophet, O Messenger of Allah, we see that Jihad is the best act.The Prophet said, we would have been better off if Jihad was a good Hajj.But the idea is also to expand the circle and understand what issues, What were the issues that Islam wanted the Muslim man to be involved in, whether he was a man or a woman.And the issue is not limited to the existing patterns today.fields, belts, issues, whatever, okay?Today we are talking about practical, practical issues that occurred in the prophetic society, whether the woman was the doer or the effector.The first example is Khadija, may Allah be pleased with her and her apology to the Prophet, may Allah be pleased with her.He says that the polytheists laid the foundation of the island on the Prophet, peace be upon him, and he prostrated.Ibn Mas'ud says, and I would look if I had a way out.This is in Sahih Imam Muslim.From Umm Atiyah, she said, I went on seven expeditions with the Messenger of Allah, may Allah bless him and grant him peace.Sahih Imam Muslim.Umm Sulaim took the house of Abu Talha, a large house, and convinced him to be patient.This is a way of consoling the believers and a way of being careful, holding on, and being attached to Islam.The seventh example is about the Rubai'a, may Allah be pleased with her, and this Rubai'a also needs an individual.or for example, that women should not be carried, no, no, the idea is that their role was essential, especially in Uhud, because carrying the wounds and killing to Medina is specifically in Uhud, and it could be in the parties as well.She was with her husband, Abu Talha, may Allah be pleased with him.I think it should be mentioned because it is mentioned in the Quran but it was not mentioned in the prophetic society which is Asia.And also, when Abu Talha came to address her, she said that I can't make you accept Islam.The fifth position, which is the position of the Muhajirat after the reconciliation of the Hudaibiyah.Anyway, this is an example of a Hadith that had a palm tree and it was a deed to have this palm tree.And the situation happened when the Prophet saw her on the way, and he wanted to carry her, and he said, I remembered, she changed the Zubair, etc.The Prophet, peace and blessings be upon him, said, The longest of us is a hand.The Prophet, peace and blessings be upon him, did not mean that, but he meant the longest of us is a charity.Okay, this is a group of fields, roles, and actions.There was contact, in several situations, we mentioned them, I mentioned them a lot, in the sentence in knowledge, when they used to come to her and listen to the hadith from it at the time of the Prophet, peace and blessings be upon him.They go out with them, they talk here, they ask here, give us a day, teach us, why do you say this, I will go complain to the Prophet, I will go. And the Prophet, when he entered Umm Sulaim's house and said, her brother was killed with me. The state of the society was not a state of complete isolation, which is like you are putting red signs on the road, This is not the case.So a side that almost completely ignores the side of the clock, until it refuses to say, you are working on a woman in the Dawah?So, it is not a matter of being deceived, but the idea is that the Prophet intended to put a boundary.When the Prophet, peace be upon him, in prayer, says, the best of the rows are like this, and in prayer he also puts the rows of women in the back and in Eid he places the women's rows in the front.We ask Allah's help and we begin the third episode of the series of the methodology of women's issues.But at the beginning, this episode is now being presented after a battle that happened as a result of the last two episodes, this battle had two sides.One side was against the status of women in Islam, and in fact, just saying that women's status in Islam is a systematic mistake.And whoever is patient with what is in it and follows it with the intention of learning, by the will of Allah, many problems will be solved for him if he has problems in the field of women.When you see the other person, as far as he is from the book and the Sunnah, as much as he has a problem, you realize this great breakthrough.An attack, an attack, an attack, you, I don't know what, you, you, you, yes, okay, where are the examples?This is a legitimate issue, okay?The third introduction is the situation of the women in the prophet's society against the Prophet, and in his honor, a situation in which there is a terrible balance.So when you take the comprehensive picture of the Prophet's society, you find this state of balance.In the case of women, sometimes there are things that are said that say that the Prophet was being seduced in this specific matter.For example, in the case of clothing, the Prophet was wearing a veil and a veil.So the use of the Prophet, does not mean the association in all the forms of this word.and you come up with some patterns, you have to understand the issue that it is not a word that is equivalent to the word, since the woman worked at that time, The woman should work according to the style of the day, as long as the work is stable.Okay, I noticed that there are three major issues that we can say are among the most important issues that the Prophet's wife was engaged in. The first issue is the issue of learning.was the issue of imitation and response to the caller of knowledge.The victory of the Prophet, peace be upon him, and Islam.Okay, where do we find the evidences of this meaning?I am not saying that women were supporting Islam.When I say that it is a big, busy issue, and it is one of the major issues, the leadership and the succession, this is something else.and said, O Messenger of Allah, I am in a hurry and I want you to invite Allah to me. The Prophet ?Okay, if the Prophet ?Another image is in Sahih Bukhari.So, shouldn't we strive?Look at the driving force, the motivator, the sender.Which is the cases of excess that women did in worship.That is why you know that when the Prophet entered, he saw a rope between two chairs in the mosque, and it was said, this rope is for a woman to pray at night, so if it is broken, it is tied.There is a problem of some who treat the issue from an Islamic perspective with regards to women.For example, women's rights, women's right to work, and he goes and looks for the Sunnah to fill the gap.Look at the Sunnah, the Sunnah, the kafala of religion, it covers your rights like this.Let's look at it. There is a hadith that indicates this demand.Religion, by the way, is wider than many of the religious representations that exist in reality.I was shown a group of people from my Ummah riding on the back of this sea, in the name of Allah.She said, O Prophet of Allah, pray to Allah to make me one of them.Then we move to the third topic in this article, which is the long and big title, and I hope we can finish some details of it. The Prophet, peace and blessings be upon him, said that women are not concerned with rights, but with the relationship.Some of them, some of what I will mention, will be roles, roles that she did, a woman, during the time of the Prophet, peace be upon him.Most of the fields I will mention are roles.Roles that the woman played during the time of the Prophet, peace be upon him.This is one of the greatest roles that women played during the time of the Prophet.I will now mention a group of examples that are proven to be true.This goes back to the third major issue, which is the victory of Islam and the victory of the Prophet.The masheema and so on are among the virtues of the island.Fatima came and removed this eye of the Prophet.Of course, this means that there is a follow-up, there is an interest, there is an awareness, there are challenges.It is not isolated from the Da'wa reality, it is not isolated from what they do. She knows what they are doing.She knows the harm that the Prophet was subjected to, and she is following it, and she came and removed the harm.Umm Atiyah, this is a strange one, it is really for individuals.This is the situation that is a means to try to be patient and stand by him even though the person imagines that she is the mother of the dead child, that the mother's compassion is more intense and more compassionate and it is expected that she would be more compassionate.The migration of women to the wild with their spouses.and he went to the Prophet and said, look at Umm Sulaym.The Prophet said, what is this Umm Sulaym?She said, a dagger, if a polytheist comes near me, I will cut his stomach.That you invaded with the Prophet seven times.So this is the first stage of the woman during the time of the Prophet, peace and blessings be upon him.Individual and personal responsibility in making the final decisions related to religion, stability and its support.Individual responsibility is that I bear the implications of this event.This is an important issue, the issue of Asia and its role, stability and taking over.He emigrated to the desert and retreated there.And here comes the issue of priorities, that she is originally raised on what?She left Mecca as a refugee, and she was a young woman.The Prophet, peace and blessings be upon him, did not return her to them.But when Abu Basir came, he returned him.Of course, if we include her, Sumaya will go back to Asia.We will say Asia and then Sumaya.He killed her, may Allah be pleased with her, and as you know, it is known in some books that she is the Qadr of Allah.This is a well-known Hadith, of course, and it has juristic values in the matter of going out in the field.This is another example, based on the work of Asma'a, may Allah be pleased with her.It is the example of Zaynab, may Allah be pleased with her.The wife of the Prophet, may Allah be pleased with her, said, O Messenger of Allah, which one of us is faster in catching up with you?So, they took a scale or a scale and they measured who is the longest hand.She said, the longest of us is a hand like a grape, and they used to work with their hands and spend.The reality we have today is complicated, and it requires many different considerations.But it is a fact that is based on the example of leadership and succession.And there are many examples, he doesn't need to repeat them.No. There is a space for intercourse, for dealing, for interaction, but there is also a pressure.This is in accordance with this principle.Another hadith of the Prophet, peace be upon him, said, Turn from behind the men and you are a ride, or from behind the people and you are a ride.Also, in the mosque, we were often distanced after the prayer.And also, for example, in the issue of the and so on. So, let's say, this balance that was happening was one of the most prominent signs of the effort and the coordination at the same time.It is the characteristic of the prophetic society that it was a society in an effort.For example, at the Eid Salat..There were no barriers, no covers, not even in the Masjid.It is a prophetic situation in which there is balance and a person needs to be able to touch its ends and not be satisfied with some of the examples.Because it is not one of the two sides that are being misled today, either in intensity or in ease, but it is misled in some situations.And this is without Islam and Muslims, that a woman has no place, no space to work except inside the house.But the Prophet said, except that Satan is the third of them.Ok, we have a lecture activity, the classes, and the people sitting next to us, the men and the women, and next to each other, and all of them, and this, ok, the Prophet, peace be upon him, used to make the classes of women in the end, and he used to make the classes of men in the beginning.Because this boundary is not a matter of literal laws, but the idea that this boundary is the foundation of meaning.This is an indication of something of the state of women in the society of the Prophet, peace be upon him, and its major issues and interests.Although the battle was very strong, meaning that from the male side, I don't know, 140 or 150 accounts participated in the campaign, on what, you don't know on what.As for today's topic, women in the prophetic society.Women in the prophetic society is a very, very big topic.The next episode, God willing, will be about women in Islamic history.There are no examples.So this is a group of introductions.This is not a mere talk.And today we will see how the space is vast and very large.A terrible balance, this is the highlight.And on the other side, there is a great distance from a reality of self-assertion.A reality that does not look to the side of the sedition between men and women.I am even talking here about an Islamic reality.So, the details and the parts between the two forces that may seem contradictory, are organized to form a greater goal.Someone says that he loves the Prophet and wants to seduce him.This is seducing without knowing the meaning.a specific form of the work of a woman, a specific model of the work of a woman, a specific pattern of the work of a woman, okay?When you say the work of a woman in the time of the Prophet ?The meaning and the meaning of the words should be consistent.I will mention them in general and then we will move to other topics so that this can be proven in detail.Okay, when we say major issues, we are talking about the most important major issues.Okay?Three issues that the woman was concerned with during the time of the Prophet, peace be upon him.Of course, let's not forget that we are talking about the time of the Prophet, peace be upon him.The purpose here is specifically to learn the religion and to study it in its form that it was in the time of the Prophet.The second major issue that the woman was engaged in during the time of the Prophet ?Working with knowledge, applying knowledge to work.Meaning that learning and education during the time of the Prophet ?And here comes the introduction that says that the word is not the same.When we say learning, sometimes we think that learning is just a learning, just a learning that is separated from the application requirements.And this is part of the response to learning, but because of his abundance, his many witnesses, and his independence, this became the major issue.I believe that this third issue is the biggest issue that the woman was dealing with during the time of the Prophet, peace be upon him.Okay, now these are three major issues.Evidences, of course, are many, very, very many.But let me mention now examples that are not organized, but are quick, and we will not comment on them too much.I will mention some examples that are quick, and we will not comment on them too much.But now, I want to mention some examples that are quick, and I will go over them.Okay, let's take a quick example.The black woman who used to be a prostitute.She came to the Prophet ?said, If you want, you can be patient and you will be in Paradise, and if you want, you can invite Allah to you.If you want, you can be patient and you will be in Paradise, and if you want, you can invite Allah to you.So he said, O Messenger of Allah, I will be patient, but if I fall, I will reveal, so I will pray to Allah that I do not reveal, so I will pray to Allah for it, and that's it. The matter is over.This is a position, as I said, that can be taken as a transgressive position, it can be taken as a position in favor of patience, it can be taken as a position in...So this example is one of the most amazing examples.and the majority of them were women.We see that Jihad is the best way.Should we not strive?Or as the Prophet said.Another example, even if it is wrong, but it indicates the meaning.This increase does not come unless there is a great state of faith, and a firm belief, and a look, but the prophetic adjustment came.The prophetic adjustment came.And these are aspects that when we talk about women, they are supposed to be remembered.What are the patterns?Look at religion, Alhamdulillah, it is enough for you.The Prophet said, go and ride.Now these are just a few examples.They are affected and influenced.It is not necessary that all of these are actions or all of these are roles.Okay?Okay.Let's now take the fields.The first field is the field of roles.Examples.You know that if we want to mention the details of this issue, we will take a whole article about Khadija's role, and thank God that it is not unknown.Meaning, I couldn't do anything.I couldn't do anything at the time, or even after that.I couldn't do anything.So, the Prophet's eyes were removed from the harm.The fifth position, and it is a very important hadith, very central in this topic.Okay, the sixth example.She used to say to him, if they had given a naked or a stolen thing and you took it back, then Allah has taken your son for you.And this is something difficult in the small worldly standards.The sixth example is the migration to the wild with their wives.And this emigration is not an easy thing at all.And this role is clear that it was not an exceptional role.Okay, these are a group of situations, we have mentioned seven situations, let's finish with eight, or there are many.She took a dagger and started to attack him, or to defend him.The Prophet laughed.The idea is that the Rubai' says, we were, not that it is. So you take from the situation this situation is a story.He invaded seven times.And it is not hidden from you that you can get inspired from this.The idea is that to happen this, there must be a suitable ground for such a work.This is one of the roles of women in the time of the excuse, we used to go with them and serve them and carry the wound.This has a meaning of individual responsibility, even if I am a woman.Imagine, in the palace of Pharaoh.So she refused to accept Islam and took this decision and separated.Okay, this is now the second situation.May Allah bless him.He was victorious, and his victory did not kill him.If you decide to withdraw, you don't want to go back, the door is wide open, I'm telling you.The idea is to bear the individual responsibility and to escape.This is Umm Kulthum, his daughter.He did not return her to them because the exception of the God came to women specifically.The Prophet, peace be upon him, said, I will not go to my mother, and she said, I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, 5 situations.One of the points of attention is that we can make it a 6th example or we can make it a reference or a sign which is a nice thing.Okay.Let me mention some examples as well.The seventh is Sumaya.So Sumaya.Okay?Sumaya is a strange and amazing position.Some people bought it to be a day, etc.she was carrying the baby to the land of Zubair, her husband.Okay?And this is using the length of the hand as a charity.In some ways, she had a job in leather and weaving.So, there was no prohibition for a woman to have a certain job, but of course, and without a doubt, it is not the reality we have today.So, the issue in the prophetic society was not that there was no contact with men at all.and that a man should treat a woman as a friend, as a woman, and that she should cancel the intercourse.And the best of the women's ranks is the last one and the worst of them is the first one.Women were the first to be distanced.The woman did not take on many responsibilities.She did not take on many responsibilities.the men were in front of the prophet, SAW..the prophet, SAW, went to the women.He admonished them and reminded them.Bilal was with him and said, and said, and did.May Allah punish you.By Allah, may Allah punish you.Okay?This is one side, and the other side is that when the women were in the Muslim world, there was a work for women.Islam is the religion of ease.But this work is not only about leaving the hijab or being in one office alone with a man and sitting all day.This is the foundation of the meaning of the duties.I do not forget the duty or the matter, as long as we are in worship, I leave everything and leave everything.I ask Allah to correct our situation and make our lives easier.Welcome and welcome.This particular episode may be the most important episode in the whole series.and to be firm and firm in what he believes is right.This is a very great evidence that a person can feel.Of course, there are other effects, but this is what I wanted to start with.I don't know how I can cover some of it or a lot of it today.But it will have one episode in the series, because he won't have another episode.It is not that, O women, look at your position.No, no. This is reality.This is the reality that was.When you look at what happened, what came and what happened, then you look at the state of balance.That a person thinks that the truth is like that.Look, there is a balance on this side.And does not consider this issue as anything.So, this is a very important issue.Is that clear?It is not necessary that there is no other issue that the woman is concerned with.But this is a group.I noticed that there are three issues.The issue of learning or knowledge.This issue was a major issue.was not a matter of knowledge alone.And to benefit from his school.When I say a big issue, I am not saying that it was done like this.This is another thing.When I say that women used to work with knowledge, this is something else.Is this clear?Once there was a black woman who was in a hurry.invited her, will she not enter Paradise?No, she will not.But the idea is that if you are patient with this work, this issue will enter Paradise.In this way, just so that you will have Paradise.But for me, this position is completely different.What is the issue now?There is a busy issue.What is the problem?What comes?Look at the reality.you have the right to do so. The demand is something else.No. Although religion has a big watch.This was the issue that was being discussed.They are concerned with women.Terms are not a problem now.And some of them will be matters that were seen in her right during the time of the woman.No, this is over.Clear?Or the place of effect or the place of the witness.So this is the title.So this is the first example, without further details.A scene that you can't imagine.If I had a way out.So she was the one who treated the wound in that place.I followed them on their journey, I made food for them, I treated the wounded, and I took care of the sick.I followed them in their journey.I made food for them, I treated the wounds, and I took care of the sick.But here, in this position, she played the role of the patient.In those standards, it was possible and understood.Never, ever.So we feed the people and serve them and return the killing and the wound to the city.These are the eight quick situations.Notice that they are not just eight situations.Nine, not just nine.And there is one of them, there are seven times.This is not a situation, you say nine times, it is not a situation.There are many other situations, but we will only cover this one.This is a personal responsibility.This is a big issue, it's not about my wife or my lover, no, the big issue is that you and I are on a different path.What can I do for you?Meaning, she was young.I don't know how old she was, but maybe she was 15 or 16.This is the matter.Because their age is young.So she went out and her family came to ask for her.Let me add to this.I mentioned six.This is the sixth.and I will make you from a male and a female, and you will be from one another.The fourth example is a nice and beautiful example.Who is the first one to die and catch up with you?She used to work with her hands and spend.I want to add a field to it, which is very important.Is the idea clear?And you have seen, the situations reveal to you.At the same time, there was no situation of..a situation of a situation that is not related to the situation.and the women were..behind him.But, there was a difference, they were behind him.So, at the end of the conversation..Good?Is the idea clear?I mean, in the sense that she is raised only.God is the greatest.And all this that we mentioned, all of it is thrown in the sea.Now there is a specific style of work in a certain office, that is, to make it easy and not to make it difficult, to give good news and not to make it difficult.Brother, don't assume that people are bad.Don't assume that if she did it, you don't have a daughter now, she knows that she is...My dear, it's not like that.

In the name of Allah, the most gracious, the most merciful. Praise be to Allah, Lord of the worlds. And may Allah's prayers be upon our Prophet Muhammad and upon his family and companions. Welcome and welcome. We ask Allah's help and we begin the third episode of the series of the methodology of women's issues. This particular episode may be the most important episode in the whole series. But at the beginning, this episode is now being presented after a battle that happened as a result of the last two episodes, this battle had two sides. One side was against the status of women in Islam, and in fact, just saying that women's status in Islam is a systematic mistake. And the other side, the well-known feminist side, and by the grace of Allah, or by his approval, this series will not be affected in terms of content in these battles. Although the battle was very strong, meaning that from the male side, I don't know, 140 or 150 accounts participated in the campaign, on what, you don't know on what. But this series was, and still is, and will remain, by the will of Allah, a series of building, adaptation, and methodology. And whoever is patient with what is in it and follows it with the intention of learning, by the will of Allah, many problems will be solved for him if he has problems in the field of women. and the one who wants to provoke and fight and he doesn't know what cooking is and what the topic is sometimes someone comes and attacks a case and you are already saying the same case so it is like the dust rising on nothing but there is no problem as I said, one of the greatest blessings is that a person is given the focus on what he wants to convey and not be influenced by problems and battles. This is in addition to the harsh and vulgar words and the exaggerated meanings that were used in this campaign. and to be firm and firm in what he believes is right. Glory be to Allah, one of the most things that increases your certainty in Islam and its health, and in the Sunnah and its value, is to see its effect on your behavior. This is a very great evidence that a person can feel. When you see the other person, as far as he is from the book and the Sunnah, as much as he has a problem, you realize this great breakthrough. Of course, there are other effects, but this is what I wanted to start with. As for today's topic, women in the prophetic society. Women in the prophetic society is a very, very big topic. I don't know how I can cover some of it or a lot of it today. But it will have one episode in the series, because he won't have another episode. The next episode, God willing, will be about women in Islamic history. Not at all, but the focus will be specifically on the extension of the effects of the Prophet's school on women in the first generation, which is the generation of the Sahabiyyaat after the Prophet, peace and blessings be upon him, will be the focus on this meaning. And here is an important methodological issue, which is that highlighting the correct model, and making the correct model, and having the correct model, is much more beneficial than falsifying or canceling the wrong model. And this is important, that is, that the wrong examples be responded to. But the problem, and this incidentally is part of the problem that occurred during the campaign, is that there is an attack on the wrong side. An attack, an attack, an attack, you, I don't know what, you, you, you, yes, okay, where are the examples? There are no examples. Therefore, the focus on women in the prophetic society and the focus on women after the Prophet Muhammad is part of the emphasis of the model, although there is a series of lessons and lessons for the reformers in some of the female models. So this is a group of introductions. The second introduction is that the woman is mentioned in, if you remove them from the biography or the Sunnah, there is a very big decrease. This is not a mere talk. It is not that, O women, look at your position. No, no. This is reality. This is the reality that was. I was surprised when I mentioned that women have a role in Dawah and so on, and you get an attack in the name of Sharia, and in the name of that, in short, I say, respect yourself, women are at home, and, well, women at home, this is a legal issue that is discussed, which is the exit of women, borders, and light. This is a legitimate issue, okay? But when we talk about roles, there are vast spaces that you ignore, and if you think that you don't believe in the first truth, then you are ignorant. And today we will see how the space is vast and very large. And I tried to arrange some of these roles and spaces so that we can try to bring the image closer, but I can't encompass the image in this material today. The third introduction is the situation of the women in the prophet's society against the Prophet, and in his honor, a situation in which there is a terrible balance. A terrible balance, this is the highlight. When you look at what happened, what came and what happened, then you look at the state of balance. The state of balance means that you look at the reality of the present day from the point of view of closure, closure and intensification, then you measure it in the case of the prophetic society, you see a difference. Sometimes this intensification and closure happens with good intentions or with a conscious delusion, okay? That a person thinks that the truth is like that. And sometimes it is by overcoming social habits and personal desires. Look, there is a balance on this side. And on the other side, there is a great distance from a reality of self-assertion. A reality that does not look to the side of the sedition between men and women. And does not consider this issue as anything. I am even talking here about an Islamic reality. Whether the result is a strong and closed relationship, or a wrong understanding, or a acceptance of the reality, or whatever it is. You find that sometimes there is a link in some situations in the time of the Prophet, peace be upon him, that we see how the woman was, praise be to Allah, she was open, she was there, and she was there, and he forgets the rules that were in place. So when you take the comprehensive picture of the Prophet's society, you find this state of balance. is that there is a legislative system and a goal that the society is striving to achieve. So, the details and the parts between the two forces that may seem contradictory, are organized to form a greater goal. So, this is a very important issue. The fourth introduction is to inform the Prophet in a systematic way. In the case of the Prophet, whether in the case of a woman or someone else, the introduction must be in line with the meaning and not limited to the words or the apparent images. In the case of women, sometimes there are things that are said that say that the Prophet was being seduced in this specific matter. For example, in the case of clothing, the Prophet was wearing a veil and a veil. Someone says that he loves the Prophet and wants to seduce him. Today I am wearing a veil and a veil and this is seducing the Prophet. This is seducing without knowing the meaning. So the use of the Prophet, does not mean the association in all the forms of this word. a specific form of the work of a woman, a specific model of the work of a woman, a specific pattern of the work of a woman, okay? When you say the work of a woman in the time of the Prophet ﷺ and you come up with some patterns, you have to understand the issue that it is not a word that is equivalent to the word, since the woman worked at that time, The woman should work according to the style of the day, as long as the work is stable. The meaning and the meaning of the words should be consistent. Is that clear? The most prominent thing that is being shown in this article today, the article on women in the prophet's society had some comforts in this aspect, and there were some constraints in this aspect, which is to break the image into detailed parts. and we try to gather from the details and the parts the results and the titles of the entire issue and there is a group of topics that will follow this big title related to the entire issue so the last introduction is that from the correctness or methodology and the details of what was mentioned in the Prophet's time and the extraction of all the issues and what the woman does and what can be done with these parts and not to break them and to suffice with the parts and details This was the first topic in today's topic which is the major issues that the woman dealt with during the time of the Prophet. I will mention them in general and then we will move to other topics so that this can be proven in detail. Okay, when we say major issues, we are talking about the most important major issues. It is not necessary that there is no other issue that the woman is concerned with. Okay? But this is a group. I noticed that there are three issues. Three issues that the woman was concerned with during the time of the Prophet, peace be upon him. Of course, let's not forget that we are talking about the time of the Prophet, peace be upon him. We are talking about the time of the first stage of Islam, the time of the occupation, the establishment of the Muslim society, the time of the occupation, the time of the propagation of this light. Therefore, it is natural for this to be a clear reflection on society, a reflection that the human nature has been affected by the deficiencies and errors that the Prophet, peace and blessings be upon him, has treated. Okay, I noticed that there are three major issues that we can say are among the most important issues that the Prophet's wife was engaged in. The first issue is the issue of learning. The issue of learning or knowledge. The purpose here is specifically to learn the religion and to study it in its form that it was in the time of the Prophet. The second major issue that the woman was engaged in during the time of the Prophet ﷺ was the issue of imitation and response to the caller of knowledge. Working with knowledge, applying knowledge to work. This issue was a major issue. Meaning that learning and education during the time of the Prophet ﷺ was not a matter of knowledge alone. And this is a reflection of the Prophet's upbringing to them. And here comes the introduction that says that the word is not the same. When we say learning, sometimes we think that learning is just a learning, just a learning that is separated from the application requirements. Okay, this is the second issue, the big one that was a concern for women, which is the issue of obedience, response, leadership, and the continuation of knowledge through action. The third major issue that the woman was dealing with during the time of the Prophet, peace be upon him, was the great common cause of victory between men and women, between the companions and the companions at that stage, which was the victory of the Prophet, peace be upon him, and Islam. The victory of the Prophet, peace be upon him, and Islam. And this is part of the response to learning, but because of his abundance, his many witnesses, and his independence, this became the major issue. I believe that this third issue is the biggest issue that the woman was dealing with during the time of the Prophet, peace be upon him. and the women today have responded to the believers who care about their religion and the purpose we have been created for, so highlighting these major issues and trying to achieve the role of women in these major circles, I think is one of the best and most pictures that can achieve the initiation of the Prophet and benefit from his school. And to benefit from his school. Okay, now these are three major issues. Okay, where do we find the evidences of this meaning? Evidences, of course, are many, very, very many. But let me mention now examples that are not organized, but are quick, and we will not comment on them too much. I will mention some examples that are quick, and we will not comment on them too much. But now, I want to mention some examples that are quick, and I will go over them. When I say a big issue, I am not saying that it was done like this. I am not saying that women were supporting Islam. This is one thing, and that the big issue was supporting Islam and Muslims. This is another thing. When I say that women used to work with knowledge, this is something else. When I say that it is a big, busy issue, and it is one of the major issues, the leadership and the succession, this is something else. Is this clear? Okay, let's take a quick example. The black woman who used to be a prostitute. And this is a true story in Sahih Bukhari, and it is one of the most amazing stories. Once there was a black woman who was in a hurry. She came to the Prophet ﷺ and said, O Messenger of Allah, I am in a hurry and I want you to invite Allah to me. The Prophet ﷺ said, If you want, you can be patient and you will be in Paradise, and if you want, you can invite Allah to you. If you want, you can be patient and you will be in Paradise, and if you want, you can invite Allah to you. Okay, if the Prophet ﷺ invited her, will she not enter Paradise? No, she will not. But the idea is that if you are patient with this work, this issue will enter Paradise. The idea is that, guys, it is not a position, it is the idea that there is a previous establishment that makes the issue of imitation and response a big and advanced issue so that it is willing to stay the rest of its life in this trial, which is the struggle and it is to fall in front of people, okay? In this way, just so that you will have Paradise. So he said, O Messenger of Allah, I will be patient, but if I fall, I will reveal, so I will pray to Allah that I do not reveal, so I will pray to Allah for it, and that's it. The matter is over. This is a position, as I said, that can be taken as a transgressive position, it can be taken as a position in favor of patience, it can be taken as a position in... But for me, this position is completely different. This is a proof of a great culture, a proof of a great cause that was occupying the human being at that time, which was to achieve the imtithal to the command of Allah, to achieve the Istijabah, to achieve the Inqiyah, to achieve the Ta'aa. So this example is one of the most amazing examples. and the majority of them were women. This is one of the images of the imtithal, the response, and the abundance. Another image is in Sahih Bukhari. The women said to the Prophet, O Messenger of Allah, we see that Jihad is the best act. So, shouldn't we strive? What is the issue now? There is a busy issue. We see that Jihad is the best way. Should we not strive? The Prophet said, we would have been better off if Jihad was a good Hajj. Or as the Prophet said. Look at the driving force, the motivator, the sender. Another example, even if it is wrong, but it indicates the meaning. Which is the cases of excess that women did in worship. These cases of excess originate from the existence of the issue of idolatry and the care for it. But because the status of the Prophet is balanced, he treated the excess as he treated the deficiency. That is why you know that when the Prophet entered, he saw a rope between two chairs in the mosque, and it was said, this rope is for a woman to pray at night, so if it is broken, it is tied. This increase does not come unless there is a great state of faith, and a firm belief, and a look, but the prophetic adjustment came. The prophetic adjustment came. And these are aspects that when we talk about women, they are supposed to be remembered. What is the problem? There is a problem of some who treat the issue from an Islamic perspective with regards to women. What comes? Look at the reality. What are the patterns? For example, women's rights, women's right to work, and he goes and looks for the Sunnah to fill the gap. Look at the Sunnah, the Sunnah, the kafala of religion, it covers your rights like this. you have the right to do so. The demand is something else. Let's look at it. There is a hadith that indicates this demand. Look at religion, Alhamdulillah, it is enough for you. No. Although religion has a big watch. Religion, by the way, is wider than many of the religious representations that exist in reality. But the idea is also to expand the circle and understand what issues, What were the issues that Islam wanted the Muslim man to be involved in, whether he was a man or a woman. And the issue is not limited to the existing patterns today. One of the situations in Sahih Bukhari and Muslim is that Aqwa bin Amir said, O Messenger of Allah, my sister's advice is to go to the house of Allah, to the Sacred Mosque. The Prophet said, go and ride. I was shown a group of people from my Ummah riding on the back of this sea, in the name of Allah. She said, O Prophet of Allah, pray to Allah to make me one of them. This was the issue that was being discussed. Now these are just a few examples. Then we move to the third topic in this article, which is the long and big title, and I hope we can finish some details of it. The Prophet, peace and blessings be upon him, said that women are not concerned with rights, but with the relationship. They are concerned with women. They are affected and influenced. Whether she is active in it or she is influenced by it. Now I will mention a group of fields, roles, and actions. It is not necessary that all of these are actions or all of these are roles. fields, belts, issues, whatever, okay? Terms are not a problem now. Some of them, some of what I will mention, will be roles, roles that she did, a woman, during the time of the Prophet, peace be upon him. And some of them will be matters that were seen in her right during the time of the woman. No, this is over. Okay? Today we are talking about practical, practical issues that occurred in the prophetic society, whether the woman was the doer or the effector. Clear? Or the place of effect or the place of the witness. Okay. So this is the title. Let's now take the fields. The first field is the field of roles. Most of the fields I will mention are roles. Roles that the woman played during the time of the Prophet, peace be upon him. The first role or field is the Mu'azirah of Dua and Musleheen as a general term, but at that time the Prophet and the Companions were the ones who used it. The Mu'azirah of Dua'a and Musleheen and their support and support and support were psychological, mental and emotional. This is one of the greatest roles that women played during the time of the Prophet. I will now mention a group of examples that are proven to be true. This goes back to the third major issue, which is the victory of Islam and the victory of the Prophet. Examples. The first example is Khadija, may Allah be pleased with her and her apology to the Prophet, may Allah be pleased with her. You know that if we want to mention the details of this issue, we will take a whole article about Khadija's role, and thank God that it is not unknown. And her role is very important in the most severe stage of the time of the Prophet, may Allah be pleased with him, in his Dawah or in the Makkiah stage. So this is the first example, without further details. The second example is the role of Asmaa bint Abi Bakr in the Hijrah. When she took her Nitaqah and made it for the Prophet, may Allah be pleased with him, when he put it on him, the polytheist of Quraysh, and this is in Bukhari. and of the worst that can be narrated in the trials, difficulties and oppression and of the worst that can be imagined, what was the nature of the tribulation that was at that time because no matter how much you say, in Mecca the Muslims were oppressed and the companions were punished yes, it is true but when you see this particular hadith, who can understand the meaning because what does Ibn Mas'ud say? He says that the polytheists laid the foundation of the island on the Prophet, peace be upon him, and he prostrated. The masheema and so on are among the virtues of the island. A scene that you can't imagine. Ibn Mas'ud says, and I would look if I had a way out. Meaning, I couldn't do anything. I couldn't do anything at the time, or even after that. I couldn't do anything. If I had a way out. Fatima came and removed this eye of the Prophet. and without a doubt, the polytheists and Quraish had some Arabian principles, like this is a woman, etc. So, the Prophet's eyes were removed from the harm. Of course, this means that there is a follow-up, there is an interest, there is an awareness, there are challenges. It is not isolated from the Da'wa reality, it is not isolated from what they do. She knows what they are doing. She knows the harm that the Prophet was subjected to, and she is following it, and she came and removed the harm. The fourth position, the position of Fatima also, may Allah be pleased with her, from the Prophet, may Allah be pleased with her, when she was wounded in Uhud. So she was the one who treated the wound in that place. The fifth position, and it is a very important hadith, very central in this topic. Umm Atiyah, this is a strange one, it is really for individuals. In Sahih Muslim it says, I went on seven expeditions with the Messenger of Allah ﷺ. I followed them on their journey, I made food for them, I treated the wounded, and I took care of the sick. This is in Sahih Imam Muslim. From Umm Atiyah, she said, I went on seven expeditions with the Messenger of Allah, may Allah bless him and grant him peace. I followed them in their journey. I made food for them, I treated the wounds, and I took care of the sick. Sahih Imam Muslim. Okay, the sixth example. Umm Sulaim, may Allah be pleased with her, in her funeral to Abu Talha on the day of his son's death, and he loved him. And this is Abu Umair, who the Prophet, peace and blessings be upon him, used to say to him, O Abu Umair, what did the Nughayr do when he died? Umm Sulaim took the house of Abu Talha, a large house, and convinced him to be patient. She used to say to him, if they had given a naked or a stolen thing and you took it back, then Allah has taken your son for you. This is the situation that is a means to try to be patient and stand by him even though the person imagines that she is the mother of the dead child, that the mother's compassion is more intense and more compassionate and it is expected that she would be more compassionate. But here, in this position, she played the role of the patient. And this is something difficult in the small worldly standards. In those standards, it was possible and understood. The sixth example is the migration to the wild with their wives. The migration of women to the wild with their spouses. This is a way of consoling the believers and a way of being careful, holding on, and being attached to Islam. And this emigration is not an easy thing at all. Never, ever. You are in Mecca, in the middle of the Arabs, in the heart of the honor of the tribes, then you go to the desert, you don't know what your fate is, you don't know how long you will sit, and indeed they sat until the year 7 AH. Long years, meaning maybe half of the prophetic period they were in that country. The seventh example is about the Rubai'a, may Allah be pleased with her, and this Rubai'a also needs an individual. So we feed the people and serve them and return the killing and the wound to the city. And this role is clear that it was not an exceptional role. or for example, that women should not be carried, no, no, the idea is that their role was essential, especially in Uhud, because carrying the wounds and killing to Medina is specifically in Uhud, and it could be in the parties as well. Okay, these are a group of situations, we have mentioned seven situations, let's finish with eight, or there are many. Let's conclude with the eighth situation, which has a lot to do with it. The eighth situation is the situation of Umm Sulaym in her going out with the Prophet and her invasion with him on the day of Hunayn. She was with her husband, Abu Talha, may Allah be pleased with him. She took a dagger, as is the case with the Muslim, and said, Abu Talha, what is this, Umm Sulaym? She took a dagger and started to attack him, or to defend him. and he went to the Prophet and said, look at Umm Sulaym. The Prophet said, what is this Umm Sulaym? She said, a dagger, if a polytheist comes near me, I will cut his stomach. The Prophet laughed. These are the eight quick situations. Notice that they are not just eight situations. Nine, not just nine. The idea is that the Rubai' says, we were, not that it is. So you take from the situation this situation is a story. And there is one of them, there are seven times. That you invaded with the Prophet seven times. This is not a situation, you say nine times, it is not a situation. He invaded seven times. And it is not hidden from you that you can get inspired from this. The idea is that to happen this, there must be a suitable ground for such a work. So this is the first stage of the woman during the time of the Prophet, peace and blessings be upon him. There are many other situations, but we will only cover this one. Individual and personal responsibility in making the final decisions related to religion, stability and its support. This is one of the roles of women in the time of the excuse, we used to go with them and serve them and carry the wound. This has a meaning of individual responsibility, even if I am a woman. Individual responsibility is that I bear the implications of this event. I think it should be mentioned because it is mentioned in the Quran but it was not mentioned in the prophetic society which is Asia. Asia is the wife of Pharaoh and I think this is the most exemplary, standard example in the realization of this meaning. And let's say that the prophethood society represented the fact that the Prophet, peace be upon him, spoke about it. He spoke about it, not the Quran. This is an important issue, the issue of Asia and its role, stability and taking over. Imagine, in the palace of Pharaoh. The first one was Malik ibn Nadir before Abu Talha. Malik was the father of Anas ibn Malik, his mother was Um Sulaym, and his father was Malik ibn Nadir, his father was a disbeliever. Malik ibn Nadir did not convert to Islam. So she refused to accept Islam and took this decision and separated. This is a personal responsibility. And also, when Abu Talha came to address her, she said that I can't make you accept Islam. And this was one of the reasons for Islam, Abu Talha may Allah be pleased with him. Okay, this is now the second situation. The third position is that the mother of Habibah, may Allah be pleased with her, was steadfast in the face of the retreat of her husband, Ubaidullah bin Jahsh, in the desert. May Allah bless him. He emigrated to the desert and retreated there. He was victorious, and his victory did not kill him. The mother of Habibah was steadfast in her Islam, and the issue was not to hand over the leadership to her husband, but to bear... And here comes the issue of priorities, that she is originally raised on what? This is a big issue, it's not about my wife or my lover, no, the big issue is that you and I are on a different path. If you decide to withdraw, you don't want to go back, the door is wide open, I'm telling you. What can I do for you? This is the truth, and this is what you know, and this is the group between you and me. Okay, this is the fourth position, which is the position of Umm Habibah in the face of the aggression of her husband, Ubaidullah bin Jahsh. The fifth position, which is the position of the Muhajirat after the reconciliation of the Hudaibiyah. This is a reference to the previous lesson, when the covenant was made between the Prophet and the Quraysh in the Silh al-Hadaybiyya, that whoever comes to you, you should return him to us. Some believers came as emigrants, so Allah revealed the verse that they will not return to us. So do not return them to the infidels. The idea is to bear the individual responsibility and to escape. For example, you have Umm Kulthum, daughter of Uqba bin Abi Mu'ayyad. Uqba bin Abi Mu'ayyad, you know, is one of the most rebellious, the most severe, and the most despicable of the polytheists who harmed the Prophet, peace and blessings be upon him. This is Umm Kulthum, his daughter. She left Mecca as a refugee, and she was a young woman. Meaning, she was young. I don't know how old she was, but maybe she was 15 or 16. This is the matter. Because their age is young. So she went out and her family came to ask for her. The Prophet, peace and blessings be upon him, did not return her to them. He did not return her to them because the exception of the God came to women specifically. But when Abu Basir came, he returned him. The Prophet, peace be upon him, said, I will not go to my mother, and she said, I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, and I will not go to my mother, 5 situations. One of the points of attention is that we can make it a 6th example or we can make it a reference or a sign which is a nice thing. Al-Zuhri said in Sahih Al-Bukhari We do not know of any of the immigrants who rebelled after their faith. Okay. Let me add to this. I was putting a third title, a third role or a third field in bearing the burdens in the way of Allah and so on. Let me cancel this title, because let's consider it as part of the individual responsibility and bearing the burden of the responsibility and stability. Let me mention some examples as well. I mentioned six. This is the sixth. The seventh is Sumaya. I put Sumaya in the category of bearing the burdens and patience for Allah's sake. But let me include her in the category of bearing personal and fateful decisions and stability. So Sumaya. Of course, if we include her, Sumaya will go back to Asia. We will say Asia and then Sumaya. Okay? Sumaya is a strange and amazing position. This explains the issue of what he was raised on, what he was raised on, what the Prophet, peace and blessings be upon him, raised them on. Okay, you know that Abu Jahl punished her, he punished her for her return to her religion, she did not return to her religion, he killed her. He killed her, may Allah be pleased with her, and as you know, it is known in some books that she is the Qadr of Allah. and I will make you from a male and a female, and you will be from one another. But those who emigrated and were driven out of their homes, and were harmed in My way, and were killed, I will surely remove from them their evil deeds." And the conclusion of the verse at the beginning of it, it is clear that this was or some of it was one of the roles that the male and the female were doing at the time of the Prophet, peace and blessings be upon him. Of course, it is assumed that from the first and second roles, and the many examples that I have mentioned, that the straight, committed Muslim woman should reintroduce herself today and reintroduce her roles, and look at what is her responsibility, what can she do, how much can he do to work in the areas of the sumo. But to be limited to a small mental block, to be a student, a student, a student, and to be in a debate, to be patient, and to be patient with the harm, and, and, and, and, and then this right becomes something easy, it may be, as I said, it is possible to argue and argue and argue, and the demand is something of the rights that Islam has, but the idea is that the brain does not contain the energy of the Muslim woman in this horizon alone, but there are many other horizons that are higher than this. The third role or field is the call to Allah, the Exalted. And this is what will be most evident in the next episode, God willing. Because in the next episode, we will talk about the Sahabiyat after the Prophet, peace and blessings be upon him. So here we will talk about the narration of the Hadith, and the teachings of the Sahabiyat, and all of this will come after the Prophet, peace be upon him. And the Dawah to Allah, peace be upon him, for the men, is much wider than the Dawah for the women. And it is in general, the Dawah to Allah, the men have more opportunities than the women, although the women have more opportunities. But I will mention some examples also in the time of the Prophet, peace be upon him. One of the famous examples is the example of Fatima with her brother Omar bin Al-Khattab in the story of Islam Omar. The story was originally from what is narrated in the biography, but I mean, like this story, there is no intensification of the hadiths, and the foundations of the rulings are not based on this story, but it is an example of the examples. So this is an example, its role is in the Dawah of her brother Omar bin Al-Khattab. The second example is the Hadith of the one who has the two extra things, and maybe he is not famous, and many people do not know him, he is a Muslim in Bukhara. The Prophet, peace be upon him, was in an expedition and he had a shortage of water, and he passed by a woman, and this woman was not a Muslim of course, and he was blessed with a lot of water, it was a miracle. Anyway, she became Muslim and this was amazing, when the Prophet sent the chariots, they were attacking areas of the infidels, that neighborhood or village or town where that woman was, they were not attacking it, it was just a protection for her place. And this woman said, I swear I see these people calling you only on purpose. So are you in Islam? She said, so are you in Islam? So they obeyed her and entered Islam. This is in Bukhari. So Allah guided that serpent with that woman. So she became Muslim and the people became Muslim and she was followed by the woman during the time of the Prophet, peace and blessings be upon him. Now, this is one of the cases that happened during the time of the Prophet, peace and blessings be upon him, regarding the woman. The fifth field, the fourth field, is the field of learning and seeking knowledge. This field and role was represented in pictures, not only in positions, in multiple pictures. One of the most prominent pictures in the time of the Prophet, the woman was learning the surah Al-Istiftaa. This is a lot. There are many hadiths in which the woman came to a questioner, a student, to know the rulings of the two Shari'a. Good. And you know that as a result of these questions, she said, who said from the wives of the Prophet, there are more hadiths from her, Aisha, she said, May Allah have mercy on the women of the Ansar, they were not prevented by shame from understanding the religion. Or from learning it. And this title summarizes the concept of understanding the religion in the way of the referendum. So, the first example, or let's say the first way of learning in the time of the Prophet, may Allah bless him and grant him peace, which has many forms, and as I said, these are not positions, but rather positions, is the fatwa, the inquiry. And the form was not that I do not ask directly, I do not go directly, but there are many examples that are clear that this is a direct question. This is a direct question, and it has many examples and proofs. The concern is that they have something special to learn from the Prophet ﷺ. This is as you know in the authentic hadith from Bukhari. It says, O Messenger of Allah, and taught them, or gave them a lesson, and reminded them. The third example, but the opposite, is that the Prophet, peace and blessings be upon him, gave them some knowledge, or gave them some lessons. And that is in the famous hadith, in the prayer of Eid, when the Prophet, peace and blessings be upon him, crossed the ranks of men to the ranks of women, of فِدَاءٌ لَكُنْ أَبِي وَأُمِّي Okay, this is the third example. The fourth example is a very simple example, not just one example. It is the knowledge that was derived from the various situations of women during the time of the Prophet ﷺ and it is not necessary that the position itself is direct learning. I have one example from Umm Sulaym, may Allah be pleased with her, that Al-Bukhari, may Allah have mercy on him, as I mentioned in the story of Umm Sulaym in Surah Al-An'am, he has given a lot of knowledge as a result of the stories of Umm Sulaym during the time of the Prophet, peace be upon him. Okay? For example, I will read to you quickly. These are all the doors in Sahih Bukhari. Underneath are the hadiths related to Umm Sulaym. The door of shame in knowledge. The door of a woman being alone is a class. The door of the prayer of women behind men. The door of what is not ashamed of the right to be in the religion. The door of whoever visits a people and does not get spoiled with them. The door of the favor of the good. The door of the favor of whoever prepared Ghazi and followed him with good. The door of the gift to the bride. جهز غازيا وخلفه بخير باب الهدية للعروس باب من أكل حتى شبع باب إذا حلف ألا يأتدم باب تسمية المولود غدات يولد لمن لم يعق وتحليقه باب المعارض مندوحة عن الكذب باب من زار قوما فقال عندهم من القيلولة باب قول الله تعالى وصل عليهم باب الدعاء بكثرة المال مع البركة The door of supplication with abundance of wealth and blessings. All of these doors in Sahih Bukhari are connected to one of the Sahabias. Only one, which is Umm Sulaym. Okay? It is connected to Umm Sulaym, may Allah be pleased with her. In addition to the rest of the Hadiths or situations that happened during the time of the Prophet, may Allah be pleased with him, which resulted from it, the scientific benefit of the scholars and jurists, whether from the interpretations of the narrators or from the judgments of the jurists, So this, we can classify it as under the category of learning, we can classify it as under the category of education, we can classify it as under the category of science in general, wherever it is. The idea, as I said, is not in the correctness of the reform, but in what enters this circle. This is one now, Umm Sulaym. And these are not all the doors that Bukhari brought out in his Sahih for Umm Sulaym. But I tried to come up with these doors that direct or specialized judgments are made otherwise there are other doors. Okay, the fourth example, the fifth, the companions' concern for the presence of the status of the Prophet, whether it was a gathering of knowledge, a lesson, or whatever it was. And there is a nice and pleasant situation, which may not be known, that he is in the right Imam Muslim. Alhamdulillah, one should be careful that there are more situations than the Bukhari Muslim. The wife of the Prophet, peace be upon him, said, I used to hear people mention the Houthi, but I never heard that from the Prophet, peace be upon him. This is a matter of concern for knowledge. Look, let's go back to the big issue. You hear people mention it, so it's not a believer? It's a believer! So it's not true? It's true. So who are the people who used to say it? The companions. They are all equals. But she didn't hear it directly. You want to hear, okay? By the way, this is a big issue, of course, I'm not going to hide it from you, for men and women. After the death of the Prophet, a man went to... Al-Bukhari says, in Sahih Al-Bukhari, in the article, he says, Jabir bin Abdullah went on a journey for a month in order to ask for a single hadith. Okay? Okay. Here, what is the question? You say, I used to hear people talking about the grave, but I didn't hear that from the Prophet. So, when one day, while the neighbor was walking behind me I heard the Prophet say, O people! I said, the woman is mocking me She said, he only called men, not women I said, I am one of the people The Prophet said, I am a burden for you on the basin so be careful that none of you comes and he will be abased from me as the lost camel is abased, and I will say, What is this? And he will be said, You do not know what will happen to you after this, and I will say, A lie. This is an example of the concern for the audience, the passion for learning, when the Prophet, peace and blessings be upon him, said to me, I am from the people. The sixth example is a title of a title in the study, which is the discussion. There are several hadiths in which there is a discussion. Sometimes the discussion is a detailed discussion. Sometimes the discussion is, let's say, an attempt to extract more good from a certain hadith. When he said, we were not a woman who would give birth to three children, but we were a veil from the fire. We said, O Messenger of Allah, and two. He said, and two. Sometimes the discussion is in the form of certain texts. You know, for example, Manhusi Ibn Uddeb. O Messenger of Allah, a simple account, and the Prophet answered. That is the offer, but the account is destroyed. No one from the companions of the tree will enter the fire. The tree said, O Messenger of Allah, which of you is not a descendant? He said, Then we will save those who have feared Allah. And most of the people of the fire, by disbelief, will be saved. O Messenger of Allah, what is disbelief? There is a question, and it was a question that was a motivation for the work, that this is a punishment or this is something of intimidation. But there is a solution, yes, we believe. Clear? So, the discussion is the title of the titles of learning in the time of the Prophet, peace be upon him, for the woman. But I, may Allah help me, am ignorant, I will say, and they are the ones who discuss alone, but there were no men to discuss? When you come and say, the presence of the parliament now, but there were no men to attend the parliament now? Yesterday we wrote about women's rights, refugees and what not. But there are no refugees. Oh Allah, why did you give us such minds? Okay, so these are a group of examples of the learning during the time of the Prophet ﷺ. For women, it is clear that the issue was present or a big issue. As I said, there are many examples of this kind of polling. There are many examples of this kind of polling, and it indicates the meaning. And from what is proven, it is also recorded. I mentioned it at the beginning, but it is important. From what is proven, women's commitment to learning is the extent of what was narrated after the Prophet, peace and blessings be upon him. This is in line with the issue of learning and the issue of Dawah. And this, even if he was represented in a group of Sahabiyat more than others, even if there was a group of Sahabiyat, it is an example that is correct in this sense. The fourth, the fifth, the fifth field is the field of imitation, and the work with knowledge. And this field, as I said, is one of the major issues that I was working on. And this is the picture I referred to at the beginning, I referred to a group of them. I won't mention many examples now, but if the book is completed, all the examples of the Muslim's resistance, the victory of Islam, etc. all of this is from the perspective of abstinence, and from the perspective of high abstinence, because abstinence has difficulties, abstinence has difficulties, so this is all. Another example, a direct example, Aisha said, may Allah have mercy on the women of the Ansar, when Allah sent down, let them beat us with their horns on their chests, we cut their throats and we drink from them. The speed of abstinence and response without being obsessed with it, it was not a matter of when the law of hijab was revealed during the time of the Prophet, peace be upon him, it was not a matter of how we will go out, how we will eat, how we will walk, how we will live, etc. No, it was, may Allah have mercy on him and grant him victory, when this was revealed, it was an abstinence, an abstinence. And this, of course, has many images during the time of the Prophet, peace and blessings be upon him, one of the greatest was the prohibition of alcohol. When he came down, he was known for his alcohol, a thing that the soul and the soul are attached to, a strange connection. But it happened gradually, then when the prohibition came down, he said, Anas, and the alcohol became a thing in the city. Also, a third example, Aisha, may Allah be pleased with her, says, We were the women of the believers, who witnessed the Fajr prayer with the Messenger of Allah, with their own will, then they returned to their homes, not knowing any of the people who were asleep. Now, the sleep is the creation of the darkness of the night with the light of the morning, and the Fajr prayer. The Fajr prayer, for the woman, to go out to the mosque at that time, of course there is no electricity, no lights, no such thing, because she said, Aisha, the Hadith is being completed, then he takes us to their house, none of them know of the darkness, and the response is to be diligent, to be diligent in the principle of work. I want to pray in the mosque, so you know, sometimes a woman comes and sometimes her children come to the mosque. I mentioned a few examples. The sixth title is in the book entitled, We can say, The Demand for Rights. This was one of the roles or examples that the demand for rights is that there are rights today, there are absolute rights in everything, even if it is disbelief, there are rights in homosexuality, etc. and the right to do so, not the right to say that women were oppressed, so let's go and demand women's rights, not in this sense. No, it is the right, and by the way, and this is a very, very, very important benefit, I hope you pay attention to it. especially the big issues that women were involved in, and the most important of which is work, and the response, and the victory of Islam and Muslims. The demand for rights, sometimes, even the word rights can be a transgressive word. Let's say the demand for the share, for what we have, for what we want, for what we strive for, and in a sense, the rights. In a sense, the Hadith that said, O Messenger of Allah, we want to strive, we see that Jihad is better than work, you didn't make us. We want to be ignorant. This is the demand, this is the idea. You understand the idea here? It's not the idea that there is no equality. This is a big difference from what is present in reality. This is the first example. The second example is also what is mentioned in the teaching. Make for us a day of self-sufficiency. O Messenger of Allah, we have overcome the men. Make for us a day of self-sufficiency. This is a demand. This is a direct demand from the Prophet, peace and blessings be upon him, that O Messenger of Allah, we want to learn as well. We want you to teach us as well. So the Prophet ﷺ came and taught us. This is a demand. Also, the demand in some social issues that occur, in dealing with men and women, especially in the marital life, which is, The women of Muhammad's family are complaining about their wives, in terms of beating. The Prophet, peace be upon him, said, Those are not your choice. He is talking about men. Those are not your choice. Okay, this is also a third example. The fourth example is the one I want to stop at. Even if it is a very long one, but I will go over it quickly. It is in Sahih Al-Bukhari, about Abu Musa, may Allah be pleased with him, he says, I and my two brothers, I am the youngest of them. One of them is Abu Burda and the other is Abu Rohmin. Either he said a number or he said in 53 or 52 men of my people. So we boarded a ship and we threw our ship to the Nagashiya in the desert. So we agreed with Ja'far bin Abi Talib and we stayed with him until we all came. They had emigrated from the time of the battle. So we agreed with the Prophet, peace and blessings be upon him, when he opened Khaybar. And there were some people who said to us, meaning to the people of the ship, we preceded you in the migration. And Asmaa bint Umayyis, may Allah be pleased with her, and she is one of those who came with us, Upon Hafsa, the wife of the Prophet, may Allah bless him and grant him peace, visiting. And she had emigrated to Najashiyah, who emigrated? So Umar entered Hafsa, and Asmaa was with her. So Umar said when he saw Asmaa bint Umais said Umar said, this is the Habashiya, this is the Bahriya We came from the sea Asmaa said, yes, we preceded you with the migration We are more deserving of the Messenger of Allah ﷺ than you She got angry and said No, by Allah You were with the Messenger of Allah ﷺ feeding your hunger and playing with your ignorance We were being harmed and we were afraid. I will mention this to the Prophet ﷺ. I will ask him, I swear I do not lie, I do not exaggerate or exaggerate. When the Prophet ﷺ came, she said, O Prophet of Allah, Umar said this and that. He said, so what did you say to him? She said, I said to him this and that. He said, I have no right over you. And for him and his companions is one migration, and for you, O people of the ship, is two migrations. She said, I have seen Abu Musa and the companions of the ship coming to me in letters asking me about this hadith. There is nothing in this world that they are more happy with, nor is it greater in themselves than what the Prophet said to them, may Allah bless him and grant him peace, Abu Burda said, Listen, I have seen Abu Musa, and he is not willing to repeat this hadith from me. Al-Bukhari and Muslim brought him out. This is a reflection of a part of the prophetic society. We mentioned at the beginning the balance between complexity, form and intensity and the conservative. The idea that they come to me with messages to hear this speech. Maybe now in some circles this issue is prevented. They come to hear the hadith from me. No. They come to me, I send them. All of them come to hear this hadith from me. And it is her, and her request, and this witness, and her concern, and that... No. But notice what the driver is, and what the sender is. It is not a worldly right now. It is the idea that the worry, the worry, the occupation, the anger, the movement, all of this, and not eating food, and not drinking water, is because we are immigrants. You say we are immigrants, we are tired in the way of Allah and you say we are more deserving of the Messenger of Allah than you. The issue is who is more deserving of the Messenger of Allah. May Allah be pleased with Omar bin Khattab. Okay, this is a group of examples and there are other examples as well. Now, the seventh role. Let's say the social role. This is a big topic and I can't really go into it or cover it. The women were present in the social aspect during the time of the Prophet, peace be upon him, in different roles. I don't mean specifically in the case of marriage. But in the case of, for example, the Hadith that we used to treat the sick and heal the wounded. This is something that can be included in the social issue, even if its basis is the work of Islam. But I want to bring in some issues related to the marital aspect of the woman during the time of the Prophet, peace be upon him, from this aspect. There are several examples, let's say, that reveal some aspects. This is not a matter of marriage, of course, it has to do with the social aspect on one hand and on the other. In the Bukhari Hadith, Aisha said that on the day of Eid, a group of Sudanese were playing with the Hirab. A kind of game between the two popular forces. Okay? Aisha said, either the Prophet said to me, or I asked the Prophet, or he said to me, do you want to see? Okay? So Aisha came, may Allah be pleased with her, and she was behind the Prophet, and she was present for this, let's say, celebration, social activity. And with the confirmation that, this is not a joke that is happening today, but I mean that a social event in Medina, that a group of Sudanese people are playing this game, and that Aisha has a desire to see, or the Prophet knows that she has a desire to see him, so she made him participate in the viewing of this event, until the Prophet asked her to leave, and she left after that. This is one example. Another example is in the case of... This is possible to enter into the psychological and social issues. The woman Thabit Ibn Qais, who is an important hadith. The woman Thabit Ibn Qais, may Allah be pleased with her, came to the Prophet, peace and blessings be upon him, and she wanted him to give birth to a son. She wanted to give birth to a son from the choice of the Prophet, peace and blessings be upon him, and she witnessed him in the Jinn. So she said, O Messenger of Allah, it is certain that I do not hold any moral or religious grudges against him. But I hate disbelief in Islam. The disbelief is that I disbelieve, meaning the Ashir. And there is a psychological issue. the psychological readiness to speak on such issues with the Prophet, and the complaint on such issues. Of course, the Prophet permitted this, but you are turning away from him his garden which he had given to her. This is one example. the Prophet Muhammad PBUH to the Ansar in social occasions. And sometimes there are situations in those gatherings where there is talk or practical situations that happen between the Prophet Muhammad PBUH and some of the women present. For example, in Bukhari, it is said that when Abu Usaid Al Sa'adi married, he left the Prophet and his companions. So he did not make food for them, nor did he bring it near them, except his wife, Umm Usaid. She gave him dates and dates and so on. So she gave it to the Prophet, peace be upon him. This is from a social point of view. Of course, some scholars said this before the Hijab, and some said this after the Hijab, but with the exception of the Sater and so on. Al-Nawawi said this before the first, and Ibn Hajar said this before the second, and said the issue of the Sater and so on. the woman was not only in an affected state, but also in an affected state. Of course, and so on. All of this will come, God willing. I will now mention some situations that reveal some aspects of the Prophet's society. SubhanAllah there was an example but I lost this punishment and it was an important example in my mind. But it's okay. Okay, also let's say that there is a psychological support of the Prophet ﷺ. The woman who came to the mosque with her son and was screaming or crying during the prayer. The Prophet said, I do not enter the prayer, and I do not stay there, and I want to stay there. I hear the crying of the child, and I reduce my prayer because I know that his mother is crying. Because I know that his mother is crying. This is a worship issue. The wife of Bint Khidam, her father married her at the time of the Prophet, and she was a good woman, and she was a hateful woman. So the Prophet, peace and blessings be upon him, rejected his marriage. One of the things that... This is another matter in the psychological case, but let's leave it as a seventh field, which is the eighth, as the work of a woman. I don't mean that it has to be like the woman's actions today, there must be some hidden things, etc. But there are some exposed aspects that happened during the time of the Prophet, peace be upon him, that there are actions that a woman can do. Practical examples. The first example, I think it is Jabir ibn Abdullah, may Allah be pleased with him, in Sahih Muslim, it says, My aunt was divorced, so she wanted to plant her palm. Okay? So a man forced her to leave. Not because the woman didn't leave, not because of the work, no, because she was in mourning. Divorced, and she was in mourning. So, a man forced her to leave, so the Prophet, peace and blessings be upon him, came and said, Yes, so plant your palm, so that you may believe me or work for me." This is a well-known Hadith, of course, and it has juristic values in the matter of going out in the field. Some people bought it to be a day, etc. Anyway, this is an example of a Hadith that had a palm tree and it was a deed to have this palm tree. she was carrying the baby to the land of Zubair, her husband. And the situation happened when the Prophet saw her on the way, and he wanted to carry her, and he said, I remembered, she changed the Zubair, etc. This is another example, based on the work of Asma'a, may Allah be pleased with her. And the third example is in Sahih Al-Bukhari as well, The sheep of Ka'b used to graze on a sheep with a calf. The fourth example is a nice and beautiful example. It is the example of Zaynab, may Allah be pleased with her. The wife of the Prophet, may Allah be pleased with her, said, O Messenger of Allah, which one of us is faster in catching up with you? Who is the first one to die and catch up with you? The Prophet, peace and blessings be upon him, said, The longest of us is a hand. So, they took a scale or a scale and they measured who is the longest hand. Okay? The Prophet, peace and blessings be upon him, did not mean that, but he meant the longest of us is a charity. And this is using the length of the hand as a charity. She said, the longest of us is a hand like a grape, and they used to work with their hands and spend. She used to work with her hands and spend. In some ways, she had a job in leather and weaving. So, there was no prohibition for a woman to have a certain job, but of course, and without a doubt, it is not the reality we have today. The reality we have today is complicated, and it requires many different considerations. And it is not only a consideration in terms of rejuvenation or facilitation, but we want to mention a case of a woman during the time of the Prophet, peace and blessings be upon him. Okay, this is a group of fields, roles, and actions. I want to add a field to it, which is very important. But it is a fact that is based on the example of leadership and succession. and the imtithal, he can be a person, he can be a warning, he can be a warning that the woman in the time of the Prophet, peace be upon him, in all these fields that she worked in, she was preserving the objectives of Sharia and the objectives of Islam in, let's say, in this response, in this performance, and in this work, especially in the places where men are. So, the issue in the prophetic society was not that there was no contact with men at all. There was contact, in several situations, we mentioned them, I mentioned them a lot, in the sentence in knowledge, when they used to come to her and listen to the hadith from it at the time of the Prophet, peace and blessings be upon him. And there are many examples, he doesn't need to repeat them. But this connection didn't prevent that there are some conditions and the companions were watching him and the Prophet, peace and blessings be upon him, was the founder of this. and that a man should treat a woman as a friend, as a woman, and that she should cancel the intercourse. No. There is a space for intercourse, for dealing, for interaction, but there is also a pressure. For example, in the aspect of worship and intercourse in the aspect of attending prayer, the Prophet said, and the worst of them is the last one. And the best of the women's ranks is the last one and the worst of them is the first one. This is in accordance with this principle. Another hadith of the Prophet, peace be upon him, said, Turn from behind the men and you are a ride, or from behind the people and you are a ride. This hadith needs to be clarified in some words and narrations, but this is a quick indication, there may be other researches on this. Also, in the mosque, we were often distanced after the prayer. Women were the first to be distanced. And also, for example, in the issue of the and so on. So, let's say, this balance that was happening was one of the most prominent signs of the effort and the coordination at the same time. Is the idea clear? It is the characteristic of the prophetic society that it was a society in an effort. The woman did not take on many responsibilities. She did not take on many responsibilities. And you have seen, the situations reveal to you. They go out with them, they talk here, they ask here, give us a day, teach us, why do you say this, I will go complain to the Prophet, I will go. And the Prophet, when he entered Umm Sulaim's house and said, her brother was killed with me. The state of the society was not a state of complete isolation, which is like you are putting red signs on the road, This is not the case. At the same time, there was no situation of.. a situation of a situation that is not related to the situation. For example, at the Eid Salat.. the men were in front of the prophet, SAW.. and the women were.. behind him. There were no barriers, no covers, not even in the Masjid. But, there was a difference, they were behind him. So, at the end of the conversation.. the prophet, SAW, went to the women. He admonished them and reminded them. Bilal was with him and said, and said, and did. Good? When Bilal passed by and took the alms, he did not make the Prophet Muhammad a woman who passes by and takes alms and that this is a very big problem if the man passed by and took alms. Is the idea clear? It is a prophetic situation in which there is balance and a person needs to be able to touch its ends and not be satisfied with some of the examples. Because it is not one of the two sides that are being misled today, either in intensity or in ease, but it is misled in some situations. So a side that almost completely ignores the side of the clock, until it refuses to say, you are working on a woman in the Dawah? May Allah punish you. By Allah, may Allah punish you. And this is without Islam and Muslims, that a woman has no place, no space to work except inside the house. I mean, in the sense that she is raised only. Okay? God is the greatest. And all this that we mentioned, all of it is thrown in the sea. What is this crooked jurisprudence? This is one side, and the other side is that when the women were in the Muslim world, there was a work for women. Now there is a specific style of work in a certain office, that is, to make it easy and not to make it difficult, to give good news and not to make it difficult. Islam is the religion of ease. But this work is not only about leaving the hijab or being in one office alone with a man and sitting all day. Brother, don't assume that people are bad. Don't assume that if she did it, you don't have a daughter now, she knows that she is... My dear, it's not like that. But the Prophet said, except that Satan is the third of them. Ok, we have a lecture activity, the classes, and the people sitting next to us, the men and the women, and next to each other, and all of them, and this, ok, the Prophet, peace be upon him, used to make the classes of women in the end, and he used to make the classes of men in the beginning. So, it is not a matter of being deceived, but the idea is that the Prophet intended to put a boundary. Because this boundary is not a matter of literal laws, but the idea that this boundary is the foundation of meaning. When the Prophet, peace be upon him, in prayer, says, the best of the rows are like this, and in prayer he also puts the rows of women in the back and in Eid he places the women's rows in the front. This is the foundation of the meaning of the duties. I do not forget the duty or the matter, as long as we are in worship, I leave everything and leave everything. This is an indication of something of the state of women in the society of the Prophet, peace be upon him, and its major issues and interests. No doubt that the hadith is not considered to be a complete hadith, and it requires more, and it requires more words, and it requires more, but perhaps in what they came to, in what they presented, there was something of the light, and the guidance, and the indication. I ask Allah to correct our situation and make our lives easier. I ask Him to correct the situation of Muslims, men and women, and to forgive us and have mercy on us. I ask Him to correct the situation of Muslims, men and women, and to forgive us and have mercy on us. May Allah's peace, mercy and blessings be upon the Prophet Muhammad and his family and companions.