|
|
| Line 111: |
Line 111: |
|
| |
|
| For further information, see: [[Qur'an, Hadith and Scholars:Muhammad and Terrorism]] and [[If Anyone Slays a Person (Qur'an 5:32)|If Anyone Slew a Person (Qur'an 5:32)]] | | For further information, see: [[Qur'an, Hadith and Scholars:Muhammad and Terrorism]] and [[If Anyone Slays a Person (Qur'an 5:32)|If Anyone Slew a Person (Qur'an 5:32)]] |
| ==Female Participation in Jihad==
| |
|
| |
| '''Maliki Fiqh'''
| |
|
| |
| {{Quote||In Hashiyat ad Dussuqi it is stated: Jihad becomes Fard Ayn upon a surprise attack by the enemy. Dussuqi said: "Wherever this happens, jihad immediately becomes Fard Ayn upon everybody, '''even women, slaves and children,''' and they march out even if their guardians, husbands and creditors forbid them to.<ref name="Islamic Emirate"></ref>}}
| |
|
| |
| '''Shafi'i Fiqh'''
| |
|
| |
| {{Quote||In the Nihayat al Mahtaj by Ramli: "If they approach one of our lands and the distance between them and us becomes less than the distance permitting the shortening of prayers, then the people of that territory must defend it and it becomes Fard Ayn even upon the people for whom there is usually no jihad; the poor, the children, the slaves, the debtor '''and the women.'''<ref name="Islamic Emirate"></ref>}}
| |
|
| |
| '''Recent fatwas''''
| |
|
| |
| {{Quote|1=[http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=82641 Women fighting in Jihad]<BR>Islam Web, Fatwa No. 82641, February 27, 2001|2=There are two situations where women could participate in Jihad.
| |
| First, if the enemies invade Muslims in their homes, all Muslims who could carry weapons (women, men, and children) must participate in fighting to chase away the enemies and protect Muslim territorial integrity. In this situation, they should participate in any way they can.
| |
| Second, if the Muslims invade their enemies, in this case, the Muslim women can participate and go with the Muslim army if the latter is a strong and powerful army and if there is no fear that Muslim women would be taken prisoners. Ibn Abdel Bar [who was a famous Maliki Islamic Scholar] said: 'They (the women) can go with the army if the army is strong enough to take hold of the enemy's army'.
| |
| This is the opinion of all scholars and it is an imitation of a Sunnah that the Prophet did and his companions followed. In fact the Prophet took his wives and some of the wives of the Muslims in several Ghazawa (holy battles in the company of the Prophet) as narrated in a sound Hadith.
| |
| But the role of women was limited mostly in looking after the wounded and providing food and drink to the men. However, whenever they are requested to carry weapons or fight they should do so, especially now when women can participate in war without having to travel. If she has to travel it should be within the limits of her nature.
| |
| Um Umara Nasiba Bint Kaab Al Ansaria fought in Uhud and also fought with the army that killed Musailimah, the liar. She was wounded in thirteen places that day and her hand was cut off.
| |
| Originally war was a male affair. But women can participate in it if there is dire need for it and provided that they would not be made prisoners.}}
| |
|
| |
| {{Quote|1=[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545134 Palestinian Women Carrying Out Martyr Operations]<BR>Sheikh Yusuf Al-Qaradawi, Islam Online, November 6, 2006|2=Dear questioner, Muslim jurists unanimously agreed that, when the enemy attacks part of the Muslim territories Jihad become an Individual Duty on every one. This obligation reaches a certain extent that a woman should go out for Jihad even without the permission of her husband, and the son without the consent of his parents.<BR>. . .<BR>
| |
| When Jihad becomes an Individual Duty, as when the enemy seizes the Muslim territory, a woman becomes entitled to take part in it alongside men. Jurists maintained that: When the enemy assaults a given Muslim territory, it becomes incumbent upon all its residents to fight against them to the extent that a woman should go out even without the consent of her husband, a son can go too without the permission of his parent, a slave without the approval of his master, and the employee without the leave of his employer. This is a case where obedience should not be given to anyone in something that involves disobedience to Allah, according to a famous juristic rule.<BR>. . .<BR>
| |
| As for the point that carrying out this operation may involve woman’s travel from place to another without a Mahram, we say that a woman can travel to perform Hajj in the company of other trustworthy women and without the presence of any Mahram as long as the road is safe and secured. Travel, nowadays, is no longer done through deserts or wilderness, instead, women can travel safely in trains or by air.
| |
|
| |
| Concerning the point on Hijab, a woman can put on a hat or anything else to cover her hair. Even when necessary, she may take off her Hijab in order to carry out the operation, for she is going to die in the Cause of Allah and not to show off her beauty or uncover her hair. I don’t see any problem in her taking off Hijab in this case.}}
| |
| ==References== | | ==References== |
| {{Reflist|30em}} | | {{Reflist|30em}} |